MARCH 2008 MARCH 2012

Synod steps forward while the ground keeps moving Planning for the future is not easy when the ground underneath your feet keeps moving, says strategic planning coordinator for the Central South Island Synod Jill Hawkey. Jill's task is to work with the Synod to develop a long term strategic plan in light of the recent earthquakes in Canterbury. The situation for parishes changes from week to week. On February 10th, the Canterbury Earthquake Recovery Authority (CERA) announced that 213 residential orange zone properties are now zoned red, which means that they will be subject to government offers of purchase and the residents will have to move. Many of these properties surround Wainoni Methodist Church and include the parsonage. The church building itself is being used for services and many community meetings but much of the community around it is disappearing. Christchurch North Methodist parish has also faced significant challenges in the last few months as an engineer's report indicated that most of the complex was 'earthquake prone'. The congregation had been meeting in the church hall but a generous offer from the local Catholic Church provided them with a new venue for Sunday worship. Jacinda, Tim and Louisa short oversee the release of little blue penguins rescued from the Rena's oil spill. A significant aftershock on December 23rd damaged the hall further and the whole complex is now 'red-stickered' ‘Penguin people’ step upand cannot be used. This not only has a major impact for the parish but also for the 50 groups who used the complex on to protect God's creationa regular basis. By Hilaire Campbell the event, she says the congregation of to the Rena was one of horror. It was But there have also been many When Tim Short and his family attend mostly older people enjoyed the lighter compounded by the hundreds of dead birds positive movements in the last few a service at the Wesley Methodist Church moments of an interview between her coated in oil - mainly little blue penguins, months. Opawa Community Church has in Tauranga, they don't usually wear husband, retired minister Rev Roger Hey, petrels, and shearwaters - that he collected been able to leave the Bowling Club that protective clothing. But on January 15th and Tim's daughters, Rebecca, Jacinda, that first weekend with Department of had been their place of worship and are they appeared in gumboots and overalls and Louisa. “This is a very special family, Conservation staff. The birds were gathered now meeting at the local primary school, because, as dedicated wildlife and the congregations both here and at St along the coastline between Maketu and which better serves their needs. conservationists, they were giving a Stephens gave them a round of applause.” Waihi Beach. Crossways Community Church is presentation on their part in the clean- now sharing premises with St Albans The Shorts attend Wesley Church. They “On each day's walk, we saw few live Uniting with one congregation meeting up from the container ship Rena. live at Mount Tutu Wildlife Sanctuary near birds. Only a minority of all the birds we in the church, the other in the hall and “Getting the facts first hand was a Tauranga. While the rest of the family has found have died from natural causes.” both congregations sharing morning tea shock,” says lay preacher Kathy Hey, who been involved in the clean-up, Tim's wife In late October the situation worsened, together. like many others had witnessed only the Debbie has run the sanctuary single handed. and the search extended to Cape Runaway “Each church faces its own release of healthy birds from the beach. “Debbie and I met on a tramping trip,” and the Coromandel. challenges but we are developing a new Kathy says Tim's speech on behalf of Tim says, “so all our interests are deeply Staff from Massey University and strategic direction that is not just for the penguins was a potent reminder that rooted in nature. When we heard of the Wellington and Auckland Zoos helped with those with broken buildings but for the biblical understanding of place isn't just grounding on the 5th of October, we the wildlife. Before many of their staff left whole Synod,” Jill says. about people but about animals as well. couldn't help being involved.” in November, they trained a core group of During November and December all Despite the tragedy of As a former mountain safety instructor local wildlife experts, including Tim, to parishes in the Synod participated in one and Search and Rescue volunteer, Tim is manage ongoing work with the penguins. of four Sunday afternoon sessions where prepared for disaster but his first reaction See Page 8 they had an opportunity to hear the latest INSIDE information on building and insurance matters, and then to vision the church IN THE RED ZONE - PAGES 10-11 50 years from now. They were asked what they would like the Church's presence in the city to be? What values should it be known for? What would it be doing? Jill is now meeting with individual parish councils to discuss their 'profile' and to explore possible options for the future. Special gatherings are also taking place with young people from 11-17 years as well as those in the 18-40 age group. POLICE CHAPLAINCY - PAGE 2 Earthquake anniversary stories, pages 8-11 2 TOUCHSTONE • MARCH 2012 NEWS Police chaplaincy - a visible presence within the force By Cory Miller is focussed and she can usually visit two established rapport with the police in her Rev Lynne Wall says before she of her four stations each week. district. The challenge had been worth it. became a police chaplain, it was not a “It is important for the police to know “I was happy if I had one good ministry she had ever considered but she who the chaplains are before an emergency, conversation a week,” Lynne says, “One did have a growing unease about what so when they need support they know who where we were not just talking about the society expected of its police and the to turn to.” weather.” dangers they faced on a daily basis. Things were not easy when Lynne first Andrea has only been a police chaplain She wondered who was caring for stepped into her role as chaplain in since December. Her story is taking a frontline officers. What support was September 2010. similar route to Lynne's. available to them? She had been approached for the job, She acknowledges there will be many Lynne is one of two Methodist partly because as a Methodist she added hurdles but, as she takes on the police chaplains providing spiritual support to to the denominational spread, but also districts of Papakura, Waiuku, Tuakau and the police force in Auckland. The other is because as a woman she had the ability to Andrea Williamson Pukekohe, Andrea believes her prior job Andrea Williamson. relate to the growing numbers of women as a hospice chaplain in Whangarei will Despite the many challenges involved in the force. keep her in good stead. in supporting police to deal with trauma Lynne says when first approached about “There are things that are in common and stress, both Lynne and Andrea say at the job she thought, prayed and talked to with hospice chaplaincy,” she says. “At its its essence chaplaincy is simply about others about her decision. Once she essence chaplaincy is about being there to being a visible presence. decided, she dove right in. support people at difficult times in their Police see life's difficulties, Lynne says. It was tough at first. “I thought it was lives. To be able to stand alongside them They see murders, child abuse and road a waste of time,” she says. “They were all deaths. Chaplains can step in to offer too busy. It took a lot of cold calling.” as they do their jobs is a privilege.” support when this becomes a burden. But after several months and two rides Lynne says it is important to get “People are not often skilled at dealing out with police on the frontline, she began alongside people as they are, regardless of with grief. As chaplains and ministers, we to feel she was making progress. religious affiliation. can offer them advice around how to deal “I was struck by the professional way Humour plays an important role and with the different stages of grief.” in which young officers coped with the she says she gives as good as she gets. Andrea says her personal experiences sometimes rude, drunken or drugged It is this ability to be open and accepting with the police force have always been offenders,” she says. “I was challenged by that Lynne and Andrea say has enabled positive and she is glad to be able to return the rigorous demands and diversity of them to become a part of the ceremonial the favour. “I'm glad to be their back-up,” police work as I clambered over the six life within the force. she says. foot fence of a gated community where a Lynne was even asked by a It's a challenging task - especially when restriction order had been broken.” policewoman to preside at her wedding. Lynne and Andrea only work three hours However, Lynne says it still took a “It's one of the privileges of being Rev Lynne Wall a week. Nevertheless, Lynne says her work good year before she felt she had visible,” she says. Public Questions provokes passion for communities during Lent By Rev Betsan Martin interest in order to strengthen common life This is courageous work that exposes spending is prioritized nationally and how Public Questions Coordinator through generosity of heart. A mandate of pain for women, men and children. It offers taxes are paid and distributed. Jesus told his disciples 'if any of you Public Questions is to give life to new ways for families to turn away from The inequality in Aotearoa NZ mirrors would come after me you must deny yourself communities of generous hearts. violence. Pressures of unemployment, low the chasm of inequities world-wide - within and take up your cross and follow me' (Matt Being involved in Public Questions income and poor housing are linked with wealthy countries and between developing 16:24). means supporting people to bring their family violence. How can we help families and developed countries. The sacrifice acceptable to God is a contributions to our communities. It means meet these needs? More than ever we are aware that we broken spirit, a contrite heart, O God you being stewards in our own communities and Vahefonua Tonga is charting educational share a common destiny. The world is a will not despise (Psalm 51:17). being mindful of other communities and their pathways for the Tongan community. These bigger version of Paul's idea of the body of concerns. start with a growing network of preschools Christ - the suffering in one part is felt in Lent is the anticipation of Easter, and the Last month the Public Questions Network and schools. The Lautotaha Mentoring another. Too much carbon dioxide put into sacrificial aspect of passion which comes convening group met and focussed on the programme supports educational success and the atmosphere in Europe or the United States from a generous heart, love and commitment. passion of love and commitment in Sinoti involves families with young people's journey means acidification in the Pacific Ocean. Too The Psalms and the Gospels are guiding Samoa and Vahefonua Tonga. Family through primary and secondary school. much water taken for agriculture and dairying stars from different eras and both are violence workshops open the door to 'a But Vahafonua Tonga is reaching wider means our rivers lose their vitality and the concerned with the common life of God's contrite heart' and a chance to follow the way to address issues of housing, employment, life cycles of wildlife are disrupted. people. Lent prepares us to sacrifice self- of love and commitment in families. food security and health. A new Oxfam paper 'A Safe and Just The growing concern for people in Space for Humanity' asks the question 'Would vulnerable circumstances - abuse, suicide eradicating poverty put planetary boundaries and poverty - increasingly confronts us under stress? The answer is 'No'. Providing as examples of pain in some parts of our for basic needs could be achieved for every community that impact on the wellbeing person alive today with strikingly few of all. additional resources. These burdens weigh heavily on The Oxfam paper shows that the over- Maori and Pacific people and are signs use of nature's resources by the wealthiest of national spiritual malady. Remedies 10 percent of the world's population is taking must include those with more than the planet to a tipping point. enough denying themselves in order to The Oxfam paper is on the Public share. This may happen in church Questions section of the Methodist Church Only Church Groups can invest communities; it includes the way of NZ website. Interest only and capital growth investments St Vincent de Paul Society Wellington Area A cup of water given in my name - The hand of Christ blesses the cup Depositors select type of investment and term The hand of love offers the cup - The hand of suffering receives the cup People Helping People

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TOUCHSTONE • MARCH 2012 3 NEWS Sinoti Samoa workshops tackle family violence By Cory Miller its workshops to the families, rather than waiting for them to go looking for help. And it appears to be working. “Men are opening up,” Mataiva says. Out of the discussions and post- workshop evaluations issues related to family violence are surfacing. “The three main things that came through were depression, anger management and sexual abuse.” Other issues that families also felt had an impact on family violence were poverty, culture or way of life, communication Tofa Winterstein is reporting back to the full A group of young people take part in a family violence workshop. barriers, and struggles for power. workshop on behalf of the men's group. Opeta says 95 per cent of the responses The only way 'Pete' knew how to Samoan community. “It's a real issue that So in 2010, she joined forces with other in regards to the workshops have been control his family was with his fist. He is not talked about by Samoan families.” professionals from a range of discplines positive but there is still the staunch five believed it was 'his way of life', his culture He says the issue is often swept under within Sinoti Samoa to form KSI. “We percent who argue, 'its how we were raised'. of discipline. the carpet, with many incidents going have a range of skills to add to the table,” But after attending a series of unreported because it is seen as normal. she says. He argues back, “Yes that may be the workshops run by the Komiti Social Issues “Both verbal and physical abuse is seen Using these skills, the first set of case, but now you have the privilege of (KSI), of the Methodist Church of NZ's as an acceptable form of discipline.” workshops was launched last year in knowledge and you have new methods to Sinoti Samoa, he went home a changed Opeta says through the workshops he parishes across six districts around the raise your children. It is not okay to man. He literally sobbed as he realised the is trying to show the families that Samoan North Island - Auckland, Manukau, discipline with physical force.” damage he was doing. culture is not one of violence, but about Hastings, New Plymouth, Wellington and Mataiva says the message has hit home Sinoti Samoa launched these protecting women and children. Gisborne. with many. workshops last year to challenge the notion “These workshops are raising These workshops include a series of 'Pete', the man of the fist is just one of of using a fist to rule. awareness,” he says. discussions about what family violence is. the success stories. Though he still needs KSI convenor Mataiva Robertson says Mataiva adds that awareness is the key This year KSI will run more workshops, support for anger management from one the workshops target the problem of family to making a difference. “Whether it is at beginning in Gisborne in April. The second of the support agencies KSI works with, violence by educating and supporting those church, at home, or you hear it over the set of workshops will continue to build on at risk. “Family violence is a problem that fence,” she says, “the worst thing to do is issues raised in the earlier workshops by he is now communicating with his family. needs to be tackled,” she says. stay silent.” 'unpacking things further' and delving “The violence in his home has Fellow KSI member Opeta Amani is a When she herself was faced with the deeper into the issues behind family stopped,” Mataiva says. “It is baby steps social worker with Child Youth and Family. grim statistics and the media coverage of violence. but it is progress. We are proud that as a Opeta says family violence is a significant family violence in her own backyard, Mataiva says tackling family violence group we are working to eradicate violence. but often hidden problem within the Mataiva felt called to action. through education is not but KSI is bringing Change starts at home.”

MCNZ disinvests Leave a from Rio Tinto The Methodist Trust Association rule and it uses the military to keep (MTA) and its Investment Advisory the mine running despite protests Lasting Board has announced that it has sold against it by local people.” its shares in the multinational mining John believes a turning point for corporation Rio Tinto. the MTA on the matter was the fact Disinvesting from Rio Tinto was that the Norwegian government's Legacy a long-standing demand of Methodist superannuation fund, a major investor Mission and Ecumenical and others in Rio Tinto, disinvested its holdings “The greatest use of life is to spend it within the Methodist Church of NZ because of the Grasberg mine. who want the MTA to pursue a more Former Methodist Church of NZ for something that will outlast it.” socially responsible investment policy. president Rev Brian Turner was William James MTA executive officer Greg another opponent of the Church's Wright says, after months of investment in Rio Tinto. He says the investigation, the Investment Advisory decision is welcome but long overdue. Board decided at its December 7th “It took five years of advocacy • A bequest to the Methodist Mission Aoteoroa meeting that it was no longer and pressure to achieve this and it is an investment in the future. appropriate for Church funds to be makes me wonder at the ability of the invested in Rio Tinto. MTA and Investment Advisory Board • A bequest enables the Methodist Mission, in In a letter to Mission and to make decisions on ethical as well Ecumenical secretary Rev John partnership with your legacy, to provide as financial grounds,” Brian says. Roberts, Greg acknowledged receipt opportunities for change and social justice “I question how well the of information John had sent regarding presbyters on the MTA are within our community. Rio Tinto's Grasberg mining operation representing Gospel priorities. Apart in West Papua. from the general secretary, I presume • A bequest in conjunction with the Methodist The letter stated MTA and PACT Mission ensures that the tradition, integrity, 2086 Trust have sold their holdings this is the main reason they are on the in Rio Tinto in large because of MTA.” security and practical strengths of the concerns about the Grasberg mine. Brian believes the MTA should Methodist Movement will work in conjunction MTA has advised other investment pay more than lip service to the bodies within the Church to do Responsible Investment Association with your gift and your memory. likewise. of Australasia (RIAA), which the John says the Grasberg mine is a Methodist Church of NZ joined in joint operation by Rio Tinto and US 2007. To ensure your legacy lasts longer copper and gold mining company “MTA needs to become fully than footprints in the sand, contact; Feeport McMoRan. accredited and monitored by RIAA. Michael Greer To say this is too expensive is no “There are two concerns about the 12A Stuart Street Grasberg Mine. One is the excuse when we as a church are losing environmental damage it is doing to big dollars in unethical investments Levin 5510 the waterways and land of West Papua. such as Pike River Coal and Rakon Phone 06 368 0386 • Mobile 021 632 716 NZ Ltd. More serious than the The second concern is for the human [email protected] rights of the West Papuan people. financial loss is the loss of our moral “West Papua is under Indonesian and ethical credibility,” Brian says. 4 TOUCHSTONE • MARCH 2012 OPINION Wesley and animal rights To the editor, they experience at the hands of humans. I was hugely appreciative of Bill Elderton's Unknown to most contemporary Methodists, article on justice for animals in the December Wesley was also a vegetarian. More for health issue of Touchstone. John Wesley would have rather than ethical reasons but nonetheless he concurred with what Bill wrote. held a counter-cultural position that we could Something the Methodist church worldwide all take more seriously and at least intentionally has ignored is the pro-animal rights stance of study and reflect upon. our founder. He was one of the earliest voices In a world rapidly losing its diversity of speaking against cruelty to animals. animal life because of human greed and One of his sermons addressed the issue of oppression, Wesley's approach has much to whether animals received eternal life. He commend it. believed they do largely because of the suffering Mark Gibson, Christchurch Hints of another life To the editor, and he told me that he believed me. The spirit world is hard to understand. I had Las year my granddaughter suffered a lot one encounter when I woke up in a cold sweat of cancer pain, and it showed on her face. One and when I looked toward my bedroom door I morning I saw her lying in her bed with a smile saw an apparition coming toward me. on her face. Her skin was back to its natural I screamed so loud that my late, partially colour, she was at peace. deaf husband who slept in another room came She had crossed over to another life, where to my bedroom. As soon as he came in, the there is no pain. Seeing that look on her smiling apparition disappeared. face made me realise there is another life. I was so disturbed that I told our minister, Noeline Johnson, Dargaville Octagon protesters To the editor, This six percent rise was three-times that The Octagon protesters referred to in this of the one percent of the total population column in February's Touchstone were not enjoying the highest taxable incomes in non- FromFrom thethe backyardbackyard sunning themselves. They were part of a global English speaking nations. They had a 1.9 percent protest against corporate greed and inequality. increase to 8.2 percent share of all taxable English-speaking nations feature as having the income between 1980 and 2008. worst record in this regard. Passion for a good story If it is permissable to criticise protesters As a percentage of all taxable income in all Gillian Watkin English-speaking nations, those who are one without addressing what they represent, then I looked at the perfectly formed At the heart of spiritual life and faith percent of the total population with the the we may as well dismiss Moses, the prophets, passion fruit. It was the first I had is the connection with tradition, story highest incomes between 1980 and 2008 Martin Luther King, and a man riding on the ever grown. I had tried many times and ritual. The Spanish missionaries, increased their share of total taxable income back of an ass on Palm Sunday. over the years but finally here was a far away in a strange land, found a by six percent to 12.5 percent. Laurie Michie, North Shore healthy vine covered with beautiful comfort in this strange plant when fruit, turning from mauve to purple. they connected it to their most Cynicism no place to occupy The passion fruit is a native of important story of faith. South America and is the floral A mark of strong family life is the To the editor, go home than that their protest had run its emblem of Paraguay. It was named telling of stories, where stories are Keith Harman's cynicism regarding the course, and many of the people concerned, by early missionaries who saw in the told to children (often funny) of Occupy movement is doubtless shared by other having occupied public spaces at great personal flower the story of the passion: relatives and family times. Most readers. cost, needed to return to making a living? stigmas shaped like the nails of the importantly are the stories parents tell Cynicism is an easy retort to hurl at those Worldwide, the Occupy movement has cross, purple the colour of the robe of the child's early years, and children stepping outside the safe and the popular to made a huge impact. All the evidence points given to Jesus, the white petals love it when their grandparents tell remind the rest of us of an uncomfortable or to it, and who is to say what form, and where, reminded them of the crown of thorns them about the times when Mummy inconvenient truth - in this case that the capitalist the same indignation against executive greed and the tendrils of whips. It was the and Daddy were little. model is failing for the vast majority of people will break out again, and where? All I would whole crucifixion story shown in a Telling stories is remembering, who live under its roof. say it was a pleasure to meet the Dunedin beautiful flower. building memories in the brain and Keith points to the slow demise of the occupiers, and apart from the inevitable ( minor) The vine sent me back to my in life. Pain and suffering is so often occupations in our main cities, and he chooses, damage to grass in the Octagon, they did much childhood. Passion fruit arrived by accompanied by a loss or a blocking without any evidence, to offer the most mundane to commend themselves and their cause to the post in a little box sent to Wellington of painful memory. I often wonder at and discreditable suppositions for the pulling citizenry of this town. My remark to one of by my Granddad in Auckland. The the amount of information stored in magic thing about the fruit he sent our brains, the old songs, the good up of tent pegs and the dismantling of banners. their church critics was that they were worth was that each of them had the name smells, the tastes and the places which Why could he not have credited the more than a thousand sermons. of a family member carved on its skin. have shaped our life and spirit are all occupiers with better reasons to pack up and Ken Russell, Dunedin Granddad would wait till the green tucked in and come out in unexpected fruit were full size then scratch the ways. Pick up the pace name of a family member on each We have a faith built on the telling fruit. As the fruit ripened the scratch and remembering of stories. Who first To the editor, Electric arc furnacing is an alternative scar healed over and looked like gold shared the story of Jesus’ birth, or Keith Harman (Feb Touchstone) asks process for turning scrap metal into iron but I to a small child. The wonder was that more tellingly of Mary and Joseph's whether I complained about the Church's am unaware at this point of an alternative to if it had your name on it no one else frantic search for Jesus who they investment in Pike River Coal prior to the coal for smelting new steel. If the church and would eat it. found in the temple? explosion that killed 29 miners and contractors. others sensitive to environmental damage do The answer is yes I did and on a number of not invest in these challenges who will? I thought I better get my vine Imagine the passing on of such occasions as the Investment Advisory Board In the February Touchstoen Andrew established before I started the personal stories in the years before can confirm. Donaldson notes that we are as church are tradition again, and that thought has the written gospel. When addressing the Methodist Conference “slow to engage or interfere with the market motivated my care of the growing Following in the footsteps of the in Nov 2007, Jeanette Fitzsimons (then Greens place to advance God's realm”. Neither Jesus plant. early Christians we discover that co-leader) challenged the church to invest in or John Wesley displayed such reticence and The importance of establishing listening to and telling our own stories research to provide alternative forms of energy neither should we. traditions and family stories for can foster a passion for life as sweet to polluting coal. Brian Turner, Christchurch children cannot be underestimated. as any fruit.

