A Century of Light by H. Harris

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A Century of Light by H. Harris

Thames Methodist Church and Centre, 11.30am, Sunday, 3rd September, 1967

James Buller

The minister who took up his appointment in 1870 as superintendent of the newly constituted Thames Circuit was a remarkable man. His home was at the parsonage at Hape Creek, to which a second storey was added to acccommodate his large family. This building stands today on the corner of Hape Road and The Terrace.

James Buller was born at Helston, Cornwall, in December 1812 and died at St. Albans, November 6th, 1884.

At an early age he was converted to God, and shortly after his conversion was admitted as a local preacher. With a loan of £80 he left for Sydney in 1835. He and his young wife, Jane, sailed in the "Platina". In "hot dusty" Port Jackson he often saw the prisoners clanking along in their chains to their daily work, with armed escort. Here no suitable employment could be found for him, so he became tutor for two years to the Rev. Nathaniel Turner's large family. Turner was leader of the New Zealand Wesleyan Mission, and the two families sailed for Hokianga Harbour.

There were a church and a school-house at the mission station and Buller was given a raupo house. He was attracted to Maori work and learned the language by the end of the year, when he preached his first sermon in Maori.

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REV. JAMES BULLER

He was received as a probationer for the ministry and for eighteen years laboured as a missionary, chiefly among the Maoris of the Kaipara District. He was at first an assistant missionary receiving £20 per annum for mission work and tutorial labours, and with it went many interesting experiences. He met Samuel Marsden on his last visit and also "a strange character, Baron de Thierry, who claimed 40,000 acres". One day he spent two hours amid a Maori battle of revenge, "with bullets flying", trying unsuccessfully to bring peace.

He took charge of his own mission stations at Newark, Hokianga and Tangiteroria. Although so much of his life was spent in remote places, he never lost interest in events, in and outside the colony. Frequently he made long journeys through other parts of the country, to promote the welfare of the entire native race. One of these trips took him by foot and canoe from the North to Wellington to procure land for church work. There he preached to the people of the first immigrant ship, "Aurora". Back in the North he actually saw the flag-pole fall in Kororareka. "I was crossing the Bay in a boat when the flag-pole fell, prelude to eight months' turmoil and bloodshed," he said.

He was ordained as a minister of the Wesleyan Connexion in 1844, and transferred to the European work in 1854. The following year he went to Wellington. The church at

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Manners Street was cleared of debt and in 1859 galleries were installed. Beside the outlying districts there were six native churches, so he preached twice in Maori and twice in English each Sun-day. When sent to Canterbury, he effectively organised church work in Invercargill and Timaru. He also visited the West Coast goldfields, preaching, and organising a Church Building Committee. He was elected President of the Australasian Confer-ence in 1864, and eleven years later was called upon to fill the chair of the second New Zealand Conference.

From the post of Superintendent of the Auckland Circuit he became Superintendent of the new Thames Circuit and eventually spent three years there. The Rev. W. J. Williams said, "He was one of the best all-round men that ever adorned the ranks of the New Zealand Ministry." He also paid tribute to his "example of Christian courtesy, large-heartedness, courage and faithfulness in standing up for what he believed to be right." It was said that his preaching was always clear and vigorous, frequently eloquent and impressive.

James Buller spent five years in England, when he wrote his book, FORTY YEARS IN NEW ZEALAND. Later he took over St. Albans Circuit again when John Richards, its minister, was drowned, and there completed forty years of outstanding-work for the Methodist Church.

Through The Years

The story of the Methodist Church on the Thames is a stirring one of evangelism, enterprise, re-adjustment and co-operation.

On 1st August 1867 the Thames Goldfield was opened by proclamation. The only entry to the area then was by sea, but within a short time upwards of twenty thousand people had taken up residence. Only a few months passed before both branches of Methodism, Wesleyan and Primitive, had founded causes, but it is doubtful which first preached the Gospel in the new town.

Tents, shanties and houses soon rubbed shoulders with business premises two stories high. Men from every walk of life and many countries tramped down the wharves with high hopes. They came from the southern goldfields, California, Cornwall and Australia.

This goldfield was very rich and numerous fortunes were speedily made. In the short space of one month, the Caledonian Mine alone took out one ton of gold. Before goldmining ceased altogether, almost eight million sterling had been won from the rich earth. Wesley Historical Society (NZ) Publication #24(1&2) Page 4

A Century of Light by H. Harris

Only three years after the gold discovery, two towns, Grahamstown and Shortland, grew up only a mile apart. The first was called after Mr. Robert Graham, a land-owner of that time and the second after the English name of the Maori chief, who had taken the name of the brother of Acting-Governor Shortland. The two towns were joined by a road known as Pollen Street. Methodism flourished in both areas in spite of the disadvantages of a fluctuating population. The Primitive Methodists worshipped in Mackay Street and the Wesleyans at Tararu Road (earlier known as Shellback), Grahamstown and Shortland. Later, in 1885 when the population began to decline, the Wesleyans closed three churches, worshipping together at a central one in Pollen Street.

In 1913, union of the Primitive and the Wesleyan Methodists took place, with services at Pollen Street and later, at the present site in Mackay Street.

Enterprise In Early Days Particularly in the first thirty years the Church was very much alive to the needs of the people. Wherever the opportunity occurred, evangelical work began. Open-air meetings and other special gatherings were held. Although the population shifted and services had to cease in some places, meetings would begin somewhere else. Homes were used for services, such as Mr. Amy's cottage at Totara and Mr. Coombe's residence at Kauaeranga Valley, where Brother Pascoe preached in 1886. Other places of worship, Kiri Kiri Sawmill, and Hauraki Mills at Kopu, remind us of the timber industry. Moanataiari Creek, Waiotahi Creek, Punga Flat, Whakatete, Waiomu and Driving Creek (the place at Coromandel where gold was first found by C. Ring in 1852) received the help of Methodism.

Outlying districts were also presented with the Gospel-Eureka (in Kurunui Valley), Kaponga, Wharepoa and Omahu. Preachers were sent to Matatoki, Kopu, Kerepehi, Pipiroa and Puriri, which is still within the Thames Circuit with its own church, and before the Upper Thames Circuit was formed, they went as far as Ohinemuri, Paeroa, Te Aroha, Waiorongomai and Katikati.

As early as 1870 services were held at Coromandel, where mining was also being carried on. They were at first led by local preachers sent from Thames. Often these men travelled through the night to keep their appointments, scrambling among boulders along the beach, dodging the tides and forcing their way through the tangle of bush that grew down to the water's edge.

In 1871 a church to seat 80 people, costing £100 was opened free of debt, on a site given by Mr. C. McColl. A junior resident minister was appointed, so a cottage, costing the modest sum of £90 was erected for him on a site given by Mr. R. Hobbs. It

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A Century of Light by H. Harris was furnished free of charge to the circuit. There is also a record that at the time two allotments, one on each side of the minister's house, were purchased. A year later the church had to be enlarged.

THE PARSONAGE IN THE TERRACE, ABOUT 1870.

At last one minister enjoyed his proximity to the mines. Rev. J. Pinfold was so interested in geology, he insisted in taking five large cases of specimens wherever he went—much to his wife's dismay.

In 1875 Coromandel was made a separate circuit.

It was 1940 before services took place at Thornton's Bay Turua and Puru.

Stipends and Expenses It is interesting to note that in 1870 the Minister's stipend was £250 a year. If he had to buy his own saddle it would have cost him only three pounds. Honey was ninepence a pound and he would have had to pay from 1/9 to three shillings per pound for Indian and China teas. Mr. W. Gribble who advertised "Great Bargains" in 1881 was asking sevenpence a dozen for plaid matches, 1/- for one pound of paraffin candles, eight- pence per pound for cornflour, tenpence a tin for egg-powder and only sixpence for a cup and saucer of Blue Spray china.

But in 1896 the stipend came down to £200, although Mr. Serpell was given a bonus of £25 when he was asked to stay a fourth year. £10 was also given him as a gift, when Brother Hetherington spoke highly of the minister's labour, and he was requested to stay another year under the same conditions.

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A Century of Light by H. Harris

In 1900 the minister was granted two Sundays' holiday a year.

The bonus ceased in 1902 owing to continued financial depression, but £5 was again given in 1912. In 1945 the stipend began to rise from £275 in 1945 to £328 in 1948, £402/10/- in 1951 and £510 in 1955.

Co-operation From very early days help and co-operation from other denominations is evident. Stories are told of the times when the Rev. S. Serpell could be seen accompanying the Roman Catholic Priest, Monsignor O'Reilly, for a walk down the street. This is in direct contrast to the distressing moment when, in the Rev. James Buller's time, the parsonage was under police protection one night against the anger of the Roman Catholics. They had taken exception to two lectures, one given by the Rev. W. Williams and the other by the Rev. J. Buller, on the subject of Martin Luther. It was sufficient to spark off hostilities. Almost a hundred Irishmen came down from Coromandel, and armed with revolvers and shillelaghs and shouting threats, they paraded the streets of Thames.

A happier moment came when the Grahamstown Church was opened and the Rev.J. Buller was assisted by the Presbyterian Minister, the Rev. J. Hill. In 1881 other denominations united in prayer-meetings and in 1905 a week's united prayer-meeting was held in each church in turn. In 1921 the Presbyterian Choir assisted in the re- opening of the church and when Governor-General Lord Jellicoe visited Thames, he joined in a united service at the King's Theatre. The records also mention that before 1900 the Baptists were most co-operative, helping with lectures and items.

