[771]
TE TOA TAKITINI
Registered at the GPO as a
Newspaper.
Number 81
HASTINGS
1st May, 1928.
THE MAORI BISHOP
The General Synod has
agreed to the plea from the Maori People that a Maori be appointed as Bishop
for the Maori People. Only one thing will delay this and that is the provision
of funding for the Bishop’s stipend. When provision is made for that stipend,
then the Bishops will name the Maori for that post.
As we are about to get the
gift asked for by our spokesmen, let us give thanks to our Heavenly Father who
is blessing us with this precious gift. And not just with our lips but by our
actions which will show the extent of our praise.
Who has a word of welcome
to our Maori Bishopric?
Let each tribe rise up
ands welcome this gift from God.
PARISH OF TE PUKE.
Greetings, my friend, with
the many blessings of our Heavenly Lord. We want you to know that we held our
hui here at Tia on 17th March, 1928. The agenda was as follows:
(1) The Church Committee.
The
Members.
Renati
Te Rangipuawhe, Taupo Paora, Wikarena Wi-hapi, Henare Kiingi, Rota Te
Wharehuia, Nane Karaka, Te Uara Heemi, Huka Te Amohau, Rev Rewi Wikiriwhi
(CVhairman).
(2) The Site for the Erection
of a House for the Minister.
It
was agreed that Te Kokiri Heemi will give one acre and Taukiri Rota a half-acre
– a total area of 1½ acres.
(3) The money in the fund will
be sent to the Diocese. My friend, I have received the letter and the Money
Order you sent giving permission for Rota to withdraw that money from the Bank.
Therefore, we are waiting to call a meeting of all the above Committee members
after which we will withdraw that money. Then it will be sent with the
authority of the Committee.
Goodbye.
Published by Rev F A
Bennett and printed at Cliff Press, Queen Street, Hastings HB.
[772]
Te Toa Takitini
Registered at the GPO as a
Newspaper
The Price of the Paper is
10/- a year.
Address letters to ‘Te Toa
Takitini,’ Box 300, Hastings.
Te Toa Takitini, 1st
May, 1928.
THE MAORI BISHOPRIC
We praise the Heavenly
Father for his blessing on the gatherings of the General Synod and the Maori
Synod where the matter of the Maori Bishopric came to a successful conclusion.
This matter has been under
consideration for three years. During those years there has been no consensus
as to how to reconcile the ideas and hopes of the Pakeha side and the Maori
side.
On Wednesday, 18th
April, 1928, the Maori Synod met in the Native Affairs Committee Room in the
House of Parliament, Wellington. The Synod did its work smoothly and was of one
mind.
Those who attended that
meeting were:
Sir Apirana Ngata Mr
Wiremu Kingi
Rev Canon Keretene Mr
Mason Durie
Rev F A Bennett Mr
H Te Paa
Rev Pine Tamahori Mr
T Paraone
Rev Harawira Mr
Hori Tane
Rev Panapa Mr
H R H Balneavis
Rev Peni Hakiwai Mr
Tau Henare MP
Rev Temuera Tokoaitua Mr
Hari Katene
Rev H Raiti Mr
Hapi Love
Rev H Leonard Mr
Kingi Tahiwi
Mr Hakopa Haerewa Dr
E P Ellison
Three matters were
addressed.
First: This is the motion
passed by the Maori Synod held in Wellington on 6th August, 1926.
As a replacement for the
statement set down by the Bishops concerning the Maori People in the bill passed by the General Synod at
its session in December, 1925, this
meeting of the Maori Synod agrees that the Archbishop be head of the Maori
Church with, under him, a Maori Bishop to run the Maori section of the Church.
He will be called the Bishop of Aotearoa and have a Synod with the power to
pass legislation. He will be Chairman of that Synod under the authority of the
Archbishop and, with his elected lay representatives and clergy, will
participate in General Synod.
Second: It was agreed that
the first Bishop for the Maori People may be a Pakeha who is fluent in the
Maori language.
Third: The Diocese of
Waiapu passed a motion requesting that there be two Bishops, one Maori and one
Pakeha.
