Every Moment Is the Right Moment for Doing Theology Where You Are

EVERY MOMENT IS THE RIGHT MOMENT FOR DOING THEOLOGY WHERE YOU ARE

A Practical Resource for Doing Theology

1 Every Moment is the Right Moment for Doing Theology Where you Are: A Practical Resource for Doing Theology Published by the Tikanga Toru Youth Commission PO Box 87-188, Meadowbank, Auckland 1742 www.makethefirstmove.org All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system, without written permission from the Tikanga Toru Youth Commission. Copyright © 2014 by Tikanga Toru Youth Commission Published in New Zealand ISBN 978-0-473-27959-2 (Print) ISBN 978-0-473-27960-8 (Online)

CONTENTS

4 Foreword

5 Introduction

6 Contributors

7 Tikanga Pākehā Method Koru: A Pākehā develops a method through living in Aotearoa 10 Story 1: Piripi Taumata-a-Kura – Priest and Missionary, ‘The Apostle of New Zealand’ 12 Story 2: Marianne Williams – Missionary

15 Tikanga Māori Method Rauru: A Māori approach to reading and understanding the Bible 17 Story 1: Piripi Taumata-a-Kura – Māori Anglican Evangelist and “Father of Māori Christianity in Eastland” 20 Story 2: The Rev’d Rota Waitoa – The first Māori Anglican Deacon and Priest

23 Tikanga Pasefika Method Sisi: A Polynesian approach to reading and understanding the Bible 25 Story 1: Sister Clare Masina – The founder of St Christophers Home 27 Story 2: Fine Halapua – The first Tongan/Polynesian Bishop

3 FOREWORD

Bula vinaka, namaste, It is my joy and privilege to present to you our new T3YC ‘Doing Theology’ resource! Launched at the Tikanga talofa lava, malo e lelei, Youth Synod in Wellington in March 2014, the ‘Doing Theology’ resource has been developed by Tikanga representatives and tried and tested by our young people. We very much hope that it will be used widely as a greetings, ngā mihi nui, resource and shared via our interactive website where you can post ideas and stories so that we might develop ngā manaakitanga a the methods further. Te Runga Rawa hoki Thinking deeply about our faith is a vital part of keeping it alive. St. Anselm said that theology was faith seeking ki a tātou katoa! understanding. Each one of us ‘does’ theology every time we think about God, and talk about God to another person. Each one of us ‘does’ theology every time we care for our neighbour and do a kind deed in the name of Jesus Christ. In our Anglican tradition, we are richly blessed with many kaumatua and kuia who have shared their wisdom down the ages. This ‘Doing Theology’ resource celebrates the stories of some of our great ancestors in faith, and uses Biblical interpretation methods drawn from our three Tikanga contexts. ‘In Christ we move together’; as we talanoa, as we hui, and as we wonder together, each one of us is drawn ever more deeply into the love and mystery of God who is revealed to us in Jesus Christ by the power of the Holy Spirit. The Body of Christ is enriched by our ability to articulate where we are in relation to Christ. When we ‘do theology’ together, we build up the Body of Christ. That this is done particularly by our rangatahi, by our young people is a powerful witness to the life of the whole Church. So, may you journey together through this resource with love, humility, joy and grace! Have fun and enjoy going deeper in your faith!

+ Helen-Ann Hartley The Right Reverend Dr Helen-Ann Hartley Bishop of Waikato, Diocese of Waikato and Taranaki Youth Liaison Bishop, Anglican Church in Aotearoa, New Zealand and Polynesia

4 INTRODUCTION

The aim of this resource is to help you do theology; to think a little more deeply about God and God in relation to the world. To do that, there are three methods in this book for you to use. Each method explores doing theology in a Tikanga Pākehā, Tikanga Māori and Tikanga Pasefika context respectively and provides a set of simple steps for you follow. Each method is followed by two examples applying those steps to particular qualities in the lives of notable people in the life of the Anglican Church in Aotearoa, New Zealand and Polynesia. Additional written and video resources of young people using the methods in this book can be found at makethefirstmove.org Our hope is that these methods will help you to do theology where you are and apply this theology, like the people in our examples, to your lives.

5 CONTRIBUTORS

The Right Reverend Dr Helen-Ann Hartley Helen-Ann became the 7th Bishop of Waikato in February 2014. Prior to that she was Dean of Tikanga Pakeha at St John’s College in Auckland. Bishop HA is passionate about communicating the Gospel in creative ways, enabling people of all ages and stages to take their place in the grand story of God’s amazing work in our world. Bishop HA has taught in schools, colleges and universities, and is the author of the 2011 book Making Sense of the Bible. Bishop HA loves the outdoors and outer-space. She once tweeted the International Space Station and was amazed to receive a reply! You can follow her on twitter: @h_ahartley.

