Te Toa Takitini 25
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Te Toa Takitini
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 25, Hastings, August 1, 1923.
[A Photograph of Bishop Azariah with Te Wheoro Poni, Lay Reader from Ohinemutu.]
Published by the Rev F A Bennett. Printed by Cliff Press, Queen Street, Hastings, HB.
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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
The Price of the Paper is 6/6 a year.
Letters should be addressed to ‘Te Toa Takitini,’ Box 300, Hastings.
Number 25, Hastings, August 1, 1923.
TAXING MAORI LAND.
A T Ngata, MP.
Last year a petition was organised asking for lower taxes on Maori lands. The Maori Affairs Committee agreed to draw up a law limiting any increase in tax to no more than twenty-five percent of the rent received. The Maori Members asked last year that it be reduced to ten percent, that is, that a limit of two shillings in the pound of the money received in rent be taken as tax. The Prime Minister said at that time that this would be looked into this year and any easing of taxes on land, including Maori land, would depend on the state of the finances of the Dominion.
For the second time the Maori Members are now asking that the tax be reduced to no more than ten percent of the money received in rent thus setting a limit to the heavy taxes on leased land; land that is not leased is not taxed. We have received the petition of the Commissioner of Tai Rawhiti Trust Lands (Judge Rawson) saying that a law reducing taxes on land should be applied retrospectively to last year. His petition applies only to land under his oversight – the area from Uawa to Gisborne and as far as Te Mahia. The petition has been and if it is approved then perhaps £10,000 which the Government has taken in tax will be returned.
Parliament will deal with these matters and those with an interest in those lands should pay attention.
MAORI STORIES FROM FORMER TIMES.
In the last edition of Te Toa Takitini we published the speech by the elder Te Peehi (Elson Best) when he visited the Ngati Porou area searching for stories from former times that are still remembered in that area. It was on a subject that the Maori People should bear in mind in these days and help with. There are many groups of Pakeha throughout the world seeking the origins of all the peoples of the world and much money and energy is being used in seeking the cords that link together the various accounts. The group in this country that is seeking the stories of
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the Maori People, including their relatives living in the islands of Hawaiki, is the Polynesian Society. This group was established thirty-one years ago and its activities are constrained by the members’ subscriptions which total 250 a year. The group has asked the Government if it could not use its authority to print the articles they have brought together over these many years, because the cost of printing books is very high and those articles are stacking up. We are grateful to S Percy Smith, who has died, to Elsdon Best, to Te Kina, to Herbert Williams, to Te Rangihiroa, and to their Pakeha associates in other places, who have kept up the support for this kind of work by which the world at large is informed of the characteristics of the Maori, the Rarotongan, the Samoan, the Hawaiian, and the Tahitian. America and Hawaii are committed to supporting this project.
The group of Maori Members in Parliament is promoting this matter. They were the ones who in past years asked the Government to agree to finance the printing of Elsdon Best’s books. The Minister of Maori Affairs allocated £500 that year. This year he has agreed to give £100 of the £7000 set aside in the Budget for the Maori People. Now the Maori Members have decided this year to allocate an amount for this project from the funds set up by each tribe for their own purposes. So Te Arawa has the £6000 from their lakes, agreed upon last year, and it would be appropriate for Te Arawa to consider contributing to this project. In 1893 Te Arawa set up a Committee to gather their genealogies and history. The Polynesian Society in that year commended Te Arawa for this initiative, and expressed the hope that other Maori tribes would follow their example. Thirty years on, Te Arawa are still gathering together their stories. The genealogy hui of the Wairarapa and of Hawkes Bay have met, and now we have the scheme of the Tanenuiarangi Committee. The stories of the schools of the Kauae-runga [the lore of things celestial] and the Kauae-raro [lore of things terrestrial] have been printed. Some of the stories of Tuhoe brought together by Elsdon Best have been printed, but only a small proportion; most are still waiting because there is no money available for printing. Stories of Te Waipounamu, of the Moriori, and of Wharekauri [The Chatham Islands] have been written down, but a lack of money means that they are not yet available to the world, and the present thinking is to send them to America where there are groups that have asked for them. New Zealand is at fault in this, in sending abroad work that we should be helping with. Some accounts of the Taihauauru [West Coast of the North Island], of Taranaki, and of Ngapuhi’s wars in the South have been completed, and some of the history of Ngati Kahungunu has been written down and printed as a book. And the history of Ngati Porou as far as Gisborne is being brought together. Now this story is lying in a heap hoping to be printed, so that the world can see these stories which are regarded as treasures, and so that corrections can be made.
