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2 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”.

4 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

5 CONTENTS ON OUR WAY The First 150 Years of the Methodist Church in Lower Hutt. PART I The Church in the Valley.

Chapter 1 The Hutt Valley and its Environs Prior to 1840. - Tolla Williment Chapter 2 The Wesleyans in the Hutt Valley 1840-1872. - Alison Carey Chapter 3 The Church in the Village 1872-1900. - Helen Froude Chapter 4 The Church in the Town, 1900-1935. - Helen Froude Chapter 5 The Church in the City 1935-1970. - Helen Froude Chapter 6 Circles of Influence, 1970-1990. - Helen Froude Chapter 7 Primitive Methodists in the Hutt Valley. - Alison Carey Chapter 8 Local/Lay Preachers. - Bob Sullivan PART II—The Church at Laings Road. Chapter 9 Sunday School - Lyn Goffin Chapter 10 Methodists Make Music. - David Archer Chapter 11 Methodist Youth. - Brian & Winifred Low Chapter 12 Women at Work. - Kath James Chapter 13 Men Meet. - Alison Carey Chapter 14 3rd Lower Hutt Boy Scouts. -Alison Carey Chapter 15 3rd Hutt Valley Girls’ Brigade. - Anne Udy Chapter 16 17th Wellington Boys’ Brigade. - Les Pearce Chapter 17 Sports Clubs Connected with the Church. - Alison Carey Epilogue 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 6 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

7 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 = Laings Road Methodist Church LOWER HUTT NLNZ = 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]

8 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

9 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. 10 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. 11 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. 12 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. 13 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

21 BUTTERWORTH, Susan. op cit, p 19. See WAKEFIELD Edward Jerningham. Adventure in New Zealand, London, 1845 2v p 66, 72-76. 22 ROBERTS, John. op cit, p 14. 23 HAMES, Eric W. Out of the common way: the European church in the colonial era, 1840- 1913. Auckland, Wesley Historical Society (New Zealand Branch) 1972. (Proceedings vol 27, nos 3 and 4.) p 23. 14

Map 1 (1976). From G R Stevens, Petone’s Old Beaches and Swamps. Petone Public Library Resource Project.

15 CHAPTER TWO THE WESLEYANS IN THE HUTT VALLEY 1840-1872 ALISON CAREY European Immigrants The European history of Methodism in the Hutt Valley starts in England with the dissatisfaction of the working classes in the early part of the nineteenth century. Poor housing, unemployment, poverty and disease were some of the things which set our ancestors dreaming of an escape. In speaking of conditions in Cornwall, one writer said,”Deliverance lay in death or emigration.’ 1 Cornwall was a stronghold of Wesleyanism. Even so, in the 1830s there was still witchcraft and superstition in a county largely isolated from the thinking and reform taking place in the rest of the country.1 The earliest of our Wesleyan arrivals at Petone was Charles William Keys who came on the Cuba, followed by the Holmes family and young Josiah Tucker on the Oriental, but many more Wesleyans arrived on the Duke of Roxburgh on 8 February 1840. Most came from Cornwall, mainly within the St Austell, Lanlivery, Lerryn triangle.19 Included were the families of William Bassett, shoemaker; James Bryant, gardener; William Hawke and William Thomas, copperminers; Charles Cundy, farmer; William Knight, miner; Thomas Poad and Josias ‘flicker, blacksmiths; Richard Prouse, limeburner; Hart Udy, sawyer; and James Williams, tailor. Also on board were Mrs Poad’s sister, Jane Reynolds, a dressmaker,2 and William, Eliza and Jane Cocking, teenaged children of Mrs Hawke.19,3 Thomas Frethey was another early Cornish Wesleyan who arrived on the Justine in May, 1840. Cornish Row A well-known Cornishman who had arrived in January was Francis Alexander Molesworth, whose brother Sir William Molesworth MP, from Pencarrow, Cornwall was a director of the New Zealand Company. The Cornish immigrants pitched their tents and built their raupo huts close to Mr Molesworth near the western bank of the river, which then flowed round the western side of Gear Island. The village of Britannia was beginning to straggle northwards along the bank near the site of the present Wilford School, but a flood caused the Cornish people to move a little further south to a shingly bank just south of the present Petone High Street.5 This they named Cornish Row. When the Adelaide arrived on the 7 March, 1840, the Wesleyan Hunt, Luxford and Swann families joined the Cornish settlers. William Luxford was the brother of Mrs Hunt and Mrs Swann. There is a record of a prayer meeting being conducted by Mr Hart Udy on the evening they landed, the opening hymn being, ‘Come ye that love the Lord’.3 This must have been a significant gathering for all, but especially the newcomers, whose eventful journey in the Adelaide had lasted nearly six months.2 16 Charles Hunt, a local preacher and Sunday School teacher from Eastbourne, Sussex, already 53 years old when he came to New Zealand, was looked upon as a spiritual leader who preached, taught and cared for the little flock, ably assisted by Hart Udy, James Swann and Mrs Elizabeth Tocker.4 The last named was the wife of Josias Tucker already mentioned. Appendix I of The Tocker Family Tree: 1830-1962 and Their Story in New Zealand by H H Tocker (Alexander Turnbull Library), tells how the name came to be written more and more as Tocker until by the third generation in New Zealand it was firmly established as such. Hereafter all reference to this family will be Tocker. Tocker Street in Taita is named after them. From Cornish Row to Aglionby On 25 May, 1840 the inhabitants of Cornish Row were made homeless by a fire which burnt the group of huts to the ground. They were quickly helped by other settlers, but since they had also had the new experience of an earthquake that same night and a flood only a week later, many decided to move from the Valley, eventually establishing themselves at yet another Britannia, in Thorndon.5 The Wesleyans who resettled at Thorndon became the founding members of Wellington’s Manners Street Church. James Swann founded its Sunday School in 1841. 4 The Hunt and Tocker families and many others who stayed in the Valley moved northwards setting up the villages of Aglionby (pronounced Allenby) in what is now the Alicetown area, and Richmond further north. By now Mrs Tocker was a widow, her husband having been drowned in a boating accident. This ‘caused her to be very earnest in the work of the Lord’4 and the beneficence of Francis Molesworth assisted her and her five children.27

Reverend J Aldred, Minister 1840-42; 1847-54; 1860-62. Alexander Turnbull Library. NLNZ. 17 Ministry The Reverend John Aldred was the first minister appointed to the Wellington Circuit, taking up this position in December, 1840. By the beginning of 1841 he was taking services and preaching at ‘Petoni and Waiwetu in both Native and English’. Later that year, in spite of many Maori and Pakeha baptisms he said of the lower Valley ‘Who can avoid feeling heartfelt grief when seeing such indifference as is to be seen at that place?’7 John Aldred was a gentle man and a real friend to all.13 Besides his Wellington preaching places - ‘Kaiwarawara, Petoni, Waiwetu, Pipitea, Kumutoto, Te Aro, Porirua,’ his missionary zeal extended to the Wairarapa and the Chatham Islands before the end of 1842. On his return from a 3-month visit to the Chathams he found that ‘Satan had got his foot in the door, for congregations were smaller.’7 Charles Hunt With such large areas to cover either on foot, or horse, or by sea for the longer journeys, it was inevitable that much work fell to laymen. Charles Hunt was the only authorised Wesleyan local preacher in the Hutt Valley in 1842 and at the Wellington Circuit’s first Quarterly Meeting in September that year, he offered to commence a class meeting, today’s house group, at Petone in response to the concern felt for Wesleyans living there.6 It is almost certain that this was held in the Hunt’s home in Aglionby, the lower part of the Valley then being broadly referred to as Petone. From 1843 the Reverends Samuel Ironside and James Watkin made frequent visits to the little congregation at Aglionby and elsewhere preaching and administering the rites of the church to Maori and European congregations in widely dispersed areas.

Charles Hunt, 1787—1871. 18 Escape? At this early stage many Wesleyan settlers in the Valley were still beset by the distresses which they had sought to escape in their new land. Many ‘knew what it was to hunger — to be pinched by the cold — children to cry for bread when there was none to give.’26 Mutual help amongst friends and neighbours and the prayerful support of the church would hopefully have helped those for whom, at the moment, there was no further escape. It would seem that even by 1850, the situation had improved beyond the desperate.26 A Chapel is Built Meanwhile from Aglionby northwards the embryo town was establishing itself on the western side of the river and by 1845 the Wesleyans had built a wooden chapel 24 feet by 12 feet to seat 50 people.4 No mention is made in church records of either landowner or builder and land records too, are sketchy at this time. An early map shows that Francis Molesworth owned the land in 184310 and it seems likely that he would have retained ownership or made a section available for the church in 1845 even though he had returned to England the previous year.30 Members of the Udy family have long believed that Hart Udy built the chapel. His active church membership and many earlier associations with Molesworth make this seem very probable.31 In any case the Reverend James Watkin in his Journal says, ‘5 November, 1845. Opened a neat little chapel for the English Society and congregation at the River Hutt.’8 This building served the community as Chapel, Sunday School, meeting room and refuge, for it was here during a Maori raid in 1846 that a baby, James Judd, was born.10 His sister, Harriet, was one of the earliest European baptisms recorded in the district.11

19

Cemetery It is not known when the chapel grounds included burial plots. The earliest known burials there were in 1849 12 (see The Barb Story), but some early Wesleyan burials were within the first St James’ Anglican churchyard on the western side of the river. This church and burial ground were washed away before 1848.5 It is known that there were some buried in the Wesleyan cemetery for whom no records exist and these and the siting of the first chapel are to be commemorated by a’plaque in the cemetery grounds in 1990. Today the remnant of the cemetery with its lynchgate and picket fence is a protected historic place with both Church and City Council taking an interest in its upkeep.

A corner of the Wesleyan Cemetery, Bridge Street. (Hutt News Photo, George Kaye Collection). 20

21 A Wesleyan ‘Society’ By September 1846 the Wesleyan community centred on the chapel known as either River Hutt or Aglionby was deemed of sufficient importance to form a distinct society and Brother Poad was appointed as a society steward. He was requested to hold a meeting with leaders once a fortnight when the travelling minister would be present. As well as the ‘preaching prayer meeting’, the class meeting or house group formed the pivot of Wesleyan practice26 and by 1847 the following classes were held at River Hutt:  Brother Hunt’s class —30 members with 3 on trial.  Brother Masters’ class—8 members with 2 on trial.  Brother Cundy’s class —7 members. These three gentlemen, as well as Messrs Keys, Udy and Barb represented Aglionby at the Quarterly Meeting in Wellington when commitments and weather allowed. Occasionally the meeting was held at the Hutt, often in conjunction with a Local Preachers’ meeting. The 1848 Preachers’ Plan for the December quarter, shows what a large percentage of the preachers, exhorters and prayer-leaders came from the Valley, Messrs Cayley, Tocker, Copeland and Spackman being added to those mentioned above. Indeed, by 1855 about half of the members of the very large Wellington Circuit lived in the Hutt area.6 The ministers of the time, the Reverends James Watkin and Samuel Ironside both gave great service to the Hutt people. Mr Watkin, ‘gentle in disposition, moved as a father among his children’ while his colleague was a man of ‘powerful discourses.’ 13 Both in services and classes, an improvement in spirituality was sought, prayers for a revival being common. Another subject of concern was lack of money, particularly as more and more immigrants were arriving. Would the church be able to minister to them all?6 In 1847 a class of five had commenced at Wainuiomata and the Hutt Society had sixty members. The number was to stay at this level for many years.6 Land Problems James Watkin had been stationed in Tonga before coming to New Zealand and was very aware of the land difficulties faced by both Maori and European in the colonisation of the country. As early as February, 1841, when in Waikouaiti, he said, ‘The people of this (South) Island have parted with all their land and unless the Government interpose, they may in a few years be regarded as intruders on their own soil, especially in those parts valuable to themselves, river mouths and harbours.’8 The mid-1840s in the Hutt Valley were tense, with Europeans anxious to arm and train for war, and the Maori indignant and bewildered at the Pakeha method of land purchase and use. Indeed, in 1845, 65% of land in the Hutt Valley was owned by absentee landlords, many of them in England, which caused dissatisfaction amongst both 22 races.9 Frequently early Wesleyan ministers used their fluency in Maori to help avoid ugly situations but unfortunately bloodshed and anguish occurred in the Valley before peace was restored in 1847. Maori Worship These occurrences, together with language differences had not encouraged Maori and Pakeha to share in worship. Early immigrant Wesleyans worshipped according to their English traditions. Even today, separate worship tends to be the case. The Maori worshipped at chapels within their pa and in 1850, 29 at Petone and 20 at Waiwhetu acknowledged a Wesleyan allegiance.3 By 1871 a Maori Minister, the Reverend Heteraki Wairihi, had been appointed to minister to the Maori of the Wellington Circuit and he continued to work in both Wellington and Hutt Circuits after 1872.28 First Resident Minister Fittingly, the first resident minister in the Valley was the Reverend John Aldred who had already ministered to the people at Petone and Aglionby. Near the chapel a house in the present Parliament Street rented from Mr Fitzherbert (later Sir William) acted as the first parsonage where Mr and Mrs Aldred and their family lived from 1850.14 One of the first acts of worship in January 1850 was Wesley’s Covenant Service with Holy Communion. (This service still forms an important start to every Methodist congregation’s year.) Living in the Valley meant that some of the minister’s travelling was reduced, but still Mr Aldred rode to Wellington or to the coast, or even walked to Wellington. One such excursion in a strong south-easterly had him arriving soaking wet, but the ministrations of some of his former Manners Street congregation were at hand. Visiting took a great deal of time and all families were visited area by area. It was still early for home comforts and once when setting up the evening lights, John Aldred nearly burnt the ceiling. It was made of draughty calico.7 In matters of time, too, action was needed and things which could be hurried, were! At one Quarterly Meeting where elections were being held, Mr Aldred proposed and Mr Hunt seconded, that the whole of the officers nominated last year be reappointed. This was carried unanimously.6 The Mission House With improved access across the river, the town was beginning to spread to the east side and the little chapel was soon too small. Although William Sykes offered land for a new chapel at Aglionby, it was decided to move across the river. In 1853 another Cornishman, Captain Edward Daniell, gave the church a quarter acre of land in the main street14 and on 19 February 1854, the Mission House or Chapel, built of totara by William and Joseph Hall was opened; services were held morning, afternoon and evening. A tea meeting the previous evening had over 300 present.7 The chapel was opened free of debt, and while plain, it had a singing gallery at the back approached by narrow break-neck stairs.13 The Aglionby chapel was rebuilt behind it, serving as a schoolroom until 1868.14

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The 1854 Chapel or ‘Mission House’ The Schoolroom built in 1868 is behind it. In spite of the seeming success of buildings and numbers, the following is an extract from the Minutes of the Meeting for the March quarter, 1854. The question: ‘Can anything be done to raise the spiritual state of our Society and promote a revival of the work of God among us? was entered into under the influence of solemn feelings; when among the suggestions of the Brethren it was thought an increase of personal holiness secured by a more diligent attention to the private and public duties of religion, and especially that of prayer would be most likely means to attain the desired end’. Further, ‘After an hour spent in fervent Prayer to Almighty God for his blessing upon our Society and the Circuit at large the meeting closed.’6 The Reverend Charles Creed was by now the Minister. Mr Aldred, present at the opening of the Mission House when one of his sons was baptised, had ‘left the Hutt on Friday last with many tears.’7 First Trust The much esteemed Charles Creed was only two years at the Hutt and in 1856 when the first Trust was formed , the Reverend Jonathan Innes was in the Chair. The following were appointed at the first meeting held on 1 August 1856. James BARB — Labourer John BRADSHAW — Brushmaker Thomas CAYLEY — Carpenter (Secretary) George COPELAND — Farmer (Treasurer) 24 Joseph HALL — Wheelwright William HALL — Wheelwright (Chapel Steward) Charles HUNT — Baker (was previous Chapel Steward for many years) William HUNT — Baker James KNIGHT — Farmer David McHARDIE — Farmer William SYKES — Farmer George WILKIE — Storekeeper John WILKIE — Baker William WILLIAMS — Blacksmith These gentlemen solemnly saw to the physical needs of the church, bought candles, mended windows, put bridges over ditches, deliberated on expenses and organised the annual public tea meeting on Good Friday to commemorate the Church Anniversary.15 Forms for seating in the chapel seemed constantly to be needing repair or renewal. They were made of totara or rimu by one of the church’s carpenters and sometimes were paid for by the Sabbath School Committee in response to the children’s treatment of them. Refrosting the chapel windows and planting a hedge of quicks were some of the tasks which a Property Committee would now find unusual. Often Trust meetings were deferred because of bad weather or flooding. The large flood in 1858 even washed away houses and people, particularly in the upper Valley, and 13 people perished.29 Indeed, two of the Sunday School scholars, Emily and Sarah Stanway of Stokes Valley ‘drowned with their parents, brother and three sisters in the great flood, January l858.25 In view of this ‘late most calamitous visitation’ the Trust wondered if they should proceed with plans to build the minister’s house!15 Floods caused all the Valley’s inhabitants a tremendous amount of anguish, expense and inconvenience in the 1800s—a state not remedied until stopbanks were completed in 1904. Terror and destruction were also experienced in several earthquakes of which the 1855 one was by far the largest. It did some good however, in raising some extra beach at Petone and draining much of the swampland in the lower valley. It was not only bad weather or repairing of buildings which stopped Trust meetings. In 1861 it was difficult to get a quorum ‘owing to the excitement of the Otago diggings.’15 The Minister’s House In 1857, further land behind the chapel, with access to the present Laings Road was bought from Captain Daniell, and the ‘minister’s house’ was built the following year by brothers William and Joseph Hall. It was financed partly by mission funds collected in England and partly by subscriptions collected in the Hutt Valley and Wellington. (See Appendix C). The list of names of those contributing gives a good idea of Wesleyan families and interested friends at that time. ‘ The house had many alterations and moves over the years but survives today as a residence at number 251 Riverside Drive, just south of Birdwood Road.’° Jobs around the house in its original setting were a creek to be curbed, and a drain to be bridged, but nothing is recorded 25 about the furniture until 1863 when Mesdames Sykes, Hill and Hall were asked to superintend the purchase of various items. At this time also the Minister, the Reverend John Crump, was able to inform the Trust that ‘the paper in the front room is charged with arsnick (sic).’15 The Trust was aware of an adjacent annoyance, that the church paddock was being destroyed by the sewage from Mr Manders’ pigsty. The Chapel Steward was asked to write to Mr Manders requesting that he ‘remove the evil.’15 Money Matters A great deal of organisation was necessary to maintain the buildings and grounds particularly as much had to be built or made by those in the congregation. Many of the men in the church were tradespeople— builders, carpenters and sawyers, farmers, painters, gardeners, storekeepers and carters. These were most useful in supplying necessities and maintaining them and the women’s sewing group helped not only with that occupation but with ‘trays’ (of food) for tea meetings and in sales of work for funds. Public meetings also brought in funds and a Hutt Missionary meeting in 1861, chaired by Charles Hunt, with four visiting speakers, brought the largest collection ever made in the Chapel—£9.8.3.15 Apart from fund raising in this way, donations for the work of the church were given at class meetings. Offerings within the church service were collected from the people only once each quarter and supplemented the larger amount gained from the pew rentals.15 Lack of sufficient money led to ministers being short paid, although a concerted effort was made to clear any debts before a minister departed for another church.6 Cemetery Deeds Registered Mr William Fitzherbert eventually owned Molesworth’s former property bordering the Aglionby Chapel and in 1863 offered to sell to the church the portion occupied by the cemetery. In the next few years the cemetery deeds were registered and rules drawn up for its use. There was no purchasing of plots, but the cemetery was open to all.15 Many of the known graves were occupied by babies and children as so often tragedy struck families with relentless regularity. James Knight’s wife and three infants died within four years, but James Barb’s situation is the most heart-rending. The Barb Story James Barb, his wife Mary, and sons William and Thomas set out for New Zealand on the London in 1842. It is said that there was a shortage of water on board. First the boys of five months and two years, then their mother died on the voyage, all within the space of 12 days.3 In 1847 James married Ann Holmes,16 a widow with five children and they had two children, Martha and William. William died aged one day in 1849 and his mother Ann, died from consumption two weeks later. Her’s is the earliest known burial in the Wesleyan Cemetery.12 (See Appendix F) It was not uncommon to add one or two orphaned children to one’s family25 and following Ann’s death, some of her children were taken in as members of other church families.7

26 Of James’ own family, only Martha was left. But in 1865 a scarlet fever epidemic took both Martha and her new-born daughter.12 Some years later James moved to Johnsonville and in 1884 a special meeting of their Trustees decided to erect a small building on church property ‘for Mr Barb, a very old member, without a home.’24 This two- roomed cottage with verandah gave him some security until he died in 1891. He was buried in the Johnsonville Wesleyan cemetery without visible memorial18 after many years of faithful work In both Hutt and Johnsonville churches. The Aldreds Depart At the beginning of 1862 the third appointment of Mr Aldred’s came to a close in the Hutt although he spent the next two years in Wellington. Some entries from his diary, besides listing all the parishoners he visited, are as follows: 18 February 1862 Tea Meeting. Never more attended and never more collected. 26 February 1862 Stations received. Am down for Wellington. I trust that the appointment is from God. 18 March 1862 Visited Wairarapa. Greytown and Tauherenikau. 9 April 1862 Flood at Hutt. Buried a child. Class in evening. 21 April 1862 Mr Crump arrived 15th. Opened Taita new chapel 18th. Class members in 1865 were: Hutt — Wednesday 18 — Thursday 18 — Juvenile 5 Taita 12 Waiwhetu 7 Wainuiomata 10 Wainuiomata On Trial 8 78 Number of members in Wellington area — about 1506 The Exodus As early as 1851, the Wairarapa Small Farms Association set up negotiations with the Government for the settlement of Greytown and Masterton, and in the following years, many Hutt people moved there.9 By 1857 Hart Udy was taking services in Greytown and by 1859 his class meeting and that of Messrs Jones and Perry in Masterton were sending contributions to the Wesleyan finances in Wellington. Although the recipients thought they might have sent more, there wo1e encouraging reports of the work in the Wairarapa.6 27 By the end of the 1860s they had been joined in the Wairarapa by Mrs Elizabeth Tocker, now Mrs Lawson Potts, and two of their families, the Josiah Tockers and the junior Charles Cundys. Wilkie, Hollard, Saywell, Judd and Hawke families also went to Greytown from the Hutt,13 as did young Thomas Frethey, Greytown’s first Town Clerk.19 Both church and community were well served by these pioneers and both Hart Udy and his son Hart junior were early Mayors of Greytown.20 Farming land in the Hutt was becoming increasingly difficult to obtain for in 1865 40% of its land was owned by non-residents. As pastoral farming was more profitable than arable both flocks and farmers were increasing and now a second generation were growing up who wanted to settle on the land.9 About 1868 several Hutt Wesleyans and their families settled in the Rangitikei near Bulls. These were David McHardie, Thomas Hall, J Masters and a second-generation Poad family. The Sykes family settled further away, near Marton.13

Hart and Jane Udy in the 1860s. (Wrigglesworth and Binns, Folkema Collection). Old and New Trustees A special meeting in March 1869 was called to elect new members of the Trust to replace those who had either gone elsewhere or died. As well as those who had moved to the Wairarapa and Rangitikei, William Hall had gone to Canterbury, George

28 Copeland had died suddenly, and Thomas Cayley had left for Victoria. Of the new Trustees listed below, some in the next ten years also went further afield. James A’Court, farmer, later went to Rangitikei Walter Blatchford, farmer John Cole, farmer William Henry Frethey, cooper, later to Greytown John Hall, wheelwright, later to Normanby Henry Sanson, carrier, later to Sanson Samuel Sanson, bootmaker Samuel Stone, storekeeper.15 In 1871 the oldest of the Trustees, Charles Hunt, died aged 83, and was buried in the Wesleyan Cemetery.4 A plaque to his memory in the Laings Road Church mentions that he was a class leader, lay preacher and lay pastor for many years and a pioneer of Hutt Methodism from 1840. Greener Pastures Another successful self-help scheme, similar to the Wairarapa one, was that of the Hutt branch of the Manawatu Small Farms Association set up in 1866.9 Henry Sanson, was its secretary.22 Six years later its members were finally settled in the Sandon area, named after Lord Sandon of the Colonial Land Company in England. The township was named in Sanson’s honour and the two similar names still cause confusion but both town and district are now generally known as Sanson.

Henry and Sarah Sanson about 1908. (L Seddon Collection). 29 Henry Sanson was an outstanding leader in the community, and helped found the Wesleyan Church there. He transferred from Sunday School Superintendent at Hutt to that of first Superintendent at Sanson. His residing at Sanson did not deter him from attending Trust meetings at the Hutt and he continued as an active member of that body until he moved to Rongotea in 1878.19 The Hughey, Knight, Richard Pearce, and William Hunt families were also pioneer families in either Sanson or Rongotea districts, making for a very strong Wesleyan presence.13 Family Church life was fairly intense with services, classes, Sunday School, and meetings occupying much time. Reliance on God as Protector and Provider meant that the church was a sanctuary, a place where morals were shaped and the centre of social life. With large families attending, inter-marriage prevailed within the congregation. For example, the first two generations of the Frethey family in Lower Hutt were married to members of the Wilkie, Heayns, Hollard, Sanson, Robinson, Ransom, Blatchford, Partridge, Jenness, Thomas, Knight and Trevethick families, all Hutt Wesleyans. Many of the above were related to another set of Hutt Wesleyan families or indeed, the same ones, so that they were cousins several times over.19,23 Sunday services or school or any social gathering would be in one sense, vast family gatherings or a support system almost unknown to us today. Ministers Ministers too, in these early years often married the daughters of missionaries and were, therefore, related to each other. (See Appendix B). The Reverend James Watkin’s son, the Reverend William Jackson Watkin, was a Minister at the Hutt on two occasions — 1864-67 and 1889-92. As a young lad at Waikouaiti, he had learnt to speak Maori with unusual fluency and his ‘vivacity and power of picturesque description gave him ready access to the Native mind.’ 13 Another minister at this time was the Reverend William Morley who later, with the help of his administrative duties and encyclopedic mind, published his amazingly full History of Methodism in New Zealand. The Hutt Circuit By 1871 it became a financial necessity for the Hutt and country districts to support their own minister or no extension would be possible in other parts of the Wellington Circuit. And so the Hutt Circuit was proposed. At the March 1872 Quarterly Meeting ‘the whole time of the meeting was taken up by our Hutt friends trying to part company with Wellington without paying the amount of their deficiency for the past two quarters amounting to £25.’ After a very ‘tedious and unprofitable’ discussion it was agreed that Wellington would shortpay the Reverend O S Harper by that amount and that Hutt would repay him as soon as possible. Hutt thus departed without ceremony on this rather unsatisfactory note.6 30 Conclusion From a few tents and raupo huts on a shingly ridge at Petone the founders of Wesleyanism in the Wellington area had set up churches, chapels and classes in Wellington, Porirua, the Hutt Valley and Wairarapa. Hutt Methodists had been pioneers of Methodism in the Wairarapa, Manawatu and Rangitikei and had been instrumental in .founding towns and communities. By 1872 the Wesleyan cause and influence were firmly established and the Hutt community of nearly two thousand which it served was embarking on a time of growth and prosperity. CHAPTER 2 Footnotes 1WATKINS, Michael (Ed.) The English. London, Elm Tree books, 1981. 2 NEW Zealand Company Papers, National Archives. 3WARD, Louis. Early Wellington. Wellington, Whitcombe and Tombs, 1929. 4 HALL, Joseph. Letter to F S Spilman 1906, Lance Hall papers. Lower Hutt Public Library. 5 HALL, Lance, comp. Lower Hutt past and present. Lower Hutt, Borough Council, 1941. 6 WESLEY Methodist Church, Taranaki Street, Wellington. Quarterly Meeting Minute Books, 1842—MS x 147 Alexander Turnbull Library, NLNZ. 7 ALDRED, John. Diary, 1839-1864. MS ALD Alexander Turnbull Library, NLNZ. 8 WATKIN, James. Journal, 1830-1882. f MS Alexander Turnbull Library, NLNZ. 9 EVANS, Carol M. The struggle for land in the Hutt Valley 1840-1875. MA Thesis, Victoria University of Wellington, 1965. 10 HALL, Lance. Papers. Lower Hutt Public Library. 11 WESLEY Methodist Church, Taranaki Street, Wellington. Baptismal Register 1840-1872 MS Papers 1185: 10/1. Alexander Turnbull Library, NLNZ. 12 REGISTRAR-General’s Office, Lower Hutt. Birth and Death Registers. 13 MORLEY, William. The history of Methodism in New Zealand. Wellington, McKee, 1900. 14 LOWER Hutt Methodist Sunday School; centenary souvenir and official history, 1840-1940. Lower Hutt, Methodist Church, 1940.

15 HUTT Methodist Church Trust Minutes 1856-1984 LRMC. 16 WESLEY Methodist Church, Taranaki Street, Wellington. Marriage Register. MS Copy micro 14. Alexander Turnbull Library, NLNZ. 17 BREMNER, Julie. Wellington’s northern suburbs, 1840-1918 compiled by Julie Bremner for the Onslow Historical Society Inc. Wellington, Millwood Press for the Society, 1983. 18 NEW Zealand Society of Genealogists. Cemetery Transcripts. Lower Hutt Public Library. 19 FAMILY histories supplied by descendants. 20 BULL, Burnett Hereward. The years between: Greytown Borough centennial, 1878-1978. Greytown Borough Council, 1986. 21WESLEYAN Cemetery Lower Hutt Burial Records. LRMC. 22 HUTT Small Farms Association Papers, National Archives.

31 23 WELLINGTON Public Library Pioneer Roll. 24 JOHNSONVILLE Methodist Church: 125th anniversary. Johnsonville, Wellington, 1967. 25 LOWER Hutt Methodist Sunday School. Admissions Book, 1848-1864. Connexional Archive. 26 ALDRED, John. In Memoriam, sermon for Mrs Sally Thomas 11 August 1850, Thomas Family Papers supplied by Donal4 Hansen. 27 BUTTERWORTH, Susan. Petone: A History Petone Borough Council, ‘ 1988. 28 LAURENSON, George Irvine. Te Hahi Weteriana: three half centuries of the Methodist Maori Mission, 1822-1972. Auckland, Wesley Historical Society(New Zealand Branch) 1972. (Proceedings, vol 27, nos 1 and 2). 29 TREADWELL, Charles Archibald Lawrance. The Hutt River: its history and its conquest. Lower Hutt, Hutt River Board, 1959. 30 MOLESWORTH, William. Letter in New Zealand Spectator and Cooks Strait Guardian. 4 October, 1845. p.2. Newspaper Collection, Alexander Turnbull Library. NLNZ. This is a letter to the Editor from Sir William Molesworth, Pencarrow, Cornwall including copy of letter written 10 February, 1845. 31 ROWSE, Noel Hart. Notes for Udy Family reunion at Greytown, 1979. Made available by Mrs Beryl Palmer. Note: Noel Rowse (1905-80) a solicitor of Petone, was a great-grandson of Hart Udy and was brought up with his family in the home of his grandmother, Mrs Elizabeth Udy, nee Hollard, in Udy Street, Petone. Mrs Udy had been associated with the Hutt Church since 1851 and died in 1926 aged 91 years. Mr Rowse, an adult by this time, surely would have absorbed much family history.

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33 CHAPTER THREE THE CHURCH IN THE VILLAGE 1872-1900 HELEN FROUDE The New Circuit A small group of men gathered in the little Wesleyan Chapel in the Main Road on a cold winter’s day in July 1872. The light from the small windows of the chapel was barely enough to reveal the serious bearded faces, many of them tanned from days spent working outside, and the hands toughened from the hard physical activity common to all the members of this pioneer community. For this occasion they had surely donned their best church clothes, dark suits or jackets with stiff collars and ties, fitting attire for the first gathering of the Hutt Circuit Quarterly Meeting. Many of the pioneer families were represented at this gathering, some with names that are still familiar to Hutt residents. Besides the Chairman, Reverend G S Harper, there were also present the brethren Hole, J E Bradshaw, J A’Court Senr, J Knight, R Prouse, J Hall, W H Frethey, S Sanson, J Wakeham, and J A’Court Junr.1 They were men of resourcefulness and ingenuity, used to solving the problems of a young community by their own efforts, and committed to the church. Their enthusiasm for its growth and wellbeing was evident and led to disappointment at this first- Quarterly Meeting when no new members could be added to their numbers, as the Minutes record: ‘Though no additions to the numbers of members were reported the meeting recorded its thankfulness to Almighty God that it had not to mourn over backslidings and decrease. The spiritual condition on the whole was regarded as encouraging, the Spirit of God evidently being at work.’ 1 The circuit to be administered by the Quarterly Meeting was only loosely defined. It consisted of the whole Hutt Valley and the hills and smaller valleys surrounding it; a large area without real boundaries, but with three Methodist congregations worshipping regularly in their own churches. Other groups were also meeting in various areas in the homes of members. The Hutt Church in the Main Road was the largest congregation with 56 members, and provided the house for the Superintendent Minister, and the paddock for the circuit horse, It also supplied most of the leadership for the circuit, and its resources of manpower and energy were readily available to smaller congregations. The support of these churches and the establishment of new causes rested largely on members of the Hutt Church as members of the Quarterly Meeting and the Hutt Trust.

1 HUTT Methodist Circuit. Quarterly Meeting Minutes, 1872-1923. LRMC 34 By 1872 settlement in the Valley was no longer confined to the land adjacent to the harbour and the river, but was established also in areas such as those now known as Waiwhetu, Avalon, Stokes Valley, Horokiwi, Belmont, Wainuiomata and Gollan’s Valley. There are records of Methodists meeting for worship or class meetings in all these places besides the Hutt and Petone before 1872, the difficulties of transportation obviously encouraging small local gatherings. The church in Wainuiomata began in 1847, when two families held services in their own homes because no Maori could be found to row them across the river to Aglionby on Sundays. Three years later Richard and Mary Prouse arrived in the Wainuiomata Valley, built a house and a sawmill, and declared that should the business do well they would build a church. In the densely wooded valley timber mills flourished, and the new church was opened in 1863. John Prouse (b. 1855 to Richard Prouse Junr) tells in his memoirs of the building of the Wainuiomata church under the supervision of carpenter John Crowther.2 According to John Prouse, 80% of the settlers of the area attended church, so it can be assumed that there was no shortage of willing hands to carry out this labour of love, especially as it was the only church there for many years. He also speaks of walking four miles to morning Sunday School, and of attending the afternoon service, ‘listening with great pleasure and profit to the giant preachers of those early days, such as Dr Morley, Dr Rigg and many others.’2 By 1872, 18 members were recorded at Wainuiomata, but that figure does not appear to reflect the attendance at worship, as questions were being asked in the Quarterly Meeting about extending the church.1 From an early date services were also held at Gollan’s Valley, and the Wainuiomata congregation took at least some of the responsibility for these and for the pastoral care of the people there. The third Methodist Church building was at Taita (renamed Avalon in 1954) where only two members were recorded in 1872. Here again attendance must have been greater than the membership figure would indicate, because a small building was erected in 1850 and its replacement in 1862. Speaking of this second church, Reverend John Crump who performed the opening ceremony described it as ‘the prettiest little country chapel that I have seen in the Province.’3 Along with the Wainuiomata Church it is still in existence, much altered over the years but saying something for the quality of the original buildings. Morley reports that ‘In the very early days Stoke’s Valley also appears in the list of members (for Taita) and there and at the Upper Hutt services (were) conducted at different periods.’4 Further mention of the Stokes Valley Wesleyans was made in the

2 PROUSE, John. Reminiscences, 1926. q MS Alexander Turnbull Library. NLNZ. 3 GREENWOOD, William. Hands across the century; in commemoration of the first known Wesleyan Methodist Church service to be conducted at Taita.... Lower Hutt, Taita Methodist Church, 1948. 4 MORLEY, William. The history of Methodism in New Zealand. Wellington, McKee 1900. 35 Minutes of the Manners Street Church Trust when concern was expressed for ‘the inconvenience sometimes felt by our brethren residing at Stokes Valley and the Upper Hutt, for the want of a suitable place of their own to worship in, the one in which they at present assembled belonging to the Primitive Methodists.’5 The Petone settlers waited many years for a church of their own, but probably joined the Aglionby congregation for Sunday services from the mid-1840s when the chapel was built by the river. Early records show regular amounts of money received from Horokiwi and Belmont, indicating that services were being held in these areas too, no doubt in the homes of those attending. Expansion The journey along the rough road around the Harbour to Wellington must have been an arduous one. Whether on foot or on horseback, travellers had to battle wind, sea, and rain as well as the rocks and mud underfoot. Small wonder,. then, that the building of the railway line aroused so much interest amongst the settlers. Before 1870 there were no railway lines in the North Island. Land was becoming difficult to acquire in the settled areas, and Sir Julius Vogel devised a scheme to open up more of the country for settlement by building a network of railways and bringing in immigrants to settle the now-accessible land. One of the first lines proposed for the North Island was to run between Wellington and Napier, passing through the Hutt Valley and the Wairarapa. Construction began in 1872 on the line between Wellington and the Hutt Valley. The work proved difficult. It involved widening the road and using the fill for a base for the railway line alongside, and the problems were such that the line did not reach the Hutt until 1874. From there it continued along the western side of the Valley to Upper Hutt. Besides the obvious practical benefits to the settlers, the train gave great pleasure to many, and 23,000 people are said to have travelled the distance between Wellington and the Hutt in the first three months.6 A popular pastime was to take the train from Wellington to the Valley for a day’s outing, away from the rush and bustle of the capital; more people became aware of the Hutt Valley as a pleasurable place to visit, perhaps to settle in. Population increased by over 50% in the years 1871-8. Land values rose, larger farming properties were subdivided, and it became increasingly difficult to buy reasonably priced land to settle on. The Hutt township benefitted from the influx of new residents in the Valley. Business people began to see the town in a more favourable light, and several new public

5 MANNERS Street Methodist Church, Wellington. Trust Minutes, 1856. 6 MILLAR, David Pierre. Once upon a village: a history of Lower Hutt, 1819-1965. Wellington, New Zealand University Press for the Lower Hutt City Corporation, 1972. 36 buildings appeared, including the Post Office and the Bank of New Zealand. The Methodist Church in the Main Road was caught up in the optimistic mood of the time, and when’ the Trust began voicing concern about the state of the building a decision was made to replace it. John Hall drew up plans for a church intended to seat 230 people, then carried out the building work, hiring a carpenter only when time was short before the Church’s opening on 7 November, 1875. His payment for this work was agreed at five hundred pounds and the old church, but in the event he received six hundred and ninety-five pounds, eleven shillings and fivepence.7 Lance Hall later notes that the old church was moved to Waterloo Road, where it was used as a barn on the Hollard property until 1938.

The Methodist Church in the Main Road, built in 1875. Although bigger than its predecessor, the church erected by the Hutt Trustees was more modest than that built in Taranaki Street, Wellington a few years later. This was a period of growth and consolidation for the Methodist Church throughout New Zealand, and the bigger congregations such as Wellington’s Manners Street Church were erecting more ambitious buildings to serve their worship needs. Nationwide, membership figures showed a steady increase year by year, even during the difficult Depression years of the l880s, an indication perhaps that the churches were close communities whose members looked after each other.8

7 HUTT Methodist Church. Trust Minutes, 1856-1914. LRMC. 8 HAMES, Eric W. Out of the common way: the European church in the colonial era, 1840- 1913. Auckland, Wesley Historical Society (New Zealand Branch) 1972. (Proceedings, vol 27, nos 3 and 4.) 37 In view of this it is surprising to find that the Hutt congregation was actually dropping in membership at this time. By the end of the 1870s there were only 37 members in the whole circuit, and by 1883 the Hutt Church had a membership of 28, half the number recorded 11 years earlier in 1872. The Quarterly Meeting Minutes reflect the concern of the people: ‘A falling off of members again elicited remark upon the subject and it was found that removals, the departure of one member from ourselves to another denomination, together with a more stringent dealing with those who habitually absent themselves from this means of grace accounted for the diminution.’ 1 Backsliding apart, there was cause for concern over the number of members leaving the area to take up land elsewhere. The same railway that was bringing mobility within and to the Valley was also making it easier for people to leave in search of cheaper and better land in the Wairarapa, the Manawatu and the Rangitikei. The exodus of Methodists from the Hutt Valley was to have a considerable effect on the life of the church for the rest of the century. A shortage of members meant a shortage of money, and even before building the new church the Hutt congregation was struggling to keep ahead financially. Income from ordinary effort was not equal to expenditure, and the Quarterly Meeting already had a policy that the Minister should forgo salary as required, that is, when the circuit debt became too large. Money for meeting the minister’s stipend and expenses came traditionally from Class Meeting subscriptions, and later from collections at some services. By the 1870’s when Class Meetings were beginning to decline, more efficient ways of collecting the money had to be found. The Quarterly Meeting Minutes record one discussion on the matter: ‘A conversation arose on the subject of collections being made every Sunday in our churches, some members of the meeting being opposed to that method of raising money and laying it open to a charge of making our services merely mercenary. The majority of the meeting was decidedly of the opinion that this method must be adhered to as both best under the circumstances and also scriptural.’ 1 So it was that by 1873 collections were being taken up at both morning and evening services in the Hutt Church, in an effort to keep the supply of money coming in. Income for the Trust came mainly from pew rentals and the occasional special effort, so they also were affected by the church’s drop in membership, especially as the effects of the Depression began to make themselves felt. Nevertheless, when called upon to help with the establishment of more churches in the Valley, the Hutt Trustees were able to respond. As early as 1876 the Trust considered the purchase of a section at Petone for the erection of a church. When Mr Edwin Jackson, a member of the Hutt Church, offered a section for this purpose in 1883, the 38 Hutt Trust, under the chairmanship of Reverend Samuel Garlick, acted quickly, and by December the same year the new church was ready for use. It soon became the home of several other denominations also until they were able to establish themselves in their own accommodation.9 Petone at this time was emerging as the manufacturing centre for the Province. The Gear Meat Company and the Wellington Woollen Manufacturing Company were only two of the many industries to become established there, and land was divided into small holdings for workers. A sizeable town grew up and the population soared. The church began with 18 members and trebled by the end of the century, by which time it was bigger than the Hutt congregation.