Postal PO Box 931 Editor Paul Titus Advertising Pieter van den Berg Circulation Karen Isaacs Christchurch Phone (03) 381 6912 Phone (03) 310 7781, Fax (03) 310 7782 Phone (03) 381-4315 Fax (03) 366-6009 Mobile (021) 655 092 Email [email protected] [email protected]@xtra.co.nz E-mail [email protected] Printer The Ashburton Guardian Opinions in Touchstone do not necessarily reflect Production Julian Doesburg Ad Deadline 15th of the month preceeding publication the offical views of the Methodist Church of NZ. Publisher The Methodist Publishing Company Letters Deadline 15th of the month preceeding publication Subscription Changes 10th of the month preceeding publication TOUCHSTONE • MARCH 2012 5 OPINION

CONVERS ATION WITH THE CONNEXION A reflection by Sin, evil and money President John Roberts As I travel would place particular emphasis on ethics and on the incomes of the rich in NZ are now the investments in shareholding companies, could around the resetting the moral compass of the world's lowest in the developed world. Rich New play a role here. It would be good to see them Connexion, I am business and political community. Zealanders escape paying any tax on capital engage with what Gaynor is saying. discovering something of what it is that shapes The Herald also offers the view of George gains that would be taxed in most other What does the Bible have to say? There is people's lives. Soros, who holds the world record for making countries. An increase in GST barely affects a strong First Testament prophetic tradition Above all else the world economic crisis the most money in a single day's financial the rich, falling most heavily on the poor. is having a massive effect on the way we live, trading. Speaking about the Davos Forum, The structural shift in the tax and welfare that rails against riches and wealth. The yet we don't talk about it very much. Perhaps Soros says the world is facing a period of 'evil', system has been a major driver of the widening prophets saw the rich-poor gap of their time that's because we struggle to understand what another theological term. gap between rich and poor in Auckland. and constantly sided with the poor. They saw it's all about. He believes the West is struggling to cope Financial commentator Brian Gaynor says God as a God of justice who embraced equality I've found really helpful information in a with the consequences of evil in the financial excessive executive pay and income inequality for all. section of the newspaper that I've often ignored, world. He said the managers behind the world are major issues at the heart of growing Jesus said 'woe to you are rich' and 'blessed the business pages. So with the NZ Herald in financial meltdown were not just wrong but criticism of capitalism. Gaynor says we have are you who are poor'. He embraced justice one hand, and the Bible in the other, I look for evil. Now he wants to deliver us from moved from owner capitalism to manager uplifted the poor and put down the rich who insights that can help me understand what's unregulated financial markets. capitalism over the past few decades. abused their wealth. been happening. So what did the Davos forum deliver? Managers rather than owners are now One article reported on the opening of the Although it talked about the situation no action controlling major enterprises and these So what about those statements regarding 2012 World Economic Forum held in Davos, plan emerged. One commentator suggested managers are granting themselves huge pay sin and evil? The theological response is a call Switzerland. The Davos Forum is where the they might have talked about the wealthy increases. These then flow on into the public for repentance. In biblical language repentance world's leading politicians, economists and paying more taxes, rather than simply being sector, witness the recent wage increases for is about being sorry, changing one's mind and business people gather. urged to make donations to worthy causes. the CEOs of Christchurch City Council and turning back. This was too much to ask for The article was headed 'We have sinned', Closer to home NZ Herald journalist Simon Kapiti District Council. those at the Davos Forum. says founder of the Davos Forum. That's a Collins has written a series of articles featuring Gaynor says it is extremely important that Let's read our newspapers more closely theological statement as sin is about inequality in Auckland. He says Auckland has New Zealand shareholders, both individuals and look out for what our business and wrongdoing and is one of our biblical and changed from an equal city to an unequal one and institutions, exercise their full rights and theological words. in less than a generation, with the income gap wrestle control back from managers who have economics writers are saying. At the same time The speaker was Karl Schwab, a promoter between rich and poor widening dramatically put themselves ahead of other stakeholders. we must bring our biblical understandings to of the free market, who now deplores the over the past 25 years. Shareholders have a powerful role to play in what we read in the newspaper. They often excesses and exclusiveness of the capitalist Collins draws on the work of political reducing income inequality. complement each other as well as challenge economic system. He said the 2012 forum scientist Rob Salmond, who says that tax rates The Methodist Trust Association, with its each other. LESSONS FROM THE ROYAL Youth ministry COMMISSION OF INQUIRY fictions and facts By John Hargraves, reduced the amount of propping found it furthered their By Abhi Solomon, Youth ministry happens managing director, South Island proposed by the first engineer. I understanding. Auckland Methodist Synod within the matrix of the wider Organ Company was satisfied that the collapse of It is very human to seek a youth work enabler community, interacting with the Six of the staff of South Island the building was not due to the scapegoat when tragedy strikes and Of what do we speak when everyday social, spiritual and Organ Company attended the lack of propping. many sitting ducks were lined up we speak of youth ministry? political issues. It is not an Royal Commission hearing on the I came to realise that the as targets that day - local and What kinds of images come to isolated ministry, disconnected collapse of the Durham Street formulae engineers use to calculate national Church bodies, City mind when we think of youth Methodist Church, including the risk of a building's collapse Council heritage and planning with the local, regional and Joshua Anderson, Moritz made it highly unlikely that the officials, the Resource ministry? Connexional context where a Fassbender and Ross Weir who building would collapse while Management Act, Historic Places It is important, I think, to group of young people just do survived the collapse of the small groups of workers were Trust, project managers, engineers, ask what kind of stories we are their own thing. Church. They were joined by inside for short periods. My and the South Island Organ telling ourselves about Rather, youth ministry is family members of the three men analogy is that the chance of Company. ourselves, because it is these interdependent. The Church who died in the Church. collapse while we were working I came to the conclusion that stories that return like a We wanted to learn all we could in the Durham Street Church was needs it, and youth need the everything had been done boomerang and shape the reality about the cause of the 22 February less than that of winning first professionally according to the Church. in which we function. So I begin event and why the building had division Lotto. rules and understanding of the time Youth ministry depends on failed so catastrophically. We Coupled with his regular of the quake. The mindset was to with our reality, in order to the vision, energy and resources wanted to learn how we could work inspections of the building and its save a loved church and a historic identify some fictions behind of people within the Church safer in future because much of performance prior to the February organ. The disaster that happened it. our work is in similar buildings. quake, the engineer considered it community. Therefore it affects that day was an earthquake of At the forefront of our and it is affected by the various Since that day we have removed highly unlikely that it would unprecedented ferocity and minds, the obvious images of another 16 organs from damaged collapse from the pattern and level proximity that caught out not only social changes that are part of buildings in Christchurch and have of quakes experienced up to that youth ministry are such congregational life. the Church at Durham Street but activities as singing, dancing, quite a few more yet to do, so it is point. He said the gallery that went The item mentality is a the whole city of Christchurch and camping, etc. It is hard to deny vital that we pay full attention to around the auditorium at its experts. fiction that is shaping the the findings of the Commission of mezzanine level gave Durham We as a company are actively that youth ministry today has Enquiry. Street a bracing advantage over realities of youth ministry. I involved with the protection and become an entity of At the hearing we learned from other such churches. suggest that we move beyond restoration of heritage. With entertainment where the engineers about the limitations At the hearing we heard at great the item mentality and start to hindsight we are now more acutely opportunities are provided to of propping. Propping does not length what the engineers think how our young people can aware of the risks and that saving skilfully display talent in order stop a wall from falling in a further calculated and thought but almost actively participate in our human lives is more important than to entertain the crowd. shake. In fact, it increases the risk nothing about why the church did leaders meetings, parish of collapse by inhibiting the actually collapse completely in a saving buildings and organs. Virtually all youth oriented resilience of the structure. matter of seconds. I found this We are also more aware that events are focused on councils and the other activities earthquakes happen quickly and Propping does make a wall increasingly frustrating. entertaining the crowd. Youth of everyday congregational life. safer by controlling the fall zone, From my own research I had without warning even in parts of If the opportunity is given, our country where they are services are less like a worship and by keeping it upright long learned from geotechnical experts service more like a concert. It together with the appropriate enough to do repairs and that the factor in this earthquake unexpected. I sometimes shudder now when I am working on organs seems as though youth ministry support and training, our young strengthening. We noted the same that caused the collapse of so many people can intelligently factors in the performance of pipe unreinforced buildings was the in Auckland and Melbourne or is locked in the 'item' mentality. organs in earthquakes. extraordinary violence of the even in my home town of Timaru When the opportunity is given, contribute to the life of our Freestanding instruments generally vertical acceleration that to see the lack of awareness of (or we bring forth our youth items, Church. Such changes have the have performed much better than accompanied the shaking. This unwillingness to pay for) the entertain the crowd, get potential to deepen both the life strengthening and maintenance of ones wholly or in part fixed to force was sufficient to overcome applauded and then disappear. of the church and youth ministry walls. the mass of the building and throw old buildings. itself. It is with great sadness for the So how could youth The scaffold platform erected it in the air to the point that the I invite us all to critically to remove the Durham St organ lime mortar lost adhesion, the loss of our men Neil Stocker, Scott ministry become more holistic? remained standing because Neil stones separated, and the building Lucy and volunteer Paul Dunlop, Youth ministry is more than engage with this matter on all Stocker insisted it was made exploded. and for the loss of so many fine just entertainment. Yes, singing three levels - locally, regionally freestanding rather than tied to the In spite of the time spent on organs representing years of our and dancing and being creative and nationally. But before we roof trusses. I believe this saved technical issues rather than what company's work that we work on are important but that is not the move forward we need to take Joshua's life though he was buried might have happened if there had with determination to play our part whole picture. Youth ministry a step back from the current in the salvage and rebuilding of in rubble up to his head. been more strengthening or is also about justice, education, challenges. This will enable us A lot of time was spent at the different techniques and decisions Christchurch's pipe organ heritage. hearing grilling Gary Haverland, had been adopted, all members of We owe it to them, to ourselves, empowerment, spirituality, to decide exactly where we want the Structex engineer who had our group who attended the hearing and to Christchurch. tolerance, diversity and to go and what we need to do partnership. in order to get there. Te Tai Tokerau 2012

Memorable! Trinity College was Who am I is inextricably bound Auckland Intensives and Workshops once again in Te Tai Tokerau into who we are. These are Fees: $75 for credit towards LiMS or $50 per Parish for up to 3 people - no credit during February 2012. Thequestions that have been asked towards LiMS. Times 0900-1600. Contact Wellspring-at-Waiake, 09 521 2073. TR3011 course from Waitangi to since antiquity, and in every Code Name Date Mangungu is key to all kinds of generation. In Biblical times IN215 Introducing Mark’s Gospel 03/03/2012 learning experiences. a person became a person by SD103 The Spirituality of a Worship Leader and Preacher 03/03/2012 growing into and living out of WS106 So you want to be a deacon, evangelist, 24/03/2012 Private theological students, the values of kith and kin and lay leader, prophet, pastor, preacher, presbyter, steward: candidates for ministry, new community. As we read in the Christian vocations Connexional appointees, Te Scriptures, Jesus is introduced IN205 Creativity, imagination and ministry 21/04/2012 Taha Maori students, clergy from not as an individual but as Jesus, WS102 The skills of creative listening 26/05/2012 overseas seeking an appointment son of Joseph. Whakapapa SD105 Celtic spirituality 02/06/2012 in Aotearoa New Zealand, Te established identity. SD105 Celtic spirituality 04/08/2012 Taha Maori and Trinity College SD105 Celtic spirituality 01/09/2012 staff, come together for a week, In this regard, the celebration IN201 Preaching the essentials 16/06/2012 based at Aroha Island, close to of the signing of the Covenant SD104 Creation Spirituality 30/06/2012 Kerikeri. (Treaty of Waitangi) at IN104 Gender Issues in ministry 25/08/2012 Mangungu was of particular note. SD102 Spirituality Past and Present 13/10/2012 Each year we learn aspects of Descendants of John Hobbs were PD101 Self Management in Ministry - finances 20/10/2012 ancient Maori culture and its present as a corrected memorial IN217 Introducing John’s Gospel 01/12/2012 inherent spirituality, and the plaque was blessed with karakia. coming of Christianity with the And, just as Jesus was known missionaries. by his genealogy and place Waikato Saturday Intensives and Workshops (Bethlehem and Nazareth) Fees: $75 for credit towards LiMS or $50 per Parish for up to 3 people - no credit How did each inform the the TR3011 participants come towards LiMS. Times 0900-1600. Contact Wellspring-at-Waiake, 09 521 2073. other? How did the interaction to appreciate the particular Code Name Date of cultures mutually modify importance of the place of WS104 Pastoral Practice in dealing with Suicides 19/05/2012 expectations and traditions? Hokianga to Maori and the IN216 Introducing Genesis 23/06/2012 Methodists alike. WS106 So you want to be a deacon, evangelist, 08/09/2012 These are the questions that lay leader, prophet, pastor, preacher, participants grapple with, and in From the epic voyages of Kupe presbyter, steward: Christian vocations the struggle, deep and profound to the establishment of the questions of personal identity Methodist mission station at emerge. Who am I? Is any answer Mangungu, the harbour of Connexional workshops possible that does not involve Hokianga remains a place of Fees: $50 per Parish for up to 3 people - no credit towards LiMS. Time of workshop family, friends, language, culture, great natural beauty, a habitat of 0900-1600. Contact Wellspring-at-Waiake, 09 521 2073. tradition, and also a new vision? grace, where the Spirit is aflame. Code Name Date Trinity College Update WS102 The skills of creative listening 27/04/2012 t
Currently 175 individual participants have enrolled in 402 Invercargill papers. The only vacancies left are in Workshops and Intensives. WS108 Just for Parish Stewards, Secretaries and Treasurers 28/04/2012 Invercargill t
The Saturday Workshops and Intensives programme began SD103 The Spirituality of a Worship Leader and Preacher 04/05/2012 in early February. You can get involved with some creative Blenheim thinking and learning about the church - a great way to learn. WS108 Just for Parish Stewards, Secretaries and Treasurers 05/05/2012 t
The first of our ecumenical partnership courses begins with Blenheim AI101 Art and Icons: Christian history and worship. It is taught WS108 Just for Parish Stewards, Secretaries and Treasurers 09/06/2012 by Rev Jacky Sewell, A 10-week course, Thursday evenings 7.00- Palmerston North 9.00 April 26 th-June 28 th Cost: $150. Limit 10 participants. tcoltrinity methodist theological college online Te ha o te hihi karoa! TOUCHSTONE • MARCH 2012 7 NEWS AND VIEWS

CONNECTIONS The Power of Place By Jim Stuart When New Everyone in Christchurch has their try to avoid driving that way as it has such across the street who came to my rescue Zealanders ask me, own earthquake story and that 6.3 quake power over me. Every time I see it, the and risked their own lives to pull me out sort of out of the has changed the city forever. If you come memories of that day flood back and it is of the rubble. I am grateful to a member blue, where I come to Christchurch now, you won't recognise 12:51pm again. of the Methodist office team who from, I usually it. More than 800 buildings demolished During the week that encompassed the graciously accompanied me on part of my answer New York with more still to come, churches like anniversary of the big quake, the people walk home because my car was buried City. Actually I am Durham Street and the cathedrals beyond of Christchurch gathered in many places a citizen of the repair. For the rest of my life I will - in public and in private - to remember under a heap of bricks. I felt like I was United States but I associate Christchurch with that tragic the day that changed the city. They living Dickens' saying that 'it was the best choose to answer with the place of my event. remembered the 185 people who died, the of times, it was the worst of times'. birth because it is such a unique place Places are inexhaustible in meaning. many who were injured and traumatised, The words of the Psalmist (18:36) and the cornerstone of my personal Some are warm and welcoming, others all those who risked their lives helping “You gave me a wide place for my steps geography. slip from our memory as soon as we others, and those who lost homes and under me, and my feet did not slip”, remind The importance of place in our lives depart. Some are familiar, we pass through livelihoods. Many are struggling with the us that God's care surrounds us even in has always fascinated me. Place shapes them every day barely noticing them in consequences of that day when the ground the most difficult moments of our lives. our perspectives, it forms and informs us, their ordinariness. Others leave an indelible shook and profoundly reshaped our lives. God is with us in the tough places - and inspires us and, on occasion, disturbs and imprint reminding us of a meaningful There is another side, however, to what these places become part of our personal even uproots us. moment or evoking deep emotions and I now call my barbershop experience. In geography - landmarks along the road of In many ways my 17 years in memories. the first weeks and months I was Christchurch have been good and For me the corner of Armagh and bewildered by what happened in that place life and places where providence meets challenging but February 22, 2011 changed Barbados Streets is one of those places, but now I am asking what that place might us and changes our lives. Or, as Jacob everything. On that day I was sitting in even though now the barber's shop has teach me. once discovered, “Surely the Lord was in the barber's chair when the ground shook gone leaving only an empty lot. Nothing I remember the courage of my barber this place - and I did not know it” (Genesis and the building collapsed around me. is there but my memory of that event. I and the two men from the car repair shop 28:16).

Paths to a 21st century God HONES T TO GOD By Ian Harris Everyone who has a or imposed religion of past all that we shall ever know of God. and sometimes contradictory. What is concept of God has come generations has made it almost A second element in creating God is consistent in both the Old and New to it out of their own life impossible for some people to other people. Alongside the Western Testaments, however, is the way people experience. That is why no see what a positive force faith emphasis on the importance of the struggled to think through their life and two people's concepts are can be. individual is the equally important fact times in the light of the God to whom they identical, though there will What has not withered that identity and character are formed had given their allegiance, and made be many similarities arising away is a sense of the spiritual, through a kaleidoscope of relationships subjective, and so created for themselves. from common cultural and however vaguely defined. The that mould people in a variety of ways. religious traditions. question for secular people is Again and again, it is in the electric spaces In this way their God became for them In an earlier column I how to get in touch with that between man and man, man and woman, the ultimate reality, the steady centre, suggested that when people internalise a sense and cultivate it to enlarge and woman and woman that the essential spark decisive for the way they thought, lived view of God so that it becomes a powerful enhance their experience of life. How, in of 'Godness' is to be found. and viewed the world. For Christians this influence in their lives, they have in effect short, do they create God for themselves? Those aids are in the present. The third reaches a climax in the life and teachings created who or what will be God for them. For those whose roots are in the lies in our past, for in every aspect of life of Jesus, his crucifixion, and the conviction Some object that this view reduces God Christian West, there are four powerful the present can be understood only in of his early followers that it was not the to a figment of the imagination. aids to creating God in a way that will be terms of the cultural heritage from which end but a new beginning. Others say it makes the idea of God worthy of the name. it grows. This is especially true in matters That process of engagement is the so subjective that they cannot see how it The first, perhaps surprisingly, is of religion; and since in Western countries fourth essential ingredient in creating God can serve any useful purpose. Some will secular culture itself. Religious experience the formative influence has been the for this third millennium. The way to dismiss anything that does not have the must be real and rooted in the world at Judaeo-Christian tradition, it is both natural honest faith is the same in a secular age authority of the Bible or a church to hand. For those who take the secular and fruitful to continue to quarry there. as it has been in every other age: to engage reassure them. Others will reject anything culture seriously, that dispenses at a stroke But the quarrying must now be done that does. with speculation about the supernatural, in an appropriately secular way. The Bible with one's faith tradition while refusing The point here is not whether any idea heaven, the devil, the after-life and so is to be valued not as the indelible words to be bound by past formulas, and to of God is as good as any other - that is much else of the mental furniture that was of God, but as the record of 2000 years engage with the day-to-day events of the clearly not so - but that people are part of Christianity in the past (and for of people's experiences as they wrestled world while refusing to be submerged by increasingly claiming the autonomy to many, still is). For all practical purposes, with God, in accordance with the way them. make up their own minds. That has to be this world is all there is, and it is through they understood God in their day. It can be scary. But the upside makes a good thing, since the socially assumed life in this world that we shall experience Their responses are many and varied, the risk worth taking.