The Reverend Don Tamihere Don is a Māori Anglican Priest and Biblical Scholar. He is currently the Tūmuaki (Dean) of Te Rau Theological College in Gisborne, and Ministry Educator for Te Hui Amorangi o Te Tairāwhiti. Happily married to Temukisa (Samoan), and proud father of Tiana, Danielle, and Ethan, Don’s interests include family, music, travel, languages, and culture. Don also has a keen interest in youth ministry, having served as a youth minister and leader for Te Pihopatanga o Aotearoa and the Three Tikanga Church for almost a decade.

The Reverend Dr Eseta Mateiviti A secondary school teacher by profession Eseta has broad experience having taught in many schools across several denominations and cultures including Anglican, Hindi, Catholic, and Methodist. She is presently Tokoni and Chaplain at the College of St John the Evangelist in Auckland, NZ.

6 Much of my life has been spent developing a passion for understanding tikanga pākehā and communicating the Gospel. For the most part, this has taken place in the context of family, church, school, University, and as an ordained method priest in the Anglican Church. My desire to understand the Biblical text in its context led me to a deep appreciation of the differences of the KORU: A PĀKEHA Biblical world from that of our own. In particular, the realisation that Jesus, Paul and the other great characters of the Biblical narrative were DEVELOPS A Jewish was a deep challenge to my own assumptions. Instead of seeing this as a stumbling block however, it illuminated the texts in ways that METHOD THROUGH were fresh and exciting. There are two areas in particular that have LIVING IN influenced the development of my koru method of reading the Bible: Firstly, the Jewish rabbinic tradition of tradition of ‘black fire on white AOTEAROA fire.’ This phrase comes from the ‘midrash Tan-huma,’ a collection of texts that were collected together between the years 400 and 600CE: The Torah is full of holy fire; it was written with a black fire upon a white by Rt Rev Dr Helen-Ann Hartley fire. The black fire refers to the letters of Torah, the actual words written down. The white refers to the spaces in between the letters. Together, black and white make up the whole of Torah. On another level, the black fire represents the literal meaning of the text, and the white fire represents ideas that we bring to the texts when we read it. The white fire has endless potential for new meaning that can incorporate stories, songs, even silence when meaning cannot be found in its fullness (yet). If you look at a rabbinic scroll, the black text is always completely surrounded by white parchment, and in fact this is laid down as an instruction in the Talmud: black fire must always be surrounded by white fire.

7 It is important to say that rabbinic readings of the Bible are not free and is complete) and yet, they remain ever aware that Scripture is often full limitless exercises (though meaning contains an endless potential of of ambiguity and that this is often given meaning by the white fire. meaning), they are firmly grounded in certain principles and procedures I came to Aotearoa in 2010, initially to spend four months teaching that are well documented. There are, for example, the ‘seven rules of and writing a book called Making Sense of the Bible. The method that I Hillel’ (from the rabbinic interpretative school of the 1st century BCE developed which I laid out in the book was developed because of where which lasted until the 5th century CE), and the ‘thirteen rules of Rabbi I was living and studying. As I began to come to grips with the complex Ishmael’ (sometime before the 3rd century CE and which expand on question of ‘what does it mean to be a Pākeha?’ I was struck by the ways in Hillel’s seven rules). When it comes to discussing Biblical texts however, which that question cannot be answered without reference to its context, there is an argument that this is more of a religious activity (in the and the many layers and challenges of that context. Much the same, as it sense that it derives from an active verb ‘to seek’) and thus the rules of happens, as reading Biblical passages wherever we might be. I developed a biblical interpretation are not restricted to strict rules about how to read four-fold method of reading the Bible which I called the koru method. texts. The rabbis believe on the one hand that everything is in Torah (it The Koru represents the fern frond as it opens bringing new life and purity to the world. It also represents peace and spirituality with a strong sense of new beginnings. The koru is also associated with nurturing and can be used to represent the strength and purity of relationships. The koru method of reading the Bible, passes through four stages, nurturing new meanings and understandings about texts that honour different voices and different perspectives, holding those together in a potential of creativity. It is not a method that advocates ‘anything goes’, but rather is grounded in deep appreciation for the integrity of texts and the people who are making sense of them in varying contemporary settings. The four stages are: Story - reading the text in its plain form, gaining a sense of narrative, characters and structure; Context – acknowledging the context within which the text was written, its genre, history and social setting; Encounter – reflecting on how we encounter the text, where we are, and we may be find resonances with our own settings;

8 Conversation – having a conversation about its meaning, taking into account the three other aspects of the process above. The method therefore invites us to honour our Jewish-Christian heritage in viewing the text as ‘black fire’ and allowing our interpretation to be the ‘white fire’ that surrounds the text, enabling both to have equal value. By walking through the four stages, we reflect on the place and purpose of the narrative for our places and purposes here in Aotearoa, and allowing for unfolding new potential in understandings of our identity and our place in God’s mission.

