Commemorations
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- Psalms 67 126 Readings
- Collects Na te kupu ora tonu e te Atua
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- Collects E whakapai atu ana matou ki a koe e Ihowa, mo tau pononga mo Wiremu Te Tauri i kawe nei i te rama o tau kupu
- Merciful God, by your grace your servant Wiremu Te Tauri
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Sentence Tenei te unga atu nei e ahau taku karere, mana e whakapai te ara i mua i ahau, e ai te Ihowa. Maraki 3:1 See, I am sending my messenger to prepare the way before me, says the Lord of hosts. Malachi 3:1 Collects E Ihu, ko koe nei te ara, te pono, me te marama, na konei to pononga a Piripi Taumata-a-kura i maia ai ki te tahu i te ahi o te whakapono i whiti ai te maramatanga ki roto i nga iwi o Te Tairawhiti, manaakitia nga mahi a to hahi kite hari i to Rongopai; tena koe te ora na te kingi tahi na me te Atua me te Wairua Tapu, kotahi ano Atua. Amine. Loving God, by your grace your servant Piripi Taumata-a-kura kindled the fire of faith in the hearts of his people; grant that, strengthened by his example, your church may herald your gospel in every place and bring all people to know you, the only true God; through Jesus Christ our Lord. Praise and glory to you, God of the old covenant as of the new, for Piripi; you sent him single-handed to prepare his people for the gospel; we praise you for the mana which goes into battle with a musket in one hand and a testament in the other. Psalms 67 126 Readings Malachi 2:4-7 A faithful priesthood Acts 18:24-28 The preaching of Apollos Mark 4:30-34 The parable of the mustard seed Post Communion Sentence Mea atu ana a Ihu, Arohaina o koutou hoa whawhai, me inoi hoki mo te hunga e whakatoi ana i a koutou. Matiu 5:44
persecute you.” Matthew 5:44 ====================================================== May 16 Te Wera Hauraki Missionary in Ngati Kahungunu
Never was he ever accused of evil deeds, nor did he ever abandon those who placed themselves under his guidance and beneficent rule. . . . If a messenger came asking his assistance, he carefully inquired into the cause, … If Te Wera saw it was a just cause he would consent to conduct the war in order that it might be quickly closed. When William Williams and others from the Church Missionary Society visited the East Cape area in early 1838, they found continuing tension between the tribes of the Bay of Plenty to East Cape area and those further south. The possibility of peace seemed to open a door for the gospel. William Williams noted: The natives seem to take it for granted that peace is the universal consequence of the introduction of missionaries, and they are urgent with us that we should use our influence with Wera the chief of Table Cape to induce him to make peace with the natives living on the coast from Cape Runaway to Tauranga. William Williams did not meet Te Wera, who died during 1839, but, when he visited Mahia in early 1840, he discovered a readiness to receive the gospel and a strong desire by some Maori to have missionaries living among them. This was particularly so among the relatives of Te Wera who had come from the Bay of Islands and those who had moved into the area from the Wairarapa and Wellington areas. Christian teaching was already growing among the Maori themselves within the kinship networks of the area. The speed and completeness of the acceptance of Christianity among the Maori of the East Coast was fostered by the conditions established by leaders such as Te Wera. Vocations to the ordained ministry from Ngati Kahungunu soon followed. The first was Tamihana Huata, who died in 1908 after forty-seven years as the first vicar of the Wairoa pastorate. Te Wera’s principal biographer, Takaanui Tarakawa, says that Te Wera died of old age, mourned by all the tribes of the East Coast. In some traditions it is said that he returned to the Bay of Islands in his last year and is buried there on Te Ahuahu Hill. For Liturgical Use Te Wera was a Nga Puhi chief from the north who settled at Mahia on the East Coast, creating peace with his former enemies there and providing a mantle of protection and solidarity throughout a large part of Ngati Kahungungu. Because of the peace and order he introduced, hospitality towards missionaries became possible. By the time of his death in 1839 an indigenous Maori Christian mission was growing within the kinship networks of the area. Sentence Whakawhirinaki ki a ia i nga wa katoa, e te iwi, ringihia to koutou ngakau ki tona aroaro; hei piringa mo tatou te Atua. Waiata 62:8