Habits, traditions and rituals By Peter MacKenzie, UCANZ executive officer Last week I asked my four-year and ways of living that each Travelling around the country and becomes their tradition. The question old granddaughter 'Where is your household has. She knows the rules visiting many churches I am very to ask - do we understand why we sister's, mother's, mother's in our house - and she knows what aware of the diversity of our worship. do it? husband?' She pointed straight at she can get away with. She knows One of the most traditional aspects The same question could be asked me. not to play in my vege garden but that most churches have is the for any number of traditional things For the last month or so she has still manages to pull immature plants offering. It is not a very spiritual rite, that we do in the church. Why do we been exploring her place in the out of my daughter's garden. but it has become a very religious do them? It is more than likely that family and has loved the I wonder when we lose that ability one. Each church, irrespective of their the answer will not reflect a mother/sister/brother/father games. to simply accept different practices denominational traditions, seems to denominational heritage but rather a To distinguish between them, her two and cultures without judging them? formulate a way of collecting and local habit that has become a tradition grandmothers are known as 'Nana As I reflect on Cooperative blessing the offering. It is very easy and then became a ritual. Poppa' and 'Nana Granddad', and her Ventures it is clear that we live in a to wonder if there is any spiritual great grandmothers are identified by variety of church expressions. There meaning behind the practices - or is Cooperative Ventures, when they their towns (but she hasn't really are different traditions in our various it just a ritual. first begin, are challenged to merge figured out where her great, great houses and we often have to adapt as Yet it is the setting of a local these traditions as they build their grandmother fits into the picture). we go along. tradition that also creates a local sense local identity but over time they Getting all the names right is We often feel that there are right of identity. There is no Methodist or become just as traditional and pretty clever but what has really ways of doing things (our way) and Presbyterian or Anglican way of ritualistic. amazed me is how my granddaughter wrong ways (theirs). What is often collecting the offering. The My challenge would not be to toss can manage to live in three houses lost in those observations are the Congregational Union or Christian out all of the rituals of the local church and adapt to each one as required. reasons behind the practice, the Churches have no special practices. but to seriously ask why we do them, Even at four years old she knows traditions they have come from, and Each local church develops its own and then ask if they still meet the how to adjust to the different cultures the intent that follows from them. sense of what to do and often that purpose for which they began. 8 TOUCHSTONE • MARCH 2012 CANTERBURY QUAKE ANNIVERSARY Civic awards honour Methodist Mission's earthquake response The Methodist Mission will receive outstanding contributions made following other Methodist Mission staff immediately She acknowledges the extraordinary four civic awards during commemorations the February 2011 earthquake. started working with the Ministry for Social generosity of businesses, parishes, marking the first anniversary of the Methodist Mission executive director Development and other agencies to identify communities groups, trusts and individuals February 22nd Christchurch earthquake. Mary Richardson says on 22 February, the parts of the city where support was from around New Zealand and throughout One award is from the Christchurch quietly and all but unnoticed by the media, most needed. the world who provided support after the City Council and recognises the Methodist the Methodist Mission became one of the They then deployed multidisciplinary earthquakes. Their donations meant the Mission's service to the community after first organisations to get up and running, teams to those areas. These included rapid Methodist Mission could immediately the September 4th, 2010 and February ready to respond to the needs of those response teams to provide support for redeploy all its free resources to earthquake 22nd, 2011 quakes. affected by the disaster. grieving families and respond to 0800 relief. Every year the Christchurch City “While others were hurrying to their calls. “We also want to acknowledge the Council bestows civic awards that homes after the big quakes, our aged care The earthquakes badly damaged the people we serve - our older residents, the recognise significant voluntary service that workers were running to our Wesley Methodist Mission's own social service children in our early childhood centre, the benefits the city and its people. This year's hospitals and rest homes to make sure our facilities and offices. Its food bank, goods children, young people, families and awards are called the Christchurch older residents were okay. store and group rooms were destroyed. Its individuals we work with. They all deserve Earthquake Awards and recognise acts of “They worked 24/7 through main office building was badly damaged kindness, service and heroism during or aftershocks, at times without power, water and is not yet accessible. an award. after the earthquakes. or sewage system. Some brought in their “In the aftermath of the quakes, our “They have been amazing over the last Central government will also honour own barbeques to cook meals and boil social services became a mobile service. year. They have been strong and patient the Methodist Mission's service after the water.” We moved to where the need was rather and they have done the best they can in earthquake with three awards - for Mary Richardson says it is fantastic to than focus on re-establishing a new centre. difficult circumstances,” Mary Richardson leadership, innovation and collaboration. see the Council and central government The dedication of our staff meant that says. These awards are from the Ministry of recognise the largely unsung heroes of the within those first few weeks we were able For more information contact Mary Social Development's Greater Christchurch earthquake, those in the aged care sector. to coordinate thousands of referrals for Richardson at [email protected] Community Response Forum and highlight After the devastating February quake, help,” Mary Richardson says. or 027 353 4692. Family effort saves penguins from Rena spill From Page 1 well as the unfortunately named Leisure “There have been hundreds of rehabilitated In recognition of their ability Maritime Island. penguins released from our 'collection', and NZ called them the 'penguin people.' “Penguins are worst affected by the oil the biggest shore bird study in the Southern This core group in turn trained more because while they are breeding they have Hemisphere is underway. New pollution local volunteers. Tim's daughters became to traipse through the oil to get to their findings mean we can better prepare for the regular wildlife responders and cleaning nesting burrows,” says Tim. “But the big future.” rocks was often a family affair. surprise was that more than half of all birds Using only metal scrapers and wire that died did so because they ingested plastic “What prepared me for this work was brushes (no solvents allowed), Rebecca says of some form from the ocean.” having the passion. Without that you can't the work is slow and smelly, but saves lives. As well as the wildlife focus, Tim says achieve anything,” he says. “We're all Jacinda says “To be involved in the night the cosmetic work of cleaning toxic oil interconnected, and have a responsibility operations, to hold a little blue penguin in beaches is vital, especially around Tauranga, as God's people to protect wildlife. Seeing your hands, and to be able to help it, was where tourists and locals gather. Louisa, his the birds come in half dead and go out in an absolute honour.” Tim learned to monitor youngest daughter, won't forget being in full health was an illustration of that.” and microchip penguins but is wary of close her 'space' suit because it was like a sauna. Tim says it was rewarding to share his encounters. The wildlife recovery centre in Mt experience with the Tauranga congregations “Some are quite feisty so it pays to wear Maunganui has now performed 2,500 and give them an insight into the family's gloves,” he said. “I've got at least one badge postmortems and handled 450 live birds, of honour.” twice the figure estimated 15 years ago for work. Birds are intercepted by boat or kayak disaster planning. With an influx of extra He is especially proud of his daughters. at night when they come ashore at Mount staff from Massey University, the centre They value their work and feel privileged Maunganui, or during trips to the outlying became a virtual tent city. to visit peaceful places, untouched by Matakana, Motiti, and Rabbit Islands as Tim says there's an upside to the disaster. people. Louisa Short befriends a little blue penguin. Welcome to the Shorts’ rainforest sanctuary Mount Tutu Eco-Sanctuary is a Guests awaken to native bird song and protected Queen Elizabeth II National at night listen to the haunting call of the Trust paradise, hidden in the Bay of morepork (ruru). By day they can watch Plenty. It is a native podocarp rainforest the soaring of harrier hawk and the preying with trees more than 500 years old. bush falcon. Other birds on view include Tim and Debbie Short and their three tui, piwakawaka (fantail), bellbird, kereru daughters Rebecca, Jacinda and Louisa, (woodpigeon), wax eye, grey warbler, are the hosts at this unique Eco-Lodge kaka, shining cuckoo, pukeko and paradise and Nature Retreat where they have lived duck. for 23 years. The sanctuary has bush walks, a large All guests at the lodge receive a hearty garden, meandering pathways, wetland breakfast and guided evening tour to a areas and many secluded seats and vistas. natural forest 'fairyland' for an up close You can hand feed the inquisitive flock experience with thousands of glow worms. of heritage Mount Tutu sheep that are Tim says the separate accommodations are cosy. They have ensuite facilities and piebald with majestic horns. Debbie who were built using recycled materials. is a 10 year breast cancer survivor feels The Shorts enjoy sharing their retreat blessed to be able to live where they do with guests of all ages. Most are people and to share with others the ‘therapy of from overseas visiting New Zealand on nature’. holiday, and Tim says he would like to Rebecca, Jacinda and Louisa sing in see more Kiwis - people that is. harmony and have performed in public Guests at the sanctuary are immersed for many years as The Short Sistars. in its natural ecology and learn about the For more information visit bush and bird conservation programmes. www.mount-tutu.co.nz. TOUCHSTONE • MARCH 2012 9 Activist priest holds City Council to account By Hilaire Campbell at weddings and balls for the Rev Mike Coleman is an disabled. Anglican priest with a twist. He Mike paints with a broad brush. looks like a priest and talks like a Since June he's been a part time priest but he dances and officiates counsellor at Middleton Grange and at balls. Aidenfield Christian School. He's a He's not frivolous though. On ministry enabler attached to St February 1st he climbed a podium Mary's Anglican Church in and berated the Christchurch City Addington. “But my parish isn't Council for its unchristian ways. He defined. I go everywhere.” says its greed, lack of transparency, Mike says his activism did not and failure to exercise due care after arise from a single eureka moment. the earthquakes have caused misery He became involved in the February for many. rally after the Government's Mike is a born and bred announcements on the earthquake Cantabrian. He grew up in a happy red zones in June. On the anniversary of the tragedy, family members and church leaders gathered to pay tribute to the Catholic family with a part Irish “Many people around me were three men who lost their lives at Durham Street. father on the eastern side of badly affected. I know people who Christchurch. He was just an altar are paying rates on houses they Royal Commission probes collapse boy when he got the call to become haven't lived in for 18 months.” a priest. Mike says that from an “There's land outside the city early age he cared about others. but the Council is stopping the of Durham Street Church “Growing up as an active rebuild by stopping the sale of land. By Paul Titus was 'red stickered', meaning public access was Catholic in a poorer area has given It's like the Great Depression.” The effectiveness of propping unreinforced prohibited. Temporary propping was put in place me a strong heart for marginalised And, he says the rateable value masonry walls to withstand earthquakes, and on some walls. people.” system is grossly unfair. worker safety versus heritage values were Arrow International property manager He says it comes from his prayer “People believed Earthquake among the issues raised when the royal Timothy Fahy told the royal commission the life and the mystery and power of Recovery Minister Gerry Brownlee commission of inquiry considered the collapse decision to remove the organ was made for of Durham Street Methodist Church. the Eucharist. “It all flows from the when he said they'd get a good deal, several reasons. Taking it out would make it The Canterbury Earthquakes Royal love of God. Everything I do in love but it was blatant lies. He's no Father possible to inspect and repair the west wall of Commission is to report on the causes of building the church. The organ was highly valued by the and care comes from that. That is Christmas.” failure and recommend better approaches for my spirituality.” Mike became prominent in Church and removing it would protect it from dealing with buildings in New Zealand central further harm. Mike married in 1987 and he October as the spokesperson and business districts. and his wife backpacked around chairman for WeCan (Wider The royal commission spent some time The purpose of the inquiry was not to examining the nature of the propping put in place South America for two years. He Earthquake Community Action apportion blame but to understand how and why to protect the men salvaging the organ. saw so much extreme poverty that Network).This group embraces people died in the earthquakes. An early engineering report called for he felt the call to work with the everyone who is battling the Nevertheless, the engineer appointed by the extensive propping of the walls inside the church urban poor. government, the Council or royal commission to assess the steps taken in when the organ was removed. However, a later When Mike returned to NZ he insurance companies on earthquake response to the quakes concluded that the report by a different engineer said less propping trained as a minister, and has a issues. Methodist Church and its consultants acted in a was required, and this was the option taken. Bachelor of Theology as well as a “Speaking up about injustice is responsible manner when dealing with health Structural engineer Peter Smith carried out Bachelor of Commerce and my mission but I'm not operating and safety issues. an independent report on the collapse of Durham Certificate of Psychiatric Care. out of a church community. I'm The 1864 Durham Street church was an Street for the royal commission. He told the When he became a secondary speaking for myself.” unreinforced stone building that had a top level inquiry that the lesser amount of propping was teacher he taught at St Bede's (Gerry In November Mike was heritage rating from the Historic Places Trust. adequate. Brownlee was the woodwork prominent in the march by 400 on It was damaged in the September 4th, 2010 Peter was asked if the building would have teacher). the offices of the Canterbury quake and collapsed in the February 22nd collapsed even if more propping had been in Since the 1990s he has Earthquake Recovery Authority aftershock while a team was dismantling its place? He replied: “Yes I believe that the established and supported many (CERA). He read out a letter to the historic pipe organ. propping that was proposed, even though it was trusts, special events and other nation that he nailed on their door. Three men, Neil Stocker, Paul Dunlop and more conservative, would not have been effective programmes to empower Cantabrians Unite came out of Scott Lucy died as a result. in protecting the building. Or the lives of those disadvantaged people. They include the protest on 1st February and On January 31st the royal commission inside the building.” considered the issues surrounding this event. It the Ambrosia Trust in Aranui, and wants fresh mid-term elections. But Peter said it was the anomaly of the severity interviewed engineers and project managers who the Delta Community Support Trust Mike is unlikely to stay involved of the February 22nd aftershock that was the had assessed the church and made decisions in Richmond. In the inner city he because local politics and business cause of the collapse. He said Arrow and its says isolation was a big problem. isn't his scene. about it after the first quake, as well as Methodist Church property and insurance executive officer engineers were dealing with health and safety “You can't just pray. You have to do “I question the greed and the issues in light of the aftershocks that had occurred something.” pay rise for the CEO but it's really Greg Wright and the head of the South Island Organ Company, John Hargraves. until that point. Mike says he likes starting from about the lack of wise leadership,” Going forward, it is important that engineers scratch, in harder areas. he says. “It is all about power and Prior to the earthquakes the Durham Street Church was considered earthquake prone because understand the nature of aftershocks and have “I planted a counselling service money and ego and not standing comprehensive understanding of how damaged at Richmond Primary School, and back. They're blind to other people's it was only 10 percent of the current building code. In his testimony, Greg explained that in building are constructed before allowing people loved working with the mums and struggles. Tony Marryatt reckons into them, he told the enquiry. dads. They have real heart.” the hard work he's doing is worth 2008 the Methodist Church commissioned an engineering report on how it could be Dismantling the organ began on February As chaplain to the Richmond half a million, but what about the strengthened. 14th. An engineering report completed on Working Men's Club, he officiated Council workers on the road?” In May 2010 the Church made a submission February 10th and finalised on February 17th to the City Council concerning how the stated that on-going aftershocks were further strengthening work could be done without weakening the Durham Street church and raised damaging the appearance of the church and how doubts whether it could be repaired. this would affect the cost of the work. John Hargraves says had he known this he “The Church understood that it had might not have removed the organ but by the obligations… to see that its property met code 17th work was well underway and when the requirement but it was highlighting the issues earthquake struck it was two days from surrounding such work on listed property to completion. He told the inquiry his company maintain the appearance of the property when had removed pipe organs from two other red there were more economical arrangements that stickered churches before starting work on the could be put in place which would achieve the Durham Street Church organ. strengthening requirements but would be to the “With what we know now we would not detriment of the appearance of the property,” have gone into that building and done that work. Greg told the inquiry. But at that time we didn't have that sort of A response from the Council was still pending knowledge of what an earthquake like that could when the September 4th quake struck. achieve in a few seconds. That was quite Following that quake the Methodist Church incomprehensible at the time,” John told the appointed the project management company inquiry. Arrow International to plan and coordinate all The full transcript of the inquiry is available work on its damaged buildings. on the website of the Canterbury Earthquakes Rev Mike Coleman addresses the protest against the performance of After September 4th Durham Street Church Royal Commission website. Christchurch's mayor, council and chief executive. 10 TOUCHSTONE • MARCH 2012 LIFE IN THE

To mark the anniversary of the devastating February 22nd aftershock, Touchstone asked parishioners of the Wainoni Methodist and Crossways Churches whose homes are in the red zone to share their experiences. Here are their stories:

Janice Moss Anne Kay Ross Vesey JANICE MOSS ANNE KAY ROSS VESEY SHIRLEY BETH HICKMAN Janice Moss has terrific Anne Kay is leader of the Being caught in the red zone Beth Hickman misses her memories of her Gayhurst Road Wainoni Methodist Church has posed some serious dilemmas MCMORRAN friends in the Wainoni Methodist home in Dallington, and is happy leaders meeting and only learned for Ross Vesey. Shirley McMorran takes Parish but has no plans to move comfort from her faith, as she to still be living close to her last month that her flat is now Ross says he was fortunate to back to Christchurch. friends at the Wainoni Methodist included in the red zone. prepares to move out of her red- create a very nice lifestyle at the zoned Burwood home. Beth is in her mid-80s. She Parish. moved to Wellington in September Her Retreat Road home was not Avonside Drive home where he and Seventy-five year old Shirley Janice's Gayhurst Road home of badly damaged in the earthquakes. his wife have lived since 1979 and worships with the Crossways 2011 after her Dallington Terrace 59 years was placed in the residential She lost a brick façade on one exterior where they raised three children. It congregation, which combines the home of 39 years was placed in the red zone in June last year but she has wall and the interior walls came away will be virtually impossible to recreate Shirley Methodist and Columba residential red zone. found a new home in nearby from the firewall that separates her it elsewhere. Presbyterian parishes. Her home was “It was quite badly effected in Cresswell Avenue. “When we built the house we the September 4th earthquake so we flat from the neighbouring one. placed in the residential red zone in “It was our little paradise. We wanted lots of space, and we found knew then we would have to move The houses between her and the June, and she and husband Bill are had plenty to do out the back. I have this section which is nearly 2500 preparing to move to Burnside on out at some stage. some terrific memories. We built Avon River are much worse off, square metres. It is like living in a “They had all different schemes however. They have been red zoned March 2nd. children's playhouses and we had park. We have a very large house that “On February 22nd both of my they talked about how they were for months. Ironically the houses just glasshouses. It was a terrific place to I did a lot of the work on myself. I kids worked in buildings which going to fix up the land, but the raise four daughters.” across Retreat Road from Anne's will am a petrol head and it includes a collapsed, but they got out before February 22nd and June 13th The September 4, 2010, 7.1 remain in the green zone and can he 150sqm garage. they collapsed. earthquakes made that uneconomical. magnitude earthquake created inhabited. “We have a rental house on a “When I came home on February “I had time to get used to the idea liquefaction around the house and it The decision to place her property neighbouring property that was to be 22nd everything was on the floor and of moving out. Once they had decided sunk. Janice, who is 82, was told the in the red zone has not fazed Anne our retirement income. We did get a all my cupboards had opened. But I what they were doing with the red bricks could be removed and put back but she does grieve for the loss of her good pay-out from the insurance take comfort from a passage from the zone, I knew at my age I couldn't after the land and house had been home for the last 16 years. Her company for it but our own home Bible: 'Lay not up for yourself wait or deal with a rebuild.” raised. However, the land dropped was not badly damaged.” approach to the situation is to treasurers on earth, but concentrate So in September last year, Beth even more in the February and June “That means the best offer we on treasures in heaven.' decided to pack up and move to maintain a positive outlook. 6.3 magnitude earthquakes, so can get for it is the government “Material things don't matter, it Wellington. She stayed with her repairing the land became “I do have to grieve for it but I package based on the government is people that are important,” Shirley brother for a month while she looked uneconomical. do not have a negative attitude about valuation. That amount would be just says. at houses, flats and complexes. She “Really I think I was in the red it. From a Christian perspective God 60 percent of what it would cost to Shirley and Bill are both disabled eventually settled into a unit in a zone right from the word go,” she has always looked after me and he purchase a similar sized property. and have spent $46,000 in the last retirement village at Paraparaumu, says. will continue to look after me. I won't “In the new subdivisions sections two years to upgrade their home. The well away from the continuing After staying with her daughter be left to live out in the street. are 700sqm maximum. We would government's offer is for the 2007 aftershocks in Christchurch. and returning to Gayhurst Road “Some people are very negative. have to move out of town to get valuation, and it does not include any “It was the lack of services and during the day, Janice says she was I think that is because we live in a something like we had. That means subsequent upgrades. my age that were the real issues. They Close to one in five members of pleased to be able to purchase a house society where we want to be able to I would have to depend on a vehicle kept telling me my house wouldn't the Crossways congregation are in nearby after being paid out. do what we want, when we want. If to get to work and I think that is a fall down but the land was the biggest waste of fuel and selfish way to live.” the red zone, which Shirley says could Janice has been associated with we can't do that we feel unsettled and problem. I had silt three times, so that the Wainoni Methodist Parish since Ross says the whole experience change the dynamics of the parish, was quite enough. that is the reason some people are not 1931. Her great-grandfather donated has been gut wrenching and he has as most will have to move away. “Even though you thought the coping as well as we could. a section in Kerrs Road for the first coped by burying himself in work - “A lot of people in our church driveway was cleared, a little bit of Sunday school for the Linwood “I am not a protest person. A lot both his employment as an engineer are so stressed being in the red zone, rain and it would turn to mud again. parish, which was opened in 1937. of people think Jesus was a radical and his hobby of restoring old cars. because they know they can't get the “Even if I moved to another part She has been attending worship at but I don't. I think about all the people He and wife Sue have spent 30 same quality of housing with the of Christchurch, you would still get money they are getting. You can see the Wainoni Church since it opened who are worse off than me and try to years in the Wainoni Methodist the shaking and they still had falling it in their faces that they're really in 1963. be satisfied.” Congregation. Ross says a lot of crockery.” stressed. “The reason I wanted to buy close Currently Anne is looking for a people have already moved too far Beth lived at Dallington Terrace “Most of us are keen to move to by is to be near the church and to away to be able to continue attending for 39 years and was a member of place to rent. She has a reverse somewhere where the ground is a bit continue my involvement with the services there. the Linwood Methodist Parish until mortgage on her flat. While some firmer. But I worry about all the Wainoni Avonside Community equity is left, it is not enough to buy “We are an aging congregation. it closed in 1981. She then joined the Even if we are able to carry on in the people in the church who don't have Services programmes run by Betty another home. somebody to help them or don't have Wainoni Methodist Parish. red zone, it will be difficult. We would Chapman. She says rental properties are rare adequate help.” “We moved our evening be isolated and on unsound ground.” “Betty has kept in touch all the Shirley says despite moving fellowship over so there was some in Christchurch these days but she He says the earthquake has raised way through and it's just been away, she plans to remain part of the sort of continuity. The thing I miss can stay in her home for at least a lots of questions for the Church about wonderful. It's certainly helped me Crossways congregation for as long the most is the congregation. I year and, if necessary, stay with the role and relevance of its buildings. get through.” as she is able. enjoyed the services at Wainoni and family after that. To get to church, Janice drives “While some people say the Crossway minister Rev Joohong its a bit hard finding the equivalent down Gayhurst Road, past her old Anne's social life is wrapped buildings don't matter because the Kim is confident the congregation up here.” property. The house has gone now, around the Wainoni Church and the Church is the people, old things are will survive and says the people While Beth misses the Wainoni but the garden and fruit trees are still Wainoni Avonside Community symbolic. Our church buildings give remain in good spirits. It has not been Methodists, she has found her own thriving. Services Trust that operates from the us a sense of connection and a sense an easy time for Crossways, as the little slice of paradise and a new “I went back one day, and one of Church. of hope. They are anchors that let us congregation has moved five times spiritual home with a local Anglican the chaps who were demolishing the “I am a big frog in a little pond know where we fit in on this great since February last year. parish, about 12 minute's walk from journey. house asked if there was anything I there. Everyone knows me. I am not “We now have an arrangement her villa. “While we take hope from our wanted. I asked if there were any sure what I will do if the Church with the St Albans parish. We worship “It is wonderful walking to faith, still our buildings provide a church on Sunday mornings raspberries. closes. I have Pentecostal leanings in the hall while they worship in the “I had a lovely big lemon tree sense of security. When we lose them church and then we have a combined especially when I came up in the but I don't know that I would be and a black boy peach tree, so if they we feel a bit vulnerable. It is like morning tea together afterwards,” spring with the tuis singing away. It's turn out to be good I hope people will happy in a Pentecostal church.” losing a parent.” Joohong says. beautiful.” get the benefit of them.” TOUCHSTONE • MARCH 2012 11 REDAROUND ZONETHE CONNEXION Testing times for Kaiapoi Church Red zone gobbles up By David Hill so we worshipped with the Anglicans The last 18 months have been for two weeks, until we could use the stressful, but Kaiapoi Co-operating hall. Wainoni Church Parish minister Peter Jackson says “The financial situation for the the people are in good spirits. coming year is going to be quite a Nearly one in five parish families challenge, and the implications for the have been placed in the residential red buildings could be quite horrific. When the government expanded Earthquake Recovery Authority to tell us zone. Some have already moved away “As a co-operating parish it is our Christchurch's 'red zone' a big question what the future of non-residential buildings from the town, while others are still mission to work together. It is still too mark was raised over the future of the in the red zone are. assessing their limited options. early to tell, but we are having “It is especially hard on the older discussions with the Anglicans to see Wainoni Methodist Church. “The difficulty we face is that our folk, but I think they are more or less if there are ways of working closer Situated on Avonside Drive, the Wainoni insurance will pay to fix any damage to our resigned to it now,” Peter says. together.” Church is now in the area where the buildings. If the church cannot be used “A lot of the folk have moved Peter also believes the Waimakariri government and insurance company will because the city will no longer provide road already, some have moved to Woodend Shared Ministry model is an option and Rangiora which means they are buy out all residential homes. access, power and sewerage to it, then the Christchurch congregations could The red zone is defined as areas where insurance will not pay for the loss of the still connected with the parish as part consider as they seek to rebuild. there has been significant and widespread of the Waimakariri Shared Ministry. “We're being watched quite closely building.” And most of them are choosing to to see what we do and how it works. damage, it is not feasible to rebuild Greg understands that people in the red retain their membership of the parish. We're exploring something that may immediately, the ability to do repairs is zone have until April 2013 to accept the “There is a scarcity of properties be more common in the future. in Kaiapoi. I rent and I will have to uncertain and those repairs would take from government's buyout offer, so he assumes move out while the house is either “It opens up a lot more three to five years. services will continue to be provided until repaired or demolished. But there's opportunities. We work on getting All residential property owners in the then. parishes to see that they have two full nowhere to rent, and prices have red zone are subject to a government buyout Rev John Meredith is the minister at time ministers rather than one part time increased quite dramatically.” or they can come to alternative pay-out Wainoni Methodist. He says business carries People are hesitant to buy new minister.” arrangements with their insurer. on as usual at the church for now. sections. “They know what has Kaiapoi Anglican vicar Geoff happened but they don't know what Haworth also hopes the earthquake While no one will be able to live in the “The congregation continues to worship the future holds. What they have experience will lead to different red zone - which largely maps onto the as normal. We have received a letter from received doesn't allow them to buy the denominations working more closely eastern end of the Avon River - the future CERA that they will advise us further,” John together. same as what they had, so many are of non-residential buildings such as Wainoni says. waiting.” “It is going to be a real test of Methodist is uncertain. “We are close to some other commercial However, Peter says the relationships between congregations earthquakes have provided and their communities and between Methodist property and insurance chief buildings including a play centre and a opportunities for exploring new styles the different denominations. I can executive Greg Wright says as far as the veterinary clinic. There has been some of worship and he hopes it could lead certainly see the practicalities if they church is concerned the status of the Wainoni discussion that we will meet to see what can to greater co-operation between could combine, but the history of church remains unchanged. be done. denominations. combined parishes in New Zealand “It was not badly damaged in the “Basically we are now no different that “The church is still being repaired, has been of mixed success.” earthquakes and it can continue to be used. so many other people in Christchurch. We We are waiting for the Canterbury are taking one day at a time.” Quirky hymn by-product of Durham Street's musings The congregation of Christchurch's Durham Street Methodist Church has set out on a path to explore its future, and one consequence of their efforts is a humorous new hymn that celebrates Christian diversity. The future of Wainoni Methodist With its church complex destroyed in the February 2011 earthquakes, Church is uncertain now that it is the Durham Street congregation now has its own worship service at St Stephens Methodist Church in the suburb of Russley. officially in the red zone. To chart out its future the Durham Street congregation has divided itself into several focus groups to explore different aspects of their life. The responsibilities of these groups are outreach, worship, pastoral care, and socials. The heads of each of these groups meet together as an oversight committee to share the ideas. One initiative of the worship committee was to present a skit that highlighted the different worship styles of various denominations. Heading up the worship committee is retired presbyter and former MCNZ president Rev Margaret Burnett. Margaret penned some new words to a favourite old hymn.

1 All things bright and beautiful 3 The drama of the Catholics All churches great and small The Sally Army's drums Worship, sane or whacky The whisper in the convent God listens to us all. God loves whatever comes.

2 The silence of the Quakers 4 God knows our different worship The sober Methodists And does not mind at all The noisy chorus singers God loves the rainbow splendour God values everyone. And glories in it all.

By Rev Margaret Burnett (Tune 70 (ii) WOV) 12 TOUCHSTONE • MARCH 2012 NEWS Back to school not so cool for Fiji flood families People's Community Network. those most in need.” They have identified over 750 families CWS international programmes worker from the Bila, Korciri and Navaki Trish Murray has visited some of the communities around Nadi, along with informal settlements and seen for herself another 400 families in Navutu, Nasoata, the conditions in marginalised settlements and Nasinu around Lautoka. where people often live on poor quality These communities have been land by the consent of landowners. identified as having a strong need for both Trish says the urban settlements are basic supplies and also counselling and quite marginal while the rural ones can be psycho-social support, an especially often lacking fresh water, transport or other important need as informal settlements basic amenities. can often miss out on Government help. Established settlements may sometimes CWS will help fund the counselling have negotiated access to use some and the food packs which include basics otherwise unwanted land. like bath and washing soap. “Day to day they survive because they Pacific Conference of Churches' have worked out their survival climate and disaster risk officer Rev Ikani mechanisms. However, if they lose their Tolu says, “Whatever you can contribute home and things like pots and pans, there For some Fijian families coping with the aftermath of the recent floods is a difficult burden to bear. will go a long way for brothers and sisters is nothing to fall back on,” she says. in Western Viti Levu, as well as in Vanua In the prior floods one town she knew Fijian school pupils in the flooded are trying to raise $5000 to help out their Levu, the majority of whom have lost their had taken refuge in a school building but informal settlements face another burden Fiji partner ECREA (Ecumenical Centre belongings in the floods. ironically a major problem had been lack as they replace school gear lost in the for Research, Education and Advocacy). “School has just begun and it's of access to safe, fresh water. recent floods. ECREA is working to uphold the rights unfortunate that this disaster has come at A hospital that had been built on low For marginal communities the fact the and improve the livelihoods for people this critical time. lying land had also been flooded making floods hit just as the school year started living in Fiji's informal settlements. “However I take heart in the fact that access to help and medicines difficult. was another difficulty for those who have ECREA has worked out in consultation human beings are resilient and aided by To donate to the CWS Fiji Appeal send in some cases lost everything. with the people living in the flooded areas timely gestures and outreach, we can donations to PO Box 22652, Christchurch Christian World Service and Caritas their needs in combination with the rebuild to help restore hope and dignity to 8140 or online at www.cws.org.nz/donate. Resilience and kindness shine during year of crises By Pauline McKay, CWS national director and overseas, we have learnt at depth that While our overseas work our supporters are exceptional, The losses from the February earthquake buildings and things are not the ultimate carried on, we were able to coming to our aid at a level that will resonate for decades. At CWS we share purpose of life. become deeply involved in is far above normal support in this process collectively and individually. Our own experience since the quake cycle project managing disaster levels. A year on we need to look at what we have began has seen us shunted from office to home relief efforts from international Our volunteers just kept learnt. to a 'virtual office' online, to a hybrid of virtual aid and development groups coming whenever they could Along with many people in crisis here, and real offices and finally to our new base at with a New Zealand presence. find a physical office to turn Halkett Street. In doing this we were able up to and help. Our grasp of the potential of to see the “number 8 wire” We learnt that the milk of modern technology, application of Kiwi spirit in action blazing human kindness does not dry it and skill in adaption has a world first for co-operation. up in a time of crisis. strengthened. The kindness that regularly Our post September Fiji As an ecumenical organisation propels New Zealanders to the earthquake appeal for Pakistan we have also had the huge gift of top of the world's generosity Pauline McKay flood victims got one of the witnessing how in crisis the scales was repaid by many of the groups who strongest responses ever. congregations across Canterbury had been on the receiving end of it for years. And as we rode out the financial earthquake and Christchurch became key It was a unique experience to help anchor of major, abrupt changes to Government Floodcentral players in disaster relief. emergency relief efforts in a first world setting funding that slashed our income drastically We saw this happen even when through the Non-Government Organisation we have begun to learn to cope. the physical buildings they had been Relief Forum (NDRF). That fundraising which we can control is based in for generations lay in ruins. From a dispenser of help and support we performing better than or as well as before the AppealChurches became vital hubs in learnt how to receive the same gifts with grace start of the quake cycle. their communities in a way that we and gratitude, from the temporary base we got We are witnessing budget projections being have never seen before in most of at Christchurch North Methodist Church exceeded by 20 percent or in the case of our our lifetimes. through to gifts of furniture for our sparsely special appeal bringing in three times the CWS found that we are far more fitted out new base. budgeted sum. adaptable and innovative than we When Government policy shifts left us CWS is stronger than before, a result in thought we were. financially distressed we learnt first-hand that which we have all played a part.

Fiji's recent floods have Global woman's faith group calls hit hard in the informal settlements supported for justice in 1000 languages... by CWS. The needs are A global women's faith group is Zealand service was in 1931 in complex subjects. Despite this basic and pressing for calling for justice for all as the subject Christchurch. Malaysia is widely viewed as a people who often have of the 2012 World Day of Prayer. Quake ravaged Christchurch is successful example of many faiths and very little to start with. As faith-based events go they don't also home to all of the national cultures living and working together. get much bigger. organising committee for the New It is their views on justice issues CWS and Caritas have The global ecumenical Zealand World Day of Prayer. Like that have shaped the ecumenical World joined together to raise organisation is made up of Christian many Cantabrians they have just “got Day of Prayer services that will take funds to help these women from 170 countries speaking on with it” in meeting their place around the world on the Fijian's on the margins a total of 1000 languages. responsibilities to the day. traditional first Friday of March. This of their society. In many countries the World Day Globally while the languages and year the date is March 2. of Prayer is still sadly one of the too cultures are widely varied the basic The March 1 service this year will few days of the year when women's message is the same. This year be celebrated first in the world in voices are publicly heard. Malaysian Christian women have Tonga and New Zealand. There will Founded in Canada and America created the theme 'Let justice prevail'. be about 250 services organised by in the 19th century the World Day of They bring direct experience of local interdenominational groups in You can help by donating to: Phone 0800 74 73 72 Prayer combines prayer, advocacy and living and working in a complex New Zealand. PO Box 22652, Christchurch 8140 action to bear on issues affecting multicultural, multi-faith nation where For further information contact: [email protected] women and children. The first New justice and perceptions of injustice are Or visit: www.worlddayofprayer.co.nz. TOUCHSTONE • MARCH 2012 13 NEWS

Edited by Peter Mitchell Reflections - The Wesleyhaven Way 2011, Wesleycare, 76 pages Reviewer: David Poultney This book is short and unchallenging but where “Let it be felt that the risen and living and spent long periods of his life in the Porirua Mental Hospital. this does not mean that it is inconsequential, Christ is always in its midst. With that aim His last three years spent at Wesleyhaven were a time of peace, either in terms of its subject matter or of the we take a first step in a new enterprise - a friendship and acceptance. In the words of his own son; “the theology implicit to the unfolding story of Christian Social service for Wellington last three years of his life were the best years for Dad.” The Wesleyhaven. Central Methodism.” accounts of staff also described working there as a tremendously I read this book as chair of the board of The village was established with the positive experience. Methodist City Action - Hamilton Methodist labour and the fundraising of Methodists Wesleyhaven was an early pioneer of practical interfaith Social Services and as a former registered nurse. from the area that now constitutes the Lower cooperation with the Deckston Home founded in 1965. Deckston My first nursing post was in what was then North Island Synod and the Nelson and Home was an integral part of the village and provided a caring called psycho-geriatrics; the care of older people Marlborough regions. Reading the account and kosher home for older people in the Jewish community. with dementia. As I think back over that period of the effort and endeavour that church I recall - though of course it is not the full story communities put into this project you gain It closed in 2001 not because of any breakdown in relations - many moments of care, peace, compassion a strong sense of the Christian community but because the dwindling size of the local Jewish community and community. making a particular form of redemption no longer justified a facility of this size. As a presbyter I often visit nursing homes present. This is a fine book. As well as the text there are photographs and retirement villages. Many times when you call in at Redemption is a recurring motif in this book. Many of the and poems which have a reflective quality, worth a moment reception there are piles of glossy brochures selling the upmarket clients have lived hard lives and have owned very little. For or two of your time. My closing thought is that many Christian facilities and the lifestyle on offer. At first glance you might some residents their time at Wesleyhaven is the most fulfilling Social Service agencies have withdrawn from the care of the think this book is in that genre; it is not. and peaceful stage of their lives. elderly. Wesleyhaven provides an eloquent argument in favour The vision which led to Wesleyhaven dates back to the This is eloquently told in the account of a man called Denis, of a continuing engagement. 1940s when the Rev WH (Bill) Greenslade imagined a place a man who struggled much of his life with bi polar disorder Review copy supplied by Wesley Community Action.

By Marcus Borg Speaking Christian - Why Christian words have lost 2011, HarperOne, 248 pages their meaning and power and how they can be restored Reviewer: John Meredith When I was a student in theological forgiven and go to heaven. wholeness lie behind the term 'salvation', and discusses how college, after leading worship for a group of He accepts that while being Christian the word 'God' and ideas of God's character need to be rescued young people, I was asked to explain the is about more than words, we cannot avoid from distortion. meaning of a term I had used. I was unable being shaped by the language we speak, Concepts of God as indifferent, punitive and threatening to do so in a way that satisfied my questioner. hear, sing, read and pray. produce different forms of Christianity than those that emphasise A book such as Speaking Christian would Borg makes clear his view that, to affirm have helped. the Bible as the word of God does not mean the gracious, loving and compassionate. Borg begins by claiming that Christian that the biblical text must be accepted as Borg discusses the pre- and post-Easter Jesus and the language has become a stumbling block in our inerrant and infallible. He sees it as important meaning of his death and resurrection. He distinguishes between time, being misunderstood or distorted by both to enquire into the circumstances that lie belief and faith and the relationship between repentance and Christians and non-Christians. Part of the behind specific biblical texts, recognising forgiveness. problem is that words conveying religious that the Bible emerged from a culture There is little doubt that the way Christian words are used concepts often have biblical and traditional different from our own. reflects whether one is thinking of the next world and what meanings that are different from their He asks what words meant for “their must be done and believed to get there, or one is thinking of contemporary meaning. then” and what they might mean for “our God's passion for the transformation of this world by This book aims not to replace these words now.” He sees biblical language as having but to set free Christian language from captivity to literalism more-than-factual meaning. The question to ask is not 'Did it compassion, justice and peace. The latter reflected in Jesus' and from what he calls “a heaven-and-hell framework.” A happen just like this?' but 'What is the purpose behind this?' passion for the kingdom of God. heaven-and-hell framework is basically that badness deserves Speaking Christian works covers 22 words and concepts Borg writes clearly, and his encouragement of readers to to be punished, even to the extent of eternal torment in hell including mercy, righteousness, sin and the interpretation of re-examine how the words they use impact on thought and but, if we believe in Jesus who died for our sins, we can be John 3:16. Borg shows how ideas of communal liberation and action is a challenge and inspiration.

