Te Pipiwharauroa 167

Te Pipiwharauroa 167

No. 167

1/4/1912

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 167, Gisborne, April 1912.

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

‘Kui! Kui! Whitiwhitiora!’ [The cry of the shining cuckoo.]

AN ANCIENT STORY.

These stories were told by an elder called George Clarke. He is a younger brother of the first Archdeacon of Waimate. The stories tell of the things that happened to him in New Zealand in the olden days. These stories are about the first visit of Mr [William] Williams the Brother to Waiapu. He says that he was the companion of Mr Williams the Brother at that time when the two of them came from Gisborne. He tells about the things that happened to the two of them at that time and about the state of the Maori.

He did pleasing illustrations of his stories so that people would enjoy looking at them alongside his writings. But let him speak for himself.

When Mr Williams was thinking of going by land to Waiapu and to the places on that coast near Opotiki he asked me to go as his companion. We were at Gisborne at that time. No missionaries had visited Waiapu before. We spent many days on the track before we reached Waiapu. The pa we stayed in was a large one close to Whanaokena. There were nearly 3000 people in that pa. They saw Mr Williams as being a great man. One reason they thought of him in this fashion was because he helped some people of that tribe who had been wrongly taken to Ngapuhi. Those people were taken away by a whaling ship that was sailing to the Bay of Islands. They were enslaved by Ngapuhi and Mr Williams was angry and scolded them. He said to them, ‘What a low thing you have done, enslaving these people who were driven by a storm onto your shores. Had you got them with the blade of a weapon then what you have done might be justified, but what you have done is a lowborn thing and not the right action for chiefs.’ Ngapuhi listened to Mr Williams’ wordsand they looked after those people who were returned safely to their own territory.

As the sun was declining on the Saturday we arrived at the pa of Waiapu. They were delighted to see us, my companion and me. In the evening my friend went to lead a service and to arrange things for the large service the following day. I stayed in our tent to cook some food for our meal the next day. I have said above that there were many people in that pa, but it seemed to me that there were as many dogs as people. And the people were very like the dogs insofar as they were shy. If there was a threat they would not show themselves. They were like a flock of kaka going off to one side in the evening. The people and the dogs were both alike in going off to one side. It was not obvious which was the stronger one. On such journeys we used oil to polish our shoes. We nearly had a disaster and our shoes were the cause of it. On the Saturday night towards morning we were woken by something moving about inside our tent. A dog had lifted up one of Mr Williams’ shoes to eat. My friend took up his staff and struck out at the dog. He hit its head and it died. We were afraid that if this became known there would be trouble. [2] I got out of bed and carried that dog to the steep slopes and threw it off the cliff. No-one knew of the incident. Nor did we know if that dog had died or survived. At the large service in the morning I saw a large crowd worshipping God, a beautiful thing to see. The church was a meeting house, a large carved building. One side of the house was for the women and children and the other for the men. The table for the minister was at the back. An hour before the service people began ornamenting themselves for the service. Their finery defies description. Some wore clothing, some did not. There was no appreciation of the nature of the clothing although it was evident that it should be worn on a certain part of the body. Some wore trousers as coats or coats as trousers. No-one amongst them knew any better so there was no laughing or anything. In demeanour they were like people wearing fashionable clothes in these days. When the bell rang people descended upon the meeting house. And as the bell rang the dogs set about howling. I learned afterwards that the Maori do not think it right for a dog to enter a church, so when the bell rang it was the sign for the dogs to go out and run in the bush. I was a child at the time and it gave me great pleasure to see the people coming to worship. They knew that the important thing in this new religion was a book so each person tried to get a service book, though some could only manage a sheet of newspaper; it had no meaning but it served as a book when one had to carry a book into the service. Some of them knew how to read. Some of their books were brown paper on which were written some of the prayers and songs and other parts of the service. The ink was made of cooked fern. Such were some of the books of those furthering the faith in those days and their diligence and commitment were admirable. I still have many of those books now, having exchanged them for good ones. When the building was full the two of us went over. Two men stood at the door; they were wearing girdles [rapaki]. They were acting as sentries for the congregation, to stop the children getting into mischief, to stop people talking, and to stop dogs from coming in during the service. When we got there I was scared at the appearance of those men. I saw the guards at the doors of the large Mahometan Temple in Jerusalem but they were not as frightening as these. At the beginning of the service Mr Williams began to sing Psalm 100. The congregation did not know that tune and they looked at one another. The teacher went to Mr Williams and said that they did not know that tune and that he would lead them in the one they knew. When he started the whole congregation joined in. Their great desire was that Mr Williams should know that they were Christians, therefore they put every effort into their singing. Children, women and men screwed up the muscles of their faces as they put their all into the singing of the song. The sentries were in the centre of the room with their mouths open and their weapons quivering. I heard an elder calling out, ‘Be strong! Be strong”; his face was covered with perspiration. Their enthusiasm was beautiful. They did not know Paul’s injunction: ‘Let all things be done decently and in order.’ [1 Corinthians 14.40]. After this the service went well right to the end. This was what Mr Williams‘ first visit to Waiapu was like. This is the village and the people whose name was given to the Diocese for which Mr Selwyn chose my companion as the first Bishop. During the many years that followed, no name pleased him more than that of ‘Bishop of Waiapu’.