Memorial plaque in the church.

Reverend S J Garlick.

9 WESLEY Church, Nelson Street, Petone. Jubilee 1883 -1983:a century of faith. Petone Methodist Church, 1983. 39 Meanwhile, the Church in Wainuiomata was still in good heart, but not so the timber industry, which was coming to the end of its plentiful supply of trees. In search of more timber, the Prouse family moved their sawmill to Whiteman’s Valley, where they soon established themselves as sawmillers and as Methodists. By 1883 regular services were being held in a cottage owned by the Prouse brothers. Mrs Richard Prouse was the only member of the congregation able to play the organ, which was wheeled to the service and back to her house in a wheelbarrow. She also led the singing, with ‘James supplying the bass and Richard the tenor leads.’ 10 In 1885 they were ready to build their church on land donated by James Swanson, using timber from the Prouse mill. Reverend Samuel Garlick, Superintendent of the Circuit, drew up the plans and built the church with the assistance of the local people, and the church was opened debt free later the same year. Unfortunately, as the timber resources declined so did the population, and the mill’s closure in 1891 was the beginning of the end for the church. From a membership of 20 when the church opened, the number declined steadily, and services ended by 1917, when the building was leased to the Anglican Church. In 1894 a request was received by the Quarterly Meeting for services to be held at Belmont, and yet another congregation was added to the Preaching Plan. Belmont residents were finding the Hutt Church too far away to walk to every Sunday, and in 1896, with assistance from the Hutt Trust, completed the building of their own church on land donated by Mr Kilminster. This congregation was not a large one, and services were not held continuously, although a Sunday School was sustained for many years with help from members of the Hutt congregation.11 As the century drew to a close, it was clear that Methodism was well established in the Valley, with six church buildings situated at the Hutt, Wainuiomata, Taita, Petone, Whiteman’s Valley, and Belmont. Services were also being held intermittently at Horokiwi (until 1890), at Upper Hutt, and at Stokes Valley. The desire of local congregations to have their own centre of worship meant that the 118 members of the circuit were more than adequately catered for in terms of accommodation, but the single minister must have relied heavily on local preachers to conduct services over such a wide-spread area. The People of the Village Church The earliest Hutt membership roll is dated 1893, and has 30 entries. A comparison of this with other lists such as the Trustees of 1856, or members of the Quarterly Meeting in 1872, gives an indication of how the church’s membership changed during this period. Only one name, that of James Knight, is common to all three lists.

10 GREENWOOD, William. Flickers the Flame. On the occasion of the diamond jubilee of the opening of the Whiteman s Valley Methodist church in 1885 and the 18th anniversary of its removal to Upper Hutt in 1927. Wellington, 1945. 11 HUTT News. 25 October 1972. 40 James Knight came to New Zealand at the age of seven and in 1842 began an association with the Sunday School as pupil, teacher and Superintendent which continued until 1894. In 1856 he became one of the first Trustees, serving in that capacity until 1902, and he also served as Circuit Steward from 1872 to 1892. His death occurred in 1904. The Knight family were farmers with a strong family allegiance to the Methodist Church, but there were not many such families who remained in the Valley throughout this period of coming and going. The Hall family was another one. By 1900, however, there were definite signs that the church was able to look forward to a brighter future. The Hutt Circuit Marriage Registers for the period 1890-1900 show a great variety of occupations for the bridegrooms concerned. Not all of them, of course, were members of the Hutt Church, nor even Methodists, but the list can be regarded as a cross section of the population of the Valley of which the church was part. The occupations listed included farmer (the largest group, with eight entries), butcher, grocer, clerk, storekeeper, carpenter, blacksmith, salesman, fellmonger, carter, telegraphist, cloth finisher, tailor, watchmaker, and brush manufacturer. A third of the number of bridegrooms were born in England, and many of the others had spent all their days in the Hutt Valley or Wellington. It is interesting to note that only four of the 24 weddings taking place during the decade were actually held in the Church, as it was more usual for private homes to be used for this purpose. The Members’ Roll for 1896 lists for the first time the addresses of the 39 members, and it is clear they lived in all directions from the church. The following areas are mentioned: Bloomfield Street Lower Waiwhetu Road (now Woburn Road) Middle Waiwhetu Road (now Waterloo Road) Hutt Road off Hutt Road near Hutt Road Belmont Road Alicetown Strenuous efforts obviously had to be made to get to Church on Sundays, either by saddling the horse, harnessing the trap, or walking. Perhaps there were even some brave souls who rode their safety cycles along the bumpy roads. For the minister however, there was no alternative to the circuit horse when there was visiting to be done or services to be taken further afield. The care and equipping of the horse was always one of the major items of expenditure in the circuit and replacements could be a problem when funds were low. When the circuit horse died in 1887 Reverend D J Murray offered to give a series of lectures to raise money for the purchase of a new one, the quality of the latter evidently depending on that of the former. During the ministry of Reverend W B Marten at the beginning of the century there were several occasions when the floodwaters caused problems at the Hutt

41 Parsonage and Mr Bill Marten recalls seeing his father moving the horse to a higher level of the barn while the waters approached across the Main Road. The conduct of worship was traditional and formal, with the emphasis on preaching, long prayers, four or five hymns and lessons. When a supplement was added to the original collection of Wesley hymns in 1877, the Trust began buying small quantities of hymn books at intervals for the use of the choir and strangers. The social highlight for the year was the Good Friday Tea Meeting and concert or Annual Meeting. For this it was necessary to solicit trays from the ladies of the church, but on at least one occasion a man was engaged to boil the water, sparing the ladies that task.5 Tickets were sold for this event, as they were also for concerts and lectures held at other times of the year, with all proceeds going to the Trust. The giving of lectures was a popular method of raising money for all sorts of purposes. In 1891 Reverend W J Watkin delivered a lecture on British Colonisation in aid of the Home Mission Fund, which it is hoped benefitted by his efforts. Ministers appeared only too happy to oblige in this way, even enthusiastic.

Reverend W J Watkin, Superintendent of the Hutt Circuit 1889-92, and President of the Australasian Wesleyan Methodist Church, NZ in 1889. During the years 1872-1900 there were 11 ministers who served the Hun Church. One of these learned clergymen in particular, the Reverend J B Richardson (1873-76), is remembered for his recruitment of young men from other parts of the country who were studying to enter the ministry, two of whom were Samuel Lawry from 42 Canterbury and T G Hammond from Blenheim. Mr Lawry became the first President of the united Methodist Church in 1913, and Mr Hammond was the first resident minister of any denomination in Palmerston North. When the Circuit was formed in 1872 there were several class meetings in existence in the Hutt, but by 1900 there were none. The demise of the Class Meeting was one of the biggest changes in the church in this period, and a Conference Address put out by the Methodist Church of New Zealand in 1922 when the Centenary of New Zealand Methodism was celebrated, regrets its passing with these words: ‘Recognising that the Class Meeting in other days was a potent agency for fostering a spirit of fellowship amongst our people; for developing their religious capacities; for promoting corporate thinking and for inspiring to corporate effort, we recommend that fuller opportunity be given for such fellowship as the Class Meetings afforded, and for the study as well as the expression of religious experience.’ 12 That some of the old Class Meeting loyalties and disciplines remained in the Hutt Church is shown by the fact that all but two people on the 1893 Membership Roll paid rentals for pews which they presumably occupied on Sundays. Indications are that the Hutt congregation of this period was made up of hard-working, clean-living people who were keen to ensure a good future for their families. Ready to adapt to life in a new country, they were not willing however, to relax their moral standards, and this no doubt earned them a reputation for being narrow-minded and rigid in outlook. But these are the people who held on to their faith and brought its message through those often difficult days to the twentieth century.

12 METHODIST Church of New Zealand. Conference Address, 1922. 43 CHAPTER FOUR THE CHURCH IN THE TOWN 1900-1935 HELEN FROUDE High Hopes As the new century dawned full of promise, the Hutt Valley once again embarked on a period of expansion. The results of the severe flooding of the 1880s and 1890s had spurred the Hutt River Board into action and extensive river control work was carried out, making the Valley a safer and more productive place in which to live. New roads could be built, land subdivided, and more buildings erected without the same fear of damage and loss in the next flood. The population increase resulting from the improved conditions in the Valley was marked. From a mere 1800 people at the turn of the century the number grew to nearly 14,000 by 1930. The whole character of the Valley changed from mainly rural farmland to small farms and market gardens with pockets of industry developing as gas and electricity became accessible.

The Hutt Road and railway line to Wellington in 1908, after upgrading. The old road and railway are on the right of the picture. (Godber Collection, Alexander Turnbull Library. NLNZ). 44 Transport within the Valley and to Wellington improved greatly. The Lower Hutt Railway Station building opened in 1905, marking the opening of the first section of twin-line track to be laid on the Wellington line between Lower Hutt and Petone. The rest of the work from Petone to Wellington was not finished until 1911, because of the great difficulties encountered in building the foundations for a straighter track. The road alongside was widened and improved at the same time. A branch line was put through to Waterloo in 1927 to serve the growing population on the eastern side of the Valley, where much of the new housing was being located. As the number of motorised vehicles increased the roads were upgraded, improving the lot of the cyclist as well.

Laings Road as seen from the Church in the 1930s, showing Riddiford Park and the Baths, and the Fire Station on the left. (S C Smith Collection, Alexander Turnbull Library. NLNZ) In the town itself facilities improved steadily. A new Post Office and Council Offices were erected in the Main Road, the latter site including a skating rink which was converted in 1910 into a picture theatre (the King George). Opposition by some sections of the community to the showing of films was intense, some of it originating with the theatre’s Methodist neighbours. In Laings Road there was great activity in the 1920s with the development of Riddiford Park, and a new fire station replaced the old building in the Main Road.6 Not to be overawed by events around them, the Trustees of the Methodist Church were having dreams of their own. In line with the increase in population throughout the area, membership in the circuit increased by 100% during the years 1901-11, with a 37.5% increase in adherents. For the Hutt Church this was the beginning of a steady growth in membership which would continue for the next 70 years. By 1904 it was found necessary to add five new classrooms, and it was probably no surprise in 1908 to receive a letter from the Borough Council drawing attention to occasional

45 overcrowding of the church.7 As a short-term measure, the Trust decided to hire the Town Hall for Sunday evening services, as these attracted the largest congregations.

Form for pew rental. Showing great optimism for the future, the Trust decided to build a new church seating 600 people (400 downstairs and 200 in the gallery). A fund was started for the project, which was ultimately to include shops. For financial reasons however, the decision was made not to go ahead with this plan, and the Ladies Guild allowed the money they had raised to be used instead for the erection of a gallery seating 62 people in the old church. This was reached by an outside staircase on the north wall, and Mr Bill Marten, mentioned earlier, remembers how it was filled with young

46 people on Sunday evenings. It was removed in 1937 by a working bee led by Reverend H Peat during an upgrading of the building, which was then in use as a hall. The optimism of the congregation during the early years of the century was due partly to its increasing membership, and partly to the energy evident in the community. Placed in the centre of a growing township, the Trustees were obviously anticipating a bright future for the Methodists in Lower Hutt by even considering the building of a church of this size, but their optimism was not matched by their financial resources when the decision had to be made. The fast growth of the church in Petone was a cause for rejoicing, but it had ramifications for the rest of the circuit. The new church had to be extended a mere four years after completion, and soon afterwards suggestions were being made that a second minister was needed to be based in Petone. Unfortunately this was beyond the financial resources of the circuit at that time. As early as 1895 the idea of Petone as a separate circuit was mooted, only to be rejected by Conference, and in 1900 Reverend E P Blamires was appointed second minister to the circuit with responsibility for Petone. At this stage, Petone had a bigger membership than Hutt, and was still growing. Many of the Petone members felt that, as the bigger church, the Superintendent of the Circuit should be attached to them. Perhaps to forestall this claim, the Hutt Trustees built a fine new parsonage on the Laings Road frontage in 1906, and Petone followed suit a year or two later with a parsonage in Nelson Street, all of which culminated in the Superintendent remaining in Lower Hutt. Finally in 1910, Conference agreed that the long-awaited division of the Circuit should take place. The boundary line was drawn along White’s Line, and the new Circuit included the districts of Petone, Wainuiomata, Eastbourne, and Korokoro, leaving Hutt, Belmont, Taita and Whiteman’s Valley in the Hutt Circuit. The value of the horse was split between the two Circuits, as was the Circuit deficit. ‘The Reverend B F Rothwell expressed the hope that the separation now completed would be in the very best interests of the cause, and that we should ever remain as at present — the best of friends.’ 1 For the Petone congregation, the division meant independence and an opportunity to develop as they saw fit. For the Hutt Church it was an opportunity to consolidate, to take advantage of its growing membership to build a firmer base. Somewhat reminiscent of the beginning of the Hutt Circuit 40 years earlier, the division of the Hutt and Petone Churches was a further development of the Methodist Church in the Valley. It could not be said that the church had prospered during those 40 years; in fact, for much of the time the human and financial resources had been woefully small. The new Hutt Circuit was in need of consolidation. The Church and the World The major issues and events of any period affect people as individuals to a greater or lesser degree. To what extent these same events impinge on the collective life of a congregation such as the Hutt is sometimes more difficult to determine. 47 The continuing burning issue of this period was prohibition. No doubt there were many in the congregation who were active workers over the years in the fight against the demon drink. The battle was a long one and Methodists were expected to play their part. Any debate on the issue within the Church would be concerned not with its rights and wrongs, but with how the victory could be achieved, and during the 1914- 18 War resolutions were passed by the congregation and copies sent to the Premier and the Member for the District, Mr Wilford, ‘urging the early closing of hotel and Club bars and the abolition of shouting during this present war’ 1 Reverend W Rowe spent time working with the Prohibition League in 1922, but when the Quarterly Meeting was asked a few years later to allow Reverend C Olds to do likewise, permission was not granted. It is not easy to sustain the zeal of such a long battle. Several times permission was given by the Trust, not always willingly, for prohibition hoardings to be attached to the outside of the Church. Indeed, on one occasion a donation was given to the League along with the request that they erect their notice elsewhere. The First World War does not appear to have impacted greatly on the congregation apart from the surprisingly large number of young men involved. Generally, there was a feeling of rightness about what was happening. The enemy was visible, but far away, and manifestly in the wrong, and the suffering Germany caused was to be endured. The Honours Board in the Church contained the names of those connected with the Church who took part in the war. (See Appendix G). Mention is made in the records of the Church being left open during the week at various times for the use of the community, an acknowledgement of, and a kind of passive sharing in, the people’s need for comfort. The Depression which was really evident in the Valley by 1930 was a different matter. By 1932 Reverend H Sharp was saying that he recognised that many of the Church members were suffering ‘curtailment of their incomes’ and proposing that he and Reverend D Williams should do the same, an offer gratefully accepted by the Quarterly Meeting.13 Mr Sharp also spoke to the meeting about the great amount of poverty and distress in the Borough and said that he had been able to help many families with food and clothing through the generosity of members of the Church. When the Sunday School needed painting the Hutt Trust decided that the work should be done by members of the Church who were unemployed and needed assistance. Even empty land at the Waiwhetu Church was offered to anybody ‘whom it would benefit and was in need, to grow anything on.’ 14 It became the custom at the Hutt Church and elsewhere to take up a retiring collection on those Sundays when there was no other special collection, for the town’s Relief Fund, which provided assistance to over 800 cases of hardship in 1932.

13 HUTT Methodist Circuit. Quarterly Meeting Minutes, 1923-1940. LRMC. 14 HUTT Methodist Church. Trust Minutes, 1928-1943. LRMC. 48 It is worth noting that at the height of the Depression the Circuit managed to put together £104.15.l1 for the Conference Earthquake and Relief Fund, following the Napier disasters. Most of this amount, £91.15.9, was raised at a Garden Party. It is also worth noting that attendances at Church apparently increased as the Depression continued, and that the youth were said to be most enthusiastic, and ‘the envy of many other churches.’ 13

Reverend HA Sharp (right) walks out with Reverend Dr D O Williams in the late 1940s. The New Church The arrival of the Reverend William Rowe to the Hutt Methodist Church in 1920 was an important chapter in that congregation’s story. Small in stature, this young man with apparently boundless energy and enthusiasm gave direction and confidence just when it was needed, and the seven years of his ministry were positive and active ones for the congregation.

49 Very early in his ministry he tackled the question of a new building which was becoming more necessary as the years went by. By 1922 the Trust had started a building fund, and were making enquiries with architects about plans, but it soon became evident that there were other things that needed attention first. The old original parsonage was a potential source of income if it could be made habitable. This was done by Mr W Hall, who also moved it across the tennis court to Barraud Street, where it was occupied by Mrs Russell, a member of the congregation. Soon afterwards came the building of an Infant Schoolroom, in concrete, with a porch and an open fireplace and chimney. This provided a very welcome increase in space in which to conduct the children’s work. With these works completed, the way was clear to concentrate on the main objective, the financing of a new Church. This, for a still struggling congregation, was a major problem which had so far proved insoluble. With debts still to repay for the building of the parsonage, the schoolroom, and the renovations to the old parsonage, the Trust was in no position to take on any more without having a regular income to meet servicing costs. The brave decision was made then, to solicit donations by carrying out a ‘systematic and thorough canvas throughout the district”5 in order to build the Church, and Mr Rowe and the Trustees set about doing just that.

Main Road, Lower Hutt about 1910, with the old church on the left. Grantham’s Bakery and the new Post Office are on opposite corners of Laings Road. (Alexander Turnbull Library. NLNZ). In 1925, with £2,000 collected or promised, a breakthrough was made. Mr Page, the consultant, proposed to the Trust that the old Church be moved back from its Main Road frontage sufficiently to allow the erection of four shops, and that a new Church be built next to the parsonage. There was a flurry of activity as decisions were taken and arrangements made, and in less than a year the shops were built and occupied by four suitable tenants.

50

Main Road, Lower Hutt in 1931. Shops replace the church and the bakery. (S C Smith Collection, Alexander Turnbull Library. NLNZ). The money from Mr Rowe’s efforts was still coming in. On at least one occasion he was permitted ‘to be relieved from preparing sermons for two or three Sundays to enable him to spend more time in canvassing for donations.’ 15 The renovated old parsonage was sold, along with the piece of land on which it stood, part of the proceeds going into the Building Fund. Finally, three architects were invited to submit plans for a concrete or brick church seating 400-500 people, on a sloping ground floor, with provision for a gallery. The design selected by the Trust was submitted by W G Fielding, Wellington, and the only suggested alteration to the plan by the Trust was that there be only two aisles instead of three as shown on the plan, in order to increase the seating. Soon afterwards the tender was let to the builder Mr C H Downes, and the Trust members rejoiced. ‘The Chairman said we had now reached the crowning point, and the Doxology was most heartily sung.’ 15 The Foundation Stone was laid on 26 November 1926 by the Governor- General Sir Charles Fergusson. Also taking part were — ‘His Worship the Mayor W T Strand Esq, the Reverends W Rowe, Wm Greenslade (Chairman of the District), Clarence Eaton, J A Lochore, E A Emmett MC, also the Ven A L Hansell, MA, (Anglican), and the Reverend J McCaw (Presbyterian).’15

15 HUTT Methodist Church. Trust Minutes, 1914-1928. LRMC. ‘6HUTT Valley Methodist, 1947-1958. 51

The New Church under construction. The King George Theatre can be seen in the background. The New Church, as it soon became known, opened on 19 March 1927, with ten days of celebrations, including three services on each of the two Sundays, a conversazione, a concert in the church (tickets 2/- in the gallery, 1/- in the body of the church), and a garden party organised by the Ladies Guild at the home of the Stannard Knights. The old church was renamed Wesley Hall, and still had a long life ahead of it. The building of the New Church can be seen as a significant milestone in the history of the Methodist Church in the Hutt Valley, affirming the place of the church in the town. As the town had grown, the church had grown too, and the new building was in sympathy with what was happening around it. But the erection of a fine new building does not turn a small-town congregation into a potential city church, and the first to recognise this was Mr Rowe. Early in the third year of his ministry he encouraged the Quarterly Meeting to launch a great church attendance drive, aimed at inactive members and non-church goers alike.13 The term aggressive evangelism began to be heard, and on one memorable day, Thursday 10 August 1922, 46 young people were received into church membership by the President of Conference, Reverend Dr C Laws. Of these, 19 were received into full membership, including the young Ron Mitchell, while the 27 junior members included 12-year-old Bruce Stonehouse. Both of these men worked unsparingly for the Hutt Church until their deaths in 1987 and 1988. 1922 was the centennial year for New Zealand Methodism, and celebrations were held throughout the country, providing something of a boost to a church struggling to bring itself together again after the war. Plans were announced for a Spiritual Advance Campaign to be carried out nationwide in 1925, and Lower Hutt took this up with some enthusiasm. Week-night meetings were emphasised again, and efforts were made to encourage churchgoers to partake of communion regularly. The Circuit 52 Steward wrote away for a bundle of papers on Family Worship. Mr and Mrs O Dryden printed and posted a card containing details of services and activities to all the Valley’s householders. Personal evangelism was encouraged amongst members, and the Hutt Sunday School reached the highest point in its history up to that time. Giving for missions reached a record figure, and the Circuit’s normal quarterly debts slowly turned into small credits.

The New Church and Parsonage seen from inside the Riddiford Baths. (Feisst Collection, Alexander Turnbull Library NZLNZ). In 1922 Conference agreed to Reverend W Rowe being relieved of pastoral work in the Circuit in order to spend more time working for the Prohibition League. His absence from the Circuit for this purpose, as well as for canvassing for donations for the new church, probably prompted him to ensure that his congregation was adequately cared for pastorally by appointing lay pastors. Their duties were to visit ten members quarterly, ‘to hand out cards and induce them to come to Communion services, quarterly tickets to be distributed at that same time.’13 Mr Fred Jenness was appointed Sick Visitor in 1925. Another later scheme involved the division of the relevant parts of the Valley into eight geographical areas, with two lay pastors taking responsibility for each. Church Members were spread widely throughout the Valley - by 1930 the roll recorded people at Naenae, Waiwhetu, Epuni, Akatarawa, Taita Gorge, Melling, Normandale, Petone, Eastbourne and Alicetown, as well as the growing area adjacent to the town. Records of meetings held during the 1920s show a liveliness and energy which are often lacking in those of other periods. The people of the Hutt Church had goals to work towards, and some hope of attaining them. They had a developing understanding of their role as a church in Lower Hutt, as a centre of faith where all were welcome to join in worship. They were ready to go forward with confidence into whatever the future held. 53

Reverend W Rowe. Circuit Activity Mr Rowe’s last Trust Meeting was held only two weeks after the opening of the church. In his place conference appointed Reverend C H Olds, on whose shoulders fell the task of maintaining and building on the newfound drive brought about through the New Church’s completion. Within a few months a section became available at Waiwhetu, possibly as a result of the efforts of the District Church Extension Committee whose Chairman, Reverend W Greenslade, was fired with enthusiasm to secure sections ‘from Upper Hutt to the sea’ for establishing new causes.13 This particular section was a large one, and its cost was £845, which was not good news to some members of the Hutt Trust, still reeling from their efforts with the New Church and mindful of their unpaid debts. At this time, the only building in the vicinity of the Waiwhetu section was the newly- built primary school, although it must have been obvious that this situation would change very soon following the completion of the railway line and the opening of large areas of land for housing. So the section was bought, and a group of enthusiasts set about raising money and establishing themselves in the area. The Quarterly Meeting’s suggestion of putting up a hall on Labour Day by voluntary labour was not put to the test as the deal was not completed in time, but that was their aim - to build a hall which would be multi-functional. The section was considered large enough to hold a Church, Sunday School and parsonage, but that would be in the future. Meanwhile, with the help of the Hutt Trust and the hard work of local

54 Methodists, the money for the hall was raised, and the building erected by Mr W Hall. The opening ceremony was carried out by Mrs James Knight on 28 April, 1928.16 The Reverend R Dudley, the new probationer appointed by Conference to look after the Waiwhetu and Taita congregations, arrived in time for the opening celebrations, and preached at the Sunday evening service. A Sunday School was already in operation in the Waiwhetu School under the control of Mr Bert Frethey, one of a number of people from the Hutt congregation who entered into this venture with enthusiasm. Meanwhile, Taita had taken on a new lease of life. When deciding that Taita would be part of Mr Dudley’s responsibilities the Quarterly Meeting felt that some upgrading of the building was long overdue. Using voluntary labour supervised by Mr Hall, the church was moved to the side of the section, extended to twice its previous size, painted, and connected to the electricity supply. Mr Olds was one of those who helped with this work, and he tells the story of the mysterious hump in the floor of the old building which was found to be caused by a large totara stump left in the ground when the church was built.3 These improvements were much needed for the work with the young people at Taita. At the time of Mr Dudley’s arrival there was a Sunday School of over 60 children, the only one in the area. The congregation was in good heart, and the work full of promise. The District Church Extension Committee was anxious to establish a church in Upper Hutt, where services had been held irregularly since the early days of settlement. In 1927, when there was a good group of Methodists in the area, Conference appointed a Home Missionary to work in Upper Hutt, Wallaceville, Trentham, Heretaunga, Silverstream, Stokes Valley and Haywards. Upper Hutt then became a Home Mission Station, under the supervision of the Hutt Circuit, though not part of it. When a suitable section was found in Benzie Avenue, a decision was made to bring the Whiteman’s Valley church over the hill to put on it, and the great move was made by Mr W Hall and helpers on a very wet day. With electricity connected the building was soon ready for use, and an opening ceremony was held on 1 July 1927. Mr Eric Alexander, the Home Missionary, assisted Reverend C Olds for the occasion.17 Thus the Hutt Circuit was divided once again, and a new boundary established north of Taita, making a much more workable geographical area for the Circuit to administer. Until the opening of the Waiwhetu Church a few months later, attention centred on the Hutt Church with its 222 members, and the two smaller churches at Taita and Belmont, with four members each.

16 HUTT Valley Methodist, 1947-1958. 17 EVANS, Maureen Evelyn. From quiet homes and first beginning, 1879-1979: a history of the Presbyterian and Methodist Churches in the Upper Hutt Co-operating Parish. Upper Hutt Co- operating Parish, 1979. 55 CHAPTER FIVE THE CHURCH IN THE CITY 1935-1970 HELEN FROUDE New Beginnings The Labour Party’s election to power in 1935 was seen by many as a new beginning for the country. Promises of full employment, social security, and adequate housing for all sounded very sweet after the years of the Depression. During that time there was a steady increase in population, but the building of houses almost stopped and by 1935 there was a desperate shortage of accommodation throughout the country. The Government set up the Housing Department in 1936 with the intention of erecting large numbers of houses in the areas of greatest need, such as Wellington. The Hutt Valley with its large flat spaces, was chosen as one of the first areas to be built on, and so began a transformation of the Valley as far-reaching in its effect as that which took place a hundred years earlier. Building began in the Woburn/Waiwhetu districts. The declaration of the Second World War in 1939 didn’t stop the programme and towards the end of the conflict in 1945, building was centred further north in Epuni, Naenae and Taita. Here, over 30 miles of road were laid, and more than 5,000 houses were built by the ever increasing workforce. A work camp for 500 men was established at Waddington.6 The magnitude of the State housing programme was beyond the comprehension of the citizens of Lower Hutt. Nobody could deny the shortage of houses in the area but there was resistance by many to being ‘the dumping ground for outside surplus population,’ as Mayor Andrews expressed it. There was unhappiness too about the lack of aesthetic appeal of row upon row of similar houses, about the possible depreciation in value of privately owned properties, about the loss of open land and market gardens, and about the poor quality of life for people forced to live in these areas. No amount of drawing board planning could compensate for the reality of loneliness and boredom experienced by many. ‘...thousands of people, many newly- married, plucked out of transit camps, demobilisation centres and overcrowded inner suburbs and placed in new houses sitting on new sections with few cultural, recreational or sporting facilities available.’6 To minister to people such as these was the challenge accepted at a Special Meeting of the circuit’s Quarterly Meeting in August 1940, called to discuss what could be done by the church in the newly developed areas of the Valley. Soon afterwards a committee was set up by the Quarterly Meeting to look at the possibility of starting a Sunday School in the Naenae Lane area, and one year later sixty children and parents met at the Sports Pavilion in the nearby Naenae Recreation

56 Ground (now Mitchell Park), to discuss this with the newly-arrived minister Reverend Wesley Long, and his wife. In the same year, 1942, a section was purchased on the corner of Naenae Lane, (now Brees Street) and Green Street, for the purpose of establishing the Naenae Methodist Church. This became known as the Epuni Methodist Church from 1946, after a change of name for the district. Unfortunately, it was to be a long wait for the church to be built.

State house construction in Naenae about 1944. (Evening Post Collection, Alexander Turnbull Library. NLNZ). The Sunday School continued to meet in the Sports Pavilion for over three years, in cramped and unsuitable conditions and with up to 50 children on the roll. For most of that time Sister Winifred Beaumont was the Superintendent, and she was helped by many others at different periods. In 1945 it is recorded that she was helped by six young people from the Hutt congregation.18 Some relief from the situation was found in 1945 when Mr W Hall donated a small building which was moved on to the Naenae Lane/Green Street section. This was used by the Sunday School until the promised building was actually erected and opened in December 1946 by Sister Winifred. While the finishing touches were being put to the Epuni Church, negotiations were under way to buy a section in Rat3 Street, Naenae, and by 1949 the Circuit owned another corner site. The North Taita and Rata Street Trust worked hard to erect a building there, and by 1951 it was ready to receive a small but enthusiastic

18 HUTT Methodist Quarterly, 1928-1946. LRMC. 57 congregation and Sunday School which had been meeting in the nearby school for some months.

The area served by the Taita/Avalon Church was one of the last to be built up with State housing. In 1948 it was anticipated that the market gardens and open land would soon be replaced by 500 houses, and the circuit predicted that ‘the present Taita Church will be a stronghold of Methodism in the Valley.’18

58 In spite of a continuing shortage of accommodation a new church was not opened until 1955 by the Reverend Charlie Hailwood, President of Conference, after 25 years of planning and working. A few weeks later the congregation celebrated the 108th anniversary of the Methodist Church in Taita. Almost certainly the opening of the Taita Union Church (involving Congregationalists, Methodists and Presbyterians) in 1947 contributed to the delay in the building of the new church at Taita/Avalon. While the massive Sunday School rolls at Taita Union did not eliminate the problems of Taita/Avalon entirely, they did reduce them to the point where the congregation could devote its energies to the building of the new church, rather than more accommodation for youth work. A lounge was added to the new church in due course, and the congregation, while perhaps not seeing itself as a stronghold of Methodism, nevertheless saw a worthwhile job to be done and did it with enthusiasm. The Waiwhetu congregation moved into their new church in 1963, after worshipping for 35 years in the old hall. When it was first built, the hall was far too big for the small congregation, and it was usual for a section to be screened off for church services. It was never too large for Sunday School and other youth activities however, and served them well over the years. It is not possible to give more than a brief account of the circuit’s initial response to the influx of so many people to the Valley, and that does not really reflect the achievements of those years. A complete list makes impressive reading. Property Development in the Hutt Circuit 1935-1963

Waiwhetu 1937 Primary Room extended 1941 Bible Class and Sunday Schoolroom added to eastern side of hall 1946 Parsonage purchased in Norton Park Avenue 1952 Lounge and Bible Class block opened 1963 Church opened Naenae (Epuni) 1941 Section bought 1945 Building donated by W Hall moved to site 1946 Church hall opened 1953 Additions to Church hall Rata Street 1949 Section bought 1951 Church hall opened 1958 Extensions completed 1961 Parsonage built Taita (Avalon) 1945 Additional land bought at rear of site 1955 New Church opened 1963 Lounge added

59 Busy Days for the Trust The shops erected by the Trust in the Main Road with such high hope did not prove to be the expected asset. The Depression had a bad effect on rentals, and poor construction resulted in costly maintenance and repairs. By 1938 the Trust was beginning to lose confidence in the scheme, and the question was being asked ‘whether in the interest of God’s work in the church the shop property should be sold?’14 For the next six years this query was often on the lips of the Trustees, and land agents hovered expectantly in the wings. Not until 1944, when a survey was carried out to settle the matter one way or another, was it discovered that the shops were at last supporting themselves, and were in fact of some financial assistance. This was a turning point. From then on there was a regular income, small at first but slowly increasing over the years. For this the church had to thank Captain Daniell and the early settlers who had acquired a sizeable piece of land central to possible future development. Unknowingly they provided the means of development and even survival of the circuit. The accessibility of the Hutt Trust and its resources to all the churches in the circuit was to be an important factor in the years to come. That, however, was in the future. In the meantime, when the first questions were asked in 1940 about establishing new causes in the Hutt Valley the Trust was still deep in debt. That position improved only slowly and much of the money needed for building purposes was raised by the churches themselves. Although unable to provide finance, the Trustees gave of their considerable expertise and energy to organise financial arrangements and the execution of whatever the Quarterly Meeting asked of them. Money was available at different times from the Centennial Fund, from the sale of the Webb Street Church, and the Trust of Wesley Church (Wellington), as well as the usual loan sources. During the war years and for some time afterwards there was great difficulty in erecting any buildings, because of the shortage of materials and manpower, and the prior claims of the Housing Corporation. Building restrictions were in place at times and prevented the Hutt Trust from building a parsonage on the site at Waiwhetu, when the second married minister was appointed to the circuit in 1942. A more immediate and urgent cause for concern was the major earthquake which shook the Wellington area in June 1942 and caused considerable damage to the brick church in the Hutt. Fortunately the Trust was well insured, but for 16 months the congregation worshipped in the old Wesley Hall again, while architects and engineers consulted and worked on the church. The reopening took place on 17 October 1943, in the presence of the Governor-General Sir Cyril Newell and the Mayor Mr J W Andrews. The building, it was agreed, was better than when it was first opened, with new beauty and strength. At the reopening a new Communion Rail was dedicated; this was made by Mr A Swift and given by him and Mrs Swift as a thanksgiving to mark their 50th 60 wedding anniversary. Mr Swift also made the new Communion Table. On this occasion Mr Parker wore a clerical gown for the first time, having first gained the approval of the Trust.

George Whitlock, Secretary of the Trust 1953-72 and a well-known figure in the community. Reverend Alex McDowell and Reverend Charlie Hailwood, referring to the Trust of the 50s, have both drawn attention to the calibre of the men involved at that time. They were men of ability, several of them in positions at a senior executive level in the workplace, and possessing great loyalty and dedication to the church. Their contribution to the development of the circuit at this time is a remarkable one. They achieved a tremendous amount despite the many demands made upon them. Of necessity the circuit depended on the support and understanding of the Trustees, to bring their hopes and plans to fruition. Sometimes that support seemed less than wholehearted, and many in the circuit were disappointed with the slow progress in establishing new causes. Others, including some of the Trust, thought that the church was committing itself too deeply, and trying to do too much with the available resources. The church’s financial interests were safe in the hands of these men, too safe at times for some. Problems for the Circuit One of the major problems facing the circuit during this period of growth was the shortage of leadership, both ordained and lay. There was a desperate need for ministers of maturity and experience to work in the new areas, but the circuit was 61 unable to pay the stipends. The following resolution from the Quarterly Meeting tells its own story: ‘That in view of the unprecedented growth in the population within the bounds of the circuit, from less than 18,000 in 1936 to more than 40,000 in 1947, and the consequent great urgency in extension work far beyond the capacity of the circuit.... conference appoint a third agent in the circuit either an unmarried Home Missionary or a probationer and that the stipend and expenses involved be met by a grant from the Home Mission Fund for the full amount.’ 19 Later, when the circuit’s finances had improved, ministers were in short supply nationwide, and a strong case had to be made to Conference for. assistance. As it was, ministry in the circuit was spread very thinly. Ministers were overworked and frustrated at how little was being achieved, and congregations often felt that they were not getting their share of the minister’s time and energy. Added to this, during the war there was a shortage of lay leaders. It was a constant struggle to maintain groups with soaring rolls and few teachers, and starting new groups was difficult. It was not possible, for example, to start up the Sunday School at Epuni before the new minister arrived, because no teachers could be found in the circuit. Historically, the churches in the circuit had always helped each other with leadership in times of need, but the war meant that all the churches were struggling, and continued to do so for some time after hostilities had ceased. The circuit continued to grow even after the building was finished. When Stokes Valley became part of Lower Hutt City in 1956 it was inevitable that the Methodist Church there should also become part of the Hutt Circuit, and the transfer was made in 1959.20 The Quarterly Meeting gladly placed Stokes Valley on the Preaching Plan, albeit with some trepidation in view of their already stretched resources. A determined group of local Trustees raised money for an innovative and imaginative church building which opened in 1966. In Petone it became apparent that the church there should also become part of the circuit again, and the Hutt Circuit became the Lower Hutt/Petone Methodist Circuit in 1969.21 By 1963 there was doubt about the Epuni Church’s future, and the Leaders’ Meeting finally made the decision to close the church. This was reluctantly endorsed by the Quarterly meeting in 1964, and members of the congregation transferred to either the Hutt Church or to Waiwhetu. Seven years later the Rata Street Church was also to close its doors. Never a strong church in terms of leadership and resources, its loyal congregation nevertheless made a worthwhile statement to the Naenae community

19 HUTT Methodist Circuit. Quarterly Meeting Minutes, 1940-1959. LRMC. 20 HUTT Methodist Circuit. Trust Meeting Minutes, 1958-1984. LRMC. 21 HUTT Methodist Church. Quarterly Meeting Minutes, 1959-1989. LRMC. 62 during the 22 years of its existence. Most of the members of this church transferred to St Columba’s Presbyterian Church, Naenae, including several from Wesleyhaven. There is no doubt that the 30 years prior to 1970 were the most difficult and challenging in the circuit’s history. Writing in the Hutt Valley Methodist in 1946 Mr W Greenwood (Circuit Steward) reviewed the progress of church extension in the circuit, and concluded — ‘All that has been written has been confined to ministerial staff, church sections, and church buildings. Another pen can no doubt be found to record the surging growth of our youth work, the fluctuations in our church membership, the ups and downs of the allied activities, and the working of the Spirit through it all. Suffice it to say that during the past five years despite setbacks and adverse circumstances, Methodism has moved forward. Yet no-one should deceive himself by saying that the work is flourishing. Much is yet to be done before that day is come.’ 18 Changes in the City Except for those members of the congregation who were part of the Quarterly Meeting, or on the Trust, the Hutt Church was not directly affected by the transformation taking place in the Valley. Membership continued to grow, and the life of the church continued as normally as was possible with a war in progress. By the late 1940s however, it was no longer possible to ignore what was happening around them. As the population of the Valley increased the number of cars travelling to and through the town increased dramatically. The buildup of traffic in High Street caused major problems, and it became clear that an alternative route would have to be found around the congestion. There were two possibilities - along the stopbank, or through Riddiford Park to connect with an extension of Barraud Street. The second option was chosen, and that meant that the parsonage next to the church was one of forty houses which had to be moved or demolished to make way for the road. The church also lost a sizeable piece of land, including one of the two tennis courts. It is not difficult to imagine the storm which blew up among the citizens of Lower Hutt, including, one imagines, some members of the congregation, at the prospect of losing a large section of Riddiford Park, but to no avail. The Mayor, Mr Percy Dowse, and his Council, were determined that the road should go through. This was not a happy time for the congregation, as they became aware of the uncertain health of their minister, Reverend John Mitchell. His death in 1950 added an extra dimension of sadness and uncertainty about the future. They lost a leader whom they loved and respected. Negotiations with the Council for the acquisition of the parsonage land continued for several years, with the Mayor attending the occasional Trust Meeting in person. Though the Trustees were accepting of the situation, they were determined to negotiate the best possible price for the land they were losing. 63 For the congregation it was a matter of accepting the inevitable. For the first time they were exposed to what it meant to be part of a growing city, and the need to accept the changes that this growth meant. There were concerns about the church building. How would it stand up to having traffic roaring around two sides? How could the public be kept from wandering around the property in its more open state? Vandalism was already a problem. And where were the church keys going to be kept, without the parsonage next door? The amount of compensation was finally agreed upon, and the agreement signed in 1953. Reverend and Mrs Alex McDowell and the family moved into the new parsonage in Pretoria Street soon after. With five young McDowells wanting to return home from church at different times on Sundays, the new parsonage was not in the most convenient place, but Mr McDowell was philosophical as he reassured the congregation in The Methodist: ‘The old parsonage after having stood next to the church for 47 years, was vacated early in June, and then taken for a ride in two parts to another site. There was a certain sadness about the action, for homes and people become attached, not to mention congregations and parsonages. It will take a while for all to become adjusted to the parsonage in the new situation. By the time of the next issue of this magazine the section will also have vanished, and our church will stand on a corner site. When the lawns and gardens are laid down, bounded by the low brick fence as planned by the Trustees, our church should find itself in a setting in keeping with the rest of the community development in the centre of the city.’16

Reverend M A McDowell, Minister 1951-58 and President of the Methodist Church of New Zealand in 1955. 64 The formation of Queen’s Drive cleared the way for a long-needed redevelopment of the inner city area by the Council. While the Valley was being filled with houses, the city itself had become run down, and was not coping with the growing population which it now served. The Council now set about remedying the situation, and the next six years saw the opening of the War Memorial Library, the Little Theatre, Plunket Rooms, the Town Hall and Administration building, and the Horticultural Hall. Thus was a city transformed into a centre for a population approaching 50,000 people, asserting its intention of retaining its independence as a city, and not relying on nearby Wellington for cultural and recreational facilities. There is no doubt that the Methodists were very proud of their position in the growing city, surrounded by gardens tastefully set out by the City Council. As one writer in the Hutt Valley Methodist expressed it rather piously, ‘May our service to the community be as conspicuous as our position, and as fragrant and as beautiful as the flowers that surround and confront us.’ 16 The Circuit Comes of Age The Hutt Circuit in 1936 comprised three churches, Hutt, Waiwhetu, and Taita/Avalon, and the most obvious changes caused by the Valley’s increased population in the years to 1970 can be seen in a comparison of the membership figures over that time. It should be noted that in the absence of figures showing the numbers of people actually attending church, membership figures are a guide only to the strength of a congregation at any time. 1936 1970 Hutt 310 327 Waiwhetu 52 163 Taita/Avalon 18 81 Rata Street (until 1971) 44 Stokes Valley (from 1959) 70 Petone (from 1969) 86 380 771 This large increase in the size of the circuit was the major reason for the significant changes in composition and structure which took place during these years. In 1936 the Hutt Church with its large membership was the dominant partner in the circuit, but by 1970 the gap had closed considerably and members of the other churches were playing a more active role in the circuit’s activities. During that time the Quarterly Meeting provided not only an arena for problem solving but also much needed support for those churches under stress. The organisation and stabilisation of the circuit’s finances was of course a pressing need, and it was in 1956 that the first Methodist stewardship campaign in New Zealand took place at Epuni, resulting in a 250% increase in giving. The Hutt Church’s first campaign was held in 1957, and over 300 homes were visited. The whole church was said to have been stirred by this exercise, church attendances 65 improved, and giving increased by over 100%. At the circuit level, the introduction of comprehensive budgeting and the revamping of the Circuit Finance Committee under the chairmanship of Mr Eric Heggie in 1957 was a major breakthrough. And we should not forget the other happenings in the circuit during these years. The circuit picnics, at Solway and elsewhere; the inspirational rallies and teaching missions, and the visits of such people as Alan Walker, Pastor Niemoller, Lionel Fletcher, Bryan Green, Dr Sangster, David Mace and Maidwyn Edwards. And of course the Garden Parties (‘to stimulate the fellowship and raise funds for stipends and travel expenses’)’8 in the grounds of Mr and Mrs O Dryden (Whites Line East) and Mr and Mrs J Mitchell (Woburn Road). See programme, below.