hearts before the one who is our refuge. Psalm 62:8 Collects Na te kupu ora tonu e te Atua i whanau hou ai a Te Wera Hauraki a noho rawa mai ia i roto iwi ke hei karere hohou rongo, i hora ai te marino; meinga matou kia rite ki nga tamariki whanau hou kia tupu ai kite ora tonu i roto i te mana o to Wairua Tapu. Amine. Holy God, your word turns enemies into friendsand makes people live in peace; you turned Te Wera from a fighting chief to support the faith and protect the people; accept our praise and thanks for him whose fame and mana spread from east to west. Almighty God, through your living word Te Wera Hauraki changed his ways and lived among his former enemies, ushering in a reign of peace and harmony; grant that by your grace we may labour for peace and grow up to salvation, within the mana of your Holy Spirit; through Jesus Christ our Lord. Psalms: 47 72:1-4,12-20 Readings Isaiah 44:24-28 A Gentile fulfils God’s purpose Hebrews 11:32-35,39-40 The work of faith John 6:59-69 Words of eternal life Post Communion Sentence Kei hinga koe i te kino, engari kia hinga te kino i tou pai. Roma 12:21 Do not be overcome by evil, but overcome evil with good. Romans 12:21
Wiremu Te Tauri Our information about the missionary work of Wiremu Te Tauri is gleaned almost entirely from comments made about him by Richard Taylor of the Church Missionary Society. Taylor arrived in New Zealand in 1839 and was appointed to Wanganui in 1843, where he served till 1866. He enlisted Wiremu Te Tauri as his head teacher and took him with him on a number of his missionary travels. Te Tauri also worked independently and in partnership with other Maori missioners. His full name was Wiremu Eruera Te Tauri, and he was a chief at Taupo of Ngati Tuwharetoa and Wanganui descent. The dates of his birth and death are not known. Taylor and Te Tauri in May 1846 shared the burial service over the spot where a pa had stood in the Te Rapa valley at the south end of Lake Taupo. The once fruitful valley had been buried, in many places more than twenty feet deep, by the bursting of a natural dam, which caused a huge land slip to sweep down the valley. Among those killed was the Ngati Tuwharetoa chief, Te Heuheu Tukino II. Taylor says of that event: When I read the burial service over the spot where the pa stood, accompanied by Wiremu Tauri, my head teacher, even then the mud was so soft that we sank in it nearly ankle [sic] deep. It was a solemn moment; an entire village laid buried beneath us, with all its inhabitants - the young, the old, the infant, and the hoary-headed – all in one awful moment were deeply entombed. At Christmas time that year Te Manihera and Kereopa were preparing to go on what was to be their last missionary pilgrimage (see 13 March). Taylor reports: Wiremu Eruera, and Tahana, two of the teachers, came forward and said that as these two were now devoted to the Lord, they did not think it right the servants of God, as ambassadors of Christ, should go forth without suitable clothes; they immediately gave each a pair of black trousers, the only Sunday ones they had; others contributed coats; one person gave one garment and another gave another, until the two were perfectly provided with proper clothing. Te Manihera’s and Kereopa’s journey eventually led to their martyrdom. A meeting was held at Taupo on 1 April 1847 after their tangi, and the subject of utu was discussed. Wiremu Te Tauri endorsed the opinion of those who were against utu and argued that the loss of a teacher would not hinder the gospel. He said: A minister was like a lofty Kahikatea tree full of fruit, which it sheds on every side around, causing a thick grove of young trees to spring up; so that although the parent tree may be cut down, its place is thus more than supplied by those which proceed from it. Wiremu was noted for his contribution to the