By John Hunt The Drama of Good Friday 2012, Caxton Press, 108 pages Reviewer: Trevor Agnew The Christian Church has always On a personal level, for the last 25 years confident public speakers. Another result has been the tradition recognised the power of drama, offering I have been a member of John Hunt's St of the Good Friday play, where some of us learned to be actors passion plays, moralities and mystery plays. Giles congregation in Christchurch, where and - more importantly - all of us in the congregation learned All had the power to bring dry words to life, these plays were first performed. to be an appreciative and positive audience. enabling congregations to see Bible characters The plays became a highlight of the I have a keen memory of my own first solo performance, as living humans with emotions they could Easter commemoration for the people of St and the sheer terror of standing in front of a silent Easter respond to. Giles, each one eagerly anticipated. The The collection of the 22 plays in Rev John simplicity of the scripts fit well with the congregation. Then John's words gave me the confidence to Hunt's The Drama of Good Friday, are part of reflective mood of the services and helped become a disinterested spectator at Jesus' execution, standing this rich tradition. us concentrate on the central message of in front of the cross. I bit into an apple, chewed reflectively John's plays focus on the people who met Easter. and declared, “I like a good execution…” Jesus - the witnesses to his life, death and John's genius for drawing out the talents Dozens of other congregation members have similar resurrection - and present their all-too-human of his congregation meant that each drama memories of becoming Mary, Mark or Martha, Pontius Pilate thoughts, fears and joys. Joy is an important was performed by church members, not or Joseph of Arimathea. It is heartening to realise that this word, because each of these plays displays a different aspect professional actors. book will enable other congregations to bring to life their own of the rejoicing at Christ's message. I see these 22 plays as I have always been impressed by the way John encourages versions of John's Easter dramas. facets of a jewel, each offering us a different insight into Easter. every member of his congregation to take part in some aspect These mini-dramas bring our hearts and heads together. of the service. This might be anything from scripture reading The Drama of Good Friday offers flexible patterns for Simply performed, without scenery or costume, they strike to to an impromptu role-play. (Theoretically we were all volunteers Easter worship that can be used by Christians anywhere. The the core of Christian belief. They bridge the gap of years and but John is a hard man to say 'no' to.) walls of St Giles may have succumbed to the earthquakes but enable us to see Jesus' contemporaries as real people rather One result of his semi-conscription policy is a whole these plays show that the Christian message is imperishable. than stained glass windows. Through their eyes we see Jesus. generation of St Giles young people, who have become They demonstrate the eternal power of the living word. 14 TOUCHSTONE • MARCH 2012 REVIEWS

ON S CREEN A film review by Steve Taylor

Time is of the essence. This movie the future. Isabelle a faulty brake resulted in a train crashing begins with time as the orphaned boy introduces Hugo to books, out of Hugo's station and into the street. Hugo is tending the many clocks of a while he, despite her A central theme is 'time'. Hugo tends Paris railway station. Abandoned by his misgivings, introduces her time in the form of the clocks at the drunken uncle and forced to age through to movies. (“This might be Therailway station. Hugo's father, when alive, trauma and tragedy, Hugo lives with two an adventure, and I've never cinematography is stunning. Highlights fixed time, while Papa Georges lives to precious things. One is a broken had one before, outside of books,” she are the lights of Paris that blend into a hide from his past-time. Formerly a film- automaton, the other a notebook in which says at the prospect.) machine-like beauty, the steam that maker, his shattered dreams have left him Hugo's clockmaker father has described Ironically the movie Hugo is based on illuminates the twists and turns of the train a man in need of redemption. As his wife his dreams for the automaton's repair. a book, 'The Invention of Hugo Cabret' station, the candles that shine on Hugo's tells him: “Georges, you've tried to forget Hugo is aided by Isabelle, also by Brian Selznick. The book is beautiful, clocks and cogs and the snow that gently the past for so long. Maybe it's time you orphaned, who lives with her godparents. the story told mainly through black and falls as Hugo follows Papa Georges home tried to remember.” Her godfather, Papa Georges, works at white pictures. Similarly the movie one evening, desperately seeking the This film might be told through a Hugo's station. Together they will unravel adaptation favours sounds and images, precious notebook. child's eyes, but the philosophy and the past, discuss the present and change with any dialogue sparing. The result is, as film should be, a theology questions it raises are adult in celebration of the potential of images to depth. Are humans simply cogs in the generate mystery and create imagination, machine of time? Can a past be redeemed? all without losing a strong story line. Can humans, like Hugo, fix what is broken, The acting is strong and consistently believable. Hugo (Asa Butterfield), both people and things? Isabelle (Chloe Grace Moretz) and the Thus the film becomes a two way station inspector (Sacha Baron Cohen) are mirror. In 'Hugo', amid the ticking of time, highlights. The work of Cohen is a pleasing with the machine-like quality that is surprise, given he is better known for his modern life, through the brokenness of comic impersonations in the form of Ali human dreams, we see ourselves. We are G and Borat. human, needing to hear an invitation: Much of the movie draws on historical Come and dream with me. references. Papa Georges is Georges Steve lives with his daughter, Kayli, in Melies, a figure famous in French history Adelaide, Australia. Both miss New as an innovative film maker. The train Zealand. Both enjoy writing and watching crash scene is a reference to 1895, when and reviewing movies. CHILDREN IN THE BIBLE The fairly recent move to make the first Sunday in March New Zealand Children's Day is gaining momentum as a day Vitae new chapter for families to enjoy doing things together. When thinking of children in the Bible we need to remember that girls tended to marry soon after puberty and boys took on adult responsibilities at an early age. Our concept of teenagers was unknown. in workplace Young children were considered to be of little importance. They get scant mention in the Bible narrative and only a few are named. Even the brave sister of baby Moses isn't named until mentioned as an adult, see Ex 2:3-9 and 15:20. Other chaplaincy unnamed children did things of significance. The North Island branches of the Inter- You may like to check out these stories: Jdg 11:34-40; 1Sam 15:35-40; 2Kgs 5:1-5; and Acts 23:16-22. Church Trade and Industry Mission, which provides workplace chaplaincy, have joined forces to operate as a single, united entity under the new banner Vitae. Vitae board chairman Murray Edridge says the merger between Workplace Support North Island and Wellington-based Seed creates a more effective organisation. “The work of the Mission is as relevant as ever. Our name, Vitae, has life as its core meaning. Our tagline reflects this: 'when life works better, business works better'. “It's not enough just to do good things. You have to doing good things well. As individual agencies, we were working effectively but it was very localised. Joining forces means we can now combine our resources and experience to offer much greater support to clients across the country.” Vitae's roots are in the construction of the Manapouri Power Project in 1965 when a member of the clergy provided support to power station workers. With the consensus of a group of denominations, including the Methodist Church, the mission was established in four regions. Today the Mission today is known

as Workplace Support Canterbury/Westland

Eutychus, Timothy, fish Timothy, Eutychus, and Workplace Support Southern in the South Bible Challenge Bible Answers: Abel, Miriam, Jacob, Samuel, Esther; Isaac, Rachel, Josiah, Ishmael, David, Tirzah, Joseph, Benjamin; Daniel, danced, danced, Daniel, Benjamin; Joseph, Tirzah, David, Ishmael, Josiah, Rachel, Isaac, Esther; Samuel, Jacob, Miriam, Abel, Answers:

Rhoda; Mary, synagogue, Mary, Rhoda; © RMS Island, with the North Island organisations now merged together and known as Vitae. Vitae's referral figures are up in the current climate of downturn and restructuring. Cases of anxiety and depression are growing. In the last 12 months, Vitae has seen an 18 percent increase in the number of people referred to its Careers services, and a six percent increase in the number of critical incidents responses. During the Christchurch earthquakes out of town and local members of Vitae's Trauma Support Team worked together to support those affected by the earthquakes. TOUCHSTONE • MARCH 2012 15 REVIEWS Tafa Tafa's sojourn in South Africa travelling to a distant country and Tafa had played rugby on Rathkeale College Tafa returned to New Zealand on 19th Tafa Tafa ‘on location’ in South Africa. living with a family he had never 1st XV and represented the Wairarapa Bush December 2011 just in time to spend Christmas met before, Tafa had only a few Schools team. After Wynberg High learned of with his own family. After spending the whole of 2011 living, weeks to pack and prepare for his flight to his rugby prowess, Tafa was asked him to help When asked of his thoughts about his trip, working and playing rugby in South Africa, Capetown. coach the school Under 14 rugby team. Tafa says “I met some great people, made some Tafa Tafa of the Masterton Samoan Upon arrival in Capetown, Tafa was greeted He also assisted the Wynberg 1st XV rugby life-long friends and managed to see some Methodist Church has returned ready to by his host family, parents Hugo and Jenny Botha, team and accompanied them to all their games, beautiful sights in South Africa, although there with their two children Michelle (23) and take on 2012 with a new found confidence. and he managed to play a full season with the were also some very difficult scenes of poverty Nicholas (18). In November 2010 Tafa was nearing the end False Bay Rugby Club Under 20s team. and hardship that I witnessed which also made of his final year at Rathkeale College in Masterton “I was blessed to be placed in a loving During his time in South Africa, Tafa was me realise how lucky we are here in New Zealand. when he was advised of a tutorship scholarship Christian home, they took care of me and made also fortunate to be able to travel, including trips “The whole experience was awesome and that was available to final year students. The me feel like I was really part of their family,” to Johannesburg, Eastern Cape, Port Elizabeth has given me more confidence. I would definitely successful applicant for scholarship would be Tafa explains. and East London. Of course no trip to South recommend this type of experience to other placed in a family home and supplied A few days later he was taken to his new Africa is complete without going on a Safari and young people”. employment in South Africa for 12 months. place of employment - working as an assistant Tafa was lucky enough to see in the flesh the This year Tafa will commence studies After some persuasive discussion with his teacher at Wynberg Boys' High School, the famous 'big five' of South Africa (i.e. lion, leopard, towards a Bachelor of Sports and Exercise at parents - Letoi and Fono Tafa - Tafa submitted second oldest school in South Africa and one elephant, buffalo and rhinoceros). He also spend Massey University. All the best Tafa! May God his application and was soon advised that he was that is well known for high achievement across time whale watching in the famous coastal town bless you abundantly in 2012, just as the successful applicant. Although nervous about academic, sporting and cultural fields. of Hermanus. He did in 2011.

Celebrate

On the Sunday you receive this many churches There is a plain language version with just 10 and other groups of people throughout New points. ZealandChildren's will be celebrating Children'sDay Day. The first item says: All children have the right This year the theme for the day is, 'Treasure to what follows, no matter what their race, our children'. colour, sex, language ,religion, political or other Ian Hassall was the first New Zealand opinion, or where they were born or who they Commissioner for Children, and in 1991 he were born to.” thought it would be a good idea to have a There are nine more articles explaining this. Children's Day in our country. Nine years later, You can find them at in 1999, the first Children's Day was held on www.un.org/cyberschoolbus/humanrights. Sunday, October 29th. Later it was decided that Jesus knew how important and precious children the date would be changed to the first Sunday are. Remember what he said: ”Let the children in March. Childrenís Day is a time to come to me. Do not turn them away.” remember that all kids deserve Many years before this, the United Nations the same rights. adopted a charter, the Declaration of the Rights Forof the Child. the Altogether there were 54 items. Word Search BookshelfFOR EVERY CHILD By Caroline Castle Published by UNICEF Illustrated by various artists Reviewed by Doreen Lennox This book begins with the words: “Whoever we are, wherever we live, these rights belong to all children under the sun and the moon and the stars.” This picture book has an introduction by Archbishop Desmond Tutu. He asks that each of us tries to make a difference. Fourteen of the rights of children are illustrated in the book. The pictures are very different and one I really like is Henriette Sauvant's oil painting illustrating 'Understand that all children are precious'. Some of the artists such as Babette Cole and Shirley Hughes will be familiar to children, others not so. This book offers a great opportunity for discussion about the Find these words in the Wordsearch. The letters remaining will spell lives of children around the world. out a message for you. notes about the artists and more details about children's rights. Share it with very young children. Upper primary can read it for themselves. EDUCATION, FAMILY, FOOD, FRIENDS, GROW., LOVE, NAME, PRAY, PROTECT, READ, SHELTER, SPECIAL, TEACH, TOLERANCE, WRITE 16 TOUCHSTONE • MARCH 2012 NOW AND THEN Faithful telling of Pacific women's call to ministry - as women, as Pacific Island women, as women daring to suppose we too had been called to diaconate and presbyteral ministry. Why would we think otherwise? “The 'small margins of error' are those unexpected encounters with various The final service for Granity Union Church was held on February 4th. people. If nothing else, they have strengthened our faith End of an era for Granity Church in the search for the truth of By Charles Bruning first at Waimangaroa in the morning, who we are, in the light of Saturday February 4th marked the then an afternoon service was held at who God is and God's call to end of more than 100 years of serve. In this book, women Granity, and an evening service at The ordained Pasifika women who tell their stories in a new book are Methodist and Presbyterian Church are 'true figures'' - no small Denniston. The minister of the day (from left) Sui T’eo, Sylvia Tongotongo, Piula Alisa Unasa-Su, Alofa services at Granity. Asiata, Alisa Lasi, Kalo Kaisa, and Ali’itasi Salesa. margins of error!” lived at Denniston and walked down Located north of Westport, Granity 'No Small Margin of contributors for sharing their The book was created with hill to Waimangaroa, traveled to Granity was part of the Buller Union Parish, Error' is a new book that stories and allowing them to the enduring conviction that by railway jigger, and then returned by which was formed in 1967. details the personal journeys be recorded. In addition to God is in all things and that the same route back to Denniston for A final worship service was held at of seven Pacific Island Piula, the contributors are Rev all things are of God. “This the evening service. the Granity Community Hall led by women to ordained ministry Sui T'eo, Rev Kalo Kaisa, Rev When the Presbyterian Church was book is God gifted, gifted to superintendent of the Methodist Nelson, within the Methodist Church Alisa Lasi and Rev Alofa God and serves also to define first established in Westport in 1880 Marlborough, West Coast Synod Rev part of the minister's duty was to cover of New Zealand - Te Haahi Asiata. our purpose,” the editors say. Jill van de Geer and Thelma Efford of Weteriana o Aotearoa. The 'margin of error' is a No Small Margin of Error the outlying districts, and so in August Greymouth Uniting Parish. The three of 1881, Rev PR Munro reported The book is dedicated to statistical expression that is the first book to be remaining members of the congregation having held services in Denniston, Rev Piula Alisa Unasa-Su, the refers to the amount of published by Talatalanoa Inc., will join the congregation at Westport Waimangaroa and Granity. first Pacific Island woman random sampling error in a a newly formed service that for worship. In 1967 we saw the move to the ordained to the MCANZ. survey's results. The smaller offers counselling, restorative Methodist services have been held Editors Rev Ali'itasi Aoina the margin of error, the more justice training, supervision, intermittently in the district since the establishment of the Buller Union Salesa and Rev Sylvia faith one can have that the mentoring and consultancy first settlements of Denniston, Burnett's Parish comprising the congregations 'Akau'ola Tongotongo spent poll's reported results are close work. Face and Waimangaroa. of the Methodist and Presbyterian the last year bringing together to the 'true' figures. The philosophy of Buller Union Parish chairperson Churches in Westport, including the these accounts which will Sylvia and Ali'itasi say Talatalanoa is that each person Jean King says Rev W. Laycock country congregations. As a result of make readers laugh, cry and there is no margin of error has worth and a story that is conducted the initial service on the first declining numbers services ceased to bear witness to the joys and small or otherwise here. worth sharing and worth Sunday of May, 1890. be held at Waimangaroa in the mid struggles of these women as “These stories identify the hearing. In October, 1890 Rev J. Dawson 1980s. they moved toward ministry. obstacles that could have Talatalanoa's mission and volunteer workers commenced Weekly services have continued at The editors say they are derailed any one of us on our statement is to enable and work on the Denniston Church. When Granity, encompassing Ngakawau and thankful to Te Taha Maori journeys to ordained ministry. nurture healing, wholeness completed it accommodated 300 people Hector, until the death of Mrs. Helen tumuaki Rev Diana Tana for “None of us could have and wellbeing. Copies of the and housed a Sunday school of 150 Stack in September of last year. At that graciously penning the been aware that such book or any enquiries students and 10 teachers. time, the decision was regretfully made foreword to the book and offer encounters would naturally can be made to Each Sunday, a service was held for services there to be discontinued. grateful thanks to the become parts of our journeys [email protected]. Heroes of the Faith - the martyrdom of Methodist Maori missionaries METHODIS T ARCHIVES By Rev Gary Clover

Six early Maori missionaries were the members of this little party of martyrs. first recorded Christian martyrs of the However, Nathaniel Turner regarded Hohepa Wesleyan Mission in New Zealand but they Otene as “a young man of some real ability”. have not entered the corporate memory of He was baptised and named after Rev Joseph the Church, as has, for example, the killing Orton of Sydney who visited Mangungu in of Rev John Whiteley in North Taranaki in 1835. 1869. It is probable that Otene was the son of The two Wesleyan 'native teachers' Matiu Te Pakeke Titokowaru the principal chief of (Matthew) and Rihimona (Richmond) were Nga Ruahine in South Taranaki. Ngapuhi killed on 22 January 1837 near Mangataipa enslaved Otene and took him to the Hokianga on the Mangamuka River beyond the upper where he became a Christian convert. He Hokianga Harbour. attached himself to the Mission settlement At about the same time, four Ngati at Mangungu to learn of the ways of the Ruanui missionaries died for their faith in Europeans and later attended the Three Kings Whanganui. Te Putakarua and Te Awaroa Native Institution. were killed at Te Oneheke pa in Whanganui The minutes of the Australasian Wesleyan sometime during 1836-1837, and Te Matoe, Hohepa Otene (Joseph Orton) in later years Conference list a J. Orton as one of eight and Te Hau Maringi were killed at nearby when he had reverted to his pre-baptismal Rev William Woon. name, Riwha Titokowaru. native stipended preachers in the Manukau Te Ahutini pa overlooking the Whanganui Circuit from 1857 to 1859. River around 1838-1839. For 170 years the chief Kaitoke in an attempt to “break through Christian tribes met to debate the story of these four martyred South Taranaki his resistance” and “instruct them in the truths consequences of the shootings. During the During the 1860s Hohepa Otene reverted Maori evangelists has remained largely of Christianity”. As they approached the hui, Kaitoke and his party fired upon the to his pre-baptismal name of Riwha unknown in Whanganui and forgotten by the village they were met by musket fire. Wesleyan Maori, killing Himeona (Simeon), Titokowaru and led a guerrilla war against wider church. Matiu died almost instantly. Rihimona a Christian chief. colonial forces. He spent his later days with The printer at the Mangungu Mission died a slow lingering death from his injuries. Thereupon the 500 Wesleyans at the the prophets Te Whiti O Rongomai and Tohu station, Rev William Woon, and Mission Patene escaped with three musket holes in gathering attacked and overran Kaitoke's Kakahi at Parihaka. superintendent Rev Nathaniel Turner gave the blanket he wore over his shoulders. Otene party. They killed 10, captured the others, The courage and sacrifice of the the earliest accounts of the deaths of Matiu was out of range at the rear and raced back and wounded Kaitoke with a musket ball to missionaries killed at Mangamuka and and Rihimona. Woon was leading a service to Rotopipiwai to raise the alarm. his ankle. He was taken to a Wesleyan village Whanganui deserves to be remembered in close by at Mangataipa when the shooting Kaitoke had previously made threats to where the English missionaries nursed him our Church's annual liturgical life, as occurred. He actually heard the musket shots kill any Christian missionaries who entered back to health. He began to attend their Anglicans commemorate their two Ngati in the distance. his territory. According to Nathaniel Turner, services and at his first attendance at Ruanui martyrs, Kereopa and Te Manihera, Nathaniel Turner wrote that Matiu, the animosity originated in a dispute over Mangungu, Wiremu Patene gave a “deeply Unlike the deaths of the Whanganui four Rihimona, Wiremu Patene, and Hohepa timber land. moving prayer of forgiveness for his would- we know the exact date of the deaths of Matiu Otene (Joseph Orton), were all native teachers Behind Kaitoke was Papahurihia, a be murderer”. and Rihimona, Could we not therefore declare of the mission at Rotopipiwai. Against their powerful and influential traditional Maori Some years later, Kaitoke apparently January 22nd our 'Martyrs Day' when each elders' advice, but in accordance with Jesus' tohunga and troublesome opponent of the professed a Christian faith. Papahurihia, who year we remember the courage and zeal for command to preach the Gospel to all, they Wesleyan Mission. died in 1875, never did. the Gospel of our own six early Maori set out to visit the village of the 'heathen' Subsequently, both Wesleyan and non- We know very little about the other missionary martyrs? TOUCHSTONE • MARCH 2012 17 THE VOICE OF SINOTI SAMOA