9 story 1 SAMUEL MARSDEN PRIEST AND MISSIONARY, ‘THE APOSTLE OF NEW ZEALAND’

For some, Samuel Marsden needs little introduction. His role and revival in the Church of England and in particular its stress on personal place in the story of Christianity in Aotearoa is significant, but there religion and social reform. In 1793, Marsden was invited by William are perhaps other aspects of it that need to be stressed. Marsden was Wilberforce to become chaplain of the penal colony in NSW, and he born on June 25th 1765 in West Yorkshire, England. He was heavily and his wife arrived in Sydney in March 1794, and he ministered at influenced by the religious revivals of the 18th century, including Paramatta, 35km in land. Here Marsden developed close links with Methodism. Marsden encountered members of the growing evangelical the London Missionary Society, of which he was the official local agent for the Pacific from 1804. It was to Paramatta that some visiting Māori from Aotearoa began to come soon after Marsden’s arrival. What happened next formed the basis for the arrival of the Gospel to Aotearoa. Through the relationship he grew with the Nga Puhi chief Ruatara, Marsden came to Rangihoua and on Christmas Day 1814, he preached at a service there. Marsden returned to New Zealand on six further visits to oversee the development of the mission. He died on May 12th 1838, and is buried at the churchyard in Paramatta.

The birth of Jesus – ‘in the beginning was the Word’ John 1:1-18 1In the beginning was the Word, and the Word was with God, and the Word was God. 2This [Word] was in the beginning with God. 3Everything came to be through [the Word], and apart from [the Word] nothing at

10 all came to be. 4What came to be in [the Word] was Life, and the Life John the Gospel writer tells it? 5 was the Light of human beings. And the Light shines in the Darkness, • When you think about the stories of Jesus’ birth in Luke and 6 and the Darkness did not master [the Light]. There arose a man sent Matthew, what is different about how John tells the story? from God, his name [was] John. 7This [John] came for witness, that he might bear witness about the Light, so that all might believe through Context him. 8That [John] was not the Light; his function was to bear witness • Is there anything that strikes you about the ‘world of the passage’, about the Light. 9The Genuine Light, which enlightens every human any words, phrases or images that seem unfamiliar? 10 being, was coming into the World. He was in the world, and the world • Talk about your context(s), describe the places where you live, work came to be through [the Light]; and the world did not know [the Light]. and study. 11[The Light] came to his own, and his own did not accept him. 12But as • What are the challenges of being a Christian in those contexts? many as accepted him, he game them power to become children of God. What are the opportunities? What are some glimpses of God at 13[They were the ones] who believed in his name, who were not born of work that you can describe? blood, nor of the will of flesh, nor of the will of a man, but of God. 14And the Word became flesh and pitched his tent among us. And we saw Encounter his glory, [the] glory as of the only-begotten of the Father, full of grace • What are some reflections on the role and place of encounter and truth. 15John bears witness about him and cried out, saying, ‘This between Ruatara and Marsden? What are some contemporary was the one I spoke of, ‘The one coming after me came-to-be before illustrations of encounters between our Tikanga partners? me, because he was earlier than I.’’ 16For we have all received of his fullness, and grace after grace. 17For the Law was given through Moses, • Where do you encounter God in your communities? Describe what grace and truth through Jesus Christ. 18No one has ever seen God. The that is like. only-begotten Son, the one who rests in the bosom of the Father, he has Conversation made [God] known. • How, in your experience, do we have conversations about our faith? Marsden was heavily influenced by the evangelical revival in his Doing Theology: Applying the koru Method early days in ministry. What influences you in your faith? Story • ‘In the beginning was the Word’ – discuss this phrase. • What is the story that John is telling us at the start of his Gospel? • What do you think the story of Samuel Marsden tells us about the Can you identify what greater story lies behind it? essential character of our faith here in Aotearoa New Zealand and Polynesia? • What is the role of John the Baptist and how does this passage make that clear? What strikes you as important about this story as

11 story 2 MARIANNE WILLIAMS MISSIONARY

Marianne Williams was born on December 12th 1793. She married Lt. Henry Williams on January 20th 1818. Because he was retired from the navy on half-pay, Henry offered himself to the Church Missionary Society as a missionary to New Zealand. While Henry trained for ordination, Marianne trained as a maternity nurse and studied the Moravian methods of teaching and organisation. They arrived in the Bay of Islands in August 1823. As well as teaching her own and other missionaries’ daughters, Marianne began a school for Māori girls. To these she taught reading, writing, arithmetic, needlework, laundry, cooking, hygiene, and the Christian faith. She also was frequently called upon to be a nurse and a midwife. Marianne never saw her homeland again, and died in 1879. She is known as a keen letter-writer, fluent and vivid in her descriptions and attention to detail.