spread of the gospel in his own area of Wanganui. He is described in a poi chant by Archdeacon Kingi Ihaka (see pages 154-156 of the Prayer Book), which commemorates those Maori who were the first bearers of the gospel throughout Aotearoa: Kei roto Wanganui And at Wanganui ko Te Tauri there is Wiremu Te tauri Ka tae nga rongo. the first person who introduced Christianity there. For Liturgical Use Wiremu Te Tauri of Ngati Tuwharetoa and Wanganui was for some time the head teacher for Richard Taylor. He was present at the tangi for the martyrs Te Manihera and Kereopa in 1847 and argued against utu. He said, “A minister was like a lofty Kahikatea tree full of fruit, which it sheds on every side around, causing a thick grove of young trees to spring up; so that although the parent tree may be cut down, its place is thus more than supplied by those which proceed from it.” Sentence Ka kopatapata iho taku whakaako, ano he ua, ka maturuturu iho a taku kupu me te tomairangi; me te ua punehunehu ki runga i te tupou hou, me te ua ta ki runga i te tarutaru. Tiuteronomi 32:2 May my teaching drop like the rain, my speech condense like the dew, like gentle rain on grass, like showers on new growth. Deuteronomy 32:2 Collects E whakapai atu ana matou ki a koe e Ihowa, mo tau pononga mo Wiremu Te Tauri i kawe nei i te rama o tau kupu a i marama ai te ara i waenganui o nga iwi e noho ana i roto i te pouri; whakahauorangia matou kia rite ki tau kupu, kia whakakororiatia ai tou Ingoa Tapu. Amine. Merciful God, by your grace your servant Wiremu Te Tauri bore the lamp of your word and faithfully proclaimed the good news; give us all life according to your word, that we may glorify your holy name; through Jesus Christ our Saviour. Praise to you, God of Aotearoa, for you raised up Wiremu like a lofty kahikatea around which a thick grove of trees springs up; praise to you for the work he did and those who came after him. Psalm: 119: 105-112 Readings Ezra 7:6-10 Ezra as a teacher Acts 11:19-26 Teaching the faith John 7:14-18 Teaching from God Post Communion Sentence No te ha o te Atua aako ki te tika; Kia tino rite ai te tangata a te Atua, rite rawa mo nga mahi pai katoa. 2 Timoti 3:16,17 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.
Missionary to Te Wai Pounamu Tamihana Te Rauparaha was the son of the great Ngati Toa chief, Te Rauparaha. He was born in northern Taranaki in the early 1820s while the Ngati Toa tribe were moving south from their original home in the Waikato area to set up their new base at Otaki and on Kapiti Island. His original name was Katu. By the 1830s the Maori tribes of the Cook Strait area were aware of the changes that the gospel and the missionaries were bringing to the tribes further north, especially in their inter-tribal relationships and the arts of reading and writing. In 1836 Te Rauparaha himself wrote to Henry Williams asking for a missionary, but nothing could be done at that time. About the same time, Ripahau, a slave freed by the death of his master in the north, returned to his people at Otaki. He had learned to read and write at the mission school in Paihia. He taught some of the people at Otaki to read and write, using as his text-books a Prayer Book and the remaining parts of the copy of St Luke’s Gospel which had originally belonged to Ngakuku (see 14 May), and which had been taken from Ngakuku’s daughter, Tarore (see 19 October), by her murderers. Katu Te Rauparaha and another young chief, Matene Te Whiwhi o Te Rangi, already disillusioned about warfare and determined to end the fighting, decided in 1839 to go to the Bay of Islands to ask for a missionary. Given the continuing grievances between Ngati Toa and Nga Puhi, this was no easy task, but despite opposition they went. Henry Williams was so impressed with their zeal that he offered to go himself, but his fellow missionaries decided he was most needed among the Nga Puhi. Octavius Hadfield had recently arrived in New Zealand and, chronic asthmatic though he was, he volunteered to go with them, since, as he said, “I know I shall not live long, and I may as well die there as here.” Henry Williams accompanied them to the south, and thus, thanks to the two young chiefs from Otaki, began