These proposals were
discussed at many meetings of the Maori Synod.
[773]
The meeting arranged for
Sir Apirana and Bennett to be a deputation to Archdeacon Herbert Williams to
ask his advice as to the best way to present this Maori issue to General Synod.
Herbert advised us that Apirana and I should meet the Archbishop and lay before
him the deliberations of the Maori Synod.
Herbert said that he
thought that we should address the difficulties with the first of the above
proposals and the third proposal from the Diocese of Waiapu. His preference was
for a Pakeha Bishop fluent in Maori. We pointed out the preference of the Maori
People that there be a Maori as bishop. We also asked that we be given a time
when Sir Apirana could address the General Synod and explain the Maori
position. As we see it the Archbishop is very sympathetic to our statements.
We finished our
discussions and returned to our company who were waiting at Parliament House
and reported that we had concluded our talks. But the important thing was that
the Archbishop had agreed to Sir Apirana addressing the General Synod on
Friday, 20th April at 3 o’clock in the afternoon.
Sir Apirana Ngata’s Speech
At 3 o’clock on the
Friday, Sir Apirana was given 20 minutes to address the 61 members of the
General Synod. This is the Parliament of the whole Missionary Church [Church of
England] throughout New Zaland and the Islands. This Synod meets every three
years.
It was very moving to see
the spokesman for the Maori people standing alone amongst the white Pakeha. But
more so was the gratification experienced on listening to our spokesman pouring
out important things, serious things to melt the sone hearts of the Pakeha
people, presenting the cry of the Maori People pleading to have one of their
own as Bishop.
Sir Apirana presented the
Maori case nobly. The hearts and spirits of the Pakeha people were softened. At
the conclusion, Sir Apirana had
delivered one of his finest speeches to General Synod. It is likely that this
speech will become a treasure to pass on to our children after us. An
additional word: By this speech Sir
Apirana Ngata smoothed the way for the General Synod’s agreement to the
petition of the Maori People that a Maori should be their Bishop.
[The
Editor has asked Sir Apirana to translate his speech into Maori. It has all
been recorded in shorthand.]
Subsequently,
in the course of the Synod, Bennett asked the Synod to set up a select
committee to set out the charter for the Maori Bishopric.
[774]
The
members of that committee are the Bishop of Waiapu, the Bishop of Nelson,
Archdeacon Hawkins and Archdeacon Simkins of Auckland, Canon Strong and W P
Skinner of Waikato, Archdeacon Williams, Archdeacon Chatterton and Bennett of
Waiapu, Mr Evans and Rev Redgrave of Wellington, and Canon Galwey of
Christchurch.
This
committee met on three occasions. The Bishop of Waiapu was Chairman.
The
following is a summary of their report.
Because
the Bill setting up the Maori Bishopric has not been enacted it is appropriate
that the Synod seeks a way to bring together the Missionary Church amongst the
Maori People. The Committee has carefully discussed the request of the Maori
People that their Bishop be a Maori.
Given
the standing motion by the Archbishop as Chairman, the Committee does not see
how this can be achieved. Not many members approved of the motion presented by
Waiapu that there be two Bishops, one Pakeha and one Maori.
The
solution that was clear to this committee was to appoint a Maori as Assistant
Bishop to care for the Maori section. He would be able to travel to the
dioceses to which he was invited. That Bishop would not have a diocese or a
synod. But in his person he would bind together the Church of the Maori People.
He would be able to touch the hearts of Maori in a way that a Pakeha could not.
The man should first be appointed and subsequently laws and regulations can be
drawn up. The Committee thinks that the Maori Bishopric should have the name,
Aotearoa.
This
is the motion presented by the Committee:
‘That
an act be drawn up and approved by the majority of the New Zealand Bishops
enabling the appointment of a Maori as Assistant Bishop, and that that Bishop
will exercise authority over the Maori people within the dioceses to which he
is invited.’
The
General Synod debated this motion for five and a half hours and eventually it
was passed.