Being The Body of Christ 1 Corinthians 12:12 – end 12For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13For in the one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and we were all made to drink of one Spirit. 14Indeed, the body does not consist of one member but of many. 15If the foot would say, “Because I am not a hand, I do not belong to the body,” that would not

12 make it any less a part of the body. 16And if the ear would say, “Because teachers; then deeds of power, then gifts of healing, forms of assistance, I am not an eye, I do not belong to the body,” that would not make it any forms of leadership, various kinds of tongues. 29Are all apostles? Are all less a part of the body. 17If the whole body were an eye, where would prophets? Are all teachers? Do all work miracles? 30Do all possess gifts the hearing be? If the whole body were hearing, where would the sense of healing? Do all speak in tongues? Do all interpret? 31But strive for the of smell be? 18But as it is, God arranged the members in the body, each greater gifts. And I will show you a still more excellent way. one of them, as he chose. 19If all were a single member, where would 20 21 the body be? As it is, there are many members, yet one body. The eye Doing Theology: Applying the koru Method cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22On the contrary, the members of the Story body that seem to be weaker are indispensable, 23and those members • What is the story that Paul is telling in this passage? of the body that we think less honorable we clothe with greater honor, • What is the significance of this passage for telling the story? and our less respectable members are treated with greater respect; 24whereas our more respectable members do not need this. But God has • What do you know about the story behind the passage? Why does so arranged the body, giving the greater honor to the inferior member, Paul need to tell this story? 25that there may be no dissension within the body, but the members Context may have the same care for one another. 26If one member suffers, all • Is there anything that strikes you about the ‘world of the passage’, suffer together with it; if one member is honoured, all rejoice together any words, phrases or images that seem unfamiliar? with it. • Talk about your context(s), describe the places where you live, work 27Now you are the body of Christ and individually members of it. 28And and study. What does the ‘Body of Christ’ look like to you in those God has appointed in the church first apostles, second prophets, third context(s)?

13 • What are the challenges of being part of the Body of Christ in those contexts? What are the opportunities? Encounter • What are some reflections on the role and place of encounter between Marianne and the communities she came into contact with? What were the challenges, do you think? • Have you ever had an experience of difficulty in encountering someone, or a group of people? Describe how that felt, you don’t need to go into the detail of what happened if you don’t want to. • Have you ever felt unappreciated as a member of the Body of Christ? What did you do about that? Conversation • Marianne Williams was known as a vivid communicator and a frequent letter-writer. What are some of the ways you communicate? What is effective, and what is less effective? • What do you think the impact of social media has had on our ability to communicate? What is helpful, and what is less helpful? • What does the image of the Body of Christ tell us about communicating who we are as a three-tikanga church?

14 Rauru n. tikanga māori 1. The plaiting of three strands to make a rope. 2. The length of umbilical cord closest to the mother (near the method placenta). RAURU: A MĀORI 3. Eponymous ancestor – e.g. within Taranaki as Rauru Kītahi, and within Ngāti Porou as Rauru-nui-a-Toi. APPROACH TO 4. A simple, three-step Māori approach to reading and understanding READING AND the Bible The word rauru has numerous meanings: It is the name of several UNDERSTANDING important ancestors from the Taranaki and Tairāwhiti regions. It also refers to a part of the umbilical cord that connects a growing child with THE BIBLE its mother. In weaving and flaxwork, the word rauru forms part of the phrase taura rauru, which means the triple-plaited flax rope. The taura rauru is a rough-plait rope for heavy-use situations. It was by Rev Don Tamihere often used for binding large wooden structures, and for securing waka (canoes), taiapa (fences and palisades), and as the foundation of a rough latticework for carrying cumbersome loads. The quality of the taura rauru was that it could be produced quickly and simply. It is strong, resilient, and endlessly useful. In Māori culture, the taura rauru is also a metaphor for weaving thought and concept, and making meaning and connections in discussion with others: He taura rauru tātou We are a plaited rope He rauru a rangi A plait of the heavens

15 He rauru a nuku A plait of the earth Kōrerotia He rauru ira tāngata A plait of the essences of our • Speak the text by quoting it and re-reading it aloud. Much of the being Bible existed first as spoken word, and is best comprehended when He rauru e kore e taea te momotu A plaited rope that will never be spoken. broken • Discuss the text and listen intently to what is spoken by others. Faith (and understanding) comes by hearing, and hearing the Word the rauru method of God (Rm 10.17). “Ki te kaha tētahi i a ia kotahi nei, ka maia te tokorua ki a ia; • Re-evaluate your understanding of the text in light of what you e kore hoki te taura takitoru e motu wawe.” - Kaikauwhau 4:12 have discussed. Be open to the possibilities within the text. “Though one person may be overpowered by another, two people can Mahia resist one opponent. A triple-braided rope is not easily broken.” • Discern the relevance of the text. How does the text and its - Ecclesiastes 4:12 GWT meanings hold relevance to your context? (This is a question of presence, not preference). The Rauru Method helps to make meaning and build understanding by ‘weaving three plaits’ together. These plaits are Pānuitia, Kōrerotia, and • Name ways in which the text can be applied in your context. Mahia – as described below: ‘Personalise’ the text – how helpful or useful (or not) would the text be if it was applied directly to you, your family, friends, and Pānuitia community. • Read the text in as simple a way as possible. If you are able, try Once started, the three steps of the Rauru method can be applied in to read as if for the first time, without pre-existing ideas about order from first to last, reversed, and applied again – much like the meanings. plaiting of the taura rauru, strand by overlapping strand, until a cord is • Identify keywords and phrases. Explore the definitions and made. The method can be used for simple understandings, or repeated meanings present in the text. at more depth to build more sophisticated understandings. • Re-read the text in light of any new meanings you’ve discovered. Be open to engaging with meanings that challenge your assumptions (not all readers are capable or mature enough to do so), and to exploring the full possibilities of the text.

