churches became independent in the nineteen thirties. The Second World War
and the decolonisation starting after it created quite another scene. In Indonesia
the new Protestant churches became independent and in 1961 the Indonesian
Catholics received a regular ecclesiastical hierarchy from the pope. The same
happened in Sub-Sahara Africa after 1960. The position of missionaries changed
from leader to expert or adviser. Indigenous clergy gradually took over. After 1965
the number of Catholic missionaries diminished almost as fast as it had risen in
the preceding decennia.
Regulations with regard to archives
The research guide which we have compiled already gives a reliable survey of
the archives of missionary societies and congregations. Catholic and Protestant
missions have often been competitors with frequent conflicts and clashes in
the bush, but if we look at the archives the main lines of their archival policies
appear to resemble each other.25 The Catholic Church has its own legal system,
the canon law, originally consisting of numerous papal decrees and decisions.
The codex juris canonici dating from 1918 and the succeeding code of ecclesiastical
law of 1983 contain a separate paragraph about archives.26 A bishop or an
apostolic vicar has to keep an archive which is divided: a regular archive and a
secret archive.27 Documents have to be preserved for three reasons: as a valuable
source for historiography, they can be used as evidence for instance in lawsuits
and they are needed to inform a new bishop about the situation of his bishopric.
In the code of 1983 the bishop is obliged more explicitly to keep an historical
archive 'in which documents having an historical value are diligently preserved
and systematically arranged'.28 The bishop is also responsible for the archives of
the parishes in his district. Both codices contain several prescriptions regarding
access, accessibility, appointment of a trained archivist, arranging, making of
lists and inventories, inspection and regular transfer of documents from the
dynamic archive to the historical archive. The public has access to the documents
and copies maybe made. This opens the door to historical research although a
bishop has the right to refuse this. A bishop can order the archivist to do research
in the archive. The secret archive is closed to almost everybody and documents
concerning offences against morality have to be destroyed after a certain
period. The vicar of a parish is responsible for the parish archive, the leader of a
congregation has to appoint a member of the congregation to keep an eye to the
records.29 Almost all congregations have formed an archive and most of them
have taken measures to make it accessible. The Protestant mission did not have
general regulations. But it appears that much of what had been done or decided
was put on paper and that keeping of records was considered an important task.
COLONIAL LEGACY IN SOUTH EAST ASIA -
THE DUTCH ARCHIVES
25 Historiography of Protestant and Catholic mission has also operated for a long time along divided lines.
Nevertheless, the problems they have met were similar or comparable. So did often the solutions chosen.
26 Naz, Dictionnaire, volume 1, 1025-1036; Mörsdorf, Lehrbuch des Kirchenrechts, 433-436. Coriden, et alii,
The Code of Canon Law, canons 486-491.
27 In missionary areas the prefect of the Propaganda Fide appointed an apostolic prefect or, when the number
of catholics had increased enough, an apostolic vicar. These officials were in charge of ruling the district.
An apostolic vicar was ordained as a bishop i.p.i. [Latin: in partibus infideliumin pagan countries], he was
entitled to administer all sacraments, but he as well as the prefect were responsible to the Propaganda.
28 Coriden, The Code of Canon Law, canon 491.
29 Naz, Dictionnaire, 1032.
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