66 So the Hutt Circuit survived its period of trial and became a body of some strength and purpose. The lessons learned about the sharing of resources of energy and skills would stand them in good stead in the days ahead. The Hutt Church Upgrades Major work carried out on the Hutt property since the new church was opened in 1927, included the Shearer Memorial Porch added to the west side of the church in 1937 by Mr R V Shearer in memory of his wife, and the new vestries added to the rear of the church in 1965. The need for protection from the southerly wind at the front of the church is well known to all who have attended the church, and is illustrated by an anecdote told by Reverend Charlie Hailwood about a later occasion when the main doors were being used instead of the porch door: ‘One Saturday afternoon, ten minutes before a wedding at the church I was getting ready for the Bride’s arrival when a strong Wellington gale caught the heavy door at the front of the church and crushed my forefinger. I had to go to hospital for a skin graft, and Pauline (Mrs Hailwood) made quick arrangements for a substitute minister.’22

Toby Blackwood (left) with Pauline and Reverend Charlie Hailwood and friend.

22 HAILWOOD, Charlie O. Personal reminiscences, 1989. 67 The changing needs of the work over the years also prompted various alterations such as the construction of the parlour in 1941. This room became a much used and loved place of meeting for all sections of the congregation. Apart from the church itself, the facilities on the site consisted of a collection of old and unsuitable buildings, including the 1875 church building which had been used as a hall since the erection of the new church. The replacement of these buildings and the development of the site became a major topic for discussion in the church courts during the 60s. A report entitled Ultimate Development by a group working with Mr Lance Hall in 1961 visualised commercial buildings on the tennis courts, the shops rebuilt, and a new hall and amenities block 20 In 1966 a decision was made to build a 3-4 storied block on the existing shop and hall site fronting High Street and incorporating a hall. Its construction was delayed by the Government for two years, however, and when finance and tenants were not available at the end of that time the proposal was shelved. The congregation by this time was applying pressure for better accommodation, and the decision was made to erect a building for church needs only, leaving the commercial development to be dealt with at a later stage.

Reverend L V Willing. Although the cost of the new Centre was borne by the Trust, various sections of the church were involved in fund-raising, and Reverend Len Willing recalls one effort by the young people: ‘Ron Wilson the chemist came up with the idea of manufacturing a shampoo which we called French and this was sold to whoever would buy with all profits going to the Building Fund. This involved most of the Bible Class people as

68 sellers and most of the congregation as buyers, thus it helped unite the church behind the project.. .and think of all those clean heads!,23 The Centre was opened in 1971, and comprised a hall, lounge, kitchen, classrooms and offices. It was an amenity for the community as well as the church. A city church is very vulnerable to the needs of the city as seen by its officials. Before the hall was built the church had to survive a proposal to rezone the area belonging to the church, and Mr Willing presented the church’s successful case for a continuing presence in the city. ‘The church is open all day and is a convenient place for the elderly and tiring to come and rest. It offers shelter in stormy weather and a cool place in the heat. But most important of all is the symbolism of a church in the midst of commercial hustle. I believe it was the final point which caught Percy’s imagination.’23

23 WILLING, Leonard V. Personal reminiscences, 1989. 69 CHAPTER SIX CIRCLES OF INFLUENCE 1970-1990 HELEN FROUDE The Challenge of the Eighties The changes brought about by the State Housing Programme in the Lower Hutt Valley were major ones for the residents of the Valley, but even more far-reaching have been the changes experienced by society as a whole over the last 2-3 decades. J E Cookson, in his, little book about the Upper Riccarton Methodist Church, summarise these: ‘Compared with the society of the 50s that of the 80s has a highly visible, vigorously marketed youth culture, altogether more permissive sexual mores, a greater variety of household and family forms, city populations which are increasingly remote from country dwellers, and a growing consciousness of being a Pacific nation rather than a Britain set in the South Seas. A cluster of minority cultures, or life worlds, has sprung up based on race, gender, age, sexual orientation, religious adherence and possibly wealth. The old monocultural society has become unrecognisable. There has not been a greater divide in New Zealand’s history since the mid-l9th century contact between Maoris and Europeans.’ 24 How to be the church of God in a society struggling with changes such as these is the question with which Christian congregations everywhere are vitally concerned. Each of the five churches in the Lower Hutt/Petone Methodist Parish (the term circuit was dropped from use in 1983) has faced this challenge in its own way. The Petone Church has changed in character and composition until it is now a multicultural church, with Europeans in the minority. Petone is one of the areas where Tongans and Samoans coming to New Zealand have made their home, and many of them have given enthusiastic support to the Methodist Church. The congregation has coped with significant changes in ministry, worship, and administration, in their efforts to become truly multicultural. This is a church close to its community. Stokes Valley is a dormitory suburb with a mixture of private and State housing, and the church is subject to considerable movement amongst its members. Its geographical separation from the rest of the parish and the Hutt Valley has led to a feeling of isolation at times. The Waiwhetu Church also has a strong community emphasis, being in the centre of a large residential area. A community-orientated programme based at the church

24 COOKSON, John Ernest. Upper Riccarton Methodist Church: a centennial retrospect, 1886- 1986. Christchurch, The Church, 1986. 70 operates during the week, and buildings are fully utilised. Waiwhetu is now about equal in membership size to Laings Road. Avalon Church, with its long history of worship and service to the community formerly known as Taita, has never had a large congregation, except during the days of the State house expansion. Nowadays the small congregation consists almost entirely of retired people, and shows few signs of growth.

Laings Road Leaders Meeting 1989 Back Row: I McLean (Chairman), P Chan, R Sullivan, H Carey, D Cooper, A Alcorn Middle: B Jones, E Goodyear, S Thorne (Secretary), A Nicholls Front: H Froude, M Baker, N Porter, C Wood, G Southward Absent: M Featherston, J Mabon, N Milestone, M Reeves The Hutt Church has had difficulty in establishing an identity in the City of Lower Hutt. Questions have been asked about the practicality of remaining on the present site, whether the church really has a place in the middle of a busy city, and if so, what that place is. When the church was declared an earthquake risk in 1978 a decision had to be made as to whether the expensive work of strengthening should be carried out or whether the church should be re-established in a suburban area. Some years later, in 1983, the congregation confirmed its decision to stay in the city by deciding that the church would be known from now on as Laings Road Methodist Church. This was a significant decision, saying something about the congregation’s acceptance of the church’s location and identity. The relationship of Laings Road to the rest of the Parish has been relatively constant over the years. Always in a position of strength, even when resources have been low, Laings Road has been the giver, the provider, and the church to whom the others turned for support and advice. Now that this role is no longer appropriate, the 71 congregation of Laings Road needs to establish a new place for itself within the Parish.

This chart shows the relationship between the membership of the Hutt Church and the Circuit. The decline in membership showing since 1970 has been exaggerated by changes in methods of recording.

Laings Road—The Church and the People

Reverend Frank and Nola Hanson.

72 In the course of preparing the material for this book the three ministers stationed at Laings Road since 1971 were invited to talk together about the church as they knew it during their ministries. Taking part were Reverend Frank Hanson, Minister 1971-77 (and a member of the congregation until the end of 1988), Reverend Bob Widdup, Minister 1978-84, and now relaxing in retirement at Whangaparaoa, and Reverend Barry Jones, Minister since 1985. The conversation began with a review of some of the significant events and movements during the period since 1970.

Reverend Bob and Hilda Widdup.  During the years of Mr Hanson’s ministry one of the more important emphases was on the building up of the fellowship of the church, and helping people to get to know each other better. The regular morning teas following Sunday morning services date back to this period. Family Camps became a regular part of the church’s life again in 1972, and continue to flourish. It is recognised that people no longer look to the church for social outlets as they used to, but a Saturday evening social club (known as the 78 Club) begun during Mr Widdup’s ministry is still meeting monthly.,  Church Union activities were numerous in the 70s when it was believed that union was imminent and that a united Parish would be formed in central Lower Hutt. The World Communion Day services in the High School hall were well attended and congregations enjoyed the stimulation of regular pulpit exchanges. When the union negotiations fell through much of this activity gradually stopped.  Congregational discussions concerning worship and education led to changes in both areas. These talks arose out of the belief that both education and worship are for the whole church family, but they revealed a wide divergence

73 of opinion, especially with regard to worship. Although still traditional in nature, worship services have become more flexible, with more lay participation, and the presence and involvement of the children is welcomed and encouraged. Another result of these talks was the building up of the group life of the church. Adult study groups and House Groups have enriched the life of the congregation for many years, and three House Groups are now meeting regularly.

Glenda Southward and Reverend Barry and Jennifer Jones.  The disbanding of the Trusts throughout the Parish, and the transfer of the management of the commercial property in High Street from the Hutt Trust to the Parish has had repercussions especially for the Laings Road congregation. While the income from the commercial property has always been available to the whole Parish for major or urgent projects, the Laings Road congregation has had the added security of the Trust’s day-to-day activity on its behalf. The loss of that support and the added responsibility for the care of the complex at Laings Road presents the congregation with a considerable challenge.  An increasing congregational desire to be involved in ministry to the City of Lower Hutt has emerged during these years. The work of the Community Friends in keeping the church open during the week, and the presentation of lunchtime concerts and discussions are examples of the type of activity engaged in during this time. In 1985 a national consultation on Inner City

74 Ministry was held at Laings Road, and provided the impetus for the establishment of the City Action and Support Group. The appointment of a member of the congregation to train as City Presbyter in 1988 has served to further broaden the church’s understanding of the city’s needs.  A concern about the social issues affecting society at large has always been an important part of Methodism, and the Laings Road Church has expressed this in different ways in latter years. A sign announcing the church as a Peace Church has been erected on the front of the building (see Appendix G) and the congregation has several times sponsored refugees and supported children overseas. Discussions on issues of concern are held from time to time and there is a growing awareness of the church’s responsibility to be concerned for all people and their needs. Strong support for the city’s Foodbank is one visible expression of the church’s caring.

Family Campers enjoy the sunshine at Otaki. The conversation moved on to focus on the Laings Road congregation, and some of its characteristics. Here are some of their comments:  About the nature of the Laings Road congregation Barry: ‘One of the particular problems of Laings Road is its gathered nature, in that people come to it from a wide area. In a neighbourhood church you would meet each other in the community, at schools, at the shops, but at Laings Road you are aware that people only see each other on Sundays. That’s a liability of the gathered church. I think a second liability, and I wonder, Bob, whether this is one of the things you had to work against in your plans for inter-generational worship and education, is that business of 75 transport. If a family comes down from the hill it’s too far for them to come back and pick up people at different times. But there are some positive things about being a gathered church too. I think it allows some individuals to belong to the congregation almost anonymously, and I don’t think that is always a bad thing. I can think of a few folk who come in late and leave early, but they’ve been part of that worshipping congregation. And I’m glad that we’re not still trying to be what we aren’t, and that is a neighbourhood church, because we aren’t that. We are drawn from Naenae, Eastbourne, all over the place.’

Morning Tea in the hall is enjoyed under thousands of suspended paper cranes, made by members of the community as part of a Peace Project.  About why people belong to Laings Road Frank: ‘I think the question is why, when people were so scattered in where they live, did they come to a central church? Probably there were a lot of factors, differing from person to person, but I think that one important fact was that there was a larger number of people in the congregation so there was a different sense of worship. Traditional worship, and good singing marked so much of our life Laings Road was also probably a little above the others in socio-economic terms, with better buildings and a good organ. Plus the fact that we stand within a history of some pretty good preachers, and Laings Road had a reputation as a preaching spot. The Charlie Hailwoods and so on were part and parcel of our heritage.’  About the people Frank: ‘I got the sense when I came that most people came out of a fairly strong Methodist heritage and would be very happy to call themselves Methodists. The idea of being Methodist has probably diluted a bit; in other words I’m not so sure that the heritage of being Methodist is as strong as it used to be.’ 76 Bob: ‘During my time I felt that the families were a strength, in that worship belonged to the whole family, and families could be identified as belonging to the church, whereas now I sense that the family participation is not as strong as it was. Also, the Hutt has become a much more transitory community over the last 20-30 years, as compared with the previous years of much more settled life.’ Barry: ‘Yes, there’s a lot of movement in the church. People come and they go, and that’s negative in one sense, but also positive, because there’s a changing perspective. For example, we now have a significant multicultural connection with the Fijians, the Chinese Malaysians, and the Sri Lankans, and I wonder whether they feel that this is a gathered congregation and that they are part of the gathering themselves.’ Frank: ‘I don’t think it’s at all easy to minister in the Hutt Church, in that there is such a diversity of expectations from the congregation. You know, no matter what you do some will agree and some will disagree. Isn’t that right?’

Catriona Budge prepares to take her turn as a Community Friend. Courtesy – Hutt News

77  About women and leadership Frank: ‘Some of the changes we have identified reflect what is happening in the community at large. Things are happening out there that affect us but we don’t always make the links, like the tremendous change there has been in women’s leadership. I think when I arrived the Leaders’ Meeting was basically men, certainly the Trust was all men. Women’s leadership was confined largely to the Women’s Fellowship and education, but it has broadened tremendously. I can remember the time when we had a meeting after church to discuss whether women would be allowed to be stewards, and we said “Yes, let’s widen it up.” Bob: ‘I can remember the argument about getting women on the Trust. That was quite a battle.’ Frank: ‘But now it is just accepted, and we’re grateful. That has been a significant change.’

Barbara, Katharine and Sarah Williams take part in the leading of worship.  About openness to the community Bob: ‘It seems to me that Laings Road is more community-orientated than congregation-orientated.’ Barry: ‘Yes, there are not too many in our congregation for whom the church is their sole preoccupation. That I think is one of the features of a gathered church.’ Frank: ‘I think that is why there was such a ready welcome when community groups wanted to use our buildings. Already so many of our people were community-orientated that there wasn’t any resistance. They were almost saying that we were building for the community, not just for the church. That was the kind of feeling that there was about community involvement.’  About sharing and expressing faith Bob: ‘The issues of today are much more absorbing. There are peace issues, 78 justice issues, and all the other issues that the church is concerned with. Our young people have been backing them, and I think this has been the expression of their faith, not really dissipating them and drawing them away but giving them a focus.’ Frank: ‘I would just make the comment that owing to the growth of House Groups and adult groups over the years perhaps there has been more opportunity for people to talk about what their faith means to them. In other words, people are not just being active in the community doing the Christian thing. They have also picked up the opportunity to share with each other where they are in the Christian faith. It’s almost as if the Class Meeting has come back in a different form.’ Barry: ‘I am often moved at the way so much is done by those within the congregation who are trying to express their faith in their own ways. I think a significant number of the congregation just get on with being Christian according to the Methodist tradition. That has been nourished over the years.’ Part of the City The Laings Road Church has never been able to ignore its surroundings. In the early days of settlement there were all the forces of nature to combat as the church strove to establish itself and to survive. As the village grew into a town, and the town into a city, the changes in the community were reflected in the church. Most of the pressures which caused growth of a physical nature in the church, came from outside it, directly or indirectly. Nobody visiting the church today can ignore the fact that the church is part of the city and that its life is affected by the life of the community around it. The relationship has not always been an easy one. At times the church has been caught up in the excitement of growth and expansion; at other times it has shared the anger of the community over some perceived threat to the city. Sometimes it has taken its place in the city with pride; at other times it has turned inwards and struggled to preserve a presence. Sometimes it has stood apart and fought the community over issues such as prohibition and gambling, and at other times it has been able to express its concern for the suffering in the city in a practical way. Sometimes it has just enjoyed its own life and fellowship as part of a growing city. All these aspects of the relationship are important as the church has many roles to play as part of a city community. We can be thankful that Laings Road has not maintained a relationship of indifference towards its neighbours, that we have learnt to share our resources. Many community groups have appreciated the church’s central location over the years. The contribution of a church to its community is not readily measured. Reverend Wesley Long, writing in the Hutt Methodist Quarterly in 1945, described the work of the church and the difficulty of assessing its influence in the community — ‘It is the problem of the church historian who while outlining that activity which is visible to the human senses, feels himself so inadequate to express the content 79 of those continuous circles of influence and spiritual grace that emanate from the church in every generation. Our churches are essentially centres of spiritual witness and influence in the community. They are the expression of unseen and yet real values. Thus all the activities within the church must be the expression of our fellowship and our life in Christ.’18 In 1990 we are thankful for our heritage as Methodists in Lower Hutt, for the life and work of the church’s people through.150 years. We cannot assess the extent of their influence in the community over that time, but we can be confident that their message of hope has been heard by many people. Our own hope for the future of the Laings Road Church is high.

80 CHAPTER SEVEN PRIMITIVE METHODISTS IN THE HUTT VALLEY ALISON CAREY After John Wesley’s death various differences in emphasis arose within Methodism with the result that in the nineteenth century ‘a number of regiments marched under the Methodist flag’.1 The Primitive Methodists, formed in England in 1812, were eager that lay people should have a greater share in church government than was allowed at that time by the Wesleyans. They were also fervent evangelists and radical social reformers. 2 While the Wesleyans had first come to New Zealand in 1822, the Reverend Robert Ward was the earliest Primitive Methodist Minister here arriving in Taranaki in 1844. On a visit to Wellington in 1847, he sought to establish a station there.3 Of Mr Ward’s arrival and intentions, the Wesleyan Minister in Wellington, the Reverend James Watkin, wrote, ‘Why not enter upon unoccupied ground’ Why enter into other men’s labours?’ In spite of this, relationships were cordial and those who had been of the Primitive persuasion in England were given leave to join the congregation soon gathering in Sydney Street.4 Mr Ward duly returned to Taranaki and during the ministry of the Reverend Henry Green (1847-57) other chapels were founded at Tawa, Hutt, and Stokes Valley.3 The Hutt chapel was built in 1852 on the western side of the Main Road (now High Street) just south of the present junction of Melling Road (V.I.C. corner.)5 Judging by its registers, it had a reasonably large congregation, but it was languishing by the early 1870s, when it closed. The property was sold in 1880 and later services held in the Epuni School (1904-06)6 showed a tentative effort to revive the cause without lasting success.7

1 MORLEY, William. The history of Methodism in New Zealand. Wellington, McKee, 1900 2 DAVEY, Cyril James. The Methodist story. London, Epworth Press, 1955. 3 GUY, J & POTTER, W S Fifty years of Primitive Methodism in New Zealand, Jubilee Memorial Volume, Wellington 1893. 4 WATKIN, James. Journal, 1830-1882. f MS Alexander Turnbull Library, NLNZ. 5 HALL, Lance. Historical Map of Hutt Valley 1840’-1940. Lower Hutt Public Library. 6 NEW Zealand Primitive Methodist. January, 1904. 7 PRIMITIVE Methodist Church Preaching Plan, First Quarter, 1907. 81 Primitive Methodism in Stokes Valley had a similar history. Its adherents were some of the first settlers and by 1852 land had been leased prior to the building of a chapel.8 Probably one of the first marriages in Stokes Valley was that of John Judd and Catherine Eddy Thomas on 13 March, 1856. It was held at the residence of Mr William Judd at the entrance of Stokes Valley and performed by the Reverend Henry Green.9 The Judd’s home was frequently used for services and classes and the family played a prominent part in the cause there.8 Although services continued well into the 1870s numbers were dwindling and by 1879, Stokes Valley was no longer listed on the preaching plan. Sometime after 1880 the chapel was destroyed by fire.8 Early names associated with Primitive Methodism in the Hutt and Stokes Valley are Boulcott, Chew, Clement, Daysh, Hopton, Hughey, Judd, Kibblewhite, Lawson, Masters, Tavener, and Thomas.3,8,9 Some lived in Taita and many of their family members are buried in the Anglican churchyard of Christ Church, Taita,10 endorsing the old English right to burial in one’s local parish churchyard. In 1900 Primitive Methodists from the lower part of the Valley gathered for worship in a hall in Petone. Three years later, causing confusion with Wellington’s Sydney Street Chapel, they built a chapel in Petone’s Sydney Street only one block away from the Wesleyan Church in Nelson Street. Apart from the very brief presence of the Bible Christians in the Mangaroa Valley in l892,11 the Primitive Methodists were the only offshoot of the Wesleyans active in the Hutt Valley and it seems that there was an easily accommodating relationship between them.12 This was probably a factor in the fluctuating course of the Primitives in these places. They and the Wesleyans held the same doctrines and were essentially one people13 and many seemed to move between the two as though they held dual membership.14 The two branches joined in 1913 to become the Methodist Church of New Zealand and the following transfer notices from the Primitive Methodist Church, Petone, to the Hutt Methodist Church show several whose names appeared on Wesleyan rolls years before this date.14

8 WATTS, Milton Arthur. Stokes Valley through the years, by Milton and Poppy Watts. Wellington, Printed by Commercial Printing and Publishing Co, 1953. 9 PRIMITIVE Methodist Church Marriage Register, 1851-68. MS Papers 1185. Alexander Turnbull Library, NLNZ. 10 NZ Society of Genealogists. Cemetery Transcripts. Lower Hutt Public Library. 11 GILMORE Leslie Robert Montrose. The Bible Christian Church in New Zealand. Auckland, Wesley Historical Society, (New Zealand Branch) 1947. (Proceedings, vol 5, no 3, Oct 1947). 12 HUTT Methodist Church Leaders’ Meeting Minutes. 1945— LRMC. 13 HAMES, Eric W. Out of the common way: the European church in the colonial era, 1840- 1913. Auckland, Wesley Historical Society (New Zealand Branch) 1972. (Proceedings, vol 27, nos 3 and 4.) 14 HUTT Methodist Church Membership Rolls and Transfer Notices. LRMC. 82 Mrs Crayfar; Mrs Bell; Mrs Trim; Charles A Trim; Rose Leggott; Henry Leggott, a prayer leader; Mr Wright. Two local preachers both transferred to Taita Church were John Clement and James Stonehouse. Mr Clement’s feats of long distance walking to take services are well documented. He was a Local Preacher over a period of 65 years until his death in 1914 and was held in high regard by both Wesleyans and Primitives.15 His fervour and dedication were matched by former Primitive Methodist Local Preachers James Stonehouse and Albert Swift, who with their wives and families, were all long serving members of the Hutt Methodist Church. A remnant of the Petone Primitive Church attempted to continue independently after union. They moved their church to the eastern end of Jackson Street16 but finally gave up the economic struggle in 1919, joining with the Methodist Church in Nelson Street.17

15 GREENWOOD, William, Hands across the century; in commemoration of the first known Wesleyan Methodist Church service to be conducted at Taita. . .Lower Hutt, Taita Methodist Church, 1948. 16 PETONE’S First 100 Years 1840-1940, Petone Borough Council, 1940. 17PETONE Circuit Schedule Book, 1914-1959. Connexional Archive. 83 CHAPTER EIGHT LOCAL/LAY PREACHERS BOB SULLIVAN Beginnings Opportunity for worship, sharing in the Christian faith and the fellowship which it fostered, clearly ranked high in the priorities of our forebears who established the early European settlement in the Hutt Valley, Wellington and environs. The energy with which they pioneered a new land was no less evident in affirming and nurturing their faith in God in this new environment and all that it offered. The early settlers’ arrival had been preceded by a visit to Port Nicholson in June 1839 by the Reverends John Bumby and John Hobbs. Accompanying them were several Maori Christian converts who had been freed as slaves by the Ngapuhi. One of these Maori Christians, the elderly Minarapa Rangihatuake had received teaching from the Wesleyan missionaries at the Hokianga station and they had appointed him a recognised teacher.1 It was Minarapa’s wish to take the Gospel to his people, and largely as a result of his initiative and contact with the Maori settlements at Pipitea and Te Aro, Bumby and Hobbs were able to establish fruitful relationships with the Maori people. It led to the first Christian service in the region—at Te Aro Pa on 8 June 1839, and concluded with an assurance by John Bumby, ‘Minarapa shall remain with you. I will leave him here, a preacher for you all.’2 (The role played by Minarapa Rangihatuake in those early days has tended to be overlooked or downplayed. It is only now that the full import of his part in the early beginnings of the Methodist Church in this region has been realised). Seven months later, on 26 January 1840, a service of worship was held on the good ship Aurora, anchored half-a-mile off Petone Beach, for its newly arrived passengers. After this, the Wesleyan families of the early contingents of settlers lost no time or opportunity in meeting for worship, organising classes for study, prayer and support in the faith. Much of this testifies to the quality of lay leadership in the ranks of the newly arrived. From its establishment in New Zealand, the Wesleyan Church had recognised the role of lay people at all levels of the church’s work. In those days, ordained ministers were few and far between and the calls on their energy and time in a foundling colony meant that these resources had to be thinly spread. It was a situation which provided considerable opportunity for initiatives by early Wesleyans, whose upbringing in the

1 WILLIMENT, Tolla M I. John Hobbs 1800-1883: Wesleyan Missionary to the Ngapuhi Tribe of Northern New Zealand. Wellington, Government Printer, 1985. 2 HAMMOND, Thomas G. translated statement. Minarapa Rangihatuake, 1839. MS Papers 385 Alexander Turnbull Library, NLNZ. 84 faith had placed no incidental emphasis on the role of the lay person in preaching, teaching and pastoral care, as well as many other tasks. As an example of this diversity and responding to a need, the second entry in the burial register at St James’s Anglican Church, Lower Hutt in January 1842 reads, ‘in the absence of a clergyman, the service appointed for the burial of the dead was read by me. (signed) Charles Hunt.’ He was the first Wesleyan local preacher in the area, having arrived off the Adelaide on 7 March 1840. More of Hunt’s impact on early settler is contained in Chapter 2. Sometimes this range of opportunity resulted in some indiscretion, misunderstanding, or perhaps misdirected zeal. One such occasion occurred in Wellington when a local preacher, in the absence of the Minister (away on a parochial visit to the Chatham Islands) ‘illegally presumed to perform the ceremony of the solemnization of marriage’. For this breach, he was arraigned before the Quarterly Meeting and as a penalty stood down from local preaching for three months. But for the offender’s deep contrition, it seems the penalty would have been greater.3 Early preaching plans are rather scarce in the collection of early records, but in their layout and the information provided they are something of a model in the art of summarising. Within the space limitations of a single page, the Wellington Circuit, Wesleyan Preachers’ Plan for the quarter October—December, 1848 (shown in Chapter 2), manages to include the time and venue for 220 services at seven preaching places — ‘Wellington, Aglionby, Porirua Road, Thorndon, Karori, Wainuiomata and Taita.’4 It records the names of two ordained ministers, seven local preachers and 10 exhorters and prayer leaders, as well as where each service was planned to be held. For good measure, the plan includes the readings for the morning lessons, sacramental services, also injunctions and reminders to stewards. In this overall task, 107 services, or about 50% of the responsibility for leading worship rested with local preachers and other lay helpers. The extent of this contribution was, no doubt, typical of other parts of early New Zealand, where the people called Wesleyan were settling. Possibly for them, ministry was seen in a wider perspective than has sometimes been the case for those of us who have come later! By 1872, when the Hutt District relinquished the tie with Wellington and became a separate circuit, services were being held at Horokiwi and Belmont, as well as the longer established places at Hutt, Taita and Wainuiomata. Later, in the 1880s, it was the younger members of a sawmilling family, the Prouses from Wainuiomata, who

3 WESLEY Methodist Church, Taranaki Street, Wellington. Quarterly Meeting Minute Books, 1842—MS x 147 Alexander Turnbull Library, NLNZ. 4 GREENWOOD, William. Hands across the century: in commemoration of the first known Wesleyan Methodist Church service to be conducted at Taita. . .Lower Hutt, Taita Methodist Church, 1948. 85 moved to Whiteman’s Valley and commenced taking services at the sawmill. Of the family, two were local preachers and others led the choir.5 During this early pioneering period, several local preachers accepted and undertook wide responsibilities, because of the nature of the task, and the places in which they were called on to lead worship. Like John Wesley, the time they spent in the saddle, or traversing the local miles on foot was remarkable. Some of these early servants and their undertakings call for special mention. Charles Hunt For 30 years a prominent figure in Hutt Valley and Wellington Methodism, Charles Hunt was a wise class leader, a capable choirmaster, and a faithful sick visitor.5 Here is one indication of his preaching work load: in the December 1848 preaching plan he is listed as senior local preacher and was planned for 13 services over 14 Sundays. The venues extended over Wellington (2), Aglionby (6), Thorndon (2), and Taita (3). Five were evening services and as he lived at Aglionby, these commitments would mean some night travel. At the time he was over 60. 4 Robert L Robinson A preacher in England since aged 16, he kept at the task for over 40 years after coming to New Zealand in 1841. Before the Aglionby Chapel was built, he took services and classes in his own home. Further time was spent in the Valley at Taita in the 60s. In Morley’s words, ‘There for many years Father Robinson was perpetual curate.’5 He also kept a private school at Taita before moving to the Wairarapa. John Clement Received into the Primitive Methodist Church in 1837, John Clement came to New Zealand in 1847 as a member of Her Majesty’s Forces. An accredited local preacher before he left England, he was placed on the Sydney Street (Wellington) Primitive Methodist preaching plan in March 1849. Soon afterwards he obtained his discharge from the Army, settled in this country and married. In addition to his commitment to the Primitive Methodist Church, his services were used widely by the Wesleyan Methodist Church, as well as others. It is believed that over a period of 40 years he led about 16 services each quarter and never missed a single appointment. Tawa Flat, Whiteman’s Valley, Stokes Valley and Wainuiomata it seems were the main scenes of his labours. Apparently he thought nothing of regularly walking from Park Avenue, Lower Hutt to Wellington to preach the Gospel.4 Indeed on one occasion when planned for a Sunday in Wellington, he made the journey from Masterton on foot. It is related that he failed on the Saturday to catch his horse and the farmer for whom he was working suggested that he could give up the idea of going to Wellington. Undeterred, the valiant John set out and walked it, arriving in Wellington in the early hours of Sunday morning. He preached three times that day and then returned to the

5 MORLEY, William. The History of Methodism in New Zealand. Wellington, McKee, 1900. 86 Wairarapa. Over six feet tall and described as powerfully built, he must have been a powerhouse in every way. He was 90 years of age when he died being active as a local preacher to the end. Joseph Dixon The Reverend Haddon Dixon, now retired and living in Lower Hutt, has passed on the story of his grandfather, Joe Dixon, a visiting local preacher. This was told to him in 1940 by the late Mrs Eliza Trevethick of Whites Line West, when the teller was 82. ‘I remember him well,’ said Mrs Trevethick and proceeded to give Haddon a summary of a sermon preached by Joe 60 years previously. Based on Hebrews 12, verse 1, it was a tribute to both preacher and hearer that the passage of 60 years had not dimmed the message. ‘Quite often,’ she recounted, ‘Joe would leave home in Wellington, walk along the Hutt Road track, take the morning service at Hutt Methodist Church, go somewhere for lunch, then walk over the hill to Wainuiomata. There he would take the afternoon service and then walk back to Wellington. A round trip of about 40 miles!’6 Transport for Preachers While stalwarts such as John Clement and Joseph Dixon strode the distances, others for understandable reasons opted for horseback or horsedrawn gig or buggy. Dependence on the faithful horse becomes apparent from the early Quarterly Meeting Minutes for the Hutt Circuit.7 The very first one on 1 October 1872 records an item of expenditure, ‘Local Preachers’ Horse Hire £2. 12.0’. It is a constantly recurring item, albeit with some variations. We learn from the Minutes of 30 December 1873 that the circuit mare was named Jessie and that she was sold for £5.5.0 less 6/- for auctioneer’s commission. On several occasions, Mr T Burt is accorded a hearty vote of thanks for the willing and valuable assistance that he rendered the circuit in conveying preachers to their appointments by buggy. But elsewhere, there was also some chiding of two local preachers on trial, who submitted an account for horse hire, but incurred the disapproval of the Quarterly Meeting, on the grounds that the probationers were being rather premature. Payment was finally authorised, but not without fingers wagging a warning. Reliance on horse transport continued some way into the 20th Century. The first reference to a bicycle is found in the Quarterly Meeting record of 10 April 1908. A repair bill for £1.0.6 was authorised. Into the 20th Century As the old century drew to a close, stirrings for change within the circuit were focussing on the membership growth at the southern end of the Valley and the church’s work in Petone. At that stage, proposals for a division of the circuit were

6 DIXON, Haddon. Report of an interview. LRMC. 7 HUTT Methodist Circuit, Quarterly Meeting Minutes, 1872-1923. LRMC. 87 turned down by the Methodist conference, but it recognised that with a steadily growing membership and the geography of the circuit, additional staffing was needed. As a result, 1900 saw the appointment of a probationer minister. By 1905, the circuit membership had doubled to 200 plus, and in 1907 it was decided to commence services at Upper Hutt on a fortnightly basis. The 1909 Conference agreed to Petone’s separation and the establishment of a new circuit, to include Petone, Korokoro, Eastbourne and Wainuiomata. While the record suggests that there may have been some ‘bargaining’ over how the value of the circuit horse was to be apportioned between the two circuits, there were no difficulties over preaching commitments and responsibility for worship services. Obviously, there was a good deal of help and interchange. Seven local preachers are named in the Hutt Circuit Quarterly Meeting Minutes at the turn of the century. Of these, four lived in Lower Hutt, one in Petone, one in Taita and one at Upper Hutt. Considerable calls were being made on their services. A preaching plan for the July-October 1911 quarter involved 65 services and local preachers were planned for 36—more than half. Circuit Preachers’ Meeting While it is known that a Preachers’ Meeting operated in the circuit (in accordance with Methodist requirements) there is little recorded evidence or information to suggest it played any significant part or particular role. In the main, references to local preachers in circuit minutes related to recommendations on their acceptance for training, accreditation or reception, or whether on trial. World War I and Onwards Little direct reference appears in circuit records to the impact of World War I; local preachers are seldom mentioned over that time. A list dated March 1916, still contains seven names, but the final one bears the note, ‘With the Reinforcements’. A year later however, the effects of the war were felt, in the fact that services at Whiteman’s Valley had discontinued, while the July 1917 Quarterly Meeting reported a shortage of preachers to fill appointments.7 Post war problems continued for some time. The attention of the Quarterly Meeting was drawn to small attendances at Taita Church and that ‘it was becoming hard to get the locals to take the services there.’ This was an attitude markedly at variance with previous experience, as Taita had been well served by the locals for over half a century. They had led worship in approximately two-thirds of all services there since the inception of the cause and were well accepted. As the decade 1921-30 progressed, the work of rehabilitation following World War I began to bear fruit in the circuit. Because of the growth in responsibilities and new challenges for the circuit, a great measure of help with worship services was needed. An important response to this challenge was the formation of a Young Men’s Mission Band under the guidance of the Reverend Charles H Olds. It commenced with no less than nine starters. From then on, the numbers of accredited local preachers in the circuit steadily grew, to reach a record of 16 in 1934-35. Over the next two years, 88 local preachers from the circuit were committed to an average of 28 services quarterly. During this time, a typical plan was: Laings Road 1, Taita 11, Waiwhetu 10, and Upper Hutt 6. In acknowledging this contribution, the Quarterly Meeting of April 1935 minuted, ‘we have been indebted to our laymen for the help they have given, particularly over the last quarter. Thirty-five of the planned services were conducted by local preachers.’7 The number of local preachers received a decided boost in the early 1930s as a consequence of the work of the Reverend David O Williams, Minister at the Waiwhetu Church, 1931-34. He conducted a local preachers’ class from which there graduated: Messrs W A Mullan, H A Penny, J Belcher, E G Heggie, L H Ingram, R M Russell, C Whitaker and A Sharp. The assistance for Upper Hutt continued until 1945, when it became a separate circuit. World War II and After Along with the disruptions, setbacks and sorrows of the war years 1939-45, it was also a time in which the churches had to deal with major changes and new developments in the Hutt Valley. Industry was growing, there was a major population increase coupled with a housing and community development on a scale never previously envisaged. In 1941, while the war was still on, Quarterly Meeting members became convinced of the need to start planning and give a positive Christian response to what was happening. As a result, a Methodist presence was established at Brees Street, Epuni in 1946 and sometime later at Rata Street, Naenae. There was also some contribution by the circuit to the Taita Union Parish established in 1947. While a third person was appointed to the circuit staffing, the need for local preacher contribution towards worship services was still felt. In addition to the need at this level, Wesleyhaven Home for the elderly at Naenae was extending and needed help for worship services and associated support. To all these, local preachers from the circuit have responded and made a contribution. In 1956, Stokes Valley became part of Lower Hutt City and three years later, the Stokes Valley Methodist Church ceded from Upper Hutt and became part of Hutt Circuit to form its northern border By now a six-church circuit and with two services each Sunday at all places of worship, the call on local preachers had increased markedly. But supply proved equal to the need, as accredited preachers and new helpers came forward for study and training in response to the challenge. Change of Name In this more active climate of change, it was perhaps not surprising that questions were arising as to the suitability of the term local preachers. They had been known by this name since their inception in England, principally to distinguish them from others who undertook an itinerant ministry. But increasingly it was felt that the term was no 89 longer appropriate and should be changed to indicate the distinction between the laity and the ordained. Conference was duly convinced and in 1962 it was decided that ‘locals’ would be known as lay preachers.