We
have many friends among the Pakeha. Among the Bishops, only one, the new Bishop
of Waikato, was undecided. Most of the Bishops voted wholeheartedly for the
motion. Most of the lay representatives were sympathetic to the voice of the
Maori People.
Most
of the opposition came from the clergy, particularly those who were not born in
New Zealand and did not know the Maori. But although they were opposed to the
motion they were not hostile to Maori, rather their concern was over dividing
the two peoples of this country and that there had not been such a bishop
involved in running the Church before.
We
are very grateful to our Bishops, but the Bishop who has shown great sympathy
for and has made every effort to help the Maori is the Bishop of Waiapu.
Backing him up was the Bishop of Nelson.
[775]
He
is a very understanding person and articulate in expressing his thoughts. Their
supporters were the Bishop of Christchurch and the Bishop of Wellington.
Besides them was the Archbishop but, being the Chairman, he had to be cautious
in what he said.
The Ministers.
We
are also very grateful to our father, Herbert Williams. He was the steersman of
our canoe and brought it safely to land. There is no way we can repay the great
love Herbert has for his Maori People. From start to finish, even though the
contention on both sides, Maori and Pakeha, was heated, Herbert was not shaken.
His love for the Maori People is deep and unshakeable. We are fortunate to have
him to continue the role of the Williamses, the family which for the past one
hundred years have lived as parents and guides for the Maori. The Maori Church
is very grateful to Archdeacon Herbert Williams for this great sacred treasure
which has come upon the Maori People.
Another
minister we must thank is Canon Galwey, the Secretary of the Diocese of
Christchurch, who gave one of the most eloquent speeches which persuaded some
to be favourable to our request.
There
was also our father, Archdeacon Chatterton, well-known to all the ministers. He
is an elder with a great love for the Maori People. All his speeches in the
Synod supported the Maori People.
Lay Spokesmen.
Among
the laymen, Mr Andrew, a Christchurch lawyer, and Mr Evans, a Wellington
lawyer, were strong in supporting us.
Others.
Besides
these, the people who supported our cause were: Archdeacon MacMurray,
Archdeacon Johnson, Dean Askew, Mr Stenning, Archdeacon Fitchett, and Professor
Easterfield.
Other Matters.
The
vote was a voice vote, so there is no record of the numbers who voted. However,
from the loudness of the response it would seem that perhaps 40 voted in favour
of our cause and 15 against.
[776]
ESTABLISHING
THE BISHOPRIC FOR THE MAORI PEOPLE.
Since
it is desirable to set up a framework for establishing the Bishopric for the
Maori People:
The
Bishops, the Clergy, and the Lay Representatives of the Church of the Province
of New Zealand meeting in General Synod authorize the following:
1.
An Assistant Bishop (Suffragan) under the Bishop of
Waiapu is to be appointed. He will be known as the Bishop of Aotearoa.
2.
That Bishop and his Bishopric will be named by the
Bishops of Aotearoa. The person they name will first be informed in writing. The
person with the majority of the votes of the Bishops will become the Bishop. However
that person must be a Maori.
3.
That person chosen to be Bishop shall not take up
the post before a suitable stipend for that Bishop has been approved by the
Bishops, it being not less than his present stipend, and a house and travelling
expenses are provided.
4.
The Standing Committee of the Diocese of Waiapu has
authority to arrange the payment of the Bishop’s stipend and his housing and
travelling expenses.
5.
When that man is named the Archbishop will be
informed and he is to arrange a time for the consecration under Title A, Canon
N.
6.
That Bishop is to act as Suffragan to the Bishop of
Waiapu and is to have episcopal oversight over the Maori People of that Diocese
and over other dioceses at the request of their Bishops.
The Bishop will retain that right until his license
is withdrawn by the issuing Bishop or his successor.
That Bishop, having first received written
permission from the Bishop of a Diocese, may ordain men as deacons and priests and
consecrate churches.
7.
That Bishop will sit in the General Synod with the
right to speak. However his vote will be counted amongst those of the clergy.
In the Synod of the
Diocese of Waiapu he has the same rights are the clergy, but in other Dioceses
he has the right to speak but not to vote.