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Because of these things the Maori Members looked to the strength of the Maori People, seeing it from the lofty peak of Wellington. There was the money awarded by the Commission for the Ngai Tahu claim, details of which are in another part of this paper, an amount of £354,000. Part of the money is to be set apart for important matters relating to Ngai Tahu. Would it be wrong to divert a small part of this amount to helping the cause of publishing ancient Maori histories? Aorangi and Patutahi blocks are being dealt with and soon portions will be allocated to those who are found to have rights to those lands. Would it be wrong to ask the Maori Members and the Minister of Maori Affairs who see these matters in the light of day to help this cause from these funds? Perhaps soon those people who have been seeking compensation for their suffering from the confiscations in the past will receive it. Would it not be right to give some of the remaining scraps to this project so that the spirits of the ancestors can rest in peace? Is it right that you and I contribute not a penny to the printing of the stories of our ancestors? It is a matter of wonder how the Pakeha put a huge amount of money into digging under the ground to find explanations, in caves and in the remnants of ancient forts, of the development of the peoples of the world. This is not done to make money but to extend our human knowledge.
WHAT HAPPENS AS THE LANDS ARE REDUCED?
It is appropriate to ask this question at this time, since we have seen the reduction in Maori-owned lands. We have seen an increase in the number of people, while in these Pakeha times there has been a drastic reduction in pay. The Department of Maori Affairs has received requests from some parts of the country telling of a lack of money, of a shortage of food, of the suffering of the elderly men and women, and of the suffering of young people because of a lack of work. Therefore we devote a lot of thought to the situation of the Maori now that their means of getting a living from their remaining lands are so limited. Is there something to ameliorate this situation? And what is there for the coming generation? The problem is that Maori are incapable of looking ahead for ways in which their descendants can compete in the Pakeha world and make progress. Where are the young people going at this time? They are doing the lowly jobs of the Pakeha – shearing sheep, felling bush, fencing, working on the roads, slaughtering sheep and cattle in the freezing-works, scouring wool, and working on the wharves. Such jobs strengthen the body but they don’t strengthen the mind, and the outcome will be that Maori, who were the rulers of these lands in the past, will remain as servants to the peoples who migrated here. Why is this so? There is just one answer which is that we have not followed the path of education to its right end. It is true that Maori who are farming are the bosses on
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their farms whether they are sheep farms or dairy farms or farms growing wheat. But there are few who are following this path. We see that through bad management the man who inherited land has wasted the land, but the man who inherited land and has been taught to be of a cautious nature and to be strong, has not used his land for his benefit. Manual work or attending agricultural school is right for those with only a little land, but in these days it is right that one engages in the new jobs of the Pakeha, becoming mechanics or electricians, or working at the many office jobs of the Pakeha, besides lawyers offices and Government offices. It is these things that sustain Pakeha without land, and they prosper.
So the Maori Members in Parliament have been looking into funds, belonging to Maori, held by the Boards and the Maori Trustee, and have got their hands on those [kaha - ?koha gifts] in order to promote education. The money given to help Maori schools last year was £5,000. The money belongs to us Maori and this year it will be doubled. But the time may come when a decision may be made to devote these [kaha - ?koha gifts] to giving scholarships to promote new learning among Maori. This is something for you to think about.
DAIRY FARMING.