A DISASTER AT SEA

The Capsizing of the Titanic.

In the middle of the night of 14th April, a terrible accident happened to a steamship in mid ocean. The name of the ship was the Titanic. This was one of the largest ships in the world and the accident happened when it was on its maiden voyage. The ship was travelling from England to America. When it was nearing the coast of America it struck an iceberg floating in the open sea, and two hours later it sank. At the place where it struck the iceberg the sea is two miles deep. The size of this ship was 45,000 tons. More than 2000 passengers and crew were on board. This was one of the beautiful ships built with all the remarkable skills of the Pakeha. The strong construction of this ship led to the belief that it would not be troubled by anything it might collide with. As a result there was [3] minimum provision of life-saving equipment on it at the time it capsized. When the collision took place the Captain ordered the lifeboats to be lowered. He was aware that it would not be long before the ship sank, the water was flowing into it so rapidly. The women and children soon got into the boats along with some of the men and also sailors to row the boats. All those in the boats were saved. Of the 2340 people on board, 745 only were saved; the majority all died. When the ship struck the iceberg telegraph messages were sent from the ship to all parts asking people to come to help them following the accident in the open sea. One ship that was at sea received the telegraph message from the damaged liner. Two hours later it arrived at the place where the Titanic had been holed. It rescued the women and children and those men who had got into the boats. Five women died getting on board the ship. Many of the women left their husbands behind on the Titanic when it was sinking. But many did not want to abandon their husbands, preferring to die together with them. All sorts of beautiful and wonderful things were done on board this ship. It had ten decks. There was a real, large swimming pool for all the people on board. There was a flower garden and decorated rooms on this ship. Soon after the collision the band played the hymn, ’Nearer my God to Thee.’ This was the last thing heard on board the Titanic. It was lost under the deep waters of the sea. More than a million pounds was lost besides the ship. That was over and above the value of possessions and mail. The news of the disaster occasioned great sorrow in America, England and Europe. And now all parts of the world grieve over this terrible accident. There were many leading people from America on board who thought that this ship was the answer to people’s dreams. But now it has been discovered that it was not what they desired in their hearts. What David said is true: 'There is but a step between me and death.' [1 Samuel 20.3]

FURTHER INFORMATION

These are the measurements of the Titanic: it was 882 feet long; the beam was 92½ feet; the height from the keel to the top of the [?whare o te Kape - ?Kapene – Captain, i.e. Bridge] was 105 feet 7 inches; from the keel to the top of the funnels was 175 feet 10 inches. It had 11 decks. The weight of its rudder was 100 tons. It had four funnels. It is said that a tramcar could go into one of those funnels.

This was its maiden voyage. These are the numbers of people: [?text missing] those who died were 1636. The reason why so many people died was that they trusted the statements of the builders of the ship that it could not sink. Many of the people went to bed knowing that the ship had collided with the ice. Some laughed at those who were getting into the boats and said, ‘There is no point in going off because you’ll freeze in the snow in the boats.’ Although the women were ordered to get into the boats, most of them thought that it was an unnecessary precaution and that they were more likely to drown in the boats. There were some [?ihu – ?safety devices] built into that ship to keep it afloat were it to have an accident. The Captain had only to press a button on his bridge and those [iho sic ?ihu – ?safety devices] would be activated. These were the things that made most people believe that the ship could not sink and that perhaps the ship would continue to float even if its prow now struck ice. At the time of the collision it speed was 21 miles (sea knots) an hours. When the iceberg was spotted they were very close. Had the ship been commanded to stop it would still have gone onto the iceberg; it could not stop quickly; its momentum would still carry it onto the ice. When the look-outs called that there was an iceberg ahead, the Captain thought that he would perhaps be able to turn his ship so that it went past. Because the iceberg was so close and he was travelling so fast he was not able to turn it quickly. This is why it hit the iceberg side on and he was unable to stop it. It scraped alongside the iceberg and the whole side was broken and lacerated by the ice. The extent of these gashes meant that he was unable to deploy the safety devices mentioned above. Had the engines been stopped it would still have been carried onto the iceberg by its weight and then only its prow would have been crushed and [4] perhaps it would not have been such a disaster and its safety devices may have kept it afloat. The Company thought that the ship was unsinkable and so they had made n provision for many lifeboats on board. Altogether there were 20 lifeboats – 14 large, 2 small and 4 extra [?nga mea hono]. At 11.40 p.m. the collision occurred and at 2.20 a.m. on the Monday morning it sank; shortly after 3 a.m. the Carpathia arrived to help.