8.
That Bishop has power to resign from his position
in writing, his resignation being effective
[777]
from the date he sets.
9.
The Synod of each Diocese has power to set the
number of Maori lay representatives for each Synod and the rules governing the
voting of such people.
10. The
General Synod has power to set up a Board called The Maori Pastorates Board.
The Maori Bishop is to be Chairman of that Board. The members of that Board are
to be the Superintendents of the Maori Church in each Diocese. The Board will
have power to manage the Maori Pastorates and to appoint ministers for those
parishes. The Standing Committee of General Synod may make regulations to
extend the work of that Board.
11.
The name ‘Maori’ in this Act is to include people
called Maori, the descendants of Maori, of halfe-caste Maori and the children
of half-castes.
12. Title
A, Canon XI, has been repealed.
(This authorised the appointment of a Pakeha as the
separate Bishop for the Maori People, as proposed by the Bishops. This law is
now repealed.)
TENNIS
HUI IN HASTINGS.
The
Tennis Tournament involving the best players in the country began on 7th
April. But the tournament involving the local people took place on the 3rd
and 4th. On the 5th visitors began to arrive. There were
perhaps 250 which, together with the local people, brought the number to 500 or
600. Te Toa Takitini is awaiting the report of the Secretaries.
This
has to be one of the finest hui - the marae, the arrangements, the good
behaviour of the children, the many entertainments, the lack of bad language, and
nothing happening to hurt people. There was no drunkenness to be seen. There
were many inspiring church services and evening meetings at which important
issues wer discussed. On Easter Day the main service took place outside, but
the Holy Communion took place in the stone church at Te Pakipaki. The church
was full of people for the Lord’s Supper.
The
important matters covered during the evening meetings were:
1.
Te Aute and Hukarere. It
was agreed that the fees should be reimbursed for those belonging to the hapu
of Ahuriri.
2.
Government Scholarships.
These should be allocated according to Maori Land Boards so that they are shared
over the whole country.
3.
Household Schools.
That the Government should agree to extending the rules
[778]
about household schools to Maori.
4.
Secondary Industries Scholarship.
That ways be found to make technical learning
scholarships available to Maori.
5.
The Maori Bishopric.
This hui thinks that the Bishop should be Maori.
6.
The Department of Health.
That provision should be made to place a doctor for Maori in major Maori
communities.
7.
Maori Groups. That
gatherings at Tennis Tournaments be a place where Maori groups can come together
to discuss matters of importance for the whole people.
8.
The Maori Language.
That this hui conveys its gratitude to the Council of the University for including
the Maori Language in the subjects for BA and BSc.
9.
A Register.
That a register be established of Maori children who, having finished school,
have returned home, so that those who are living idly can be cared for and
guided.
10. Major Peacock. That the whole people
consider erecting a memorial to Major Peacock who was a father to our young men
during the war.
The money collected at this hui, £26, was sent to
the Ngati Porou hui on Anzac Day, where they will use it appropriately.
We have ha to abbreviate these matters in order to
include them in this month’s paper. In time Sir Apirana Ngata will present his
report on all these matters and will bring them before the Government. – The
Editor.
SALUTATION
TO NGATI KAHUNGUNU.
Gisborne,
17th
April, 1928.
To
Hori Tupaea, to Waimarama, to Pohe, to P H Tomoana, and all the Chiefs of the
Te Pakipaki Marae. Greetings.
We
heartily thank you as our thoughts return to our recent hui.
Although
it was the sports of our young people that brought us together that was good
because it meant that we met each other, greeted each other, and got to know
each other. I’m not talking about the tennis; we’ve expressed our appreciation
of that. I am speaking about Takitimu: it was the excellent running of the
marae that made the tennis!
Heretaunga
is famous for its hospitality to individuals and to parties, but we say that
hospitality in the past was never like this; it was like a tribal feast.
I
can’t find words to express adequately our gratitude. Who can do justice to the
running of the Marae? And the food, how was it so good that it was spoken of as
being like a tribal feast?
