[81] TE TOA TAKITINI
Registered at the GPO as a Newsnumbers ofpaper.
Number 36.
Hastings.
August 1 1924.
WHEN WILL WE HAVE A BISHOP FOR THE MAORI?
Te Toa Takitini would dearly like informed people to write to us on this subject so that it can be discussed by all our hapu. The matter has been talked about for many years but without results. It has not been placed before a gathering of an influential body to be taken forward. Many Pakeha with a concern for Maori are saying that the faith will only spread strongly among Maori if the Maori are given the power to run Totheir own Church. The idea is not that we part from the Church of New Zealand, but that we are known as a separate Church, a daughter Church of the Church of England, so that we as a people deal with all matters relating to our Church.
If we look at how things are done by other peoples of the world, we get an understanding of the meaning of the phrase, ‘Separate Church.’ When the Pakeha preachers of the Gospel went to China, India and Japan, they set about their work and after many years large numbers of those peoples had turned to the Faith. Now some Chinese have been made Bishops and they have laid down a constitution for their Church. The Church has been united and is known as the Church of China. They have not permitted many Churches as is the case here in New Zealand. A large gathering was called by the Chinese Church to discuss the means whereby the Churches could be united. Japanese Bishops have been appointed. Ngati Kahungunu and Te Arawa have met the Indian Bishop, Bishop Azariah. There are three black Bishops in Africa. Those Bishops are highly praised for the clarity of their ideas and their ability to get things done. We should not just be seeking the honour of the designation, ‘Maori Bishop.’ However, if this proposal can lead to the growth of the Faith amongst Maori, then we should work for it and pray that the Spirit of God will guide our deliberations. Perhaps this is God calling us Maori to take a step forward. If it is his voice, we must not be deaf to his calling.
Published by Rev F A Bennett and 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.
Address letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te Toa Takitini, August 1, 1924.
SUPPORTING THE MINISTER.
R[eweti] T K[ohere]
This is one of the most important matters for the Church to deal with in these days – providing stipends for the ministers. The educated young men of our people are not entering upon the work of ministry. This is not because they have no desire to or because they have no faith but because they are concerned about the small stipend paid to the minister. Only the foolish would say that they are wrong to think in this way and that they have little faith and that they should leave it to God to provide the money while they work and pray. It is very easy to tell someone else what to do if you do not know, if you do not enter into, his troubles and his difficulties. What good is it to advise a minister to have more faith when he knows that he is in debt to the Pakeha, his house is not suitable to be a minister’s house, and his wife is urging him to go out to work to provide food and clothing for their children? To speak in this way is spiteful and mocking. The good thing to do if you love your minister is to press into his hand a cheque for ten pounds. Also, just talking is easy. The Apostle James says, ‘And one of you Says to them, “Go in peace, keep warm, and eat your fill”, and yet you do not supply their bodily needs, what is the good of that?’ [James 2.16] I heard a chief speaking and criticizing a minister who was delaying starting his work in a parish until a stipend was provided. How do we provide a stipend for the minister and his children? A Maori parish is not the security against which a bank will grant a mortgage to provide money to purchase food for the minister. I have said above that it is easy to talk for other people. What that chief should have said was, ‘Don’t let that minister delay beginning his ministry until he is provided with a stipend; he need not be distressed because here is £100 for a start.’ This is the speech of a chief. If a minister works without having a stipend then he is no man.
Many people say that it is wrong to give ministers a stipend, that ministers should not be paid. One man said to me that in his Church good ministers were not paid. I answered, ‘You speak of being paid. I think in terms of food and clothes.
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If your ministers don’t eat or don’t wear clothes, then you have amazing ministers.’ To some people money is one thing, food or clothes are another.
