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DEDICATION
This book is dedicated to future members of Laings Road Methodist Church. May their faith and action be relevant to the needs of the people of this city and may they pause to consider and record the history of which they are a part.
LIMITED EDITION
Published by the Laings Road Methodist Church, Lower Hutt in association with
Methodist Publishing, Box 931, Christchurch.
On our way: the first 150 years of the Methodist Church in Lower Hutt/authors, Tolla Williment. . [et al.I. [Lower Hutt, N.Z.]: Laings Road Methodist Church in association with Methodist Publishing, [1989]
1 v.
“New Zealand 1990 official project.”
ISBN 0-908803-00-1 1. Laings Road Methodist Church (Lower Hutt, N.Z.) 2. Methodist Church — New Zealand — Lower Hutt — History. I. Williment, T. M. I. (Tolla Margaretta I.) 287. 19342
Printed by Wright & Carman. Typesetting by Artspec. Text by Jennifer Jones. Cover Design & Layout by Barrie Eady.
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‘On Our Way” is the story of Methodism in the Hutt Valley seen against a background
of social change which has continuously affected the past 150 years. The book starts in pre-European times and traces the arrival of various waves of settlers and their attempts to set up churches in their new home. The eleven authors have researched widely over the past two years and provided an insight often lacking in chronological works. Generously illustrated and indexed, this book is a worthwhile addition to the historical records of the people of Lower Hutt.
Pitt Henrich, designer and maker of the Pulpit Fall depicted on the cover of I this book, speaks of her work in this way — “This church wanted me to show how their work as Methodists with a tradition of social concern could go out from the church in the Hutt Valley to people everywhere. The Koru is the universal symbol for the unfolding of new life. The three circles represent the Trinity, and also, like radio
waves, the Word of God going out into the Valley”.
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ACKNOWLEDGEMENTS
Many people have contributed to the making of this book. In particular we thank Bob Hancock for his editorial expertise, Jennifer Jones for her mammoth work in preparing the typescript, Tony Froude for acting as business manager and providing photographs and Helen Sullivan for preparing the references and index.
Our grateful thanks to Barrie Eady of Upper Hutt for providing the cover design and layout. We also acknowledge with gratitude contributions from the New Zealand 1990 Commission and the Tom Martin bequest.
Many have given help with finding information, reading drafts, indexing information and drawing maps, amongst whom are the following: Armer Alcorn, Lindsay Hall, Eric Heggie, Sir Ralph Love, Ian McLean, Rhoda McLean, David Mealing, Malcolm Nicholls, Walter Nicholls, Arthur Olsson, Bert Smith, Bob Sullivan and Les Winslade. A large number have helped through recounting reminiscences, corresponding, lending photos or giving information to church archives. To all who have given significant or small pieces of the jig-saw, our thanks.
Lastly, we remember with gratitude past members of the parish who have helped to keep our history alive, especially Mr Bill Greenwood and Mr Lance Hall who would have relished being part of this project.
The Authors
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CONTENTS
ON OUR WAY
The First 150 Years of the Methodist Church in Lower Hutt.
- PART I
- The Church in the Valley.
Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8
The Hutt Valley and its Environs Prior to 1840. - Tolla Williment The Wesleyans in the Hutt Valley 1840-1872. - Alison Carey The Church in the Village 1872-1900. - Helen Froude The Church in the Town, 1900-1935. - Helen Froude The Church in the City 1935-1970. - Helen Froude Circles of Influence, 1970-1990. - Helen Froude Primitive Methodists in the Hutt Valley. - Alison Carey Local/Lay Preachers. - Bob Sullivan
PART II—The Church at Laings Road.
Sunday School - Lyn Goffin
Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Epilogue
Methodists Make Music. - David Archer
Methodist Youth. - Brian & Winifred Low Women at Work. - Kath James Men Meet. - Alison Carey
3rd Lower Hutt Boy Scouts. -Alison Carey
3rd Hutt Valley Girls’ Brigade. - Anne Udy 17th Wellington Boys’ Brigade. - Les Pearce
Sports Clubs Connected with the Church. - Alison Carey
I Believe ……….One Person’s Thoughts. - Brian Low
APPENDICES
A. Ministers Serving the Hutt Church B. Wives of Ministers Serving the Hutt Church
C. Subscribers to the Minister’s Dwelling, 1859
D. Earliest Registers E. Hutt and Waiwhetu Directory, 1870
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F. Burials, Wesleyan Cemetery G. War and Peace H. Circuit Stewards I. Sunday School Superintendents J. Organists and Choir Trainers K. Candidates for the Ministry. Deaconesses and Order of St. Stephen workers at Hutt
L. Notable Service or Achievement M. Present Church Organisations
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EXPLANATION OF TERMS
1. The term Wesleyan applied to the main-stream Methodist Church last century. Primitive Methodists were another division of the church also present in the Hutt Valley from about l 850 until they combined with the Wesleyans in 1913 to form the Methodist Church of New Zealand.