To
the kitchen staff – ladies and gentlemen, boys and girls; this work depended on
you. Best wishes to you all.
Ngati
Kahungunu at Heretaunga, greetings.
Tutepuaki.
Manager
of the Takitimu Team.
(Your
thanks are appreciated. A good hui has ended. The Secretaries have not yet
reported to Te Toa. Wait for the next edition. – The Editor.)
[779]
THE
DOCTORS’ MEETING AT HAMILTON.
T
Wi Repa
On
22nd February the annual meeting of the New Zealand doctors took
place in Hamilton.
The
doctors from Waikato to Opotiki were the hosts. The North Auckland doctors also
form part of this group. More than 200 doctors attended the meeting. This is
the custom of organisations throughout our country – the holding of an annual conference.
The Medical Association follows this practice. The purpose of the gathering is
to bring together all the members, to make friends, to enjoy themselves, to grasp the laws relating to the group, to
bring the group amongst the people, to discuss matters relating to the sick, and
to ensure that we are at one in what we are doing. The best things about these
gatherings are seeing one’s friends and the entertainments.
Our
country’s leading experts came to Hamilton – Sir Lewis Barnett of Dunedin,
Professor Fitchett of Dunedin, Ratcliffe Riley of Dunedin, Sir Donald
McGavin of Wellington, and Carrick
Robertson of Auckland. Dr Douglas of Hamilton was the President of the conference.
Our visitor from abroad was Dr Victor Bonney of London. His a famous expert on
childbirth and gynaecology. He was a lovely man, pleasant, a Jew, and around
fifty years of age. He is a teacher of these subjects at the Medical School at
Middlesex Hospital, London. Many New Zealand doctors studied with him. Many
were taught by him. The doctors from the Department of Health also attended: Dr
Valentine (Head of the Department), Dr Watt (Deputy Head), Dr Ada Patterson,
and Dr Elizabeth Gunn.
The
Hamilton people gave us a warm welcome. Nothing was lacking in the things we
were given during the welcome. We assembled in the morning. After dinner we
went to various homes to meet
[780]
to
meet the leading people of Hamilton. After three days in Hamilton we moved to
Rotorua. On Saturday, 25th February, we went to Rotorua, travelling
in the cars of the Hamilton people. We said our final farewell to that town.
Arapuni.
It
was a beautiful day when the conference left Hamilton. We enjoyed seeing
Waikato. There was only rolling country before, beside and behind us. To the
north we saw Maunga-Tautari standing there, while to the west were Pirongia and
Kakepuke, and Maungakawa to the east. Presently we arrived at Arapuni. Maunga-Tautari
was to the north of us but very close. Arapuni is a gorge on the Waikato River.
The source of the Waikato is Lake Taupo. This lake is 1245 feet above sea level
(the Pacific Ocean). Therefore you can imagine the turbulence of the water
going through this gorge. The Government electric power station which provides
light to the Waikato , to Taranaki, to Auckland, and to the Bay of Plenty as
far as Opotiki, is at Arapuni.
The
land around Arapuni is not particularly beautiful to look at. However the land
is fine though the soil is poor, the place is windy, and it is a lonely place
in which to live. The vegetation is all manuka. But what is good to look at is
Maunga-Tautari. It is one of our country's famous mountains and features in
waiata and stories about the Great Migration and about the bravery of Te
Rauparaha.
However,
people visiting Arapuni wonder at that town where the Pakeha who work on
the power station live. The cause of their
wonder is the strength of the spirit of this
insignificant
animal, man, who has battled with the strength of the waters that God
made
to flow through the gorge for thousands of years. When we stand beside
of
the awesome things in the world we understand clearly what God said about the
child that culminated his work – ‘Let us make
humankind in our image.’
[Genesis
1.26] There is a town at Arapuni. One thousand people work there.