It is an ancient practice; the people provide a living for their ministers. In the Old Testament the people of Levi were set apart for the work of the Church and the people provided for them. When the seventy were sent out, Christ instructed them not to carry food or extra clothing because the people would provide for them. The words of Scripture make it clear that the Church provided for the ministers. This is Paul’s justification in 1 Corinthians 9: he says in the 14th verse, ‘In the same way, ,the Lord commanded that those who proclaim the Gospel should get their living by the Gospel,’ How are we to explain this? It is true that Paul worked to support himself while he was in Corinth; he did not burden the Corinthians. But that practice was his own and was not a law for the Church, and he wrote to the Corinthians that they were wrong and he was wrong not to burden them. ‘In what way are you more deprived than other Churches? Only in that I was not a burden to you. Please forgive me this wrong.’ Paul’s wrongdoing was that no-one said that this is one of the Church rules. This is so true. Those churches or parishes who do not provide for their minister are not churches or parishes but corpses. If you examine this carefully it will become clear that the person who criticizes pay ministers a stipend is not a person of faith, is not a person who collects for the work of the Church. The people who collect do not speak of it.
Because the Levites were set apart for the work of the church, no land was allotted to them and the people were to provide for them. Likewise, it is a principle that the minister should not have to do other work besides praying and running the parish. He is able to devote his thinking and his time to the works of the parish and not be anxious about his wife, his children and his house. He need not be anxious about the amount of his stipend. It is shameful if a minister has to go into debt; it is not a good example and his words will not hit home. It is because of their small stipends that the ministers are oppressed by debt.
Some of our ministers are among the most highly educated Maori and could be wealthy had they followed Pakeha ways of making money. But their pay is less than that of a washer woman. I know a Maori Minister, an intelligent man, who attended leading Pakeha colleges and passed the examinations for ministry taken by the Pakeha. For many years during the difficult times after the war his pay was £75. With this money he had to provide food and shelter for himself, his wife and their many children. He had to buy food, firewood, and clothing, pay the doctor, buy a horse, get fencing for his horse and cow, contribute to many claims made on ministers, and many other things.
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No-one showed concern for him, rather they grumbled that he was lazy because he didn’t visit them. Because of the small minister’s stipend he has to go and find other work to pay his debts. In Pakeha occupations the pay is laid down by law to meet the needs of the worker; if the employer doesn’t pay the prescribed amount then his is summonsed. In the case of the minister, it is the people who are responsible. If they don’t pay him or it is too little he cannot speak up. The work of a minister is important and difficult, so don’t add to that the burden of coping with a small stipend. For other people there are many ways open to them of making money and if they are poor it is because they are lazy, but the minister is fenced about by all sorts of things he has to do.
The custom in the past was that the people would grow food for the minister and give it to him. That custom has now been forgotten. People are reluctant to give money to the minister when they get married. Even a chief will give, at the most, a pound, while they will give their back teeth when it comes to spending money on the reception. The appropriate amount to pay the minister for a wedding is £5 or more, taking into account his expenses. If there is no minister there can be no wedding, whereas a marriage is a marriage even without a reception. The Church has an ancient practice of giving the Easter Offerings to the minister. Therefore on that day, if people have affection for their minister, the collection should be large so that the minister knows that his work is appreciated. The smallness of the minister’s stipend is a terrible problem; it is a despicable payment, but he does not back-bite. Pakeha minister with children minay be paid as much as £250, together with extra contributions from the parish. Many Pakeha ministers have a car provided by the parish.
I have great sympathy for clergy with children who have to live on such small stipends. I am not afraid to say these things as I am not dependent on the Church for my pay. The young person who is studying at the colleges with a view to entering the ministry is very brave. People, set right and establish a firm basis for providing for the ministers. You well-to-do people, or you with much land, ought to use your money and your lands to set up a fund to provide stipends for ministers. This is the way to real glory. Don’t seek the world’s fading honours.
It would be better if we didn’t have members of Parliament rather than not having ministers. The Church is the only thing in the world to hold on to and to teach what is right and to suppress the heart’s greed. If there is no fear of God then what is there to guide people to what is right and to caution against wrongdoing? What is there to remind a girl that her honour rests in the sacredness of her body and her good name? The strength of a people is based on respect, integrity, on goodness and the fear of God, and not on how much money one has or on the world’s wisdom. Germany forsook the fear of God and followed the ways of the world. Where is Germany now?
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She is obliterated. It was the same with the great empires of Rome, Greece, Persia and Egypt. They have all been reduced to dust. One cannot avoid the saying of Scripture, ‘Righteousness exults a people.’ [Proverbs 24.34]
(Thank you, my friend, for the power and the clarity of your prescription to help your clergy friends. It is needed because perhaps people’s faith is growing cold, and there is a lack of leadership, Maori are not following the Pakeha example. – Editor.)