Eric Heggie, active as a lay preacher in the Valley since 1933. Impact of Change From the 1960s onwards the many changes brought about by the changing social scene had an impact on the church-going attitudes of people; this wasn’t confined to the Valley. Epuni and Rata Street, Naenae churches closed through lack of members and resources. The Petone circuit became part of a wider Hutt Valley Circuit to better utilise the resources of a wider community of churches. Taita Union could no longer ‘go it alone’ so became associated with the Methodist family in the Hutt Valley. Along with these changes and their implications for lay preachers and the membership, there have been other developments significant in their influence:  in the decade 1970-80, all churches in the circuit discontinued regular Sunday evening services;  modern transport and more adaptable attitudes about the hours of morning worship have meant that ministers are able in some situations to take more than one service on a Sunday morning. This lessens the need to call on lay preachers;  the nature of ecumenical relationships and level, of co-operation among the churches has generated calls on lay preachers beyond Methodist needs. 90 Currently, the preaching plan includes commitments in leading worship at the community churches at Point Howard, Belmont, Normandale; also Hutt Hospital Chapel services. Although these are not major commitments, they involve lay preachers in the main. And for the Future? In this situation of marked change, questions naturally arise as to the future for lay preaching. The factors already referred to indicate that the opportunities will be limited and diminishing. A lessened interest in lay preacher training and accreditation suggests that this is already acknowledged. Instead, it seems there will be a growing emphasis on the role of self-supporting or local presbyters, making their contribution in worship and proclamation. Lay preachers will join in giving thanks for this response in a world fraught with change, but in which there is ever the opportunity for new initiatives for declaring the gospel of Jesus Christ and its liberating power. In Retrospect — Gratitude Whatever shape the future may take and the challenges it presents, this look-back is above all, an opportunity of giving gratitude to God for the privileges and opportunities of service afforded Methodism in the Hutt Valley in 150 years, and that local or lay preachers have shared in these opportunities. A sizeable band they have been. Exact numbers cannot be stated, but from the known names and a measure of estimating, it is believed they would total around 140-150. Some of the ‘originals’ who established a reputation for quality and length of service have already been mentioned. Doubtless, there are others who well deserve honour, but the records are not sufficiently detailed as to their length of service. For several, it has been of the order of 50 years and longer. At one time, the circuit granted Emeritus status to its local preachers during which time it conferred the honour on W T Strand, James Stonehouse, T W Attwood, A E Thomas, A Swift and H M Foston. To this record of long and worthy service, the name of Eric G Heggie must surely be added. Accredited in 1933, Mr Heggie is still serving with strength—a total of 56 years plus, in lay preaching, [Editor’s Note: From Laings Road Church, Bob Sullivan has been taking services at Methodist and community churches in the region for 35 years. He has a particular rapport with the elderly at Wesleyhaven.] Often lay preachers from the circuit who have gone on and undertaken theological training for the ordained ministry, one is on record as acknowledging that it was the message of a local preacher which influenced him in his decision.7 For the opportunity to serve in this way, let there be humble and hearty thanks to God. For as John Wesley could declare, ‘The best of all is, God is with us.’

91 CHAPTER NINE SUNDAY SCHOOL LYN GOFFIN Early Teachers and Meeting Places In March 1840, in a raupo hut on the banks of the river called Hutt, Mr Charles Hunt, a Wesleyan Local Preacher who had recently arrived on board the Adelaide, held the first Wesleyan Sunday School. He was helped by Mrs Elizabeth Tocker and Mr James Swann. Following a series of natural disasters that same year, homes were built further up the Hutt River in the present-day Alicetown area, then known as Aglionby. One of Mr Hunt’s major concerns was the children of the 60-100 families living nearby, so to his new home the children of Sunday School age came for Mr Hunt’s instruction.11 Classes were also taken by Mrs Tocker and Robert L Robinson. Mrs Susan Saywell was another teacher in the early 1 840s although her family spent some years in Wellington. In 1845 a new Wesleyan Chapel was built just north of the present Ewen Bridge on Marsden Street, and once again the children moved to a new location. Mr Thomas Poad was the Superintendent. The Reverend James Watkin, who worked in both Wellington and the Hutt, hoped to be able to open a day school as well as the Sunday School2 in the tradition of John Wesley, who held education as well as theology high on his list of priorities. However, the Sunday School remained the main basis of teaching. By December 1846 the Sunday School was flourishing with 10 teachers and more than 60 children. Weather was an important element in the attendance. On a ‘rough weather day’ the attendance of pupils and teachers could be halved. The enrolment forms show there were nearly twice as many boys as girls attending.2 Comments in the Admissions Book for 1848-1864 indicated: that some of the early families of the Wesleyan Church left to go to the Primitive Methodists, or moved to other parts of New Zealand; that some pupils from large families could not always be spared to attend Sunday School; and that some pupils were orphaned and lived with other church families.3 This seems to indicate a changing picture, and that people, as today, were affected by weather, were on the move, and suffered tragedies. The Sunday School teachers very soon began teaching the children Scripture and Catechism, as had been done in England. In 1847 the Hutt joined the Manners Street Sunday School for an anniversary. This ‘was observed with singing, and the children

1 LOWER Hutt Methodist Sunday School; centenary souvenir and official history, 1840-1940. Lower Hutt, Methodist Church, 1940. 2 WATKIN, James. Journal, 1830-1882. f MS Alexander Turnbull Library, NLNZ. 3 LOWER Hutt Methodist Sunday School. Admissions Book, 1848-1864. Connexional Archive. 92 of both Sunday Schools acquitted themselves well in the scripture and catechism exams.’2 These exams were oral and the pupils were examined by the resident ministers. The earliest known list of Sunday School teachers names people already mentioned, but with additions. In 1848 Mr C Hunt was the Sunday School Superintendent, and H Udy, C Cundy, A and D McHardie, Mrs E Tocker, William Hunt, William Saywell and Miss Udy were teachers. It is also recorded that these last three people plus James Knight, Henry Sanson, Margaret Bennett, George Copeland, Alex Cayley, Charles Keys, Jane Dodge, and Catherine A’Court were all pupils in the Sunday School before 1850, who later became Hutt S.S. teachers’.3 By 1855 Aglionby Wesleyan Sunday School, as it was then called, was meeting in the 1845 Chapel, which had been moved from Marsden Street and placed behind the new church on High Street. It seems that the Sunday School was so well established that it was reorganised at a public meeting held in the schoolroom on 28 May, 1855. Here it was resolved ‘that a committee of 19 gentlemen form a committee of management for one year,’4 and this committee appointed the Superintendent and teachers for the year. This became an established pattern for the appointment of staff until the early 1900s. By this time the Taita Sunday School had become very active and was administered by the Hutt Committee with Mr D Hughey as Superintendent. Many of the Trustees and church leaders of this era showed their support for the Sunday School by either serving on the committee or as teachers. For example, the Sunday School Committee of 1864 read: C Hunt, J Cole, G Copeland, E Jackson, W Sykes, S Tocker, A Masters, J Bradshaw, J A’Court, W Williams, J Knight, H Sanson, C Keys, W Hunt (Treas.), J05. Hall (Sec.). Many of these gave many years’ service4 though it seems that the original resolution of 19 gentlemen forming the committee lapsed. Another early minister concerned with the teaching of the children was Reverend W G Thomas. In 1877 he said that in addition to the Sunday School classes, where Scripture and Catechism were taught, ‘if the parents would co-operate he would meet the children for moral and spiritual instructions for about an hour, fortnightly.’4 About this time Mr James Knight was a dedicated and able leader in the Hutt Methodist community. From 1877 to 1894 his work in the Sunday School established a splendid stability and continuity of Committees and teachers.5 The Hutt Sunday School was, by the latter half of the 1800s, well established in buildings on the present site. Rooms were added to some of the buildings for Sunday School use, and the parsonages were sometimes used. In 1923 Messrs A and W Hall built a one room concrete building for the Primary Department.1

4 LOWER Hutt Methodist Sunday School. Teachers’ Meeting Minutes, 1855-1881. Connexional Archive. 5 LOWER Hutt Methodist Sunday School, History Committee, 1939. A collection of newspaper clippings, photographs and letters used as sources in compiling: Lower Hutt Methodist Sunday School; centenary souvenir and official history. Connexional Archive. 93

Sunday School teachers about 1893 Standing: H Spence, E Trevethick, G Feist, A Frethey, W T Strand Sitting: O Knight, F Trevethick, J Knight (Supt), M Carr, V Jenness, M Jenness In Front: A Jenness (Secy), J Strand (Wrigglesworth and Binns Photo. Church Archives)

Sunday School teachers in 1920 Standing: L Jenkins, L Aldersley, M Yates, J Garlick, J Knight, K Kitto, C Trim (Supt), H Heyes Sitting: Mrs Ballantyne, M Grierson, Mrs Smith, L Hall, Mrs Crawford, M Frethey Front: O Yates, I Trim, I Russell, A Stevenson 94 In 1927 when the present brick church was completed, the old church which had served several generations of loyal Methodists was renamed Wesley Hall, and with some alterations inside was used for Sunday School.1 So by the late 1920s classes were meeting in the Primary Room and in Wesley Hall. These two buildings continued to be used until 1970 6 when both were demolished so that the present Youth Centre could be erected. This became the sixth site for the continuing teaching of Christian foundations. Special Activities 1849-1970 Sunday School Anniversaries: These were an integral part of church life for several generations, indeed for over a hundred years. Tribute should be paid to the dedicated and talented musical directors, pianists, organists, superintendents and teachers, too numerous to list, who made these Anniversaries possible. Singing, true to Methodist tradition, was the principal feature. Songs for the early Anniversaries were usually selected hymns before the Anniversary hymn sheets and special booklets of songs became available. In 1927, 1200 sheets were ordered.7 In the 1920s, Anniversaries were a community event, with friends and neighbours of Methodist families attending the afternoon session. To accommodate such a large number of people these were held in the King George Theatre (later the Odeon) at a booking cost of £6.0.0 for the theatre, plus the usual donation of £1.1 .0 to be forwarded to the manager.

6 HUTT Methodist Church. Local Youth Council Minutes. 1958-63. LRMC. HUTT Methodist Church. Local Education Committee Minutes, 1963-78. LRMC. 7 LOWER Hutt Methodist Sunday School. Teachers’ Meeting Minutes, 1927-1950. LRMC. 95 In 1938, the Reverend H Peat and Mr C Crawford designed and constructed removable tiered seating for the right transept of the church, to seat the Senior Sunday School. The primary children sat in the sanctuary on the small round backed wooden chairs from the primary room.7 So the theatre was no longer used. There was a continuous buzz of activity on Anniversary weekends. The men teachers installed the special seating while the women teachers decorated the church with a profusion of flowers and greenery. On the Sunday, the girls wore white dresses while the boys wore white shirts and dark shorts. The Sunday School colour of light blue featured in badges of blue ribbon pinned on dresses and shirts. By the 1950s this requirement of a white dress was changed to pastel coloured dresses,7 though white shirts and dark shorts remained the accepted dress for boys. Sometimes it was difficult to find a musical director and a speaker for the Anniversaries but not so the 96th one held in 1935. This was notable because it proved to be a real family occasion. The resident minister, Reverend H A Sharp was the speaker, his son Winston Sharp was the musical director, while another son, Angus, played the piano and Mrs H Sharp played the organ.

Centennial Sunday School Anniversary Choir, 1939 (W. Hall Raine Photo) The Centennial Anniversary celebration of the Sunday School in 1939 was a splendid occasion. There were three services on both November 19th and 26th. Guest speakers on the 19th were Reverends P Paris (11am), H Peat (2.45pm), and A McBean (7pm). At the evening service the lesson was read by the Governor-General, Lord Galway, and was broadcast live from 2YA.’ For this service people were seated in the aisle and in the vestries, and some 200 were turned away. Because of this broadcast, reports of 96 the children’s wonderful singing were .received from all over New Zealand.8 The Annual Sunday School report of 1939-40 commends Mr C P Swift for training the children as he had done for a number of anniversaries 8 The November 26th celebration saw the Reverends R Gosnell, J S Murray and H T Peat as speakers. The annual tea and prize giving was on 28 November.1 The valiant efforts in organising the 100th Anniversary by Messrs H Payne, Superintendent and P Wansborough, Secretary, and their staff were much appreciated. The 103rd Anniversary was cancelled because it was uncertain if repairs to the church, as a result of damage incurred in the 1942 earthquake, would be completed. But the tea, concert and prize giving were held in Wesley Hall in November.8 In the 1940s and 50s Anniversaries began to have a theme. Appropriate songs were chosen and the speaker continued the theme, often with object lesson material. The usual practice of Anniversaries being held on two consecutive Sundays with three services on the first and two on the second started to change and by 1948 there was only one Anniversary Sunday. Because in 1961 the Sunday School staff felt that the singing practice held during the Sunday School hour was seriously dissipating the teaching time, the Anniversary was discontinued and has not been revived.6 Although the singing on each Anniversary Sunday may have been angelic and memorable, it is suspected that the tea, concert and prize giving were more important to the children. Following games on the tennis court, or films in the lounge, the children demolished with alacrity the sandwiches, saveloys, cakes and fizzy drinks set out in Wesley Hall. After clearing the hall, the staff put out the forms, welcomed the parents, stage- managed the concert, and presented dozens of certificates and books as prizes. Later the concerts and prize giving were discontinued though the tea was always held, at least until the very last Anniversary, in 1960.6 9 Junior Church Membership & Decision Day: The Hutt ministers and the Sunday School staff had always encouraged the children to accept the privilege of becoming Junior church members. In October 1915 there were some 200 on the Junior roll. 10 Each member received a card signed by the minister setting out the responsibilities of membership. It would seem that in the 1930s and 40s the older Sunday School classes received religious instruction by the minister for three Sundays, with the fourth Sunday being

8 LOWER Hutt Methodist Sunday School. Annual Reports, 1935-1942. LRMC. 9 FREEMAN, Charles John. Record of an extract from New Zealand Evangelist, 1 February 1849, reprinted in Hutt Valley Methodist, February, 1952. 10 HUTT Methodist Church. Trust Minutes, 1867, 1914, 1915, in volumes 1856-1914. and 1914-1928. LRMC. 97 dedicated to Decision Day. This was a special and solemn children’s communion in church for those who had chosen to accept Christ and become Junior church members. Junior church membership and Decision Day were later replaced by confirmation classes. Scripture Examinations: An important part of the religious teaching for many years, was the Scripture examination programme conducted by the Wellington Sunday School Union. Though only small number of the whole Sunday School studied for these written exams, records over the years show a proud record of high achievement. For instance, in 1938 seven pupils sat the exam; all passed, with one pupil gaining 100% 8 Certificates were always given to those who passed. The Hutt Sunday School discontinued these exams several years ago. The Cradle Roll and Creche: It is recorded that a Cradle Roll was started in 1907, with 30 babies on the roll.11 Many Cradle Roll Superintendents did good liaison work for the church by visiting Cradle Roll families regularly. Some families had their first contact with the Hutt Church because of a baptism. Some Superintendents sent birthday cards to the infants, and arranged morning teas for the mothers, and assisted at the Sunday morning baptisms. Mrs Olive Wansborough and Mrs Anne Home served the Cradle Roll for long periods, though Mrs Rene Smith has the record, with 28 years (1941-69) 6 serving as both primary teacher and Cradle Roll Superintendent. As well as several Senior Sunday School Superintendents and Secretaries (see Appendix 1) there have been three Primary Superintendents, Miss Joyce Garlick,7 Mrs Lydia Aldersley, and Mrs Lyn Goffin6 with very long service in the Primary, often assisting the Cradle Roll Superintendent also. Mrs Rene Smith and Mrs Lydia Aldersley started the Creche in 1949.6 It has always been available, except for a short time when the children’s corner in the back of the church itself was tried. The creche and the corner are still used when appropriate. Over the years there have been many Cradle Roll Superintendents, and Creche Helpers. The church appreciates the continuity of this service. Band of Hope: A Band of Hope was begun in 1867, presenting the temperance cause to children. The pledge to which they gave their assent was ‘I promise by God’s help, to abstain from all intoxicating liquors and beverages.’ 16 Many Sunday School children belonged, attending meetings once or twice a month. By the early 1940s the numbers had declined and the Band ceased but the subject continued as part of the Sunday School lessons. The Young Worshippers’ League: Some may remember the coloured, pictorial, scripture cards given to Sunday School pupils who were members of this particular League. The cards were often pasted in notebooks as a record of church attendance. Over the years, badges, certificates, and seals were given as a reward for a year’s

11 HUTT Methodist Circuit. Quarterly Meeting Minutes, 1907, in volume 1872-1923. LRMC. 98 attendance. In 1914 Miss Grace Jenness 10 was leader. There was an average attendance of 129 youngsters at Sunday School. Of this number, 64 attended morning worship as members of the League. From the teachers’ minutes over the years we find many discussions concerned the behaviour and seating of the children in church. In 1935 the parents felt that after 75 minutes in Sunday School, 15 or 20 minutes, rather than the full service, was an acceptable time for church attendance.7 So after the children’s address and hymn they left the church, receiving their scripture cards from the teachers. In 1941 the leader was Mr Eric Jones, with 56 on the roll and an average attendance of 45.7 By the late 1940s the purpose of the League was being questioned by Sunday School staff.14 Then in the mid 1950s when Sunday School was changed to 11am and the children went into church for the first 15 minutes, there was no longer any necessity for The Young Worshippers’ League. Promotion Day: This was a day marked for older Primary and Senior Sunday School pupils, the beginning of a new part of their Christian Education. On Promotion Day, for many years, a low wooden gate and small fence were placed between the front seat and the sanctuary of the church. As the Primary and Senior Sunday School pupils went through the gate, signifying their promotion, they were given a Bible or a book of Bible stories, and were introduced to their new teachers. Although this ceremony has not been observed for some years, the Youth Group now recognise the acceptance of Sunday School pupils into their group at a Sunday morning service, where new Youth Group members are given a Bible and meet their new leaders. Concerts, Socials, and Christmas Parties: Many Sunday School teachers have done sterling work in organising Sunday School concerts, some of the events being on a grand scale. At times these concerts were given following the Anniversary tea, but others were for special occasions. For instance, on the 4 May 1941, 500 tickets were printed for a concert in Wesley Hall,7 and in July 1944 the proceeds of a concert were divided between the Naenae Building Fund and the Solomon Islands Rehabilitation Fund. The staff also organised class or department socials, and indeed still do. Popular events now include barbecues, swimming at Huia Pool, teas at McDonalds, sleep- overs, and discotheques for older pupils.6 The Sunday School children also attend church socials, a splendid way of drawing families together for a fun evening. The Christmas parties too, were another event appreciated by the children. Held in Wesley Hall in early December there was always a Christmas tree surrounded by gifts for the children, and Father Christmas was always in attendance. Massive amounts of typical party food were consumed, as always, as it still is in today’s Sunday School gatherings. 12

12 HUTT Methodist Circuit. Schedule Book. LRMC. 99 Missions: Another Sunday School interest was Home and Overseas Missions. Some years a Maori Sunday School was adopted, and books, gifts, lesson material and clothing were sent there.8 The Solomon Islands were the focal point for the interest in overseas’ missions. From the late 1930s to the mid SOs a number of young children and babies, including Lydia, Dora, Peter, and Philip from the Solomons missions were adopted and given support for short periods.7 Receiving photos and letters from the missionaries created great interest. From 1941, subscriptions to The Lotu, the children’s magazine also kept up interest in missions.7 Both Sunday School departments had a special native basket for the Sunday mission offerings. These were given by the Reverend A Carr.13 14A sum of £3.0.0 was regularly contributed each year to missions.15 In August 1950, each child was asked to give an extra penny a week. In five weeks 4/6d had been collected.7 These contributions to missions were given regularly until the mid-1950s when they were incorporated into the present stewardship programme. Picnics: Records of picnics with games and treats go back a long way. They were great occasions in Sunday School life. For example, the children of the Wesleyan Sabbath School, on Tuesday, 9th January, 1849 enjoyed this outing. ‘About 150 girls and boys, all healthy and vigorous, in every grade of age and size gathered in the early afternoon with every eye beaming with delight, every countenance betokening anxious expectations. The staff marshalled the children into a procession to march up the Hutt Road, a banner at their head, singing as they went. A few yards beyond the bridge the rain, regardless of new frocks and jackets came down in pitiful torrents, causing a speedy retrogression to the Chapel. The Reverend J Watkin subjected the children to a scripture exam, and then they sat down to an abundant provision of buns, bread and butter and tea. The appetite they evinced was astonishing, proving the gloomy day didn’t prevent enjoyment. The pecuniary results of the Festival was £16.0.0 to be appropriated to purchase suitable rewards and books for the children.’ 9 And nearly 20 years later we have this account: ‘On Tuesday, the 18th Feb’y, 1868 the children met at the church at 9½ am and was conveyed from thence in Springs traps to a paddock belonging to Mr Jackson in Petoni, kindly lent for the occasion. On their arrival there they at once entered heartily into their sports. Refreshments was provided for them at noon; . . . .and tea was provided at 4pm. After which they sang two of the Hymns selected for the Anniversary. They were conveyed home about 7pm. The weather was beautifully fine for the occasion and all appeared thoroughly pleased with their day’s enjoyment.’10

13 NEW Zealand Methodist Times, 1951. 14 INTERVIEWS with past pupils and teachers. 15 METHODIST Church of New Zealand. Minutes of the Annual Conference, 1930s. 100 In the early 1900s picnics were held on the Catholic property on High Street just opposite Laings Road. Older members remember Father Dean Lane, a respected Catholic priest in the Hutt, attending these functions for several years and giving 6d (sixpence) to the winners of the sack race, the three-legged race, and other competitions.14 Surely early evidence of Valley ecumenism! By 1927 the teachers had voted £3 .0.0 from Sunday School funds for prizes at the picnic.7 Travelling by train to Maidstone Park, Upper Hutt was an exciting prelude to the races, lolly scramble food and cordial at that favourite picnic spot. In 1931, 32 and 33, because of the Depression, there were no Sunday School picnics for combined classes. Instead, the teachers, when possible financed and organised picnics for their own classes. By 1935, a combined Sunday School picnic was again held.7 The picnic on 10 February 1945 was held at Khandallah Park. Buses, not the spring traps as in 1868, left the church at 9.30am, returning at 5.30pm. In case of rain, the 2ZB cancellation service would be used, and the children would attend the l0am pictures at the De Luxe Theatre. The picnic was held, and the following goodies were consumed: 20 doz cakes 3 cases of apples 20 doz small buns 1 tin of toffees 70 doz sandwiches 12 doz 3d icecreams and soft drink7 Some years later the picnics organised by the Sunday School staff were replaced by congregational picnics, which are still held each year at such places as Day’s Bay, Paraparaumu, Eastbourne, and Waikanae. Special Church Services: Some services that the Sunday School have always attended are also very special services in the church year. Sometimes it is possible for the children to participate on: Palm and Easter Sundays; Mother’s Day (later known as Home and Family Day); Harvest Festival: Spring Flower Sunday; and Christmas. A very special one-time-only service worthy of recording, was to commemorate the 200th anniversary founding of the Sunday School by Robert Raikes in England in 1780. Kath James and the Sunday School staff, in July 1980, skilfully revived memories of past Sunday School days during the church service. And there was celebration cake for morning tea in the hall. The excellent drama and singing presented on the Sundays preceding Christmas have always been much appreciated by the congregation. Lesson Material and Teaching Aids: A Sunday School library was established by 1849,9 and was an important and ongoing help to the general education, as well as the Christian education, of the early Wesleyan children. It is known the library was used until the early 1900s. 10 Some early lesson material probably came from the English Sunday School Union. From the 1930s excellent lesson material published by the

101 Australasian Joint Board of Christian Education was generally in use.1516 The Board 17 continues to publish lesson material that is still used in our Sunday School.

Sunday School Christmas Pageant 1988 Teaching methods have changed greatly from the early classes when the children (96 in 1893; 159 in 1908)12 sat quietly (we presume!) listening to the teacher and memorising scriptures and catechism answers. Early days saw little expression work by the children, and there were few teaching aids. The availability of paper and crayons, blackboard and chalk, sand trays, flannel boards, split boards, and modelling clay made them valuable aids to illustrate lessons. Biblical film strips were also used. Today we can only wonder what Mr C Hunt and his 1840 teachers would have thought of our overhead projector! Now with new and colourful materials available, we can truly admire the ingenuity and artistic abilities of present day teachers. A visit to the Junior room is a delightful experience. Banners and posters made by the Intermediate group add colour and atmosphere when on display. Lesson-theme drama presented in church is another interesting kind of expression work.

16 LOWER Hutt Methodist Sunday School. Band of Hope enrolment book, 1886-1917. Connexional Archive. 17 Now called Presbyterian-Methodist Joint Board of Christian Education of Australia-New Zealand. 102 Over the years all teachers gave willingly of their time to work on a variety of activities such as building cupboards, painting rooms, arranging concerts, preparing expression work, and attending meetings. Several ministers encouraged teachers to attend training classes, wherc the exchange of ideas and co-ordination of lesson themes and expression work were always valuable.

Junior Sunday School in progress with Glenda Stewart fright) and Robyn Galyer. From 1956-57, Reverend A McDowell established training classes which included St Stephen’s Presbyterian, Epuni Methodist, and Hutt Methodisi teachers. But it was difficult to fit classes into the teachers’ busy schedules. So the combined training classes were abandoned, but when possible, the Hutt teachers held their own classes and have continued to do so, In 1937, when the Sunday School was closed for nine weeks due to the infantile paralysis epidemic7 the teachers willingly gave their time to post lesson material to the pupils each week. The 98th Annual Report says, ‘None of the Sunday School children were afflicted by this dreadful disease and Sunday School was thankfully resumed.’8 There was another polio epidemic in 1947-48. However, by March 1948 the meeting restrictions were lifted and Sunday School opened just over a month late.7 Toward 1990 During the 1960s, 70s and 80s, the Sunday School had to adjust to becoming part of a City Church; it had to plan for a new building; and it had to evaluate the effects of the changing social patterns on the Sunday School itself. 103 It had been recognised in the 1960s that one reason for the decline in the Sunday School roll was the spread of the commercial area into the residential area. 6 Indeed, as far back as the mid-1950s, Sunday School which had met at l0am since 1931, was changed to 11am which was the time for morning service.6 This enabled families living in various suburbs to travel to the city church together. This timing worked well for over two decades. Meantime, the necessity for a new Youth Centre was evident, the problem of accommodation for the Sunday School, somewhere close, while the Centre was being built, was solved by hiring the Horticultural Hall supper room, which was available for most Sunday mornings in 1970.6 So early in the year the Primary Room and Wesley Hall were demolished. During 1970, the teachers accepted the challenge of holding classes in far from ideal conditions. Thankfully Sunday School opened in the new hall on 28 February 1971, with 28 in the Primary, and 52 in the Senior Sunday School.6 From the Local Education Committee (LEC) minutes, and general comments, it was found that the teaching gallery in the new hall was not as satisfactory as had been visualised on paper. The acoustics were most unsatisfactory, but at least the floor didn’t shake as in the old Wesley Hall; the sparrows didn’t nest in the rafters; and the new hall was bright and airy. So in the 1970s there were periods of both stability and uncertainty. In common with other decades, it was not easy to obtain and retain staff. Like other New Zealand Sunday Schools, the numbers on the rolls were failing. Many children were not continuing into youth groups and church membership. Even the time-honoured family service seemed to have little appeal for children who were now encouraged to think for themselves, and to help make decisions concerning their choice of activity.14 More than ever before, the realities of changing lifestyles, which involved church families in wider community and sporting activities were affecting the Sunday School attendance. There were also diverse expectations regarding the worship service itself, and the relationship between worship on Sunday morning and the children’s place in that worship service.14 In order to find a way through these new aspects of Christian Education in the early 1980s, there were many experiments and changes in the Sunday School routine.6 These were not always acceptable to the adult church, or to children. Several families felt they could no longer attend the Hutt Church and Sunday School, and left to go to other churches. Excellent leaders, teachers and pupils were lost to all groups of our church. It was a sad time for the Sunday School. By 1984 it became clear to the teachers, many being concerned parents that there had been too many changes, and that a return to a 9.45am start for Sunday School and Church was the most practical time for this a ‘city church’.6 By now the congregation had accepted the children’s place in, and the contribution to, the morning service. Thankfully the Sunday School had found its way again. Stability and confidence had 104 been restored, and there had been no break in the continuity of the Sunday School. Although the numbers attending these days are not large, the spirit and morale of the Sunday School is high. The Junior Group (formerly the Primary Department) has Glenda Stewart (née Hanson) and Robyn Galyer (née Carthew) as leaders. The Intermediate Group (formerly the Senior Sunday School) is taken by Chris Wood. There are now about 20 children on each roll. Both groups participate in the illustrated teaching time during the Morning Service, usually taken by Reverend Barry Jones or Gwenda Southward. After the children’s hymn and benediction they go to their classes. Once a month the children attend, and often sing at All-Age-Worship, which includes Communion. We are well aware of the many teachers and officers who have made a worthwhile contribution to the Sunday School, and acknowledge that they too, have been an important part of its 150 year history. So as we of the Laings Road Methodist Church proceed On Our Way may there be many thoughts and prayers for this, our Sunday School, one of the oldest European Sunday Schools in New Zealand.

105 CHAPTER TEN METHODISTS MAKE MUSIC DAVID ARCHER The Methodist Tradition We read in Matthew 26:30 and Mark 14:26 of Christ and the Apostles singing a hymn after the first Lord’s Supper. Song and music have accompanied praise and worship since the early days of the church. The 18th Century saw a great efflorescence in hymn-writing coinciding with the rise of the non-conformist churches. What bore fruit with the Congregationalists became a rich harvest among the Wesleyans for whom Charles Wesley is credited with writing some 6,500 hymns. The singing of hymns became an essential part of their worship. They were effective in religious teaching and they summoned up strong images and ideas which, combined with great tunes, made their impact indelible. The late Dr Stoughton commented, ‘Methodism could never have become what it did without its unparalleled hymn book where one person read the homilies and expositions, a thousand sang the hymns.’ 1 We can be sure that a place was found for hymn books in the trunks of our early settlers. And that all who gathered near Cornish Row for that early service of thanksgiving attended by Charles Hunt and his family, and conducted by Hart Udy, joined heartily in the opening hymn Come Ye that Love the Lord.2,3 Musical Growth Begins Not much is recorded about the musical activity in the early years of the Hutt Methodists. It is understood that Charles Hunt, in addition to his many other duties and responsibilities within the church, undertook the post of choirmaster.4 But in those difficult days he may well have worked with modest resources. Prior to 1865 the singing was led on occasion by a ‘clarionette’ in the hands of Joseph Hall.4 Probably in those first 20 years other instruments were offered and used at other times. The Reverend John Crump, minister from 1862 to 1864, was a competent musician and an enthusiast for the new Tonic Sol-fa method of teaching, who in later years led his own family choir. He may well have influenced the decision taken early in 1865 that, in celebrating the 21st anniversary of the building of the first chapel, the

1 YOUNG, Kenneth, Chapel: the joyous days and prayerful nights of the Nonconformists... London, Eyre Methuen, 1972. 2 WARD, Louis. Early Wellington. Wellington, Whitcombe & Tombs, 1929. 3 MORLEY, William. The history of Methodism in New Zealand. Wellington, McKee, 1900. 4 HALL, Lance. Papers. Lower Hutt Public Library. 106 object would be to obtain a suitable harmonium. In February 1866 one was purchased from Mr Russell for £28. 5

Reverend John Crump (Lorna Hodder collection). The harmonium, which developed from a variety of experimental instruments early in the 19th century, had only reached its modern form in the 1850s. As it would have been unfamiliar to many in the congregation at that time, it was doubtless received with joy and some excitement. The following year 1866, it is reported that £2/8/- was spent on music for the chapel. And, no doubt, in response to the increased musical activity that had been generated, additional grants to purchase music and tune books for the choir are reported in July 1876 and May 1878. Regular reports of purchases occur thereafter, but with regard to those in May and July 1901 it is recorded thus: ‘Proposed Mr Hollard that the Trust advance 40/- towards buying music for the choir .... and 18/- to Reverend W B Marten to buy 6 tunebooks for the choir, and that these advances be refunded.’5 This is the first reference to the need for the choir to be self-supporting in its material needs, a practice that was to be encouraged.

5 HUTT Methodist Church Trust Minutes. 1856-1984. LRMC. 107 The wish to supplement the harmonium music with other instruments was shown from time to time. In July 1886 Mr Briscoe asked to be allowed to play his trombone in the choir on Sunday evenings. Mr Hollard in July 1893, sought to increase interest in the choir at that time by introducing instrumental music.5 These practices would have been familiar to them in England. It is clear that in addition to its active involvement in Sunday worship, the choir fulfilled a cultural and recreational role in the life of the church, sometimes with practical benefits. In October 1887 Mr E Tonks was granted permission to give a concert to raise funds for repairs and extensions to the choir platform.5 Then, the sharing of musical talents and resources, as well as bringing variety to the enjoyment of the congregation, gave stimulus and challenge to the local performers. As early as October 1875 at the opening services for the new Wesleyan Church — the second to be built on the High Street site—it is recorded ‘that Mr Patterson be asked to preach on the 9th at 3 o’clock, after which a public tea meeting commence at 5 o’clock and that the Manners Street choir be asked to sing after the tea.’ And no doubt the proposal that the Petone choir be invited to give a concert at the tea meeting on Good Friday 1895, was warmly welcomed.5 Some indication of the choir’s coming-of-age may be found in the programme of a concert presented in the church on Wednesday, 19 December 1900, and reproduced here. It was an augmented choir and the harmonium was backed up by an orchestra. Significantly, the programme presented original music composed by the Minister, Reverend W B Marten. No details of the choir’s contributions to worship before the turn of the century have survived, but it may be surmised from the regular purchases of music that a repertoire of anthems, cantatas and sacred songs was being compiled, and would become the foundation of the choir’s programmes of seasonal music at tea meetings, concerts, Sunday School Anniversaries and other great occasions. It is not known whether any of these original sets survive, for although the choir’s library catalogue was recently compiled no dates of acquisition are given. The first time that details of a purchase are known occurs in 1906 when a set of Stainer’s The Crucifixion was obtained at a cost of £4/10- for a performance on Good Friday that year.5 It was a good investment and has been revived many times since. In the first decade of the century the range and frequency of musical presentations were increased further with the need to bolster the Organ Fund, a concert recital by Mrs Maud in October 1908 being typical of these.5 The choir’s commitment to pay the organist’s honorarium was met not only by collecting on rehearsal nights; a performance of the cantata A Joyful Thanksgiving in November 1910 5 was just one of the ways of coping. The Trust’s readiness to meet the needs and wishes of the congregation was further demonstrated in January 1911 when a piano was purchased from Dresden Piano Company for £47/19/6, the money being advanced by Mr D Webley. This was seen to be needed by the gymnasium, and for social functions of the church and Sunday 108 School. A concert was immediately arranged to help meet payment. The modest return from this may have alarmed the Trustees, for six weeks later it was resolved to sell the gymnasium furniture and appliances to help liquidate the debt! These fetched just £7/15/- which was handed to Mr Webley in further discharge of the liability.5

109 Some Early Choir Leaders In 1868 William Hunt, son of Charles, was designated ‘leader of the singing.’4 Either he was new to his craft or his style clashed with traditional expectations, for in September that year the Minutes record ‘resolved that the steward do write to Mr Hunt, leader of the singing, complaining that he do not give tunes that the congregation can sing harmoniously.’5 How long he served is not recorded but from 1884 there was a quick succession of choir leaders over the next 27 years, broken only by the twelve-year span of Charles Hollard, 1888-1900. Then in 1911 Robert Young Shearer began his long and strenuous term lasting 17 years. The Purchase of an Organ The harmonium gave steady uninterrupted service for just over four years, but in October 1869 it was ‘resolved that it be put through a thorough repair and that Mr H Sanson be authorised to do it.’5 There is no record of any charge for this service, but thereafter the accounts reveal payments for repairs and maintenance with increasing frequency. And perhaps inevitably, 35 years later a deputation from the choir waited on the Trust in July 1905. Their requests were simple but monumental. They asked the Trust to purchase a set of hymn books in the new and enlarged edition of 1904, and also a new instrument for the choir and church.5 It says much for the wisdom and vision of Trust members that these requests were received with prompt and positive action. Mr Salkeld, the new choirmaster, was authorised to purchase two dozen tune books for the choir and one for the organist, and Mr Burt to buy a set for the congregation. The matter of the new organ was left with Messrs J Salkeld, C Hollard, and C Strand to enquire as to price, and to get the feeling of the congregation. The next meeting of the Trust in September considered an offer from the Wellington Piano Company of the organ then in the Wellington Town Hall, giving the Trustees use of the instrument for six months free of charge. If not sold thereafter other arrangements could be made. This allowed the Trust useful breathing space and was readily accepted. At the end of the period, on 2 April 1906 the church was offered the continuing use of the loaned organ at 7/6 a week plus insurance. As other negotiations were now under way a decision was deferred. Meanwhile a Mr H Grady had approached Mr Salkeld, offering a pipe organ in his possession, and it was resolved the choir and Trustees should inspect the instrument. Mr Grady was asking £325 and it was proposed to offer him £300, Messrs Hollard and Webley being authorised to negotiate. The pipe organ passed the scrutiny of choir and Trustees, and the sale was concluded at £3 12/10/-. And thus it was that the church’s present organ, the eleventh to be built by the Auckland firm of George Croft and Sons, was acquired.5 The cost was a substantial outlay for 1906. By way of comparison this is over a third of the cost of the second parsonage built in 1907 for £865/17/6. 5 The problem of paying for the new organ was made easier when Reverend S Garlick reported to the Trust that Mrs W Knight had advanced £340 for the purchase. Mr 110 Garlick arranged the sale of the old harmonium for £10, to be placed in the Organ Fund. Proceeds of an organ recital by Cyril Towsey were for the same purpose. And other activities were now directed towards raising money for the fund.5 We now know this reference is to Cyril Towsey who, as a young man, was the organist at Sacred Heart, Wellington. A fine musician, he was later accompanist to the NZ-born prima- donna Frances Alda on her NZ tour in 1929. The Trust Secretary at that time misspelt Mr Towsey’s name. The Ladies’ Guild was one group which from time to time made useful contributions. In January 1914, as the outcome of an energetic programme, the Guild was able to give a further £100 towards the liquidation of the organ loan debt, a splendid effort.5 Having a pipe organ brought new elements into the musical activity of the church. First was the need for a succession of competent organists, and in this office Hutt Methodist Church has been well served over the years. Mrs Jones, whose service covered two periods totalling 10 years, was one. Her term included the installation of the new organ. Another was Mrs Annie Lowry who occupied the post between 1910 and 1919. 5 Another factor was the need for someone to pump the bellows during the service. Among the many boys who carried out this job was Ron Mitchell who quite recently recalled the excitement and pride he had felt 70-odd years earlier when allowed to share in the task.6 Soon afterwards in 1914, funds permitted the fitting of a water engine to replace the hand bellows, thus making redundant a lot of boys in the decades ahead.5 Difficult Days Mr Shearer proved an excellent choirmaster and a hard working Trustee. When Mrs Lowry returned from an overseas holiday in November 1913 and was asked to resume her post as organist, she agreed subject to the honorarium being doubled to £20 p.a. The Trustees were relieved from a quandary when Mr Shearer assured them that he and others would guarantee the extra £10 p.a. Invariably he arranged interesting programmes for the Anniversary Week Concerts. Other activities he undertook included Patriotic Concerts to raise funds for soldier comforts: Madge Maud (neé Godber) remembers Mrs Eddie and others who performed so well at these, and even the young took part. Madge recalls in particular her friend Doris Bowmar (Mrs Little) then aged 14, singing Captain Baby Bunting of the Rocking Horse Brigade, while Ted Godber aged 4 and dressed in a miniature uniform, rocked across the stage on his rocking horse.7 Over the same period Bill Marten who lived at the Parsonage from 1900 to 1904 and then returned to live in Lower Hutt from 1906-1920, has other memories. He recalls

6 MITCHELL, Ronald. Interview, May 1987. LRMC. 7 MAUD, Madge. Interview, February 1989. LRMC. 111 Mr Wood a violinist, had a small group which played at many concerts, and also singers Teddy Hill and Robert Orr, the latter a fine bass, who were regular performers.8 There were problems in maintaining sufficient male voices through the war years. Trust Minutes record such poignant events as farewelling Annie Lowry’s husband Len, and Fred Jenness, both embarking on active service. And then four months before the war ended came a letter of resignation from Mr Shearer. Reluctantly it was received and accepted, and a hearty vote of thanks passed for seven years of faithful service. And as the final battles of the Great War were raging Mr Shearer was given a presentation at a social evening arranged to farewell him.5

Harvest Festival 1915, with the organ in pride of place. Twenty Years of Peace and Change The first post-war year saw the choir beset with problems. No-one had emerged to succeed Mr Shearer and the Trust Secretary wrote to ask him to consider returning to conduct the choir. Mr Shearer regretted he could not. Next a deputation waited on him for the same purpose. The outcome is not recorded but he agreed on being asked, to arrange the programme for a Church Anniversary Social as usual. Mr Shearer it would seem, had reassumed the role of choirmaster.5 The same year ill-health forced Mrs Lowry to resign but her successor, Ron Horman, occupied the post for the following 21 years. Soon the constraints of the war years

8 MARTEN, Bill. Interview, May 1987. LRMC. 112 were forgotten and the choir found renewed enthusiasm and purpose. In addition to the seasonal programmes there was support for the initiation of fund-raising concerts for church projects, and also for public concerts in association with other groups. These proceeded apace in the early 1920s in such diverse settings as the Town Hall and the smaller Lyceum Hall. Some featured the Bluebird Concert Party, some included solo artists, and one proposed by Reverend Harold Peat while visiting the Hutt in 1923 saw the Mission Band, the choir and other performers combine to present a concert whose proceeds would be shared by the Mission and the Trust.5 Events of 1926 included the forming of an orchestra which used the schoolroom for practice. And careful plans were made for siting the organ and choir in the new church due to be opened the following year. In the year of its construction, with the upheaval implicit in such an event, the church was fortunate in having use of a small organ loaned by Mrs Jenness.5 The dedication and opening celebrations of the new church covered six days between 19 March and 2 April 1927, and special music and vocal items featured on four of them. Regrettably the printed programme gives little detail except for the Musical Festival on Tuesday 29 March. Then a short concert programme was followed by a performance of Mendelssohn’s Hymn of Praise with visiting soloists and backed by an augmented choir of 50 voices. Advent that year was marked by the first performance in the new church of Handel’s Messiah, an event which earned great praise for the choir and its leader. Then just six months later in June 1928 came a letter of resignation from Mr Shearer following on the death of his wife.9 Deserved tributes were paid by church leaders and the congregation for his 17 years of dedicated leadership. His services were not lost to the church for he continued as a Trustee for many years and also trained and conducted the singing at the Sunday School Anniversary concerts which drew great attendances at the King George Theatre as they had done when it was known as the Town Hall in the early years of his leadership.10 Mrs Elsie Heap remembers those days, and the enthusiasm generated by the occasion, the packed house, the white frocks and blue ribbons, the happy faces and sweet voices.11 Nearly 10 years after his retirement Mr Shearer generously provided for the building of the Shearer Memorial Porch as a tribute to his wife, and this was opened and a dedicatory anthem sung by the choir on 31 October 1937. The Hutt Valley Methodist in its issue of May 1952 paid affectionate tribute to the life and works of Mr Shearer on the occasion of his 90th birthday. And following his passing in 1956 at the age of 94, it seemed most fitting that the church should accept the stained-glass window as a memorial to Robert Young Shearer.