Twenty
are Maori. The contractor for the work to provide power is Armstrong, Whitworth
and Company of England. The value of that contract is £1,200,000. The width of
the gorge is 250 feet, the depth is 150 feet, and the strength of the flow
through this gap is 1,000,000,000 every 24 hours. So they blocked the gap with
cement. How was this done? A new course was dug underground so the gorge became
dry. Then the concrete dam was built, 150 feet high and 30 feet thick. The
(?gravel) was transported there on cables from a place 7 miles away. The water
was trapped 200 feet above the floor of the gorge. Then a lake was named which
holds
[781]
5,117,000,000
gallons of water. This is the amount of the water of the Waikato River held
back by the small barrier of the concrete dam. It flows over a stone
watercourse. It came to a place where it washed away the soil revealing a
forest. For two thousand years perhaps this forest had been standing under the
soil. The diversion of the Waikato had brought it to the surface.
Ngarua-Wahia
I
arrived at Ngaruawahia. This is the place set apart by Potatau for the Maori
King. However, that place was not set apart as a place for people to live. As
it happens, the New Zealand Government has a monument standing there. To the
north of that stone is Rata’s Parliament House. Rata is the grandson of Potatau
and is now the King. At Ngaruawahia, on the other side of the Waikato River, is
the pa of Te Puea, granddaughter of Tawhiao. And this is where the Maori town
of Ngaruawahia is these days. This is a remarkable pa. Te Puea bought it from
the Pakeha to fulfil the saying of her ancestor, Potatau: ‘Ngaruawahia is my
home base [turanga waewae].’
When it was taken over it was covered with blackberries. She and her children
went to the island, cleared the land, and now there are fine fences all around
it. Entrance is through a high gate. The great building in the middle, the hall,
divides the place in two into the place in front and the place behind the hall.
The part in front is sown with grass which is cut with a machine. It is laid
out in matching sides. On the lawn are circular flower beds. There are other
flower beds beside the main fence of the pa. In the middle of the lawn is a
fountain; water spouts out of it. The hall stands sideways on. It is entered by
the side. There is a large floor and stage. In the middle of the floor is
another fountain. It is lit by electricity made by generators there. Behind the
hall are the cooking facilities, the large meeting house, the homes of those
who live in the pa, and the cultivations where kumara, kamokamo, fruit trees,
corn, puha and all kinds of other things are grown. The homes of the people are
very fine. They are clad with tree fern or ponga which shows the Maori side.
This marae is remarkable. There is no other marae like it in the country.
Waikato Taniwha Rau [Waikato of a hundred taniwha.]
If
people from the Tai-Rawhiti are free at the time of Te Puea’s Hui at
Ngaruawahia in 1929, do go. Go and see. Inspect
the works and what this remnant of the People are doing and broaden your
thinking. We have lived apart for many years; people from the Tai Hauauru and
the Tai Rawhiti differ from each other. It is wonderful
[782]
that
Te Puea is travelling around the country’s marae. One’s recollections are [?hohi sic] and one’s thoughts are
bewildered on contemplating her travels. This is the granddaughter of Potatau
who is travelling the country in peace.
Te Whare Taua o Waikato. [Waikato’s
Mourner’s Accommodation]
I
am grateful for the article by R[eweti] T K[ohere] which he wrote for the March
edition of ‘Te Toa,’ about the sufferings and pain experienced by Waikato in
the past. This man, R T K, belongs to Ngati Porou. He is not related to
Waikato. But he knows that Waikato suffered grievously. And he wrote that
sympathetic article about Waikato. The stranger cannot but feel a pain in the
breast when he crosses the long plains of Waikato. This is the land of the
singular tribe of Aotearoa. The hawk soars over this land. As the eye searches
around, the mountain returns its gaze, and one is weary. This Waikato is spoken
of in the saying, ‘At every bend a taniwha.’ The Pakeha has developed everything
well, but where are the people whose land it is? Where are the taniwha
[chiefs]? The saying is true, that if the land is lost the people are lost. It
is right that Waikato are belligerent when it comes to their land. The language
of the local people has been lost. They take pleasure in, they work at, they
shout for joy in the language of another people. ‘The heart is stirred up, it
seeks in vain; the spirit sighs, weeping for the days that are past.’ Our
relations are bellicose over their land. In their belligerence their skin is
revolted at the Pakeha, the Church, and the laws. Go and walk in Waikato’s
mourning house. This sickness will not be cured by talking. Words will not
remove the spear shaking in the heart. The flesh [?tuakiko sic]
of Waikato still bleeds. But go with love. You may not have the words, but
carry with you love which does not cause pain and is the basis of everything
good. There are many teachings which will lead us to agree on various matters.
