Our Yesteryears 1840-1950 by W. A. Chambers
Total Page：16
File Type：pdf, Size：1020Kb
Our Yesteryears 1840-1950 by W. A. Chambers Our Yesteryears 1840-1950 by W. A. Chambers Wesley Historical Society (NZ) Publication #8 (3&4) 1950 Page 1 Our Yesteryears 1840-1950 by W. A. Chambers PREFACE To survey thoroughly the history of Methodism in Canterbury in such a small volume as this, is an impossibility. Each chapter could be written at much greater length and still only a fraction of the story be told. Yet it is hoped that the following pages will give a brief panoramic view of Methodist history in the Canterbury Synodal Districts since 1839-40, when the first Wesleyan native Christian began to preach "the wonderful works of God" in Port Levy. In the first three chapters the story of the Wesleyan Church can be quite fully told from documents still in existence. Since the Wesleyan Union of 1896 however, the Bible Christian and United Methodist Free Churches have almost lost their identity in the larger body. With that identity has passed away a mass of Church records, much of which will never be recovered. In these chapters I am greatly indebted to other writers who have had documents and Minute Books at their disposal which it has not been my good fortune to read. Knowledge of the work since 1896 comes within the bounds of living memory. Thus only trends have been recorded. Detailed work in individual Churches and Circuits must be chronicled by local writers. More particularly should attention be paid to Kaiapoi, Springston, St. Albans and Lyttelton Circuits, whose spiritual connections penetrate back into the early days of Canterbury Methodism. The present writer owes much particularly to the Rev. H. L. Fiebig B.A., who has given much encouragement, read through the rough proofs and made helpful suggestions. Miss E. R. Thomas and members of the Connexional Office Staff have helped locate old records and many friends have supplied occasional books records and information. The chapter on South Canterbury has been compiled from notes kindly supplied by the Rev. W. T Blight, B.A., B.D. To all who have helped in piecing together the following story, I wish to express my thanks. W. A. CHAMBERS Woodend, North Canterbury. Wesley Historical Society (NZ) Publication #8 (3&4) 1950 Page 2 Our Yesteryears 1840-1950 by W. A. Chambers CONTENTS PREFACE THE WESLEYAN MAORI MISSION IN CANTERBURY. Waikouaiti Mission Cloudy Bay Mission The System of Native Teachers Taawao Hoepa at Port Levy.. The Rev. Charles Creed's Visit The Rev. James Watkins Visit Te Kote Ratou The Present Policy Inaugurated Subsequent Appointments. THE CANTERBURY WESLEYAN CIRCUIT AND ITS DIVISIONS Early Methodist Families and their Endeavours The Rev. W Kirk's Visit The Appointment and Work of the Rev. John Aldred The High Street Church Relations with the Anglican and Presbyterian Churches The Rev. James Buller The West Coast Visited and opened to Methodism Durham Street Church The Division of the Circuit West Coast Kaiapoi Springston Lyttelton St Albans Colombo Road Church The First Sunday School Returns East Belt Church The Rev. Alexander Reid Subsequent Extension. THE WESLEYAN DAY SCHOOLS. Education by the Church The Wesleyan Schools Finance and Control The School Committees of 1864 Difficulties Wesley Historical Society (NZ) Publication #8 (3&4) 1950 Page 3 Our Yesteryears 1840-1950 by W. A. Chambers Curriculum Achievements The Decline of the Wesleyan Schools. THE UNITED METHODIST FREE CHURCH IN CANTERBURY The Beginnings in Rangiora Beginnings in Christchurch The Rev Matthew Baxter The Rev. Samuel Macfarlane Prominent Laymen Strength at time of Union. THE BIBLE CHRISTIAN CHURCH IN CANTERBURY Mr E. Reed Early Setbacks The Rev J. Orchard The District Meeting Stationing Sheet for 1892 Strength at Time of Union. THE PRIMITIVE METHODIST CHURCH IN CANTERBURY Early Efforts Early Preachers The Rev. R. Ward Greendale District Cambridge Terrace Church Timaru Circuit Ashburton Occupied Central Disturbances. THE UNION PERIOD AND SUBSEQUENT DEVELOPMENT IN CANTERBURY. The Reasons for Union The Wesleyan Union of 1896 Circuit Boundaries Fixed The General Methodist Union of 1896 The Strength of the United Church Extension of the Union Period. THE CONNEXIONAL AND INSTITUTIONAL PROGRESS OF NORTH CANTERBURY METHODISM. The Theological College The Connexional Fire Insurance Fund Deaconess House Papanui Orphanage and Children's Home Epworth Chambers Permanent Camp Sites. Wesley Historical Society (NZ) Publication #8 (3&4) 1950 Page 4 Our Yesteryears 1840-1950 by W. A. Chambers THE DEVELOPMENT OF METHODISM IN SOUTH CANTERBURY. Spontaneous Beginnings in Timaru, Waimate, Temuka The First Circuit Formed Ashburton Circuit Willowby Circuit Temuka Circuit Waimate Circuit Subsequent Development of Bank Street and Woodlands Street Circuits Present Strength. THE FORWARD MOVEMENT APPENDICES. Chairmen of the Canterbury Districts. Methodist