Hadfield’s long and very successful missionary enterprise at Otaki and Waikanae. Katu was baptised by Hadfield on 21 March 1841, and it was then that he took the name Tamihana (Thompson). He and Matene Te Whiwhi became trusted teachers for Hadfield, and, when Hadfield himself was unable to travel to the South Island, they were entrusted with the missionary task, They set out in December 1842 and visited relations and the former enemies of Tamihana’s father. For the last part of the journey, which took him as far as Ruapuke and Stewart Island, Tamihana was by himself. The Kai Tahu people wanted to know whether Te Rauparaha intended to come and attack them again. Tamihana’s reply was: “He indeed will not come; for I have indeed come hither to you to bring an end to warfare, and to bind firmly peace by virtue of the words of the Gospel of the Lord.” Tamihana broke off his work and hurried home on hearing news of the Wairau affray in June 1843, and a little later that year married Ruta (Ruth) Te Kapu at Otaki, with Hadfield conducting the service. The following year Tamihana acted as guide to Bishop Selwyn on his journey to the South Island, taking him to the places he himself had visited the previous year. Therefore, Tamihana Te Rauparaha played an important part in ending warfare in the South Island and bringing the gospel to those parts. In 1846 Tamihana and Matene were at St John’s College in Auckland. Following the arrest of Te Rauparaha by Governor George Grey, Ngati Raukawa planned to join Te Rangihaeata in an attack on Wellington, but Te Rauparaha sent his son and Matene south with the message: “Repay only with goodness on my account. Do not incur ill will with the Europeans on my account, for only by Good will is the salvation of Man, Woman and Child.” Tamihana and Matene took this message to Otaki, and no reprisals were made. Tamihana became a successful and well-to-do sheepfarmer in the Otaki district and adopted European clothing and lifestyle. In 1851 he visited England and returned a strong advocate for a Maori king as a means to unity, law and security among the tribes. When the first Maori king was installed in 1858, Tamihana saw the kingship as a bastion against further sales of Maori land. Later, when some Kingites adopted a policy of resistance to the government, Tamihana broke with the movement and opposed its influence at Otaki and in the Wairarapa. He and Matene Te Whiwhi advocated the recognition of the Wellington area as a peace zone when war broke out further north. In this they were largely successful, though they did not prevent those who wished going to join the fighting. Tamihana longed for Maori and pakeha to live together in peace, and he related well to the ways of both peoples. He and his wife were noted for their warm hospitality. Tamihana died on 22 or 23 October 1876, and is said to have been buried in an unmarked grave beside that of his wife Ruta at Otaki. For Liturgical Use Tamihana Te Rauparaha, the son of the great Ngati Toa chief, Te Rauparaha, and Matene Te Whiwhi, another young chief of Ngati Toa were influenced by reading the Gospel of Luke, and went to the Bay of Islands to request a missionary for the area at Otaki. This led to the appointment of Octavius Hadfield. The mission became highly successful. Tamihana is also widely remembered for his courage and imagination in travelling to many of the places ravaged by his father in the South Island, preaching reconciliation and the gospel of peace. Sentence Kahore hold oku whakama ki te rongopai: ko te kaha hoki ia o te Atua hei whakaora mo nga tangata katoa e whakapono ana; mo te Hurai ki mua, mo te Kariki ano hoki. Roma 1:16 Be not ashamed of the gospel; it is the power of God for salvation to everyone who has faith. Romans 1:16 (adapted) Collects E te Atua kaha rawa tino tohu ka whakawhetai matou ki a koe mo tau pononga mo Tamihana Te Rauparaha, i mahi nui nei mo te rangatiratanga o te Atua. Meinga kia whai tonu matou ki enei mahi i waenganui i nga iwi katoa, kia mohio ai ratou i te aroha o tau tama, to matou Kaiwhakaora a Ihu Karaiti. Amine. God of compassion and power, you sent your servant Tamihana Te Rauparaha to labour for your kingdom amongst the Maori of Te