Even before 1911 Congregational, Baptist, Church of Christ, Presbyterian, Salvation Army and Methodists were holding combined ministers' meetings once a month at each other's houses. They were held for mutual benefit of the clergy, to arrange dates of anniversaries, to share hospital services and visiting, to arrange appointments for ministers to country places and to promote the work for Temperance and assist Sunday School management.

From their deliberations a common prayer in time of war was produced, and United Communion Services were held on Good Friday. The meetings also led to other united services, such as those on Anzac Day and on the Anniversary of the Declaration of War. From time to time matters came up in which concerted action was taken, as in 1916 when a deputation interviewed the Mayor about the screening at the King's.Theatre of the Johnston pugilistic encounter. It was considered "not conducive to the children's highest moral welfare." The programme was changed. Concern was shown at the Wesley Historical Society (NZ) Publication #24(1&2) Page 7

A Century of Light by H. Harris proposed lowering of the age for military service in 1917 and at other times, for example, when the "Marble Bar" was opened for Sunday trading in 1924.

Even the Anglican Church bell was a help to Methodist worshippers. It rang at the correct time for Morning Service and members relied on its cheerful voice until the dreadful day when times of services were changed.

The Lighter Side Life was far from dull. Soirees, with items for children and adults, were often held, and usually made a profit. About 1889 social teas were popular and when Brother Rollerson provided the meal (as he often did) from his own pocket, profit was made in this way too. Magic lantern shows were introduced about 1900 and at this time lectures were also used as a means of raising money.

Excursions were popular, either by water or, later, by rail and still later by car. From one of the Wesleyan picnics the excursionists did not arrive home until next day. It was when the "Terranora" set off for New Brighton (now Kaiaua) with a large number of passengers, arriving safely at 9 a.m. The captain for the day was Mr. Morgan as Captain D. Shaw had stayed in Thames to attend the races. All spent an enjoy-able day, but when the "Terranora" tried to return home she was found to be stuck fast on a sandbank. Some of the passengers found accommodation and also breakfast at the New Brighton Hotel, but most had to spend the night aboard. At high tide next morning another effort was made to return home, without success. Eventually the steamer "Wakatere" sent a boat back for Captain Shaw. He drove his craft full steam ahead to loosen the mud, then full steam astern, and with little difficulty got the "Terranora" afloat. So the party arrived home —just one day late. There is more than one old Thamesite who can remember this experience. In the early years disapproval was expressed if all the songs at a social evening were not sacred, but in 1954 consent was given for dancing and card evenings to be held in the church hall. A modern projector was purchased in 1952, costing £250, and films took the place of lantern slides. The official operators were G. Warne and H. V. Bulmer and films were sometimes included in Sunday evening services. Sport has also found a place in church activities. In 1893 Mr D. Reid desired the gymnasium class to recommence. There is mention of a croquet club in 1900 and in 1927. Tennis courts were leased to the Methodist Church for thirteen years. Later, tennis courts were built which were eventually sold to the Hospital Board for £1,725. The following year, 1952, mats and bowls were purchased for indoor bowls.

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Changes Observances within the church have changed. The Love Feast, once observed by both Primitive and Wesleyan Methodists, is no longer held. It was celebrated from the beginning, periodically, until about 1900. The Love Feast was a meeting in Christian fellowship. Special hymns were sung and a meal of bread or biscuits and water was shared. The 1877 records say, "It was thought desirable that notes of admission be given to members of the congregation desiring to remain to the Love Feast, in order to prevent the 'critically curious' coming without permission". Another mention of the success of a Love Feast is recorded by "90% of the hearers, having spoken." Ministers of that era tell us that at first only men attended the services. The Rev. J. Pinfold says in his book that he can remember the attendance of the first woman at his service. She was stared at with so much curiosity, she eventually left the building! Picture these earnest people meeting for worship— men dressed in decent black, women in bonnets and shawls, with backs straight against the bare wooden benches— the solemn soul-searching, the sincere prayers—the deep realization of personal sin that led a penitent to cry to the Lord for mercy. In the Communion Service change came about when the Guild presented the church with individual Communion glasses, so that no longer was one cup shared. Assistance Over the years, not only the welfare of souls has been considered, but material help given to many causes. In the very first years support was given to the British and Foreign Bible Society, and the local hospital was regularly aided for at least ten years, until 1884. In 1896 money was sent to Townsyille Circuit, Queensland, to help erect another church after a cyclone, and in 1900 to the Indian Famine Fund. In 1920 the Starving Children of Europe were aided and in 1922 the Russian Famine Relief Fund received help. Money was sent to Tauranga at this time, also for a Relief Fund, but we are not told why it was necessary. The Belgian Relief Fund was aided in 1914 and the Starving People of Europe in 1949. Waihi Church was helped in its distress during the miners' strike and Foreign and Home Missions and orphanages have been supported throughout the years. Those Who Serve The church is made up of people—guided by the Holy Spirit. Every decade has produced worthy servants of the Methodist Churches in Thames. It would be impossible here, to note a fraction of the number—even of those honoured in the records.

Some family names have been associated with the church for a century—others have been prominent over a number of generations. Some of them are: Hicks, Howse, Wesley Historical Society (NZ) Publication #24(1&2) Page 9

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Ashby, French, Hetherington, Reid, Twentyman, Fisher, Kithching, Brokenshire, Paull, Ensor, Deeble, Rudkin, Hay, Halloway, Nodder, Walton, Easter, Woods, Danby, Rowe.

MINISTER AND GROUP OF OFFICIALS, THAMES CIRCUIT, 1898.

The records show that:— 1877: James Kernick retired through ill-health after seven years as "chief officer". He died a few months later. At the burial service three ministers took part, including Baptist and Congregational. It was "one of the largest funerals ever witnessed in Thames. Vast multitudes at the grave". The record of his attributes fills two large pages.

Mr. J. A. Miller was Secretary of Shortland Sunday School for almost 30 years, and secretary of Trustees for thirty years, where his experience as a solicitor enabled him to give valuable assistance. This does not reveal the generosity of the Miller family toward church funds. It began before 1891, when "Mrs Elizabeth Miller loaned £400 interest free." Many times these, or similar words appear—"Mr. J. A. Miller, offer of £50 toward Sunday School building, provided amount in hand was raised to £400." "Miller will double collection if it is above £20." In 1927, "Miller family £100 to install electric power for blowing church organ." Wesley Historical Society (NZ) Publication #24(1&2) Page 10

A Century of Light by H. Harris

In the days before electricity, Kate Twentyman, a wonderful organist for many years, used to get one of her brothers to blow the organ. One night, the sermon was finished, the last hymn announced, and the organist fingered the keys. No sound came! One of the choir-men stepped behind the curtain to investigate. There was little brother sound asleep in his chair.

There is a long tribute, written in 1886, to Brother Thomas Casely, who was accidently killed by gas in the Old Caledonian Mine, on April 28th. He was known for his "regularity, fidelity and intelligent zeal as a Poor Steward, Society Steward and Sunday School teacher at Grahamstown."

Brother W. Hicks, "26 years' association with the church as Local Preacher, Class Leader and Sunday School teacher."

Brother Cocks was known as "an earnest worker in the Temperance Cause, School Visitor and Trustee." 1911: I. J. Scott, "25 years' service as Trustee, Circuit Steward, Society and Envelope Steward, Sunday School Superintendent and Sunday School teacher." 1911: M. D. Rowe completed 26 years as Chapel-Keeper. 1917: F. J. Horn, "member and official for many years, Sunday School Teacher, Society Steward and Trustee." 1917: W. Croad, "rendered valuable service as member of Trust, treasurer Sunday School for 30 years, Circuit Steward and Choir member." 1930: F. H. Claxton, "Trust Treasurer for 17 years, taking over at Union of Primitive and Wesleyan Methodists. During this period and through hard times and depression he was entrusted with £13,000 which he wisely administered. More than 17 years as Trustee." 1930: J. W. Danby, "11 years as Trust Secretary since Union and longer as Trustee." He was to serve until his death —a further twenty-nine years. 1932: J. H. Lange, "a life-time of conscientious service in every department of church work." 1942: Mr E. Hardman, "14 years' faithful service as Circuit Steward." 1950: A. E. Berry, "services as lay preacher, Circuit Steward and youth leader." In 1960, H. T. Gallop resigned from the treasureship of the Trust after 30 years in office. During much of this time he was also Trust Secretary. His thirty- five years of service included a period as Circuit Steward.

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The Primitive Methodist Church

In those first exciting days of the new goldfield, a small band of Primitive Methodists, some of them Yorkshire farmers, arrived. They were Messrs Grix, Weeks, Brett, Hart, Bennett and their wives. They were joined by another Yorkshireman, Mr. J. H. Manners, who was a local preacher.

They took their stand, one fine spring Sunday, under "the spreading branches of a large peach tree at the beach." At that time there were groves of peach trees growing between the landing and Grahamstown. Mr. Manners preached with "originality and power, to a motley crowd of men, women and children" and was aided by the frequent and fervent responses from his co-workers.

Several services were held under this tree, but afterwards Mr. Manners used to stand on a rock in Grahamstown. Later, a room was rented for worship, in a building used by Mr. Full-james (then Superintendent of Thames Orphanage) as a school-room. The room had neither ceiling nor lining and only a thin partition divided it from the family residence, from where the smell of frying sausages would come to tantalise the preacher's nose.