16 story 1 PIRIPI TAUMATA-A-KURA MĀORI ANGLICAN EVANGELIST AND “FATHER OR MĀORI CHRISTIANITY IN EASTLAND”

Piripi Taumata-ā-Kura was born around the year 1810, in Whakawhitirā – a large fortified village on the northern banks of the Waiapu River, on the East Coast of the North Island of Aotearoa-New Zealand. As a teenager, Piripi was captured and enslaved in 1823 along with other Ngāti Porou following a brutal siege laid by the Ngāpuhi tribe on the fortified cliff-top fortress of Te Whetumatarau, near the East Cape. Piripi was taken far north to Matauri Bay in the Bay of Islands, and then inland to Waimate North, where he narrowly avoided the fate of many of his fellow Ngāti Porou who died at the hand of their captors. Spared, and allowed to attend the local mission school, Piripi learned to read and write under the teaching of the Rev William Williams and other missionaries. Many Ngāti Porou converted to Christianity through Piripi’s teaching and example. By the time William Williams visited the Waiapu Valley in 1838, Ngāti Porou Christians numbered in their thousands, with several raupō (bulrush thatch) churches being built in the area. Legend has it that when Williams visited Whakawhitirā, several thousand local Māori gathered for a service of thanksgiving, and Williams was astounded to see that the people had already memorised liturgy, psalms, and many New Testament readings in the Māori language. Piripi insisted that his Ngāti Porou people retain and use their language and culture as part of their newfound faith, and the Anglican Piripi Taumata-ā-kura Baptismal Font in St Mary’s, Tikitiki, NZ

17 Church flourished as a result. Piripi established a small theological school at Te Hatepe in Rangitukia, and trained the first generation of Doing Theology: Applying the Rauru Method Māori evanglists and teachers in Ngāti Porou. They in turn established a Pānuitia legacy from which Ngāti Porou Christianity can claim its proud descent Reading the Bible – dozens of Māori Anglican priests and deacons, and thousands of believers over many generations spanning the last 180 years. • Read Acts 2:1-11 – What do you think are the most important words and phrases in this reading? The Day of Pentecost – The Holy Spirit and • List the countries that are mentioned in this reading – how many Indigenous Languages languages do you think are represented here? Acts 2:1-11 • Why do you think this ‘first act of the Holy Spirit’ encouraged the use of indigenous languages? 1When the day of Pentecost had come, they were all together in one place. 2And suddenly from heaven there came a sound like the rush of Kōrerotia a violent wind, and it filled the entire house where they were sitting. Discuss the following: 3Divided tongues, as of fire, appeared among them, and a tongue rested • How many languages can you speak fluently? on each of them. 4All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. • Create a list of the languges that are spoken in your own community – how many can you name? 5Now there were devout Jews from every nation under heaven living in Jerusalem. 6And at this sound the crowd gathered and was bewildered, • Does your home church offer services in more than one language? because each one heard them speaking in the native language of each. If so, why? If not, why not? 7Amazed and astonished, they asked, ‘Are not all these who are speaking • What about generational and class languages (youth, child, adult, Galileans? 8And how is it that we hear, each of us, in our own native educated, etc) that have different slang and vocab – are these language? 9Parthians, Medes, Elamites, and residents of Mesopotamia, languages spoken in your church? Explain your answers. Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Mahia Jews and proselytes, 11Cretans and Arabs – in our own languages we Applying what we’ve learned hear them speaking about God’s deeds of power. • Consider Piripi Taumata-ā-Kura’s community – what language did he use and why was it effective? • Consider your own community – what language(s) would be the most effective for preaching and teaching the Gospel?

18 • In what simple ways could you change the use of language(s) in your own church to attract new worshippers? Describe how this might affect your liturgy, songs, preaching, and general conversation. • What do you think the story of Piripi Taumata-ā-Kura teaches us about language, culture, and spreading The Gospel? How would you apply this to your own context.

19 story 2 THE REV’D ROTA WAITOA THE FIRST MĀORI ANGLICAN DEACON AND PRIEST

Rota Waitoa, thought to have been born around 1824, was baptised by Rev Octavius Hadfield in 1841. He belonged to the Raukawa, Ngāti Maru, and Te Arawa tribes. After schooling and much determination on his part, Rota was ordained as a Deacon in 1853, the first Māori clergyman ordained since the arrival of the Gospel to Aotearoa in 1814. The delay in ordaining a Māori caused much concern among Māori community, many of whom felt that Pākēhā church leaders were deliberately blocking Māori from positions of leadership. Rota approached this issue with his own determined faith, willing himself to overcome through patience, humility, and servanthood. These attributes served him well when he entered into the priesthood, ordained by Bishop William Williams in 1860. Rota’s first ministry placement was among the people of Kawakawa-mai-Tawhiti (Te Araroa), and this appointment was met with some suspicion by locals. Despite the fact that Rota had married a local woman (Te Rina Hinehuka) while studying at St Johns College in Auckland, the people of Kawakawa-mai-Tawhiti initially viewed him as an outsider. Local paramount chief Te Houkamau felt very strongly about this, and resented Rota holding such an honoured position as clergyman in Ngāti Porou. Houkamau treated Rota poorly – occasionally ‘lending’ Rota land to grow crops, only to ‘repossess’ the land when the crops had grown. Houkamau did this numerous times to Rota in the hope that he would leave, but Rota persevered in humility and never once complained. Rota’s faithfulness eventually won Houkamau over, and Houkamau