It is said that many of the lifeboats were not full of people when they were lowered because they did not think the ship would sink. Afterwards those boats were filled with those floating in the sea. Bride, one of the telegraph operators on the ship, said that when the message calling for help was sent two ships responded, the Frankfort and the Carpathia, The telegraph message showed that the Carpathia was closest. That ship’s operator kept asking what the trouble was but the harassed operator on the Titanic messaged, ‘Don’t worry, just come!’ The Carpathia telegraphed, ‘I am coming.’ The man having sent his message, his cabin was filled with water. One ship the Virginian, 170 miles away, received the message as it was ending and realised that the ship had sunk. It used its full power in sailing to help but by the time it arrived the survivors had been rescued by the Carpathia. It searched for others but not a single person was found. The Olympic, the sister-ship of the Titanic heard that telegraph message. The two of them were the largest ships in the world. They were 700 miles apart. It used full power in sailing to help. It sailed for 13 hours before it received the message from the Carpathia that it had recovered all the survivors and then it continued its journey to England.

When all the women wishing to go had got into the lifeboats the Captain called out to those remaining on board the ship, ‘Men, you have done all you can at this time; there is nothing more for you to do. Now each person must fend for himself.’ One of those left behind said that he would shoot the Captain, but the others said that that was silly talk, and that the Captain would go down with his ship. The bow soon sank. When the bow went down the stern rose up. With the raising of the stern the ship broke in two, it snapped in the middle. The broken part went down into the water while the stern remained afloat. The men all clustered at the stern. Presently what remained of the ship stood upright and the people dropped off into the sea. It was also the time when the ship went down. The lights of the ship were all burning while it was going down but when it disappeared into the water they were extinguished. As the ship was disappearing one of its boilers exploded. This explosion was what ejected one of the officers. When he emerged above water a raft was just opposite him and those on it hauled him aboard. He was one of those who survived. Of the crowd of people clustered on the stern many jumped into the sea when the ship up-ended. All the American millionaires on the ship died. Astor was one of them. He said to one of the officers that if it were possible for him to go along with his wife he would decline because the women alone should go first. He handed over his wife saying, ‘Away you go! Don’t be afraid.’ Then he turned to help the women board the lifeboat. Another of the millionaires said, ‘Tell my wife that I did the right thing,’ then turned to his friend and said, ‘Let’s die the deaths of sons.’ There are many stories from this dreadful accident and it is not possible to fully recount the horror. The official enquiry is now taking place. Money is being collected to help the families of the sailors and others in poverty who suffered on that ship. England has raised £100,000, America £20,000, and the amount is growing. King George gave £575 to help, and the Queen £262. The value of the possessions on board the Titanic was close to 3 million pounds. This disaster will not be erased from the memories of those who have heard the stories.

HOROUTA CANOE.

To the Editor of Te Pipiwharauroa.

My friend, greetings. Please send out these few words. At a meeting in Whanganui I heard the seven canoes mentioned – Tainui, Te Arawa, Matatua, Takitimu, Aotea, Tokomaru and Kurahaupo. A heap of valued objects was presented for each of the seven canoes and the person presenting them made a speech. In the end these were the canoes named. Sir, I say to you that your educational establishment is wrong because it left out Horouta. So then, let me explain about Horouta. When this canoe arrived at Waiapu, its kumara was planted at Whakararanui. [5] On the morrow in the first year the kumara bore abundant fruit. Hence this saying:

Ka taia te riu o Horouta ki Waiapu te taea te opeope.

‘The bailing of the bilge of Horouta is like trying to wipe up the Waiapu River.’ [cf. Nga Pepeha 2430]

And the second:

Ka mahi nga marua a te Pui-paraheka. sic.

‘The valleys of Tapui-paraheka are working. [cf. Nga Pepeha 1001]

My friends, I am from Matatua and I came to this place to carve the timber for the Manutuke church. That’s all I have to say. Best wishes to Te Whatahoro and all Whanganui.

Te Tuhi Pihopa.

Manutuke.

27th April, 1912.

[In the above words from Te Tuhi Pihopa he points out that this canoe, Horouta, was a separate canoe. There are some people, schooled in the ancient stories, who say that Horouta and Takitimu were one and the same canoe. Their explanation is that Horouta was the name of the canoe in Hawaiki; because of the speed of that canoe as it sailed at that time from Hawaiki it was called Horouta. When that canoe arrived in New Zealand it was called Takitimu. Because Horouta was not named at the Whanganui hui, Te Tuhi Pihopa thought that those running the hui held to the view that Takitimu and Horouta were the same. This is a good topic, the story of these two canoes, for the remaining elders to address. Let them point out whether these two canoes were actually one canoe or were different from each other. Most of the accounts of these canoes treat them as a single canoe. We leave it for the remaining elders to speak about. – Editor.]

THE REVEREND HONE PAPAHIA.

A Supplement.

To the Editor of Te Pipiwharauroa.

The final speech of those who have fallen asleep in the Lord. A supplement to what was written by M Taurere. Bird, publish these tributes to the whole world.

He aroharoha hoki, te rapurapu nei.
He huahua riringi no te hinehinengaro.

It is also, without doubt, an expression of affection.

And that expression is poured out by the heart.

