MARCH 2008MAY 2016

THE SHED – PAGE 10

EPWORTH CLOSES – PAGE 3

EARLY CHILDHOOD EDUCATION- PAGES 2 & 18

eligious diversity is nowa reali ty in manyN e w Z e a l a n dneighbourhoods.

According to thePew Research Centre we are theworld's 19th most religiouslydiverse nation. Auckland may bemore diverse than Sydney orLondon.

The challenge we face is toembrace this diversity as a giftrather than seeing it as a threat.

In recognition of this theReligious Diversity Centre waslaunched in the Grand Hall atParliament on 30th March.

The newly establishedDiversity Centre is to be anational centre of educational

research excellence dedicated tofostering religious understandingamong all New Zealanders.

It will publish the results ofresearch carried out on its behalf,provide training in religiousdiversity, and contribute expertadvice for policymakers. It willalso promote co-operation andfriendship between communities.

Representatives of greatreligious traditions were presentat the opening, includingMethodist President Rev ToviaAumua.

Former prime minister andhead of the United NationsDevelopment Programme HelenClark is the Diversity Centre'spatron. She addressed thegathering and officially launchedthe new venture.

Chair of the Centre's Board

of Trustees Jocelyn Armstrongwelcomed those present andcommended the centre as an ideawhose time had come.

Attorney-General ChrisFinlayson expressed confidencethat the Centre would make as t r o n g c o n t r i b u t i o n t ounderstanding and interpretingour new reality. Quoting fromJonathan Sachs, he said that atest of faith is whether I can makespace for others. Can we see theimage of God in those who aredifferent?

The guest speaker wasVictoria University Professor ofReligious Studies Paul Morris.Paul expressed the hope that theCentre would be a resource forsocial cohesion and harmony.

“Religious diversity needs tobe reflected in national identity,”

he said. Paul went on to suggestthat it was important that thevalues and commitments ofreligious diversity should bebrought into every aspect ofkiwi life.

Helen Clark stated that NewZealand could be a model toother nations that struggle withaccommodating religiousdiversity. She insisted that“terrorism violates the basicprinciples of every faith”.

What is said in the mosqueon Friday, the synagogue onSaturday and the church onSunday matters. So in her workwith the United NationsDevelopment Programme, shea d v o c a t e s d e v e l o p m e n tprogrammes that are sensitive todifferent faiths.

In her lively address she

called for greater understandingof the causes of extremism.Visiting Mali in the course of herwork, she learnt that there weremany negative drivers for youngpeople such as financialincentives to join jihadists,trafficking of people, drugs andguns. Authentic developmentwill provide and support positiveoptions.

R

INSIDE

Helen Clark with members of the New Zealand Sikh community at the opening of the Religious Diversity Centre.

By Terry Wall

Religious DiversityReligious DiversityCentre launchedCentre launched

Religious DiversityCentre launched

Jocelyn Armstrong.

By Sophie ParishThe Methodist Church of NZ's

Samoan Synod is working with theMinistry of Education to promoteearly childhood education.

Sinoti Samoa's Maukau Districtteamed up with Ministry ofEducation to host an event forparents and children under five atInflatable World in Manukau onSaturday April 2nd.

Members of the SamoanMethodist congregations in MangereCentral, Mangere East, Otara,Papatoetoe, Manurewa and Papakurawere invited. Around 300 turned upto have some fun and food and learnmore about early childhoodeducation and how they can enroltheir children.

Papatoetoe Methodist MinisterRev Paulo Ieli helped organise theevent.

“It was a great turn out, I saw alot of new faces and the peopleattending brought their 0-5 year olds.We are so appreciative of theMinistry of Education funding and

helping to facilitate this event,”Paulo says.

The Ministry of Education hasmade it a goal to have 98 percent ofchildren attend early childhoodeducation (ECE). As part of thisgoal, communities with the fewestnumber of children attending ECEare high on the Ministry's list.

Statistics show children fromPacific and Maori descent are betterequipped for school when they haveECE and yet they are less likely toattend. For a number of reasons,many Pacific Island children do notgo to kindergarten or day care andtherefore struggle with theireducation later on.

Sinoti Samoa superintendent RevSuiva'aia Te'o feels it is vital toaddress the issue.

“It is really important childrenattend ECE at an early stage so theycan start their education and aresupported with their pathway for thefuture,” Sui says.

Cultural, language and economicbarriers are the critical reasons ECE

attendance in Pacific communitiesis low.

Sui and Paulo say that, alongwith these factors, there aredifficulties in transporting theirchildren. And Pacific parents areuncertain about ECE, how theirchildren could fit in, and whetherthey will receive the attention theyneed.

Ministers in the ManukauDistrict are hopeful that this eventwill plant the seed for parents andchildren so they see the need to enroltheir children early childhoodeducation.

Martin Mariota is senior advisorfor the Early Learning Taskforce atthe Ministry of Education. He spoketo the caregivers at Inflatable Worldand told them that as part of thePasifika Church PartnershipStrategy, the Taskforce is workingwith Sinoti Samoa and CrosspowerNZ to encourage children into ECE.