20 was baptised into the Anglican faith by Rota, taking the name Iharaira (Israel). Iharaia Houkamau and Rota together built St Stephen’s Anglican Servanthood and the Power of Humility Church in Te Araroa. Houkamau then asked Rota to “… make me a floor- Phiippians 2:3-11 sweeper and bell-ringer in this church, so that I may serve Christ as you “Do nothing based on selfish ambition or vain pride, but with humility have served us.” always treat others as being better than yourself. Don’t focus simply on Rota’s patient and dedicated service inspired many local Ngāti Porou to your own interests, but show care for the interests of others. Think in the commit themselves to Anglican mission. This success was undermined same way that Jesus Christ did. Even though he was the Son of God, he somewhat by the local experience of British settlement and confiscation didn’t use that for his own advantage. Instead he lowered himself and of Māori land by the Government, many of whom were Pākēhā Anglican took on the role of being a servant and a slave, and became human. And clerics and laypeople. Despite this, Rota’s ministry was held in high as a human he practiced humility and obedience to God, even when that regard by Māori and Pākēhā alike. Rota was a close friend of Bishop meant death on a cross. Because of this, God raised up Jesus and made George Selwyn, and often travelled back to St Johns College to read his name higher than any other name. So that at the name of Jesus, and learn with Selwyn there. In 1866, following a serious horse-riding every knee in heaven and earth would bow, and every tongue confess, accident, Rota returned to Selwyn’s Auckland home in the hope of that Jesus Christ is Lord.” recuperating. His health failed and he died there, and was buried at St Stephen’s Church in Judges Bay, Parnell, in Auckland. The legacy of Rota’s ministry continues in Te Araroa, with Māori Anglicans still gathering in the Church that Rota and Iharaira Houkamau built.

21 Doing Theology: Applying the Rauru Method Pānuitia Reading the Bible • Read Philippians 2:3-11 – What do you think are the most important words and phrases in this reading? • What can a Son of God do that a humble human can’t? Which of the two would you choose to be permanently? Explain your answer. Kōrerotia Discuss the following: • Have you ever felt ignored or unappreciated? Explain how that feels. • If you were wronged or hurt by others, would you demand justice or would you let it slide? • Can you name someone living who has inspired your own faith? Describe how they inspire you. • What one or two things could you do right now that might inspire others in the faith? Mahia • In what simple ways could you introduce humility and service into Applying what we’ve learned your own ministry life? Describe how humility and service could • Consider what happened between Rota Waitoa and Iharaira help your (a) family, (b) church, and (c) community. Houkamau – what role did humility play in the story? • What do you think the story of Rota Waitoa teaches us about • Consider your own story – have you ever had to humble yourself to humility, service, and spreading The Gospel? How would you apply serve others? If so, how? this to your own context.

22 tikanga pasef ika method SISI: A POLYNESIAN APPROACH TO READING AND UNDERSTANDING THE BIBLE

sisi n. by Rev Dr Eseta Mateiviti Sisi, a ‘salusalu’ (lei) is a methodology that I will be using as a form of reading, discussing and application. ‘Sisi’ is a Lauan term for salusalu (lei). Sisi ni Lakeba – means lei from Lakeba. A sisi is made by the people of Nasaqalau in Lakeba, Lau. Lau is an island group and a province within the Fiji group of islands. Lakeba is an island within the Lau group. People who live in the Lau group and especially the people of Lakeba have blood ties with Tonga. When there is a Fijian ceremony of any sort that is to be held in Lakeba, the people of Lakeba prepare mats, tapa and ‘sisi’ for such important occasions. Now a sisi can be made by Fijian women in general.