The spring of love will bring it to completion. The life-spark of H Papahia was taken on 9th February in the house of his youngest child, Kahi Tipene. This was the conclusion of his earthly human life. On Monday 12th our party arrived and afterwards the second, the outside coffin, was sealed. On this day also, all were agreed on this, that this body should be carried to Whangape to the sacred mausoleum. That was the very sacred place of his ancestors. That sacred place was the dwelling-place of Oneoneone and his beloved wife Reitu. It was decided that H Papahia should be buried at Waiparera Tapu here in Hokianga. It is where the old church of Rev Piripi Patiki is. The mother of H Papahia is also buried there. On the following day, Tuesday, when the sun was up, Mr Hawkins and Hone Wi Kaipo arrived. At dawn on the Wednesday the body was taken aboard the launch. Waiparera was three or four miles away. Many people travelled in launches and many went on horseback. They went into the church and the service being completed they came out to the fine grave and committed his body to the earth. His father, Herewini Te Toko, cast the last soil on the grave. There was great lamentation for him, and hereafter the sunshine he left behind will not be forgotten.

Tribes, the true fathers of this man, lament and let the gentle northerly breeze blowing like the Spirit over Hokianga take up our prayers. To Niwa, to Araiteuru, to Te Ponatu sleeping there at the end of the land, Aotearoa and Te Waipounamu, Wharekauri and the myriad islands of the Moana-nui-a-Kiwa – grieve for our relation according to the flesh, for our holy father in the Christian faith. He was one of the people who went about sowing the seed of the holy Gospel.

This man will not be consigned to insignificance – his character, his activities, his voice and his appearance. He has gone from our sight. Farewell young brother, farewell my holy father, the adornment in whom I boast. Your great people, your numerous people, your people chanting a song – your people whom you have left behind. Go to the place of rest beyond the veil. May you be gratified by the Tides of Huarau now and for ever. Amen. ‘This people is shaken, jaded and confused’ at losing you. Our ancestor Tamaariki said, ‘When the waters of Wharoo are calmed then Toakai will be lost.’ When the waters of Hokianga are calmed then Papahia will be lost. ‘Though the foundations at Kaitu still stand, Ririhape-Nui-a-Tau is lost.’ It is the same with us now that you have gone: [? He pupu ano to roto, he pupu ano to waho, whakaruru whakawawe, ko koe ano ko ahau, a te miriniuma.] Farewell Papahia. Go to the place that is hidden from the dark, the black, pupil of the eye, that is, where your spirit is at rest. Your people’s loss is great, for you no longer appear in person on their many marae.

[6]

Greetings, all you peoples, Maori and Pakeha, friends and companions of our father. Let us pay tribute to the day and the night, to darkness and great light. A girdle which we, who live in under the rays of the sun, will not lack. Let us live long in the spirit of comfort according to our teachings. These then are the things I had to add to the loving tribute of my holy child, the Rev M Taurere.

Waaka Te Huia.

A LETTER FROM APIRANA NGATA.

To the Editor of Te Pipiwharauroa.

Greetings to you and the people. I write to you at this time following the establishment of the new Government after the February Parliament when our elder, Timi Kara, and I were moved out. It is not possible to explain the many reasons why this came about. I can simply urge you to put your hopes in the new Government which has been lawfully chosen. My friend, Te Rangihiroa, has taken my place – I wanted him to be there – and he will take care there of Maori interests.

It will be good if all the tribes support our Elder, welcoming him onto all the marae that he visits, saluting and honouring him. I also will be travelling in the coming days to explain my point of view. 

From your friend.

A T Ngata.

A SALUTATION.

To the Editor of Te Pipiwharauroa.

I read in Te Pipiwharauroa 166 of the death of Noa Whakaatere of Gisborne. So I write my tribute to him here. ‘Farewell, Sir, farewell, farewell, father to the men of Te Rarawa, Te Aupouri, and Ngapuhi, who have come to the school for ministers here at Te Rau. Some of them have gone before you to the home to which you have now gone. Farewell. They will welcome you. Go along with your gracious child whose departure is lamented every day, the Rev Hone T Papahia. I truly think that you were a father to him; he was your child when he lived there, just as we were all your children. That is why I write these words of tribute to you here even though you will not see them, but we, the living, will see them. May your two parts go to the places spoken of before as in the prophetic saying, “Now, the dust returns to the earth of which it was a part before, and the spirit returns to God who gave it.

H W Kaipo.

HEMI MATENGA.