AMATA LE GALUEGA O le fa’amoemoe ua taunu’u o le se upu e lu’itauina ai le ali’i faifeau FaleatuaFaleatua na saunoa e fa’aleo le aulotu a Vailoa Aleipata, fa’aali lo laau o le soifua lea. O le afiafi o le ae tainane le aulotu. Sa lagolagosua fa’amanuiaga mo Tavita ma Fa’afeai tatou fiafia i le latou faifeau i popofou aso Sa e Lua o Fepuari na iai le Tausi Matagaluega o Papakura ma le fanau ma le mafutaga a le ole mafutaga, le maati ma le saoasaoa tapuvaetasi ai le itumalo Manukau le susuga ia Peter Williamson. aufaigaluega. Tula’i le Ta’ita’i o o le fa’aleoina ole suafa ole faifeau. ma Aukilani, tainane le paia o aiga O le matagofie o lea po, o pesega Tupulaga a le Sinoti Samoa le Falepau,Falepau, Falepau ae na ona u? ma e masani i le maota tapua’i i a aufaipese sa lautogia mo lea sauniga tamaita’i ia Edna Te’o e fa’aleoina ma umi-umi lava o le mafutaga fai mai le Papakura, mo le sauniga lotu e mamalu, o Panmure ma Manurewa momoli alofaaga ma fa’amanuiaga o amata aloaia ai le galuega a le susuga fa’atasi ai ma le aufaipese malosi a le tupulaga a le Sinoti Samoa. Ole valaau a le nu’u i le faifeau Falepau, ia Tavita ma le faletua ia Fa’afeai. Papakura. “Ina o mai ia, tau lava o i tamaita’i faifeau ia Val Nicolls o le Falepauha! ha Malo Fiu. Na molimauina i lea afiafi le tatou i se mea tu’ufua, se’i tou mapu konevina lea o faifeau fa’ata’ita’i na Ia talosia aua ne’i fa’apea le valaau lagolagoina o le ali’i faifeau ma lona ae teisi” Mataio 6:31. O le matua lea saunoa e fai ma sui o le ali’i pule o le a Papakura ia Tavita, a ia fa’apea faletua e o la aiga, o nisi sa malaga na ‘ofu ma t?ui ai se inati momoli o kolisi fa’afaifeau ma a’oa’o o le kolisi. Tavita! mamao mai Samoa ona o le fia auai le susuga ia Tavita ma le faletua ma Na maua le avanoa e saunoa ai le Ia ifo ane man? o le Atua o le i le fa’amoemoe o le susuga ia Tavita Papakura na maleleina e le susuga ia susuga i le ali’i faifeau ia Ale Palelei Punaoa o le manuia ma le sosia o mea- ma le faletua, ae tainane o lupe fa’alele Faiva Alaelua. e fai ma sui o aiga, ia ma le anoanoa’i uma lava i la oulua galuega fou. A a lo latou aiga sa fa’atasi mai i lea Sa maua le avanao o le o alofaga-molipo mai Itumalo ma le faigata le galuega ia manatua le lauga, afiafi. aufaigaluega ma le Sinoti tainane aiga- mamalu o le aofia sa molimauina lea O le afioga i le ali’i Sea sa ta’ita’i galua e momoli ni alofa’aga mo le afiafia. mapu ane teisi i se mea tu’ufua e ma fa’apaiina le tofi fou o Papakura, ali’i faifeau ma lona faletua. O le Pau lava le lagona sa tau momoli tomanatu fifilemu ai i le Atua o le ou a o le Ta’ita’i Itumalo o Manukau le fofoga ole mafutaga a le aufaigaluega, e se tasi tama matua o le Sinoti ia le galuega. susuga ia Faiva a Alaelua sa fa’aleoina faletua ma ali’i le susuga ia Papakura, ia tautuana aua ne’i pei o Paulo Ieli

Susuga ia Tavita ma le faletua. Taimi o le ta'utinoga a Tavita

Lavea’i na fai i le Vaituloto TOMANATUGA Pe tusa o le 80 tausaga talu ai, na asiasi ai se vailaau e ta’ua o le penicillin e pepe uma ai FA’AMATAUPUSILISILI tama talavou mai se aiga iloga ma le maumea i siama, poo le vailaau lea e ta’ua e tatou o le tui “O le ma’a na lafoa’ina e le Tupua u’amea, ma ua Egelani, i se nuu lai iiti i Sikotilani e tafao ai. penisini. O le igoa o le tama lea mai se aiga fai tufuga fai fale, ua fai lea ma nutilili’i. Na oo lana tafaoga i se vaituloto ona alu ai lea faatoaga i Sikotilani, o Alexander Fleming. O le ma’a tulimanu aupitoaluga” E le fa’atauva’a lea Ma’a. iai ua ta’ele ai. Ua lata lana ‘au’au i le ogatotonu tama mai Egelani, na faasolosolo foi ina ta’uta’ua (Mataio 21:42). Po’o le a le malolosi o mea o o le vaituloto, ma ua fai foi sina mamao ma le o ia, ma maualuga lona tulaga. O le ma’a tulimanu, o se le lalolagi ma le agasala, e ma’a lea sa matua fa’alagolago matafaga o le vai, ae te’i ua migi le uaua o lona I aso o le Taua Tele Lonalua a le Lalolagi - faigofie lava ona tineia e lenei vae. i ai le malosi o fale o tagata Ma’a. 1939-1945, na malaga o ia i Europa, ma fono Iutaia. Ia tele fo’i ma lapo’a Na faataitaio o ia I le fia ola, ma le tiga o lona faatasi ma le peresitene o Amerika o Roosevelt, Le Sinoti ma le au fuaitau, vae. Na faalogo mai iai se isi tama talavou o loo le ma’a, leaga o le ma’a o lea o le ma’a lea e fa’amoemoe i ma le peresitene o Rusia o Stalin, ma latou ua tu’u atoa i ai le malosi ma galue i se faato’aga e tuaoi ma le vaituloto. Ona ai le malosi o se galuega. E taupulepuleina faatasi le pulega o le taua e tetee le mausali o le fale, a’o lea ua fa’amoemoe i ai le mautu ma sau ai lea ua oso i le vai, ma ‘a’au i le tama ua fa’atatau e Iesu ia te Ia lava. atu ai i ‘au a Siamani ma lona ta’ita’i o Hitila, le mausali o se galuega. E migi lona vae, ma fesoasoani iai, ma aumai o ia Molimau Ioane – Ua afio ma ‘au a Iapani. fa’amoemoe i ai le manuia o i le pa’umatu. mai o Ia i lona lava nu’u, ae O le fono lea na gasegase ai le alii lenei mai se galuega, e fa’amoemoe i ai Ua te’a ni nai tausaga talu ona feiloai tama le’i talia o Ia e ona lava Egelani i le fiva niumonia. Na tigaina le gasegase le manuia o o tatou tagata talavou nei, ae toe fetaui foi i se isi aso. Na fesili tagata. E afio mai Keriso i le tama lea mai le aiga maumea, i le tama mai o le alii lenei. Ona auina atu ai lea mai Peretania Lona nu’u, ae te’ena e ona lava ta’ito’atasi, aemaise o le Sinoti le fama, poo le a se mea o faamoemoe e fai i o le tui penisini, poo le penicillin, le vailaau na tagata ma fa’a-satauro ia te Ia. Samoa ma lana malaga fai o lona olaga. Poo le a se galuega o faatutu iai lona maua i suesuega a Sir Alexander Fleming, le Ua tu’ulafoa’ina, ua lafo’ai, lenei tausaga. olaga. Na tali mai le fama talavou, o ia e fia tama mai le faatoaga i Sikotilani, ua tui ai le ua le amana’iaina, ae foliga Leitioa fo’i Tavita ona pese a’oga faafomai, ma fia suesue i mea tau vailaau. tama Egelani, ma oo ai ina malosi. O le faalua mai ua avea ma ma’a malosi, – O Ieova o lo’u papa ia ma lo’u ‘olo ma lo’u fa’aola, o lo’u Na talanoa le tama mai Egelani i ona matua, ma ai lea ona faasaoina o le tama mai Egelani e le ma ua avea ma ma’a tulimanu Atua, o le Ma’a ou te fa’atuatua la tuuina mai ai se tupe, aua e mauoloa le aiga, tama mai Sikotilani. aupitoaluga. Le ma’a lea na O le suafa o le tama mai Egelani, o Winston iloa e Tanielu i le fa’aaliga, fai i ai. O lo’u talita ma le nifo o e fesoasoani i suesuega a le tama mai Sikotilani. lo’u Olataga, o Ia o lo’u ‘Olo Churchill, po’o Sir Winston Churchill, le palemia mai Tanielu – Na o’u iloa i le Na fa’ai’uina le aoga a le tama Sikotilani, fa’aaliga o le Ma’a ua Maualuga. Amene. ona amata ai lea o ana suesuega i mea tau vailaau logologoa o Peretania i aso ua mavae. ta’avale mai luga, ua taia ai Rev. Falaniko Mann Taito mo togafitiga o maíi. Ma oo ai ina ia maua se Paulo Ieli 18 TOUCHSTONE • MARCH 2012 THE VOICE OF SINOTI SAMOA Ua Luluina ele Mafui’ele Faavae Tino-mai o le Ekalesia Metotisi Niu Sila - Ae faapefea le Sinoti Samoa? O le Fonotaga a le Ekalesia (Tauiwi faatino ma galuea’ina ai le Misiona a le atu lenei tomanatuga, ma faatauaina ai ma galulue faatasi; e leai foi se tasi e ta’alo Strategy Meeting) ia Mati 2011, sa Ekalesia Metotis Niusila, poo le ta’iala e fa e pei ona ta’ua i luga: mo lona lava ta’uleleia, e tasi lo latou fefa’asoa’i ai ni lagona mafatia o i latou ecclesiology e pei ona faamatalaina i luga. 1. FAUSIAMUAMUA TAGATA: faamoemoe tulimata’i, e tasi foi lo latou mai le ‘a’ai o Kalaiesetete ona o le mafui’e O le taimi nei o loo faaauauina pea O le faamamafaina lea o le fausiamuamua kapeteni. E faapena foi se manatu, a tutu tele sa luluina ma faatafunaina ai o latou feutaga’ina mole fuafuainao lenei o le faatuatua,le soifua faale-agaga, le faatasi, galulue faatasi ma felagolagoma’i laufanua ma ‘ele’ele, lo latou taulaga, fale faamoemoe. saogalemu ma le soifua manuia o tagata. uma le aufaigaluega a le Sinoti Samoa, o ma isi lava meatotino;aemaisele to’atele Ae avea lenei avanoa outefaasoa atu E moni e le taofia galuega a le Sinoti se le a faapena foi ona tutu faatasi aulotu, o e na maumauai o latou soifua. ai se tomanatuga faamataupu silisili e ia mautu muamua le faatuatua o tagata matagaluega ma itumalo. O le Ekaleisa Satomanatu loloto ma tatalo le faatatau tonu lava lea i le atina’e ma le lolotu. Ae o le faamoemoe, ina ia matua Metotisi e ta’ua o le ‘Ekalesia Feso’otai’ fonotaga mo i latou ua afaina lo latou fausiaina atili o le Sinoti Samoa ma lana mata’ituina e le aufaigaluega uma o le poo le Connexional Church; o lana soifua saogalemu ona o lenei malosi Misiona. Sinoti, e alalea ia a latou galuega ma aufaigaluega foi e ta’ua o le’Aufaigluega faanatura; faapea le tele o falesa, hall ma O le faaaogaina o le polokalame faatino i tausaga ta’itasi, le Feso’ota’i’poo Connexional Leaders. O maota o galuega ua olopalaina. Sa faaalia faa’upuga,aufaigaluega, i lenei ‘taua o le faatupula’ia o le faatuatua, le le Faasinomaga, (Identity), foi lea o le foi nilagona popole ona o loo faalogoina tusitusiga,o loo ta-aofa’i ai faifeau uma, soifua faale-agaga, le soifua manuia ma Sinoti Samoa ma lana aufaigaluega. pea ni luluuga laiti,aftershocks, talu mai failauga puletua uma, ma ta’ita’i puletua le saogalemuo aiga ta’itasi ma tagata O lona uiga e leai se manatu faapito le ulua’i mafu’ie; ma o loo tumau pea le uma o le Sinoti, Itumalo, Mafutaga ta’ito’atasi o aulotu ma matagaluega’. poo se faailoga faifeau pe faailoga lamatia o lesaogalemu o le soifua o tagata. Tama’ita’i, Matagaluega ma Aulotu - e E vi’ia le Atua ae faafetaia le matagaluega;e leai foi sesa’olotoga Ia tatou manatua foi ia tatou pei o failautusi, teutupe, parish stewards, aufaigaluega ona o A’ogaTusi Pa’iaa tuto’atasi o se faifeau ma se matagaluegae tatalosaga uso ma tuafafine i peresitene, ta’ita’i aulotu, ta’ita’i Aulotu, Failauga, Autalavou, A’oga Aso o ‘esemai ai i faavae,polisi ama aiaiga a Kalaiesetete, ona e oo mai lava i le taimi tupulaga, faia’oga o A’oga Aso Sa, faapea Sa, Tapua’iga, ma isi lava polokalameuma le Sinoti Samoa ma le Ekalesia Metotisi na tapena ai lenei tusitusiga, o loo luluina i latou uma lava ua ave iai le faatuatuaga e pei ona faatinoina i lea falesa ma lea Niu Sila. E iai le taua o le finauina ma le pea lea ‘a’ai. o le Sinoti, Itumalo,Matagaluega falesa i vaiaso ta’itasi. Peita’i, o le finagalo felu’ia’i o finagalo o le aufaigaluega i Talu ai ona o le Ofisa i Kalaiesetete o maAulotu, latou te ta’ita’iina ni vaega o o Iesu Keriso, e ao ona la’asiae lana faai’uga ma mataupu o fonotaga;o se le ogatotonugalemulea o feso’ota’iga, le Galuega ma le Misiona a le Sinoti aufaigaluega le ulua’i sitepu - o le avea faailoga lea o le sasa’a o le fafao e fili ai teuina aimea-sina a le Ekalesia, nofoagao Samoa, Ekalesia Metotisi Niu Sila. lea o i latou ma papa e atia’e ai lana le tofa faale-Atua aua lana Talalelei. le pulegama le galuea’inao le Ekalesia; o O le tausaga e 1997 na luluina ai le Ekalesia.O le faatuatua o faifeau, ta’ita’i Peitai, o lefefaloa’i ma le taofiofi lea na motusia ai feso’ota’igauma ma maopoopoga o le Sinoti Samoa(ma le ma failauga, o le ‘papa’ lea na fetalai atu mamau o se faigaluega i lona lava manatu, mafua ai ni afaina ogaoga ole Ekalesia Ekalesia atoa), ma motusia ai le vafealoa’i, ai Iesu ia Peteru, “…’outeatia’e foi la’u i manatu faa-itumalo,faa-matagaluega, atoa.E tasi le talitonugao lefonotagae vafeso’ota’i,ma le tapua’i faatasi o uso Ekalesiai luga o lenei papa, e le mafaia ma faa-aulotu,o nifoliga ia o se Sinoti ma faapea, ‘o le oia o laufanua ma ma tuafafine ia Keriso. Peitai, ua le o se foi e faitoto’a o seoli ona manumalo i se Ekalesia ua luluina e le mafui’e, ma ua ‘ele’elefaavae o Kalaiesetete faapea le malosi faanatura e pei o se mafui’e na ai.”Mataio 16:18.O Peteru, o se tasi o lamatia foi lona maopoopoga.E tasi lo motusia o feso’ota’iga uma o le Ekalesia, mafua ai lea faafitauli; ae ‘ona ua le ulua’i faife’au, ulua’i failauga, ma ulua’i tatou faamoemoe tulimata’i o le vi’iga lea o le oia lava leao le ‘faavae tino-mai’ po mafaiae faifeau, ta’ita’i ma failauga, po ta’ita’i o le Ekalesia ma le Talalelei. o le Atua; e tasi lo tatou Ali’i ma le Faaola, o le ecclesiology, o le Ekalesia Metotisi o le aufaigaluega a le Sinoti Samoa ona O lona faatuatua ma lona soifua faale- e tasi foi lo tatou Ta’iala, o le Tusi Pa’ia atoa i Niu Sila. [Eecclesiology:Ole faavae soalaupuleinao latou ‘ese’esega, talitonuga agaga sa pei o se papale malo ma le lea. tino-mai, po o le ekalesia tino-mai (visible ma faamoemoega. ‘anagata,sa faamoemoe iai Iesu mo le O le faanaunauga o le tusitala, ia avea church) - o foliga va’aia ia o se ekalesia E oo mai lava i nei aso, o loo iloga atina’e o lana Ekalesia. Oute talitonu foi, lenei tomanatuga e fai ma faatupu finagalo i auala o loo faatinoinaai:e pei ofonotaga, pea nimanu’anu’a ma mavaevaei’laufanua o loo faapea lava ona faamoemoe mai i le aufaigaluega o le Sinoti Samoa ina ia feso’otaiga, pulega, polisi, faaaogaina o ma ‘ele’ele o le Sinoti Smoa’ talu mai le Iesu i faifeau,ta’ita’i ma failaugauma o le mataala faatasi ai aua e le o moe le fili. O tupe, tapua’iga, faatulagaina o le 1997. O loo motusia pea foi le vafealoa’i, Sinoti Samoa ina ia avea lo latou faatuatua le mea moni, e mafai foi ona faaaogaina aufaigaluega, falesa, hall, ma auala uma vafeso’ota’i, aemaise le mafutaga faauso ma le soifua faale-agaga ia pei o se papa e le tiapolo lenei tusitusiga e fai ma ana lava o loo galuea’iina ai le misiona a se moni ma faatuafafine moni ia Keriso ma e malo ma mausal_, mo le faaauauina ma ekalesia]. i latou o e sa tatou mafuta ma tapua’i le atina’e atili o lanaTalalelei. O le ‘au’upega o le fevaevaea’i. O letalitonuga lea sa faavae a’i le faatasi. aufaigaluega, o i latou ia o faata’ita’iga Ua ta’ua i luga le manatu o le tusitala tofasasa’a ma le faautaga loloto a le E oo mai foi i le aso nei, o loo po orolemodels latou te faata’ita’iina atu faapea o le mafua’aga na ala ai ona luluina fonotaga, ma faatuina mai ai ni ta’iala se tau’aveina pea e le tusitala se lagona i tagata lolotu le faatuatua ma le ola faale- le SinotiSamoa i le 1997, “ona ua le fa e tapasaina ai fuafuaga o le toe fausiaina manu’alia ma le faanoanoa ona o le alofa agaga: o i latou o tino va’aia o le upumoni, mafaiae faifeau, ta’ita’i ma failauga o le o le Misiona a le Ekalesiai i Kalaiesetete, i le Sinoti Samoa ma le Misiona a le Atua, le amiotonu, le faamaoni ma le alofa. Sinoti ona soalaupuleinao latou ‘ese’esega, faapea foi a’afiaga i isi vaega uma o le aemaise le mafutaga motusia ma i latou I lo’u lava manatu, a mua’i maua’a le talitonuga ma faamoemoega.” Ou tematua Ekalesia: ua o ese atu talu mai lea faafitauli. faatuatua ma susulu atu le soifua faale- ioe foi ma amene, o le aufaigaluega foi (1) Fausia muamua o tagata. O le Outemanatu foi, o loo faapenafoi ni lagona agaga o le aufaigaluega uma a le Sinoti lea o loo tulimata’iapea e le tiapolo i lenei faatauaina lea o le toe fausiainamuamua o nisi o le aufaigaluegafaapea le lautele Samoa, o le a faapea ona faaosofia ai le foi vaitaimi. o le saogalemu ma le faatuatua o tagata, o le faa-Sinoti. faatupula’ia o le faatuatua ma le soifua O le tatalo a le tusitala ia te outou ae aua le vavevave i le toe fausiaina o Ae e le’i gata ai le luluina o le Sinoti faale-agaga o tagata o aulotu ma o’u uso ma tuafafine-a-’au’auna ia falesa ma hall, ma isi lava mea-totino. Samoa i le 1997.Ua pei lava foi i tatou o matagaluega. O lona uiga e uma le malosi Keriso, ia tatou mataala faatasi, tutu (2) Galulue faatasi. O le toefausiaina le ‘a’ai o Kalaiesetete,ua le utuva le faa-mafui’e o satani e lulu ai le faatasi ma galulue faatasi e faafealofani o Kalaiesetete,o se galuega lea e fai faalogoina pea o le luluina o ‘laufanua SinotiSamoa poo se ekalesia,e le toe ni o tatou ‘ese’esega, talitonuga ma faatasie le Ekalesia atoa i ona vaega ma ‘ele’ele o le Sinoti Samoa’,faapea foi maluelue lava. faamoemoega; ia matua faamausil_ina ‘ese’ese, ae le na o i latou i Kalaiesetete. le afaina ai o nisi o aiga ma aulotu, faapea 2. GALULUE FAATASI: O le foi le papa o loo atia’e ai le Sinoti Samoa (3) Faaleleia o feso’ota’iga. O le ulua’i lemaopoopoga o le Sinoti i lenei foi fausiaina atili ma le atina’e o le Sinoti ma le Ekalesia a Iesu Keriso, “…e le sitepu o fuafuaga mo le toe fausiaina, o vaitaimi. E ui foi ina o loo faaopoopoina Samoa ma le Ekalesia, o se galuega mafaia foi e faitoto’a o seoli ona le faaleleia lea o feso’ota’iga i le Ekalesia mai pea nisi o tagata i a tatou matagaluega faifaatasi lea a ta’ita’i, failauga ma faifeau manumalo iai”.Ma le toe manatu: E le o atoa. ma aulotu; ae o le mea moni, e ao ona uma o le Sinoti.E le o se galuega e faapitoa se taimi talafeagai ea lenei e toe faaleleia (4) Ekalesia tino-mai. Ona ua oia le tatou mataala aua e faaauauina pea le na o faifeau; pe na o le Sea foi ma nisi o ai le vafealoa’i ma le vafesoota’i ma o faavae tino-mai o le Ekalesia atoa, ua le malosi o looia luluina le Sinoti Samoa ma le aufaigaluega, ae faatauagavale iainisi tatou uso ma tuafanine ia sa tatou galulue talafegai ai ona toe fausia falesa, hall, ma le Ekalesia, ma e tumau foi le lamatia pea ona e le tutusa ma ni o latou finagalo. E faatasi? (Mo le isi Lomiga: Faaleleia o isi meatotino ina ia tutusa lelei ma foliga o le nofo fealofani ma le gasologa manuia le faaitiitia le moni o le faa’upuga, ‘united Feso’ota’iga & Ekalesia Tino-mai). va’aia sa iai ae lei tupu mai le mafui’e. o le Misiona a le Atua ma le Sinoti we stand divided we fall’. I le Suafa o Keriso o Le ona le Ekalesia O se lu’itau foi lea i le Ekalesia atoa Samoa.O le mafua’aga tonu lea ua Ae mata’ina tele foi se au-lakap_ e ma le Sinoti Samoa, Soifua, ina ia mata’itu i ni suiga fou talafeagai e faaosofia ai le tusitala e tapena ma faasoa loto-’au uma le ‘au-ta’a’alo.E loto faatasi – Asofiafia Tauamiti Samoa Saleupolu TOUCHSTONE • MARCH 2012 19