A Sabbath School was begun, with Mesdames Green, Pickett, Walker and Hart as teachers. Mr. William Weeks opened his house for class meetings, where they were held until the church was built. In 1869 a section of land was given in Mackay Street by a Maori, Mr. D. Stewart, and a building capable of seating one hundred and twenty was erected, costing £187. Arrangements had been made for a minister to make a monthly visit from Auckland and Rev. C. Waters conducted the opening service. The occasion was one of great rejoicing, and the tea-meeting, which was held in that historic building, "Smale's Folly" was only the second in the district.

The first marriage in the church was Mr. Manners' daughter to Mr. Winter, when the Rev. Mr. Waters and his wife came from Auckland to conduct the service. There was a shortage of ministers in the Colony, so Mr. Manners accepted the position for a year, receiving less than £2 a week so that only one collection a month need be made.

In 1874, Rev. Joseph Sharp, known as a great humorist and a good preacher, took charge, but departed after twelve months. By 3876, Thames branch was formed into a separate station and the following year the Rev. John Nixon was appointed. These were the days of fervent and earnest worshippers. Rarely did a Sabbath pass without some conversions. Bearded, pious men they were, spilling frequent "Bless the Lords" and "Amens" among their greetings. John Nixon once complained how one of his flock, who thought the minister was having too easy a time, would pray fervently at Wesley Historical Society (NZ) Publication #24(1&2) Page 12

A Century of Light by H. Harris him with these words, "Lord, bless our young preacher, and help him to remember he must not expect to get to heaven in silver slippers." This minister said he always expected souls to be saved. The meetings were most lively. He tells us "One poor soul, burdened, cried so loud for mercy that the crowd rushed round from Pollen Street, wanting to see the fight and found that 'the poor man had cried and the Lord had delivered him of all his troubles'."

REV. JOHN NIXON

The Rev. Mr. Nixon had other adventures in the young town. He says, "After a day of terrific rain ... I was wending my way as best I could in the Egyptian darkness, when I heard a voice coming from a subterranean culvert. I jumped down into the culvert, which ran across the street, and touched a human body under the water. Lifting the head ... I cried out for help. The Rev. Boys came with bags. It was a poor woman who had been carried away by the flood. While I held her head she kept muttering, 'My God, I'm done for now'. Soon we rescued her and had her conveyed to hospital." This may be a reference to the flooding on July 4th when the tides were so high, the emerging congregation at Grahamstown Church found, to their astonishment, the sea surging round the building. They were forced to wait until the tide went down before they returned home. Those wending their way to night meetings were no strangers to mud and bottle-lanterns. These were made by cutting the end from a bottle and inserting a candle in the neck, and known as the 'Colonial Lantern'. The church soon became too small and the Academy of Music, capable of seating eight hundred, was filled week after week and became the scene of some notable

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A Century of Light by H. Harris conversions. In 1881 the church was enlarged, some members giving a week's wages towards its completion. As in any other mining community there were always new members joining and others departing. There were other reasons for leaving the church. Some examples: "10 have been struck off the books as fallen." "One asked to be removed in disagreement," "off the roll as he is backslidden," "unfortunately fallen from grace," "joining other church." Anniversary Sundays (in 1870 six hundred attended) were held, followed by a tea meeting where you could eat an abundance of cakes and jam tarts for a shilling. It was sixpence if you came after the meal. The Rev. J. Nixon said, when referring to Thames hospitality, that he sometimes felt like the man dining with the squire, who was asked to return thanks and prayed, "Thank God we don't get food like this every day—or else we would soon die."

THAMES PRIMITIVE METHODIST CHURCH PICNIC AT BUSHY PARK, OMAHU, ABOUT 1900.

The 1890's were the days of coffee evenings and monthly socials. For several years, picnics were held on Boxing Day. On one occasion the paddle steamer, "Te Aroha", was engaged to go to New Brighton. Later, people gathered at Moore's at Netherton and Elliott's place at Puriri for picnics.

Women took a share not only in teaching Sunday School but also in preaching. In 1887 "Miss Malcolm was invited to preach at the Anniversary Service. Offer to pay her travelling expenses and provide her a home during stay." The poor were not forgotten, a box being kept in the vestibule for contributions. One entry in 1874 shows, "£1 paid to Mr. ———— from Poor Fund." Others received ten shillings a week while they were in difficulties.

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To mark the Jubilee of Primitive Methodism, a week of self-denial preceded Jubilee Sunday, a book "Fifty Years of Primitive Methodism" was assisted into publication and white metal medals were to be struck for the Sunday School children. It was during the Rev. John Dawson's ministry in 1891 that a convenient school-room was built at the rear of the church. Planned by Mr. Hammond, it measured 42ft. x 40ft. and Mr. Twentyman's tender for labour at £13/18/- was accepted. Thames was largely a shifting population. There were many comings and goings. The following year "Dawson's house was secured for 12 months at £24" for a parsonage. Later in the 1890's a house in Sealey Street and a cottage in Mackay Street costing £310 were bought, presumably one being used for a parsonage. Country work increased to such an extent that money was collected to buy a horse. The Trust Minutes say, "We gratefully accept the noble offer of Bro. Brown to keep and groom the horse for the sum of five shillings a week, he also having the liberty to use the horse for personal purposes, but not for business or otherwise. That a charge of 2/6 be made to any member of the church requiring the use of the horse and that it be not lent to people outside the church." Speaking many years later about his ministry in 1892, the Rev. John Olphert said, "The work of the Church at Thames, during these score years, has been like that of the mines . . . The gold was sent to increase the currency of the nation ... so the boys and girls, taught in the Sunday School, won for Christ through faithful ministries . . . have gone forth to larger spheres of influence ... to give the shining gold of the Christian character in the service of humanity." When the time came for discussions on union with the Wesleyan Church, the Primitive Methodists stated emphatically that they "wanted to be sure that the will of the people was estimated in a democratic way." Union took place in 1913.

The Wesleyan Methodists SHELLBACK AND TARARU ROAD

Shortly after the discovery of gold, the Wesleyan Methodists began a Sunday School and held services at Shellback, in a small building, which was evidently a poor one and probably a rough shack as it cost only £16. It took its name from Shell-back Creek and was situated between Thames and Tararu.

About that time a Mr Brown was conducting a day-school in the Shellback Chapel, with aid from the Education Board. He was granted permission to use it free, if he collected funds for the lengthening of the building.

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With "a wish to establish better discipline", the Sunday School was re-organised in 1871, under the Thames Wesleyan Sunday School Rules. There were seventy-six children on the roll for the morning and eighty-six for the afternoon.

The following year a new building was built at a cost of £94, only £5 being allowed for the old building. It was opened three weeks later, the Rev. J. Buller preaching in the morning and Mr. Kernick in the evening, and it became known as Tararu Road.

In 1877 it was apparently in financial difficulties and the Shortland Wesleyan Sunday School provided £5. In 1878 the building was removed to the Shellback Creek and ten feet added "as soon as we get a transfer from Grahamstown Trust." In 1889 it was proposed "to sell Tararu Road School building." Shortland Methodist Church

Before the year 1867 "the Thames" was a piece of flat wilderness, with the sea at its feet and bush-clad hills at its back. It was populated by the Ngatimaru tribe and others and visited by traders or the missionaries making their way to Puriri or up the Kauaeranga River. Men like Dan Tookey, George Simpson, Guilding and Anderson lived there from time to time.

Once the clang of the pick rang out, the district erupted into feverish activity. Sailing- ships and paddle-steamers like the "Enterprise No. 2", "Wakatere" and "Rotomahana" brought miners and their families in their hundreds. Tents, shacks, houses, shops, batteries and poppet-heads were erected and hotels, hotels all the way.

Into this scene, a Yorkshireman, the Rev. George S. Harper entered with enthusiasm. He had come fresh from the Westland goldfields and went straight to work. He commandeered a barrel from Sheehan's Hotel and stood on it with confidence, delivering a sermon to four hundred men. His text was one he had used in Hokitika, I John ch. 1, v.7, "The blood of Jesus Christ His Son cleanseth us from all sin." He preached twice that day and many men broke forth to lead the prayers. We are told also that "another good Methodist brother of Auckland also gave an exhortation."

It is easy to visualise the listeners—men in the distinctive clothes of the times—check waistcoats and trousers tied with string, with their upturned questioning faces . . . the expressions above the bearded chins for the most part earnest. There would be the doubting ones hanging back undecided, yet drawn to the outskirts and the few individuals who came to scoff— whose words sometimes set off a fight. These were people setting out to make new homes, to earn a living or make a fortune if they were lucky. This was on October 20th, 1867, only two months after the gold strike.

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REV. GEORGE S. HARPER

Mr. Harper also set up two Society Classes and had no difficulty in appointing suitable leaders.

Many of the miners were Cornishmen, a great number of whom had been in Australia, and among them were local preachers of eminent ability. Harper, a man with decided gifts as an evangelist, returned a month later and in addition to preaching and other activities, set up a building committee.

After a few weeks the Rev. J. Buller, Superintendent of the Auckland Circuit, came to Thames and great encouragement and impetus were given to the church in the mining community. A small Sunday School was started and by February the following year a church, 50ft. x 30ft., was ready for worship, on a site at the corner of Rolleston and Willoughby Streets in Shortland. Ministers tell us this was looked upon as the Mother Church.