9 HUTT Methodist Circuit. Quarterly Meeting Minutes. 1872 LRMC. 10 HUTT Methodist Quarterly 1928-1946. 11 HEAP, Elsie. Interview, May 1987. LRMC. 113 Under the new choirmaster, Ernest Dawson, the choir settled into a steady programme built largely around established works. It seems Messiah was performed during Advent every year from 1927 to 1934, two years being of particular interest. History was made at 8pm on 15 December 1929 when the performance was broadcast over 2YA, and it earned an enthusiastic letter of appreciation from the Quarterly Meeting.9 And the 1931 production, in addition to its guest soloists, was accompanied by the Wellington Symphony Orchestra (formed in 1928). Some interesting works attempted under Mr Dawson’s leadership included Gaul’s Holy City in August 1929, Mendelssohn’s Elijah in November 1931, and German’s Merrie England at St James’ Hall in October 1932. It was traditional to present Stainer’s Crucifixion at Easter, though in 1932 Lee Williams’ Last Night in Bethany was offered.

Lower Hutt Methodist Church Choir 1927 Back Row: J Frethey, T Surtees, E Shearer, L Jenkins, W Harboard, R Norman Standing: D Attwood, B Frethey, J Taylor, C Crawford, V Johnston, M Jackson, M Taylor, R Withington, H Norman, H Shearer, M Alexander Sitting: L Aldersley, Mrs Taylor, L Hall, R Y Shearer, Mrs Eddie, R Carman, M Frethey Front: D Capes, I Shearer, C Taylor, V Willis When in June 1933 Mr Dawson’s resignation was received, the question of his successor was settled when Charles Crawford proposed that Ron Horman be choirmaster-organist, and this was accepted.5 By October the Quarterly reporter was moved ‘to praise Mr Horman for the choir’s recent efforts.’ 10 But less than two years later came murmurs of dissatisfaction with the arrangement. In July 1935 the Trust heard Reverend Mr Sharp speak favourably of a Mr Sargenson who now attended the church, as a successor to Mr Horman as choirmaster. Whereupon after the Trust had met the choir ‘it was decided to approach Mr Horman and for the welfare of the

114 church, see if he would agree to Mr Sargenson replacing him.’ Either he would not agree or Mr Sargenson was not available, for nothing more is recorded about this proposal. But a year later in June 1936, when Mr Horman sought six month’s leave of absence, this was granted ‘subject to the Trust’s right to appoint a new choirmaster.’ In the meantime Mr Crawford was confirmed as a temporary choirmaster. On his return in January 1937 it is recorded ‘that Mr Horman be re-appointed official organist and a new choirmaster be appointed when a suitable man appears.’ Again we must surmise that no-one did. For the choir minute books from 1937 to 1969 survive, and it is clear that Mr Horman remained as choirmaster until he retired in 1941, and Mr Crawford continued to serve as deputy.5 Despite these difficulties and the effects of the Depression the musical life of the church continued to flourish. The value of innovative action was shown in a concert arranged by the Ladies’ Guild under Mrs Mavis Muir in June 1934, when ‘some of Wellington’s best artists—fine musicians, elocutionists and dancers took part.’ 10 And 1935s Anniversary Concert which had as soloist Florrie Cartwright, included Community Singing, so much a part of public occasions in the Depression years.10 Seasonal productions introduced some changes with the first performance of Maunder’s Olivet to Calvary at Easter 1937, and the success of his cantata Bethlehem at Christmas in 1938 and 1939.” Mr Shearer took the baton at the Reverend Mr Sharp’s farewell in February 1936 when the choir sang Beethoven’s Creation’s Hymn and Roberton’s All in an April Evening.10 The year 1938 was a busy one. It included a performance of Gounod’s Send Out Thy Light for the Mission Appeal, a production of Merrie England at the Women’s Auxiliary Mission Concert which was repeated on 18 September at the Porirua Hospital. 10 And a choir reunion on the 8/9 October in Wesley Hall brought together many old members now widely scattered, from as far back as 1908.12 The last year before war was declared opened with the choir invited to sing an anthem at the Synod Conversazione, while at the Methodist Conference in February, Mr Horman conducted the combined choirs of Hutt, Petone and Taranaki Street in a performance of Send Out Thy Light. The church annual report in the last year of peace praised the value and quality of the choir’s work in church and community.10 Wartime Trials and Triumphs 1939-1945 The Centennial Celebrations were clouded by the outbreak of war . Nevertheless special services which accompanied the Sunday School Anniversary were held morning and evening on the 19 and 26 November. An augmented adult choir assisted the children’s singing and also contributed items of their own. All were led by Colson Swift who conducted using a baton made by Lance Hall from wood salvaged from the second church, built in 1854. Mr Swift also wrote a Centennial hymn which is included in the printed programme.

12 THE Dominion Wellington, 12 October 1938. 115 The evening service on 19 November was broadcast by 2YA, and the congregation that night overflowed the church and crowded into Wesley Hall. The preacher was Reverend Angus McBean, President of the Methodist Church, and the Lesson, Psalm 103, was read by the Governor- General Lord Galway. Lance Hall recorded that though a fine day, it rained after evening service.4 The Centennial Service for the Methodist Church of New Zealand was held beside the memorial, Petone Beach, on Sunday 28 January 1940. This commemorated the first Christian service for the new settlers, celebrated by the Reverend James Buller on the Aurora moored off Petone Beach on 26 January 1840. The Hutt Choir participated, and again the service was led by the President, Mr McBean. The ascription of praise was rendered by an unaccompanied Maori choir and the anthem was sung by the combined Hutt Valley Methodist choirs, who also led the singing, accompanied by the Salvation Army Band.4 The performance of Maunder’s Bethlehem on 22 December 1940.10 proved almost a farewell appearance by Mr Horman as his resignation was received the following April. Mr Shearer made a presentation on behalf of the church in recognition of Mr Horman’s sterling service, 22 years as organist and 9 as choirmaster 5 - indeed the end of an era. The contrast between war and peacetime activity was probably more marked at this time than in the Great War. There were several changes of leadership within the choir, and owing to unavailability of male singers a general meeting of the choir decided to form itself into a Ladies’ Choir.13 The reopening of the church in October 1943 after lengthy repairs to the damage caused by the severe earthquake of mid-1942, was good reason for thanksgiving and celebration. At the morning service on the 17th the choir, led by Mr Denney, sang the anthem Creation’s Hymn, and at the evening service rendered Sterndale-Bennett’s God is a Spirit.4 At a choir AGM in April 1944 Reverend Mr Parker suggested that the choir programme should introduce new unfamiliar hymns at social hours, so encouraging the congregation to learn them. In July 1945 more initiatives were proposed such as a choral service one Sunday a month, an occasional Wesley Hymn Sunday, and also that male singers return to the choir.10 Postwar Adjustment and Renewal For many who had yearned for the return of peace, 1946 was a restless and disturbing year. So it proved to be in the ranks of the choir. Roland Lavin who had briefly served as organist and acting choirmaster on Mr Horman’s retirement, was welcomed back to the post of organist on his demobilisation in October 1945. It was made clear that he was acting choirmaster.9 It seems that combining both duties in one person had again

13 HUTT Methodist Church. Choir Minutes. LRMC. 116 proved onerous and difficult because six months later the Trust felt that the quality of singing and playing needed improvement.5 Mr Lavin made way for Dorothy Surtees as organist, and a year later her husband Tony was promoted from deputy to choirmaster. By 1948 choir membership which had slipped to 14 during the war had settled at 28. 14 The next two decades were memorable for the enthusiasm, energy and joy which pervaded the choir’s activities, season by season, as they are recalled by old members in moments of nostalgia and affection. The Surtees’ regime was benevolent but exacting. A glance through Dorothy Surtees’ choir workbook for the 20 years from 1946 gives a fair idea of the demands made on this willing band, which well represented old and young among church membership. The offering of seasonal music varied from the well- loved and traditional to the modern. At Easter the choice was generally between The Crucifixion and Maunder’s Olivet to Calvary, but Gethsemane to Golgotha was presented three times, and the passion music from Messiah and selections from Lyon’s The Great Light once each.15 Music for Advent ranged through Maunder’s Bethlehem, excerpts from Messiah, to the more recent Nativity by Thiman, Pearce’s This Morn of Glory and Lyons’ The Great Light.15 Visiting soloists came from a wide area and included singers well known in oratorio, concert and opera. Among them were Merle Gamble, Corinne Bridge, Sybil Phillips and Muriel Hitchings, Reg Saunders, Cliff Dowling, Robert Young, Ernest Gardner, Max Borra, Frank Carter, Bruce Carson and Barry Nalder. From time to time some fine singers from our choir took soloist roles. These included Dorothy Hodgkinson (née Capes), Dorothy Kemp, Nola McDonald, Ruth Mitchell, Ruth Bedingfield, Sylvia Cartwright, Phyllis Keall (née Hounsell), Gordon Brough, Jack Bucknall, Norman Goffin, Les Pearce and Tony Surtees.14 The local soloists had many more opportunities in the wide range of anthems prepared and presented so scrupulously, Sunday after Sunday. Again it is seen that old favourites recurred, but the repertoire was constantly expanding with the regular practise and study of new anthems. Typically, in 1961, 47 different anthems were sung, including 11 new ones prepared, and two only were repeated.14 Clearly the choir was kept busy in fulfilling the role it saw for itself within the church. But beyond that it discovered other needs it could meet, other avenues of enjoyment. The choir took part in the Wellington Choir and Drama Festival and in 1947 was placed First in Hymn Presentation.15 Later the same year it contributed to the Sunday School Anniversary Concert a performance of Elgar’s Light of the World. A succession of interesting offerings at Harvest Festival (including The Rolling Seasons on successive years) brought an invitation to do a repeat performance on a week night

14 HUTT Methodist Church. Choir Annual Report. LRMC. 15 HUTT Valley Methodist, 1947-1958. LRMC. 117 at the Salvation Army Citadel. This proved such a happy occasion it was repeated over several years. In 1956 the choir made the first of several appearances in the Hutt Valley Competitions, performing but not competing. In 1960 many choir members took part in a production of Elijah with John Hopkins conducting, in the Wellington Town Hall. In1the same year and venue, during Conference week, the choir took part in a production of The Just Vengeance, a choral and dramatic presentation. Linking music and drama had earlier led to some absorbing and successful evenings, devised and produced by Mary Mackenzie of Hutt Repertory Theatre. One such was the pageant God Speaks to Youth performed on two nights in July 1953 as part of a Youth Week programme.14

Lower Hutt Methodist Church Choir about 1959 Back: R Nelson (organist), E Jones, B White, J Bucknall, H Surtees, R Young (visiting soloist) B Hutchens, B Goffin, D Aldersley, N Goffin, G Hutton Middle: M Day, F Cartwright, O Thompson, W Pearce, L Hutton, D Hodgkinson, M Stonehouse, J Hutchens, D Surtees Front: S Farrar, J Howarth, J Smith, T Surtees (conductor), Rev C O Hailwood (Minister), C Puddle, R Bedingfield, D Kemp In addition to these activities there were a number of innovative ideas involving the choir in other events during these years. In 1950 Reverend Mr Sharp suggested a series of new hymn sessions after evening services concluding with supper in the hall. These were well supported. He it was who proposed that there be 12 choral services a quarter and this, often achieved, remained the target. There were a number of combined choir concerts usually at Wesley Hall on Thursdays, but occasionally at Waiwhetu. In June 1965 the choir presented a Sunday afternoon concert called Hour of Music. It comprised 15 items including vocal, organ and trumpet solos, with 118 anthems, negro spirituals, and men’s and women’s three-part songs 16 happy social hour followed including tea in Wesley Hall with special guests Mrs E H Eddie, Mrs Annie Lowry, and Charlie Crawford, all choir members together more than 50 years before.14 Choir picnics which used to be a highlight of summer then lapsed from the ‘30s, again became merry occasions — weather permitting. And the practice of carolling gained a new lease of life, with great support from the younger members.14 On a formal note, a project completed in 1958 was the gowning of the choir. It was a fine team effort, the cutting-out by Mrs Grant and Mrs Arthur Smith, the difficult shaping of the ladies’ hats and collars by Mrs McDowell, the sewing up by the lady members and the wives and mothers of the male members. With the men all wearing their red ties, the choir assembled, now presented a very smart appearance.14 Contributing to the general mood of progress and continuity was the service rendered by the officers of the choir. When Dorothy Surtees resigned as organist in December 1951, though remaining in the choir, Ray Nelson from Taita began his long tenure of the organist’s bench. About the same time Norman Goffin began a period as deputy choirmaster which, with occasional assistance from Reece Kemp, lasted until his resignation in 1969. Mr Silcock who began as Secretary/Treasurer in 1948 continued until 1953 when Eric Jones took over the post for the next eight years.14 In 1963 an extensive overhaul of the organ was deemed necessary but an estimate of £2,000 for the work caused consternation. Later, following further consultations a quote of £640 from George Crofts was accepted and the work carried out in 1965. For three months, organist and choir worked under difficulties using a small organ on loan from Wesleyhaven. It was a joy to all concerned when renovations were completed.14 Recession — and Aftermath The year 1966 may be seen as a watershed. In March the choir held a party to honour Dorothy Surtees who was soon to retire after more than 40 years in the choir, seven as organist. Then on 10 July came a special musical service presented by a choir of 33 and shared by a congregation of 200. The occasion marked the retirement of Tony Surtees after 45 years in the choir, the last 19 as choirmaster.14 The new choirmaster served only one year before leaving the district. Membership figures were reflecting a high turnover with six new members and eight resignations, while 10 members out of 26 were on leave. Yet 35 anthems were sung including 15 new ones, and eight new ones were in preparation. In the absence of a permanent successor Frank Beevers, a music tutor still studying for his degree, consented to be relieving conductor for three months. The Annual Report of June 1968 records membership down to 21 with an average attendance of 10 for Sunday service. The 1969 Annual Report makes rather sad reading. Membership had dropped to 12 with an average attendance of eight. Only 22 anthems were sung yet Mr Beevers did manage

16 HUTT Methodist Church. Concert programme. LRMC. 119 to prepare the choir for a performance of The Crucifixion on 30 March. But immediately after Easter he announced that owing to pressure of work he could no longer continue. At the Annual Meeting in July, attended by only seven members, Mr Goffin’s resignation after 15 years as deputy-choirmaster was received with deep regret. His departure was a serious loss. In all the circumstances those present agreed that the choir go into recess.14 On Sunday 27 July 1969 after well over 100 years of continuous weekly service, they concluded appropriately with Love Divine set to Norman Goffin’s tune Brittany.17 Yet they did not disappear. In October Frank Beevers made himself available again to prepare Christmas music, and on 14 December the choir sang a selection of carols — some old, some new, including one composed by Frank.17 So commenced a pattern which with few variations has persisted since — a brief revival to prepare a musical offering at Easter and Christmas. Up to the end of 1974 it was under the direction of Frank Beevers assisted on occasions by Alan Dellow. No major works were presented in this time but an occasional piece from the Church Anthem Book was attempted, and many fresh choices from the Oxford Book of Carols and William James’ Australian Carols, became part of the repertoire.17 But from now on the choir library of over 300 sets of anthems, cantatas and sacred songs remained unused. With Frank unavailable 1975 was somewhat arid until October, when Norman Goffin agreed to prepare a choir to sing at both services on 21 December. The event was preceded on 7 December by a farewell to Ray Nelson after almost 24 years as organist. Alan Dellow, David Rands and Jan Surtees were relieving organists until the appointment of Armer Alcorn in mid-1976. Norman Goffin continued to lead the choir in seasonal music over the next few years with assistance and occasional relief from Armer Alcorn and Alan Dellow. The Church Annual Report of 1973 had expressed the hope that occasional groups might be formed18 and this has occurred in a variety of surprising ways. This period saw choir and congregation adapting readily to contemporary music, some of it expressed in the idiom of the younger generation. It had begun earlier with the reception given to Sing a New Song, a collection first heard in 1971. Soon the church was beginning to listen to examples of folk and rock opera embracing Biblical themes. The response to extended seasons of The Paul Story in 1977, Bel and the Dragon (based on the Book of Daniel) in 1981, to Jacob in 1983 and Holy Boy in 1985, showed that the generation gap could happily be bridged. Productions involved large numbers of all ages learning and practising the skills of the stage - costume, lighting, sound, and teamwork, and projecting the spoken and singing voice. Their success owed much to John and Kathleen James, Valerie Alcorn, Helen Froude, and latterly, Lexia Beazley and Christine Wood. In 1983 came the adoption of the ecumenical

17 HUTT Methodist Church. Weekly bulletin. LRMC. 18 HUTT Methodist Church. Annual Report. LRMC. 120 hymn book With One Voice, replacing the old Methodist Hymn Book now unobtainable after 50 years.18 The musical base of the congregation was broadened, with greater use being made of soloists (both singers and instrumentalists) percussion instruments and a brass quartet led by Norman Goffin. There was greater congregational involvement in singing, the introduction of new songs facilitated by an overhead projector. The year 1982 may be seen as significant in the church’s musical life. Lexia Beazley who had taken over leadership of the adult choir the previous year, was invited by the Worship Committee to explore the possibilities of having fortnightly lunchtime concerts in the church. So began a most successful musical development. By 1984 Lexia was able to offer a programme of eight concerts, held weekly between 6 June and 8 August, drawing an average audience of 50. Now, 12 concerts are a regular feature of the city’s and not just the church’s musical life through the winter term, playing to near full houses, and including some artists on the brink of promising professional careers. Performers all comment on the good acoustics, the attractive interior of the church, the friendliness of the audience and those who staff ‘front of house’.18 Another significant development of 1982 was the founding of the Chamber Singers by Armer Alcorn. This was a group of musically experienced singers who met fortnightly to sing sacred music together for the sheer joy of it. While retaining some of the best traditional choral music, much of what they sang was new, and frequently unaccompanied. Often they sang at social events, and by invitation at other venues. Regrettably the group went into recess after Easter 1986. Also in 1982 the congregation became officially affiliated to the Royal School of Church Music which brought considerable stimulus by way of training courses, access to festivals, and supplies of printed music. Over 1983 and 1984 two services were broadcast over National Radio, the first time for many years. Over several years the congregation was becoming aware of the range and possibilities of the organ itself, noticing how worship services often were enhanced by the high quality of music, and it became the practice to publish in the bulletin, details of the organ voluntaries, as many were relevant to the church calendar or the theme of worship.18 In 1984 Armer Alcorn produced a very detailed report on the state of the pipe organ and an Organ Fund was re-established to implement his recommendations.19 Generous donations allowed work to begin and in 1986 it received its first complete overhaul for 21 years. Also it was returned to Standard Concert Pitch and can now perform with other instruments.18 Over recent years Armer’s pool of relievers has included his deputy, Norma Porter, Jan Surtees, Walter Nicholls, Ray Nelson and Ken Stevenson.

19 ALCORN, Armer. Laings Road Methodist Church. Report on pipe organ. 15 February 1984. LRMC. 121 In July 1987 Armer, Norma and Jan were delegates among a thousand organists at the International Congress in Cambridge, England. During this time music in the church was most capably led by Alison Carey (née Hall), Noreen and Ellis Goodyear, and Ken Stevenson.18 Laings Road does indeed seem rich in musical talent. That same year we heard in December the joyful sound of the Advent Singers led by Adrienne Nicholls, and a women’s choir led by Lexia Beazley sang some most attractive new Christmas music.18

Intermediate Choir 1948 Standing: R Mitchell, O Brough, B Baker, D Surtees (organist), F Baker, A Mason, L Hall, P Paton, N Adams Sitting: B Evison, R Surtees, B Cartwright, S Cartwright, D Mitchell (Bea Hall Collection) Looking back we must be grateful for the talents and dedication of many people contributing to the fine musical tradition of our church. In music composition the work of Reverend W B Marten at the beginning of the century has been noted. And in subsequent years the work of Charles Crawford, Norman Goffin, Frank Beevers and Alison Carey must be acknowledged. Hymn writing is represented in work by Colson Swift and John Goffin. And among many fine musicians are some whose names are known nationally, such as Norman Goffin—band conductor, instrumentalist, adjudicator, choir leader and singer: Frank Carter — a tenor, experienced in opera and oratorio on stage and on television. Many there were who served the choir with total commitment for very long periods, and among these must be remembered Mrs Merle Stonehouse (née Crawford), Mrs Lily Hall, Miss Rose Carman, Mrs Florrie Cartwright and Mr Eric Jones. Many more will have been overlooked in this survey.

122 Life Membership, granted so sparingly, was conferred only on Lily Hall and Dorothy and Tony Surtees.13 Perhaps it will be seen that the changes in style and focus of music in worship, reflect the social changes of the late 20th century, and also the church’s role on its mid-city site. No longer is there time for choir membership alone to fulfil the fraternal and inspirational need it once met. There are now so many concerns and influences bearing in on us. We are not now a stable community but constantly moving on. Yet, as Armer Alcorn commented in the Church’s Annual Report for 1988, ‘Worship is enriched by the contributions of a number of people. As an increasingly multi-cultural congregation, we are enriched by the variety of musical traditions represented.’ Junior Choir The first mention of a Junior Choir to share in the morning service is found in the Quarterly Meeting Minutes of July 1924. Reverend W Rowe raised the matter, and he and Mr Shearer set about arranging for it. After a little delay Mr Rowe announced in January 1925 that Mr A Thomas had consented to act as leader, had got together a good group of young people and promised to do all he could to make the Juvenile Choir (sic) a success. He proposed using Alexander’s Hymns and a set of these was ordered.9 The time was propitious. Sunday School attendances were the highest in the history of the church to that time, the rolls reaching 243 that year.9 The project was an immediate success, so it was a serious blow when circumstances prevented Mr Thomas from continuing after November 1926.5 With all energy now directed toward the opening of the new church the Juvenile Choir seems to have slid into recess for it is not referred to again. While the children continued to make musical contributions to the Anniversary concerts, with a special effort during the Centennial Celebrations, revival of a junior choir had to wait until 1942. Then when circumstances turned the Senior into a Ladies’ Choir, a children’s choir was again formed to lead the morning services. Mrs A J Johnston undertook to organise and lead, which she did with great success through the war years to 1947.13 From 1946, membership was extended to include all the Bible Class. Their singing at the Sunday School Anniversary in 1945 under Colson Swift, was described as ‘magnificent’.20 In 1947 Bea Evison took over from Mrs Johnston and she, Pauline Kerr, and Barbara Cartwright alternated over the next six years. Mrs Surtees was moved to speak highly of the fine qualities of leadership shown.13 Much was made of the importance of the children’s choir as a training ground for stimulating interest in choir work and in time, building up the senior choir. The juniors were now largely of Bible Class age, and in

20 HUTT Methodist Church. Leaders’ Meeting Minutes. 1945-. LRMC. 123 1950 it was quite openly named the Intermediate Choir. That year, again under Bea Evison’s leadership, the choir won the cup at the District Youth Choir Competition held in Wellington. On 17 December Bea led the choir in a ‘fine presentation’ of excerpts from Bethlehem.13 The choir secretary’s report to Leaders’ Meeting on 27 July 1952 showed choir membership as — Senior 25, Intermediate 19. Strangely, this healthy state of affairs led to a recommendation in September that Senior and Intermediate Choirs amalgamate.12

Junior Choir 1957 Back: A Low, M Brodie, A Booth, C McDowell, J Prince, T Cresswell, J Mullany, K Senior, J Mullany, D Oliver, M Wilson, L McDowell (conductor) Middle: L Tasker, N Jones, 0 Williams, P Vicars, C Lewis, W McDowell, unknown, J Evans, A Goffin, E Edser Front: B Hosking, A Fleming, K Edser, A Mcintosh, L McDonald, J Coleman, C Evans, S Huston, D Lewis, D Vicars (Goffin Collection)

Next we read in minutes of the choir AGM in July 1954 of Les Hoskin advocating the need of a choir of Sunday School age to Reverend McDowell, who spoke in support and referred the matter to the Youth Council.13 Mary Brooks (nëe Sayers) remembers it being discussed an agreed to by Mr McDowell at the Cropp-Adams wedding in January 1955 with the result that the Junior Choir was reborn in February. Mary herself conducted it from then to December 1956. She has very happy memories of preparing the choir for those Sunday morning services, and the interesting variety of songs introduced. An event that stands out was the Christmas Pageant in December 1955, directed by Mary McKenzie, in which the choir performed a Christmas cantata, and wore ‘angelic costumes’! Another memory is of a concert in which she took part

124 which included a Victorian melodrama. This was so successful they gave a performance in Otaki the next weekend.21 Lexia McDowell assumed leadership in January 1957 and later that year the choir was provided with a set of gowns, patterned on an American style and made by the ladies of the congregation. The Anniversary Concert that year had as the theme This is God’s House presented in song and drama, with Lexia conducting and Terry Cresswell at the piano. Lexia continued to lead the choir after her marriage, then retired mid-1960. Some changes of leadership followed over the next three years. Then, with Alison Goffin as conductor, in March 1964 the Reverend Len Willing enthused in the bulletin thus: ‘Congratulations to Alison and the Junior Choir for leadership at morning service ... Those bright shining faces make everyone cheerful ... we like the music they offer so thoughtfully. And this is the time to thank Alison Thomas for accompanying on the organ.’ That year the choir gave a concert at the Nansen Home in December. In 1966 they won the Junior Choir Contest Silver Cup. The next year Alan Dellow began his long term as leader. Two years later Mr Willing quoted a church member’s letter in a bulletin which expressed the feelings of many. ‘The Junior Choir is more delight than I could ever ask for, they really sing like little angels.’ Two years later their all too human qualities were shown in a bulletin notice ‘The morning choir needs 25 new white collars — offers to A Dellow’! Alan’s cheery lively personality drew a ready and warm response from the children, and those pre- Christmas morning teas at Riverside Drive were great fun. A high point was reached in September 1974 when Alan prepared the choir to make a stereo record, with Diane Muir, Ray Nelson and Armer Alcorn as accompanists. Bob Hancock contributed a fine baritone solo. Malcolm Nicholls assisted with the technical preparations and the result was very satisfying. The recording sold well and was good value at $4. With Mr Dellow overseas for much of 1976 Vivienne Nicholls was relieving conductor. In 1980 Alan’s sudden death was a great blow. Diane Muir helped to keep things going until Lexia Beazley (née McDowell) took over for a second term. Dwindling numbers over the next two years saw the choir again go into recess. It was revived in 1987 under Christine Wood, to sing regularly on Communion Sunday. And while it hasn’t been easy to maintain this schedule, past events suggest that when the time is ripe the Junior Choir will re-emerge, fully fledged.

21 BROOKS, Mary (née SAYERS). Interview, May 1987. LRMC. 125 CHAPTER ELEVEN METHODIST YOUTH1 BRIAN & WINIFRED LOW Introduction A leap on to an unknown shore! A new life, new hopes, new fears, new responsibilities! The young people who landed with their families at Petone must have felt that they had reached another world—a world bounded by a large harbour and steep hills with dense, dark bush covering the Valley, so unlike the quiet, settled environment of home. The friendly Maori welcome and the meeting with other British young folk would have allayed many fears and given hopes of a happy adventurous and rewarding future. Throughout the past 150 years our Methodist youth have played an important part in the development of the Hutt Valley. Their religious commitment, their energy and their enthusiasm helped to build the community to which we belong today. Gradually the role of young people has changed. As the nineteenth century proceeded they no longer were satisfied to be treated as overgrown Sunday School children. Universal education brought more understanding of the society in which they lived and the opportunities and responsibilities which were theirs. So gradually they took a larger part in church life and developed ways of meeting their own special needs. Clubs for sport, study and social needs developed and in the new century grew into the stimulating Bible Class Movement. Young people, while retaining their place in the whole church, took more and more responsibility for their own affairs and looked beyond their own needs to the needs of the wider community. Young women came to take a greater part in discussion and organisation and moved from providing tea and sandwiches to providing ideas and enthusiasm. In today’s different world our young people still bring the enthusiasm, inspiration, energy and commitment which the Methodist Church needs. They have a special part which the whole church acknowledges with gratitude. The Bible Classes In the earlier years of our Church a Bible Class tended to be another name for a Class Meeting attended mainly by adults meeting on a weekday evening with a view to deepening their faith and fellowship. By the First World War a Bible Class with teenagers and young adults was meeting on a Sunday, and their leaders were often drawn from the older members of the same group.

1 BLAMIRES, Edgar Percy. Youth Movement: the story of the rise and development of the Christian Youth Movement in the Churches of New Zealand, as seen by a Methodist. Auckland, Forward Books in conjunction with the Wesley Historical Society—New Zealand branch, 1952. 126 1902 was the first year in which the Quarterly Meeting made mention of the Young Men’s Bible Class. Before then the Sunday School had started to call the senior classes the Bible Classes and for years thereafter their numbers were recorded simply among the Sunday School statistics. The early years of the century were marked by a growing consciousness that the needs and interests of the children at school and those who, by the age of 15, had left school for work, and often lived away from home, were very different. The Conference at the end of 1905 drew attention to the need of the Church, if it was not to lose the young people from active membership, to give them special attention of a kind the Sunday Schools were not geared to provide. The result was the setting up of the Young Men’s Forward Movement which, two years later, the Conference renamed the Methodist Bible Class Movement and widened to apply to the young women. But even before this it was clear that the Bible Classes in the Hutt had already started to be significant in their own right. Early in 1905 they made their own effort to contribute to the debt reduction of the Church. During Easter 1906 the second Young Men’s Camp was held at Hutt Park, certainly involving the local Bible Classes in support and participation. History was being made. Leaders as well as members were learning. The Reverend Albert B Chappell came as second Minister of the Circuit, stationed in Petone 1905-06. He was a keen supporter of the special needs of strong Bible Classes and their critical value for the church. The Bible Class numbers increased each year until 1908 at Hutt. Thereafter they decreased steadily until, due to a lack of available leaders, they ceased to meet for some months in 1912. When leaders became available they restarted and by 1914 were again moving back towards their earlier numbers. Then the War! The Young Women’s Class held its numbers better than the Young Men’s as the war absorbed both young men and attention. Eleven miles away at the mother church of Wellington Regional Methodism, Wesley Church Taranaki Street, 1914 saw the playing out of a drama highlighting the changes in the youth work of the church. At Taranaki Street the large Young Men’s Bible Class (YMBC) had developed a strong individuality, ‘largely self-governing, electing its own officers and arranging its own syllabus and activities.’ 2 The new Sunday School Superintendent attempted to bring them directly under his authority. One Sunday, after they declined to conform, he locked the doors against them. They hired a hall and carried on for the rest of the year because the Minister and Trustees felt bound to support the Superintendent. But the appeal to Conference to allow the Bible Classes their full separate role, self-governing except for the Church’s approval for the appointment of leaders was won largely because of the strong advocacy of the Reverend Albert B Chappell. We know that the Hutt Bible Class had many social, sporting and worship links with Taranaki Street Bible Classes. Our scanty records of the time d9 not tell us how the 1914 Conference decision was regarded in our Hutt

2 BLAMIRES, Edgar Percy. Youth Movement: the story of the rise and development of the Christian Youth Movement in the Churches of New Zealand, as seen by a Methodist. Auckland, Forward Books in conjunction with the Wesley Historical Society—New Zealand branch, 1952. 127 Church; the little we know suggests that the change of attitude to Bible Classes was already well under way here. In this period many of the Bible Class leaders were also at other times Sunday School teachers. Until 1909 Bible Class leaders were not separately listed in the general Sunday School rolls. Mr George Hall was leader of the Young Men’s Bible Class in its formative years before 1914. The Young Women had a succession of leaders, among them Mr J W Rogers, and in 1910 Mr Charles Strand after his resignation as Superintendent of the Sunday School. In the next few years a change took place; the Young Women tended to be led by young women and, in general, leaders came to be nearer in age to their members. At first this was probably a result of the absence of men at the war. It came to be realised as a positive asset and Youth for Youth became a spreading slogan. The Inter-War Years of the Bible Classes The coming of peace in 1919 was a signal for the taking up of activities which the war had tended to set aside. There was an upsurge of numbers and of dedication. This was greatly helped by the arrival in 1920 of the Reverend William and Mrs Rowe to the charge of the Hutt Church. Mr Rowe attached a high value to all the youth work of the church. Mrs Rowe made a special contribution of support and leadership to the Young Women’s classes. Their long ministry until 1927 was specially remembered for the success of the Bible Classes, and of all the youth work. Soon after 1918 there was a marked growth of Easter and summer camps bringing together the Bible Classes of all the Methodist Churches in the district. But in 1922 the Hutt young men in particular were involved in the Dominion YMBC Centennial Camp not far away at Maidstone Park, Upper Hutt. It was a stimulus to all the activities of the Bible Class, creating a strong awareness of a countrywide fellowship. That very stimulus ensured that the numbers wanting to go to such camps would be far too large to handle in one place. The answer was the district camps and even they grew in size; the Hutt young Methodists were active in them. There were many arrivals from elsewhere as Lower Hutt grew in size and improved its physical links with the capital: Bert Smith came with his parents, brothers and sisters about 1924 and they became active in the Bible Class leadership a few years later. At this time Myers Jackson was a senior Bible Class leader; Mr Cody and Mr Harry Heyes were well remembered leaders. We can document only a part of the rapid change in the Bible Classes. Their roll numbers, still as part of the Sunday School statistics in 1923, were 16 Young Women, 12 Senior Young Men, and 7 Juniors. A year later the total had risen to 60. In 1925 the polio epidemic disrupted all the young people’s activities, but after that, expansion in numbers and in activities was substantial. Christian Endeavour — the Contest of Methods We detour here to notice that an older movement of teenagers in the church was starting to be more and more faced with the competition of the Bible Classes. In 1895 128 the Quarterly Meeting had first decided to set up the Christian Endeavour movement among the young of the church. It met at l0 am on a Sunday morning before church to hear talks prepared by appointed members on a variety of subjects of popular, biblical, mission and world significance. A small printed programme card of 1922 has survived to indicate the topics that followed the devotions and the confident singing of the Alexander’s and the Moody and Sankey hymns — China As It Is, Some Notable Shipwrecks, An African Study, The First Easter Sunday and many more. The Reverend William Rowe was himself a most active President with Harry and Norman Heyes as Leader and Secretary. In the 1920s, 60-80 mainly teenagers would meet in the Sunday School Hall. These were the days when Sunday School and Bible Classes met in the afternoon. Sunday was filled up with Church activities — morning, afternoon and evening. Then came the change to morning Sunday School and Bible Class displacing the Christian Endeavour. The latter’s informative talks, similar to those of the older Mutual Improvement groups, seemed less appropriate than what was being offered by the progressive themes of the very successful new Bible Class syllabus, with its emphasis on active democratic discussion. The Christian Endeavour disappeared during the late 1920s. These were years in which the church came to be a focus for all sorts of activities which later were to be taken over by other more narrowly specialised organisations. This was still the period when most entertainments had to be home-grown. Talkies were still to come, radio was a novelty bedevilled by static and of very little use as a provider of music, and the gramophone still largely a luxury. The Wellington regional Methodist Bible Classes combined to stimulate a wide variety of competition classifications: elocution and impromptu speeches, musical monologues, songs, piano and string music, in most of which the Hutt young people actively participated with Alan Ballantyne a regular piano accompanist. When the new church was being built, before 1927 and for sometime afterwards, the Bible Classes organised concert parties which travelled to many church halls of Wellington and the Hutt Valley to help raise the necessary finance. In the process, of course, they reaped the reward of a deeper sense of belonging. The mid-1920s also saw the formation of clubs for different groups. The Junior Boys’ Club met on a Friday night, mainly for games and other social activities. It is said that they were somewhat put out when Mr Rowe sold the pool table as part of the fundraising for the new church in 1926. They had different priorities! Kia Hiwa From the mid-twenties until the late thirties a lively Girls’ club called the Kia Hiwa Club was active in the Hutt Church. The meaning of the name is rather obscure but it is suggested that it can be translated as either Be Watchful or Banded Together to Help. Much of the energy and inspiration that produced such a successful club can be 129 attributed to the early leadership of Elsie Smith and the support of Mrs Rowe, wife of the Reverend W Rowe. The club met once a month on a Saturday, following afternoon sport. At that time there was a good basketball team to which many of the club members belonged. After tea all the members joined in a varied programme of studies, talks, games and other social activities. The following extracts from a letter written by Mabel Alcock (née Smith) give a glimpse of the spirit and lasting influence of Kia Hiwa. ‘...We met on Saturday for tea... .Two members were allowed 6d per head to provide the food. (I think the Mums must have provided scones, cakes etc) and we would know how many would be there. At 5pm approximately, the two would rush off to the fish and chip shop and help to heat and wrap 20-30 bundles of F & C. Sometimes we would make soup or meat pies. The fish and chips cost 3d and the other 3d paid for bread and butter and any available luxury plus what was over for things like sugar, milk and tea. We did things! The Bible Classes were flourishing at that time and we ran socials —shipwreck, the nineties, and in the depths of the depression a family evening. I,’ was in Alan Ballantyne’s family, one of the 10 kids—mum, grandma and pa, etc. Admission 1/- (one shilling). At the entrance Alan shoved the kids, grannies etc. ahead and then argued until he got us all in at half price. We gave concerts in Wesley Hall — previously the Church — and at Christmas for many years we had a party especially for the oldies. My brother Bert (Smith) was Santa and when it came time for the guests to get their presents off the tree, he would call them by their Christian names. In those days it was something! We put on a wax works show—all Hutt Valley personalities—alive or imaginary. Daisy Pillar, dressed in a severe black costume with collar and tie and sensible shoes had been shown to be wound-up. She kept butting in on the tourist guide’s story — saying in a mannish voice, ‘I am the first woman MP for Waiwhetu’. It nearly brought the house down. Now there are MPs for East and West Hutt and it doesn’t seem funny at all.’ Those of us who belong to later years can join in Mabel’s laughter at all the fun that enlivened the club and we think with appreciation of the wide and continuing influence of Kia Hiwa. When the Reverend Charlie Olds followed Mr Rowe in 1927 he brought extensive experience of young people’s work to Laings Road. Conference in 1919 had made him the first Organising Secretary of the whole church’s youth activities, a post vacant since 1910 for financial reasons. The second half of the twenties was marked by large numbers in the Bible Classes and a wide spread of young people’s social and sporting activities — clubs for the junior boys, a Young Men’s Club, the Kia Hiwa Club for Young Women with 28 members.