This is not a new occupation for Maori but in these times it is confined to some areas of the country. Indeed formerly we heard a great deal of Ngati-Rakaipaka of Nuhaka who were engaged in this work, and in the time of one of our papers, Te Pipiwharauroa, there were numerous articles printed in that paper about milking cows in Nuhaka. Later we heard that Tuhoe in Ruatoki were engaged in that work. We also hear that the tribes of Taranaki are involved and are spoken highly of by those who run the dairy companies in that area. Parts of Ngapuhi are also doing this. Last year Ngati Tuwharetoa began an operation at Tokaanu but they also own the factory and the company. However Ngati Tuwharetoa were fortunate in having money from the trees on their lands which they could use for their factory.
Last year Te Whanau-a-Apanui along with Te Whanau-a-Ehutu and Te Whanau-a-Maru decided to start dairy farming in their district and have taken the first steps to set things up on their lands, After Te Whanau-a-Apanui had started, Ngati Porou here stirred into action. They had their reasons. One was that when land holdings were being consolidated, often the section held by one family was too small and one cannot raise sheep on small holdings. Secondly, they saw that the areas
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which were heavily committed to milking cows were making a lot of money every month so that they were able quickly to pay off the rates, they had money for the shops, and most of the men and the young people had work. They realised that this occupation gave part of an answer to the question, ‘When land becomes scarce, what are we to do?’ One part of the answer to that question is, if little land remains then one must adopt a kind of farming appropriate for small sections. Is it that the Chinese person is content to cultivate cabbages? No, but because his land is full of people he is compelled to look for an occupation in which an acre of land will provide a living for a hundred people.
So Ngati Porou and Te Whanau-a-Apanui have set about doing the necessary things in their areas. They have investigated all ways of raising money for the cows, the milking parlours, the working of the land, and for conveying the product to the markets. They are carefully preparing for this work which is new to the Maori of those districts, and having begun there is no turning back. They know the difficulties involved in the work, but everything has its difficulties.
These tribes want to have their own butter factory, their own company, and their own standards for milking cows. They will achieve a spring on their land – money to erect the buildings and make a beginning. Then they are keen to get milking. They are patient, resilient and careful. Perhaps part of the laws which presents some difficulties will be eased by the present Parliament.
THE GODS OF THE MAORI PEOPLE.
Ira Tahu
Mataira asks about the nature of the gods of the Maori in the time before the arrival of the Pakeha in these islands. Pa, your question is appropriate, but it is an important question, a difficult question, and who is able to answer it? The learned people of the past have gone, the anchors of the schools of learning, the elders, are no longer with us having descended from Tahekeroa to the new entrance to Rarohenga. The old ones explained that some climbed up by the climbing vine to the uppermost heaven, that is, to the highest of the separately spaced heavens. When the souls arrived there from this world, they were welcomed by the female supernatural beings within Rangiatea.
On the one hand, the minor gods, the unreliable gods, are easily understood, but we must look more carefully at the group of major gods. What the ancestors did was to look at the powerful things of the world and personify them, that is, they gave them names as if they were people. Now let me explain those things so that we see their relevance.
First, this god, Tawhirimatea. Those who sailed in the old days prayed to that god when they were at sea. That god was the continually blowing wind; the elders said
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that all the winds were his. Hence the [Whanau Puhi – the Wind Family], the winds experienced in a district. These are the descendants of Huru-te-arangi and Tonga-nui-kaea, who had Parawera-nui who married Tawhiri-matea Remember, too, how Tane called upon Tawhiri-matea to send the Wind Family to strike down and punish the Myriads of Poto who were sent by Whiro to kill Tane. One sees very clearly the appropriateness of Tawhiri-matea, the local winds, swirling around the marae of Watea.
The second is Tangaroa. Why was this god so enduring that his name occurs in all the prayers used by the old people when they went fishing? This name represents fish, and he is the origin of the fish in the sea and freshwater fish. So we have:
Tangaroa ara rau.
Tangaroa of many paths. [cf Nga Pepeha 2219].
This saying was used by people when they went to set their eel traps.