THE CHINESE
A football team came here to Hastings, all of them Chinese. There were twenty of them, all leading young people from the Chinese Universities. They visited Pakipaki and were delighted at the welcome given them by the Maori. It was the first time they had seen Maori and a carved Maori Meeting House. A the haka by the men and the women’s group, Mohi stood to welcome those people. The leader of the group, an American, and the captain who is Chinese, spoke. They spoke well and greeted the Maori.
In the speeches this was said: ‘Our visit is not jus mot to play football. We attend the Universities in our country. We are going about looking at the nations of the world, their work and their cultures, to inform ourselves and our people.
We are a large nation, the most populous nation in the world. We now number 100 million, In other words, we are a quarter of all the people on earth. If one were to line up all the peoples of the world, one would see that one in every four is Chinese. Our people are now endeavouring to absorb the world’s learning. And so we have come to play your game, football, and also to seek enlightenment for ourselves.’
After the speeches they were ushered into the Meeting House for tea. They were very thankful for the care the Maori had shown them. They will never forget these welcomes as long as they live.
BISHOP AZARIAH.
The Editor has received a letter from the Indian Bishop. It expresses the great love of the famous man for his Maori people. When he returned from New Zealand he set up his hospital. He writes that it has now been open for four months. During those four months, 1,700 sick people have come to the hospital. Dr Williams, an Indian, is Superintendent of the hospital. He thanks the Maori of the Diocese of Waiapu for their efforts to hep him. The money from the Maori will help that doctor.
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The Editor is embarrassed that the amount of £100 that the Maori pledged to collect each year has not been reached; we are still £20 short.
Who is prepared to show compassion to the 1,700 sick who have come to our hospital?
Show in a concrete way your loving commitment to this, the work of the Lord, being done among this people who are being guided from darkness to light.
A Notice about Collections.
The Synod has declared that the collections on these Sundays are to go each year to the following causes.
First Sunday of Advent.
The Maori Mission
Middle Sunday of Lent
General Diocesan Fund
Pentecost Sunday
The Melanesian Mission
First Sunday of September
General Diocesan Fund
Enter the amount of money in the register of each church and send it directly to the Diocesan Secretary, Napier.
A CORRECTION.
Editor, the mistake may be mine or that of the printer. My article about the laying of the foundation stone of the new Ngati Porou Church in Number 34 should have read that the amount collected on that day was £533 (and not £355). I also forgot to add the money donated by Tikitiki Station - £1 for every £2, which makes the total amount contributed that day, £799.
R[eweti] T K[ohere]
(You had written 355. – Editor,)
THE CHAMPION WRESTLER.
We have not found in New Zealand a wrestler who could match Isaac Robin. He has defeated all his opponents. His last opponent was Joe Duffy of Waikato. Isaac had not broken sweat before his opponent was on the floor. It happened within two minutes, He is now confirmed as the all-New Zealand champion.
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Isaac is now seeking the all-Australian title. On 26th December, 1924, the Australian Champion, Clarence Webber, arrives to contend with this Maori. Isaac is a lay-reader in the Parish of Waipatu. He lives in Kohupatiki, and belongs to Ngatikahungunu, Maniapoto, and Te Arawa tribes.
The Hawkes Bay Championship was won by Patiti Waperiki [Warbrick] of Te Arawa, the son of Patiti Waperiki, the Government Guide at Tarawera, This lad now lives in Kohupatiki.
Another of the Champions is Te Rangi Puni of Ngati Porou, now living in Kohupatiki.
One of the young Maori is Arapeta Tautahanga of Ngati Kahugnunu at Te Wairoa. He was the Champion in the 16-Year-Old class. This lad also lives at Kohupatiki.
These four champions are all from Kohupatiki. Here, here, Kohupatiki! Although you are small, you are famous for your fighters.
OHINEMUTU.
Ohinemutu, Rotorua.
July 10th, 1924.
To the Editor, Te Toa Takitini.
Greetings to you. Here are some items. I’d appreciate it if you would put them on the wings of the one who carries stories to the many marae of the people.
On 25th June our Bishop came here to Ohinemutu, the northernmost part of his Diocese, and when he finished here he set out for his home in Napier, the centre of the Diocese of Waiapu.