130 As part of this activity the 41 strong Young Men’s Club launched their monthly Wesley Club Journal on 1 August 1928 (price 3d) The impetus came from the Young Men’s Bible Class but they immediately offered to include the Young Women’s Bible Class and its related Kia Hiwa club in news and activity. As a result, we have an unusual spotlight on what was happening in the months to June 1929 when it became clear that a monthly journal came out too often for maintenance of enough items of interest. The Wesley Young Men’s Club reported average attendances of 30 each Friday night. The programme ran on a four-weekly cycle under the topics of literary and debating, social, games and tournaments, and musical. But they were also keen on outreach. They made an effort to raise money to help towards the building of the new Waiwhetu Church. Three of the most active members went to provide leadership of the struggling Waiwhetu Club. They started a circulating library and a mission band. The Reverend Charlie Olds, their leader, reported that the young men of the band were doing splendid work helping him in the conduct of services. In the next month’s issue the Who’s Who named Bert (H A) Smith as Club Captain, Les Phillips as co-editor with Bert, and Bruce Stonehouse as Scoutmaster. The same month saw the inauguration of the YMAA, Youth Movement Against Alcoholism. The Journal attracted much interest from the adult congregation and its value in making the different parts of the church family aware of one another was warmly commented upon. This was a period when a strong church easily made itself the major focus of the life of its members. They went on a Labour Day picnic train to Kaiwharawhara, and a walk to Khandallah Domain. They started ladder games in the Tennis Club. The Young Men’s Bible Class and the male Sunday School teachers had a great Christmas Camp at Wainuiomata. On Anniversary Day they went on a picnic train to Trentham and then a walk to Moonshine and the Whakatiki River. The Tennis Club had a tournament for the Jenness Cup. During Easter the Young Men went to camp at Levin, the Junior Girls to Eastern Hutt School, the Young Women up to Hamilton.

131

A gathering to farewell members of the Heyes family travelling overseas, 1930. All this bubbling church-centred activity did not make them inward looking. They were keenly aware of what they owed to the wider Methodist family; many of their earlier members passed through the Hutt and then went on to newer settlements all over the district and beyond. They were also leaders in the active co-operation between the different denominations. It was natural, therefore, that they should be hosts for the first conference of the Inter-Denominational Bible Class Movement. In June 1929, 65 mostly young people came together at the Hutt Church. Anglicans, Baptists, Church of Christ, Methodists, YMCA, YWCA and Toc H were represented, and expressed their interest in working with and learning from one another. Here were some of the seeds of the ecumenical movement of subsequent years. The numbers of Bible Class members grew further. in January 1929. Bruce Stonehouse became the leader of the newly-formed Intermediate Boys Bible Class. In these years Charles Russell was a most significant figure as the Young People’s Secretary of the Circuit. He took a most active part in the Regional and Dominion groupings of the Movement and in 1933 became Dominion President of the Methodist YMBC Movement. Hutt Church gained a great deal through the links that he and others like him provided with the wider Connexion. Alice Johnston succeeded Charles Russell as YP Secretary of the Circuit but she in turn soon resigned to become President of the Wellington District Young Women’s Bible Class Union. The 1930s Depression took its toll financially but the Easter men’s and women’s camps in 1932 were said to be a signal success with attendances surprisingly large in view of the circumstances.

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Lower Hutt Summer School, McCarthy Home, Belmont, 1932 Back: T Jensen, J Belcher, E Atkinson, Mr Hoare, unknown Standing: Mrs Reid, B Smith, M Cooper, F Clarke, D Williams, E Heggie, C Russell, A Barrington, J Reid, L Hunt, Mr Page, A Mackie, V Thompson, J Thompson, M Phillips, J Taylor, F Russell Middle: Miss Hoare, Mrs Jensen, C Anderson, E Smith, M Frethey, Mrs Page, A Johnston, E Page, D Johnston, R Hoare Front: M Handley, N Bayly, J Reid, B Hancox, E Saunders, R Russell, E Schneider, J Davison, J Hoare We get another brief spotlight of information about the activities of the Senior YMBC. They kept Minutes from August 1933 to the end of 1934. John Stanhope Reid, who was later to be one of Walter Nash’s private secretaries, was leader, with Les Phillips and Charlie Russell as sub-leaders. They met at l0 am for a combined opening in the Sunday School and then adjourned to the tennis court in the sunshine or to the parsonage, then only a few yards away, to discuss their syllabus subject, and sometimes met jointly with the Young Women. The social gospel, the young men on the street and Christian responsibility, war and pacifism were some of the topics of interest. Then numbers fell; the Minutes became scrappy and ceased. From the late 1920s there had been interest in forming a study class to build up the competence of leaders and others. Early in the 1930s this sometimes took the form of residential retreats to the often empty McCarthy Home (now Corrondella) at weekends. Walter Nash and Arch Barrington were among the outsiders invited as stimulating guests. Bible Class numbers were down somewhat in the later 1 930s although the Bible Class facilities in the old hall had been improved. Lack of leadership actually caused the Hutt Senior Bible Classes to cease for a time from October 1938. Then leaders were found. Soon they were on their way again. In retrospect we can see these inter-war

133 years as being the time of largest numbers and most varied and inclusive social activities of the Bible Classes. World War II and After Then the Second World War; more young people were on the move as civilian as well as military mobilisation had its effect. The YM and the YW Bible Classes were asked to help with obtaining offers of board for young people coming to the Wellington and Hutt areas from elsewhere. It was increasingly to become a characteristic of the Laings Road Church that Bible Class numbers had their cycles rather more marked than those of the typical suburban church. The same fluid population that was responsible for numbers going up and down had its greatest impact on the supply of those with leadership qualities. The Quarterly Meetings made recurring references to the need for leaders and teachers among the young people. An Organisational Change — the CYMM After the War the formal organisation of the youth work of the wider Methodist Church had been altered by the 1943 establishment of the CYMM — Christian Youth Movement, Methodist. This embodied two ideas; first that all the youth activities of the church, Cradle Roll, Sunday School, Bible Class, Brigades and clubs should be co- ordinated under one Youth Department. By contrast, the Bible Class Movement had previously had a strong semi-independent life owing much to the calibre of a succession of Bible Class Travelling Secretaries. The CYMM contemplated applying these ideas in a more organised way to the whole range of the church’s youth work. The title secondly suggested that this was to be just the Methodist branch of the Christian Youth Movement which was paralleled by Presbyterian, Church of Christ and Baptist CYMs. All this was an expression of the growing sense of unity among the denominations in the years before the larger hopes of Church Union were disappointed. These developments put their imprint upon much of the way things were done in the local church. The young people of the 1950s and 60s wore their CYMM badges proudly, and to an increasing extent held regional social and devotional rallies with other Methodist Churches and with other denominations. But then, in the early l970s, the national structure of the CYMM faded rather quickly. There was a marked increase of local Bible Class activity after 1945. The trauma of the war had undermined the faith of some; it highlighted for others the urgency and relevance of the Christian Spirit in meeting the personal and global needs of people. In the 1 950s the Bible Classes poured their energy into their Bible studies and with equal cheerful intensity into their social activities. The Social Club and Tennis Club flourished. The Dancing Years Most of the young people enjoyed dancing. At least as far back as 1930 they had often been invited over to St James’s to the Anglican socials which included dancing. In Mr 134 Peat’s time (1936-40) he had allowed dancing in the hall but it was not until 1946 that official permission was given for dancing on church property. In the SOs the Youth Club ran large Saturday night dances every six to eight weeks in Wesley Hall. When the floor later caved in the venue had to be shifted to Eastern Hutt School. The club gave out printed invitations at Hutt Valley High School, hired a three-piece dance band and, as a result, had very large attendances. The mothers helped with the catering. They, with the fathers, were also on the door in co-operative support. There was much fun and little trouble. Bursting at the Seams At the combined opening devotions of all the Bible Classes on Sunday mornings the Church Parlour was usually full to overflowing - standing room only. Mac McDowell and Charlie Hailwood in their times were almost always there giving the active support of their presence and encouragement. At the evening service the pews on the righthand side of the church were often all filled by the young people, conscious of their many-sided fellowship. This was a time of a wealth of strong leaders. George Hutton and his wife Lorraine made their home a regular drop- in centre for the young people after evening service. So many availed themselves of the invitation to continue their strongly-knit togetherness with singing, talking and drinking tea that the Hutton home came to be known as the Cudby Street Cabaret. Other notable leaders of the time were Les Hosking, Bob Sullivan, Les and Helen Winslade and John Hulston. John was the Hutt Methodist representative on the Youth Committee of the National Council of Churches, as well as being its Chairman; he was also Secretary of our own Local Youth Council. Les and Helen Winslade used up their summer holidays more than once in the early 50s to take 25-30 young people, and their own two young daughters, camping at Moonshine Bridge. Widening Links Going to camps locally at Easter or in summer, or to winter schools, became a very marked feature of the young people’s life. They were at the Marton Camp in 1953 when people came from far afield to gather with the older stalwarts of the Dominion- wide Methodist Bible Class Movement. To the youth of the church inter-church union seemed the most natural thing in the world and they had more and more enthusiastic links with their contemporaries in other churches. They were involved in the 1959 New Year Youth Conference and took a major part in planning and then being hosts to the most successful Ecumenical Youth Conference of 1961. The 50s were probably the peak decade when the Bible Classes and their activities absorbed such a major proportion of their members’ interests. Changing times inevitably brought more non-church associations to offer competing alternatives to the sporting and social aspects of Bible Class activities. The Sixties

135 The 60s showed the overall effect of the ending of the post-war baby boom. Numbers drifted downwards but the now mixed boys’ and girls’ Bible Classes maintained a close-knit life. On a great many Saturday nights they met to go to socials at sister churches, to go skating or to a movie. On Sunday mornings they met in the old Church Parlour (until it was demolished), and on Sunday evenings they often met for tea in various homes. The times of camps for only Laings Road Bible Classes had passed, but the young people joined in the wider district Methodist Camps every year and, in 1968 and 1969 joined in most successful Methodist/Presbyterian Camps. Then camps for young people faded away. It seemed preferable to experiment with all-ages family camps rather than mixed boys and girls camps, which in some places, had attracted critical attention. The Reverend Frank Hanson came to Laings Road in 1971. Bible Class numbers had been falling. Now they turned upwards again as Frank gave very strong leadership to their activities. His special interest in and talent for youth work was recognised by his appointment as Director of the Education Division in 1977 at the end of his circuit appointment. This kept him as a Lower Hutt resident and local church member right up to early 1989, a further 12 years of association from which the Laings Road Church benefitted greatly. In the early 1970s the young people were mainly an older group which included many university students. In the second half of the 70s there was an enthusiastic core group who went right through the youth group from the third to the sixth form and this attracted many others from outside the congregation families. In 1975 the Bible Classes held a progressive dinner instead of an Easter Camp, followed by a sleep-in at a family home at Point Howard, attendance at church next morning, and then a sponsored walk that raised $67 for an African child. The Youth Group usually had about 30-35 •members at the weekly Sunday meeting. Starting off at 7pm with singing to Bruce Alcorn’s guitar, they then went on to serious studies, sometimes taking the form of simulation games. The Saturday evenings had a constant round of social activities, games evenings, ten-pin bowling, skating and teas at members’ homes. In most years a Bible Class Camp was held and members did odd jobs and car washing for congregational members to help raise funds. In 1977 most of the members were drawn into the dramatic presentation of The Paul Story and, four years later, the musical Bel and the Dragon based on the story of Daniel. Though they have often been able to provide leadership only for a few years at a time, the youth leaders have made great contributions. Among those whose service continued over significant periods were Hilda Wise, David Archer, Bruce Taylor, Murray and Lynette Brown, Bruce and Gillian Alcorn, Basil Kings, Ken Rae, Liz Paine, J0 Durrant, Neil Milestone, Glenda, Jenny, Phillip and Mark Hanson. In recent years there has been a significant development in the widening ethnic base of the young people’s group. There have been Sri Lankan, Fijian, and Chinese to mingle with the Pakeha. They have all been learning about and from one another, a most 136 happy omen for the future. Now Rolene Watson and husband Mark Featherston are leading the group but, typically, they will be going overseas soon.

A happy group at Solway Easter Camp 1954, wearing Bible Class hats and colours. From front left: J Hodgkinson, N Boyd (Hutt), J Dryden (Waiwhetu), unknown, J Mitchell (Naenae), A Williams, T Hobbs, A Hall, W Chandley (Hutt). Trying out new versions of older things still goes on. The older summer schools that used to bring together the young enthusiasts from many parts of the country for study, devotions, dramatic fun and the infectious catching of widening visions have since the late 70s, been revived in Youth Trek. In the summer of 198 8-89 over 100 young people from many parts of the country went, like latter-day Canterbury Pilgrims, to meet at Queenstown. The enthusiastic reports of these young people kindled among the older members memories of unforgettable experiences. On the smaller Hutt Valley stage there has grown up like Topsy a meeting together of 15-20 young people who call their group FRED. They aim to do locally, and through the year, much the same as Youth Trek does on a short Dominion-wide special occasion. Although Youth Trek 1985 invited formal Presbyterian joint action, it has since been Methodist centred but with friends being pulled in from elsewhere. FRED is essentially interdenominational. Our own more mature young people are well represented in this quiet probing of how much we have in common.

137

Youth Group Barbeque 1989 Back: J Sigley, two visitors, R Watson, M Featherston, R Wood, C Milestone, C Chan Sitting: G Heath, K Hannay, K Milestone, B Heath Front: A visitor, C Chan, M Heath, C Chan (Milestone Collection) As we look back over our Bible Class years, years that we have all passed through, we are conscious of how brief, they were and yet how much was in the making. And if we caught glimpses of timeless significance from older dedicated Christian leaders as we moved on our own way towards maturity, we may count ourselves more than just lucky. We have been helped on our way. This is still the most rewarding and exciting unfinished business that the church neglects at its peril.

138 CHAPTER TWELVE WOMEN AT WORK KATH JAMES This is the story of the growth and development of the women’s groups at this church. The few names that appear in these pages represent hundreds of women whose lives touched, and were touched by, the work accomplished. This story is a tribute to their steadfastness and zeal. 1840 In addition to family duties these pioneer women were meeting the challenge of settling in a new land with a different race, not always friendly, and of overcoming the hardships of fire, floods, earthquakes and homesickness. That they managed these things so successfully as well as nurturing the growing Methodist cause speaks well for their spirit. 1863 John Wesley may have counted women among his most enthusiastic followers but at the time this church in the Valley was founded women were not participating in decision making. As dutiful wives their traditional role was seen as one of home making and rearing a family, although they did assist with Sunday School teaching. The first mention of their activities is not found until the Trust Minutes of 1863 when the Trust asked Mesdames Sykes, Hill and Hall to superintend the buying1 of some furniture for the parsonage. Then began the first of a series of fund raising activities which extends to the present day. Hearing of these ladies’ efforts to raise money for them, the Trustees were so pleased they appointed them and Mrs Crump, the minister’s wife, as a committee for this purpose. 1886 Twenty-three years later a women’s group — the Sewing Meeting — was asked to purchase 10 dozen cups, saucers and plates and three years later asked to work for a bazaar. The £93.6.8 raised was used to paint the church, schoolroom and parsonage and to fence the whole property. 1901 The first evidence of a women’s group being entrusted with a pastoral function, is found in 1901 when Mr Knight suggested a committee to visit members of the congregation and to welcome visitors and strangers into the church. Invited to join that committee were Miss Alice Frethey and Mesdames Eda Brooker, Jane Knight, Alice

1 HUTT Methodist Trust Minutes 1856-1914. LRMC. 139 Marten, Mary Jane Routley, Hollard and Strand. The girls in the congregation2 continued the fund-raising tradition by working for the installation of gas in the parsonage. 1905 A new name for a women’s group appears in the records this year. (See Chart at the end of this chapter) Called the Sewing Guild these ladies were asked to organise the Good Friday tea meeting. In the same year woman was asked to administer the envelope system. Mission Possible 1910 Until 1910 women had been responding to requests made by the Trustees but from then on they started taking steps on their own initiative and looking beyond the narrow range of activities within the church. They formed a local branch of the Ladies’ Foreign Missionary Society electing Mrs Jane Garlick the first president. This could have been prompted by the fact that Miss May Jenness3 of Lower Hutt had been selected by the Dunedin Missionary Society in 1902 for service in Papua as the first woman missionary to go overseas from New Zealand. When at the end of her first year’s service she married Reverend A Ballantyne she was required to resign her position, but that was not the end of her work there. She kept in touch with the Hutt Auxiliary and on her return was president of the group. The new Hutt venture was not without its problems. In November of its first year a brief entry in the Minutes says: ‘It was arranged to hold the monthly meeting at Mrs Burns’, Epuni Hamlet, but owing to the poor attendance and no business to be transacted no meeting was held.’ In the following years it changed its name to Missionary Circle and then the Home and Foreign Missionary Society, meeting quarterly. It remained an independent body until 1914. 1911 By 1911 the Ladies’ Guild was meeting monthly.4 The plan for this year was to raise £60 for the organ fund—a large sum for those days. The Guild combined fund-raising with social occasions and included in the programme for 1911 was a social evening on Good Friday to welcome the new minister, Reverend Barton H Ginger and his family, two church socials, a freesias tea, an entertainment in St James’s Hall, a church anniversary tea, a concert in aid of the Circuit Fund, a musical at home and a garden party.

2 HUTT Methodist Trust Minutes 8 July 1901. LRMC. 3 HUTT Methodist Ladies’Foreign Missionary Auxiliary Minutes 1910-1922. LRMC. 4 HUTT Methodist Ladies’ Guild Minutes 1911-1921. LRMC. 140 News from Home and Abroad Members were kept informed of the mission work by various speakers who gave first- hand accounts of their particular involvement. They heard Sister Mary (Aro Street Mission), Mrs May Bal1antyne (Papua), Sister Annie Thornton (Tory Street Mission), Mrs Gilmour (New Britain), and Sister Alice Warburton (Slums of London). 1912 Intent on raising money to reduce the church debt in the years 1912-1914 4 the Ladies’ Guild raised their target by £20 each year. A foreshadow of the budget giving at that time appeared when the Treasurer, Mrs Ward, suggested that if each member accepted responsibility for the sum of £3 the target would soon be reached. The ladies reached their objectives. 1914 The Missionary Auxiliary disbanded and reformed3 as the Hutt Branch of the Wellington Women’s Auxiliary of Methodist Foreign Missions with Mrs Beckett, the Minister’s wife, as president. Soon they changed from meeting alternate months to meeting monthly, feeling that interest in missions was being lost in the long gap between meetings. To keep upto-date with the expanding mission work, the Auxiliary relied on letters from the missionaries, papers researched and read at the meetings as well as visits from field workers on furlough in New Zealand. They spent time and energy in raising money for the salaries of missionary sisters and to provide equipment and materials required in mission work. In addition to regular giving and collecting used stamps for sale to raise funds, they collected a wide variety of goods to be sent to the sisters. Such things as clean used linen, calico, navy print, Bibles, bandages for hospitals, magazines, used clothing, books suitable for prizes for Sunday School children, and current literature for the Solomons. 1916 The Guild donated £5 towards the salary4 owing to the organist, the next year assuming the responsibility for his salary. Later they paid him a bonus of £5 in recognition of his good services during the year. 1919 In answer to a letter from Miss Graham3 requesting help with the expenses of two Fijian boys she had brought to New Zealand to consult an eye specialist, the Auxiliary donated an afternoon’s collection towards the £20 still needed for the doctor’s bill. 1925 A New Group Emerges

141 At the end of 1925,5 a group of women, 21 in all, met to form the Methodist Women’s Welfare League electing Mrs Mabel Rowe, the Minister’s wife, the first president. This brought a new dimension into women’s activities, social welfare, as this group reached out aiming to give practical assistance to anyone in need of help — the sick, poor, needy, lonely, strangers and newcomers. The main thrust of their fund raising was the refurnishing of the parsonage. At a weekly sewing bee held at the parsonage, Mrs Rowe gave demonstrations in handicraft skills. Among the League’s members were some first class needlewomen who were willing to do plain and fancy sewing. A note on the Quarterly Preaching Plan advised prospective brides ‘that they could not do better than consult the League.’6 Trials and Tribulations of the 1920s 1926 The terrible teens syndrome is not new. In 1926, Miss Hodder, speaking at an Auxiliary meeting, appealed to mothers to be patient with their teenage children. She herself was ‘grateful for her mother’s patience with her during the gaiety-loving period of her life.’7 1927 The Welfare League worked hard to raise money5 and by 1927 four rooms of the parsonage had been papered, the kitchen and bathroom painted and some new pieces of furniture as well as new cutlery and crockery bought. When there was a change of minister it was difficult to find a new president in Mrs Rowe’s place. Here there is also evidence of the generation gap as the members preferred to share the leadership of their own group rather than join with the Ladies Guild as suggested. Mostly young mothers with young children, they felt that the subjects they discussed would not interest the older women of the church. The Reverend C H Olds, since he was the father of four energetic young boys, volunteered to give lectures on the behaviour and management of young children. At the end of 1928 with no prospect of a president they decided to disband. The life of the group was short but fruitful earning the members the reputation of being ‘a splendid band of women.’5 Members were urged to join the Ladies’ Guild. 1929 8 In February the Circuit Steward wrote to the Ladies’ GuiId asking if they could see their way clear ‘to take over the furnishings of the parsonage.’ They could and did

5 METHODIST Women’s Welfare League Minutes 1925-1929. 6 HUTT Methodist Circuit. Preaching plan, August-October 1926. LRMC. 7 LOWER Hutt Auxiliary of Foreign Missions Minutes 1922-1926. LRMC. 8 HUTT Methodist Ladies’ Guild Minutes, 1921-1929. LRMC 142 until this became the responsibility of the minister. The Guild was to receive a quarterly grant of £1 .0.0 to assist them. Later that year some of the Guild chairs went missing, prompting a letter to the Trust ‘for the enlightenment as to the whereabouts of our missing chairs.’9 The Depression Years During the 20s and 30s the Ladies Guild continued to raise funds for special projects and causes. As well as the annual garden parties there were jumble sales, street stalls, tea meetings, concerts, coin afternoons, musical afternoons, flower shows, copper trails, floral fairs and a sock social. This last fund raising effort related to the size of a person’s feet. All these efforts brought in much needed funds and at the same time engendered a fine spirit of comradeship. 1930 As the parsonage fund was so low, the Guild, with the help of the Waiwhetu ladies, held a jumble sale. The Borough Council fumigated the clothing for sale to comply with the health regulations. At the annual meeting the following year Mrs Lily Hall, welcomed a new member, Mrs Elsie Heap. Elsie has remained a valued member ever since.

Elsie Heap and Florrie Cartwright. 1932 The Minister, Reverend Harold Sharp, expressed concern at the neglect of the parsonage in recent years. As the circuit fund was so low, the Guild had been using

9 HUTT METHODIST Ladies’ Guild Minutes 1929-1936. LRMC. 143 any surplus funds to help reduce the circuit debt. Times were hard in these depression years and the president’s annual report urges members ‘to maintain a cheerful heart.’9 1933 Quarterly inspections of the parsonage led the Guild to resolve that something must be done the following year lest the parsonage ‘slide back into the deplorable state of a year or two ago.’9 Fewer helpers were available for the many church and community activities as many of ‘our worthy and stalwart members have, to use their own expressions, had their turn.’9 Younger members and other people were doing the manual work. (The need for a readily available pool of voluntary workers is very apparent at the present time.) An Evening Fellowship Emerges 1935 In January Alice Johnston and Muriel Frethey’° convened a meeting for women interested in forming a Fellowship Group for the younger women of the church; the generation gap surfacing again. ‘The Ladies Guild possibly meets the need of the older women and it is not desired to interfere in any way with existing organisation’ 10 the notice stated. The February meeting decided to form a group to meet in different homes twice a month. The first meeting in March held at the home of Mrs Alf Johnston,11 was a great success. Aileen Reid was elected president, Betty Smith secretary/treasurer and Joyce Williams, Isobel Hall and Hilda Mitchell became the committee.12 Also present were: Hilda Maunder, Flo Russell, Emily Page, Ileen Orr, Dorothy Surtees, Hilda O’Neill, Ida Stalker, Alice Johnston, Daisy Johnston, Elsie Smith, Rita Robinson, Eva Page, Betty Dowland and Muriel Frethy. The programme for the year, to be educational as well as social, was to include lectures, book reviews and suitable speakers on topics of interest to women. Opportunity for general discussion was to be given. At the next meeting, the discussion led by Hilda Maunder, was ...‘That married women should be financially independent of their husbands and How?’... —first steps in the long pursuit of equality for women. A discussion led by Daisy Johnston stated ‘That, children should never be prevented from expressing their individuality;’ — more forward thinking! The meetings over the next five years continued to provide varied programmes, social occasions and friendly pastoral care for the members who attended regularly. An enterprising venture was a visit to Karori Fireside Club, hiring a bus that carried 29

10 ORIGINAL notice calling the meeting. LRMC. 11 ORIGINAL invitation to first meeting. LRMC. 12 HUTT Methodist Women’s Fellowship Minutes, 1935-1936, 1937-1938, 1938-1940. LRMC. 144 members for 45/- (£2.5.0). When Karori returned the visit to the Hutt, 68 members gathered at the home of Mrs Fred Jenness for a most enjoyable evening. There were items contributed by Vi Johnston, Florrie Cartwright, Mavis Muir, Muriel Swift, Ann Hyndman and Mrs Steven. Mrs Walter Nash was present and spoke about her recent trip to London to attend the Coronation of King George VI. The Evening Fellowship assisted with the activities of the other groups when invited and made donations from its collections of threepence a meeting plus special efforts. 1935 While the Evening Fellowship was forming, the Ladies Guild, always enterprising, was considering holding regular ‘500’ card evenings in the Infant Room to help swell the funds. Predictably the Trustees when approached, were not in favour of this, so the ladies invited their members to assist fund raising by holding functions in their own homes whenever possible. The Methodist Conference decided that bedding and household linen were to be the responsibility of the minister. He was to have the present goods and replace them when necessary. However, furniture and furnishings were still the concern of the local church and, of course, the Ladies’ Guild. 1936 At the annual meeting two foundation members9 of the Ladies’ Guild were made life members—the highest honour that can be accorded. Harriett Hollard a member for over 60 years and Jane Garlick who was president for 23 years. 1939-1945 Conditions during the war years13 affected the attendances at the evening meetings as some members were helping other organisations with their war efforts. After 1941, meetings were held in the church parlour, members were asked to bring their own cups and saucers, supper was restricted to something plain provided by three hostesses, with the Fellowship supplying the tea, milk and sugar. The contribution made each meeting was raised from threepence to sixpence to increase donations to church funds. 1942 Secretary Edna Muir wrote in the annual report: 14 ‘This year has not been without its many difficulties arising from the present world conflict, but these difficulties have not only been met but in meeting them we realise that our Fellowship has been strengthened, and with resolution and sacrifice we can make our efforts more worthwhile still in the coming year which we hope and pray shall see peace with victory.’

13 ANNUAL Report 1941. LRMC. 14 ANNUAL Report 1942. LRMC. 145

Edna Muir. 1945 ‘Now peace has come we hope our members will be able to enjoy the Fellowship this coming year.’ 15 And they did. With Mrs Lance Hall as president, they organised a mother and daughter evening, a combined meeting with the Men’s Fellowship, an address by Reverend W A Burley on the topic Is Christianity Unique? At the suggestion of Mrs Mulinder who had talked of her experiences in England during the war, a Christmas parcel was sent to a Sunday School in England.

A happy trio in the hall. Lillian Farrar, Wyn Wright, Edna McDowell. (Beazley Collection).

15 ANNUAL Report 1945. LRMC. 146 1956 Mrs Edna McDowell16 was sent as the first official representative of the New Zealand Methodist women to a conference of the World Federation of Methodist Women in North Carolina. Change in the Air 1959 With Pauline Hailwood in the Chair and Myra Marten the interim Secretary,17 the executive members of the Missionary Auxiliary and the Ladies’ Guild met together and agreed to the proposal that the two groups amalgamate ‘to give better service to the Church and to spend the time more profitably’.17 To be called the Missionary Guild, the group was to meet on the first Thursday of the month. Guild and Auxiliary business would be conducted separately in the morning and after a combined lunch, a programme shared in the afternoon. By contacting any women in the church likely to be interested in the Missionary Guild it was hoped to increase the membership. Into the 1960s 1960 In March, 1960 the Evening Fellowship celebrated its 25th anniversary with 12 foundation members present.18

Some Ladies from the Women’s Fellowship, in the early 1960s. Left to Right: Lyn Goffin, Vi Johnston, Elsie Heap, Isobel Hal!, Joyce Williams. (C H Parks Photo. Carey Collection)

16 FRY, Ruth. Out of the silence: Methodist women of Aotearoa. Christchurch, Methodist publishing, 1987. Chapter 10, page 122. 17 HUTT Methodist Missionary Guild Minutes, 1959. LRMC. 18 HUTT Methodist Women’s Fellowship Minutes, 1960-1968. LRMC. 147 A year later, Edith Little and Lilian Lyth, representing Hutt Church, met with Methodist Church officials to discuss the draft constitution for a new Methodist Women’s movement. Change 1964 In February, at Hutt Church, Beryl Williams of our congregation, who was the first Wellington District President of the newly formed New Zealand Methodist Women’s Fellowship, spoke of the responsibilities of affiliation with the new movement. On 18 February the Missionary Guild changed its name to the Lower Hutt Methodist Women’s Fellowship and at its March meeting the Evening Fellowship agreed to affiliate with the National Women’s Fellowship. So the Women’s Fellowship at this church was established. The first Annual Meeting held in July adopted this structure for an overall executive with responsibility to both the afternoon and evening groups:

Each group elected two representatives to the Executive. Myra Marten, elected the first overall President, attended and conducted the business at both meetings. Once the business was concluded, the Group Convenor carried out the programme arranged for each meeting. Projects and activities continued for over two decades as the groups moved into a stable relationship of mutual support and co-operation. Highlights that emerged in the programmes over this period included:  An Easter Service meeting.  Fund raising efforts for the circuit Mission Fund taking the form of Coffee Mornings where other church groups in Lower Hutt were also invited. The speakers at these functions included Sir John and Lady Kennedy Good, Mayor and Mayoress of Lower Hutt; Naomi Lange, wife of David Lange the Prime Minister of New Zealand, radio personalities Ian Johnstone, Philip Liner, actress Pat Evison, TV cooking personality Alison Holst, Reverend Hannah Hauraki, and Gwen Ryan who spoke of her teaching sojourn in China. Held in conjunction with a sales table these Coffee Mornings were a

148 great success until their popularity waned and attendances declined towards the end of the 80s.  A luncheon in October.  A Christmas Service in December with invitations to other churches, a guest speaker and special music. Activities of Those Swinging 1960s Money was needed for the Building Fund so the main thrust of the newly formed Women’s Fellowship was fund raising both for MWF objectives and the new church hall. In conjunction with the Girls’ Brigade, the Fellowship held a stall at the Grand Market Day in the Horticultural Hall,18 in 1962. Appearing on Marjorie’s Hint Session at 2ZB in 1965, members earned 30/- for the Building Fund. Over the next two years five appearances were made. In 1967, weary of the aging piano in the lounge, the Fellowship used all the proceeds from the Market Day stall to start a piano fund. When the Trustees heard this they generously offered to provide the balance of the money needed to buy a new piano. Instead of a contribution of sixpence each meeting a collection was to be taken up at the evening meeting. High Fashion With the help of Les Pearce and his team from Junior Fashions, Lower Hutt, the Fellowship staged a fashion parade in the old church hall in 1969. Tiny tots to teenagers walked along the specially constructed catwalk modelling the latest styles in winter fashions. A demonstration in makeup arranged by Ron Wilson of the Queens Drive Pharmacy followed the parade. The grey haired in the audience loved the tactful references to ‘makeup for the more mature women.’ Later that year a hired bus brought Porirua Hospital patients for an outing to Lower Hutt and a hot lunch at the Angus home in Chilton Grove. The Wider Fellowship Members have played their part in the administration of the Wellington District19 — Lil Aldersley as Treasurer of the Guild Fellowship, Beryl Williams and Kath James as President of the Women’s Fellowship, and Sheila Thorne as Secretary. Win Field, Mavis Scotson, Myra Marten, Leila Hale and Nola MacDonald all served on the District Executive in various capacities. Kath James convened the Methodist Women’s Fellowship National Programme Committee when it was Wellington based and Nola MacDonald was President of the Hutt Branch of the National Council of Women.

19 METHODIST Women’s Fellowship. Wellington District. Annual Reports. 149 In 1968 Beryl Williams began her two year term as National President.20 Jennifer Jones, then living at Tawa, was a member of her executive and Kath James was co- opted later to fill a vacancy. Both groups continued working in a similar way during the 1970s, the afternoon group maintaining its special interest in the Mission work. Attendances at evening meetings decreased as many of the now older members preferred to attend the daytime meetings. Many younger members, their children now at school or away from home returned to the workforce and found it more difficult to support the evening meetings. At the same time more women were beginning to serve on committees within the wider church as well as in the community. In spite of efforts to maintain the evening meetings the group went into recess in 1983. Towards the end of 1985 a women’s support group initiated by Jennifer Jones, Nola Hanson, Helen Froude, Gwenda Southward and Valerie Whisker began to meet on a monthly basis at the parsonage. Called Women Talking to Women this meeting gives members the opportunity to share, on a confidential basis, matters relating to themselves. The 1980s The Annual Reports of the first 25 years of the Lower Hutt Methodist Women’s Fellowship indicate the many efforts, projects and activities pursued within the church and community. A new project has been financial support for the work of the Sanctuary Guild. The changing social climate with more women working leaves fewer women available for voluntary work, and their age is restricting many of the present workers.

Lyn Goffin and Lucy Cole

20 METHODIST Women’s Fellowship. National Executive. Annual Report 1968. 150 Other projects and activities supported in recent years include: Samaritan Street Day Appeal — Collecting 9am-3pm Leprosy Mission — Personal boxes Wesleyhaven Gala — Collecting goods and helping on stalls Nansen Home Fair — Collecting goods and helping on stalls Helping Hands — Donating and serving morning tea on Wednesdays in October. Kitchen duties. Wesleyhaven — Entertainment and afternoon tea once a year. Sunday service at Strand Home once a year. Hutt Church Funeral Services — Serving morning or afternoon teas. Lunchtime Concerts — Serving tea and coffee. Weekly visiting - Hutt Hospital — Supporting Ladies Auxiliary. Pastoral visiting — Fellowship network. Fund raising — Sales tables etc. Financial support to — Circuit Mission Fund Sanctuary Guild Christian Education Knitting — Knee rugs, bed capes, bed socks, leg warmers. Helping in Taita Goodwill Shop The afternoon group continues to meet monthly — mostly older women who enjoy the devotional content, the varied programmes and the friendship they experience. 1987 saw a radical departure from their usual October luncheon at the church when they visited the Old Flame restaurant in Petone. From this group have come two members of the Wellington based National Executive of the New Zealand Methodist Women’s Fellowship elected to office in 1988— Sheila Thorne, Secretary, and Kath James, Programme Liaison.21 The times have changed, they are still changing but the flame of service and dedication kindled by those pioneer women at the Hutt 150 years ago is still glowing. May it always do so!

Celia Ross

21 METHODIST Women’s Fellowship. National Executive. Annual Report 151

152 CHAPTER THIRTEEN MEN MEET ALISON CAREY Men’s Fellowship This group started during the winter of 1933. Initially, it met in members’ homes and started with 15-20 members, rising to 30-40 by 1936. According to the Fellowship’s 1944 programme its only qualification for membership was ‘that one should be sincerely seeking the truth and be glad to spend an hour or two in the company of others in the same quest.’ Very able people led the discussions dealing with present world problems—religious, social and financial. Christianity’s competing philosophies were well-aired as was war and peace. An article by leading laymember, J V Burton, in the Hutt Methodist Quarterly of July 1933 set the scene for serious thinking. What was the rising militarism in Europe going to achieve? Was the world of 1933 any better for the war of 1914-18? The organisation proved to be a good training ground for after some years it was noted that members had shown considerable improvement in confidence and in the powers of debate. This could be attributed partly to meetings being held fortnightly, and experts taking part in discussions or the occasional brains trust. Typical speakers and topics in the 1940s were:  Reverend A K Petch (Methodist Minister and later President of Conference) ‘What does “being saved” mean in 1944? Has it any importance today?’  Hon W Nash (MP for Hutt and later Prime Minister) ‘What does the future in the Pacific hold for New Zealand?’  Dr W B Sutch (Economic Advisor to the first Labour Government) ‘Is increasing control of life consistent with freedom?’  Hon Ziabkin (Soviet Envoy to New Zealand) ‘Lenin’  W J Scott (Principal, Wellington Teachers’ College) ‘Culture from films.’ Events were not confined to meetings. Men’s Fellowship services were an annual event when a lay preacher member would possibly preach and others would take part. At the 1934 service over 40 men occupied the choir seats and led the singing, conducted by R Y Shearer. Winston Sharp was the soloist. The same year a Father and Son Banquet with visiting dignitaries was a great success. At this function, ladies of the Guild and congregation prepared the tea for 150. A Motor Party was held at Fairview, the home of Mr & Mrs 0 Dryden, in 1935.

153 Sometime in the late 1940s the Fellowship ceased to be, as in the Leaders’ Meeting Minutes of August 1950 it was decided to call a meeting of those interested in reviving monthly meetings. Recorded activities include:  A cricket match against the Bible Class boys resulting in a narrow win for the boys.  A series, ‘Christianity and Human Relations in Industry’ which was introduced in 1955. In Mr McDowell’s absence overseas of several months during his presidential Year, the Fellowship took responsibility for the pastoral care not only of its members but of all male members of the Church, especially the aged or infirm. By the end of the 1950s attempts were made to revitalise the group but it was a spent force.

Men’s Fellowship Father and Son Banquet in Wesley Hall, 1934. (Smith Collection) The Wellington-based group, the Methodist Men’s Luncheon Club, had a similarly serious aim to the Men’s Fellowship in the 1960s and 1970s. Meeting monthly, it catered for those of the district who worked in Wellington and although in 1973 it extended its membership to women, it too, faded within the next year or two. Names of members of the Laings Road Men’s Fellowship over the years include: J V Burton, H C R Blackwood, T E Cartwright, S R Evison, W Greenwood, C H Ham, G C Heap, L H Hosking, E Jensen, A E Jupp, A J Johnston, W H Johnston, S Little, H N Maunder, P O’Neill, D H Payne, C Russell, B E Stonehouse, A E Thomas.