23 The ‘Vau’ (dry bark of a Mulberry tree) Oil is put onto the sisi so that it makes it look shining and ready to be Every lady in Lakeba would have some ‘vau’ (dry bark of a mulberry tree) worn. Applying the oil means that the garland is ready. Applying what in the house. one has read from the biblical text would be similar to karie (Hindi for ‘do it’), tohi mai ki he (Tongan for ‘application to/for’), fa’afino (Samoan for A ‘vau’ is multilayered and when people go out to get it they ‘karia na do it/put it into practice), cakava (do it). kulini vau’ (scrape out the bark of the vau tree) which has to be one metre long. Then they ‘toni’ (soak) it in water (be it river or sea water) for It takes 3-5 hours to make a sisi. 3 weeks until it goes white. Then it is left out in the hot sun to dry. After Then it is tried on a person to make sure that it fits and the way it the ‘vau’ has become dry, it is taken inside the house where it is kept should be worn. The length of the sisi should sit perfectly on the and used for making a ‘sisi’ when there is an important occasion. shoulders of the person and not to be hanging down or sideways. In this contemporary period the sisi can be made by any Fijian woman The person who is garlanded can keep the sisi for two to four years and and is also sold in flea markets and handicrafts centres in Fiji. But the reuse it again for any other ceremony. The old flowers can be taken out products that are used are mostly ‘vau’. as soon as it withers and new flowers can be inserted into the vau and Making a Sisi be used again for any other occasion. Toli/ Tomi – Looking and gathering flowers like the mokosoi, lagakali, Step 1: Toli/Tomi – Gathering Bua (scented flowers). Throughout this time the person gathering should • Gathering your thoughts by reading the bible silently on your own be able to know what type of flowers to gather in terms of the occasion. • Reading it again aloud to yourself Being able to know what type of flowers would suit the occasion is important. This is similar to having the ability to read the bible. Having • Each one may read a verse each the knowledge to read is similar to wilika (Fijian), faitau (Samoan), lau Step 2: Tali – Weaving (Tongan) and padro (Hindi – the “d” is silent so it would be pronounced • Pick out the ideas or the theme of the story as paro). However there would be a different word if it is ‘to read’... etc. • Discuss what stands out for you (Talanoa) Tali – (Weaving) Using one ‘taqana’ (a layer of the vau) the flowers are • Listen to others weaved into the ‘vau’ and made into a ‘sisi’ – salusalu (lei). Through the weaving of the sisi, the weavers will be in a constant conversation with Step 3: Vakawaiwaitaki – Oiling others who will be there in terms of what should be added to the sisi • Discuss how relevant the text is for you (flowers or vau) and what is appropriate for the sisi. This conversation is • How is this applied in the place you study, work or live similar to talatalanoa (Tongan), talanoa (Fijian), Fa’atalatalanoa (Samoan) and Bhaatchit (Hindi) are words that one uses when in deep discussion • How do you live it out about the bible.

24 story 1 SISTER CLARE MASINA THE FOUNDER OF ST CHRISTOPHERS HOME

“Our care for the children reminds us that St Christopher means Christ Bearer. In all the children, unwed mothers or people who come to us for their needs, we see Jesus. We do it all for Jesus. We wash and cook, sweep the floor, bath the children, cut the lawn and weed the garden. We count ourselves privileged to be given this task to do for Him” Sister Clare Masina, a founding sister

Sister Clare Masina is known throughout the Church as the smiling face of St Christopher’s Home in Suva, Fiji, where she was the Sister in charge for thirty years. Originally from Tonga, Masina Fifita, who later became known as Sister Clare was born on 22 February 1927 in the village of Kolomotu’a. She attended Queen Salote College in Nukualofa and completed her education in New Zealand. In 1960 after fourteen years of teaching at St Andrew’s school, Nuku’alofa and also assisting in the parish, she made up her mind to join the Community of the Sacred Name, the New Zealand Anglican women’s order based in Christchurch. After her vocation she professed her simple vows in 1962 and took her final vows in 1965. She was first, sent to Labasa in Vanualevu to look after the St Mary’s Hostel. Later in 1967, the Diocese of Polynesia invited the Community of the Sacred Name to start a home for needy children in Fiji and Sister Claire was sent to Suva to begin the building of the St Christophers Home which was completed in 1968. The home was started from a donation of $20 and a piece of land that used to be a cow paddock

25 which was made available to the Diocese by the Government. Her love Tali and compassion about caring for the unwanted of society increased Discuss the following: daily. Between the 1970’s and 1980’s there were as many as 60 children • Do you have the fruit of the Spirit? How? Why? Or Why not? living in the Home. She has looked after children from broken families, unwanted children from single mothers, single mothers, children who • Parts of the Fruit of the Spirit can also be regarded as part of our have suffered physical abuse from their relatives and parents and own culture and custom. children who have been orphaned at an early age. • Describe one ‘Fruit of the Spirit’ which is important in your culture, Through her dedication, love and hard work, many children who have give an indigenous word that describes the term. Give an example been through the Home have become successful in their own way. She of a custom/culture from your own context when this word is used. has been honoured by the community for her dedicated work, receiving • Are there any idioms from your context that clearly describes any an OBE in 1984, the Paul Hards Fellow Medal from Rotary International ‘fruit of the spirit’ and the Order of Service Medal on Fiji Independence Day in 1996. Vakawaiwaitaki Doing Theology: Applying the Sisi Method Applying what we’ve learned • Sister Clare Masina, had to establish St Christophers home from Galatians 5: 22-26 The Fruit of the Spirit scratch, what value did she need to have in order to serve the “By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, people around her. State at least two and say why? generosity, faithfulness, gentleness, and self-control. There is no law • Within our own community/parish what are the tools we need in against such things. And those who belong to Christ Jesus have crucified order to serve our community/parish well. the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit. Let us not become conceited, competing against • Sister Clare brought about change in the hearts of the people around one another, envying one another.” the community in Fiji. If we were to make a change within our own community/parish what are some of the changes we would make. Toli/Tomi • Sister Clare has a gospel to share or a talanoa to share about the Reading the Bible way she took leadership and served the Church by the way she • Read Galatians 5:22-26 what word/words stand out in this reading? cared for the children who belonged on the margins of society. • What does ‘there is no law’ mean here? What about us and our stories, do we have a gospel to share? • For Sister Clare we see Jesus in all that we do, what about us, how is Jesus made visible in what we do?

