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NZ) Publication #43 Page 1 The Bainbridge Church Story by J B Dawson 1983 Wesley Historical Society (NZ) Publication #43 Page 1 The Bainbridge Church Story by J B Dawson 1983 CONTENTS 1. Introductory. 2. Antecedents. 3. Beginnings, to 1906 4. Building, 1906 5. Struggle, 1907 to 1935. 6. Advance, 1936 to 1938. 7. War and Peace, 1939 to 1949 8. Jubilee, 1950 to 1954 9. Expansion, 1955 to 1964. 10. Tidying up', 1965 to 1978. 11. On the Move, 1979 to 1982. 12. Resurrection. Postscript. Ministers Acknowledgments Wesley Historical Society (NZ) Publication #43 Page 2 The Bainbridge Church Story by J B Dawson 1983 1. INTRODUCTORY On 16 December 1906 a Methodist church was opened and dedicated in Hinemoa Street, Rotorua. It was named after a young man who died in the Tarawera eruption. On 30 May 1982 the closing service of the church, now much enlarged, was held, over 300 people attending. The following day the demolition of the church, to make way for the erection of shops, was begun. Thus ended over 76 years of continual Methodist worship on this site. During that period the original membership of the church had been increased eleven fold, while the value of church and site had increased over a hundred fold. Rotorua Methodist Circuit retained a large supermarket building with offices, including the Church Office, overhead and an adjoining car park. These had been acquired and added to the original site. The following Sunday the congregation gathered for worship in borrowed school premises. Thus began its 'wilderness year' while the new Church Centre was being planned and erected on a site off Old Taupo Road. The value of this building will be twice that of the former one. 'Bainbridge' became over the years the central shrine of Methodist witness over a large area in the region. Other Methodist churches were erected at Mamaku, Ngongotaha and Clayton Road. Services were held also at Reporoa, Kaharoa, Rotorua and many other places. Bainbridge saw them come and go. None proved permanently viable for Methodist witness. The central plateau is not Methodist country. Only at Taupo was it possible for the circuit to establish a further Methodist church which grew into a circuit itself and became a partner in a strong Union Parish. Through the years a vigorous cause was centred on Bainbridge, rich in its ministry to a growing town, city and district. It ministered also to a steady stream of visitors in war and peace times from all over the world. This is an attempt to sketch the story of Bainbridge church. Only side glances will be made to other ventures in the life of the circuit. Buildings of course are not the essence of the Church's life. This the Bainbridge folk are discovering afresh first hand in their homeless year. It is comparatively easy to trace the history of church buildings and some of the activities that take place within and about their walls. The story of the church's deepest life and work cannot be recorded. It has to do with the impact of preaching, teaching and conversation and service touching countless people. It includes untold pastoral and community contacts made over the years. Wesley Historical Society (NZ) Publication #43 Page 3 The Bainbridge Church Story by J B Dawson 1983 The Church is what God does with people. The full story of Bainbridge Church would include the record of countless people who down the years have enriched its life. But space is limited and the record is uneven. Ministers for obvious reasons get most mention. Their wives receive minimal remembrance. Both in the days when the church expected them to be unpaid curate- receptionists and in later years when they were rather more free to choose their service their work goes largely undocumented. Rotorua Methodism has been richly blessed in the succession of gifted and devoted men and women. Often father was followed by son and daughter succeeded mother in service and leadership. Not to mention any by name would be to make the story utterly unreal. To mention all the most prominent would be to make it a catalogue. A few names have been included here and there to personalise the record. They must represent the others. Many are still serving the church after long years of activity. There are younger folk willing to carry on in these days when the church is more affluent but less popular. Yet it must not be forgotten that church buildings too are important tools of the Church. They help to make it visible and anchor it in a community. They provide a physical setting in which folk meet at every level of life from a bazaar to a funeral. Some church buildings survive the centuries. They