He worked with the Pakeha in the town of Rotorua and on 1st July he came to me and the Maori. His meeting time with the Church here in Ohinemutu and the surrounding area was limited. All the visitors were welcomed by the Women’s Committee of the Ohinemutu Church.
At 10.30 in the morning on 1st July The Bishop conducted the Confirmation Service in St Faith’s Church, Ohinemutu. Fifteen people were presented for the laying-on of the Bishop’s hands, All who attended that service were deeply moved.
The important things the Bishop had to say to those who were confirmed were: ‘Do not cease to pray. This is what links you firmly to the Holy Spirit whom you received when I laid may hands upon you. Secondly, do not lazy when it comes to seeking and working to learn of ‘the manifold gifts of grace’ [BCP Confirmation Service] the Holy Spirit gives you which are listed in that prayer. Pray that you may be filled with every good gift; that they may be poured out upon you all.
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If you do not carry out these two things then you will die spiritually, So youmust examine yourselves to ensure that your spirits are alive.
Let me illustrate what I mean: Snow and rain descend from the sky upon the mountains and flow down into the Sea of Galilee. That lake has been full of fish from the time of our Lord up to the present day – it is full of all kinds of fish. And when there is much snow the waters overflow the banks and are carried away through the outlet down the Jordan River to all the Plain of Jericho. As a result, crops and grass grow vigorously providing food for people and animals. The saying is that it is “a land flowing with milk and honey.” Below is the Dead Sea. It receives water from the River Jordan but there it is just swallowed up, It has no outlet. There is no living thing to be seen in it or on its shares. The salt of that sea is very bitter. So it is called the Dead Sea. It is like someone who gathers everything for himself until he is full. He keeps all his good things and his possessions for himself. A dead spirit – a dead Church.’
After the service the Bishop, the Ministers, and all who attended went to Whakaturia Dining Hall on the Te Papaiouru Marae for the dinner laid out by the Church Women’s Committee. The Bishop and others expressed their gratitude to the chiefs for their hospitality. The Church elders who stood to greet the Bishop were Te Kiwi Amohau, Tumatahi, Heketoro Hikairo and Wiremu Kingi. The Bishop responded to the greetings and mentioned some matters that had been brought to his notice. He said the Blessing and the meeting concluded.
One matter the Bishop dealt with while he was here in Ohinemutu: The Rev Ereatara Eruini was ordered to go to hospital. He is unwell and is off work for three months. The Rev Wiremu Waaka is going to Whakatane.
Ropere Tahuriorangi has returned to his ministry and is to work with the Rev P Temuera at Ohinemutu.
We are sad for the Rev Ereata Eruini who is seriously ill and he is going to the King George V Hospital in Rotorua.
We are also grateful to and in sympathy with the elder, Ropere Tahuriorangi, who has seen the departure of his fellow workers – Nikora Tautau, Taihona Hapimana, Ratema Teawakotuku and Rameka Haumia, men who were the tribal leaders in the work of the faith. He has returned to inspire us, the children who follow in their footsteps.
Best wishes,
Paora Temuera.
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AN APPRECIATION OF TE ARAWA.
T Wi Repa MB, ChB.
‘Finally, beloved, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.’ Philippians 4.8.
When I saw the accounts of Te Arawa’s dealing with their Lakes Money in Te Toa Takitini, I thought that I must commend what is commendable. It would not be right to ignore this or to divert one’s attention and not praise it. A great gift is in the hands of this one of our tribes. Their administrators are applying their hearts and minds to finding ways to make that gift work for them. The accounts that are appearing month by month are revealing to the tribes the breadth of vision of the Main Committee, the Te Arawa Board. I am deeply moved by the Board’s policy. It is right to praise each area being covered by the Board. But I take the greatest delight and express my deepest gratitude for the portion of money the Board is putting aside for education. My body trembled with awe when I saw this part of the Board’s programme. The reason for this was that this was what I hoped for from that gift to Te Arawa when the news burst upon us that this fortunate thing had happened to this one of our tribes. It is right that we should shout joyfully, that we should sing, in praise of this comprehensive thinking on the part of Te Arawa. An excellent example has been born amongst us Maori.
This is the century that has been declared by the elders of the people to be the ‘New World.’ We are aware of the significance of that word. One of the aspects of the New World is that people are increasingly living their own lives and are no longer seeing themselves as part of a community; what is growing is individualism.