2. A Society was a group of Methodists in one locality or church. Several societies formed circuit which co-operated in some aspects of administration through the Quarterly Meeting. In 1983 circuits were renamed parishes. Ministers at Laings Road have always been Superintendent Ministers of the circuit or parish.
3. The oldest Methodist Church in the Hutt Valley has had many names. The first chapel was usually called River Hutt or Aglionby even though the village of Aglionby was originally some way further south. Since coming to the eastern side of the river it has been called Hutt, Lower Hutt and recently, Laings Road. The church has been situated facing Laings Road only since 1927.
FOOT NOTES
Abbreviations Used:
- Connexional Archive
- = Methodist Connexional Archivist
CHRISTCHURCH
LRMC NLNZ
= Laings Road Methodist Church LOWER HUTT = National Library of New Zealand WELLINGTON
The foot notes are placed within each Chapter at the bottom of the page, except for Chapter 2 where they at the end of the Chapter. All superscript references are
hyperlinked to the appropriate footnote. [Online editor’s note]
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FOREWORD
On Our Way is the story of the Hutt Methodist Church over the last 150 years. The
history of Methodism’s presence in the Valley is characterised by a responsiveness to
the emerging town and later city life. Methodism in the Hutt has never stood still, though its movement has not been uniform or predictable. As it has struggled to be faithful to the Gospel of Jesus Christ, there have been peaks and valleys in its life; some of its own making, others caused by factors beyond itself.
I want to commend the various contributors to the book for their determination to record the journey of the church thus far. Each has put tremendous effort into researching and writing their respective chapters so that the story can be told with accuracy and sensitivity. But more than that, they have wanted to tell of the people
and events that have shaped the church’s life for a century and a half.
I find it significant that as the Hutt Church moves, beyond its 150th Anniversary, it
faces yet another pressing question, ‘How does the city shape its response to the Gospel?’ Already in part its answer is appearing, although we must wait to see its full response. However, the church’s past faithfulness gives me confidence that in the
future it will serve and witness to the city in ways which are consistent with its commitment to Christ.
(Rev.) Barry E. Jones, Minister 1989 President — The Methodist Church of New Zealand Te Hähi Weteriana O Aotearoa 1989-1990
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CHAPTER ONE
THE HUTT VALLEY AND ITS ENVIRONS PRIOR TO 1840
TOLLA WILLIMENT
Many centuries prior to the arrival of Europeans, the Hutt Valley and its environs were inhabited by Maori. Ancient deities such as those of forest, sea and war1 were respected, and offerings and ritual incantations were made by the tohunga to appease them. The laws of Tapu (made sacred) and Rahui (prohibition) were invoked by the tohunga, and had the effect of protecting the natural resources which provided Maori with their livelihood.
The Hutt Valley was rich in these resources, and was a favourite foraging ground for the Maori who lived in Te Whanganui-a-Tara2 (the Great Bay of Tara, now Wellington Harbour), over the centuries. The harbour also had great natural beauty, being bounded by bush-covered hills. To the north, the forest which covered the Valley and hills merged into distant mountains; while to the south, at Pito-one, — the sandy end — (Petone), areas of sand and flax-filled swamps separated the forest from the sea.
Access to the upper valley was mainly by way of the Heretaunga3 (now the Hutt) River. It was said that so secluded were its bends, that only when high winds disturbed
its bordering trees, could the ‘glittering, silver river’4 be seen.
The alluvial soil, the result of frequent floodings, grew splendid crops of kumara and other vegetable foods. The aruhe (rhizome of the bracken fern), was widely available,5 while birds and fish from river and sea were other important sources of food. Many species of native tree grew in the forest, some of immense height, and these provided shelter, and timber for canoes.
There is a Maori tradition that 700 years ago timber for a pa at Miramar was cut in the Hutt Valley and rafted across the harbour.6
1 Tane was god of the forest; Tangaroa, god of the ocean, and Tu god of war. 2 The harbour was named after Tara, a chief from the Hawkes Bay area. 3 This river was named after land in the Heretaunga (Hawkes Bay) area.
4 TREADWELL, Charles Archibald Lawrance. The Hutt River: its history and its conquest.
Lower Hutt, Hutt River Board, 1959. p 14.
5 BAYLY, Janet. The Heretaunga/Waiwhetu River mouth; an historical narrative. MS at Petone
Settlers’ Museum. p 9.
6 HALL, Lance, comp. Lower Hutt, past and present. Lower Hutt, Borough Council, 1941. p
52.