On Friday, 26th April, we learned that Hemi Matenga of Whakapuaka, Motueka, has entered upon the long sleep. He was an elder respected by both Maori and Pakeha. He was one of the Maori children who learned at the feet of Bishop Selwyn. When his education was completed he married a chiefly woman, Huria, from Nelson. He used to say that Mr Selwyn was a man of strict principles. However, despite the strictness he did not run away from school. Rather, he believed that it was that which encouraged him to work. From his time with Mr Selwyn until his death he was a man committed to the faith. He was a member of the Nelson Diocesan Synod. He was also a man who believed in the practice of giving a tithe of his earnings to God, something he did over many past years. He was someone with a soft heart for people, whether Maori or Pakeha. He was a strong opponent of the consumption of liquor and of all bad practices. The important thing on his heart was helping the work of the faith. In 1909 he attended the hui of the Party of the New World held at Rotorua. What drove him to come was a desire to speak on behalf of the faith and to help the Maori Church. I shall not forget the opening words of his speech. He was ill at that time. These were his words, ‘Other Pakeha ways introduced in the past have come to maturity amongst the Maori People, but the faith remains in the state in which it was left by the original missionaries. Maori have taken all the great offices of the Pakeha in other professions but they have not attained the high offices in the faith, they remain in the situation of the elders.’ Hemi Matenga was a man who supported just causes, and even if he stood alone he was not afraid. Go, Sir, to your rest, leaving behind your values for the growing generation to hold on to or to reject. – Pipi.

[7]

THE HUI OF THE MAORI CHURCH OF THE WAIAPU DISTRICT.

The President’s Address.

My fellow clergy and lay representatives of the people, greetings.

The Bishop. You have heard that our Bishop has gone to England. He and his wife have gone for several reasons. They have gone first so that he can recruit men to serve in this diocese; secondly, to see his family; thirdly, to receive an honour from his college; and fourthly, for him and his wife to have a time of relaxation. May God guide the two of them and bring them safely back to their work here.

Worship. Something for us to consider is the practice of the worship of God. Some mistakenly think that worship is something whereby we obtain what is good. This will happen if we worship correctly, but it is the case that if we are only concerned with what we alone will get we will not get it. However the means by which we get what is good is an upright heart as well as right worship. A heart that is fit for worship is a heart that seeks to glorify and honour God for his goodness, for his graciousness towards us. If a person has such a heart then his practice of worship will not be wrong. Indeed, he will not like to stay quiet when God is being praised; he will not want his confession to be just empty words - he will be thinking about the forgiveness of his sins; he will not sit there not listening to the Bible readings and the sermon; he will not lazily sit on his pew but will kneel to pray and stand to praise and to sing hymns; he will not chatter to his friends but will remember that this is the house of God and that we are in the presence of God when we are worshipping, and we will be in awe of him.

The Children. One of the reasons why people behave badly in church is ignorance. If they were carefully taught and carefully raised then children would not forget the right way to worship God. If they are not taught how can children know God and his will for people? A man in olden times said something similar, and he was a wise man. If he were given the children to teach he would not fear anything they might be taught as adults: they would in their thoughts cling to what they had been taught as children. This is a great failing of the Maori Church – the children are growing up ignorant, they are not being taught on Sundays. This is something that the minister cannot do unless he can find people to assist him. We send our children to Te Aute and Hukarere – and they return home. But their years at school are wasted if they do not share with their people some of the treasures they have received at school. This is a good thing for you young men and women, that you assist the minister by teaching the children on Sundays.

The Bible. Why do we not see the children of Te Aute and Hukarere enthusiastically involved in that work? One reason is that they have forgotten the Bible that was taught to them at school. The Bible is said to be a 'treasure-house' – but it is left lying there and no-one gets the good things that are inside it. Carefully reading the Bible day by day is a source of sustenance for a person’s spirit. If a person abandons this practice he will not become a teacher of others. Let us be diligent in this matter, the reading of the Bible. Let us remember what Christ said: ‘Man shall not live by bread alone but by every word that proceeds from the mouth of God.’ [Matthew 4.4] Let us pray to God to give us his Holy Spirit to make clear his word to us. Enough of that, let us turn to some of the outward signs that reveal the good heart within.

Giving. One thing that reveals that a man is devoted to God is his giving of his wealth for the things of God. It is no good that a man just puts his coppers or his sixpence in the plate on Sunday if he wastes pounds on food, on playing cards, or on horse racing – on the passing things of this world. Were Maori a poverty-stricken people this matter would not be spoken of. But no, Maori people are wealthy.

[8]

There are many ways in which Maori get money – leasing land, shearing sheep, keeping his own sheep, working with cows, growing corn, contracting, and suchlike. No accounts are published showing how much money by all these means. But we do know that a great deal of money is paid as rent by Pakeha to Maori in this diocese. Maori shear 2,000,000 sheep belonging to Pakeha and 240,000 sheep belonging to Maori. The earnings from these three activities is around £175,000 a year, besides those other ways in which you get money. A very small proportion of that money is given by you to God. The Jewish practice is to give a tenth to God. My friends, were you to give one pound in every hundred you would be contributing £2000 a year. Also, your ways of collecting money are wrong. You decide to hold the collection in such-and-such a village, a feast is laid on, a thousand people gather for the meal some of whom throw down some shillings, but most of the money is wasted on filling the one thousand stomachs and little remains for the collection. Is this the right way to do things? You say let me first fill my stomach and then I will throw down my shillings for the work of God.