In these days, in this time of this New World, this saying has not outlived its importance, ‘Learning is a person’s armour by which they will triumph.’ Don’t worry about misfortunes; they face all armour [?he aitua kei nga whitiki katoa].
Te Arawa has embraced this belief. They have set apart in their gift a sum of money each year for scholarships to enable their children to embark on all the world’s learning, from Infant Schools to Universities.
I, this ‘baby’ in learning have grown up, and I welcome Te Arawa’s idea which they have placed on the the open marae. I believe that I am speaking for all of us who have degrees from the Universities when I thank Te Arawa for their effort to increase rapidly the number of Maori in the ranks of those who have the world’s learning.
Te Arawa have perceived the real sickness of Maori. That sickness is that their minds are not enlightened; they are ignorant. And Te Arawa have also seen the cure – Education,
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Therefore, I believe that at last we will see the extensive fruit of the teachings of the schools built by our missionary elders for us: Te Aute College, St Stephen’s, and others. Now we are seeing the breaking of the flood tide. People, this wave is not going to go back. But everyone should put bulwarks on his raft so that it will float on it.
Move forwards, Te Arawa. Clear the way. [?Hoatu Te Arawa…. Poponunui o te waru, tena te haere na. cf. Williams p.286 Tena au e haere atu na; ma nga popo nunui o te waru, mana e hoatu. No translation is given.] Te Arawa tribe.
Congratulations to the Te Arawa Board, its Chairman and all the members. Best wishes also to Te Arawa tribe. I am proud to say that the blood of your ancestor, Tamatekapua, bubbles up within my heart. Move forward and we will follow.
T Wi Repa, Te Araroa.
CONGRATULATIONS FROM ‘TE MANU,’ INSPECTOR OF SCHOOLS.
W W Bird, MA.
Wellington, 28th July, 1924.
To the Editor.
My friend, greetings. I have noted your diligence in making known in your paper what people are thinking and doing. And so I have learned what Te Arawa are proposing to do with the money from their lakes. As I see it what they are proposing is very noble, especially as they are setting aside £1000 a year for the work of schools and hospitals. In the olden days Maori were skilled at fighting with greenstone patu and other things. In these days such things have disappeared like the moa. The things we value now are education for the children and hospitals for the sick. Therefore, I congratulate you members of Te Arawa Board. Make every effort to manage well your projects for the benefit of your descendants. I was also gratified that my name should appear in the articles. Thank you, members, for remembering your fathers. Although my body has diminished somewhat over the past eight years, my thoughts for you, my Maori people, have not diminished. I still love you – that will not cease, never.
From your loving friend,
Te Manu.
[Greetings, Te Manu, the father of the children of the Maori People. Te Arawa were quick to turn to you to advise them on the arrangements for their scholarships. Why? Because they know how much love you have for the Maori People and the clear guidance you will give on matters relating to the well-being of our children. Kia ora, father of our children. – the Editor.]
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AN APPRECIATION OF TE ARAWA AND THE GOVERNMENT.
To the Editor.
I am full of praise for the actions of Te Arawa, for the enlightened way in which they have apportioned their money, disregarding individual claims from men and women on the money in favour of setting up funds for important works for the tribe.
Ko wai ka hua, ko wai ka tohu?
Who thinks, who knows
? [cf Nga Pepeha 1654]
Perhaps tomorrow children from Te Arawa will be attending the great English Universities. When our children attain the high peaks of the Pakeha then none of us will be put down as only fit to untie the Pakeha’s shoelaces – Pakeha who have no genealogies. Congratulations, Te Arawa.
I direct my second appreciation to the Government. This Government has answered the prayers of the Maori People for the Te Arawa Lakes, and for lands taken wrongly by former Governments – Patutahi, Aorangi, Puketitiri, the Ngai Tahu lands and others. These matters were raised with other governments but came to nothing. It fell to the Government of Mr Coates to look into these matters despite the major problems faced by the Government,
To te Rangatira tona tu.
The chief makes his stand’
When he perceives that something is wrong he sets it right; he doesn’t forget, he doesn’t delay. People, let us take off our hats to Mr Coates, our father. May God be kind to him! That’s that.