154 CHAPTER FOURTEEN 3RD LOWER HUTT BOY SCOUTS ALISON CAREY It was a Lower Hutt Methodist minister, Reverend B F Rothwell, who in 1910 established the first Boy Scout Troop in the Lower Hutt area, but there was insufficient leadership available the following year when Mr Rothwell was stationed elsewhere.1 The troop, which apparently was not registered, was disbanded. Beginnings The church set up the 3rd Lower Hutt (Methodist) Scout Troop in August 1927 to relieve the overcrowded 1St Lower Hutt troop and in accordance with a Church Conference committee’s conviction that Scouts ‘developed manliness, self-reliance and citizenship.’2 Members of the founding committee were the Reverend C H Olds (Chairman), Messrs F Clarke (Snr), R Jenkins, S Little, R Nightingale, H Smith, A E Thomas, Mesdames May Ballantyne, Lilian Strand and Miss Lucy Spilman.3 Foundation Scouters (group leaders) were Bruce Stonehouse and Norman Smith with Maurice Cooper, Bob Jenkins, George McChesney and Maurice Clarke as the first Patrol Leaders. As the Scouters were young and without warrants, Frank McKenzie of 1st Lower Hutt was responsible for oversight of the new troop, while Bruce Stonehouse acted as Scoutmaster.7 4 The Scouts met in the old social hall behind Wesley Hall and Cubs started in February 1928 under Cubmaster Nightingale.7 The Circuit Schedule Book confirms that there were 10 Cubs in this year, but it seems that the group did not continue long, for a Cub log book announces the inaugural meeting of the 3rd Lower Hutt Cubs on 24 March 1933, with Eric Saunders as Cubmaster. The following year his Sunday School class was ‘made up almost entirely of Cubs’. The Sunday School Annual Report further says ‘thus as well as co-operating with us, the Cubs and Scouts form an integral part of the School.’ Not confined to Methodists, the Scout Group (consisting of Scout Troop and Cub Pack) was an open one and for many years both Scouts and Cubs had waiting lists of boys wishing to join.5 6 7

1 HALL, Lance. comp. Lower Hutt past and present. Lower Hutt Borough Council, 1941 2 METHODIST Church of New Zealand, Minutes of the Annual Conference, 1922 and 1959. 3 SCOUTS: 3rd Lower Hutt Group. Committee Minutes, 1927-1977. 4 HUTT Methodist Church, Trust Minutes, 1927-1958. LRMC. 5 HUTT Methodist Quarterly. 1928-1946 6 HUTT Valley Methodist. 1947-1958. 7 WINSLADE, Leslie C comp. The early history of the 3rd Lower Hutt Scout Group 1964 (Unpublished). LRMC. 155 The Nineteen Thirties Throughout the 1930s the group progressed in numbers and expertise and besides the weekly meetings, there were camps, often at Wainuiomata, socials and friendly matches as well as monthly church parades. It was a time of happy association with church and committee. Scouters G Read, E Saunders and F Clarke (Jnr) attended a Jamboree in Australia in 1934, and J R Maunder and six boys did likewise in 1938. The fee for the Jamboree including three weeks in Sydney and return fares on the Awatea was £25 each, some of which was raised by the committee and the troop.8 ‘Service’ and the War Effort A 3rd Lower Hutt Rover Crew with leader R McMullan was set up in 1936. With their motto of Service all its nine members were leaders of either Scouts or Cubs.5 As its membership had not increased by 1938, it joined with the 1st Lower Hutt (Richmond) Crew, one of the leading Rover Crews in New Zealand.7 ‘Service’ was built into the Movement of course. In the late 1 930s when Reverend Harold Peat, a former carpenter, renovated Wesley Hall, the Scouts responded by painting every inch of the hall, including the lofty ceiling. The scaffolding used for this exercise would have warmed Lord Baden-Powell’s heart - but probably not that of a scaffolding inspector! The ‘war effort’ was supported right through the summer holidays of 1940-41; by Hutt Scouts and Guides working in the 1st Lower Hutt Scout Hall making camouflage nets for the Army. Activities like this, rewarded by a National Service badge continued until the end of the war. The Mayor, Mr J W Andrews, congratulated the troop on its 2,500 hours of such work within the year 1943.10 The early 1940s saw some good things happening. Three marriages of Scouters in our Troop took place - Gilbert Read to Ida Robinson, Arthur Aldrich to Marjorie Lawrence, and Jack Maunder to Joan Clarke. The last-named couple had Scouts helping them on their way by towing their wedding taxi from the church along High Street to the Ewen Bridge.8 Camps were held at Heathcote’s property at Wainuiomata, Gollan’s Valley, and at Haywards. But more ominous things made this a difficult time for the Scouts. A fire in their storeroom between the two halls caused a little damage to the buildings but worse, the loss of Scout flags and equipment.7 Further, the provision of a Church Parlour in 1941 cut their meeting hall by almost two-thirds and it took more than one request from the Scout Committee before the occasional use of Wesley Hall was granted.3,4 Some Trustees thought that regular Scout use of the hall would contribute to its deterioration. But as it was known that a Boys’ Brigade Company was favoured by some in the Church, it seemed, particularly to Church families with scouting sons, that the Scouts were being ‘nudged sideways’ and this caused tension which lasted into the

8 CORRESPONDENCE and Conversation with many past and present Scouts, Scouters, and Committee Members. 156 1950s. The priority though, was to gain the use of other accommodation and the idea of a Scout Hall, first suggested in 1936, now had added impetus.8

Dedication of new Union Jack, 1941. Back; K Bennett, A Aldrich, Reverend F J Parker, L Winslade Front: R Lazarus, L Hall, J Burton (Winslade Collection). The Scout Hall In August 1942, the Scout Group Committee decided to build its own hall and the River Board agreed that it be built on the river bank just below Ewen Bridge. Although the war brought difficulties into any building programme, the work started in December 1942. The Scouts themselves supplied the labour and Mr Lerwill, a retired builder, gave freely of his time in supervising the boys’ work during the school holidays. As the foundations were poured into old kerosene tins two-high to avoid the hall flooding, each boy’s name was scratched into the wet concrete. ‘Over eleven months of building we averaged four Dads and seventeen Scouts and Scouters on the job each Saturday. The Officer-in-Charge of building was Mr Lance Hall and main Dad supporters were Mr Ron Mitchell and Mr Bert Gollan.’ Some funds had been raised by the boys themselves from the cultivation of potatoes on an acre site in Witako Street or in the making and selling of other scarce commodities such as boot polish.8

157 Donations from well-wishers included a substantial contribution from the Wellington9 Rotary Club.10 Families, friends and many Hutt businesses donated joinery, tiles, bricks, paint, doors, nails, motorcases for sarking or discount off timber.7 In addition, the keen eye of a parent saw an old derelict building near Waterloo Station, with the result that three large lorry loads of timber were given in return for the effort of transportation.8 The hall was opened on 6 November, 1943, and the achievement of taking part in its building has stayed with those Scouts through their lives. One Scout of the time who had not seen Mr Lance Hall for almost 30 years, greeted him with the words, ‘Hullo Mr Hall, I see the Scout Hall is still standing!’

3rd Lower Hutt Scout Hall on the Hutt River Bank, 1989. Scouters and a Jamboree Shortly before the hall was opened, the Scoutmaster, Mr Les Winslade, was posted overseas in the Air Force. During his absence the Court of Honour, consisting of Troop Leader Ralph du Faur and the six patrol leaders, ran the troop with the general oversight of Mr Ron Mitchell of the Laings Road congregation, who attended all meetings and camps.7 On his return from the war, Windy Winslade, as he was popularly known, resumed as Scoutmaster. His ability, energy and cheerfulness were boundless in his over 30 years within our troop and district, from scout to Commissioner. He is one of many of the troop’s members who has given several decades of service to the Scout movement.

9 CORRESPONDENCE and Conversation with some Boys’ and Girls’ Brigade Officers. 10 THE Dominion Wellington, 9 November 1943. 158 Throughout the 1 940s monthly church parades were still held, the Scouts being joined in 1943 by the church’s Girls’ Life Brigade and the two movements’ flags being part of the ceremonial.5 Two Bible Class boys, Bryce Harland and Russell Mitchell attended a Jamboree in France in 1947, necessitating an extensive absence travelling by sea, while two Methodist young ladies, Joy Mitchell and Sheila Stone, were Cub leaders shortly afterwards.6 Methodist Dropped Inevitably after moving from church property some links were lost and the Methodist identity was dropped from the Group’s title. Although many church families continued to support the Scouts, the church realised its earlier wish and a Life Boys’ Team was started in 1951, becoming part of a joint company with St Stephen’s Brigade the following year.6 Why encourage the departure of a flourishing youth group in order to replace it with another one, only slightly different? The question needed to be asked. The consensus now is that the answer lies in control. As a Brigade is a ‘mission of the church’ it could exist only within the church and broadly under its authority.9 A Scout Troop on the other hand, was able to be autonomous and with an outdoor orientation, could take boys away to camps and ‘prevent’ them from attending Sunday School or Bible Class. Even though Duty to God is a strong part of the Movement’s makeup and there were other Methodist troops in the country in similar situations,8 it seems clear that the attitude of the Methodist Church of New Zealand had changed since the 1920s when the group had started. The Christian Education Report of 1959 2 warned of the danger of youth organisations becoming ends in themselves ‘instead of being closely integrated and seeing their place within the church’s total programme’, and again of them ‘serving the needs of the church.’ The only such organisations named in the report were the Brigades. Perhaps the answer .to the question lies here. Church Connections Scout connections with the Church fluctuated in the following years and in 1958 two members of the Local Youth Council were asked to approach the Scout Group to ascertain their position within the Church. The Scouts were quite happy to have occasional parades and when present at the Youth Sunday Parade in July 1958, the weekly church bulletin was able to proclaim, ‘The 3rd Lower Hutt Scout Group is now officially linked with our Church, has a representative on our LYC and expects to have a church parade about once a quarter.’ The church was not concerned only with church parades. Many of the church Scouting parents were active on the Scout committee — Eric and Margaret Jones, Selwyn and Lucy Cole, John and Lilian Lyth, and Bill and Myra Marten being prominent.3 Indeed, Bill Marten received the Chief Scout’s Commendation for his committee work spanning 20 years. During this time his sons, Ray and Barry, graduated from Cubs to Scouters while Bruce Stonehouse, Ron Mitchell and Lance Hall had been Vice- Presidents. The Reverends Charlie Hailwood and Len Willing were Group Chaplains, and Ray Hyndman, Alan Jones, 159 Jim and Adair Currie were also Scouters.3 From the mid-1970s Scouting families in the Church tended to support suburban troops and gradually parades stopped and the link almost disappeared. Today the Scout Hall still stands beside the river, despite the mutterings from some authorities who want the riverbank cleared of all buildings.

Bill Marten, Bruce Stonehouse, and Ron Mitchell at 3rd Lower Hutt’s 50th Anniversary, 1977 (Hurn Collection) A former Venturer group is no more and troop and pack numbers are down, but the group is still an enthusiastic working unit. Now wearing bright red scarves and known also as the Strand Park Group, they hold two or three camps each year. While traditional Scout activities such as mountain safety and campcraft are still part of the programme, they view themselves as a city troop and concentrate on training in citizenship. Certainly the troop has a great record of responsible and outstanding citizens; in careers, or community, or in the Scout Movement.8 Both the present Scouters, Ron Baker and Paul Rawdon, and the Church hope that some of the 1990 celebrations can involve the 3rd Lower Hutt Scout Group. A list of those who have been in Charge of the 3rd Lower Hutt Scout Group, either as Scoutmasters or Group Leaders F McKenzie (Nominal) H L Cuthbert B E Stonehouse (Acting) S C Clarke C O Clark R Hyndman W Hampson-Tindale R G Cooper G A Read C Calvert F Clarke N Hum J R Maunder H Nugteren D Mackisack L Ford L C Winslade R Baker 160

3rd Lower Hutt Scout Group about 1955 (Winslade Collection) Queen’s Scouts (until 1974) and Chief Scout’s Awards (from 1975) Jack Maunder 1934 Gary Swift 1965 Arthur Aldrich 1934 John Larcomb 1966 Dennis Mackisack 1934 Ray Marten 1966 Ralph du Faur 1943 Barry Marten 1968 Robert Gollan 1944 Peter Davies 1972 Russell Mitchell 1946 Stephen Grallelis 1974 Bruce Gollan 1948 Graeme Robertson 1975 Roy Cooper 1953 John Ross 1976 Warren Thessman 1953 David Rose (QS) 1976 Robert Wickham 1954 David Hutt 1976 John Goffin 1955 Guy Bach 1976 Neville Jones 1962 John Benyon 1977 Roy Stolz 1962 Tony Zohrab 1977 Robert Miller 1962 Michael Clarke 1977 Russell Campbell 1962 Bain McDonald 1978 Geoffrey Calvert 1963 Ian Peffers 1978 David Wadham 1964 Adrian Robertson 1981 Stephen Lyus 1965 Note: Dates for the 1940s may be slightly inaccurate as records do not exist. It is hoped no names have been missed.

161 CHAPTER FIFTEEN 3RD HUTT VALLEY GIRLS’ BRIGADE ANNE UDY The Girls’ Life Brigade was founded in 1902 by the National Sunday School Union in London, the aim being ‘To help and encourage girls to become responsible, self- reliant, useful Christian women.’ The first New Zealand company began in Dunedin (1st Dunedin Company) at the Caversham Baptist Church in 1928. In June 1964 the Girls’ Life Brigade amalgamated with the Girls’ Brigade of Ireland, founded in 1893 in Dublin, and the Girls’ Guildry, founded in 1900 in Scotland, to form the Girls’ Brigade. The aim of the Girls’ Brigade, being a Christian organisation, international and interdenominational, shall be ‘To help girls become followers of the Lord Jesus Christ and through self-control, reverence and a sense of responsibility, to find true enrichment of life.’ Its motto is to ‘Seek, Serve and Follow Christ.’ 1 The Girls’ Brigade 3rd Hutt Valley Company was founded at the Hutt Methodist Church under the leadership of Misses Molly and Betty Cadman and was accepted as a registered company on 23 November 1943. ‘This is an organisation we can recommend to all mothers and we would like to see every girl in the Sunday School a member of the Brigade’ stated the Sunday School Annual Report of September 1943. In 1944 there were 23 on the roll although average attendance ran at 17. Their various activities included the winning of the Hutt Valley Championship Shield and the company had been put on a sound footing by the time the Misses Cadman resigned late in 1944.2 There were various changes in leadership in following years, involving Miss M Camp, Miss E King, and Miss J Shaw before a break in activities towards the end of the 1940s. The company was recommenced in 1951 under Miss Daphne Wansborough, followed in 1956 by Miss Barbara Cartwright. The Cadets had resumed in 1950 under Miss Dorothea Sutton. Leaders for GLB were always needed and senior leadership continued to be the biggest problem. In 1958 Mrs A Hosking agreed to take the company, assisted by Mrs L Goffin, and continued to do so until Mrs L Lyth took over in 1960. The following years were quite stable, the only changes being in 1965 when Mrs Lyth left for Fiji, in 1972 when Miss J Tasker left for Auckland, in 1976 when Miss A Udy left to go overseas and in 1983 when Miss J Carr handed over the company for the last time to Mrs E Richardson. There have been many leaders who have assisted over the years, both in uniform and mufti, including Miss R Barker, Sister Winifred Beaumont, Miss Halliday, Mrs J Sutton, Miss M Adams, Miss A Claridge, Mrs G Pitcher, Mrs N Miskimmin, Mrs M

1 GIRLS’ Brigade: Officers’ Handbook— Brigade Headquarters. 2 LOWER Hutt Methodist Sunday School. Teachers’ Meeting Minutes, 1927-1950. LRMC. 162 Baker and Mrs S Thorne. Many others, too numerous to mention, have also given sterling service to the company. In 1961 the Girls’ Brigade company of St Stephen’s Presbyterian Church joined with our company because of a lack of leaders and in 1970-71 we were grateful for an invitation to use their hall and facilities while our new hall was being constructed. In the late 70s we were happy to welcome the company from Church of Christ who also joined with us.3

Combined Camp of 3rd Hutt Valley, 1st Hutt Valley, Petone and Wainuiomata Companies at Otaki, about 1959. (Company archives) The company has excelled in many of the activities in which it has been involved. In 1958 the Cadet Team under the leadership of Miss A Claridge were successful in winning a Cadet competition with their item of a Dutch action song, which they were later invited to perform at the Sunday School concert. In 1963, 1964, 1965, 1966, and 1967 the company won the District Drill Competitions, indeed, in both 1963 and 1964 two teams were entered under Mrs Lyth and Miss Tasker winning first and second both years; in 1967 the entry in our company log book read ‘won again’. The company was also successful in winning the District Swimming Sports in 1963. However, in 1967 when our company moved from the First District to the Second District we managed only second in the Tabloid Sports Competition. The company was again successful though in 1983 by winning the drill competitions.4 The company’s activities have included the weekly meeting together for badge work, games and devotions. Juniors work for a JSTAR with each point representing ‘My Journey, My Service, My Treasure, My Activity and My Responsibility’. In the centre of the JSTAR are the initials GB for God’s Book. The programme includes physical

3 HUTT Methodist Church Weekly Bulletins, 1958. LRMC. 4 GIRLS’ Brigade 3rd Hutt Valley Company. Logbook. 163 activities, musical games, handicrafts, folk dancing, story telling (including Bible stories) and many other activities. The Intermediate and Senior Sections work for Circle Awards, comprising five segments representing Spiritual, Physical, Educational (2) and Service. Here subjects include Bible Knowledge, International Friendship, Scripture, Cycling, Camping, Hiking, Citizenship, Local Knowledge, Crafts, Hobbies, Home Nursing, Life Saving from Fire and Water, and Caring in the Home. The Pioneers work for Girls’ Brigade Triangles - Home, Church, Community and the World. They also work for the Brigader’s Brooch and for some there is the Girls’ Brigade highest award, the Queen’s Award.

With the tulips in Riddiford Park — Cadets ready for their Dutch Action Song, 1958. (McIntosh Family Album) The Company also participates in Church Parades at least twice a year along with District, Regional and Youth Week Parades during the year. In addition, we have attended special parades, one important occasion being when the Wellington Battalion of the Boys’ Brigade and the Wellington/HV/Wairarapa Regions of the Girls’ Brigade attended the Joint 50th Anniversary Parade and Service of Witness at the Wellington Town Hall in 1980.4 Other activities and events that the company have been involved with over the years include the selling of health stamps, charity collections for the Red Cross, Intellectually Handicapped, and the Blind, and the sale of GLB biscuits. The company has also enjoyed many very enjoyable camps at the Girls’ Brigade Training Camp at Te Karaka, Waikanae. This Training Camp was purchased in 1953 to commemorate the Silver Jubilee of the Girls’ Life Brigade in New Zealand. Extensions and rebuilding commenced in 1975 and in 1978 were dedicated as part of the celebrations for the Golden Jubilee of Brigade New Zealand. Camps were generally held from

164 Friday to Sunday and amongst the activities enjoyed were walks to river and beach, swims at the pool, barbecues near the river, games and fancy dress parties. On Sunday we always had a Church Service, sometimes at the local church, sometimes in the Worship Centre of the lounge at Te Karaka. This facility was provided from a gift of money left to the GLB by the late Miss D Earle who was closely associated with the movement almost from its inception. In 1974 the cost of a weekend for the girls was only $4 each. It is not difficult to see why when butter was 32 cents, one dozen eggs 70 cents, one pound of bananas 18 cents and one pound of luncheon cost 50 cents!

Fiona Shephard being presented with her Queen’s Award by Lady Reeves, 1986 (Shephard Family Album). Some of our girls attended, along with other Brigaders from all round the world, the International Fonomarae in Paerata, South Auckland in 1973 which was held in conjunction with the Brigade International Council Meeting in Auckland. We have also commemorated Girls’ Brigade World Day of Prayer, one particular occasion being in 1974 with a Service at the Church at 7am, followed by breakfast. Our Company has also supported many other causes, amongst them Operation 21 and the regional sponsorship of an Indian girl called Mahabooby.4 The company as well as Brigade New Zealand has celebrated many anniversaries. One of the most memorable for the company was the 21st Birthday Party in 1964. ‘We celebrated our Company’s 21st Birthday by giving a dinner party for our girls and their parents in GLB Week - Saturday evening, 6 June was chosen and careful preparations were made by the Seniors, Pioneers and Officers. Everyone played their part, but the organisation was in the hands of the Seniors and Pioneers who were in the throes of their Hostess Badge. Prior to the Saturday evening detailed arrangements

165 were made. The Cadets were asked to make place cards for themselves and their parents, to fold all serviettes and prepare floral arrangements (sand saucers) for the tables. The Juniors made place cards, cleared tables after courses, helped with meal and table preparations and hall decorations. Seniors and Pioneers were divided up and after the initial planning were given a set thing to do with a group of Juniors under them. To endeavour to incorporate GLB colours we had the Hall decorated with GLB posters, red, white and blue streamers and balloons, and an illuminated GLB Crest. There was also a large birthday cake complete with 21 candles and Cadet and Brigader dolls. This was made and decorated by two of our Mothers, Mrs Dearnley and Mrs Pollitt, and was cut during the evening by the youngest cadet, Robyn Graham.

Captain Lilian Lyth and Robyn Graham about to cut the Company’s 21st birthday cake, 1964. (Lyth Family Album). On the evening, guests, 129 in all, began to arrive. These included our official guests Commissioner and Mr C Couch, Mr & Mrs A Home (President, Advisory Committee), Captain & Mr J Lyth, Rev & Mrs L Willing (Chaplain), Mr & Mrs A Dellow (Divisional President) and Mr & Mrs N Goffin (Past Officer). They were all welcomed by the Pioneers in the lounge. Fruit punch and small savouries were served and then everyone moved through to the Hall for dinner at 7pm. The main course and sweets were devoured, the appropriate speeches made and the candles were blown out and the cake was cut. Cake and coffee were served, followed by slides and a talk by Lieutenant Tasker who had just returned from a GLB sponsored trip to Fiji.’4

166 In 1978 Girls’ Brigade in New Zealand celebrated its Golden Jubilee. A national marathon was organised with the Wellington/Hutt Valley regions arranging runners between Bulls and Wellington (13-15 May). Sarah Ferguson was the official runner for our company. Each girl would run for about ten minutes on about four occasions, Sarah’s team running the distance between Foxton and Otaki. Linda Kenny later presented a bouquet to Lady Holyoake at the end of the marathon in Wellington. The marathon was the Girls’ Brigade Golden Jubilee Thanksgiving project to help UNICEF. In August of the same year three of our girls and our Captain attended Brigames in Dunedin hosted by the Otago Region also to celebrate the Golden Jubilee.4 In 1983 our 40th Anniversary was celebrated with a Junior party, a Senior dinner and a Church Parade.4 Over the years the Girls’ Brigade company has brought great enjoyment, challenge and opportunities to the girls who have passed through its ranks, some of whom have been with the company only a short time, and others who began as Cadets or Juniors and stayed on to become Officers. With officers and the majority of girls coming from the Church of Christ, the company has now returned to that church as 1st Hutt Valley while the 3rd has gone into recess. We hope that it will be for only a short period and that sometime in the future the 3rd Hutt Valley Girls’ Brigade will again bring pleasure to a new generation of our children. GLB CAPTAINS 1943-44 Betty and Molly Cadman 1945- Marjorie Camp 1946-47 Evelyn King 1948- Joy Shaw 1951-55 Daphne Wansborough 1955-57 Barbara Cartwright 1958 Margaret Adams (Staff Sergeant) 1958-60 Alison Hosking 1960-64 Lilian Lyth 1965-72 Jan Tasker 1972-76 Anne Udy 1976-83 Janess Carr 1983-88 Edna Richardson QUEEN’S AWARD 1965 Lyn Tasker 1986 Beverley Richardson 1986 Fiona Shephard 1987 Mary-Ann Wright

167 CHAPTER SIXTEEN 17TH WELLINGTON BOYS’ BRIGADE1 LES PEARCE Formation Although there had been a Boys’ Brigade Company associated with St Stephen’s Presbyterian Church in the years prior to the Second World War, the company as we know it today was re-established in the early 1950s. Under the guidance of J G Russell and P 0 Brown, with support from the Rev L Bibby, the Company Section was reformed in June 1950 at St Stephen’s. In February 1951, J L Wright began a 25 year association with the company. February 1952 saw the amalgamation of the Company Section with the Life Boys’ Section which had been recently established at Hutt Methodist Church. This closer association was no doubt fostered and facilitated by the close ties which existed between the ministers of the two churches — the Rev M A McDowell and the Rev G E Dallard — who just happened to be cousins. A tacit agreement was adopted by the two churches that leadership for the Team Section would be provided by the Methodist Church while St Stephen’s would maintain oversight of the Company section. The arrangement of joint affiliation is one almost without parallel throughout the country. Leaders Names connected with the Team Section include Arthur Roe, Wendy Pain, Ian Effis, Graeme Dearnley, Jan Shephard, Graeme Gainsford with sterling support from Bob Hancock, Heather Booth and many others for varying periods. The part played by women of the church in fostering the work of the Boys’ Brigade, especially in the junior years, cannot be A too highly commended. Captaincy of the Company Section has been held by four men only during its 40 year history. Following Gil Russell, Jack Wright assumed the mantle for 23 years. He was followed for two years by Graeme Gainsford who was succeeded in 1979 by the current Captain, Les Pearce. It is interesting that the l7th’s Queen’s Colour was presented by Captain Gil Russell’s old company, the 20th Glasgow. It has sanctuary, together with the Company Colour, in St Stephen’s Church. The l7th’s Officers do not differ from those in any other company in the respect that many are fathers of boys in the company and realise the value of the training and upbringing which the boys receive in the movement. Of course, this work could not be

1 BOYS’ Brigade: 17th Wellington Company. Records. 168 undertaken successfully without the willing support of the many helpers who come forward. In this category the records of the company show the names of Ron Brown, David Aldersley, Don Home, Linton Adams, Jim Thomson, Cohn Clarke, Graeme Blundell, Lindsay Stonehouse and numerous others, some of whom come in to take specialised courses.

Officers and NCOs, 1959 Back: Lt D Aldersley, E Alcock, L Stonehouse, Capt J Wright, K Purchase, Lt T Hobbs Front: D Blakeney, L Adams, K McDonald, unknown. (Company Archives)

Winners of the Squad Challenge Shield about 1959 Back: M Rogers, N McClellan, E Alcock, V Cartwright, K McDonald Front: P Hale, W Liebezeit, G Buck, unknown, unknown. (Company Archives) 169

Captain Jack Wright at Wainuiomata Camp. (Company Archives)

Captain Les Pearce and the Queen’s Men, 1980. L/Cpl S Spackman, Cpl C Lyon, Cpl C Riseley, L/Cpl P Thomson, L/Cpl D Richards (Company Archives). Wider Activities The company has been fortunate in having officers and parents able and willing to take boys on camping trips. Campsites have included the Brigade’s own site at Wainuiomata, Macnab’s farm at Mangaroa and Clark’s Reserve at Mauriceville. Here the boys have been trained in 170 tentcraft, cooking, camp hygiene and bushcraft. In addition, the company has had good representation at national camps which are held every few years; indeed, almost a quarter of the New Zealand contingent at an Australian camp in 198 1-82 were 17th Wellington members. Battalion sports competitions are usually held annually in swimming, athletics, drill or handball. Often the 17th has been in the finals and sometimes has won the entire event. It has had a particularly good record in swimming and athletics. Queen’s Men The highlight of a boy’s involvement in the movement normally arrives with the honour of being created a Queen’s Man. This is the highest award which can be bestowed in the Boy’s Brigade and indicates a young man of singular development. Compulsory subjects for the Queen’s Badge include Christian Education, citizenship including community service, drill and three one-year Service Awards gained through attendance at both church and Friday night company parades. The 17th has seen many young men pass through its ranks and the honours board of Queen’s Men contains the names of those who have become doctors, lawyers, engineers, electricians, accountants, chemists and policemen. Queen’s Men of the 17th are: 1955 Sgt D Aldersley 1957 Sgt J McLellan 1960 Cpl L Adams, Sgt E Alcock, Cpl K Purchase 1961 Sgt K Couper 1962 Sgt V Cartwright 1963 Sgt W Liebezeit 1964 Sgt R Brooks, Sgt P Hale 1965 Sgt M Hale, Sgt G Thomas 1970 Sgt D Archbold, L/Cpl W Brown, Sgt F Tweedie, Sgt B Wright 1971 Sgt G Miskimmin 1972 Sgt G Dearnley, Pte M Brown 1973 Cpl C Tweedie, Cpl M Wright 1976 Cpl I Avison, Cpl G Hopkirk 1977 Cpl K Hindes 1978 Sgt S Thomson 1979 Cpl A Broome 1980 Cpl C Lyon, L/Cpl D Richards, Cpl C Riseley, L/Cpl S Spackman, L/Cpl P Thomson 1981 Cpl R Leadbetter, L/Cpl B Pearce 1984 Sgt P Alcorn, Sgt M Gilling 1985 Cpl P Clarke, Sgt P Johnson, L/Cpl H Robertson 1987 L/Cpl M Home, L/Cp G Pearce 1988 Sgt G.Kenn

171 Sure and Steadfast When the first BB Company was formed by (Sir) William A Smith in Glasgow in 1883, the object adopted was ‘The advancement of Christ’s Kingdom among boys, and the promotion of habits of obedience, reverence, discipline, selfrespect, and all that tends toward a true Christian manliness.’ Although many of the activities in which the boys participate have changed over the years, the object has stood firm, and with God’s help and the goodwill of all concerned — Our anchor will hold in the storms of life.

172 CHAPTER SEVENTEEN SPORTS CLUBS CONNECTED WITH THE CHURCH ALISON CAREY The 1920s provided a wealth of sports activities and our earliest written records of them are provided in the Wesley Club Journals which for the year 1928 gave a full account of all that mattered to the youth of the church. District Competitions organised by the Bible Class Union and afterwards the Christian Youth Movement—Methodist, continued for many years when scratch teams would be entered against teams from the greater Wellington area. Traditional rivals of Hutt in earlier years were Wesley and Karori and in the 1950s and 60s, Karori and Waiwhetu. The events in the Bible Class Sports Calendar for September 1928 read as follows: 1 September Hockey Tourney, Karori Park, l.30pm. 1 September Ping Pong Tourney, Taranaki Street, 7. 30pm. 8 September Rugby Tourney, Lyall Bay 15 September Seven-a-side Outdoor Basketball Tourney A tennis tourney was planned for February 1929 at Mt Cook and Miramar. Tennis The Tennis Club enjoyed the use of two courts on church property and over the nearly 40 years the club was in existence, large numbers of church youth, adults and their friends had informal and happy associations with it. The Club was formed about 1922 at the instigation of Reverend William Rowe, a keen player. From the commencement of organised inter-club competitions in the Valley in 1925, the Hutt Methodist Club fielded strong senior and junior teams, winning the Junior Shield in 1925-26 and again in 1927-28. The results of teams in the latter season were as follows: Senior: Played 7, Won 4, Lost 2, Drew 1 Junior A: Played 8, Won 8 Junior B: Played 7, Won 5, Lost 2 Possibly encouraged by their success, the club planned to build a pavilion, but with church facilities nearby, this did not eventuate. In Anniversary Day tournaments organised by the local Association in the late 1920s, Vera Crawford with Stan Blair won the Junior Combined Doubles and with Hazel King, twice won the Ladies’ Doubles. F Murphy, G Reynolds and R (Tim) Jenness were semi-finalists in the Junior Men’s Singles in 1929, but the results of the final rounds are not known. Hazel King was an excellent player, representing the Wellington District by being a member of the Nunneley Casket team, Other early

173 players were George and Eva Grantham, Doris Bowmar, Les King and his sister Gladys. As playing improved and more clubs sprang up, many of the Methodist Club’s senior players joined the newly formed Lower Hutt Club which offered better competition and many more courts. Even so, the Methodist Club still entered at least two inter-club teams most years and had a reasonable record, although by the 1940s they had dropped to third and fourth grades. From 1928, competition for the Jenness Cup, presented by Mrs G A Jenness, was the highlight of the year. Partners were drawn for handicapped combined doubles. In theory, each pair had an equal chance of winning, but the gala occasion with everyone entered made it an afternoon to remember. Names from the cup give an idea of some who played over the years. A prominent and long- serving Patron was Mr R Y Shearer.

Junior A Tennis Team 1927-28, winners of the Interclub Shield. Back: R Jenness, C Taylor, R House, D Pillar, G Foote Front: V Thompson, C Hoddinot, H King, G King (mascot), D Capes, D Roundhill, M Crawford, (Shadlock Photo). Other necessary facilities were strategically placed. Forming a boundary of the courts area was a large wall of the King George Theatre, which like the back wall of the church, provided an excellent volley board. An occasional visit to Elbe’s famous milkbar in High Street provided a welcome alternative to the club cup of tea and what better to follow an afternoon of tennis than a swim in the Riddiford Baths across the road?

174 Progress in the form of Queen’s Drive going through church property heralded the end of the tennis club. Owing to many delays, the club had to rent courts at Hutt Intermediate School for three seasons from 1952-53, that being the last year it took part in inter-club matches. Many of its members had gone elsewhere, particularly to Eastern Hutt club. When the one church court was finally completed, the area had changed its character. The shrubbery and grassed area had gone. So had the houses and gardens bordering two sides. In their places were a trading service lane and a major road with large commercial buildings soon to be built. For a few years there was still an informal gathering of players at the court each week but it was impossible to enlarge the membership with only one court available. The area is now let out as city parking lots, but it still retains a little of its former dignity within the church for it is always called the tennis court. 203 Winners of the Jenness Cup — Lower Hutt Methodist Tennis Club Ladies Gents Ladies Gents

1928 V Crawford & S Blair 1947 R Surtees & A E T Williams 1929 J King & G Reynolds 1948 D Wansborough & H Surtees 1932 M Smith & O Foote 1949 D Wansborough & E A Surtees 1933 E Foote & A Kirk 1950 A Carter & H Surtees 1934 B Pemberton & R Thompson 1952 M H Leggett & M A McDowell 1935 E Heggie & M Clarke 1954 B Wright & J Morris 1938 L De Clifford & B H Scott 1959 B Dellow & J Pierce 1941 P Arnold & D H Payne 1960 D Ward & J Pierce 1946 J Williams & K Parker 1961 I J Prince & B Surtees

Hockey In 1928 the Wesley Young Men’s Club Hockey Team, under the management of the Hutt Hockey Club won the Wellington/Hutt Valley third grade championship, the team members being: Vern Ackroyd, Alan Ballantyne, Jack Belcher, Les Heyes, Alf Johnston, Bill Johnston, Alex King, Ossie Leask, Les Phillips, Chas Playter, Charlie Russell, Norm Smith, Ray Smith (C), and Harold Wickett. This team went up a grade the following year and again did well. Not so the second team entered in the Bible Class tourney in September 1928. According to the Wesley Club Journal they played two men short and even though they lost by six goal, were thought to have done very well ‘considering that none of them had ever played before.’ 175 Women’s Outdoor Basketball The young women’s A team were runners-up in the September 1928 outdoor tournament and had played the more usual nine-a-side game during the season. Playing under the name, Wesley Hutt and wearing red and blue, they finished fifth out of sixteen teams in the sixth grade. Their team was: Jean Davison (C), Eileen Foote, P Johnson, Betty Kibblewhite, V Sinclair, Mabel Smith, Iris Spencer (VC), Jean Taylor, and Mary Wakelin with Margaret Alexander, Dulcie Davison and Connie Taylor also playing occasionally. The same year the Kia Hiwa Girls’ Club team had nine wins and four losses in a Bible Class seasonal competition and also played the BC boys. Result unknown! A basketball club also operated from 1953 for several seasons with one or two teams entered each year in the Hutt Valley Basketball Association’s competitions. Players included: Margaret Adams, Ruth and Kath Bedingfield, Wendy Boyd, Dearwin Brown, Shirley Gray, Jennifer Hodgkinson, Lexia, Christine and Jeanette McDowell, Beverley Popplewell, and Pam Short. Jeanette McDowell was selected for a Hutt Valley representative team and Helen Winslade helped with coaching. Harriers The Wellington Methodist Harrier Club, formed in 1933, had young men, and from 1960 young women from the region participating each winter in club and interclub runs, relays, district and national championships. The few from Laings Road who have belonged have served the club with distinction both administratively and on the field. Armer Alcorn and Ellis Goodyear are two who were earlier associated with the club when living in Wellington. Since coming to Lower Hutt, Armer has been a Vice President and Ellis has been Veteran Club Champion several times. Also, in eight Fletcher Challenge marathons in Rotorua, Ellis has come first or second in his age group each time. Peter Phillips has been prominent and other runners have been Doug Payne, Charlie Raynor, Bruce Alcorn, Chris Wood, Robin and Carol Maud and their sons Grant, Philip and Campbell. Grant Maud has been National Methodist champion several times and has also won the Vosseler Shield for district inter-provincial running. Several ministers have been club Vice-Presidents in their time at Laings Road including the Reverend M A McDowell. He had a particular link with the club as he was a foundation member and the club’s first president. Most years a run commenced from Laings Road Church, and in 1972 the New Zealand Methodist Harriers’ dinner and social was held in our new hall.

176 In 1984 the club combined with the Wellington Presbyterian Harriers and was renamed Capital Runners. While largely losing its church associations, it still provides that pounding activity so necessary for those with the lean and hungry look. Table Tennis The condition of the floor in Wesley Hall did nothing to help the playing of table tennis, but it was played on a casual basis from time to time. From 1946 to 1949 at least, a club was in operation playing against other churches and at local tourneys. Later youth groups found that their own version of paddle tennis was a game better suited to the surroundings. Cricket For the two years of 1962 and 1963 some of the young men formed a cricket team, playing interclub under the wing of the Hutt District Club. The quality of the play is indicated by an item in the church weekly bulletin of 24 November 1963— ‘Graeme Pitcher hit a century last Saturday for our cricket team which had a first innings win.’ The previous season Barry Cooper had also reached these heights. Badminton and Indoor Bowls

Indoor Bowls in the Hall. Doris Clarke sends down a good one. The new hall, which was opened in 1971, encouraged the playing of sports which had not been possible in the old Wesley Hall. Initially, badminton, table tennis, darts and pool were played one evening weekly by anyone interested but by 1973 it seemed to have developed into the ladies’ badminton club playing on a weekday morning.

177 During the winter months about a dozen women still gather for a friendly workout. Convenor of the group is Lexia Beazley. Indoor Bowls has flourished and it too has its emphasis on participation and fun. This club has 20-25 members and takes part in a number of tourneys. Twice in recent years Laings Road has won the Hutt Valley Church Tourney and has, therefore, organised that tournament for the following year. Other annual events are the Wellington Methodist Tournament and home and away matches against Waiwhetu Methodist and St David’s Presbyterian, Petone. Members are confident that this club offers unique opportunities for friendly rivalry. Dave Thorne is the present Club Captain. Although sport is not a prime purpose of a church, who can measure the value of these sporting contacts in personal growth and belonging? References: WESLEY (Hutt) Young Men’s Club. Journals, 1928-1929. LRMC. HUTT Valley Lawn Tennis Association Handbook. 1946-47 HUTT Valley Tennis News Oct 1952-Jan 1957 (HVLTA). WELLINGTON Methodist Harrier Club Records. Connexional Archive. HUTT Methodist Quarterly. 1928-46. HUTT Valley Methodist. 1947-58. HUTT Methodist Church. Weekly bulletins 1958-. LRMC. Many participants, both past and present.

178 EPILOGUE I BELIEVE... ONE PERSON’S THOUGHTS BRIAN LOW Jesus called to his disciples ‘Follow me’. They did not stop to consider what they believed about Him. They followed, and they learned to believe, in companionship with Him. Believing was a continuing growing process that kept on deepening long after the first crucial commitment. So it is with our experience. We do not come to full understanding of the meaning and depths of significance of the words of any Creed from the beginning. And our believing is necessarily stamped with all the variations of our background experience, our age, our stage in growing, in understanding. Even so, we can find tremendous and common ground in expressing our beliefs. ‘I believe in God the Father, the Creator’ whose creation we can see to be still continuing. We are part of a marvellous process of becoming over unimaginable aeons of time. At this we can marvel, overwhelmed by awe. But the thought of a Creator God does not of itself meet our deepest needs. We believe in Jesus the Christ who added the next essential step, when the time was ripe to show a God of love, concern and fellowship. He showed us this extra dimension of the nature of God, and the meaning and dignity of human life by living it Himself, until men and women came to believe in Him — all of God that could be packed into a human life. Those who have followed Him have found that He offers them a loving spiritual companionship — a friendship that transforms their lives. Their testimony to the reality of the continuing, indwelling Holy Spirit has helped us to taste and see for ourselves. In some sense that we can never nail down to our complete and final satisfaction, in moments of sensitive awareness we touch God in the depths of our own being; we glimpse the reality of the Holy Spirit. We are all on The Long Search1 which we may call Our Search for God or equally ‘Our search to know who we are and what is the significance of our human life’. We share so much with all who call themselves Christian, nominal or devoted, and also with those who conceive of God in other diverse ways. We see all humanity as our sisters and brothers with whom we wish to share every spiritual insight we have and to respect every sincere different understanding that may seem to divide us but from which we can learn. We cherish our own spiritual heritage. Often we are not fully worthy of it, but, at its best, it is something that we would wish everyone to share. We recognise that there are many gateways into the City of God.