There is no issue, no project which can be dismissed. But show love for Waikato.
By the fruits of love in the future things can be set right in the days that
lie ahead.
[783]
THE
MINISTERS AND LAY REPRESENTATIVES ATTENDING THE JOINT SYNOD AT KAIKOHE, 16TH
MARCH, 1928
President:
The Most Reverend A W Averill, DD
Bishop of Auckland
Primate & Archbishop
of New Zealand.
Ven
Archdeaon H A Hawkins Superintendent
of the Maori Section
Rev
J T McWilliam Superintendent
Rev
Canon W H Keretene Superintendent
(Whangarei)
Rev
H W Kaipo Parengarenga
Rev
H M Paerata Awanui
North
Rev
R T Kerehoma Ahipara
Rev
Mutu Kapa Whangape
Rev
Henare Paraone Oruru
Rev
K W Poata Whangaroa
Rev
Hone Karaka Wairoa
Rev
H Taurau Hokianga
Rev
T T Poihipi Te
Paina
Rev
W N Panapa Kaikohe
Rev
Eruera Riiwhi Hauraki
Rev
W Matene Mangakahia
Rev
Rikihana Te Hau Waimate
North
Rev
Herepo Harawira Paihia
Lay Representatives
Hare
Pitimana Whangarei
Tipene
Kapa Parengarenga
Wairama
Maihi Ahipara
Anaru
Ngawaka Whangape
Hone
Wi Kaitaia Oruru
Henare
Kingi Oruru
Piri
Mokena Whangaroa
Hemi
Te Paa Wairoa
Paraone
Netana Wairoa
Taone
Nepia Wairoa
Matene
Naera Hokianga
Teri
Paraone Te
Paina
Eru
Pou Kaikohe
Piri
Kapa Kaikohe
Hakere
Paraone Hauraki
Heke
Te Rangi Mangakahia
Hori
Tane Waimate
North
Kerei
Mihaka Waimate
North
Pari
Tautari Paihia
The President’s Speech
Ministers
and Lay Representatives, my greetings to you and I am very pleased that so many
of you have been able to attend our hui. I must first remember our friends who are
not with us. The Rev Penewhare Netana, one of our young ministers, who was ill
for a long time,
[784]
has
entered upon his long sleep. The Rev Kerehoma is unable to attend this hui because of
illness, and it is appropriate that we send loving greetings to him in his
sickness.
The
Maori Bishopric.
You all know the story of this matter from the
beginning until today, and how the Bishops’ idea that a Pakeha should be that
Bishop was rejected, and how some of the Maori thought he should be Maori. Then
the members of the Synod of Aotearoa were called together to meet in Wellington
during the General Synod in April. If they wished to meet with the Bishops to agree
a firm proposal, I agreed that we should meet on the day before the opening of
General Synod.
I
am aware that you know me and all my ways. I did not think that a Maori should not
be the first Bishop because he would be Maori. If I perceived amongst you a
person suitable for the position I would have been happy to appoint him. Rather
I thought that an extremely able person should be appointed to this demanding
position. The right thing would be to appoint a Pakeha as first Bishop but
those under him should be Maori. In this way you all would become informed
about all aspects of the office of Bishop. When you were aware of everything,
then what you
desired
would be returned to you.
I
am very much aware that if the Bishops and the Maori side cannot agree before
the meeting of General Synod then the whole matter will be dropped. Therefore,
the hope is that we shall reach an agreement before that time.
But
if it turns out as I have said and the matter is dropped, a new proposal will
be brought forward to bring together the Maori People in another way.