“The parents and familiesattending the event were veryreceptive. I believe it was a success,”Martin says.

By Cory MillerProvoking a good debate

is a sign of a job well donefor Touchstone's owncartoonist who has once againattracted global attention forhis latest public artwork.

Brendan Boughen, aregular contributor to thepaper, recently made theheadlines around the world-wide media with his billboardthat carried a cartoon ofDonald Trump saying “I don'tlike losers” while standingbeside a crucified Jesus Christ.

It was disliked so much bysome that the first billboardput up outside St Luke'sPresbyterian Church in theAuckland suburb of Remuerawas stolen.

A second billboard wasdefaced with the words “I hateMuslims”.

Brendan i s no t soimpressed with the anti-Muslim sentiment that wasplastered across the secondbillboard the church put up.

“I don't like my cartoonsbeing changed, it was kind ofannoying but it showed howmuch it was provocative.”

While some criticised thebillboard for being 'anti-Christ'when it first went up, Brendansays the image was, in fact, away of showing how theRepublican candidate's viewsand values were at odds with

those of Jesus.He says the billboard,

which was up outside thechurch throughout the Lentenand Easter season, was meantto be confrontational.

St Luke's minister RevGlynn Cardy says the billboardtook aim at Trump who isknown for calling many people'losers'.

He says it illustrates howthe candidate's views are indirect contradiction to theChristian message.

“For those of us at StLuke's the cross is aboutpolitics. Jesus was killed -violently, publicly andshamefully - because he spoketruth to power and confrontedthe leaders of his day abouttheir treatment of the outcasts.

“To the Trumps of his day,and to those who see winnersas having money and power,the Jesus of the Bible was aloser who associated withthose rejected by society. Andhe died broke.”

He says Jesus has analternative vision of reality -one that seeks to supportminorities and those who aremost vulnerable.

Brendan has been drawingcartoons since he was ateenager. He says while hiscartoons often hold a religiousand at times political slant thisis not always the case.

“Sometimes they have amessage in there, sometimesthey are just silly. Some aremore serious than others.”

It's not the first time hischurch billboards have beendeemed controversial. Hisrecent Christmas cartoonoutside of St Luke's depictedJesus' parents as refugees.

Another one six years agooutside St Matthew-in-the-City, also at Easter, showed acrucified Jesus reflecting onhow his situation “sucks” ashe pondered if the peoplewould remember his message.

“Some call it outrageous,bu t i t ' s mean t t o beprovocative.”

Brendan is currentlykeeping mum on any futurecontroversial works, but doesintend to keep on drawingcartoons that are more thanjust a pretty picture.

2 TOUCHSTONE • MAY 2016

N E W S

With the retirement of the long serving Senior Executive

of the Methodist Trust Association (which includes two

other Methodist Church investment entities), the Board is

looking for suitably qualified individuals who have the

skillset, experience, proven competencies and interest in

this role.

The Association is responsible for the major investment portfoliosof the Methodist Church of NZ, and the successful applicantwill report to an experienced Board of Trustees, comprisingboth Church and external professionals. Primarily, the appointeewill work to protect and enhance the value of assets andreturns for those three entities.

Executive OfficerSENIOR EXECUTIVE ROLE • CHRISTCHURCH

Methodist Trust Association

Please provide the details of your background and experienceto the Executive Search Consultants advising the Board atcv@jpasearch.com

Hutt City Uniting Congregations in Lower Huttseeks a Senior Minister to lead a Ministry Teamof three.

If you feel called to join this team in a multi-culturalsettingPlease contact Rosemary Strahl at HCUC Parish Office:PO Box 30529Lower Hutt 5040for a pack describing all you will wish to know aboutthe Parish.Applications close June 30th, 2016.

Senior Minister

Sinoti Samoa boosts earlychildhood education

Sinoti Samoa organised an event at Inflatable World in Manukau to promote early childhood education

Cartoonist's Trump barbrubs some the wrong way

A few people did not like Brendan Boughen'sthought provoking cartoon.

N E W S

TOUCHSTONE • MAY 2016 3

By David HillThe closure of the Methodist

church's bookshop has been metw i t h s a d n e s s a n ddisappointment.

Epworth Books owner SarahLaurenson says since sheannounced at the end of Marchthat the bookshop would closeshe has received hundreds ofemails from people asking whyand thanking her and her teamfor the work they have done.

“It is really humbling. It hasbeen a sad time for us, really.Epworth Books has been goingfor a long time.”

Sarah says early this year theChristian Education Commission(CEC), which oversees Bible inSchools, decided to encourageschools to use its resources insteadof purchasing them throughEpworth Books. This decisionspelt the end for her business.

“For many years we havebeen supplying material fromAccess Ministry in Australia toschools around the country.Recently the CEC has beenproducing their own material and

they decided they wantedeverybody to use that material.

“We feel badly treated byCEC but we knew that if theytook that stance it would be theend for us. Our sales arecontinuing to be steady, but wejust can't make up the differencefrom losing the CEC sales.”