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The discovery of the harbour is attributed in Maori tradition to Kupe, the Polynesian explorer who is said to have arrived in Aotearoa/New Zealand in the 900s. He entered the harbour following his journey down the east coast of Te Ika a Maui (the North Island), and found the area uninhabited. In later centuries, the European explorers Abel Tasman, James Cook, and others, sailed the waters of Raukawa (Cook Strait) and its environs. Of these, James Cook seems to have come closest to the harbour, but strong winds prevented his entering.
Maori tradition has it that the original permanent inhabitants of Te Whanganui-a-Tara were the Ngai Tara (people of Tara). The Chief Tara and his brother Tautoki were sons of the Polynesian Chief Whatonga, who migrated on the Kurahaupo canoe7 from Hawaiki to the Mahia Peninsula. In search of the more spacious living areas needed for an increasing population, the two brothers came south. The Heretaunga River
formed a division of their lands, and their occupancy (as Ngai Tara) of the harbour’s
environs lasted for some 11 generations.8 Other iwi (tribes) or hapu (sub-tribes), passed through the area. The first of these is said to have been the Ngai Tahu.9 These people, who left for Te Wai Pounamu (the South Island) in search of a place to settle, were the discoverers of pounamu (greenstone).10 Then came the Ngati Mamoe, who were on a heke (migration) from the
Hawke’s Bay region, to be followed by more Ngai Tahu from the east coast. These
Ngai Tahu were forced to cross Raukawa for the South Island. On one occasion they
‘fought a notable battle [against Ngati Ira] at Waiwhetu. . . .The argument was over Maru’s wish to migrate with his two wives to the South Island.11
The Ngati Ira had seven great pa, all built on hilltops within view of one another.12 There were other pa around the harbour, and a number of Ngati Ira settlements were situated in the Waiwhetu/Gracefield/Eastern Bays areas. Petone, being somewhat exposed to southerly gales, and prone to frequent flooding before the 1855 earthquake raised the level of land in the area, was not considered a convenient place to settle.13
The Rangitane were another group who passed through Te Whanganui-a-Tara. While conflict existed between the Ngai Tara and other tribes co-occupying the area from time to time, a good deal of intermarriage took place, and this was an important
7 ROBERTS, John. Te Aro Pa and its sign jflcance. Prepared by John Roberts of the Poneke Methodist Maori Circuit for the Waitangi Day focus at Te Aro Park, Wellington, on 6 February 1989. Typescript. p 12. 8 BAYLY, Janet. op cit, p 12. 9 ROBERTS, John. op cit, p 2. 10 Information, courtesy Sir Ralph Love, Elder of the Te Ati Awa Tribe. 11 BAYLY, Janet. op cit, p 12. 12 ROBERTS, John. op cit, p 2. 13 BUTTERWORTH, Susan. Petone: a history. Petone Borough Council, 1988. p 14.
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factor in the ability of Ngai Tara to retain their lands.14 However, with the arrival of the Ngati Ira, a branch of Ngati Kahungunu of the east coast, around the 17th century, intermarriage between the chiefly families of Ngai Tara and Ngati Ira led to the Ngati Ira becoming the dominant tribe:
At the beginning of the 19th Century, the occupiers of Te Whanganui-a-Tara were still Ngai Tara but were mostly known as Ngati Ira, and said to be as numerous as the pekeha or petrel sea-birds on the ocean: ‘Ko te pekeha kite
moana ko NgatiIra Ku uta’. 15
Despite occasional disturbances, for some three centuries the people of Te Whanganui-a-Tara lived in relative peace. Then, in 1820 the arrival of a powerful waka taua, or war party, wreaked destruction on their quiet settlements.
About 1819-20 a new and terrible era in Maori warfare began with the offering of guns to the Maori as items of trade by European sailors and traders arriving in the far north of New Zealand. A scramble to obtain guns took place, as possession of these gave great advantage in war. Those tribes armed only with conventional Maori weapons of war suffered great devastation. About 1820 a war party of many hundreds of Ngapuhi fighting men, led by powerful chiefs, left the north on a journey down the west coast of the North Island, to explore and to engage in fighting. On the way down they were joined by other tribes—Ngati Whatua, Ngati Toa led by the young chief Te Rauparaha, and some Te Ati Awa of Taranaki.
Although possessing few guns, the war party caused great destruction amongst tribes as it journeyed south. The taua
‘....spent several weeks between May and June 1820 around Te Whanganui-a-
Tara, skirmishing with Ngati Ira and eating well on the proceeds.’ 16
Following an attack at Waiwhetu, many Ngati Ira fled to the Wairarapa where their relatives, the Ngati Kahungunu, lived. They were pursued by the taua and many more were killed or taken prisoner.