It was a plain little structure—really no more than a shell, costing £130, but it held 190 people and gradually, piece by piece, the interior was furnished. It was opened debt free, due to the generosity of the people and the material aid of Mr. J. White, a member of a party who struck gold and a son of one of the pioneer missionaries. At the dedicatory service, five people found peace with God.

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Outdoor services were many, the Rev. G. S. Harper preaching at Tookey's Flat, the foot of Moanataiari Gully, and outside the courthouse to dense crowds. Later the Rev. I. Law and the Rev. W. G. Thomas preached at the Kurunui Battery. Usually Messrs Buller and Harper came every few weeks from Auckland to preach. On these visits Harper was content to sleep in the tent or whare of a friend and even under the store counter. In between times the services were supplied by local preachers. Mr. Fletcher held the first class-meetings in his store in Grey Street, with members making themselves as comfortable as possible by sitting on flour bags and candle boxes. He also conducted "young men's classes at his house at the beach."

So quickly was the population growing (it hovered between 12,000 and 16,000 by 1871) that the Auckland Circuit, at the end of 1868 sent Mr. Harper, who had recently married, as the first, resident Wesleyan minister to Shortland. An acre of land at Hape Creek was procured and a parsonage built which cost approximately £300 and was furnished for £100—again with the generous help of Mr. White. This house still stands on the corner of The Terrace and Hape Road.

The Adelaide Conference, 1870, constituted Thames as a separate circuit from Auckland and the Rev. James Buller was appointed to take charge, and a year later the Rev. William J. Williams arrived to assist him.

The Rev. James Buller came to Thames with many years behind him as a missionary and church organiser in new districts.

Speaking of his own work in Thames, Williams, a Cornishman, said, "That visit to the Thames will always live among my happiest memories. No young minister could have started under more favourable conditions. It was the time of the big Caledonian boom, when thousands of people flocked to the Thames from all parts of the world. Among some of the most earnest and devoted Christians I ever knew were James Kernick, William Hicks, Mrs Richards, Mrs Heron, Abel Rowe and John Rowe." Grahamstown Church

The Wesleyan Methodists of Grahamstown first worshipped in a school known as Karaka, which they hired for Sunday services.

The Rev. J. Buller then acquired property for a church and Sunday School on a site fronting the beach, where the Museum and School of Mines now stand. The church was opened on October 17, 1869. The first title was a lease from the Maori owners, containing a proviso that the land was to be used for religious purposes only.

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Robert Graham had previously obtained a lease from the owners of a portion of the land, and before the church could use the land the Trustees were compelled to buy Graham's interest for £125, in addition to allowing a portion of the area to be used for a continuation of Brown Street. There were other complications too. A "tapu" existed over the land as it was an old Maori burial ground. This was uplifted when the ancestral bones were removed and buried elsewhere. A copy of the document addressed to the Rev. Mr. Buller still among the church records states that "the allotments are no longer subject to the 'Tapu'." The names of the Maoris who completed the documents by making their mark of a cross were Paraone of Hope Pa and Te Huiraukura of Hone Pa, while the witness, or kaituhi titiro, was Matiu Pcono. Later, when the church was shifted, the sale of this section to the Education Board was stayed by a petition from Paraone and others, saying it was given for religious purposes only.

The original church was fifty feet by thirty feet, but within a year it had to be enlarged and a transept of the same dimensions and a chancel and vestry were added. The church was then cruciform in shape with seating for four hundred and eighty. Its one disadvantage was a great wooden sounding board, that hung threateningly above the preacher's head and eventually had to be removed. The committee resolved that not more than two-thirds of the seats could be let. The rents charged were 4/- a quarter, 7/- for two and 9/- for three. This brought in an average of £48 per annum for four years. When the leaders and stewards met for the first time. Superintendent Minister James Buller took the chair and James Ninnes and S. Cocks were made Society Stewards, with Rbt. Scott as Poor Steward. Also present were I. Rowe, J. Kernick and Redfern.

Those first years were "eventful and rewarding ones." At special services fifty people were converted in one week. The Rev. W. J. Williams, assistant to Buller (1871-73) said, "As a Cornishman it was a joy to me to meet hundreds of Cornish people. Most of them had come from Australia . . . among them, some of the most earnest and devoted Christians I ever knew. . . . How they could pray! Mrs Heron, a real saint, whose prayers were more helpful to her minister than could be an increased stipend!"

In 1872 the books disclose the fact that "a member was seen under the influence of strong drink." This is not surprising when one remembers how quickly the many hotels sprang up. However the hope was expressed that "the minister would speak to him on the subject."

The first mention of a musical instrument in the church was in 1876 when a harmonium was procured for £15. It was played by Miss Kate Richards and no doubt took part in the many festivals and soirees that followed.

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Grahamstown for at least a year had its own Local Preachers' Improvement Class that met weekly. This was in the time of the Rev. J. Crump, when Messrs Redfern, Tredenick, Turner, Dean, Creamer, Sawyer, Hicks, James, Rowe and Bates took the opportunity to read a paper on a sermon.

When the town's population began to drop, it became necessary for Grahamstown and Shortland to amalgamate. Part of the Grahamstown allotment with the Sunday School Hall were sold in 1886 to Thames School of Mines for £300. Two years later, the remainder of the allotment was sold for £150. In 1885 the Grahamstown Church was removed to the central site in Pollen Strete, at a cost of £380. The contractor was James McAndrew and the building inspector was Thomas Hammond.

Although the work of the church at this time was most rewarding, it must be remembered that a number of difficulties had to be faced. There were many people from all walks of life and other countries, seeking to make a place for themselves. Mining is a hazardous venture at any time and although optimism reigned one minute, pessimism took over the next. Thus the people were most unsettled, deaths were frequent and departures many. A large number of church folk seem to have returned to Australia. So pupils, leaders, and teachers were often changing, the church being held together by others who served in responsible positions for many, many years. There was hardship among many and the Poor Fund was put to good use.

In 1876, when the Rev. Robert S. Bunn began his ministry, the new hymn book was introduced. Robert Bunn was an Irishman with immense feet, so the servants at Mr. Miller's nick-named him "Tipperary Slippers". Even as early as this the decline in population led to talk of centralization as there was a heavy debt on the church property.

When centralization became all important it fell to the Rev. E. Best, who arrived in 1885 to direct the work. It was estimated the scheme would cost approximately £1300 and a site on the corner of Pollen Street and Mary Street was bought for £400.

Both Grahamstown and Shortland churches were removed to Pollen Street, the Shortland building being used as the Sunday School. Shortland Sunday School was also moved to the Pollen Street site and used as a Sunday School. In 1898 these schools were removed to make way for Central Hall which was then erected.

So a new era began with all the Wesleyan members and •adherents worshipping in the Pollen Street Church.

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EARLY PHOTO OF THE CHURCH IN POLLEN STREET.

Unfinished Stories Before 1880 life was taken very seriously by those who served the church. During the Rev. R. S. Bunn's ministry it was resolved "that no notices, other than those pertaining to the cause of God be given out", and later it was requested "that our minister use his influence in making friends between Mr. ————— and his neighbour" (this minute was rescinded December 24, 1878). Rumours and scandals were examined. One member was requested to appear before a teachers' meeting "on account of certain rumours in the world and dissatisfaction in the church regarding business transactions". At the enquiry the member maintained he was not wilfully guilty of any dishonest intent to injure any person, but it was deemed expedient to suspend him for three months. Also it was resolved that "before a certain member be received on trial, he make a public confession". Records do not say why.

Brother James expressed his strong reluctance to visit the public-house for wine for Sacrament. It was decided to obtain half a dozen bottles from Messrs Osborne Bros. These were eventually bought for 35/6 a dozen.

A new parsonage property was bought for £520 at the corner of Queen Street and Willoughby Street in 1907 and the Hape Creek parsonage was sold for £375. The present parsonage is on the site where the Primitive Methodist Parsonage once stood on the corner of Mackay Street and Sealey Street.

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Union

Before the union of the Primitive and the Wesleyan Methodists was achieved in 1913, much prayer, thought, and discussion took place. The majority were happy that it was made possible, but there were problems. It was a time of strain, when there was a great need for compromise and sacrifice. The Primitive Methodists at Mackay Street abandoned their proposals for a new church and allowed the money raised to be used in consolidation elsewhere. All helped to make a reality of the vision of a united Methodist Church. The Rev. George W. Spence became the minister. For a few years previously the Sundays Schools had been combined, and from now on both congregations worshipped in the Pollen Street Church and the Primitive Methodist Sunday School in Mackay Street was used as the school-room for the combined group.

Trustees at the time of the Union were E. N. Miller, H. T. Gallop, C. J. Garland, E. Hardman, F. Hetherington, Dr. J. B. Liggins, J. T. Taylor, H. Davis, W. Paull and J. W. Danby.

About the time of World War I there were many changes. The horse that had shared the work of spreading the gospel, being no longer needed, was sold. In the same year, 1915, electricity was introduced. In the first place the church building had been lit by kerosene lamps, in about 1888 by gas, and later by incandescent burners.

In the early days, the depth and slipperiness of the mud in the streets must have been an obstacle for those attending church meetings at night. Many ministers speak of wading miles in the mud. Wooden walks were put down some of the roads and one was made for the entrance of Pollen Street Church. Then road-metal and, eventually, concrete and tar-seal came into use.