26 story 2 FINE HALAPUA THE FIRST TONGAN/POLYNESIAN BISHOP

“Ko e ‘amanaki mo e tui ko e ha’u meihe ‘Otua (Hope and faith come from God).” Fine Halapua

Fine Halapua was born on 4 June 1910 in the village of Hihifo on the island of Niuatoputapu. In 1920 at the age of 10, Fine left Niuatoputapu for Nuku’alofa to begin his formal education at St Andrews School. By 1930 Fine had graduated from Tonga College and became a teacher at St Andrews School. While teaching at St Andrews School, Fine came under the leadership of teacher and priest Yim Sang Mark. It was here that Fine witnessed the carpentry skills and commitment of Yim Sang Mark. After San Mark left for Hawaii, Fine was being mentored by Elder and later Flavell who was vicar and headmaster of the school (1929-1946). It was Flavell who influenced him more about pursuing a teaching career and theological studies. Fine was also aware of his direct association with the Anglican Church and Flavell’s idea of a native ministry, this shaped Fine’s way of thinking and ministry. Fine’s loyalty, commitment and his habits of faithfully carrying out the work in the Church and school was something Flavell saw which will be a good future investment. In 1952, Fine was sent to Wailoku, Fiji, for theological training and was ordained deacon in December 1953. After 3 years he was sent to Wailoku to receive further training and was ordained priest in 1956 at the Holy Trinity Cathedral. During his time at Wailoku, Fine would conduct Holy Communion at Wailoku at 8am, Newtown 11am and Matata at

27 3pm, every Sunday. For 3 consecutive months Fine walked from Wailoku Doing Theology: Applying the Sisi Method to Newtown and then to Matata. Fine returned to Tonga to support the 3 John 1:1-8 – Faithfulness work of vicar and headmaster, John Tamahori. When Father Tamahori departed in 1960, Fine was made the headmaster at St Andrew’s School “The elder, and vicar of Tonga in 1962. Now Fine had the opportunity and authority To my dear friend Gaius, whom I love in the truth. to translate the vision he had about the importance of trained youth for Dear friend, I pray that you may enjoy good health and that all may go the spiritual and social quality of the Church and people. It was Bishop well with you, even as your soul is getting along well. It gave me great Vockler who took up Fine’s idea and decided to do something about it. joy when some believers came and testified about your faithfulness to the truth, telling how you continue to walk in it. I have no greater joy Fine successfully negotiated and acquired a piece of land which is now than to hear that my children are walking in the truth. Dear friend, you the present location of St Andrews High School. Like his predecessors are faithful in what you are doing for the brothers and sisters, even who relied heavily on voluntary labour of the church people in though they are strangers to you. They have told the church about your mobilising the building materials for the church, Fine harnessed both love. Please send them on their way in a manner that honours God. It the physical, financial and spiritual energy of the Youth Club, church was for the sake of the Name that they went out, receiving no help from people and St Andrew’s School students to erect the new buildings the pagans. We ought therefore to show hospitality to such people so required for the new St Andrews School. that we may work together for the truth.” After his consecration as the first Polynesian Bishop in the Diocese of Polynesia in 1967, he supervised and provided leadership for the Toli/Tomi transformation of St Andrews from a junior secondary school to a high Reading the Bible school. Fine’s legacy is his people. • Read 3 John 1-8 what does the sentence “it gave me great joy when some believers came and testified about your faithfulness to the truth” mean? • Give one word that describes the message in this reading? Tali Discuss the following: • Do you sometimes wish your friend good health? Yes/No Why or Why Not

28 • What do you link the word ‘joy’ to or with? When is Joy expressed in relation to your culture and context? How is it expressed? • Within your parish or diocese there are acts of hospitality, how is this shown? When is it shown? Why do we need to show hospitality? • What do the words “walking in the truth” mean to you as an individual? Vakawaiwaitaki Applying what we’ve learned • Fine Halapua came under different leadership during his time. What was one important aspect of his life that helped him through? • Within our own individual journey what is something that we could give back to our parish/church or Diocese? Give an example of something that you have done which might have been your contribution to your parish/church or Diocese? • Fine had a vision about his ministry. Do you have a vision/foresight about your ministry or something that God is calling you to? • Fine had a vision but he did not sit back and wait, he continued to work through it and he made a difference to the Church in Tonga. How could you make a difference in the parish/church or Diocese you are in?

29 30 FEEDBACK

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