VAHEFONUAPukolea TONGA ‘O AOTEAROA TAHA ‘I HE’ETAU KEHEKEHE Fakatapu: Ki he ‘afio ‘a e ‘Otua ‘oku ‘a’ana ‘a e ngaue ‘oku tau fakahoko. Pea ‘oku ou kole ke aofaki ‘a e fakatapu kae fai ha fakahoha’a he kaveinga mo e folofola kuo fokotu’u. Tokoni he Kaveinga ko e: Taha ‘i he’etau Kehekehe

Folofola: 1 Kolinito 12 kuo foaki tu’unga’a” ‘e he ‘Otua. ‘Oku he ‘oku ‘ikai pehe ‘a e ‘uhinga ia ‘o e Siasi. Pea ko eni, ‘oku tufa kehekehe ‘ikai tu’unga ‘i ha ngaue kuo fakahoko ‘e ‘Oku ‘ikai ke u lava ‘o fai e ngaue kotoa (diaireseis) ‘a e ngaahi kelesi (charismaton), he tangata he ‘oku ‘ikai fe’unga ia. pe, pe te u ‘ilo ki he me’a kotoa pe, koe’uhi ka ‘oku taha ai pe ‘a e Laumalie (pneuma); Ka ‘oku te ma’u ‘a e mafai ke “lea ‘oku ‘ikai te u ma’u ‘a e kelesi kotoa pe. Ka pea ‘oku tufa kehekehe (diaireseis) ‘a e kehekehe” ko e me’a’ofa pe kuo foaki ke ‘i he’eku fengaue’aki mo hoku tokoua ngaahi lakanga (diakonion), ka ‘oku taha paotoloaki ‘aki ‘a e lelei fakalukufua ‘a e (faifekau pe Malanga), ‘oku ne fakakakato ai pe ‘a e ‘Eiki (kurios), pea ‘oku tufa Siasi. ‘Oku ‘ikai ko ha me’angaue ia ke ‘a e ngaue ‘oku ‘ikai te u lava, pea hinoi’i kehekehe (diaireseis) ‘a e ngaahi ngaue tu’unga ai ha sio lalo ki he kaunga-mo’ui au ‘i he me’a ‘oku ‘ikai te u ‘ilo. (energematon), ka ‘oku taha ai pe ‘a e ‘Otua pe ke fai ai ha fefusiaki. ‘Oku mahu’inga foki ke tau nonofo (theos) (vv.4-7). Ka kuo te ma’u e mafai ke lea’aki ‘a e fakataha he ‘oku ‘ikai ‘a’aku tokotaha ‘a poto, ke faito’o, ke ngaue mana, pe ke He hange tofu pe ‘oku taha ‘a e sino, e Siasi. Pe ‘oku feefee ‘a e tui hoku kaunga kae lahi ‘a hono ngaahi kupu; pea ko e malanga palofisai, ko e ngaahi me’a’ofa ia lotu, ko e tokoua ia ‘i he ‘Eiki; ko ia mo au ngaahi kupu kehekehe ‘o e sino, neongo kuo foaki ‘e he ‘Otua ki hono kakai ke ‘a e Siasi. Ko e taha, ‘oku ‘ikai ko ha me’a ‘oku lahi, ka ko e sino pe ‘e taha; ‘oku pehe pukepuke’aki ‘a e ma’opo’opo mo e ‘oku tau fili ki ai. Ko e fatongia ia kuopau foki ‘a Kalaisi . . . Ka mou kakapa ki he ma’uma’uluta ‘o ‘enau feohi. ke fai. Pea ‘oku ‘ikai ko e uki ke puletaha ngaahi kelesi ‘oku ma’olunga (vv.12, 31) Ko e me’a ‘oku malie heni ko e mahino Nasili Vaka‘uta ‘Oku ou fie kamata ‘aki ‘eku ‘oku ‘ikai ha taha ‘e masiva ‘i ha kelesi. ‘etau me’a kotoa pe, ‘o hange ha kau Taoa, fakahoha’a ha fakakaukau ‘e ua: poto. He ko e poto ‘o e maama ko eni ko e ‘Oku ‘oange ‘a e kelesi ki he tangata takitaha ka ko e ui ke tau ‘unu’unu atu, neongo ‘etau 1. ‘Oku faka’au ke vaofi mo vave koto vale ia ‘i he vakai ‘a e ‘Otua.” ‘o fakatatau ki he finangalo ‘o e ‘Otua. ‘I kehekehe, ‘o ngaue fakataha ki he lelei ange ‘etau fetu’utaki he ngaue ‘a e • 8.1, “Koe ‘ilo ko e me’a he’ene pehe, ‘oku ‘i ai ‘a e fatongia ‘o e fakalukufua, pea tau hiki ai mei he siokita tekinolosia. fakafuofuolahi ia, ka ko e ‘ofa ko e me’a toko taha kotoa pe he Siasi ke fakahoko. Ko ki he fetakinima. 2. ‘Oku tupu ke lahi ange ‘a e mo’ui langa hake. Ka mahalo ‘e ha toko taha kuo hotau ngafa ke ngaue’aki ‘a e kelesi ‘oku ‘Oku ou tui ‘oku mea’i ‘e homou faka-taautaha mo e fekolo’aki. ne ‘osi ‘ilo ki ha me’a, ta ‘oku te’eki ke a’u tau ma’u ke tanumaki ‘aki ‘etau lelei. tokolahi ‘a e talanoa ko eni. Na’e ‘i ai ha ‘Oku tala ‘e he fakalaka ‘o e tekinolosia ‘ene ‘ilo ki hono anga totonu: ka ‘oka ‘ofa ‘Oku natula pehe mo e ngaahi “lakanga” ongo tangata na’a na fe’iloaki tu’u mai ki ‘a e lelei ange ‘a e fekumi he mala’e ‘o e ‘e ha taha ki he ‘Otua, ko e tokotaha ia ‘oku tau ma’u. ‘Oku kehekehe, ka ‘oku taha he ve’ehala ‘e taha ko ‘ena fie kolosi ki he ako. Ka ‘oku hulu’i ‘e he movetevete ‘a e kuo ‘iloa ‘e he ‘Otua.” – ko ‘etau lotu ‘oku ai pe ‘a e ‘Eiki. Ko e lea ‘oku liliu ko e tafa’aki ‘e taha. Ko e tokotaha na’e kui, pea ‘alu ke vaivai ange ‘a e ngaahi pou tuliki ‘ikai lau ‘ilo mo tu’unga, ka ‘oku lau ‘ofa “lakanga” (diakonia) ko ia ‘oku ohi mei ai ko e taha na’e heke. Ne ‘ikai ke lava e kui fakasiosiale mo fakalotu ‘oku taau ke ne ‘Otua! ‘etau lea “tikoni/tikonesi” - ‘oku sio ki ha ‘o kolosi, he na’e ‘ikai te ne lava ke sio; pea fataki ‘etau mo’ui mo ‘etau feohi. ‘I hono Fa: ko hono fakasikaka’i mo fatongia makehe ‘oku fakahoko ‘e ha ‘ikai lava ‘a e heke ke kolosi ko e palopalema fakalea ‘e taha, ‘oku ‘ikai ke palanisi ‘a e ta’etokanga’i ‘o e kau tukuhausia (1.17- taha ‘i he ngaue ‘a e ‘Otua. ‘Oku lea ‘a ‘o e me’a fononga. Ha’u e fononga ‘o kolosi, fakalaka ‘i he mala’e ‘o e ako pea mo e 34; cf. 12.20-26) Loma 12:7-8 ki he ni’ihi ‘o e ngaahi lakanga: ka na nofo pe. Ha’u e fononga ‘o ‘alu, ka tu’unga ‘o ‘etau mo’ui faka-’ulungaanga • 1.17-34: “kuo fili ‘e he ‘Otua ‘a tauhi, faiako, enginaki, foaki, mo e fai na nofo pe. Ne vakai holo e tangata heke, mo faka-laumalie. ‘Oku fesitu’a’aki ‘a e ‘ilo e ngaahi me’a ‘o mamani ‘oku vale ke manava’ofa. Ko honau kotoa ko e ngaahi pea ne fokotu’u ange ki he kui - ‘oku ou tui ‘oku tau ma’u mo e to’onga ‘oku tau fakamaa’i ‘a e kau poto; pea kuo fili ‘e he mafai fakalaumalie, pea ko hono tu’utu’uni ko e fakakaukau lelei eni. Ke ta a’u ki he mo’ui’aki. ‘Otua ‘a e ngaahi me’a ‘o mamani ‘oku ke tau “fai ke hoa mo ‘etau tui” (Loma kauhala ‘e taha, kuopau ke ke fua au; te ke vaivai ke fakamaa’i ‘a e ngaahi me’a ‘oku 12.6e). Ko e tukunga tatau ne ‘i ai e ki’i kakai hoko ko e ko hoku va’e, kau hoko au ko ko eni he Siasi ‘i Kolinito, ‘a ia ne fai ki ai malohi” (v.27). – ko e fakakaukau: (i) ‘e ‘Oku pehe foki mo e “ngaahi ngaue” ho mata. Te ke fai ‘e koe ‘eta ‘alu, kau fai ‘e Paula ‘ene ‘uluaki ‘ipiseli. Ne fakalaka lau feefee au ‘oku ou poto ka ‘o ka ‘oku (energematon). ‘Oku kehekehe ka ‘oku taha ‘e au ‘eta sio. Na’a na fai leva e me’a ko ia e ‘ilo koe’uhi ko e akenga ako ‘o Kalisi mo ‘ikai ke u lava ke tokoni ki he taha ‘oku ne ai pe ‘a e ‘Otua. Ko e lea kuo liliu ko e pea a’utaki ‘ena fononga. Loma ne ako ai e kakai. Ne ma’olunga mo fiema’u ‘a e mahino; (ii) ‘e lau feefee au ko “ngaue” ko ia ‘oku fatu mei ai e lea faka- Ko e tokotaha kotoa pe ‘i he Siasi ‘oku e ‘ilo faka-teolosia he ne fetuiaki e ngaahi e malohi ‘o ka ‘oku ‘ikai ke u lava ke tokoni Pilitania ko e “energy” - ‘oku sio ia ki he tui mo e ngaahi tokateline. Ka na’e ‘ikai ki he vaivai. fu’u ivi ‘oku foaki ‘e he ‘Otua ki hono ‘i ai ‘a hono malohinga, pea ‘i ai foki mo lava ‘e he ngaahi me’a ko ia ke • 12:20-26: “ko e ngaahi kupu ‘o e kakai ke fua ‘aki honau ngaahi fatongia. hono vaivai’anga. Kapau te tau nofo ke siofi fakama’opo’opo ‘a e Siasi. Ne sasala mai e sino ‘oku matamata vaivai, ‘oku lahi hake Pea ‘oku takitaha mo’ona e fatongia mo e e ngaahi vaivai’anga ‘e tu’uma’u ‘etau ngaue ngaahi talanoa pea a’utaki mai mo e tohi noa pe honau ‘aonga: pea ko e ngaahi kupu ivi kuo foaki. Ko e ivi ia ‘oku fai ‘aki e ‘o ‘ikai lava ha me’a. Ka ‘i he’etau ngaue mei he kainga, ‘o fekau’aki mo e ngaahi ‘o e sino ‘oku tau lau ‘oku feifei’avale,’oku ngaue ‘a e ‘Otua ‘i he kakai kotoa pe. Ko fakataha - ‘oku lukuluku ai hotau ngaahi palopalema kuo hoko he Siasi (1.7): lahi hake ‘a e teunga ‘oku tau ‘ai ki ai: pea hono taau ‘o e kakai kuo fakaivia ‘e he ‘Otua malohinga pea ‘oku tau ‘unu ki mu’a ‘Uluaki: kuo hoko e fakafa’afa’ahi mo ko hotau ngaahi feitu’u ‘oku palaku, ‘oku ‘enau ngaue ke nau fengaue’aki ma’a e lelei fakataha ‘i he funga ‘o e ngaue ‘oku fai ‘e e fetu’usi (1.10-17)—ko e ni’ihi na’a nau ‘i ai hano matamatalelei’anga ‘oku hulu fakalukufua ‘o e takanga ‘a e ‘Otua. he Laumalie ‘o e ‘Otua ‘iate kitautolu. Ko piki kia Paula, pea ‘Apolosi e konga, pea atu…koe’uhi ke ‘oua na’a ai ha mavahevahe Mei he na’ina’i malie ko eni kuo fai ‘e e ha e kelesi, lakanga pe ngaue ‘oku tau poupou e konga kia Kifasi, pea ni’ihi ko ‘i he sino”—’oku fekau’aki ‘a e ngaahi he ‘aposetolo ‘oku ne hunuaki mai e ma’u, ngaue’aki ia ke fakama’opo’opo ‘a e Kalaisi. Fai ai ‘e Paula e fehu’i malie: “Kuo kupu kae lava ke fakahoko honau ngaahi fakakaukau: ‘oku tau kehekehe ka ‘oku takanga ‘a e ‘Otua ‘oku tau kau kotoa ki ai. vahevahe koa ‘a Kalaisi?” – ko e fehu’i ne fatongia; ka ‘ikai ke nau fekau’aki, pea ‘oku mahu’inga ke tau faaitaha. Ko e ha hono Kotoa e ngaahi kelesi kuo talanoa ki ai tonu ki maumau kotoa e sino. ‘uhinga? Koe’uhi he ‘oku taha pe ‘a e ‘a Paula, pea mo e ngaahi lakanga mo e Kolinito, pea ‘oku ou tui ‘oku mahu’inga Tu’unga he ngaahi faingata’a ko eni kuo matavai ‘oku tafe mei ai ‘a e ngaahi kelesi, ngaue, ‘oku ne tukumuli ‘aki ha manava ke tau fakakaukau ki ai mo kitautolu foki. hoko, ‘oku tuki-mo-nonofo e tokanga ‘a e ngaahi lakanga, mo e ngaahi ngaue: melie he veesi 31 ke taki ‘aki ‘a e tokanga Ua: kuo fakautuutu ‘o e fe’auaki he ‘aposetolo ‘ia 1 Kolinito ke fakama’opo’opo ko e ‘Otua. ki he vahe 13, “Ka mou kakapa ki he ngaahi loto’i Siasi (5.1-13): e kainga fekolo’aki ko eni - he ko hono taau Ko e lea kuo fai ‘e Paula ‘oku ne falute kelesi ‘oku ma’olunga. ‘Io; kau fakaha atu • “Ta ‘oku kataki pe ‘a e fe’auaki ia ‘o kakai ‘oku muimui kia Kalaisi. e ngaahi huafa ‘o e Tolu Tapu: Laumalie foki ha hala ‘oku fungani hake.” Ko e ha e ‘iate kimoutolu, kae’uma’a ko e fe’auaki Ko e vahe 12:1-11 ‘oku hu’u ai e tokanga (pneuma), ‘Eiki (kurios), mo e ‘Otua (theos). kelesi ma’olunga ko ia? Ko e ‘ofa, pea ko ‘oku taha ‘ana, na’a mo e hiteni ‘e ‘ikai te ‘a Paula ki he ki’i fa’ahinga na’a nau “lea Koe’uhi ‘oku Taha pe ‘a e Tolu ni, neongo e uho ia ‘o e vahe 13. “Neongo te u lava ke nau kataki ha me’a pehe, ‘a ia ko e mali ‘e kehekehe” tokua, pea nau taukave ‘oku nau ‘enau kehekehe, ‘oku taau ke pehe mo e lea’aki ‘a e ngaahi lea ‘a e kakai, ‘io, mo ha tangata mo ha fefine ‘oku nonofo mo ma’olunga hake kinautolu mo fakalaumalie Siasi foki. ‘Ikai ko e motolo haohaoa ia ki e ngaahi lea ‘a e kau ‘angelo, ka ‘oku ‘ikai ‘ene tamai” (v.1) – kia Paula, na’a mo e ange he toenga ‘o e Siasi. ‘Oku’i ai e ki’i he ngaue ‘a e Siasi? Ko e Taha ‘a e ‘Otua ‘iate au ‘a e ‘ofa, ko e me’a pe kuo u hoko kau lotu hiteni, ‘oku ‘ikai ke nau fai kakai pehe he Siasi kotoa pe. ‘i he Tolu Tapu. ki ai, ko ha ukamea ongo au, pe ko ha ‘ekinautolu e kovi kuo fakahoko ‘e kau Ko e me’a ‘oku feinga ‘a Paula ke Ko e mo’oni ia ne hu’u ki ai e lotu muimui ‘o Kalaisi ‘i Kolinito. fakamahino: ‘oku lahi hake ‘a e kelesi ‘a e fakataula’eiki ne fai ‘e he ‘Eiki kimu’a ‘i simipale tatangi”—ko hono ‘ai ‘e taha: ‘e • “’Oku ‘ikai sia’a ‘a e me’a ‘oku ‘Otua he “lea kehekehe,” pea ‘oku ‘ikai ke hono kalusefai (Sione 17:11): “‘E Tamai, lahi ange ‘eku fakapahia he’eku ‘aonga. mou polepole ai” (v.6a). ma’olunga ange ha kelesi ‘e taha ‘i he ke ke tauhi ‘a kinautolu ni ‘i ho huafa, ‘a e ‘Oku ‘ikai ke tau masiva kelesi; ka ‘oku Tolu: kuo sio lalo e ni’ihi kia kinautolu toenga, he ‘oku ‘ikai tanaki tu’unga e huafa ne ke tuku kiate au, koe’uhi ke nau tau masiva ‘ofa. ‘Oku lahi e ngaahi kelesi. ‘oku si’i ‘enau ‘ilo ‘o kau ki he akenga kelesi ‘a e ‘Otua. ‘Oku tufa kehekehe ‘a taha, ‘o hange ko kitaua.” Ka ko ‘ofa te ne fai hotau fakama’opo’opo. mo’ui faka-Kalisitiane (8.1-11.1). Ko e tali ‘ene kelesi ka ‘oku taha ai pe ‘a e taumu’a Hange ko e taha ‘a e Tamai mo e ‘Alo, Talamonu atu si’i kaunga pilikimi kotoa pea ‘a Paula, - “ke ‘aonga” (Molitoni), pe ko hono liliu ke pehe foki ‘a e taha ‘a e kau muimui ‘o mo e tauange ki he ‘Otua ke o’i hotau loto • 3.18, “Ke ‘oua na’a kaakaa’i ha ‘e taha, “ke paotoloaki ‘a e lelei fakalukufua” Kalaisi. ke tau ngaue fakataha ko e kaunga ngaue ‘i taha ‘e ia. Ka ai ha taha ‘oku ne ‘afungi ko (Gk. sumpheron, common good) ‘a e Siasi. ‘Oku tau kau ki he Siasi ko e kakai he takanga pe ‘e taha ‘a e ‘Otua kuo e poto ia ‘iate kimoutolu fakaemaama ko Ko e lea kuo liliu ko e “kelesi” kehekehe kitautolu. Ka ‘oku ‘ikai ko ha tukufalala mai ke tau tauhi. eni, ke ne hoko mu’a ko e vale ka ne toki (charismaton) ‘oku ‘uhinga ko e “me’a’ofa tu’unga ia ke tau femotuaki ai mo feta’aki, Faifekau Nasili Vaka’uta 20 TOUCHSTONE • MARCH 2012