Wai Pounamu; grant that we also may make known to all people the redeeming love of your Son, our Saviour Jesus Christ. Jesus Christ, Saviour for each and every one, you sent Tamihana as an apostle to right the fighting and cruelty around him, and to bring good news to his father’s victims. Be with all those, we pray, who have to move from one culture to another. Psalms: 3 119: 9-16 Readings Isaiah 52:7-10 Bringers of good news Romans 10:12-18 All over the world Luke 24:44-48 Witnesses to the gospel Post Communion Sentence Ka mea a Ihu, “A hei kaiwhakaatu koutou moku tae noa ki te pito whakamutunga o te ao.” Nga Mahi 1:8 Jesus said, “You will be my witnesses even to the ends of the earth.” Acts 1:8 (adapted)
Rota Waitoa Te Matamua o nga Minita Maori The first Maori ordained in New Zealand Little is known of Rota Waitoa’s life before he joined Bishop Selwyn. He is said to have been of Ngati Raukawa descent with connections to Ngati Maru (Hauraki) and Te Arawa. His birthplace is thought to be Waitoa (near Morrinsville) in the Waikato, though the earliest certain information about him is as a student at Hadfield’s mission station at Waikanae. He was baptised by Octavius Hadfield on 17 October 1841 at Otaki. He joined Bishop Selwyn when the latter visited Kapiti Island in November 1842 and became the bishop’s constant companion on trips throughout New Zealand. In 1846 he entered the ‘Native Boys’ School” at St John’s College. The following year he was listed as “Lay Associate” in charge of the “buttery”. Lay Associates were St John’s students who were taught practical knowledge in useful arts. Rota continued with his studies and was appointed master of the junior department of the Maori Boys’ School, Abraham scholar, and a catechist. He was described as “a man of integrity and exceptional intelligence”, possessing a warm and generous nature. On 10 August 1848 Rota married Te Rina Hinehuka, senior scholar in Mrs Kissling’s “Native Girls’ School” at Kohimarama. Te Rina was from Waiapu. Towards the end of the 1840s Bishop Selwyn came under increasing pressure to ordain a Maori. Rota was seen as the most suitable candidate by the Church Missionary Society, Governor George Grey and Maori interests. Selwyn, at least initially, did not have Rota uppermost in his mind as a candidate for ordination, thinking he might slip back into his “Maori ways” if he were to return to his people as a catechist. However, he eventually agreed to ordain Rota and personally gave him two months’ intensive instruction before sending him to the Reverend George Kissling to “round him off”. Bishop Selwyn presented Rota for examination by his archdeacons, Charles Abraham, Alfred Brown and William Williams, early in 1853. Although the examination was fairly stressful for Rota (he wept several times), the archdeacons were satisfied with his knowledge, particularly of Scripture. This was of prime importance to Williams. They were also impressed with his “lack of guile and his sincerity”. Rota was ordained deacon by Bishop Selwyn at St Paul’s Church, Auckland, on Trinity Sunday, 22 May 1853, and appointed to the Kawakawa pastorate at Te Araroa, East Cape, where a mission station had been established by George Kissing before his move to Auckland in 1846. Rota was keenly aware of the pain and degradation his people were experiencing in losing control of their land and possessions to the settlers in the years after the signing of the Treaty of Waitangi. “My heart is heavy,” he wrote to Selwyn in 1847, “the Governor is pushing the people too hard over the land.” The same “heavy heart” was expressed in a letter to William Williams after the defeat of the Hauhau in the Waiapu valley. During 1861 Rota took Archdeacon Charles Abraham through the Taranaki area to explain the Maori view of “whenua”. Rota believed that the people’s spirit would be renewed through the gathering of communities of faith. As the people’s spirit was crucified over these years, Rota believed it could be resurrected through the saving actions of Christ. To this end he pleaded with Williams to ordain more Maori priests in their own communities, and he gave his own life to nurture new church communities. Rota’s relationship with the