R[eweti] T K[ohere]
PRAISE FOR TE ARAWA’S PROGRAMME.
Hutu Paaka, Motueka.
To the Editor of Te Toa Takitini.
Greetings to you and thank you for the capable way you organise our paper which brings such insights to your Maori people. As result of that insight I have had some thoughts of my own. You might like to publish these few words.
I salute Te Arawa for this new work they are doing which is setting an example for the tribes of Aotearoa and Te Waipounamu.
My friends, the Board managing the Te Arawa Lakes money and the committees, greetings. May all of you increase in understanding and well-being and strength as you undertake this noble work. Nothing is more valuable than this work that you are doing for the benefit of the Bishop your tribe, Te Arawa, for the well-being of the elders, to carry the growing generations to the peaks of Learning by which they will make their own ways and not be trampled under foot by the Pakeha or any other peoples. I hope that Ngai Tahu will manage its own claim in the same way when it comes through for their well-being as Te Arawa is doing. And may it be the same for you, Doctor Sir Pomare as you work on the Tai Hauauru land confiscations to have them returned.
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My friends, you have set an example for all of us, so kia ora to you all. In the year Bennett went to Rotorua, I went with him. When we arrived we made speeches. My companions were the Bishop of Waiapu and Bennett. I said there:
‘You, Te Arawa, are the exemplars of the Maori people of the two islands, because Rotorua is the place visited by the peoples of the world. If you do bad things then the Maori People get a bad name. If you do good things the Maori get a good name.’
Now you have proved the truth of my words. You are an example for us.
God have mercy on Te Arawa.
Hutu Paaka.
THE TEACHINGS OF THE HOUSES OF LEARNING AND THE SCRIPTURES.
Wiremu Te Moana, Ruatoki.
Now it is right that a person is baptised to expel the ‘old man’ and bring about the entrance of the ‘new man’ into the heart, a birth brought about both by water and the Spirit. By this means we will return to heaven as was the case with the tohi ceremony of our ancestors. John 3.5: ‘Jesus answered, “Very truly, I tell you, no-one can enter the kingdom of God without being born of water and spirit.”’ Now, let us take Cornelius as an example for ourselves to make us aware that we will not get there unless we are baptised, that is, ‘tohi’d, with water. Read the Acts of the Apostles 10.2-6. Although his prayers and his almsgiving had come to the ears of God, God did not say to his angel: Go, say to Cornelius, You and all your household are saved, rather the angel told Cornelius to send someone to fetch Peter who would tell him what he had to do to be saved, and what Peter told him was that what he needed to do was to be baptised, that is, be ‘tohi’d’ with water.
The fourth element of the Gospel is the laying-on of hands for the imparting of the Holy Spirit. This relates to the sacred fire given by our ancestors to the person emerging from the House of Learning, that is, the Ahi Komau [Williams – a fire kept alight by covering it with ashes, used for hollowing a canoe or felling a tree]. We read in Matthew 3.11, ‘I baptise you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptise you with the Holy Spirit and with fire.’ Now God does not come indiscriminately distributing fire on every side like the wind. This happens to
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everyone who is born of water and the Spirit, and it is by fire that the righteous and sinners will be discerned when God comes with vengeance. Those born of water and the Spirit will not be consumed. Psalm 50.3-4: ‘Our God comes and does not keep silence, before him is a devouring fire, and a mighty tempest all around him. He calls to the heavens above and to the earth that he may judge his people.’ 2 Thessalonians 1.8. ‘[Jesus is revealed] in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.’ Now, how do we obtain the Holy Spirit and the fire? We get it through the laying-on of hands by the hands of people called by God, as was Aaron. Hebrews 5.4. ‘And one does not presume to take this honour, but takes it only when called by God, just as Aaron was.’ John 15.16 ‘You did not choose me but I chose you, And I appointed you to go…’ Now, we cannot receive it if there is no-one authorised to do that sacred work as in the days of our ancestors. Romans 10.14-15. ‘But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? And how are they to proclaim him unless they are sent?’ By this we know that all will be well if someone is first sent to preach the gospel, as was the case with Aaron as Paul told the Hebrew people.
The questions were short, but the explanations were long. We have matched the answers of Scripture with the teachings of the Houses of Learning of our ancestors. Well!