VAHEFONUAPukolea TONGA ‘O AOTEAROA KO E FAKALOTOFALE’IA KAVEINGA ‘O E MAHINA: KE MA’ONI’ONI HAOHAOA HOTAU SINO (Loma.12:1) Ko ia ‘oku ou enginaki atu, kainga, ‘i Taki-ama - ko e toko taha ia ‘oku ne taki ha Sione.3:16 – He na’e ‘ofa pehe ‘a e ‘Otua fai. ‘Oku mahu’inga ‘a e ongo konga ko he funga ‘o e ngaahi fai manava’ofa ‘a e fononga ‘i ha potu kaupo’uli. Ko e Ama- ki maamani, ko ia na’a ne foaki hono ‘Alo ‘eni he ‘oku na fekau’aki ‘i he’etau mo’ui ‘Otua, ke mou ‘atu ‘a e ngaahi sino taki - ko e fo’i ama pe maama ia ‘oku fai tofu-pe-taha-ne-fakatupu, koe’uhi ko ia ki hono langa hake ‘a e Sosaieti ko ‘eni ko ‘omoutolu ko e feilaulau, ke mo’ui, ke tapu ‘aki ‘a e huhulu ‘o e halafononga ‘e he Taki- kotoa pe ‘oku tui pikitai kiate ia ke ‘oua e Siasi ‘oku tau ngaaue ai. ‘Oku tau ngaaue ki he ‘Otua, ke fakahoifua kiate ia - ko e ama. Ko e Ama-taki ‘o e mahina fo’ou ni na’a ‘auha, kae ma’u ‘a e mo’ui ta’engata. koe’uhi ko ‘etau tui. Pea ‘oku tau tui ‘o fakaloto e ‘o ho’omou fai e lotu. “Ko e ‘Ofa ‘a e ‘Otua”. Ko e “Ofa Fakalanga ‘ofa ia” ‘Oku ui fakaha he’etau ngaaue. Ko e me’a na’e Ko e fungani ‘o e ‘ofa ‘a e ‘Otua, ko fakatokaateline ko e “Kelesi-to-mu’a” - ‘uhinga ki ai ‘a Paula he’etau veesi kuo u ‘Oku tau fakatokanga’i ho tau tapuaki ‘ene foaki mai ‘a e Taki-ama fakataha mo lolotonga ‘etau fai angahala, kuo ‘ofa mai lave ki ai ki he Fakaloto e fai ‘o e Lotu. lahi kuo tau anuanu ai he ta’u fo’ou ni, ‘a e Ama-taki he taimi pe taha. Ko hono ngaue ‘a e ‘Otua ‘ia Sisu. Ko e ngaaue ‘oku te fai ‘oku uho ‘aki ‘a e hono pao-mo-toloaki kitautolu ke ‘aki ‘i mamani ‘a e ongo me’a ni, ‘a e Taki- Ko e konga hono ua ‘o e Veesi. tui, ko e ngaaue ia ‘oku ui ‘e Paula, Ko e kinokinoifie ai pe ‘e tau tauhi hotau ama mo e Ama-taki, ko e ongo me’a Loma.12:1e – Ke mou ‘atu ‘a e ngaahi Fakaloto e ‘o ho’omou fai e lotu. vaha’angatae mo e ‘Otua. Na’a tau kamata kehekehe ia ‘e ua, pea na’e fai ia ‘e he toko sino ‘omoutolu ko e feilaulau, ke mo’ui, ‘E kaungaa Kalisitiane, ‘oku lahi ‘aupito ‘a e ta’u ni mo e ‘uluaki mahina (Saanuali) ua. Kae hoko mai ‘a Sisu ke tapu ki he ‘Otua, ke ‘a e ngaahi ngaaue ‘oku tau fai ‘i he Siasi, mo e siate foalu - “Ke tau ma’oni’oni he ‘o ne pole’i ke ne hoko fakahoifua kiate ia - ko ‘oku ma’oni’oni ‘a Sihova ko hotau ko e Taki-ama ke ne hulu e fakaloto e ‘o ho’omou ko hono mo’oni ‘oku langa hake ai ‘a e Sino ‘Otua” Pea tau hiki mai ki he laakanga hono ‘a e hala ki Fa’itoka, fai e lotu. Kuo ‘osi Hamai ‘o e ‘Eiki, ka na’e ‘ikai fai fakaloto ua ‘o e halafononga ‘o e ta’u ni, (Fepueli) taimi tatau na’a ne hoko fakalanga ‘e Sisu ia ‘a e ia, he na’e makatu’unga ia he ngaahi mo hono siate folau —”Ke tau haohaoa pe ko e Maama pe Ama- feilaulau, mo e fakakaukau fakatu’a sino. ‘Oku ou hange ko e haohaoa ‘etau Tamai taki. fakahoifua, ko e ‘uhinga fakamolemole atu ‘i he lave kuo u fai, ka fakalangi”. Ko e tolu’i mahina ‘eni (Ma’asi) Sione.1:4- 5 — ia kuo lavanoa ai ‘e he ko e poupou pe koe’uhi ke tau a’usia ‘a e Kuo pelu ua e Sila, ‘a e Ma’oni’oni mo e ’Ilonga ha me’a kuo kaikai toko lahi ‘i faka’amu ‘a e ‘Apositolo he kaveinga ‘o e Haohaoa ko e kahoa tauleva ia hotau sino. hoko mai na’e nofo ‘i mamani ke nau mahina ni. Ko e ‘uhinga ia na’e lave ki ai “Ke ma’oni’oni haohaoa hotau sino.” he toko taha ko ia ko e feilaulau’i honau sino, ‘i ‘a Sione Uesile he’ene mamata ki he lotu Ko e Loma.12:1—16:27 ‘a ia ko e mo’ui; pea ko e mo’ui he ngaahi founga ‘a e kakai ‘o e ‘aho ko ia, Ko e kai ‘a e konga faka’osi ia ‘a e ‘Ipiseli ki he kainga ko ia ‘a e maama ‘a e kehekehe ‘i he anga fai nge’esi ‘o e lotu, kae li’aki hono mo’oni. lotu ‘o Loma, kuo hiki ai ‘a Paula mei he’ene tangata. Pea ‘oku ulo ‘a ‘enau lotu, koe’uhi kuo Hou’eiki mo e kainga ‘i he ‘Eiki, ko e e maama ‘i he po’uli; ikuna ‘e he feilaulau na’e tokanga ki he fakaloloto ‘o e ngaahi akonaki Vaikoloa Kilikiti enginaki e kuo fai mai ‘e he ‘Apositolo, ‘i ‘o makatu’unga he ngaahi tefito’i mo’oni pea na’e ‘ikai lava’i ia fai ‘e Sisu ‘i he Kolosi he funga ‘o e ngaahi fai manava’ofa ‘a e fakatokateline, ki ha Taki-halafononga fo’ou ‘e he po’uli. ‘enau mo’ui, pea kuo nau poletaki ke ‘Otua, ke mou ‘atu ‘a e ngaahi sino ki he mo’ui ‘a e kainga lotu ko ‘eni ‘o Loma. Ko e ‘Ofa ‘a e ‘Otua, ‘oku hange kiate feilaulau’i ‘enau ngaahi fiema’u, kehe ke ‘omoutolu, ko e feilaulau, ke mo’ui, ke tapu Ke ‘oua ‘e kei tefito ‘a e mo’ui ‘i he au ko e kanoloto ia ‘o e veesi folofola ‘o e langilangi’ia ‘a e ‘Eiki ‘iate kinautolu. ki he ‘Otua, ke fakahoifua kiate ia - ko e faka’uhinga mo’ui ‘o fou ‘i he lea pe. Kaveinga ‘o e mahina ni, ka ‘oku ou Ko e taimi kuo feilaulau’i ai ‘etau mo’ui, fakaloto e ‘o ho’omou fai e lotu—Kapau te Kae hiki ki ha mo’ui fo’ou, ko ha mo’ui faka’amu ke u ngaue ‘aki ‘a e kupu’i lea ko ‘oku ‘ikai ‘uhinga ia ‘e mole ai ‘etau mo’ui, tau fai ‘eni ‘e toki MA’ONI’ONI ‘oku fakasino mai he to’onga mo e ngaue, ‘eni ke ne kaatoi ‘a e fakakaukau ‘o e veesi pe te tau mate ai, Ka ‘oku tala mai ‘e Paula HAOHAOA AI HOTAU SINO he mahina ke ne fakamatala’i mai ‘a e koloa lelei ‘oku folofola ‘o e Kaveinga ‘o e mahina ni. Ko ke ‘atu ‘a e ngaahi sino ‘omoutolu ko e fo’ou ni. ‘E ma’oni’oni haohaoa fefe ‘a e tanu fuufuu he loto ‘o e Kalisitiane mo’oni e kupu’i lea ko ia ko e “Ofa Fakalanga feilaulau, ke mo’ui. Ko e taimi ‘oku tau matelie ‘auha? Ko hotau sino ‘oku mei ai ‘ia Sisu Kalaisi. Ko e ‘uhinga ia hotau koloa ‘ofa ‘a e ‘Otua.” Na’e maomaonganoa mo feilaulau’i ai hotau sino, ‘oku tau mo’ui ai, folofola i he mahina fo’ou ni. Ko ia ‘oku lala ‘a mamani he ‘ofa, ka ne ta’e’oua ‘a e he kuo hoko hotau laumalie ko e kupu ‘a e mate ni, pe ko hotau sino ‘oku ne ou enginaki atu, kainga, ‘i he funga ‘o e foaki ‘Ofa mai ‘a e ‘Otua. Ko e ‘uhinga ia faka’itaniti kuo fakatapui ma’a e ‘Otua, pea fakaangahala’i kitautolu, Tau ‘atu ia ko e ngaahi fai manava’ofa ‘a e ‘Otua, ke mou ‘a e lea na’e fai ‘e Paula he konga ‘uluaki hange ko e fakahoifua ‘a e toto ‘o e lami he feilaulau, ke mo’ui ke tapu ki he ‘Otua, ke ‘atu ‘a e ngaahi sino ‘omoutolu, ko e ‘o e veesi ‘o e mahina ni Loma.12:1a – “Ko funga ‘o e hoifua’anga, he vaha’a ‘o e ongo fakahoifua kiate ia. Ka toko lahi ha ngaahi feilaulau, ke mo’ui, ke tapu ki he ‘Otua, ia ‘oku ou enginaki atu, kainga, ‘i he funga selupimi, ‘oku pehe ‘etau fakahoifua ki he sino kuo feilaulau’i ‘i he Vahefonua ni, ‘e ke fakahoifua kiate ia—ko e fakaloto e ‘o ‘o e ngaahi Fai Manava’ofa ‘a e ‘Otua” ‘Otua ‘i he foaki ‘etau mo’ui mo hotau sino ‘ikai ngata pe he’etau fakahoifua ki he ‘Otua, ho’omou fai e lotu. Na’e ‘ikai ko e akonaki ‘a Paula ki Loma ma’ana. ka ‘e laka ai ki mu’a ‘etau fononga he ta’u ‘Oku ou faka’amu ke u toe hiki pe ‘a e ke nau kamata ha ‘ofa fo’ou, ka ko ‘ene Ko e “Fakaloto e ‘o ho’omou fai e fo’ou ni.Pea te tau ma’oni’oni haohaoa ai. Ama-taki ke ma’olunga he mahina ni. Ko enginaki atu ‘i he funga ‘o e ‘ofa kuo toka’ai, lotu”; Ko e lotu he fakakaukau ‘I he huafa ‘o e Tamai mo e ‘Alo mo e e fo’i lea ko ‘eni ko e Ama-taki, ‘oku ‘i ai ko e ngaahi fai manava’ofa ia ‘a e ‘Otua. fakatokateline ‘oku konga lalahi ‘e ua. 1. Laumaalie Ma’oni’oni. ‘Emeni. ‘a e fo’i lea ‘e taha ko e Taki-ama. Ko e ‘O hange ko ia na’e manava’aki ‘e Ko e me’a ke tui ki ai. 2. Ko e me’a ke Faifekau Vaikoloa Kilikiti. KEMI KUMI IVI KAU TAKI VTOA Na'e lava lelei 'a e Kemi Kumi Ivi 'a e 1. 'Oku mahu'inga 'a e kau 'i he lau 5. 'Oku mahu'inga 'a e Fefalala'aki - 'oku ne fakafe'atungia'i 'a e nga'unu 'a e siasi kau Faifekau mo e kau Seetuata 'a e (pe ko e 'sense of belonging') kapau 'oku 'ikai teu falala au ki he kakai kimu'a? Vahefonua Tonga O Aotearoa 'i he 2. 'Oku mahu'inga ke tau kau 'i he 'oku ou tauhi, ko e ha - leva hono mahu'inga 3. Ko e ha ha ngaahi liliu ke fakahoko matatahi Muriwai 'i he feitu'u Ueesite pue 'o kinautolu 'oku kau fakataha mo kita 'i he mo fai 'e kau lelei ki he ngaue 'a e Siasi? 'Aokalani 'i he uike'eni 'aho Falaite 20 ki 3. 'Oku mahu'inga ke tau kau he pue Siasi? 4. Ko e ha ha me'a ketau fai ki he'etau he Sapate 22 'o Sanuali 2012. fakataha ke ikuna 'a e taumu'a 'o e me'a 'oku 6. 'Oku mahu'inga ke ongo'i 'e he fanau kenau ongo'i 'oku nau kau he lau? Ko e feohi'anga tokolahi 'eni ne 'i ai 'a tau kau ki ai, kae tautautefito ki he 'etau kau tokotaha 'oku te tauhi koe feitu'u 'eni 'oku 5. Ko e ha ha me'a ketau fai ke ongo'i e toko hivangofulu tupu 'o e kau ngaue 'o e ki he Siasi nau kau ki ai pea 'oku nau lau pe ia ko honau 'e he to'utupu 'oku nau kau he lau? Siasi mo e Vahefonua Tonga mei he feitu'u Koe ngaahi talanga na'e fai fakakulupu 'api pea 'oku nau lata mai ki ai. Ka 'i ai ha 6. Ko e ha ha me'a 'e fai ke ongo'i 'e kehekehe 'o Nu'u Sila ni, mei Kisipooni; pe, 'o toki 'omai ki he ngaahi ha'ofanga pea taha 'oku fa'a li'aki pea 'oku mahino mai Uelingatoni; Christchurch pea mo e ngaahi ko e me'a fakamafana mo'oni 'a e vahevahe 'oku 'i ai 'a 'ene palopalema fakaeloto pea he kakai fefine 'oku nau mahu'inga 'i he kau Fai'angalotu kotoa pee mei he Peulisi Tonga 'o e ngaahi a'usia mei he ngaahi kulupu 'oku totonu ke fai hono 'a'ahia mo vakai'i. mai ki he siasi? Aokalani/Manukau, Peulisi Tokaima'ananga, takitaha. 7. 'Oku fiema'u ke tau fiefia he feohi 7. Ko e ha ha me'a 'e fai ke ongo'i 'e pea pehee foki ki he Peulisi Saione, Ko e ngaahi me'a tefito na'e tokanga ki 'oku tau fai, tautautefito kihe falelotu 'oku he kau toulekeleka 'oku nau mahu'inga 'i he Papatoetoe. Ko kinautolu na'e kau 'i he kemi ai 'a e fakataulama: 'ikai tonu ke ha mai ha ngaahi fofonga kau mai ki he siasi? ni ko e kau Faifekau mo honau ngaahi hoa, 1. Ke fakamahino 'oku mahu'inga 'a mamahi mo faingata'a'ia he ko Sisu koe 'ulu Na'e fakakoloa foki ki he feohi'anga ni pea mo e kau Setuata mo honau ngaahi hoa. e uaifi mo e fanau 'i he famili 'i 'api. Pea ia 'oe Siasi. 'a e fakataukei na'e fai 'e he Sekelitali Edwin Ko e fuofua fakahoko foki 'eni ha feohi'anga 'oku mahu'inga kete 'ilo'i hoto mahu'inga 'i 8. 'Oku fiema'u ketau fakatokanga'i Talakai. Pehee foki ki hono tokanga'i kumi ivi pehee, pea 'oku ou tui 'oku he Siasi 'oku te kau ki ai. ko e Kovinanite 'a e 'Otua mo 'Isileli na'e fakame'atokoni kimautolu 'ehe kau Cook 'a fakamo'oni 'e kinautolu kotoa pe na'e kau 2. 'Oku mahu'inga ke tau'ataina 'a e 'ikai fai 'i he fetongi koloa ka koe fetongi Ponsonby. 'Ikai koia pe, ka na'e fakamafana mai ki ai, ko e toki feohi'anga ne makehe tokotaha kotoa pe 'i he siasi 'i he'ene mo'ui 'o e hoko mai 'a e 'Otua ko e 'Otua foki mo e feohi 'a e matu'a tangata 'i he atu 'ene fakalaumalie, 'a 'ene fakamafana, fakakaukau pea mo 'ene lea, 'a e kau kiate kinautolu. Pea hoko atu 'a 'Isileli ko kumete kava Tonga kae'uma' - 'a e ngaahi mo toe 'amu atu 'ene kelesi'ia foki. tangata'eiki, kau fine'eiki, talavou/finemui hono kakai. 'Io ko e Hifo mai 'a e 'Otua 'o fakafeohi kehekehe pe na'e fai 'ehe kakai Ko e Fakalotofale'ia 'o e Kemi ni na'e mo e tamaiki. 'Oku fiema'u ke tukuange ki laukainga mai kiate kitautolu, pea ko e fefine. tataki ia 'e Faifekau Toketa Nasili Vaka'uta he to'utupu kenau fa'u 'enau polokalama ke Laumalie 'o e nofo 'a kainga 'oku mahu'inga 'Oku 'i ai pe 'a e faka'amu ki ha toe mei he Ako'anga Fakafaifekau Kolisi Trinity mahino 'oku nau mahu'inga 'i he mo'ui 'a e 'aupito 'i he Siasi. Ko 'eku vaivai 'oku 'i ai 'i 'Aokalani. Na'e tokoni ki ai 'a e Faifekau Siasi. 'a e tokotaha tene tokoni'i au, pea ko e me'a faingamalie pehe ni pe ki he kaha'u. Ke fai Sea 'o e Vahefonua Tonga, Faifekau Setaita 3. Ko e ngaahi Kalasi'aho 'oku 'oku 'ikai teu lava 'e lava ia 'e hoku tokoua ai pe hono teu'i 'o e kau ngaue 'a e Siasi Kinahoi Veikune, pehee foki ki he ongo mahu'inga 'a 'enau lukuluku fakakaukau mai 'i he siasi. kenau toe vaofiange mo ma'uma'ulutaange Faifekau ko Vaikoloa Kilikiti mo Mosese 'o 'ikai ko e tala kavenga pe kiate kinautolu. Ko e Ngaahi Fehu'i ne talanga'i: 'a e fakahoko fatongia 'oku nau fai pea ke Manukia. 4. 'Oku mahu'inga ke 'ilo 'a e taleniti 1. Ko e ha 'a e ngaue ketau fai ke tupulekina 'a e Laumalie 'o e Feohi Ko e Fakalotofale'ia na'e fakataumu'a'aki 'o e memipa takitaha pea fakamahu'inga'i ongo'i 'e he kupu kotoa pe 'oku nau kau he Fakatautehina 'I he mo'ui 'ae kau lotu hono 'a e Feohi Fakatautehina 'o makatu'unga mo ngaue 'aonga 'aki ki he lelei fakalukufua lau? kotoa pe. 'i he ngaahi konga lalahi 'e tolu: 'a e Siasi. 2. Oku 'i ai nai ha ngaahi polokalama 'Ofa Lotu Atu: Makeleta Lute Tu'uhoko