Hukarere. You remember the Jewish saying, ‘We played the flute and you would not dance.’ The tune the flute is playing for you is Hukarere School. It has been pointed out to you that the cost of that school is £7000 but your response has been very small. Mr Williams thought that you would have given perhaps £1500 for that work. By last July you had given £660. There have been further contributions but the amount has not yet reached £1000. Your Pakeha friends are waiting on you. They are saying, ‘If we build a school the Maori do not contribute to the work, so why should we participate in building Hukarere School?’ And, ‘The Maori People are not enthusiastic about building a school for their girls, so it is a waste if we build that school.’ My friends, this is a matter of great value that your girls are well brought up and Maori have plenty of money; so keep part of the money from the feast and from horse racing to build that school lest we be shamed in the presence of the Pakeha. Send your money for that school to Mr James Williams who is directing the work.

Other Buildings, There is the church at Manutuke. That church has been rebuilt. I have £1000 in insurance money and £150 collected at the hui at Waiomatatini last year, but that building cost much more than that. There is £705 owing and the pews and other furnishings have not yet been made. Also there are some parishes which have not provided a house for the minister as if the minister was an animal and could live in the fields.

The Clergy. There are twenty-one ministers in this diocese. The Bishop has said that a minister should be paid £100 a year. That is a very small amount for the minister, although it means providing £2100 to support all our Maori ministers. There is a stipend trust for those ministers – an amount contributed by your forbears along with additional gifts from the Pakeha. The interest on that fund for the Maori clergy is £550 a year. The deficit is £1550. The support of our ministers depends on you making up that deficit. Each parish must contribute. Only one of the parishes has provided the stipend for its minister. Very little money has been contributed by all the other parishes. The reason why your ministers are not suffering is the generosity of your Pakeha friends. My friends, this is something you should be ashamed of. You must make an effort in this matter. If parishes which have money help the poorer parishes then all the clergy will be provided for. The right way of going about it is this. The parish should agree to collect two pounds a year for the minister’s stipend and appoint a trustworthy person to collect and look after that money. It should be sent to me or to J B Fielder in Napier. The Maori Church is not a child to be fed by the Pakeha section. There is the trust fund of your forebears, you contribute £10, and your Pakeha friends give £65. My friends, you can provide for your own ministers; let’s stop scrounging things from the Pakeha.

Insurance. General Synod has said that all church buildings, whether churches or ministers’ houses, are to be insured. [9] This is important – a means whereby we will have money to rebuild a place if it is burned down. The churchwarden of the parish was instructed to arrange this lest a building be burned down without cover. Send the insurance certificate to me to look after.

Liquor. Last year we tested the new provision which permits Maori to vote on the sale of liquor. It has been prohibited in one area, that of Horouta. Now, although that vote has been supported in one area and rejected in others, Maori are not going to overcome that enemy, liquor, if they do not stand in the strength given by God. I would dearly like to abolish public houses. What will soon bring an end to that terrible thing is if people give up drinking liquor. This can only be done in the strength given by God.

May God guide us as we turn our thoughts to the well-being of his Church and glorifying his Holy Name.

A SERMON.

‘Be intent on guarding your heart;

for from there come the springs of life.’

Proverbs 4.23

If the springs of life come from the heart the important thing is that our minds should be intent on guarding the heart.

Let us, at this time, think about that thing which we call the heart. What is the meaning of this word, the heart, in the Bible? It is the wonderful place inside us whence come all our actions and where all our thoughts are born. There are myriads of seeds of good things and of bad things hidden in the heart. We cannot possible know all of them. God alone knows and see all these things: ‘I, the Lord, search what is in the heart.’ [Jeremiah 17.10] In the farewell speech of David to his son, Solomon, he said, ‘The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.’ [1 Chronicles 28.9 AV] The hidden places are open to the Lord. We are unable to hide anything from his eyes. David said, ‘Search me, O God, and know my heart; try me, and know my thoughts.’ [Psalm 139.24] The heart is the source of our desires, of our spirits, of our emotions; it is the spring of our actions, our words, and our thoughts. It is important that this spring is always pure. If it isn’t then the river will not be clean. This is why David prayed after his great sin, ‘Create in me a clean heart, O God, and renew a right spirit within me.’ [Psalm 51.10 AV] God granted this petition and afterwards David said, ‘Blessed is he whose transgression is forgiven, whose sin is covered.’ [Psalm 32.1 AV] The spring will be pure when the heart repents, and the outcome is not boasting but a humble heart, not filthy thoughts but a clean heart, not sin but righteousness. ‘Doth a fountain send forth at the same place sweet water and bitter?’ [James 3.11 AV] No. But if the source is clean then the water will also be pure. Therefore ‘Be intent on guarding your heart; for from there come the springs of life.’ [Proverbs 4.23]

We have seen what the heart is like – it is the source of all actions, it is the spring of our thoughts and our words. We must also consider this – the heart is the room of our spirits where we encounter God. Paul says, ‘For with the heart man believeth unto righteousness.’ [Romans 10.10 AV] And Philip said to the Ethiopian Eunuch, ‘If thou believest with all thy heart thou mayest [be baptised].’ [Acts 8.37 AV] The heart is the place where God meets us because it is by faith that we come to God and it is with the heart that we believe. The heart into which God enters is different from the heart which God does not enter. The first is the natural heart, the second is the new heart.