The Internet has also had animpact, Sarah says. People preferto look for cheaper offshore deals,but most of Epworth Books'

customers did not shop online.“A lot of our customers liked

us doing it for them. We just can'tcompete against some of the dealsbeing offered online by largeorganisations which can buy inbulk.”

Sarah and her husband AlanDine purchased Epworth Booksin 2003 in partnership with Philipand Heather Garside, but itshistory goes back at least to the1940s when Wesley Methodist

Church in Taranaki Street,Wellington, established a smallbookshop.

Even though the bookshophas been privately owned formore than a decade, Sarah saysshe is grateful for Te Hahi'ssupport over the years.

“The church has continued totreat us as if we were still theofficial Methodist Churchbookshop, allowing us to set upstalls at Conference and givingus access to synods. A lot ofpeople probably were not evenaware it was privately owned.”

Over the years EpworthBooks has established a broadcustomer base, includingAnglicans, Presbyterians andCatholics, and has been invitedto hold bookstalls at Anglican andCatholic events, thanks largely tobeing one of the few outlets topurchase progressive Christianmaterial.

“I'm not sure where that isgoing to come from now. Thereare few Christian bookshopsaround as it is, and many regionaltowns have no Christ ian

bookshops ,” Sarah says .“I feel sad about that. I don't

know how people are going toget hold of progressive materialas easily. It is an area we havetried to promote.”

Epworth Books has also beenan outlet for New ZealandChristian writers to sell theirmaterial, including MethodistsRosalie Sugrue, Jim Stuart andMark Gibson.

“We have always tried topromote New Zealand writers,particularly in the way ofindigenous material and liturgy,because so much of it comes fromthe United States and the UnitedKingdom and the seasons are allwrong. For example, Lent forthem is in the spring.”

Epworth Books closed itsdoors for the last time on April22. However, Philip Garside willcontinue to offer magazinesubscription service and workwith the Hymn Book Trustalongside his publishing business,Philip Garside Publishing Ltd.

Friends across religions in PakurangaEfforts to establish an interreligious friendship group in Howick-Pakuranga have been warmly received

EPWORTH BOOKS' FINAL CHAPTER

By Hilaire CampbellRev Freddy de Alwis believes

interfaith cooperation is vital forworld peace.

Born and raised in Sri Lanka,he was appointed to HowickPakuranga Trinity MethodistChurch four years ago. He broughtwith him an experience ofinterfaith community that he feltwas missing in NZ.

“I felt lonely. So I decided tocontact nearby churches with myidea of starting an interfaithinitiative,” he says. His aim wasto get people from different faithsworking s ide by s ide oncommunity projects.

Two months ago Freddy metwith members of the neighbouringCatholic Church then otherchurches caught on to his idea.Because of their enthusiasmFreddy founded what he calls aninterreligious friendship group. Itconsists of Buddhist, Hindu,Muslim, Jewish, Catholic andProtestant people.

“The beginning was veryexciting. I talked with the Muslimimam, Dr Ali Boorooni, at ourlocal mosque, and visited theBuddhist temple for theirpresentation on creating caringsocieties through meditation andChristianity. The highlight washearing a Muslim imam from Irantalk about the love of humanity

irrespective of religion, ethnicityand skin colour. 'That's the realIslamic faith', he said.”

A core group from the differentfaiths met with Freddy on the 11thof April at Trinity MethodistChurch. They wholeheartedlysupported his idea for interreligiousfriendship and agreed to proceed.

They extended an invitation to20 representatives from each faithto a meeting at Trinity Church.About 130 people attended.

The key speaker was Dato'Jega Jagadeesan, who addressedthe role of faith in creating nationalunity and a caring society, and eachgroup gave a short talk onspirituality. As one speaker said,it is not about claiming our ownspace and our own faith, it is aboutworking together for a commonpurpose.

“We were very pleased thatWhaea Taini Drummond from theHowick marae could be present,”Freddy says. “Like other marae,H o w i c k i s f r e e o finterdenominational barriers so wevery much wanted their blessing.”

Since then the group has hadseveral very positive meetings.

“We are now in the very earlystages of dialoguing and breakingbarriers. We already have one goal- to identify and reach out todisabled children and theircaregivers to honour and bring

them together. And that's just thestart.”

Freddy believes the bonds thatare being created are just asimportant as the project itself.Meeting for coffee, havingvegetarian food together and “justgoing the distance” have beenwonderful. “Everyone was happyand even at 10pm no one wantedto leave.”

Freddy hopes the friendshipgroup can dispel prejudice towardsdifferent faiths. “New Zealandershave a little fear about the Islamicreligion and fundamentalism sowe want to iron that out. Muslimpeople have come a long way tolive here in harmony. We want toexplode the hatred and ignorancethat some of them experience.”

No single religion has amonopoly on the friendship group.“We all have ownership of it,” hesays.

His initiative has the fullsupport of Methodist Churchleaders.

On April 27th the core groupwill meet to share their ideas forworking together on communityprojects.

Freddy trained in Sri Lankathen worked for the ChristianConference of Asia (CCA) inThailand. He did post graduatestudies on social development atSt Francis Xavier University in

Canada before coming to NZ.His background is Buddhist.