The third is Tane. This is a widely known name. We hear it is all the islands of Hawaiki. He does great things: he makes the trees grow in the forest, he made Hine-ahu-one on the hill of Tuanuku [cf Nga Pepeha 2503], he it was who fetched the kits of learning from Te Toi-o-nga-Rangi, that is, from Tikitiki-o-rangi [the twelfth heaven]. Now, if we look at all the stories of Tane, beginning from here in Aotearoa and ending in Hawaii, we see the significance of this god. He is the sun that stands on the chest of Rangi and he is Tama-hui-te-ra. The East is referred to as the glowing path of Tane; Rarohenga, that is, Te Reinga is called the secret dwelling of Tane for it is there that he hides at night. There are many stories of this god that I am unable to write down because I might capsize the canoe.
The fourth is Rongo. This name is also widely known. Prayers are addressed to this god when people set about planting kumara and also when peace is made and fighting ceases. It is from Hawaii that we get the stories that make clear the nature of this god. The indigenous people there say that when Hina climbed into heaven she left behind that name and it is said that her new name was Rongo. Now Hina’s activities are very clear; there are many stories about her. She is the moon and one of her names is Hina-te-iwaiwa. Her name occurs in prayers when a woman is suffering at the cutting of the umbilical cord. This is the story that we retain and we still call the moon Rongo.
There are many, many Maori gods – more than we can count or name or explain. But put these to one side and let us seek to get to the top of the mountain, to the true god of the Maori who lives alone in Te Toi-o-nga-rangi [the uttermost heaven].
This is Io, Io-matua [the parent, origin of all things], Io-matua-te-kore [the parentless], Io-mata-ngaro [of the hidden face], Io Mataaho [the invisible], Io-te-wananga [the source of all knowledge]. It is right that we cast aside some of the gods because Io subsumes all the gods. As for this god, he is the main god of the Maori of Aotearoa, of Rarotonga, of Tahiti and other islands of the Great Ocean of Kiwa, of Tahora-nui-atea. This god was not raised like Tane, Tangaroa and Rongo. There were no sacrifices made to him, no human sacrifices offered to him. No prayers
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were directed to Io for the evil activities in the world like killing people, witchcraft, and suchlike. No prayers were offered to him for trivial things but only for great matters, things that would benefit people. No evil came from that god according to the old men, the learned ones of the past.
Pa! Look at all the gods of the indigenous peoples of the world and you will not find a comparable god. Everything in the world is his, in this world in which mortals live or in other worlds. It is good that we do away with evil gods, but in this god we have evidence of the efforts of the ancestors of the Maori People to seek understanding of the origins of everything in this world. This word came from the sacred stone of the Whare Wananga [the school of lore], from the tohunga on his platform: ‘There is one lord of all things, one father of all things, one spirit of all things. Everything emerged from Io-taketake [the eternal and unchanging].’
If a person follows in the footsteps of [mate-mahora], that person will be called a main vine, a living vine, and [ma huhu, ma haha, ma te kunawhea], will embrace the sacred pillow of Uenuku
We pay our respects to the ancient masters of the lore, those who were united in arousing the elders who have departed from the natural world [Taiao] to the House of Death [Tai-whetuki]. They are gone for good but not until after they had achieved their desires. On the other hand we have the hundreds of fine pages of this generation which are gathered together in the finely woven basket [?whanakonako] to retain the things the elders treasured.
Who can find the end of an overgrown path? One can see footprints on a sandy path and for a while they may be seen on the great straight path of Hine-moana. However one’s thoughts keep returning to the proverb of the ancestors:
Ka riro he au heke, e kore e hoki ki tona matapuna ano.
The flowing current moves on and never will return to its source again.
[cf Nga Pepeha 1115]
THE NEW TE AUTE COLLEGE.
