Our Whakapapa


Picture11814-1840s The Maori Evangelists Spread the Gospel among their hapu and iwi

Rangitukia ra te pariha I tukua atu ai nga Kaiwhakaako tokowha.

Ruka ki Reporua

Hohepa ki te Paripari

Kawhia ki Whangakareao.

Apakura ki Whangapirita e!

Rev Mohi Turei composed the haka Toihei Taruke to explain the spread of the Gospel among his own people by Piripi Taumata-a-Kura

waitoa1853 Rota Waitoa first Maori to be Ordained

‘Kei a koutou te tikanga, kei nga kaumatua, kia tukua mai e koutou a Rota Waitoa ki a matou I runga I te tikanga o ta koutou korero o te rongopai’ Kaumatua Te Kone writing from Te Kawakawa (Te Araroa) in support of Rota’s ministry on his arrival in 1853

1860-65 The Diocese of Waiapu was part of the development of a Maori-led Church

‘He whakaae hoki na matou ki te ki a te Hinota o tenei Pihopatanga i te tau ka pahure nei, kia waiho te Parairei hei ra mahinga ma matou i te mahi a to matou Minita, kia mama ai tera ki te mahi i ana mahi ake’ the people agreed to abide by the ruling of the previous Synod (hui) to set aside Fridays as a day of work for the Minister so that he could carry out his own work. Te Hinota Tuarua o te Pihopatanga o Waiapu, 1863

1860-72 The New Zealand Wars were an attempt to crush Tino Rangatiratanga in all spheres

‘Increasingly marginalised in politics and the economy, Maori became less central in the churches too. In the rapidly expanding national ecclesiastical structures the change of focus from Maori mission to the evangelisation and pastoral care of Pakeha settlers meant that financial and personnel resources were redirected. The “indigenous church” envisioned by the CMS was less viable and seemed less attractive in a country dominated by Europeans. The ideal itself appeared to be fading in late nineteenth-century mission policymaking, and in colonial New Zealand attention turned towards the integration of Maori Christianity with national churches that were primarily orientated towards the settler population. All this had a restrictive effect on Maori ministry.’ Raeburn Lange, ‘Ordained Ministry in Maori Christianity’, Journal of Religious History, 27, 1, (2003)

1877 The First Public Calls for a Maori Bishop

Now, I ask, why are some of us raised to prominent positions in the Government, and not in the Church? In other words, why do the Church appointments with respect to us Maoris abruptly cease when we attain to the position of an ordinary minister? Why is there no Maori bishop?” Hemi Matenga (Ngatitoa), 1877

1897 Calls for Maori Autonomy were Continuous and Consistent

Te Hui No Te Haahi Maori (Native Church board) hui held Te Pourewa, Waipa called for a name change to ‘Ko te Hahi Maori motuhake o Niu Tireni’

Ta Apirana Ngata1925-1928 Maori resisted the Imposition of a Pakeha Bishop

‘I will have to undertake a short intensive campaign a few weeks before the meeting and put the unanimous Maori demand on record. If it is not met there will be ructions in the Maori Church.’ Ta Apirana Ngata prior to addressing General Synod in 1928 to demand a Maori for the position

 1928 Frederick Augustus Bennett was ordained as Te Pihopa o Aotearoa

Bennett

“No te Kirihimete 1814 ka u e Te Matenga ki Oihi. No te 12 o nga ra o Tihema, 1928, ka whakawahia te Pihopa Maori tuatahi o Aotearoa. Ka rua ai enei ra nunui o te motu. Ko tetahi ko te unga mai o te whakapono, ko tetahi ko te whakaaetanga o te wa, kua kaumatua taua te iwi Maori, kua kaumatua hoki to taua whakapono, a kua tae tenei ki te wa e noho ai taua ki nga taumata teitei o nga iwi nunui o te ao. Kia kaha tatou ki te hapai i te iwi, hei mea e whai kororia ai te Atua i roto i to iwi Maori.” Te Komiti Tumuaki o Te Pihopatanga o Akarana, 1928

 

 

“We asked for a Maori Bishop without any of this paraphernalia, without mana (except the mana whakapapa which to the Maori church-man is the supreme test of a Bishop’s status). We wanted a Maori as the nucleus of a movement and of an eventual organisation that he will create gradually from below – the natural growth rooted in the Maori heart & mind & shaped to suit the characteristics of the people.” Ta Apiranga Ngata, 1928

1948 Iwi unified across Aotearoa to support one another

‘The battle is now joined and it is my intention to reply.’ James Henare to Apirana Ngata, 1948, in support of Ta Apirana after he called the Bishop of Auckland’s refusal to allow Te Pihopa o Aotearoa into his Diocese ‘the Iron Curtain’

1980 a Hui-a-Iwi was called to help select the first Te Pihopa o Aotearoa chosen by the people

“You don’t know the value of what you have in your hands! Te Pīhopatanga o Aotearoa is a taonga, an absolute taonga. Never lose it! Never give it away! Do all that you can to protect it.” Pihopa Max Takuira Mariu, 2005

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