“My mother died as a Buddhistand pushed me towards ordinationin the Christian tradition. I'mpleased I took this step,” he says.

Freddy says he has alwaysworked for human rights andreligious co-existence. “People livetheir religion and that's wonderful,

but if there was a third world warit would be about religion. If werespect other faiths and conversewe can avoid that.”

Freddy believes in God'shumanity. “God loves everyone,whether black or white, of anyfaith or none. When we start tryingto be like Him we'll have worldpeace.”

PAC DistributionGroup

See http://pac.methodist.org.nz

or email

Wendy Keir wendyk@methodist.org.nz

Share your dream or story

Grant requests close on 30 June 2016

Sarah Laurenson and Philip Garside have turned the page on Epworth Books.

Advertising Pieter van den BergPhone (03) 310 7781, Fax (03) 310 7782Email pietermarjan@paradise.net.nz

Circulation Karen IsaacsPhone (03) 381-4315Email jisaacs@ihug.co.nz

Postal PO Box 931Christchurch

Fax (03) 366-6009

Editor Paul TitusPhone (03) 381 6912Mobile (021) 655 092E-mail touchstone@paradise.net.nz

Production Julian DoesburgPublisher The Methodist Publishing Company

Printer The Ashburton GuardianAd Deadline 15th of the month preceeding publicationLetters Deadline 15th of the month preceeding publicationSubscription Changes 10th of the month preceeding publication

Opinions in Touchstone do not necessarily reflectthe offical views of the Methodist Church of NZ.

j.isaacs@xtra.co.nz

julian.doesburg@xtra.co.nz

At the Union Parish in Thameswe hold a small social group forpeople with dementia, and I amalways on the lookout for good storiesto read to those who attend.

Stories written for adults are hardto find yet I frequently find wonderfulstories written for their grandchildren.One such story with a great deal ofdepth is 'The Velveteen Rabbit' byMargery Williams, originallypublished in 1922.

This is a children's story that Ibelieve was written for all people ofall ages. Its mythology has severallayers of meaning.

When a boy receives the gift of avelveteen rabbit, it is novel for acouple of hours. Quite soon it is justanother toy in the nursery. Fanciertoys are scathing - the rabbit doesn'thave a wind-up gadget, or anythingspecial.

However, the skin horse is in thenursery too. He has seen a lot of thingscome and go and is now wise. Therabbit picks up courage one day andasks the skin horse, what is real? Doesit hurt?

"Sometimes," said the Skin Horse,for he was always truthful. "Whenyou are Real you don't mind beinghurt."

"Does it happen all at once, likebeing wound up," the rabbit asked,"or bit by bit?"

"It doesn't happen all at once,"said the Skin Horse. "You become. Ittakes a long time. That's why it doesn'thappen often to people who breakeasily, or have sharp edges, or whohave to be carefully kept.

“Generally, by the time you areReal, most of your hair has been lovedoff, and your eyes drop out and youget loose in the joints and very shabby.But these things don't matter at all,because once you are Real you can'tbe ugly, except to people who don'tunderstand."

The story continues with the boydeclaring the velveteen rabbit Real.Live rabbits outside declare thevelveteen rabbit is not Real, becausehe doesn't do things that real rabbitsdo. He doesn't smell right, he doesn'thave hind legs, and he doesn't dancethe way they do.

By the end, however, the velveteenrabbit does do things that we wouldcall real behaviour, such as crying,breathing, and having emotions.

We too might reflect on what isReal? When life changes for us, wemay feel that others regard usdifferently. We can be drawn intothinking that the way things used tobe was more Real or of more valuethan things now.

Is Real when life is fresh andbeautiful? (In this case, only youngpeople are real). Or does one becomereal through being much loved?

If we don't know God's love, arewe less real? Or is Real only for theflesh and blood active life? (In thiscase only those in middle life, who'contribute' to society, are Real).

Maybe there are different levelsof reality in the various ages and stagesof life. The good news is that there isyet more to discover about being Reallater in life!

By Jan Fogg

What is Real?

To the editor,The lay leaders of Mangapapa Union Parish,

Gisborne, express their sadness and surprise atseeing Methodist and Presbyterian Churchleaders within our Lower North Island Synodand Presbytery Central region embrace andactively promote the Progressive SpiritualityConference to be held in Napier in May.

The keynote speaker at the conference, RevRobin Myers, does not think that Christiansneed to believe in conventional marks of theChurch, including Jesus' physical resurrection,ascension into heaven, virgin birth or positionas the son of God.

How then we ask, can our ordained clergywho are promoting this speaker and conference,share in declaring together our MethodistPastoral Resolutions, which read:

“At the heart of the Gospel there stands JesusChrist, the Word made flesh. We thereforeresolve in all our preaching, teaching andadministering of the Sacraments, to placeourselves at the disposal of the Holy Spirit sothat our words and actions may confront menand women with the Risen Christ.... We remindourselves that all our efforts are of littleconsequence unless they spring out of a livelyrelationship with Jesus Christ.”

There is no question that many within ourdenominations have a crisis of identity with theone foundation of the Church - Jesus Christ.