On Friday, 23rd July, the Governor arrived to lay the foundation stone of the new Te Aute College. Since the time of the burning down of the Te Aute buildings, the children have lived in small huts awaiting the time when the permanent Te Aute buildings will be completed. Because of the difficulty of finding money it was not possible to erect the new permanent buildings. At last the erection of the new buildings of bricks and mortar has begun. One of the buildings has been completed. That cost £7,000. The one for which the Governor laid the foundation stone is of the same size and will also cost £7,000. When these are finished the plan is to build the hall where the whole College can gather (Assembly Room). That building will probably cost £14,000. A T Ngata has asked Maori to work on the interior of this building. His idea is that this part of Te Aute should contain the carvings and weaving, and the rafter paintings, and other works of our ancestors. When all these buildings are completed it is said that the College will provide accommodation for 120 to 150 students. In past years
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Te Aute was full if it had 80 pupils, and many young people were unable to attend the College because there was no room for them.
THE WELCOME FOR THE GOVERNOR [LORD JELLICOE].
When the Governor arrived on the College marae the performing groups of the women and men of Te Hauke stood to welcome his party. The welcome given by the Te Hauke group was very good with Tuta as the leader and Waimarama Puhara going up and down with a fearsome face and brandishing his taiaha. When the women finished it was the turn of the men with their spears. When they were all seated Hori Tupaea stood to salute the Governor. ‘Welcome, welcome, welcome! Welcome visitor from afar. Welcome to the marae given by my father to Mr McLean and Mr Williams. The Maori people were living in darkness and you, the Pakeha, brought them enlightenment. Our forebears wanted their descendants to have this enlightenment and they gave this land to Mr Williams as a site for a College for the Maori people. Our hope is that what we do this day will provide a way for our children and grandchildren to reach the great heights and the understanding that you, the Pakeha, have achieved.
We are very happy, Governor, that you have come amongst us, the Maori people of this area. It was in the time of Te Hapuku that we last saw the Governors. Now at last we see you. Therefore, welcome, welcome, welcome!’
When he finished, the Governor stood. ‘I thank you, my Maori friends, for the welcome you have given me. I have travelled through all parts of New Zealand and have been welcomed by the people in each place but I have not experienced a better or more wonderful welcome than that you have given me today. I agree with the words of Tupaea when he said that what we do this day should provide a ladder by which you descendants may ascend to the high peaks of the world’s achievements. I end my greetings to you here because I will be speaking again when the foundation stone is laid. My best wishes to all of you.’
When this part of the proceedings was finished everyone gathered at the site of the foundation stone.
After the hymn and the prayers by the Bishop of Waiapu, the Governor stood and read the words on the stone: ‘To the glory of God and in memory of the pupils of Te Aute who died on the field of battle this stone is laid in the name of God the Father and of God the Son and of God the Holy Spirit.’
The Governor’s Speech.
I thank you for inviting me to lay this stone. There are two reasons why it is right that I should do this.
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First: The 3rd August is the centenary of the arrival of the Reverend Henry Williams (Mr Williams Four-eyes) in New Zealand. Mr Williams was a man who participated in the sea battles of the last century, while I was involved in those of this new century. Second: I am the spokesman of the King in this Dominion. This College was set up to teach the young men of the Maori People the things they will need amongst the nations in the years before us. Our King welcomes the opening up of ways to important learning.
I am very happy today at what we are doing to advance the wisdom of the descendants of the Maori People, these young people who are under the mana of our King.
This part of the College is being erected as a memorial to the pupils of Te Aute who gave their lives un the battles with the enemy. The loyalty of the Maori and Pakeha of New Zealand to our King and Empire is widely known. This stone will be a reminder to generations to come of the bravery and boldness of the Te Aute pupils in the business of the war.
Now I turn to the pupils of the School. My friends, make every effort to uphold the name of your school, whether it be in the ways of learning or in the ways of sport. Be loyal in working for God, for the King and for our Empire. In your sports – football, hockey, cricket – it is no good if a young person is only thinking about himself. If one thinks of all one’s friends in the team then the team will be strong. Let it be the same for all of you in the College. Seek the honour of the whole school. And let it be the same when you are adults; seek the honour and glory of the whole Maori People. It is my hope that many young Maori will emerge from this school with a commitment to being just and true in working for the good of the peoples when they graduate and enter upon the business of the world.’