THE MAORI WARS. 1860 TO 1870.
Since we have the dates of the wars between Maori and Pakeha from 1860 to 1870 we thought it a good idea to print them in our paper for several reasons.
1. Thinking of the elderly women and men who are seeking pensions for themselves. They may not know the year but they do know that there was fighting in such-and-such a village. They may have been born during the fighting or the mother was pregnant at the time or they were toddlers.
2. It is good to print these old accounts because the sea is now calm. And perhaps we will be able add some accounts by the survivors who were involved in some of these wars. These items are taken from one of the books by Judge Gudgeon, ‘Reminiscences of the War in New Zealand.’
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THE NUMBER OF PEOPLE KILLED OR INJURED IN THE MAORI FIGHTING, 1860 – 1870.
Date Battle Pakeha Loyal Maori Fighting Maori Prisoners Tribe
Killed Wounded Killed Wounded Killed Wounded
1860
March 17 L Pa 2 1 5 Ngatiawa
March 28 Waireka 2 11 17 25 Taranaki/Ngati
Ruanui
June 27 Puketakau- 30 33 6 8 Ngatimaniapoto
ere
Sept 7 Huirangi 1 2 1 2 Ngatawa
Oct 13 Kaihihi - 5 1 1 Taranaki
Nov 6 Mahoetahi 4 15 34 59 Ngatihaua
Dec 29 Matarikoriko 3 21 7 5 Waikato/N’awa
1861
Jan 23 No 3 Redoubt 5 11 50 70 “ “
Feb 10 Te Arei 3 9 9 2 “ “
“ “ Huirangi 8 28 Not Known “ “
1863
May 4 Wairoa Awa 8 - - - Taranaki
June 3 Katikara 3 8 28 - Whanganui
July 17 Koheroa 2 11 27 - Waikato
“ “ Kirikiri 2 4 7 “ “
Aug 25 On the road 2 1 1 5 “ “
Sept 7 Cameron Town 4 5 7 - “ “
“ “ 14 Pukekohe 3 7 6 - “ “
“ “ 15 Poutuku - - 4 - Taranaki
“ “ 17 Wairoa - - 2 - Waikato
“ “ 24 Mahoetahi - - 1 3 N’awa
“ “ 29 Bell Block - - 2 - “ “
Oct 2 Poutuku 1 8 9 - Whanganui
“ “ 23 Mauku 8 4 16 - Waikato
Nov 20 Rangiriri 41 91 50 - 183 Waikato
Dec 11 Hunua - - 7 - “ “
1864
Jan 19 Mangoraka - - 2 9 Ngatiawa
Feb 11 Waiari 6 8 53 12 Waikato
“ “ 21 Rangiaohia 5 3 12 12 “ “
“ “ 22 Haerini 2 19 30 - 2 “ “
Mar 11 Kaitake 1 6 Not known Taranaki
“ 24 Kaitake - 4 1 1 “ “
Apr 3-4 Orakau 17 55 130 26 7 Te Urewera/
Taupo/Waikato
“ “ 6 Ahuahu 7 12 4 - Taranaki
“ “ 29 Gate Pa 35 76 20 6 Ngaiterangi
“ “ 29 Maketu - 4 1 6 53 40 Ngatiporou/
Whakatohea
“ “ 30 Sentry Hill - - 42 7 Taranaki/N’ruanui
May 14 Moutoa 1 - 16 30 50 20 Whanganui
June 21 Te Ranga 10 39 - - 123 12 11 N’Raukawa/Te
Arawa
1865
Jan 24 Nukumaru 16 32 16 3 N’Ruanui/Waikato
Feb Ohotahi 1 5 9 - Wanganui/Waikato
Mar 13 Kakaramea 1 1 56 3 N’ruanui
June 10 Mangaone 6 3 Ngatiporou
June 10 Tikitiki 9 - “ “
July Te Horo 5 - “ “
July 21 Te Weraroa 50 Ngarauru
“ 19-30 Pipiriki - 2 13 - Taupo
(To be continued.)
[95]
A KIEKIE CLOAK FOR THE CHILD.