Check your synod and parish meetings, isHis name even spoken there? It is clear thatdiversity of views and belief have replaced theliving Jesus Christ at the foundation for manyfolk in Methodism.

John Thornley (Touchstone March 2016),gives us Robin Myers view of the Bible. "TheBible said, and now we say… Our posture isone of overhearing…a conversation betweenGod and God's people. The preacher's task is tolisten first, and then to make a report, not juston what God was up to, but on what God maystill be up to."

Well, Jesus Christ has the last word on thepurpose of Scripture. "You have your heads inyour Bibles constantly because you think you'llfind eternal life there. But you miss the forestfor the trees. These Scriptures are all about me!(John 5:39 MSG).

Wesley proclaimed a living, risen JesusChrist as Lord, and no other foundation can belaid for the Methodist Church.

Progressive spirituality wants to accept someof the teachings of Jesus but not Jesus Christ inhis divinity and Lordship. So what are they thenleft with?

“If Christ did not rise again then our faith isin vain. Something may be left - a system ofmorals and the like - but that is not Christianity,”writes Brooke Foss Westcott.

Stewart Patrick, Gisborne

Progressive Christians suffer identity crisis

To the editor,I was pleased to see Donald Phillipps' article

about Henry Curran in the April Touchstone.Henry Curran was my great grandfather's

brother. When I was young, Henry's daughter(Rita) lived in Hamilton around the corner fromus and I remember hearing her talk about herfather. Sadly, I was too young to be interested.However, my father did much to research thefamily history.

Amongst the box of details my fathercollected about Henry, I found a description ofHenry's work amongst the Maori and his medicalpractices by an early editor of The Treasurymagazine (a Brethren publication) who hadpreached alongside him.

“Mr H. Curran … during a trouble in histhroat that laid him aside from preaching forover a year resolved to make use of the time inthe study of the Maori language. He had nativefriends to help him. He succeeded very wellindeed, and as his throat recovered he was ableto preach to the Maori in their own native tongue.He did much good work among them, and beingefficient in Professor Kirk's treatment, he verysuccessfully treated them of their complaints,gaining him much favour and opening the doorfor the Gospel.”

The same author describes Henry's workwhile he was in Makaretu near the RuahineRanges.

“H Curran and I were there to minister theWord, as the Holy Spirit might lead. ThatSaturday evening was a blessed time of earnest,believing prayer. The Lord's day morning wasa hallowed time around Himself at his Table.Then came the afternoon. Over the wooded hillsand valleys the people flocked in, jamming the

hall, platform and porch. All the space availablefor the speakers was 18 inches square.”

An article in the Hawera Star on the occasionof Henry and Louisa's golden weddinganniversary contains a wonderful descriptionof how Henry extracted teeth “beneath a willowtree, in schools and on a wharf”.

The same article describes how Mr Curran“took meetings every night and had to attend tohis patients during the day time, riding as manyas seven horses in three days, through roadlessbush. 'While I was thus engaged,' Mr Curransaid, 'I fed on green potatoes as the ships hadstopped calling. I did not have meat for manydays and the school master and I used to gofishing to keep ourselves alive.'”

Henry's memory has been kept alive, notonly in the family, but also it turns out amongstthose he ministered to. I remember as a childcamping next to a Maori family during a summerholiday. On Christmas Eve, they started singingChristmas carols and Christian songs.

When my mother spoke to them the nextmorning, it turned out that they came from theTaranaki region and Henry Curran had beenvery influential in the older kuia's Christianjourney. She spoke of him with great affection.

Henry Curran's writing about 'medical'matters is still in the family. By today's standards,it would not pass the rigors of medicalpublishing. However, it includes manyhomeopathic remedies that were largely basedon Maori and European practices of the time.Medicine and Christianity are still very muchpart of the lives of many in our family today.We owe much to these early pioneers.

Monique Elven (nee Curran), Auckland

Welcome praise for pioneer preachers

To the editor,I am pleased the Methodist Church did not

withdraw its support from the ChurchesEducation Commission (CEC), the organisationthat runs Bible in Schools classes.

Bible in Schools has a long and valued recordin this area over many decades and long may itcontinue. I am disappointed that more peoplehave not supported it through your newspaper.

It seems to me if David Hines has his wayit will all go in the near future.

To me it just simply makes the whole thingworse when the Secular Education Network isasking for donations from members of theMethodist Church to employ lawyers to haveBible in Schools removed on the basis of humanrights.

Ron Panckhurst, West Melton

Bible in Schools has done much good

4 TOUCHSTONE • MAY 2016

O P I N I O N

The Presidential Team has had a busyyear representing the Methodist Churchof New Zealand at events in New Zealandand overseas.

On March 30th President Toviaattended the launch of Aotearoa's newReligious Diversity Centre at the GrandHall in Parliament.

As New Zealand's population continuesto grow a vigorous interfaith movementhas evolved, and it now has many membersall over New Zealand. Interfaith groupshold a variety of activities and educationalevents that have benefits for all of NewZealand society.