St
Stephen’s School
For
many years Mr Wilson and his wife have run this school. But, as you know, they
have resigned and it is appropriate that we express to the two of them our
gratitude for the many blessings that have been bestowed on the whole Maori
People through their leadership and
their kindness to the Ministers and the Maori Church during those many years.
The
new Headmaster of the school is Mr W C Morris, a good man, learned, and with a
love for Maori. He is a man with great knowledge of the school and of
education. He began work at the beginning of the year and the curriculum of the
school has been extended to include Matriculation.
This
year the Archdeacon and I and some of the School Management Board
[785]
visited
Te Aute where we inspected the management of that school. I think that it will
not be long before St Stephen’s will soon be comparable in every way with Te
Aute College.
Ministers’
Stipends.
I
am happy that this matter has come to the fore at this time. But note this, you
lay representatives, it is your effort in stirring up the people which will
lead them to make an effort to make up their part of the Fund Money. It is for
the people as a whole to take this matter in hand, just like the Pakeha section
which is helping you.
My
word to you Ministers is to be conscientious in going about your work. Do not
fail to meet your commitments in your parishes. I hope you are able to submit
good reports at this time.
The
Standing Committee
This
is the first diocese to adopt this practice. It was like this;:my idea was to
give you a greater say in the running of the Maori Church which I hope will dispose
the Maori People to the practices of the Faith. I congratulate your Standing
Committee on their good and energetic work over the past three years.
Lambeth
Conference
This
is a large meeting of all the Bishops of the Church of England throughout the
world, held every ten years in London. It is right that all the Bishops meet
together at some time to lay out some broad principles for the Church as a
wjole. I hope to attend that conference in 1930 when I will report on the
condition of the Maori People and carry your love to the Supreme Head of the
Church, the Archbishop of Canterbury. He is one of the world’s important
people. He is not nearing the end of his term in office but is making plans [?engari tae atu ana ki ona whakairo]. Although there are many branches of the
world-wide Church for him to oversee, he is very knowledgeable and thinks of
you Maori People and we who live in this place.
Conclusion
As I am coming to the end of my charge to you, what I am feeling is
love. This may be the last time I shall sit as President of your Joint Synod.
Should your Maori Bishop be appointed different practices may separate us. It
is coming up to 20 years that I have lived and worked amongst the Maori People
from when I became Bishop of Waiapu until now. Therefore, I must thank you, the
Maori People, for your many blessings to me during those many years. I thank all
the Ministers and the Lay Representatives
[786]
for your loyalty and for your help in our work, and also the people as
a whole for your kindness and for making me welcome at all times.
Whatever may happen to us in the days to come, may our love bind us
together so that we cling to one another. You, my Maori children will be
treasured in my thoughts to the end.
[Members who attended the Aotearoa Synod. See June Edition}
Paki Keretene Otiria
Pakira Henare
Eru Ihaka
H Manuera Te
Kao
Pako Heka
K Mare Te
Hapua
Hoera Wi Kanara Ngatekawa
H T Popata Pamapuria
Hori Rakena
Reihana Poharama Rangiawhia
Pene Ngatote
Timoti Hetaraka
Hare Mete Karaka Mangataeora
Henare Kingi Peria
Pereiha Tauhara
Hone Wi Kaitaia
Matene Naere Waimamaku
Hone Iraia
Tango Te Whata Kokohuia
Erimana Paratene Whirinaki
Tamaho Rawiri
Te Akara Nikora
Rawiri Wi Kaire
Hone Toi Pakanae
Naera Rakete Kaikohe
Hemi Te Paa Naumai
Wiki Hetaraka
Erueti Taiporutu Taukau
Puhipi Hopihana Awanui
Mohi Hikairo Manaia
Ara Rakena Kareponia
Motions Passed by the Synod
1.
This Synod
thanks the Archbishop for his Charge.
2.
Is it right to play tennis on Sundays?
Answer: It is not right
for a Christian person to do any work if it may cause another to stumble.
3.
It would help the Secretary of the Standing
Committee if it is left to the Ministers of each Parish to discern what is
appropriate to send to the Secretary.
(To be continued.)
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