The after-war years were also a period of land and building transactions. Puriri Church

For some time, church services and Sunday School were held in the school at Puriri, so in 1913 a concrete church was built on a site which was obtained in exchange for one given by Mr. John Nicholls. In it were installed the organ and pews from the Primitive Methodist Chapel at Thames. The Rev. H. C. Orchard was appointed minister and he conducted the first marriage, which was that of Mr. and Mrs C. D. dark. He also performed the first christening which was that of Nancy May, daughter of Mr. and Mrs Andrew McKenzie. The first Steward was Mr. A. Mitchell, the choirmaster Mr. J. Moyle, and the organists, Miss A. dark and Miss E. Moyle. Mr. Wesley Historical Society (NZ) Publication #24(1&2) Page 22

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Orchard was the only minister to be stationed at Puriri. The church is now served by the Thames minister. Presbyterian and Anglican ministers also hold services there.

AN EARLY PHOTO OF PURIRI CHURCH.

Diamond Jubilee

A very happy occasion was the celebration of the Diamond Jubilee of Methodism in Thames in June, 1929.

Commemorative services were held on two successive Sun-days when the preachers were the Rev. J. F. Goldie, pioneer missionary in the Solomon Islands, and the Rev. Dr. Laws, Principal of the Methodist Theological College.

The Rev. John Nixon and the Rev. W. J. Williams were unable to attend, but their letters written in reply to invitations are among the church records and are a wonderfully interesting record of the early days of Methodism in Thames.

The following year saw the beginning of a most difficult period when the town was engulfed in a slump and shops were sold for a song, while church property had to be disposed of to cover rates.

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Puru Church

Church work was extended to Puru in 1951, where services were first held in Mr. E. Harris's garage by the Rev. G. V. Thomas, with the Rev. F. Bateup as organist. By the following year a church had been erected on a section given by Mr E, Harris, on the main highway. The Church Moves Again

By September 1958 Sunday School accommodation needed improving. The trustees decided against building on the existing Sunday School site in Mackay Street as it was too far from the church in Pollen Street. Instead the congregation approved the purchase of a new site, to accommodate both church and Sunday School. Two adjoining properties with frontages to Mackay Street and Sealey Street, including a house, were then bought for £2060. The building programme was made possible by the acceptance of stewardship. The first stewardship mission was held in 1959 and others followed in 1962 and 1966. All were most successful so that the financial position of the Church became much stronger. The Pollen Street site was sold to the Thames Borough Council for £3500 in 1962 and the same year the church was moved to its new site. Once again a violent Sunday gale struck Thames. Half the building was blown off its temporary supports and very seriously damaged. Only the timely arrival of Mr. V. Jack and his removal team prevented disaster. It took some weeks of patient work on their part to restore the building. However, this was accomplished and the first service in the church on its new site was conducted by the Rev. W. R. Laws on June 17, 1962. The house on the adjoining site was remodelled to provide meeting places for the Primary Department and Bible Class Mr. John Tulloch, a candidate for the Order of St. Stephen, doing the work without payment. Then in 1965, the Mackay Street Sunday School Hall originally the Primitive Methodist Sunday School, was sold to the Apostolic Church for £2600. This enabled the project of integration of buildings to be carried forward with the erection of a new church centre, next to the church itself. The architects were Messrs Smith, Clarke and Associates, of Hamilton, and Hawkins Construction Ltd. of Hamilton were contractors at the price of £8840. The building consists of a hall 30 ft x 30 ft, a classroom, a meeting room, and a modern kitchen and cloak-rooms. The building, which is of concrete blocks, was opened in November by the President-elect of the Conference, the Rev. A. K. Petch, B.A. The work was assisted by a substantial bequest from the estate of Mr. H. Paull. Wesley Historical Society (NZ) Publication #24(1&2) Page 24

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Then And Now

The first record of membership for the Wesleyan Church in Thames shows 139 and 13 on trial. It rose to its peak at Union with 165 and 5 on trial. The lowest membership is before both wars—in 1912 there were 94 and in 1940 only 95. Present day membership is 150.

The two foundries, established in the earlier days of Thames, and recently-built factories including a car assembly plant, provide employment for a growing population, numbering five and a half thousand.

Since 1964 the Local Education Council, made up of representatives of all departments of the church, has assisted in increasing church activities and planning and guiding Christian Education work.

As the century closes, another union is being contemplated —that of the Methodist Church with other Protestant de-nominations.

Mellow and old, the much-travelled church stands proudly beside the new building. There is still sanctuary within its walls. Its great latches belong to another world, but many loving hands have opened them for worship. The light falls, diffused over pews and red carpet of fleur-de-lis, through stained-glass win-dows in memory of Catherine Coad 1893, Rebecca Hetherington 1896, Lydia Kernick 1905, James A. Miller 1907, A. Claxton 1913, Clara Danby 1913, Jabez Warren 1913, William Coad 1917, the Rev. Samuel Serpell 1918 and Katherine J. Twentyman 1919.

Lectern, baptismal font of light wood, the pulpit, and the Cross on the Communion Table are all folded in by the semi-circle of the Communion Rail. Here, in this place, is "the peace that passeth all understanding."

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KEEPING THE LIGHT TRIMMED Music

Music has played a large and wonderful part in the activities of Thames Methodist Churches. There are many nostalgic accounts of the glorious voices of the Cornish miners, ringing out in harmony, in praise and worship. The Rev. W J Williams writing in 1917, said that the church had always been noted for its good, hearty singing, both of choir and of congregation.

To aid the singers there has been a long line of organists and conductors, who gave their best to inspire this passionate love of song. Not always were they paid for their offices as a letter, in 1879 to T. A. Bell and W. Gribble indicated that "the salaries of organists in both Grahamstown and Shortland cease."

THE CHURCH CHOIR ABOUT 1920. MINISTER, THE REV. A. MITCHELL; CHOIRMASTER, MR. A. CLARKE.

Some of these conductors were versatile performers. One of them, a Barnado boy named W. Ready, was presiding over a concert the night following the Anniversary Service, when he was challenged to perform a cartwheel down the aisle He counter- challenged that he would oblige if the speaker would deposit £1 in church funds. It was accepted, so away went the conductor, hand over hand, the length of Central Hall.

A few of the musicians recorded as helpers in Sunday School and choir are:— 1898 "W. P. Ensor ended fourteen years as choirmaster", "W. Williams retired after ten years as choir-master", 1927 A. Clarke choir conductor for nineteen years " Other conductors were J. P. Williams, C. Lawn, W Ensor R V Rowe, H. H. Marshall and E.

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C. Morgan. In the first years the Sankey hymn book was much used and is still looked on by many as the "old loved songs". Since then new hymn books have been introduced on several occasions.

Orchestras, too, have played their part. After centralization the choir was aided by a band under the leadership of W. Gribble, who received congratulation on "the splendid work". Mr. C. Horn remembers that over seventy years ago, the whole of the left wing of the church was occupied by the choir in terraced rows at the back, with the orchestra occupying the level floor space. There were a bass fiddle, several violins, two euphoniums (one being played by J. Williams), two flautists (one was J. Rowe), a cornetist and two tenor horns.

Musical festivals and services of song have always been popular. In the 1890's and later, prominent singers came from Auckland to assist on anniversary and special occasions. Miss Rimmer was one and Miss Tudehope another.

As early as 1885 a service of song was held at Mackay Street entitled, "Pioneers of Primitive Methodism" to raise funds.

Many cantatas have been presented. There must be a great number of people whose hearts stir to happy memories, when they hear the opening bars of the sacred music in which they had a part. The cantata, "Belshazzar's Feast", described as a "musical treat", was conducted by E. Easter of the Primitive Methodist Church, who took the place of Mr. Clarke at short notice. This cordial co-operation was most appreciated by the Wesleyans.

The unprocurability of music in the Dominion was overcome by Mr. F. Hetherington when he brought back a cantata from England. Mrs G. Johnstone also fostered music in the church by holding free music classes in 1908 to teach senior scholars the reading of music.

To the many music-lovers in the church, the presentation in 1921 of a pipe-organ by the Miller family as a memorial to Mr. J. A. Miller must have been a thrilling event. It coincided with the alterations to the transept, which gave that part of the church its present form.

The cantata, "From Olivet to Calvary" was rendered at the Anniversary in 1926, and there were many more.

None of these musical feasts could have been performed without the assistance of the organists. Older members recall Mr. Jones and Mrs Rickard. Miss Kate Twentyman Wesley Historical Society (NZ) Publication #24(1&2) Page 27

A Century of Light by H. Harris was organist when the memorial pipe organ was installed. She was succeeded by Mr. John Buchan (who was also choirmaster), and by Mr. W. W. Marshall, who was organist for twenty-five years. His successor, Mrs G. F. Twentyman, made a faithful and valued contribution for over ten years.

There have been many others who have assisted at various times, notably Mr Barras Gleeson, who played at Morning Services for several years.

The choir now has twenty-two members with Mr. G. H. B. Pinnock as choirmaster and Mr. P. Holland as organist.

Band of Hope

The Rev. W. J. Williams and Mr. R. French assisted in starting the Band of Hope in Thames. Thus began "many years of comradeship in the anti-liquor campaign".

Probably nowhere else in New Zealand has there been such a challenge to this body of workers, for as many as one hundred and twenty hotels were erected in Thames, although perhaps only eighty or ninety would have been in business at the same time.