The new Religious Diversity Centrehas been established by a group ofrespected researchers, educators, faithleaders, and community builders. FormerPrime Minister Helen Clark is the patron.

The main purpose of the ReligiousDiversity Centre is to:• Create a national centre of excellence

dedicated to fostering appreciation andunderstanding of religious diversityamong all New Zealanders;

• Provide high quality religious diversitytraining resources for professionaldevelopment;

• Contr ibute exper t advice forpolicymakers and media organisations;

• Encourage interreligious dialogue;• Promote co-operation, friendship, and

peace-making;• Honour Te Tiriti o Waitangi.

In her speech at the launch of the centreHelen Clark pointed to her experience asthe head of the United NationsDevelopment Programme. She said, “NewZealand can provide a model of religionfor the rest of the world. The world badlyneeds such models.”

This is especially true given the terroristattacks that are happening in some partsof the world. Helen says New Zealandersare very fortunate but we can provide amodel of religious tolerance to the rest ofthe world.

President Tovia was pleased torepresent the Methodist Church at theevent. The Church has shown strongsupport and commitment in interfaithdialogues throughout the country.

This event gave him an opportunity tomeet leaders of other faiths. They expressedtheir appreciation and strong support forthe Religious Diversity Centre.

On April 5th, Tovia and GeneralSecretary David Bush travelled to Seoulto attend the annual Conference of theSouth Seoul Korean Methodist Church.

The Conference started on April 7th

with an opening service at 10am followedby the business items conducted mainlyin Korean.

Tovia and David were introduced tothe Conference where they were given awarm welcome. In return they conveyedgreetings from the Methodist Church ofNZ.

The next day saw more business,recognition of retiring ministers, and anordination service for 49 ordinands.

The average age of the ordinands wasin the late 20s or early 30s. Tovia says thespouses and parents of the ordinands playedan important part in the service and theChurch acknowledged the support familiesprovide during the ordinands’ years oftraining and on-going ministry.

The majority of the Conference timewas the discussing of the business items.This included the overseas missions thatthe Korean Methodist Church supportswith financial and human resources.

The majority of the 1000 Conferenceparticipants were also young men andwomen.

Tovia, David and their interpreter PastorEunsung Hwang visited local churchesand significant landmarks around Seoulcity, including the Palace.

Christianity in South Korea is heavily

dominated by four denominations:Presbyterians, Methodists, Catholics andBaptists. The Methodist Church in SouthKorea is flourishing.

Tovia and David worshipped onSunday April 10th at Chung Dong FirstMethodist Church in Seoul whose pastoralroll is more than 5000 members.Attendance on that Sunday was about 2200,and the church bulletin stated that theprevious Sunday’s givings were equivalentto more than NZ$100,000.

During their trip Tovia and David alsomet with leaders of the South SeoulConference and reached some decisionsthat should advance the relations betweenthe two churches in New Zealand.

The Presidential Team gives thanks forthe opportunities they have had to representTe Hahi. These are opportunities to gainnew experiences and understandings aboutwhat is happening in other parts of theworld in regard to the spreading of theGood News.

TOUCHSTONE • MAY 2016 5O P I N I O N

CONVERSATION WITH THE CONNEXION

Vice PresidentBella Ngaha

PresidentRev Tovia Aumua

Diversity at home and abroad

By Bill PeddieDonald Trump has been sounding off and

calling for tougher measures againstterrorism.

He wants to see more stringent bordercontrols and violent treatment of terror suspectsincluding torture. He even advocates killingmembers of the terrorists' families.

From the reaction in the US polls, hisdiatribe against terrorism reflects a popularview. A large percentage of Republicans agreewith his recipe of grim punishment.

Given the support for his policies, perhapsit is time to remind ourselves his call forviolence against those who rise up against theWest is hardly compatible with the principlesfor which Christians claim to stand. Many ofTrump's supporters self-identify as Christianbut on this teaching at least, we should remindthem that their brand of Christianity does notextend to accepting the Sermon on the Mount.

Can we be certain New Zealand Methodistsare more Christian on this viewpoint?

On the surface, Trump's followers areresponding to a persuasive argument. Terroristswill stop at nothing to frighten civilized peopleinto submission and have chosen the despicabletactic of surprise attacks on the most vulnerable.

A common reaction in the West to suchaction is to assume that the perpetrators willonly give up their terror tactics in the face ofthe strongest possible reprisals. And after allisn't that what is intended to happen whendrone strikes or bombing raids are launchedon ISIS strongholds or terrorist enclaves?

Against that proposal we might reflect onMohandas Gandhi's caution about violence.He said: “I object to violence because whenit appears to do good, the good is onlytemporary; the evil it does is permanent.”

Given these opposing world views, Trumpversus Gandhi, it is fair to ask which is mostplausible.

Presumably every person's actions are atleast partially chosen to deliver desiredoutcomes. ISIS members, for example, havemade it clear that they feel their mission is tocreate an ever widening region in which theirIslamic conservatism will gain ascendancy asa step towards a world-wide Islamic religiousstate.

Because terror tactics are a cheap andaccessible alternative to conventional warfare,

all too often a surprise attack on a soft targetproduces maximum disruption.