[See Waipawa Mail, Vol 44, Issue 128, 23 July, 1923, Page 1 – Papers Past NZ.]
MR WILLIAMS FOUR-EYES [REV HENRY WILLIAMS]
1923 Marks the Centenary of His arrival in 1823.
Part Three.
In Part Two of this story we explained the difficulties experienced by the first people send to spread the treasure of the Faith to our ancestors when they lived in fear. Those first preachers had two problems. One was the unwillingness of the the Maori to listen to proclamations of the Faith. The second was the quarrels and jealousies that had arisen amongst hose Pakeha.
In 1822 Mr Williams was ordained Deacon. Soon after, in the same years, he was ordained Priest. He was preparing to come here when news arrived of Hongi’s battles. The Committee of the Church Missionary Society decided
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to send him to another part of the world. He did not want to go elsewhere. He would still go to the Maori People and the bad news about the Maori did not worry him.
He went with his wife and their two children on a ship carrying female prisoners to Port Jackson. When he arrived in New Zealand he was thirty-one years old.
Mr Marsden took him from Port Jackson on his ship. He had also arranged that they would live in Paihia.
Mr Williams was a strong man. He had many fights with mischievous Maori and beat them. They said that Mr Williams was an angry man. But he was also a loving person. He it was who established the faith in New Zealand at this time. He it was who made new rules for the mission. When he began his work among the Maori the Faith began to spread. In 1824 Mr Clarke and Mr Davis arrived. In 1826 William Williams [Williams the Brother] and Mr Hamlin arrived. Then in 1828 Mr Yates, Mr Brown and Mr Baker came. Mr Chapman arrived in 1830, Mr Preece in 1831, and Mr Matthews in 1832.
(To be continued.)
THE HEALING MISSION.
Various Items.
On 1st October, Mr Hickson’s Healing Mission begins in Auckland.
It is nearly thirty years since he began exercising his power to bring healing.
Those who are ill should first be taught by the Ministers the principles of the Faith, namely, penitence and salvation through Christ, before they take part in the Mission.
The sick should take note that they need a ticket to attend the Mission.
The Mission will be held in Rotorua in the middle of December.
Those who are organising the Maori side of the Healing Mission are:
Auckland: Archdeacon Hawkins.
Rotorua: Archdeacon Chatterton.
Gisborne: Archdeacon Herbert Williams.
Hastings: Canon Williams.
Wellington: Rev W G Williams.
The sick who wish to participate in the Mission and are not near the people named above should give their names to their Ministers, whichever Church they belong to, and they will make the necessary arrangements.
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These are the dates for the Mission in towns close to Maori areas.
Auckland – October 1-5
Hamilton – October 8-12
Gisborne – October 16-19
Palmerston – October 22-26
Napier – October 29 – November 2
Wellington – November 5-9
A Letter About the Mission.
Ruatoki,
July 16th, 1923.
To the Editor.
I have seen from the programme for the visit of James M Hickson that he will not visit the sacred [urunga – pillow ?entry] to Rotorua, Te Papaiouru, the [Ohinemutu] marae where the Maori tribes gathered in the time of King George and subsequently for the arrival of his son, the Prince of Wales. Therefore, Young Bennett, and the other leaders who are arranging the Healing Mission for the Sick, what is to happen to the deaf, the blind, the lame. the crippled, the asthmatics, and those of Te Arawa and Matatua with other illnesses? They are not well enough to travel to Gisborne or Napier, the Pakeha marae of the Diocese of Waiapu. You leaders who are running the Mission, have compassion on the remnant of Rotorua so that Matatua can come there. I beseech the Bishop to take thought for the sheep in his diocese, not from the Auckland area and Hamilton. I pray that he will remember me, one of the [tikitiki – topknots] in Hamilton.
Hori A Hohua.