Churches in North Canterbury with the Dates of their Erection, etc. Methodist Churches in South Canterbury with the Dates of their Erection, etc. Wesley Historical Society (NZ) Publication #8 (3&4) 1950 Page 5 Our Yesteryears 1840-1950 by W. A. Chambers THE WESLEYAN MAORI MISSION DAYS IN CANTERBURY Now, almost a hundred years since the old Ngai-Tahus have ceased to traverse the forested bush paths of northern Canterbury, or splash through the swamp tracks leading to the broad tree-less plains to the south or clamber over the dry, boulder- strewn river beds up the hills in search of the precious greenstone, a number of European scholars are interesting themselves in the adzes and trinkets these folk lost by the wayside and never recovered. Today they help mark the trails of these ceaseless Stone Age travellers. Further south a number of rock drawings found in the sheltering limestone caves mark their routes. But in the north, piles of pipi shells a day's march distant, bear witness to customary camping places; rock-strewn fields around Woodend mark the long undug kumara beds of the Kaiapohia Pah; and low mounds at Omihi and Waikuku, tradition has it, cover the bleached bones of Te Rauparaha's slaughtered enemies. Over stream and river, through swamp and bush, and over the parched acres of Mid-Canterbury the trails led to almost every part of the South Island Hardly a part was not traversed at some time by dusky adventurers in search of food, or greenstone, or revenge, or perhaps the happy tears of reunion after years of separation. Over one of these now ill-defined trails the Gospel first came to Canterbury on the lips of a Wesleyan Native Christian called Taawao. Later he was baptised under the name of Rawiri Kingi by the Rev. James Watkin on January 22, 1843. Sketch Map of Port Levy showing location of Wesleyan and Anglican Churches. Wesley Historical Society (NZ) Publication #8 (3&4) 1950 Page 6 Our Yesteryears 1840-1950 by W. A. Chambers On the West Coast, Taawao had been instructed in Christian belief and practice by a Ngapuhi among whom Wesleyan missionaries had laboured since the year 1822. It was while visiting the Port Levy natives and other villages along the route that he gave the Canterbury natives their first knowledge of Christ. This happened in the year 1839 or 1840, and was part of a period of several years when "Native Missionaries. ... who had received instruction in the Northern Island, arrived from time to time, and being listened to wherever they went, became the medium of spreading rapidly (though often mixed with error) the doctrines of Christianity." (Dr. Shortland, Native Affairs, South Island Official Reports, Volume 2.) In the latter year, the Rev. James Watkin began the first mission of any denomination in the South Isalnd. Landing at Waikouaiti from John Jones' brig "Regia" on May 16, 1840, he set to work to counteract the evil influences of resident whalers and to win the natives from their European vices. It was not until months of heart-breaking labour had been put into the Mission that any considerable fruits were gathered. On June 9, 1841, the first marriages were celebrated and on January 27, 1841, the first baptism on profession of faith was registered. In December of the same year the Rev. Samuel Ironside, another Wesleyan Missionary, took up residence at Cloudy Bay at a place called Ngakuta or "Pisgah Vale" as he preferred to call it. He had no John Jones to take an interest in the Mission, nor had he any evil European influences to counteract, for he studiously selected a site away from the whaling station established in Cloudy Bay in 1827, preferring isolation from European companionship if thereby the work of spreading the Gospel could flourish. This Mission met with almost Pentecostal success and influenced most of the other hapus in the South Island. The area missioned by Ironside extended from Cook Strait to the Waitaki River and Watkin's field lay between Stewart Island and Ironside's southern boundary. After the Wairau Massacre the majority of Ironside's people determined to return to the North Island to protect TeRauparaha in the event of war being made upon him. This mass migration of the native population wrecked the Cloudy Bay Mission. Ironside was withdrawn to Wellington, and the Natives in the stretch of land from the Seaward Kaikoura Mountains to the Waitaki River were transferred to James Watkins' pastoral care. Between the two Mission Stations of Waikouaiti and Cloudy Bay the Canterbury Plains stretched out as a vast no-man's-land seldom visited by the clergymen resident at either extremity of the Island. Other duties compelled them to remain nearer home. Experience had taught them that the success of their work depen-ded on building up a strong centre from which spiritual power could radiate out to the remoter parts. Thus great stress was laid upon the instruction which the Missionary himself could give.