Its activities must have waxed and waned, as there is mention many times of reviving the Band of Hope. In 1888 the Rev. William Keall reconstructed this organisation. It was going strong in 1898, when Mr. M. Paull retired and Mr. E. Hutson took over. A year later many zealous and devoted workers "were called to other spheres" and there was an urgent call for more workers. Again in 1917 there was a wish to re-vive the Band of Hope in connection with the Sunday School and Mrs Clarke and Mr. Fergusson were appointed with power to add to their number. The last mention is the appointment of Mrs Richmond in 1932 as representative to the Band of Hope. Methodist Women's Fellowship

From earliest times, the ladies have played a very active part in circuit affairs. The hospitality and co-operation of ministers' wives is well known. In both Primitive and Wesleyan Churches, whenever the circuit debt seemed too heavy to bear, words to this effect appear in the minutes, "that considering our liabilities and lack of funds, the ladies of the congregation be asked to hold a sale of work." On one occasion they were re-quested to "undertake the church-cleaning gratuitously" and at other times they were asked to "collect money to liquidate the circuit debt." There is no record of their having declined.

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In the first half of the century bazaars were good money-raising projects and in the latter years garden-parties and flower shows played their part.

The early bazaars were really something. In 1878 £378 was raised in this way. In 1896 a bazaar could last for three days and a licence costing 21/- had to be taken out. It took up four rooms in the hall, which was lavishly decorated with flowers, bush ferns and bunting. The display included a doll's house, doll's show and a fern collection. There seemed to be a great many decorated cushions for sale and the greatest attraction was the autographed quilt with five hundred embroidered names. This idea was attributed to Mrs McNicoll. No wonder traps were needed to convey contributors' goods to the hall on the previous Friday, and someone had to sleep on the premises to guard them. Outside the bazaar the Naval and Hauraki Bands played.

It was the custom to encourage those to whom the church was in debt, to patronise the bazaar and thus reduce the indebtedness. This would probably not meet with approval today. The admission price was 6d, which was returned if 4/- worth of goods was bought.

The first women's group was the Guild, which met in 1918 and two years later the Missionary Auxiliary commenced. Those mothers with small children, formed the Wesley Mothers' Group in 1953. This incorporated a Sewing Group which in 1960 became the Fireside Group.

In 1964 these groups combined to form the Thames Methodist Women's Fellowship.

Ladies' Guild

In 1918 the first annual meeting of the Methodist Guild was opened and conducted by Mrs E. Miller, who proposed Miss Serpell as president. There were sixteen present. Mrs Smith, Mrs Fergusson and Miss Moreton entertained with songs and Mrs Ziegier gave "a sweet little poem". They were monthly meetings but one could not be held in November of that year because of the influenza epidemic.

The form of the meeting did not change much through the years. Meetings were opened by prayer, a hymn, and a portion of the Scriptures. There were entertainment and the business of money-raising, philanthropic work and, of course, afternoon tea, which, we learn, often had to be "plain food, not cake".

Although most of the items were music or poetry, some were more serious, like the reading given by Mrs Jenkins, in 1924, when the secretary remarked, "We were sorry the gentle-men were not present to profit by it." Wesley Historical Society (NZ) Publication #24(1&2) Page 29

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An annual "At Home" has been held since early years, when ladies of other denominations attend. Money, in latter years, has usually been raised by the annual Rose Show, where there are cake and sewing stalls. "£181/19 2 was raised in 1954 in this way." Countless forms of help have been rendered over the years. They include support for Home and Foreign Missions, Bible Class Camps, care of the parsonage, Corso, and assistance to the Maori Deaconess—even the stitching of shirts for the Boy Scouts, "an urgent necessity, in view of the Prince of Wales' visit" in 1920. The number of aprons made could not be counted. The highest roll seems to be twenty-nine and at present the Women's Fellowship, which combines the former Guild and Missionary Auxiliary numbers thirty-eight. With the forming of the Methodist Women's Fellowship, horizons have grown wider. Representatives attend meetings as far afield as Hamilton—a distance that would have taken members of former years, days of travelling. In 1965 another big step in progress was made when the Fellowship affiliated with the National Council of Women. Methodist Women's Fellowship—1967 President: Mrs A. J. Roberts. Secretary: Mrs E. P. George. Treasurer: Mrs J. E. Arbury. Missionary Auxiliary The first meeting of the Missionary Auxiliary of which we have records was held in March 1921 in the Mackay Street Schoolroom. At this meeting the positions of President and Secretary were reversed, Mrs Cox becoming President and Mrs J. H. Lange secretary. There were twenty-four names on the roll in October, 1920. The members of this group have shown a steady interest and zeal for missionary work, which has been supported with money raised from sales of work. Mission needs, conditions and activities have been diligently studied, mainly by correspondence with Sisters in the Mission-field and visits from those on furlough. A specal interest is supporting Kurahuna, the Maori Methodist Hostel at Onehunga. From 1931-48 Mrs M. Liggins proved herself a president that could hardly be equalled. During that time, united Mission meetings were held, at which as many as seventy would be present, while in 1945, at similar meetings, six different churches would be represented. Another worker with long service was Mrs J. Lewis who was secretary from 1927-38. No count has been kept of the numerous missionary boxes packed and sent away, but in 1926 the records reveal that thirteen boxes and cases were sent to Maori and the Solomons Missions. The highest attendance appears to be forty in 1934. Wesley Historical Society (NZ) Publication #24(1&2) Page 30

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Wesley Mothers This group began to meet in 1953 and the first annual meeting in the following year recorded that Mrs V. Bulmer presided with a membership of thirty-two. Each meeting has its devotions, hymns and prayer, while on the lighter side films, slides, talks and demonstrations are enjoyed. The group co-operates and assists with all church work, raising money from stalls at the annual Rose Show and the occasional garden party. In 1963, £62 was taken on one stall. The members' special interest is the Cradle Roll for new infants. The February meeting is usually held at the beach, as is the annual picnic. In 1958 the group's birthday was celebrated by a visit to the picture theatre and supper at Joey's Inn. In 1963 the decision was made to join the Women's Fellowship, when members began to attend District Council Meetings, thus gaining official status and representation at Quarterly Meetings. Membership is now 34 (July 1966). Present Officers – 1966 President: Mrs D. M. Sharp. Secretary: Mrs A. J. Dalton. Treasurer: Mrs N. Warne. Cradle Roll Secretary: Mrs A. J. Dalton.

Men's Fellowship In the very early years there were, apart from church services, class-meetings during the week, whose leaders were usually men. Also in 1870 there existed a young men's Mutual Improvement Class. There is little to tell us of their activities, but on one occasion they were approached to help with money for the erection of a memorial gravestone for Bro. Crestoll. A men's Saturday night Prayer Meeting was held about 1907-10. Saturday night was then late shopping night and Mr. C. Horn, who took part in the meetings, says, "The harmony of the singing—the obvious joy in Christian fellowship and Bible study—the frankness and warmth of friendship, despite social and professional differences, all combined to make this Fellowship an uplifting experience of the heart as well as the mind." In the years 1935, 1937 and 1950 there is mention that interest was being maintained in the Men's Fellowship, but no such group meets today.

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GROWING IN THE LIGHT METHODIST SUNDAY SCHOOLS IN THAMES

Wherever the Church opened its doors, Sunday Schools were commenced also. One of the earliest Sunday School gatherings was held with nine or ten children when the Rev. James Buller visited Thames, three months after the discovery of gold. Mr. J. Hoskings was able to gather together fifteen scholars for his school, beginning in a marquee at Karaka Creek. The following year a building was erected for classes to meet at Willoughby Street, Shortland, and at Shellback, a cottage was used. At Grahamstown a school was begun a fortnight after the church was built in 1869, in a room attached to it, measuring 24 x 61 ft. Primitive Methodists held Sabbath School in their building at Mackay Street and there were others at Eureka (formed by Bro. Reid) and Coromandel by 1873.

In 1878 there is a record of 644 scholars with 66 teachers, in 1895 there were 450 with 40 teachers and in the year before Union, 112 children and 12 instructors which then went up to 164 with 18 teachers. This is a contrast to 1950 with thirty in the main school and 20 in the primary. Present day numbers are sixty-three (July 1966).

Scores of Christian men and women through the years have spent their time and talents teaching in the Sunday School. In the records there is a long list of names against which are written these words, "long and faithful and devoted service." Mr Frank spent nearly fifteen years as a teacher. Others were John Trebilcock twenty-nine years, Mark Rowe thirty-four years, F. J. Horn twenty-eight years, Miss E. Stone thirty-four years and S. Eicoat long service. The devoted service of Miss D. M. Gleeson as Superintendent of the Primary Department, matches that of the stalwarts of the past. There must be many more.

Until the turn of the century, almost every entry records the acceptance of new teachers, who were taken on trial, then given three months' training. Later, the books show consistent resignations and the consequent search for new instructors.

The foundation-stone for Central Hall in Pollen Street was laid in 1898. It had a main hall to accommodate four hundred persons with six classrooms on each side, one being fitted up for the Infant Department. At the front were a library and secretarial offices and at the rear, a large, comfortable room for Young Men's and Young Women's Classes. The cost was estimated at £1228/17/8, £640/9/- being accepted for the old building. It was free of debt by 1911. When let for picture shows, the Rev. T. Trestrail and a circuit steward acted as censors of the pictures shown. This is where the public "In Memoriam" service was held for Queen Victoria.

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The Sunday Schools had already been centralized at Pollen Street and several years before the union of the churches the Primitive Methodist Sunday School joined the Wesleyans at Central Hall.