(Greetings, Sir. I have put your concern to Canon Arthur Williams, the Secretary of the Mission for this Diocese. He said that on that same day he received a telegram from James M Hickson saying that he would like him to arrange for him to have a day in Rotorua. Because the programme has been arranged he would like to add a Mission in Rotorua to conclude his time in New Zealand. The Mission at Timaru is his last engagement in Te Waipounamu on 13th December. When that Mission ends he will go straight to Rotorua. The Mission to you will be very close to Christmas. So, you have had a response to your request, Koro. Your wish has been granted. Although you are last, that is fine. Remember the proverb about the eel and the saying, ‘The last shall be first’ [Matthew 20.16]. Greetings to you all. – The Editor.)
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A PRAYER FOR THE HEALING MISSION.
Almighty Father, who sent your only Son, our Lord Jesus Christ, into the world to heal people of every sickness and to save us from sin and death; we pray you to have mercy on our weakness of spirit and body, refresh in us the love of your Son, for you are the source of every blessing, and so we give glory to your only Son who with You and the Holy Spirit are one God for ever and ever. Amen.
THE STIPEND FUNDS FOR MINISTER IN THE DIOCESE OF WAIAPU.
£ s d £ s d
Moteo
Moteo Trust 553 4 0
Waiohiki Trust 515 0 2
Omahu Trust 639 15 0
Total 1707 19 2
Waipatu
Ngatihori Trust 1137 14 3
Waimarama Trust 309 6 6
Pakipaki Trust 120 3 3
Te Hauke Trust 200 0 0
Warihia Ihukino Trust 32 0 0
Total 1799 4 0
Waipawa
Waipawa Trust 343 17 2
Hinerapa Rapaea Trust 100 0 0
Porangahau Trust 344 0 0
Total 787 17 2
Irene Donnelly Trust for
Hastings 1000 0 0
Taupo 300 0 0
Mohaka 200 0 0
Wairoa 200 0 0
Nuhaka 300 0 0
Turanga 400 0 0
Whangara 430 0 0
Tokomaru 370 0 0
Hikurangi 800 0 0
Waiapu 620 0 0
Te Kaha 570 0 0
Kawakawa 466 6 4
Whakatane 160 0 0
Tauranga 420 0 0
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HUI AT TE WAINUI.
Te Wainui, Ohiwa.
July 3rd, 1923.
To the Editor, Te Toa Takitini.
Greetings. It is our heartfelt hope that you will print this whole article in your paper as it will explain to the hapu and tribes of the country who gathered at Te Wainui on 1st July the significance of the address [i katia ara i kotia] by the Whanganui chief on that day. And because there was some confusion as to whether what he said applied to his place, there was a desire on the part of everyone to look more carefully at his words. The following words were written by the expert, Wi Puku. These are his words:
(1) I have become the superintendent of the Tabernacle that Te Kooti Rikirangi threw into Lake Taupo. The name of this revered object is Horomatanga. He carried it here on his back. He also raised up the bones of Te Kooti Rikirangi and carried them to Gisborne. As for this story the reader can learn about it from books. Those who desire and hope to possess some fruit from the tree of life should also understand.
First Saying. (1) From the first of the Ten Commandments given to Moses. ‘You shall have no other gods before me.’ Exodus 20.3
(2) ‘I have been the Lord your God ever since the land of Egypt; you know no God but me …’ Hosea 13.4
(3) ‘If any turn to mediums and wizards, prostituting themselves to them, I will set my face against them, and will cut them off from the people.’ Leviticus 20.6
(4) ‘Now if people say to you, “Consult the people with their native gods … the diviners, the familiar spirits that chirp and mutter; should not a people consult their gods?”’ Isaiah 8.19
(5) ‘The Lord is the true God, he is the living God, and the everlasting King. At his wrath the earth quakes; and the nations cannot endure his indignation.