Listen to the weords of God concerning the natural heart. First, it does not believe. ‘Take care, my brothers, that none of you have an evil, unbelieving heart that turns away from the living God.’ (Hebrews 3.12) Secondly, the natural heart is deceitful. ‘The man who trusts his own heart is a fool,’ says God in the Book of Proverbs. (Proverbs 28.26) And Jeremiah says, ‘The heart is deceitful above all things and desperately wicked.’ [Jeremiah 17.9] The Preacher also says, ‘The heart of the sons of men is full of evil.’ [Ecclesiastes 9.3 AV] Thirdly, the natural heart is far from God. Isaiah says, ‘This people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me.’ [Isaiah 29.13 AV] Fourthly, the spring of all evils is the natural heart. Christ says, ‘For it is from within, from the human heart, that evil intentions come, fornication, adultery, murder, theft, avarice, wickedness, deceit, persistent desires, envy, slander, pride and folly.’ [Mark 7.21-22] This is what the natural heart is like. Enough.

What is the new heart like, according to the Scriptures? First, the new heart is a trusting heart. ‘Happy is the one who fears the Lord. [10] His heart is firm and he trusts in the Lord.’ [Psalm 112.1,7] Secondly, it is humble. ‘I dwell in the high and holy place, with the person whose heart is contrite.’ [Isaiah 57.15] Thirdly, the new heart is pure, Peter says, ‘Love one another with a pure heart.’ [1 Peter 1.22 AV] The heart is the source of love, of joy, of peace and of other fruits of the Spirit.

These are the two hearts God speaks of in the Bible. What is the state of our hearts?

Our text says, ‘Be intent on guarding your heart; for from there come the springs of life.’ Let us guard our hearts because the Devil’s attacks are many, along with the temptations of the world and the flesh. This is difficult, therefore God says to us, ‘Devote your thoughts to this work.’ Let us extinguish evil thoughts are their birth. Do not let them grow. Evil grows very rapidly because Satan is there fostering the evil things; but God is near us and at the time of temptation he gives us his power, if we pray to him. Let us work for him. Let us do three things to deal with the Devil and to guard our hearts:

1. Be on watch lest the small seeds of evil are planted.

2. Do not cease praying.

3. If evil overcomes your goodness, God is our strength in our weakness, but he says to us, ‘Be intent on guarding your heart; for from there come the springs of life.’ May God strengthen us so that we do this.

A TERRIFYING REPTILE.

Do not be reluctant to send out this short article because you think there is no such thing as a monster. The place where this monster lived was a dry pukatea tree, about five feet through. Presently, when it was cut down by the Pakeha for firewood, the hole was discovered. The Pakeha asked what was in that hole. Then one of the Pakeha speared a stick into the hole. Boy! This monster came out and scared them.

One of them called out to bring a bag in which to catch it and carry it to Whanganui. The other said that there was no way he was going to go; even if he was given ten pounds he wouldn’t go.

Then the Pakeha cut the bag open the length of that monster to stuff in the spikes. Then that Pakeha went until he was above the monster then he grabbed its throat with one hand and its middle with the other. He struggled with the monster for a long time. The blood flowed from the Pakeha’s hands.

It was taken to a box. One of the Maori who went to see it found that it was seven foot nine inches long and seven inches through.

When night came it gnawed through the box and ran off. Some of the Maori went and found that it had returned to its dwelling-place. The Maori took the matter to the lawyer who told them to fence off that place and to let the Pakeha have it as a money-spinner.

Then in April we went to see it. Nearly a hundred people went to see it on that day. The large splays of the feet were like an old man’s hands, but the skin was like that of a shark, however it was smooth, unlike that of the tuatara.

Whareaitu,

Fraser Road, Hawera

From Te Mareikura.

OUR INHERITANCE IN THE CHURCH.

To the Editor of Te Pipiwharauroa.

Please send this article to Pine Tamahori. Greetings. I have seen your response to my notice in Te Pipi 165. You say that I am out of line in my answer to your article because you were speaking rather of the Church’s teaching. But, my friend, that article of mine was about what your Church thinks and what it tells everyone, that the authority of its ministers descends from Christ to the Apostles to your ministers. Now, given this point of view, I am right to criticize your explanation because it is very clear that the authority of the Bishop and your ministers did not descend from Christ. Indeed, you agree that the Apostles did not appoint replacements for themselves before they died and they did not instruct people after them to do it. Now, my friend, since that did not happen it is right to ask where your Bishop gets his authority. Indeed, in your explanation you say that the Bishop alone has the power to ordain ministers. Now, my friend, if your Bishop is like the Apostles, if he dies and has not appointed ministers after those he appointed, who is going to appoint ministers? Likewise I say about the Apostles that they alone have the ‘power of apostleship’ to appoint minister for the work of ministry in the Church. As for Henry [VIII], he was a firm Catholic. When he put away his wife he wished to marry Ann Boleyn and the Pope of his Church did not agree to that action. From that time Henry and his group came out of their Catholic Church along with those who ran his kingdom. He set up the Church for them and his Bishops and clergy, which he called the Protestant Church of England. Henry with the support of Parliament became Head of the Church. This was the time that the Protestant Church of England began; there was no such name before. This was how authority was given to the clergy. The year 1562 was when the rules of the Church were established. So it is that you get your standing from authority descending from Henry and his Bishops. This is the genealogy you have and we are well able to see it. We are quickly aware that yes, you are right. I finish here.