1 THIS I believe .... A documentary programme on the world’s religions, 8 episodes beginning in New Zealand January, 1975. Produced by BBC. 179 We find tremendous significance in the thought that Christians are the Body of Christ. We must be the hands, the feet, the tongues that, by the inspiration of His prompting spirit involve us in the doing of the things that call out to be done if our human life is to be all that it can be. The Creator God has done so much without our help. The God who is in Christ seems to need our active partnership both in helping others and in bringing us fully to realise our potential, as children of God. We cannot even know immediately the full meaning of children of God. It comes to us gradually in the doing, in the going, in the long pilgrimage. We live in a world that seems to be trying to tell us that Christian faith and attitudes are irrelevant. But one who has suffered a wrong, often insists that it is quite unforgivable; the pride, blindness or anger of the wrong-doer makes saying ‘I’m sorry’ quite unthinkable. The result is often the shutting down of unperceived possibilities of reconciliation, understanding, acceptance and happiness, and, instead the production of festering hostility and hatred leading in extremity even to murder or to war. Then the need for repentance and forgiveness becomes startlingly relevant. It requires one party to take the initiative of stubborn goodwill to start to heal the relationship. This is still true even when, as is so common, both parties have been blameworthy. This Christian attitude of the need for repentance and forgiveness is not some optional extra in today’s world. It stands necessarily at the heart of all relations between persons, groups and nations IF our human affairs are not to be blighted in tragic ways. More and more it is borne in on us that cleverness is not enough. In the service of selfishness and greed it only deepens conflict and distress at all levels. Only if we put first the loving consideration for others, the heart of Christ’s teaching, can we hope to avoid disaster on a personal, national, even a world scale. If we seek to put first that rule of love which is the Kingdom of God then all other important things will start to become achievable—everything else falls into place—in the gospel words everything else is added. Methodists have always felt impelled to start with accepting a call to follow Christ but later or sooner to recognise that they are called to challenge every aspect of the world’s life which destroys or damages our humanity. Injustice, oppression, war, crime, ignorance, bigotry have been seen to be things that can be got rid of, though not without costly changes. As soon as we recognise fully that other people are family whose worth and needs we must accept we find that they also cover the future generations that will follow us — including our children’s children. Then we face the appalling realisation that we are rapidly destroying much of the planet on which they will depend. Responsibility towards other people, therefore, demands that we have a care for the physical world which is our home. Conservation and all that it implies is a crucial obligation, not just another optional extra. Neither physically nor spiritually should Christians want to withdraw from the world. Even as individuals we can start major changes. Fellowships of like-minded individuals can do even more. Loving our neighbours as 180 ourselves is the other side of finding a personal relation to the God in Christ. It was a Methodist who saw a need and founded the Salvation Army to move into some of the most desperate areas of the human condition. So we are called to involve ourselves in the troubles and problems of an untidy everyday world, a fellowship of learners together: to try to help, to be willing to receive help, to share and lighten sorrows, to laugh and be glad together in the many happy things. We believe that those who affirm Christ—to those who receive Him, He gives, not instant full understanding, but the power to become the children of God. The becoming is our unfinished business. ‘He comes to us as One unknown, without a name, as of old, by the lake-side, He came to those ... who knew Him not. He speaks to us the same word: ‘Follow .... me!’ and sets us to the tasks which He has to fulfil for our time. He commands. And to those who obey Him, whether they be wise or simple, He will reveal Himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and, as an ineffable mystery, they shall learn in their own experience who He is.’2 Albert Schweitzer

2 SCHWEITZER, Albert. The Quest of the historical Jesus. London, Adam and Charles Black, 1911. 181 APPENDICES APPENDIX A MINISTERS SERVING THE HUTT CHURCH 1 Wellington Circuit, including Hutt and Wairarapa 1840-42 Aldred, John 1842-43 Smales, Gideon 1843-47 Watkin, James and Ironside, Samuel 1847-50 Watkin, James and Aldred, John 1850-54 Aldred, John (He and all following ministers resided in the Hutt) 1854-56 Creed, Charles 1856-60 Innes, Jonathan J 1860-62 Aldred, John 1862-64 Crump, John 1864-67 Watkin, William J 1867-68 Morley, William Hon DD 1868-70 Rigg, Charles W 1870-72 Harper, George S 2 Hutt Circuit, including Petone 1872-73 Harper, George S 1873-76 Richardson, John B 1876-79 Thomas, William G 1879-80 Rishworth, John S 1880-83 Cannell, William 1883-86 Garlick, Samuel J 1886-89 Murray, Daniel J 1889-92 Watkin, William J President, Australasian Wesleyan Methodist Church, New Zealand 1889 Chairman of District 1889-92 1892-93 Griffin, Thomas N 1893-96 Carr, Thomas G 1896-1900 Gray, Joseph H 1900-04 Marten, William B 1903-04 Haslam, Jonathan H (Supply) 1904-08 Garlick, Samuel J 1908-11 Rothwell, Benjamin F 3 Hutt Circuit, Excluding Petone 1911-14 Ginger, Barton H 1914-17 Beckett, William 1917-20 Murray, Daniel J 1920-27 Rowe, William 182 1927-30 Olds, Charles H BA 1930-36 Sharp, Harold A 1936-40 Peat, Harold T 1940-45 Parker, Frederick J 1945-50 Mitchell, John L 1948 & 1950 Sharp, Harold A (Supply for several months each year) 1951-57 McDowell, M Alexander MBE Hon DD President of Conference 1955 Chairman of District 1955-57 1958-63 Hailwood, Charlie O 1964-69 Willing, Leonard V 4 Lower Hutt-Petone Circuit (Renamed Lower Hutt-Petone Parish 1983) 1970 Willing, Leonard V 1971-77 Hanson, E Francis I BA BD President of Conference 1984 while a member of the Laings Road congregation Chairman of District 1979-86 1978-84 Widdup, Robert W 1985- Jones, Barry E BA President of Conference 1989 CoSuperintendent of District 1989 5 Wellington Maori, including Hutt 1871-84 Warihi, Heteraki

183 APPENDIX B WIVES OF MINISTERS WHO SERVED THE HUTT CHURCH ALDRED, John - Mary Australia LAWRY SMALES, Gideon - Mary Ann BUMBY WATKIN, James - Hannah ENTWISTLE IRONSIDE, Samuel - Sarah EADES CREED, Charles - Eliza A INNES, Jonathan J - Grace CRUMP, John - Mary Hannah BUDDLE WATKIN, William J - Jane WARREN MORLEY, William - Hannah BUTTLE RIGG, Charles W - (Unknown) HARPER, George S - Catherine Anne INGAMELLS RICHARDSON, John B - Mary Ann HAY THOMAS, William G - Mary WILKIE RISHWORTH, John S - Jane PALMER CANNELL, William - Sarah Annie GEORGE GARLICK, Samuel J - Jane KIRK MURRAY, Daniel J - Sarah Elizabeth HOLDER GRIFFIN, Thomas N - Lydia A De CARPERET CARR, Thomas G - Matilda France THORNE GRAY, Joseph H - Caroline Louisa WILLIAMS MARTEN, William B - Alice BARHAM ROTHWELL, Benjamin F - Henrietta Frances HILGENDORF GINGER, Barton H - Elizabeth Alice DAVEY BECKETT, William - Emily BEAR ROWE, William - Mabel CARTHEW OLDS, Charles H - Christina Jane DENSEM SHARP, Harold A - Elsie May DOBBS PEAT, Harold T - Gladys A WICKETT PARKER, Frederick J - Marjorie Christina HUNT MITCHELL, John L - Iris S WADSWORTH McDOWELL, M Alexander - Edna F KING HAILWOOD Charlie O - Pauline C ALLEN WILLING, Leonard V - Esther M M WATSON HANSON, E Francis I - Nola Y LANG WIDDUP, Robert W - Hilda M LEECH JONES, Barry E - Jennifer D STOWELL

184 APPENDIX C SUBSCRIBERS TO THE ERECTION OF THE MINISTER’S DWELLING FEBRUARY 1859 AS IN HUTT TRUST MINUTES From Wellington J Buller (Rev), W L Buller , W Clark, D Lewis, C Luxford, W Tonks, E Toomath, F W Knowles, W W Taylor, de Castro, John Martin, R Cheeseman, J S Holdsworth, John Knowles, J Woodward (Rev), H Olsen, W B Rhodes, T W Pilcher, J E Watkin, C W Buller, P Laing, D Hall. From Hutt Bradshaw, James A’Court, Richard Prouse (Snr), W Welch (Snr), D McHardie (Snr) D McHardie (Jnr), Richard Prouse, (Jnr) S Phillips, C Hunt, Hughey, W Hunt, A Renall, J Barb Yule, G Hill, P Bruce, W & J Hall, D Smith, J & P Wilkie, J McKenzie, Cayley, John McHardie, W Sykes, Robert McCullock, E & L Potts, George Sykes, G Copeland, Mrs Mabey, C Hollard, Mr Clark, J Innes (Rev), W Mills, J Cole, John Daysh, W Williams, George Spackman, Clement, Two loans from Mr May, J Wall, I Webb, Cundy, H Sanson, J Still. (One list of names was lost) .

185 APPENDIX D EARLIEST REGISTERS Births HOLMES, Lancelot, son of James and Ann, March 1840. UDY, Thomas Clemence, son of Hart and Jane, 27 May 1840. SPACKMAN, George, son of George and Mary, 15 July 1840. Baptisms, 1840 (and 1841?) PREBBLE, John, son of James and Ann JUDD, Harriet, daughter of William and Ann PETHERICK, Edward, son of James and Mary Ann Marriage Charles William KEYS to Maria HUNT, daughter of Charles and Naomi, June 1840. Death TOCKER, Josias, husband of Elizabeth and father of five. Aged 36, 25 August 1840.

186 APPENDIX E HUTT AND WAIWHETU DIRECTORY FROM THE ‘WELLINGTON ALMANACK’ 1870 HUTT [being the present day High Street from Ewen Bridge to approximately Mitchell Street]. WEST SIDE Mullins, T general store Tucker, S shopman Tocker and Stone general store Martin, J Whitewoods Hotel Sanson, S bootmaker Martin, J Whitewoods Hotel Colson, cooper Mcllvride, blacksmith Sanson, H carter Hood, Laing’s Gardens Wiggins, saddler Wesleyan Chapel and Schoolroom Mission House Buck, watchmaker Grace, shoemaker Smith, R laborer Biddle, G general store Jones, Mrs laundress Butler, T laborer (sic) Caranagh, lodging house Compton, A gardener Hall, J[ohn] carpenter Cooley, J farmer White, G carter Parker, S carter Death, H farmer White, J farmer Wilford, Dr. Schoolhouse Presbyterian Church McGowan, Rev W White, J farmer Peck, R carter McHardie, Mrs settler Peck, C laborer Kennedy, D farmer White, bricklayer Evanson, C carpenter Porutu, Ihaia, farmer Swafford, J laborer Pilcher, J settler 187 Bennett, T farmer Young, C gardener WEST SIDE Northern Assurance Agency Gooch, G gardener McKenzie, shoemaker King, W farmer Fagen S, bootmaker Freethy, cooper Hunter gardener Cotter, J butcher Finn, blacksmith Odd Fellows’ Hall Burt, T storekeeper Hird, mangleman Roman Catholic Chapel and school Priest’s residence Donelly, storekeeper Hill, gardener Hunter, roadman Pattinson, A carpenter Hastings, baker Hall J[oseph] carpenter Mechanics Institute Keys M post office Finn, gardener Church of England Schoolhouse Brown, Park Villa Brontz, shoemaker Corbett, Park Vale stores Hunt, W baker Primitive Methodist Chapel Poad, T blacksmith Devereaux, W butcher and baker Ransom, J wheelwright Fitchett, G carrier Mason, J storeman Bragg, Mrs school Jackson, H surveyor Johnson, Capt cadet instructor Mander, J botanist Copeland, W farmer Stratton, G carpenter Fry, J farmer Herring, Rev J E St James’ Parsonage Pringle, A farmer Southey, J carter Fagon, S Gloucester House

188 WAIWETU: [Largely the present-day suburbs of Woburn and Waiwhetu including Woburn Road and Whites Line East]. SOUTH SIDE Singer, W schoolmaster Riddiford, D farmer Ludlam, A farmer Mason, W laborer Bolton, H carter Cook, Mrs settler Cook cooper Lear, H farmer West, D farmer Freethey, T farmer Knight farmer Swain, H laborer Braithwaite, A sheep farmer Death, J farmer Lansdale, Mrs settler Judd, Mrs settler Allan, G settler Cole, J farmer Copeland, Mrs settler Willcox, W farmer NORTH SIDE Kelham, J settler Budden, farmer Eades, laborer Knight, H foreman Knight, J farmer Acourt, J farmer Brown, J farmer Farrelly, farmer

189 APPENDIX F LIST OF BURIALS WESLEYAN CEMETERY BRIDGE STREET, LOWER HUTT Abbreviations: * Names on memorial stone erected by the Borough Council of 1912. These were taken from graves affected by the widening of Bridge Street in that year. + Recent plaque only * BARB, Angelina — died 3 June 1865 aged 14 days, daughter of Martha. * BARB, Ann—died 3 October 1849 aged 33 years, wife of James. World War I 1914—1918 * BARB, Martha — died 26 May 1865 aged 17 years, daughter of James and Ann. * BARLOW, Lancelot Joseph Francis—died 16 October 1900 aged 2 months, son of Albert and Priscilla. BASSETT, Mary — died 20 February 1877 aged 75 years, wife of William. BASSETT, William—died 27 January 1889 aged 88 years. * BLATCHFORD, Jane—died 13 April 1899 aged 83 years, wife of John Blatchford. First husband was John HEAYNS. BOLTON, Henry—died 28 November 1881 aged 14 years. * BURDAN, George—died 2 September 1864 aged 36 years. * CLOUT, Benjamin Walter — died 4 July 1881 aged 4 weeks, son of William and Emma. * CLOUT, Emma—died 19 July 1886 aged 48 years, wife of William. * COCKING, Anne Maria— died 29 October 1884 aged 57 years, wife of William. * COCKING, William—died 12 July 1894 aged 72 years. FRETHEY, Catherine—died 26 March 1894 aged 65 years, wife of Thomas. FRETHEY, Thomas—died 23 June 1893 aged 85 years. GOSLING, Isabella—died 8 June 1899 aged 72 years, wife of William. GOSLING, Jessie — died 22 September 1871, daughter of William and Isabella. GOSLING, William—died 3 July 1899 aged 79 years. HALL, Emma Margaret — died 31 December 1879 aged 3 years, daughter of Joseph and Elizabeth, granddaughter of George and Ann HILL. + HALL, Isobel Cecilia—died 25 December 1984 aged 86 years, wife of Lancelot. + HALL, Lancelot—Died 25 July 1985 Aged 86 years, great-grandson of George and Ann HILL. HEAYNS, Jane—see BLATCHFORD. * HEAYNS, John — died 6 December 1868 aged 61 years. * HICKSON, Hannah. HILL, Ann—died 11 September 1885 aged 88 years, wife of George. HILL, George—died 23 June 1885 aged 81 years. * HOLMES, Mary Ann—died 18 December 1852 aged 7 years.

190 * HUNT, Charles — died 13 February 1871 aged 83 years. (Plaque in Laings Road Methodist Church). * HUNT, Charles William — died 22 November 1874 aged 20 years, son of William and Mary, grandson of Charles and Naomi HUNT and grandson of George and Ann HILL. * HUNT, Mary Ellen— died 13 August 1874 aged 18 years, sister of Charles William. * HUNT, Naomi—died 17 February 1851 aged about 55 years, wife of Charles. * KNIGHT, Emily—born 1858 died 1858, daughter of James and Mary Ann. * KNIGHT, Mary Ann — born 1834 died 1861, wife of James. * KNIGHT, Rebecca—born 1856 died 1857, daughter of James and Mary Ann. * KNIGHT, William—born 1859 died 1860, son of James and Mary Ann. * McKAY, Daniel — died 2 January 1860 aged 8 months, son of Thomas and Margaret. * MASTERS, Arthur William — died 23 September 1874 aged 68 years, husband of Charlotte. * MASTERS, Emma — died 22 November 1862 aged 21 years, daughter of Arthur and Charlotte. * OSBALDESTON, Fanny Ellen—died 10 October 1862 aged 41 years. Wife of George. Daughter of Charles and Naomi HUNT. * PARTRIDGE, George — died 29 May 1860 aged 2 months, son of George and Mary Ann. SANSON, Alfred—died 23 April 1866 aged 7 years, son of Henry and Sarah, grandson of Robert and Ann. SANSON, Ann — died 26 August 1850 aged 47 years, wife of Robert. SANSON, Robert — died 25 September 1854 aged 44 years. * SCHOLES, Hannah Maria—died 7 June 1863 aged 1 year, daughter of John and Hannah. SCHOLES, John—died 19 December 1891 aged 69 years. SYKES, Edith — died 28 September 1888 aged 18 years, daughter of Sidney and Alice. * THOMAS, William – * TREVETHICK, Elizabeth — died 28 July 1899, wife of Charles, daughter of Thomas and Catherine FRETHEY. WEBB, Arthur—died 10 August 1898 aged 3 years. WEBB, Bessy (Rosina Bessy) — died 15 February 1890 aged 11 months. WEBB, William T. —died 21 December 1917 aged 27 years. Died at sea in World War I. Arthur, Bessy and William were all children of T & R Webb. * WOOD, Lucy Helen—died 9 March 1882 aged 22 years, wife of James, daughter of William and Maria KEYS, granddaughter of Charles and Naomi HUNT.

191 APPENDIX G WAR AND PEACE World War I 1914-1918 Sixty-six of our young men fought in this war and the following were killed: A C BROOKER A McKAIN N H BROWN J T McKAIN T BURT H G POTTER L T CHAPMAN W H RADCLIFFE H B GRAVE C SUMMERS G F R HALL A W WEBLEY R E JACOBSON World War II 1939-1945 Forty-four of our young men fought in this war and the following were killed: R H DELANEY B T E PARKER C C LAMBERT S F WEST W D McLACHLAN * * * * * * These words appear on a notice at the front of the Church. This is a PEACE CHURCH IN LOVE WE WORK WITH CHRIST TOWARD A WORLD FREED FROM INJUSTICE, FEAR AND WEAPONS OF WAR

192 APPENDIX H CIRCUIT STEWARDS

1872-1892 Knight, James 1872-1874 Prouse, Richard 1874-1877 Wakeham, John 1877-1881 Crowther, John 1881-1890 Wakeham, John (2) 1890-1894 Kirk, William J 1892-1896 Trevethick, C 1894-1895 Burdan, W 1895-1905 Kirk, W J (2) 1895-1901 Jones, Ernest B 1901-1904 Gamble, C S 1901-1904 Burt, Thomas 1904-1906 Nott, J T 1905-1907 Lockwood, F 1906-1907 Yerex, O M 1907-1908 Webley, D 1907-1910 Dillon, E A 1908-1909 Eddie, W T 1909-1911 Strand, Charles 1910-1911 McDougall, James 1911-1912 Huthnance, P J S 1911-1917 Armitage, WI 1912-1915 Bird, B W 1915-1926 Walton, William 1917-1922 Stonehouse, James 1922-1928 Mitchell, John 1926-1930 Burgess, R H 1928-1933 Johnston, Alfred J 1930-1930 Cody, W J 1930-1931 Mitchell, John (2) 1931-1935 Reid, J S 1933-1942 Dryden, O 1935-1937 Penney, H A 1937-1940 Maud, Albert 1940-1944 Heggie, Eric G 1942-1946 Johnston, Alfred J (2) 1944-1945 Greenwood, William 1945-1948 Stonehouse, Bruce 1946-1947 Greenwood, William (2) 1947-1950 Johnston, Alice (Miss) 193 1948-1951 Hosking, Les 1950-1951 Ewart, W M 1951-1951 Johnston, Alice (Miss) (2) 1951-1956 Stonehouse, Bruce (2) 1951-1954 Silcock, Alfred 1954-1960 Browne, E W 1956-1962 Hutton, G A 1960-1965 Pepperell, Roy 1962-1967 Cropp, William G 1965-1970 Laws, H R 1967-1983 Sullivan, Robert E 1970-1972 Bowden, Basil 1972-1982 Scott, Alan 1982-1986 Davis, Arthur 1983-1988 Froude, Helen 1986- Price, Neville 1987- Aumua, Tavia 1988- Davis, Pamela

194 APPENDIX I SUNDAY SCHOOL SUPERINTENDENTS

1840-1845 Hunt, Charles 1845-1848 Poad, Thomas 1848-1854 Hunt, Charles 1854-1855 Robinson, Robert L 1855-1864 Williams, William 1864-1868 Sanson, Henry 1868-1869 Hunt, William 1869-1869 Stone, Samuel 1869-1870 Hall, Joseph 1870-1874 Sanson, Henry 1874-1877 Hall, John 1877-1894 Knight, James 1894-1895 Yerex, George M 1895-1904 Strand, William T 1904-1906 Baker, Horace D 1906-1909 Strand, Charles 1909-1910 Hemery, William C 1911-1912 Strand, William T 1913-1918 Trim, Charles J H 1918-1919 Yates, Otho H E 1919-1928 Jenkins, Lewis 1928-1929 Sayers, Harry C 1929-1931 Johnston, William H 193 1-1933 Russell, Charles A 1933-1936 Read, Kenneth 1936-1937 Heyhoe, Harry W 1937-1938 Hunt, N Allen 1939-1946 Payne, Douglas H 1946-1951 Jones, Eric N 1952-1961 Cropp, William G 1962-1966 Pearce, Leslie 1967 Tunnicliffe, Ronald 1967-1970 Pitcher, Graeme D

Since 1971 each of the following has had responsibility for the Sunday School for varying periods of time: Helen Froude, Hilda Wise, Kath James, Hilda Widdup, Merrill Baker.

195 APPENDIX J CHOIRMASTERS

? -1868 Hunt, ‘Charles 1868-1874? Hunt, William ?-1884 Orr, R 1884-1885 Hollard, Charles 1885-1887 Tonks, E 1887-1888 Briscoe, A 1888-1900 Hollard, Charles 1900-1901 Wood, Charles 1901-1902 Strand, Charles 1902-1905 Wood, Charles 1905-1908 Salkeld, Joseph 1908-1909 Cray, F G 1909-1911 Strand, Charles 1911-1928 Shearer, Robert Y 1928-1933 Dawson, Ernest 1933-1941 Horman, Ronald 1941-1942 Lavin, Roland (relieving) 1942-1943 McLachlan, Mrs 1943-1945 Denney, Mr 1945-1946 Lavin, Roland 1947-1947 Lawn, A T 1947-1966 Surtees, E A 1966-1967 Marrett, Jack H 1968-1974 Beevers, Frank 1975-1980 Goffin, Norman 1980- Beazley, Lexia

ORGANISTS 187?-1893 Burt, Miss 1893- ? Knight, Miss ?- 1897 Jones, Mrs 1897-1901 Jenness, Miss 1901-1907 Jones, Mrs 1907-1910 Kohn, Mrs 1910 Crump, Mr 1910-1912 Lowry, Mrs Annie 1912-1913 Blakely, Miss 1913-1919 Lowry, Mrs A 1919-1941 Horman, Ronald? 196 1941-1942 Lavin, Roland 1942-1943 McLachlan, Mrs 1943-1945 Surtees, Dorothy 1945-1946 Lavin, Roland 1946- 1951 Surtees, Dorothy 1952-1976 Nelson, Ray 1976- Alcorn, Armer JUNIOR CHOIR LEADERS 1925-1926 Thomas, A 1927-1941 Recess 1942-1947 Johnston, Mrs A 1947-1949 Evison, Bea 1949-1950 Cartwright, Barbara 1950 Evison, Bea 1950 Kerr, Pauline 1951-1952 Cartwright, Barbara 1953-1954 Recess 1955-1956 Sayers, Mary 1957-1960 McDowell, Lexia 1960- 1961 Dellow, Alan 1961-1962 Ward, Diane 1963-1966 Goffin, Alison 1967-1976 Dellow, Alan 1976 Nicolls, Vivienne (relieving) 1977-1980 Dellow, Alan 1980-1984 Beazley,,Lexia 1984- 1986 Recess 1987- Wood, Christine

197 APPENDIX K CANDIDATES FOR THE MINISTRY FROM HUTT CHURCH The year shows when accepted by Conference 1874 Hammond, Thomas G 1876 Lawry, Samuel 1947 Raynor, Charles 1949 Baker, Frederick J K 1954 Brough, Gordon D BA 1963 Hosking, Bruce L BCom ACA 1979 Alcorn, A Bruce 1979 Sanders, Jeffrey W 1986 Durrant, Joan A 1987 Southward, Gwenda J DEACONESSES Stationed at Lower Hutt 1943-46 Beaumont, Sister Winifred 1958-59 Gribble, Sister Joyce ORDER OF SAINT STEPHEN Workers stationed at Lower Hutt 1952 Hounsell, Phyllis Girls’ Life Brigade and Youth Office 1983-84 Paine, Elizabeth Youth Worker

198 APPENDIX L NOTABLE SERVICE OR ACHIEVEMENT Blackwood H C R (Toby) Eastbourne Borough Council 1959-1977 Deputy Mayor 1968-1977 Booth Mrs Adelaide Wellington Education Board 1962-1974 (First Woman Member) Wellington Teachers’ College Council. Served on governing body of many Hutt Valley Schools Cole Mrs Lucy Wellington Hospital Board 1971-1974 Lower Hutt City Council 1974-1989 Ginger Barton H Lower Hutt Borough Council 1931-1935 Later served on Wellington City Council Goffin Norman G QSO (1980) Conductor Onslow Brass Band 1951-1981 Member NZ National Band l953;l962; President (2 years) NZ Brass Bands Association 1974 Band Contest Adjudicator NZ, Aust, USA, UK Hall Joseph Secretary, Hutt Town Board 1881-1891 Harland W Bryce NZ Ambassador to China (first) 1973-1975 NZ High Commissioner to UK 1985- NZ Representative to United Nations General Assembly Holdaway Edwin Donald Lower Hutt City Council 1962-1971 Hutt Valley Electric Power Board, Chairman 1965-1971 Hollard Charles Lower Hutt Borough Council 1892-1894, 1901-1905,1907-1908 Jackson Edwin Petone Town Board 1885-1888 Petone Borough Council 1890-1895 Knight James Lower Hutt Borough Council 1891-1895 Knight Willoughby Lower Hutt Borough Council 1911-1913, 1919-1921 Lowry Leonard George Member of Parliament (Otaki) 1935-1946 Miskimmin Brent Wellington/NZ Hockey Teams 1974- Olympic Games 1984 Miskimmin Grant Wellington Hockey Team 1974 NZ Rowing Eight (Colts) 1976-1977 Miskimmin Peter Wellington/NZ Hockey Teams 1975 (Capt) Olympic Games 1984 199 Mitchell John Lower Hutt City Council 1919-1944 Deputy Mayor 1931-1944 Chairman, Parks and Reserves Committee —16 years Mitchell Mrs Elsie MBE (1950) Wellington Hospital Board 1947-1950 Muir Herbert Frederick Lower Hutt City Council 1941-1947 Reid John Stanhope NZ representative to United Nations General Assembly NZ Ambassador to Japan 1956-1962 NZ High Commissioner to Canada 1962-1964 Rishworth Edward Percival Mayor, Lower Hutt 1918-1921 Robinson Isaac R Lower Hutt City Council 1959-1962 Rodda Adrian George Chairman, State Services CMG Commission 1966-1970 President, Price Tribunal to 1973 Ross James Malcolm OBE - NZ Commonwealth Games 1966; 1974 Teams Official Representative NZ Small Bore Rifle Assn. Deputy President — NZ Small Bore Rifle Association Rothwell Eric Francis Lower Hutt City Council 1944-1950 Deputy Mayor 1949-1950 Chief Justice, Western Samoa 1972 Russell Roy McIntyre Lower Hutt Borough Council 1935-1938 Sharp Sir Angus Commissioner of Police 1969-1974 QPM (1969) KBE (1974) Shearer Robert Harold Lower Hutt City Council 1942-1947 Stonehouse James MBE (1951) Wellington Education Board —20 years Hutt Valley High School Board —21 years Strand William Thomas Mayor, Lower Hutt 1921-1929, 1931-1933 Trevethick Charles Lower Hutt Borough Council 1893-1895 West Albert James Lower Hutt Borough Council 1918-1923

200 APPENDIX M LAINGS ROAD METHODIST CHURCH—1989 Oversight of the activities of the congregation is given by the monthly meetings of the Leaders’ Meeting. When a major decision has to be made, the Leaders’ Meeting usually arranges a congregational meeting so that a wide range of views and feelings can be expressed before specific action is taken. The Leaders’ Meeting has a number of sub-committees which give detailed attention to specific activities. The various committees are: Education and Discipleship Finance and Stewardship Pastoral Property Worship The following organisations are currently functioning in the life of the congregation: Sunday School — Junior and Intermediate Classes Youth Group Children’s Choir Boys’ Brigade Senior Friendship — since 1973, for sharing of social activity for the elderly, held three or four times a year. House Groups * For Bible study, sharing, support (2) * For City action and support of those working in the City Women’s Fellowship Women Talking to Women ‘78 Club — arranging social activities and educational events Sanctuary Guild — provision and oversight of sanctuary furnishings Archives Group Adult choir (occasionally) Indoor Bowls Badminton

201 BIBLIOGRAPHY Abbreviations Used: Connexional Archive = Methodist Connexional Archivist CHRISTCHURCH LRMC = Laings Road Methodist Church LOWER HUTT NLNZ = National Library of New Zealand WELLINGTON BOOKS AND PAMPHLETS Blamires, Edgar Percy. Youth Movement: the story of the risk and development of Christian Youth Movement in the Churches of New Zealand— as seen by a Methodist. Auckland, Forward Books, in conjunction with the Wesley Historical Society—New Zealand branch, 1952. Bremner, Julie. Wellington’s northern suburbs, 1840-1918 compiled by Julie Bremner for the Onslow Historical Society Inc. Wellington, Millwood Press for the Society, 1983. Bull, Burnett Hereward. The years between: Greytown Borough centennial, 1878- 1978. Greytown Borough Council, 1986. Butterworth, Susan. Petone: a history. Petone Borough Council, 1988. Cookson, John Ernest. Upper Riccarton Methodist Church: a centennial retrospect 1886- 1986. Christchurch, The Church, 1986. Davey, Cyril James. The Methodist story. London, Epworth Press, 1955. Evans, Maureen Evelyn. From quiet homes and first beginning, 1879-1979: a history of the Presbyterian and Methodist Churches in the Upper Hutt Cooperating Parish. Upper Hutt Co-operating Parish, 1979. Fearnley, Charles. Early Wellington churches. Wellington, Millwood Press, 1977. Freeman, Charles John. The centenary of Wesley Church, Taranaki Street, Wellington 1840-1940.... Wellington, Wesley Church Centennial Committee, 1941. Fry, Ruth. Out of the silence: Methodist women of Aotearoa. Christchurch, Methodist publishing, 1987. Gilmore, Leslie Robert Montrose. The Bible Christian Church in New Zealand. Auckland, Wesley Historical Society... (Proceedings vol 5, no 3, Oct, 1947). Greenwood, William. Flickers the flame. On the occasion of the diamond jubilee of the opening of the Whiteman’s Valley Methodist Church in 1885 and the eighteenth anniversary of its removal to Upper Hutt in 1927. Wellington, 1945. Greenwood, William, comp. Hands across the century: in commemoration of the first known Wesleyan Methodist church service to be conducted at Taita.... Lower Hutt, Taita Methodist Church, 1948.

202 Guy, J and Potter, W S Fifty years of Primitive Methodism in New Zealand. Wellington, 1893 (Jubilee memorial volume). Hall, Lance, comp. Lower Hutt past and present. Lower Hutt, Borough Council, 1941. Hames, Eric W Coming of age: the united church, 1913-1972. Auckland, Wesley Historical Society, 1975 (...Proceedings, v 28, nos 1 and 2). Hames, Eric W Out of the common way: the European church in the colonial era, 1840-1913. Auckland, Wesley Historical Society, 1972 (...Proceedings, v 27, nos 3 and 4). Johnsonville Methodist Church; 125th anniversary. Johnsonville, Wellington, 1967. Laurenson, George Irvine. Te Hahi Weteriana: three half centuries of the Methodist Maori Mission, 1822-1972. Auckland, Wesley Historical Society, 1972 (...Proceedings, v 27, nos 1 and 2). Lower Hutt Methodist Sunday School; centenary souvenir and official history, 1840- 1940. Lower Hutt, Methodist Church, 1940. Millar, David Pierre. Once upon a village: a history of Lower Hutt, 1819-1965. Lower Hutt City Corporation, 1972. Morley, William. The history of Methodism in New Zealand. Wellington, McKee, 1900. Petone’s first hundred years, edited by William Brinsley Nicholson. Petone Borough Council, 1940. Schweitzer, Albert. The quest of the historical Jesus. London. Adam and Charles Black, 1911. Treadwell, Charles Archibald Lawrance. The Hutt River: its history and its conquest. Lower Hutt, Hutt River Board, 1959. Wakefield, Edward Jerningham. Adventure in New Zealand. London, 1845. Ward, Louis. Early Wellington. Wellington, Whitcombe and Tombs, 1929. Watkins, Michael. The English. London, Elm Tree books. 1981. Watts Milton Arthur. Stokes Valley through the years, by Milton and Poppy Watts. Wellington, 1953. Wesley Church, Nelson Street Petone. Jubilee 1883-1933. Petone Methodist Circuit, 1933. Wesley Church, Nelson Street, Petone. Jubilee 1883-1983; a century of faith. Petone Methodist Church, 1983.

203 Williment, Tolla M I John Hobbs 1800-1883: Wesleyan Missionary to the Ngapuhi Tribe of Northern New Zealand. Wellington, Government Printer, 1985. Young, Kenneth. Chapel: the joyous days and prayerful nights of the Nonconformists. Fyre Methuen, 1972. NEWSPAPERS AND PERIODICALS The Dominion, Wellington. 12 November, 1938. 9 November, 1943. Hutt Methodist Quarterly. 1928-1946 LRMC Hutt News, Lower Hutt. 25 October, 1972 Hutt Valley Methodist. 1947-1958 LRMC Hutt Valley Tennis News. October, 1952 to January, 1957. New Zealand Methodist Times. ARTICLES, COLLECTED PAPERS, JOURNALS, LETTERS, MAPS, SERMONS, THESES Aldred, John. Diary 1839-1864. M S ALD Alexander Turnbull Library, NLNZ. Aldred, John. In Memoriam; sermon for Mrs Sally Thomas, 11 August, 1850. Thomas Family Papers, supplied by Donald Hansen. Bayley, Janet. The Heretaunga/ Waiwhetu River mouth: an historical narrative. Manuscript at Petone Settlers’ Museum. Evans, Carol M The struggle for land in the Hutt Valley, 1840-1875. MA Thesis, Victoria University of Wellington, 1965. Freeman, Charles John. Record of an extract from New Zealand Evangelist, 1 February, 1849, reprinted in Hutt Valley Methodist, February, 1952. LRMC. Hall, Joseph. Letter to F S Spilman, 1906. Lance Hall papers. Lower Hutt Public Library. Hall, Lance. Historical map of Hutt Valley, 1840-1940. Lower Hutt Public Library. Hall, Lance. Papers. Lower Hutt Public Library. Hammond, Thomas 0 translated statement. Minarapa Rangihatuake, 1839. MS Papers 385, Alexander Turnbull Library, NLNZ. Hutt Small Farms Association. Papers. National Archives. Lower Hutt Methodist Sunday School, History Committee, 1939. A collection of newspaper clippings, photographs, and letters used as sources in compiling: Lower Hutt Methodist Sunday School; centenary souvenir and official history. Connexional Archive.

204 Molesworth, William. Letter in New Zealand Spectator and Cooks Strait Guardian. 4 October, 1845. Newspaper Collection. Alexander Turnbull Library, NLNZ. This is a letter to the editor from Sir William Molesworth, Pencarrow, Cornwall including a copy of a letter written 10 February, 1845. New Zealand Company Papers. National Archives, Wellington. Prouse, John. Reminiscences, 1926. qMS Alexander Turnbull Library, NLNZ. Roberts, John. Te Aro Pa: its significance, prepared by John Roberts of the Poneke Methodist Maori Circuit for the Waitangi Day focus at Te Aro Park, Wellington, 6 February, 1989. Typescript. Rowse, Noel Hart. Notes for Udy Family reunion at Greytown, 1979. Made available by Mrs Beryl Palmer. Watkin, James. Journal, 1830-1882. fMS Alexander Turnbull Library, NLNZ. Winslade, Leslie C comp. The early history of the 3rd Lower Hutt Scout Group, 1964 (Unpublished) LRMC. MINUTES, RECORDS, REPORTS Alcorn, Armer. Laings Road Methodist Church. Report on pipe organ. 15 February 1984. LRMC. Boys’ Brigade. 17th Wellington Company. Records. Girls’ Brigade. 3rd Hutt Valley Company. Logbook Officers’ Handbook. Brigade Headquarters. Laings Road Methodist Church. Also known as Hutt Methodist Church and Lower Hutt Methodist Church. The Minutes, Records, Reports, etc. consulted are listed below: Annual Reports, 1979- LRMC Auxiliary of Foreign Missions. Minutes, 1922-1926 LRMC Baptismal registers, 1872- LRMC Choir Annual Reports, 1955-1969 LRMC Choir Minutes, 1937-1969 LRMC Concert programmes LRMC Ladies’ Foreign Missionary Auxiliary. Minutes, 1910-1922 LRMC Ladies’ Guild. Minutes, 1911-1921, 1921-1929, 1929-1936 LRMC Leaders’ Meeting. Minutes, 1945- LRMC Local Education Committee. Minutes, 1963-1978 LRMC Local Youth Council. Minutes, 1958-1963 LRMC Marriage registers, 1857- LRMC Membership rolls and transfer notices. 1893- LRMC Men’s Fellowship. Programme, 1944 LRMC Missionary Guild. Minutes, 1959 LRMC 205 Pew Rental. Records. LRMC Sunday School Admissions Book. 1848-1864. Connexional Archive Sunday School Annual Reports. Connexional Archive and LRMC Sunday School. Band of Hope. Enrolment Book. 1886-1917. Connexional Archive Sunday School Teachers’ Meeting. Minutes, 1855-1881. Connexional Archive Sunday School Teachers’ Meeting. Minutes, 1927-1950 LRMC Trust. Minutes, 1856-1984 LRMC Weekly bulletins. 1958- LRMC Women’s Fellowship. Minutes. 1935-1940, 1960-1968 LRMC Lower Hutt/Petone Methodist Parish. Also known as Hutt Methodist Circuit. Preaching plans, 1962- LRMC Quarterly Meeting. Minutes. 1872- LRMC Schedule Books Methodist Church of New Zealand. Minutes of the Annual Conference. (Various issues consulted). Methodist Women’s Fellowship. National Executive. Annual Reports. Methodist Women’s Fellowship. Wellington District. Annual Reports. Methodist Women’s Welfare League. Minutes. 1925-1929. New Zealand Society of Genealogists. Cemetery Transcripts. Lower Hutt Public Library. Petone Circuit. Schedule Books. 1914-1959. Connexional Archive. Registrar-General’s Office, Lower Hutt. Birth and Death Registers. Saint James Anglican Church, Lower Hutt. Burial Register, 1842- Scouts. 3rd Lower Hutt Group. Committee Minutes, 1927-1977. Wellington Methodist Harrier Club. Records Connexional Archive. Wellington Primitive Methodist Church. Baptismal Registers, 1847-1895. MS papers 1185: 180/1. Alexander Turnbull Library, NZLN Marriage Register, 1851-1868. MS papers 1185:181/1. Alexander Turnbull Library, NLNZ. Wellington Public Library, Pioneer Roll. Wesley (Hutt) Young Men’s Club. Journals. 1928-1929. Wesley Methodist Church, Taranaki Street, Wellington. Baptismal Register, 1840-1926, MS papers 1185: 10/1. Alexander Turnbull Library, NLNZ 206 Marriage Register, 1841-1862. MS papers 1185: 11/1. Alexander Turnbull Library, NLNZ Ministers’ Meeting. Minute Books, 1874-1893. Msy 500: 132/1. Alexander Turnbull Library, NLNZ Quarterly Meeting. Minute Books, 1842-1862. Msx 147 Alexander Turnbull Library, NLNZ Sunday School Admission Book. 1846-1856. Msx 179: 33/1. Alexander Turnbull Library, NLNZ Wesleyan Cemetery Lower Hutt. Burial Record. Lower Hutt Public Library.

207