Evidently, from time to time the teachers had their problems of discipline as very early there was a discussion on "how to manage bad boys". Also it was resolved in 1871 "that all bad boys be formed into a separate class", "that two teachers sit on each side of the church to keep the children in order" and again in 1883 the reference to "ill- behaviour of certain boys near the door. Can someone be found to help?" Perhaps this cry goes out all through the ages.

Until about 1900 Sunday School was held morning and afternoon and also through school holidays until 1907 when summer holidays were introduced. By 1956 the afternoon Sunday School was changed to the morning so that in part it could be combined with the service.

That there was hardship, especially in 1892, is shown by the fact that children were kept home from Sunday School for lack of boots. Clothes and boots were given by business firms and distributed to the needy children.

From the very first days of the Sunday School the need for suitable literature was recognised, and much thought and money were put into the choice of books for the library. In 1888 it numbered 520 volumes. Money from teas and lectures was spent on "Chatterbox", "British Workman" and "The Children's Friend". Dick Trebilcock, as assistant-secretary to his father and librarian, rendered fine work in this department. In 1932 there was still a school librarian, Miss Lindsay.

From the very first years an Annual Festival was held for the children, usually on 29th January, but it rained so often on that day it was eventually changed. It often fell on the same day as the holiday granted the Thames Miners' Union, who had to send several letters complaining about this, as they considered the day was given by law, as a holiday solely for the use of the miners. The committee agreed.

It must have been the greatest day of the year for those children. Extensive preparations were made. At the picnic grounds, usually Parawai or Tararu Gardens, men set to work with ropes and timber to make boat-swings and merry-go-rounds and erect tents. The ladies were busy sewing a ribbon rosette for each child and a banner to be carried by the marching children. In 1877 Shellback had pink and white rosettes and an elaborate banner, 6 ft. broad by 4½ ft. It had a blue border on a red ground and the name "Shellback Wesleyan Sunday School" in white letters. It cost £1/18/7. There

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A Century of Light by H. Harris were four loaves of bread left over from the festival and they were to be given to "poor persons known only to those present".

On this occasion, Shellback children assembled at their school at 7.30 a.m. ready for an early start. They joined Eureka in front of the Golden Crown Battery, went on through Albert and Queen Streets to join Grahamstown, and on to Parawai. Those too young to walk were conveyed in wagonettes. The Parawai Gardens were close to the Kauaeranga River, where a ferry carried over horses and vehicles, until a bridge was built in 1877.

There were races with prizes, tug-of-war, and games like "Poor Jenny is a weeping" and "Oranges and Lemons". But the greatest attraction was the food. Even in 1902 when the school rolls were smaller, the order for the day was: "120 Ibs. of cake, 30 long loaves, 22 Ib. of butter, 5 Ib. of tea, 30 dozen buns, 16 gallons of milk, 72 Ib. of ham, and, of course, glorious fizzy ginger-beer and sweetened, hot tea. No wonder the day was an "unprecedented success".

On one occasion in 1913, not enough care was taken with the boxes for provisions and all those sandwiches, that should have been flavoured with ham, tasted of leather.

There is still in existence a letter from a well-wisher, to the Sunday School teacher, Mr. H. Lawry. It is addressed, Mr Lory Esquor Bank of NZ Wesleyan Sundy Skool Terns Chuthing.

On a piece of newspaper is written, "For elp for the feast and I ope yer will give us a good feed for me and my bruther".

Later the children were conveyed to the festival by brakes. It was the pleasure of the drivers to have races on the way to the grounds. This brought a recommendation from authority, "that horses go at a walking, not a trotting pace."

The festival could not be held in 1901 because of the death of Queen Victoria and again in 1922 it was abandoned and the money given to the Russian Famine Relief Fund.

By 1893 picnics sailing up the river in "S.S. Patiki" or "S.S. Ohinemuri" were popular, but in 1902 the railway had arrived and excursions, sometimes to Bushy Park, Omahu

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A Century of Light by H. Harris were enjoyed. By 1922 the organisers were able to use cars, when the bays along the coast, like Waiomu, came into their own.

As early as 1879 there is mention of Christmas parties, with entertainments of readings, recitations and music. Of late years they have become an annual event. In 1953 sixteen jellies, one jar of marmite, one tin of spaghetti, four lbs. of butter, four lbs. of sugar, two bottles of drink extract, fourteen dozen cakes, nine cut loaves, one gallon of ice-cream, corned beef, and egg and lettuce filling helped to make it a success. Film evenings and fancy-dress socials later provided entertainment for the children.

It is worthy of mention that Mr. W. E. Donnelly, M.B.E., who is Vice-President Elect of the New Zealand Methodist Conference, was a scholar of the Thames Methodist Sunday School. Junior Choir

The junior members have been no less active in the musical sphere. Sunday School choirs and the Methodist Junior Choir have given much pleasure to listeners. A tremendous number of people must have shared the joy of hearing those young voices over one hundred years.

At the 1895 Anniversary, the Sunday School choir was conducted by Mr. J. Williams, when they sang the Cantata, "The River Singers". Others were "Children's Day" and "The Minister's Hymn". These services of song were presented annually for many years. There is mention of them in 1906 and 1913. In the first year of World War I, "Rose of Joy" was so successfully produced, that Dr. Lapraik suggested it be repeated in aid of the Belgian Relief Fund.

During the poliomyelitis epidemic of 1948, all activities connected with young people were prohibited, but the singers were able to keep in touch with each other by paragraphs in the local paper. Even so, it was about this time that the New Zealand Broadcasting Service purchased records made by the Thames Methodist Junior Choir for a series entitled, "History of Harmony in New Zealand Towns".

It was under the conductorship of Mr. R. V. Rowe that the Junior Choir really excelled. Mr. Rowe began his church musical career at the age of fourteen, when he first joined the church choir, and recently he retired after several years as church choirmaster.

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At the height of its success, there were seventy-six members in the Junior Choir, who visited other churches and sang at different institutions. Generally it gave two anthems on Sunday mornings with solos as well. Just as the senior choirs had travelled to Hamilton and Auckland, where they entered and won a number of competitions, so the Junior Choir went further afield also.

In Auckland it took part in the Sunday School Union Choral Competitions with marked success. The choir was fortunate in having Mrs G. F. Twentyman as accompanist, and Jean McCaskill and Doug Whelan as able soloists.

THE JUNIOR CHOIR, 1943.

The choir worked so hard they were able to enter as many as seventeen different classes. An impressive list of successes followed. 1943—Junior Shield: 1st Place. 1944—Senior Shield: 1st Place. 1946—Senior Shield: 1st Place. Open Division: 1st Place. 1948—Primary Shield: 1st Place. Intermediate Shield: 1st Place. Senior Shield: 1st Place. Open Division: 1st Place. Miscellaneous Shield: 1st Place. In 1949 they met with similar success.

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Over a number of years this choir accomplished ninety anthems and forty-eight small pieces. No doubt the glowing tributes received by the choir were in part due to the talent of the children, but it was the unfailing patience and perseverance of Mr. Rowe and his wonderful control and happy personality that coaxed the voices into full bloom. Later, Mr. V. N. Underwood took over the work, and Mrs H. Walker acted as accompanist. Bible Class

From the very early years in both Wesleyan and Primitive Methodism provision was made for the young people to have Bible Study. The members and classes fluctuated considerably with the population growth and decline, and the age groups available. The first mention made in the records is of the Young Men's Bible Class conducted by Mr. John Rowe. This was in 1869, when twenty youths met for study.

It seems that the young men and young women met separately until the 1960's. If there were records of their activities they are not available. From the church accounts we gather than Mr. J. Fletcher conducted young men's Bible Class in Shortland in 1871, Mr. T. R. Jones, treasurer of Shortland Sunday School, had charge of men's classes in 1873, and in 1876 Mrs Richards became teacher of the Young Women's Bible Class at Grahamstown, where she taught for six years. In 1884 we read that the Bible Class could not be kept together for want of teachers, but the shortage was only temporary.

In 1876 when the Rev. R. S. Bunn was minister in the Shortland Circuit, there was such a poor attendance at the weeknight service, it was decided to have a monthly Bible Class instead, and to "make it as attractive as possible".

However, under the next minister, the Rev. W. J. Watkin, it appears that prayer meetings were preferred to Bible Class, while in 1902 both were held on the same evening. In 1904, with the Primitive Methodist minister, the Rev. Samuel Henderson, a new look was given to the men's group by having a Young Men's Association instead of a Bible Class.

Union of Primitive Methodist and Wesleyan Bible Classes took place as early as 1911, when it was recorded that classes were well attended and there was general good feeling and fellowship.

Through the years the young people have been catered for in many ways. In 1926 the iron shed, adjoining Central Hall was used by the men as a hobby workshop. As far back as the Rev. S. J. Serpell's time, 1894, there was concern with the education of youth. Mr. Serpell opened a room at the parsonage for reading. It was most satisfactory, attendance was good and prospects promising, but we read with regret Wesley Historical Society (NZ) Publication #24(1&2) Page 37

A Century of Light by H. Harris that "reading became a thirsty business, the bottle was introduced and what was to be a benefit lapsed". However, the Church library was popular in the 1920's.

The Bible Class for many years made full use of leased tennis courts and also laid down their own. Before 1920 Bible Class camps were enjoyed at Parawai Gardens, Matamata Springs, Newstead School and Motutapu Island. In 1927 the Bible Class members were congratulated on their work of running Sunday School groups among the Maoris. Their colours were purple and gold and their paper, the "Bible Class Link". They enjoyed clubs where they played ping-pong, bobs and quoits, and fellowship was the keyword. Through the depression Bible Class teas were still held, but one meal must have consisted entirely of fruit for every girl brought as her contribution —bananas.