Where terrorism fails can be seen in thePew surveys on attitudes to ISIS among theMuslim nations. In the most recent surveys,in all of the sampled nations (apart fromPakistan) there is a distinct and in some casesan overwhelming rejection of ISIS and itstactics.

Terrorism and violence might gaintemporary power in some towns and cities inIraq and Syria but if the actions turn evenMuslims away from sympathizing with ISISsuch acts are likely to be counterproductiveto its aims in the long-run.

Similarly, if we look at the Westernresponses to terrorism, again the actions rarelyhave the desired effect. Each time a Westernpower launches a reprisal raid or drone attack,local people see it as a foreign incursion. Whenthe inevitable collateral damage occurs andinnocent bystanders are injured or killed,terrorist organisations like ISIS arestrengthened because their cause feeds onresentment.

I have a suggestion. Rather than focus onpunishing terrorism, if we were to highlightother Muslims' disillusionment with ISIS asshown in the Pew surveys, the terrorists wouldsee more reasons to moderate their strategy.These surveys also remind us that ISIS in noway stands for mainstream Islam.

Indeed, if we want to spend money to fightterrorism, instead of the incredibly expensivebombing raids, which we know fosterresentment, why not give practical aid to thevery areas under contention?

Even from the point of view of simpleeconomics, pre-emptive, non-military aid tofriends and enemies alike would be cheaperthan assisting with the rebuild of towns whereWestern weapons are used to turn buildingsinto rubble.

We need to remind ourselves that the costof resettling refugees displaced by punitiveaction far outweighs the potential cost of beinggood neighbours in the first place.

Who knows, if the aid was overtly givenin proportion to areas where there was areduction in terrorism, then there might besome motivation to gain more aid by reducingviolence.

WHAT VIOLENCEDOES NOT ACHIEVE

By David HinesI congratulate Grant Stephens

(Touchstone April) for his honesty insaying Bible in Schools classes existto evangelise children. Unfortunately,the Churches Education Commission,the main Bible in Schools provider,denies that its purpose is evangelismand many people believe them.

They deny it because it is againstthe Human Rights Act for a state schoolto be one-sided. The entire state serviceis obliged to be neutral with regard toreligion and the only way schools canhold these classes is by declaring theschool is legally closed at the time,using a loophole clause in the EducationAct 1964.

The dishonesty of this loophole isstarting to annoy more and more people.Bible in Schools classes are endorsedby schools. They put a heavy emphasison promoting a relationship with Godand teach that all our moral values comefrom Christianity.

Religious studies professor PaulMorris reviewed six of the mainreligious instruction syllabuses andfound all were unsuitable for childrenfrom non-Christian homes (and evenunsuitable for Christians who are notevangelical).

I agree that all of us are one-sidedto a point, including lay preachers. Nodoubt members of other religions andatheists are as well but these othergroups are not promoting their beliefsin state primary schools. If they were,schools would become horrificbattlegrounds for children's minds andhostile places for those who are tooyoung for this kind of conflict.

The Secular Education Network sayschildren should be protected againstevangelism, and I would add from otherkinds of biased teaching as well.

Children do need to learn aboutreligion, but from a neutral point ofview by professional teachers, not byone-sided amateurs.

I personally believe this teachingshould:• respect all religious and non-religious

beliefs;• respect children's need to grow at

their own pace, as they find theirown religious path;

• respect the beliefs of other childrenwho are their classmates.In November Methodist Conference

supported the need for multi-faitheducation, and I understand it is movingto contribute to this in consultation withother religions.

When Jesus welcomed children, asGrant refers to in Matthew 19.14, theywere apparently brought to him byparents who were his followers.

I doubt that Jesus would have beenso keen to see these children if theywere from unbelieving homes, werebrought there against their own wishesand the wishes of their parents, andwere bullied if they didn't come. Yetthat is what happens in Bible in Schools.

It is a very coercive kind ofevangelism, done by volunteers whoare deceitfully denying that it isevangelism at all.

On April 6 a team led by TanyaJacob and myself applied to bring ourconcerns about this into an existingcourt case. We were partially successful,but were denied the right to bring widerevidence, so we are considering ouroptions.

Our supporters include Christians,people from non-Christian religions,and people of no religion.

Our givealittle webpage has netted$7465 since we started in January. Ihope open-minded Methodists willassist. They can do so going to thegivealittle website and searching forTanya Jacob.

David Hines is a lay preacher atPitt Street Methodist Church and publicrelations officer for the SecularEducation Network.

Reply to Grant Stephens

Bible in Schools dishonestabout evangelism

By Shirley-Joy BarrowAfter serving the Methodist

Church for some 30 years, thelast four being somewhat in exile,I intend to retire at Conferencethis year.

Working as a deacon has notbeen easy. My passion to workfor the poor took me to placeswhere normal middle-class valuesare not always honoured andwhere few other church peoplewish to go.

My role as a deacon wasfurther complicated because I amalso a minister's wife. Oftenparishes have clear but unspokenexpectations of a minister's wifeand little knowledge of the roleof a deacon.