Paora Hopere,

Taupiri.

A RESPONSE

My friend, greetings. You have given a good explanation of your ‘strange’ view. But you should be aware that this paper is sponsored by my Church. In my words to the people of my Church I point out the things from the time of the Apostles which have been held to, right up to the present, and which have become our valued inheritance. Those words are not written from a boastful heart and they do not seek to belittle other Churches. You are right when you say that I point out to everyone that the authority of ministers descends from Christ as if I am saying that all other ministers lack authority. Let these exchanges bring an end to our discussions for in no way will you like what I say. Our discussions, were we to continue them, would stumble into deep matters. Our discussion is superficial, and that is all that I have attempted. You will not listen to that and you will not listen no matter how long we talk. Our discussion about the authority of the clergy is not about the Apostleship. I say that that authority comes from Christ. That is what I said in the heading of those articles of mine – they are a valued inheritance, ‘our inheritance in the Church’. You say that that authority did not descend from Christ. Here is my short lineage of this authority. Christ set apart the Apostles; the Apostles set apart the Deacons and the Bishops. That authority to ordain was not given by the Apostles to the Deacons but to the Bishops. Timothy and Titus were Bishops. Timothy was placed in Ephesus and Titus in Crete. These were Paul’s words to the two of them: ‘Do not ordain anyone hastily.’ (1 Timothy 5.22 NRSV) ‘I left you behind in Crete for this reason, that you should put in order what remained to be done and should appoint elders in every town, as I directed you.’ (Titus 1.5 NRSV) So we see that during the lifetimes of the Apostles the Bishops were given that power to ordain ministers. Paul says to Timothy, ‘Do not neglect the gift that is in you, which was given to you, through prophecy with the laying-on of hands by the council of elders.’ (1 Timothy 4.14 NRSV) This was that authority. It descended from Christ to the Apostles, from the Apostles to the Bishops, and it now resides in the Bishops. From the time of Timothy and the others it was held by the Bishops and the Bishops have continued to have this authority up to the present day. There are many Bishops in the Church so the disaster of which you speak is unlikely to happen – if there are no Bishops who is going to appoint ministers? I do not speak of the authority of Apostleship. That is a different matter. I did not say that the Apostles did not appoint replacements for themselves. I did say that the Apostles did not appoint Apostles in their place, but the authority to appoint ministers was given by the Apostles to the Bishops. My understanding is that what I say is clearly right when I say that the power to ordain ministers has descended from Christ to the Apostles and from the Apostles to the Bishops. From that time when Bishops were appointed for the Church up to the present there has never been a time when there were no Bishops, so there have been no breaks in the line by which that authority has descended on the Bishops from the Apostles up to now. Therefore it is also right to speak of this valuable treasure, the authority to ordain ministers, as a valued inheritance. I conclude my explanations here. I think they are clear to people who wish to understand. What you say about King Henry VIII is not right. This would be a deep matter for us to pursue. Do not let us get tangled up in many issues. That’s enough of this. Let us call a halt to this.

Pine Tamahori, Editor.

Te Rau.

24th April, 1912.

[12] CALENDAR : MAY 1912

Day 1 o 9h 49m p.m. Day 17 ● 9h 26m p.m. Day 31 o 11h a.m.

Morning Evening

1 W Philip and James, Apostles

Isaiah 61 Zechariah 4

John 1.1-43 1 Corinthians 3.1-18

2 Th

3 F Fast

4 S

5 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

Luke 23.1-26 1 Thessalonians 2

6 M

7 T

8 W

9 Th

10 F Fast

11 S

12 S Fifth Sunday after Easter. Litany Sunday.

Deuteronomy 6 Deuteronomy

John 3.1-22 1 Timothy 1.1-18

13 M Litany Day Fast

14 T Litany Day Fast

15 W Litany Day Vigil, Fast

16 Th Ascension Day Psalms: Morning 8, 15, 21

Athanasian Creed Evening 24, 47, 108

Daniel 7.9-15 2 Kings 2.1-16

Luke 24.1-44 Hebrews 4

17 F Fast

18 S

19 S Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

John ?22-41 2 Timothy 2

20 M

21 T

22 W

23 Th

24 F Fast

25 S Vigil, Fast

26 S Day of Pentecost Psalms: Morning 48, 68

Athanasian Creed Evening 104, 145

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.1-16

27 M Monday of Pentecost Use the Collect for Embertide every day
this week.

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27 & 13

28 T Tuesday of Pentecost

Joel 2.1-21 Micah 4.1-8

1 Thessalonians 5.12-24 1 John 4.1-14

29 W

30 Th

31 F Ember Day Fast

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