In 1931 Mr. L. Judd became leader of the Young Men's Bible Class. He was assisted by Elva and Audrey Judd and it was about this time that the teachers decided "to adopt the British Graded Lessons instead of the Australian".

Socials have been the main form of entertainment through the years and in 1946 permission was given to dance at these functions. A badminton club also flourished. In 1948, when Mr. A. E. Berry added the activities of the Wesley Troop of Scouts, hiking became the order of the day.

On the departure of the Rev. F. J. Handy there was difficulty in finding lay people to keep the Bible Class going. This state of affairs continued until Mrs C. Whitehead became leader in 1959.

Today the Bible Class, which is a co-ed group, tries to take the church's work into every sphere of life, proving that religion and social life can mix. There is a full programme of worship, study, social activities and service, when every opportunity is taken of co-operating with other denominations.

The young people have many ways of serving the com-munity. Besides helping to convert an old cottage into Bible Class rooms, they have had work-afternoons to assist elderly folk entertained handicapped children, and participated in fund-raising for missions or national projects, including the National Council of Churches Appeals, and in providing fares for young people to go to overseas conferences.

There is always something new appearing on the social side. One project was "Snids"—a week-night teenage club, open to all youth and highly popular during its eight months of noisy, energetic life. It was an informal evening of table-tennis, darts, table games, records and twisting, or sitting, chatting, ending with coffee, while some Wesley Historical Society (NZ) Publication #24(1&2) Page 38

A Century of Light by H. Harris qualified person gave a five-minute talk on Christian Faith. Another mission to the local youth took the form of a dance, assisted by the Trinity College students, who provided their own band, the "Trim-tones".

During Youth Week many ideas are tried out, such as family socials, teas, concerts, mission evenings, parents' evenings, work afternoons, forums and panels and usually the Bible Class conducts a full church service.

Mrs Whitehead has recently resigned after eight years of devoted service. The present Bible Class leaders are the Rev. Bruce Hosking and Mrs R. F. Paton, assisted by Miss J. Day.

In 1965 the Bible Class began to participate in the programmes of C.Y.M.M. (Christian Youth Movement Methodist). There have been car rallies, barbeques and picnics. Easter camps have been held at Waiomu, Ngatea, Te Aroha, and Waihi Beach. Rallies are held in Thames several times a year and attended in other centres, including Hamilton. Members at present number sixteen.

The Young Adults Group The Youth Fellowship was formed in 1964 for those over school age. Mr. Miller Jeromsen was Leader until he left Thames the following year, since when the group has been led by Mrs D. Panckhurst. It is now known as the Young Adults' Group and meets fortnightly after Evening Service. There are now sixteen members of whom ten are from other denominations.

A notable venture by the Youth Fellowship soon after its formation was its suggestion that the church provide assistance for a family in South Korea, under the sponsorship of the Save the Children Fund.

This was agreed to, and an annual contribution of money to assist the Kim family in Pusan has been provided by gifts from groups and individual church members, who have also given clothing and toys.

The Reverend Harris Whitfield

The Reverend Harris Whitfield died suddenly at the Parsonage on the 13th May, 1967. His death brought grief and a sense of personal loss to his congregation at Thames, where he had taken up his appointment in the preceding February.

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The large congregation at the funeral service in Thames heard the Reverend I. M. Raynor pay a moving tribute to his life and work as a minister. At the service conducted by the President of the Conference, the Reverend Ashleigh K. Petch, in St. John's Church in Ponsonby where Mr. Whitfield was the minister for some years, the large congregation was a tribute to the high esteem in which he was held by those who knew him in many fields of social and Christian endeavour.

Mr. Whitfield was born in England and commenced his ministry in New Zealand in 1931 as a home missionary. After serving in Kohukohu, Harwarden and Paraparaumu, he was ordained in 1942. His subsequent ministries were in Mangonui, Riccarton, Dunedin Central Mission, Ponsonby, Papanui, Otaki, Kaikohe, and Thames. During the Second World War, Mr. Whitfield was a chaplain to the Forces in New Zealand, and later was a chaplain to J-Force in Japan. It was his privilege in 1956 to attend the British Methodist Conference, the United Church Conference in Canada, and the World Methodist Conference in North Carolina as an official representative of the New Zealand Methodist Church. In the words of the Reverend I. M. Raynor, "Harris Whitfield's interests were many and varied. Community affairs claimed a rightful place in his life, but his chief interest was in the Church and all that concerned the advancement of the Kingdom of God." Wesley Historical Society (NZ) Publication #24(1&2) Page 40

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Thanks I am deeply indebted to the many secretaries, who through the years have kept such well written and interesting notes. Letters received: Although space would not permit use of all the information in the letters sent by interested persons, each has been filed and placed in the records—a valuable contribution. I am very grateful to:— Mr. J. B. Beeche, for extensive notes made from the records. Mr. E. S. Slaney, for unfailing assistance. Rev. L. R. Gilmore, for manuscripts and books. Hazel P. Harris

Officials of Thames Circuit - 1967 Minister: Rev. B. L. Hosking, B.A. Circuit Stewards: Messrs H. V. Bulmer, G. J. Dennis. Society Stewards: Miss B. Whitelock, Messrs S. H. Arrell, G. J. Dennis, R. H. Dalton, G. H. Watson. Sacramental Stewards: Miss E. J. Clark, Mrs E. P. George. Congregational Representatives: Mrs H. Watson, Mrs J. Driver. Trustees: Messrs H. V. Bulmer, C. D. dark, S. L. Danby, H. T. Gallop, E. C. Morgan, A. J. Roberts, J. V. Rowe, H. Shaw, E. S. Slaney, G. Warne, H. Watson, S. F. Wood. Treasurer: Mr. J. V. Rowe, B.Com. Stewardship Recorder: Mr. D. R. Underwood. Sunday School— Superintendents: Miss D. M. Gleeson, Mr E. S. Slaney. Secretary: Miss M. J. Gleeson. Teachers: Miss R. Bulmer, Mrs D. Nagel, Mrs A. J. Roberts. Bible Class—Leader: Mrs R. F. Paton. Young Adults' Group—Leader: Mrs D. J. Panckhurst. Local C.Y.M.M. Council- Chairman: Mr. J. Wood. Secretary: Miss M. Schick. Local Educational Council—Secretary: Mrs D. M. Sharp. Overseas Missions—Secretary: Mrs A. J. Dalton. Wesley Historical Society (NZ) Publication #24(1&2) Page 41

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Lay Preachers: Messrs H. C. Fryer, G. H. B. Pinnock. Women's Fellowship— President: Mrs A. J. Roberts. Secretary: Mrs E. P. George. Treasurer: Mrs J. E. Arbury. Wesley Mothers— President: Mrs D. M. Sharp. Secretary: Mrs A. J. Dalton. Treasurer: Mrs N. Warne. Choirmaster: Mr. G. H. B. Pinnock. Organists: Mr. P. J. Holland, Mr. J. C. Mutton. Assistant Organists: Mrs H. Walker, Messrs H. Dalton, R. C. Hay.

Ministers and Superintendent Ministers Primitive Methodist Wesleyan Methodist 1867-1868—The Rev. James and Rev. George S. Harper of Auckland frequently visited the Thames. 1869—George S. Harper. 1870—James Buller. 1871—Joseph Sharp. 1871—James Buller and William J.Williams. 1873—J. H. Manners (Paid 1873—John Crump, William Local Preacher). J. Williams and Henry R. Dewsbury. 1874—Joseph Sharp. 1874—John Crump and H. R. Dewsbury. 1875—Vacant. 1875—John Crump. 1876—Vacant. 1876—Robert S. Bunn. 1877—John Nixon. 1879—George Smith. 1879—William J. Watkin. 1880—T. W. Adamson. 1882—Charles E. Barley. 1882—Henry Bull. 1885—William S. Potter. 1885—Edward Best. 1886—James Clover. 1887—Thomas H. Lyon. 1888—William Keall. 1889—John Dawson. 1891—David McNicoll. 1892—John Olphert. 1894—Samuel J. Serpell. 1895—Frederick W. Boys. 1899—Edward Drake. 1899—Daniel J. Murray. Wesley Historical Society (NZ) Publication #24(1&2) Page 42

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1902—Joseph S. Smalley, F.R.G.S. 1903—Robert Taylor. 1904—Samuel Henderson. 1907—Joseph Blight. 1908—Arthur Harding. 1910—George P. Hunt. 1910—Thomas Trestrail. 1913—Union of Primitive Methodist and Wesleyan Methodist Churches. Methodist Church of N.Z. 1913—George W. J. Spence. 1916—Samuel J. Serpell. 1919—Arthur Mitchell. 1923—Arthur Ashcroft. 1926—William A. Burley, M.A. 1931—Arthur Liversedge. 1934—Tom Dent. 1937—Adolphus N. Scotter, B.A. 1940—Francis J. Handy. 1947—William Rowe. 1949—Gordon V. Thomas, B.A. 1954—Samuel J. Werren, 1956—William M. Garner. 1958—Clifford L. Duder. 1963—Reginald Day. 1967—Harris Whitfield, E.D. (died 13th May, 1967) Interim Ministers: Charles E. Dickens. Ivo M. Raynor. Norman P. Larsen. Bruce L. Hosking, B.A., B.Com., S.T.M.

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