£ s d
W G Williams 1 1 0
Herepete Rapihana 1 0 0
Tikuku Utu 6 6
Whiti Aperahama 12 0
Heta Waretini 6 6
Manihera Kauwhata, Ngawha 6 6
Te Rooku Te Kokau, Ruatahuna,
Via Rotorua 10 0
Henare Peretoa, Te Araroa 1 0 0
Wi Kerena, Ruatorea 6 6
Heuheu Poutawa, Wairoa 6 6
T Eramiha 10 0
Rev P Temuera, Ohinemutu 10 0
Eru Titi, Manutuke 6 6
Taranaki Te Ua, Fernhill 1 0 0
Per T Te Ua:
Kingi Karauria, Wairoa 6 6
Horiana Kiiwhi, Wairoa 6 6
Hurikino Karekare, Pakipaki 6 6
Hapi Kutia, Tolaga Bay 1 0 0
Euphemia W Doull, Waimana 1 0
Per P Kohere:
Kereni Turei 6 6
Huri Korimete 6 6
Toki Wharetapu, Ruatoki North 6 6
W Tako, Pukehuia, Dargaville 6 6
K P Teana, Tinaaruhe 10 0
Ngatai (?), Mangamuka 6 6
We’ve received £2 from Aromoho but not the name of the person who sent it.
2 0 0
Tiwana H Turi, Hicks Bay 6 6
Mrs Brady, Papamoe 6 6
E M Doull, Waimana 13 0
MELANESIAN MISSION – SPECIAL OFFERTORY
Whitsunday – 1924
Maori Pastorates and Districts.
£ s d
Hikurangi Pastorate -
Kawakawa Pastorate 7 7 0
Mohaka Pastorate -
Moteo Pastorate 8 0 0
Nuhaka Mission District (including Wairoa) 4 0 6
Rotorua Mission District 2 16 10
Taupo Mission District -
Tauranga Mission District -
Te Kaha Pastorate 3 0 0
Te Puke Mission District -
Tokomaru Pastorate -
Turanga Pastorate -
Waiapu Pastorate 20 0 0
Waipatu Pastorate 2 0 0
Waipawa Pastorate (Porangahau) 1 5 1
Wairoa Mission District -
Whakatane Mission District 3 16 1
Whangara Pastorate -
[96]
SOME MAIZE SEED.
To Te Toa Takitini.
My son, here is some corn to sustain you. I have neglected you for a long time. Therefore, there sprang up the desire to hear your voice as you squawk along to your old folk, and to have you covering me against the cold nights of winter. Here is one pound.
From your servant,
Haapi Kutia,
Tolaga Bay.
(Thnak you, sir. Hopefully some will see your example and follow after you. – The Editor)
CALENDAR.
August
3 Seventh Sunday after Trinity, G
1 Chronicles 21, Romans 3
1 Chronicles 22, Matthew 18.1-21
10 Eighth Sunday after Trinity G
1 Chronicles 29. Romans 9.1-19
2 Chronicles 1, Matthew 22.1-15
17 Ninth Sunday after Trinity G
1 Kings 10.1-25, Romans 14 & 15.1-8.
1 Kings 11.1-15, Matthew 25,31-end.
24 Bartholomew, Apostle R
(Tenth Sunday after Trinity)
Genesis 28.10-18, 1 Corinthians 4.18 & 5
Deuteronomy 18.15-end, Matthew 28
31 Eleventh Sunday after Trinity G
1 Kings 18, 1 Corinthians 11.2-17
1 Kings 19, Mark 4.35 – 5,21
September
7 Twelfth Sunday after Trinity G
1 Kings 22.1-41, I Corinthians 15.35-end
2 Kings 2.1-16, Mark 8.10 - 9.2
The offerings this Sunday are for the General Church Fund.
14 Thirteenth Sunday after Trinity. G
2 Kings 5, 2 Corinthians 6 & 7.1
2 Kings 6.1-24, Mark 12.13-35
21 Matthew, Apostle R
(Fourteenth Sunday after Trinity)
1 Kings 19.15-end, 2 Corinthians 12.14 & 13
1 Chronicles 21.1-20, Mark 15.42 & 16
At the Lord’s Supper use the Collect, Epistle and Gospel for St Matthew’s Day.
28 Fifteenth Sunday after Trinity. G
2 Kings 18, Galatians 6
2 Kings 19, Luke 4.1-16
29 Michael and All Angels.
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