This is what you are to say to them: The gods who did not make the heavens and the earth shall perish from the earth and from under the heavens.’ Jeremiah 10.10-11
Now we know that the Lord is a jealous God if we make other gods. (Exodus 20.5) This is the teaching that he gave to the family, the people of Israel. But all these things were done to teach us for whom the end of the world is near. (1 Corinthians 10.11) He who reads will find ideas that apply to his heart in these Holy Scriptures,
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and he will ponder on the words of God that are directed at him. ‘Will you give heed to God or to the things of men? Those who submit themselves to following such powers are rejecting the love of God given to them in the Lord and will not achieve anything, small or whatever, through false gods. And do not fear these gods; the Lord of Hosts alone is to be feared, and you are to hold to all his commands.’ ‘The end of the matter; all has been heard. Fear God and keep his commandments; for that is the whole duty of everyone. For God will bring every deed into judgement, including every secret thing, whether good or evil.’ (Ecclesiastes 12.13-14)
Therefore, hapu and tribes, the Scriptures give us the command of Christ to the world, that is, to those who love him, in his instruction to the Apostles; ‘Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.’ Matthew 27.19, Luke 9.60
Now consider this, how that tohunga went to disinter the bones of Te Kooti, disregarding the command of the Lord to go and preach the Gospel of Jesus Christ and instead went to preach the gospel of Horomatangi. People of Whanganui, I had thought that you came to bring your love, to unite us in our mutual love for God through the preaching of the Gospel, but not to involve me with the sixth of the seals, according to your explanation of the Seven Seals of Revelation, Chapter 6, which you say refers to the raising up of the bones of Te Kooti.
The seventh of the seals is the visit to Gisborne. Friend, Whanganui, examine carefully your tohunga and his doings. As I see it your tohunga is adding this to the Bible, and this word is clear to you: ‘If anyone adds to these words, God will add to that person the plagues described in this book.’ Revelation 22.18 Sufficient to say, he is not preaching the Gospel of our Lord Jesus Christ. Rather he is preaching a gospel of this own, a gospel perhaps of Rongomatangi? See what is written about this: ‘I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel – not that there is another gospel, but there are some who are confusing you and want to pervert the gospel of Christ. But even if we or an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed!’ Galatians 1.6-8
It is perhaps because of his lack of knowledge of the Word of God that he has gone astray.
Now, my friends, consider this: this man has turned aside and not allowed God’s revelation to determine his works. Therefore
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people, Whanganui, wake up! We are close to God; he is not a distant God. If you are thinking of following these unfruitful ways, then take up the Holy Bible in which one finds salvation through the Gospel. Romans 1.16
‘There is salvation in no one else for there is no other name … by which we must be saved.’ The Acts of the Apostles 4.12
It is not my wish that these words should cause distress or anything, but rather that they may turn the eyes of those who love God and his ways, and also out of love for people who are far off. Their sick are thrust out into the storm, into the mud of this world, they lie in wet beds when they are travelling on the path, when they are seeking the God whom they have left behind them in their beautiful houses, and are going instead after the bones of Te Kooti thinking that something godly will appear to them. These words are not directed against flesh and blood but against the devil and the powers of darkness. Ephesians 6.12
May the grace of our Lord Jesus Christ be with you all. Amen
Yours sincerely,
Rapata Peene.
CHURCH CALENDAR.
August 5 Tenth Sunday after Trinity Green
1 Kings 12, Romans 5
1 Kings 13, Matthew 19.3-27
12 Eleventh Sunday after Trinity Green
1 Kings 18, Romans 10
1 Kings 19, Matthew 22.24 – 23.13
19 Twelfth Sunday after Trinity Green
1 Kings 22.1-41, Romans 16
2 Kings 2.1-16, Matthew 16.31-57
24 St Bartholomew Red
26 Thirteenth Sunday after Trinity Green
2 Kings 5, 1 Corinthians 7.1-25
2 Kings 6.1-24, Mark 1.1-21
September 2 Fourteenth Sunday after Trinity Green
2 Kings 9, 1 Corinthians 12.1-28
2 Kings 10, Mark 6.1-14
9 Fifteenth Sunday after Trinity Green
2 Kings 18, 2 Corinthians 1.1-23
2 Kings 19, Mark 9.1-30
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