witness, as do the great cathedrals, to the faith of past generations who built them and the changeless realities of the gospel that sustains them. Others, like Bainbridge, are less enduring. Its shape and size were varied over the years to meet changing needs. Now its people face a greater transition than ever before as they seek to replace church and half with a Church Centre embodying the best insights they can gather as to spiritual and social needs today and in the future years. The seriousness with which this task is being faced is shown by the ten page 'brief’ (?) presented by the church trustees to the architect of the new Centre. Wesley Historical Society (NZ) Publication #43 Page 4 The Bainbridge Church Story by J B Dawson 1983 2. ANTECEDENTS. Rotorua city, now incorporated in the Rotorua District Council area of approaching 60,000 people, is situated on the southern shore of Rotorua the lake. This occupies a caldera or deep cauldron like cavity which was once the summit of a volcano. The city is the centre of the principal thermal area of New Zealand, with twenty lakes within twenty miles of it and hot and cold springs, geysers and bubbling pools within its central area. It is today the main North Island tourist resort, the centre also of the North Island timber industry and an important show place for Maori art and culture. Since the discovery of cobalt treatment of the land it has also become an important farming centre. Among the Maoris who came to New Zealand in 1350 AD., the people of the Arawa canoe settled in the Bay of Plenty after landing at Maketu. That same year one of them, Ihanga, is said to have named the lake Rotorua. The main settlement of the area probably took place about 1440 as the main Arawa tribes moved inland. The centuries following saw much intertribal warfare and cannibalism. Ngapuhi from the north raided the Arawa in 1823 but it was one of their warriors, Pita, who married an Arawa slave girl, worked in a northern mission station became a Christian and later went south with his wife to tell the Christian story for the first time at Rotorua. The Dutch pakeha-Maori, Philip Tapsell, trading at Maketu, was probably the first white man to see Rotorua, in 1830. The pioneer Anglican missionaries Henry Williams and Thomas Chapman, with a Maori missionary Taiwhanga, visited Rotorua the following year. Williams had been urged to do so by an Arawa chief and tohunga, rango, whose life he had saved at Paihia. Williams led the first Christian service at Rotorua near where St. Faith's church now stands, speaking to 500 people. He promised a mission station. Chapman, with initial help from two other missionaries Knight and Pilley, began the Koutu mission station in 1831. However the area was raided by the Waikato chief, Te Waharoa, intent on revenge for the murder of a relative. There was terror and cannibalism and on Christmas day the mission station was burnt, Pilley and Knight being wounded. Chapman and his wife re-established the mission in 1838 on Mokoia Island on Rotorua, living in a raupo hut. Chapman travelled widely and by 1840 recorded a total of 2000 regular worshippers in the district. At that time the mission was moved to Te Ngae on the shore of the lake. Wesley Historical Society (NZ) Publication #43 Page 5 The Bainbridge Church Story by J B Dawson 1983 During these years Tapsell, for purposes of trade no doubt, opposed an extension of mission work among the Arawa. He was of course very much frowned upon by the Church Missionary Society. The first known Methodist contact with the area appears to be that of Rev. J. Buller. While at Kaipara he was instructed by the Methodist District Meeting in 1839 to proceed to Port Nicholson to finalise arrangements for a mission station there which had been initiated by Bumby and Hobbs. This involved for Buller a journey by foot of 500 miles by native tracks and over unbridged rivers. It took three months. Buller it seems walked past Rotorua and Lake Taupo. Morley the Methodist historian does not give details about Rotorua but says that, in his journal and report to the London Committee, Buller notes that after leaving the shores of Rotorua he and his party travelled for nearly five days without meeting a single individual of seeing the vestige of a dwelling. He was told at Taupo that those living thereabouts formerly had been killed and eaten or driven away and enslaved. The Te Ngae Anglican station was closed in 1850 when Chapman retired in bad health and Rev. Seymour Spender directed the mission trom his station above Te Wairoa village. This in turn was closed at the time of the Te Kooti raids.
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