great chief Te Houkamau is typical of his persistence and devotion. Te Kawakawa was in the territory of the famous Ngati Porou chief Te Houkamau. He was not sympathetic to the missionaries because he had twice been denied baptism by Wiffiam Williams. This antagonism was compounded when he learned his new missionary was to be a Maori from a tribe he considered to be of little influence. The chief delighted in making Rotas life difficult. He claimed his crops, had him move his garden as soon as Rota had it planted, refused him labour, and subverted his converts and students. Through all this Rota patiently went about spreading his message and replanting his garden every time it was shifted. He would also round up his stock when they were scattered and say nothing when they were killed. He simply went on encouraging his people when they were challenged by all these things. Gradually he won the respect of Te Houkamau with his doggedness and good humour. Eventually the two were to become close friends and allies. With Te Houkamau, Rota built two churches: St Barnabas’ at Hicks Bay and St Stephen’s at Te Araroa. So deep was the relationship between the two men that on one occasion, when Rota was sick and had to be taken to Auckland, the great chief pleaded for his return. He offered to be the church sweeper and bell ringer if only Rota would come back. These two were linked together for the rest of Rota’s life, particularly in the conflicts with the Hauhau in the l860s. During this period the pakeha missionaries withdrew from the East Coast stations, after failing to persuade the people against Hauhauism. Rota, despite being driven from Te Kawakawa by the Hauhau chief Ngakopa Te Ahi, stayed with his people. He was counted among the “important men” in the victory of the two chiefs Te Houkarnau and Kohere over the Hauhau at Pukeamaru in 1865. Te Houkamau was baptised Iharaira (Israel) by Rota, and the chief built a special pa, Makeronia (Macedonia), to shelter the faithful during the Hauhau conflict. This was the pa to which Rota withdrew after being driven from Te Kawakawa. On 4 March 1860 Rota was priested by the newly-appointed bishop of Waiapu, William Williams, at Turanga (Gisborne). This occurred after extensive preparation and seven years of probation as a deacon. He also learned New Testament Greek under the tutorship of Sir William Martin during periodic visits to Auckland to continue his studies and “to fill his seed bag again”, as he himself put it. Rota’s wife Te Rina died in 1857, and he later married Hariata Tiarete (Gerrard), another of Mrs Kissling’s pupils from Ngati Porou. Throughout 1865 and 1866 Rota went about rebuilding the faith of his people and once again travelled throughout his district supporting and encouraging his flock. On one of these trips to take a service, he was thrown from his horse and badly injured. Bishop Selwyn, on hearing of his accident, brought him and his family to Auckland so that he could have medical treatment. However, his injuries were serious, and he died on 22 July 1866. Thomas Chapman, with whom the Waitoas were staying, recorded Rota’s death for Bishop Selwyn and wrote, “It has pleased God to take to Himself our faithful friend and brother in Christ, Rota Waitoa.” Sir William Martin organised the funeral, and on 24 July 1866 Rota Waitoa was buried in the chapel yard at St Stephen’s, Taurarua (Judges Bay), by a very distraught Robert Maunsell. A flat stone marks his grave, inscribed with these words: Rev. Rota Waitoa Died 22 July, 1866 Te Matamua o nga Minita Maori There is a memorial in St Stephen’s, Te Araroa, to Rota and his son Hone, who was also ordained and served his whole ministry at Te Kawakawa. The oldest building at St John’s College (the original kitchen) was named after Rota Waitoa in the early 1960s by the then warden, Dr Raymond Foster. A new Maori pastorate church at Elsdon near Wellington was consecrated and dedicated to the memory of Rota Waitoa on 20 May 1989 by Huia Hapai Winiata from Ngati Raukawa, the assistant bishop of Wellington. Rota Waitoa is commemorated on 22 May, the day he was ordained deacon. Yüklə 281,73 Kb. Dostları ilə paylaş:
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