Te Rauparaha and his people, the Ngati Toa, were under duress from the Ngati Maniopoto and Waikato to leave their ancestral homelands.17 In 1822 they migrated to
the Otaki district (later, Kapiti Island was to become the Chief’s stronghold). Between
1824-26 a heke of North Taranaki Maori, the Ngati Tama and the Ngati Mutunga, two hapu of Te Ati Awa, took place. These Maori settled around Te Whanganui-aTara. Tensions between the local and the Taranaki people arose, and as a result of the ensuing conflict, the Ngati Ira were forced to leave the Valley. The Taranaki Maori invaded the Wairarapa, but were forced back. They had quarrelled with Te Rauparaha,
14 ROBERTS, John. op cit, p 3. 15 BAYLY, Janet. op cit, p 12. 16 BUTTERWORTH, Susan. op cit, p 16. 17 BAYLEY, Janet. op cit, p 15.
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and, feeling themselves vulnerable, some Te Ati Awa migrated to the Chatham Islands in 1835 on the brig Rodney.18
Disaster fell on the great Te Ati Awa pa, Pukerangiora, at Waitara in 1831, when after a long siege, it fell to the Waikato Maori. The attackers were armed with guns, and a great slaughter of the inhabitants ensued. Fearing worse to come, many Te Ati Awa then migrated south to Te Whanganui-a-Tara to be with their kinsfolk.19 Under their dominant chiefs, Te Wharepouri and Te Puni, they settled in the area, Te Wharepouri living at Ngahauranga and Te Puni at Petone.
Towards the end of the 1830s it appears that Te Wharepouri mounted an attack against the Ngati Kahungunu in an attempt to annex land in the Wairarapa. He suffered defeat. Peace was made, but unfortunate circumstances led to this being breached:
‘...feuding continued until after the arrival of the Pakeha colonists. This led to
several ugly incidents in 1840 and strongly influenced Te Ati Awa to sell land
and encourage Europeans to settle among them.’20
A further major cause of contention was that Te Rauparaha considered that his mana lay over Te Whanganui-a-Tara. This later proved difficult for the New Zealand Company in their negotiations over land sales with Te Ati Awa. The ship Tory, fitted by the Company for an exploratory voyage including the purchase of land, arrived at Port Nicholson on 20 September 1839. Prior to this the area had been visited by ministers of both the Anglican and Wesleyan Churches.
While neither church supported the concept of large- scale colonisation of New Zealand by Europeans at that time, it was finally realised that this was inevitable. More missionaries were soon to arrive, to help cushion the shock of colonisation for the Maori and to minister to the needs of Europeans. In 1839 a lengthy survey of possible future mission sites was undertaken by the Wesleyan ministers, the Reverends John Bumby and John Hobbs on the ship Hokianga. On board were Minarapa Rangihatuake, a Maori lay preacher, and about 20 Te Ati Awa Maori who had been captured in war and enslaved. When their Ngapuhi masters embraced the Christian faith, the slaves were freed. The Wesleyan Mission had provided their education.
On 7th June 1839, the Hokianga entered Port Nicholson (Wellington Harbour), and with great emotion the Maori on board ship were reunited with their Taranaki kinsfolk. The first Christian service in the Wellington region was led by the Methodist ministers and by Minarapa.
Realising that this would be an excellent site for a mission station, Bumby and Hobbs gave some items as an earnest, or deposit, for some three acres of land in what is now
18 BUTTERWORTH, Susan. op cit, p 17. 19 IBID. 20 BUTTERWORTH, Susan. op cit, p 18.
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Wellington’s centre of commerce. Although it was intended that payment be
concluded at a later date, this did not take place. The responsibility for constructing a raupo chapel on Te Aro land (later known as Pigeon Park) was left to Minarapa and others. It was soon completed.
Later, the Reverend Henry Williams of the Anglican Church arrived in Wellington
with some Sydney merchants to buy land ‘ahead of the projected settlement’, but the
Maori were then unwilling to sell to absentee owners.21 The validity of the Methodist land claim was the subject of dispute by the New Zealand Company, who coveted the site on which the raupo chapel was built, as a Market Reserve.
The Methodists took their case to the Land Commissioner, William Spain. They said they did not want to provoke opposition and agreed to accept, with reluctance, two areas in exchange: a small piece of land on the west side of what is now Cuba Street and the corner of Manners Mall; and a site on The Terrace.22
In September 1839, when the barque Tory arrived in Wellington, with William
Wakefield, the New Zealand Company’s principal agent, and Edward Jerningham
Wakefield, his nephew, on board, the ship was met at the Heads by the two Te Ati Awa chiefs Te Wharepouri and Te Puni, in two canoes. The chiefs stated their willingness to sell land to the Europeans.
The Maori Methodists also offered their welcome. The advance guard from the Tory
‘were greatly surprised to be received at a Christian service conducted with dignity and reverence by a native.’23