My ministry has challengedthe Church because I have oftenworked outside of the comfort ofthe parish to help the poorest andmost disadvantaged in thecommunities where my husbandTony and I served.

I have often been criticised forsaying that facing guns and kniveswas less threatening to me thanfacing a parish council.

While being accountable tothe Church, the Church has notalways provided adequate supportor pastoral care to Tony and mewhen we faced difficulties as aministry couple in a strugglingparish and mission.

Indeed, I believe the Churchhas made my work difficult onmore than one occasion, mostrecently when I was employed atthe City Mission in Whanganui.One outcome of this was that in2013 the Church took a complaintagainst me for bringing it intodisrepute.

I am pleased those chargeswere dropped and we were ableto reach a satisfactory resolutionat mediation in January 2016. Icontinue in Full Connexion andin good standing in the Church.

Nevertheless, at this point

retirement is the best outcome forme. I am not the first deacon ordeaconess to retire in order tocontinue to serve God the way Iwas called to serve.

By joining the MethodistChurch and reading John Wesley'ssermons I felt I became part of anew form of church that wouldorganise, educate, empower andtransform the lives of the poor.

Wesley created connexion inplace of hierarchy and the societyin place of the church parish. AsJames Stuart writes in his bookThe John Wesley Code, “Bothwere more flexible, adaptable andmore contextually relevant; bothwere designed to serve the needsof those most at risk.”

In reflecting on my diaconalministry, the final words from mypoem 'Why Be a Deacon?'summarise what I have done as adeacon and what I will do infuture: “I see a need, I need toserve, I serve because Jesus firstserved me.”

By Diana RobertsLast month a second group of

Syrian refugees arrived inWellington.

The group included 13 people,in addition to the 22 who werewelcomed in February. Furthergroups are scheduled to arrive inJune and August.

The Red Cross has set in placeservices and programmes for therefugees and it is co-ordinatingtraining for volunteer supporters.Anglican and Catholic churches

around Wellington liaise with RedCross to find housing and supplyhousehold items, including furnitureand food.

Trinity Union Church inNewtown is working with theCatholic Parish of Wellington South.Trinity is a small congregation butit has taken responsibility to providepantry packages for the refugeefamilies in the area.

This cooperation is fostered byTrinity's participation in the SocialJustice group of the Catholic parish.Together they have a commitment

to connect local communities torefugee communities.

The Catholic agency for aid andsocial justice Caritas has set'migrations' as its theme for SocialJustice Week (September11-17,2016). There are plans for acommunity picnic day with thenewcomers, and opportunities forthem to contribute their stories atchurch services during that week.

Trinity was invited to join theCatholic Social Justice group in2014, and since then we haveworked together on promoting theLiving Wage and encouraging theestablishment of a warrant of fitnessfor rental housing.

We are exploring ways ofsupporting our local communities,taking our cue from agencies likeSt Vincent de Paul Society, WesleyCommunity Action and the NightShelter for homeless men.

We want to help strengthen ourcommunities to make them goodplaces for everyone to live -including the refugee families.celebratory service in the SacredHeart Cathedral, Wellington, in lateFebruary, marked the birth of theNational Dialogue for ChristianUnity, a partnership betweenCatholic, Anglican and MethodistChurches.

The commitment of theCatholic Parish of Wellington Southand the Wellington South UnionParish to unite in supporting Syrianrefugees affirms the importance ofdeveloping that dialogue to morefully express God's mission forus all.

6 TOUCHSTONE • MAY 2016

N E W S A N D V I E W S

Are we in a moralwasteland? Now there's aquestion you might try whenconversation around thedinner table looks like dryingup.

After the initial gulp, guestswould probably come up withanswers ranging from 'yes' to'no' to 'maybe'. That woulddepend on who is responding,and from what angle.

Some would be clear thatwhile they themselves are notin any moral wasteland, lots ofother people obviously are.Those other people probablynever think of themselves asliving in a moral wastelandeither: life is the way thingsare, so they just get on with it.

Certainly New Zealand'smoral landscape has changedand is changing.W h e t h e r t h eresult is a moralwasteland or am o r a lo p p o r t u n i t y ,however, is up toeach individual.

I n o u rcon tempora rysecular world, itis not enoughsimply to demandconformity to traditionalstandards and codes that belongto the worldview of formersocieties - and which, by andlarge, served most people well.

Such s tandards andcustoms were what the Romanscalled their mores, the codesof acceptable behaviour thathelped people to get along witheach other, and so promotedthe well-being of theircommunities. From mores weget our words 'moral' and'morality'. In Greek society thesame idea was conveyed byethos, which gives us 'ethics'and 'ethical'.

Though the Greek andRoman words originally meantmuch the same, in English'morals' and 'ethics' have takentheir own distinctive paths.While 'morals' still refers to theaccepted standards of a personor society, 'ethics' goes a stepfurther and subjects thoses t a n d a r d s t o c r i t i c a lexamination.

T h e d i s t i n c t i o n i simportant. In Western societythe huge strides in human rightsover the past 200 years havecome about because this criticalethical evaluation underminedmany of the accepted moralstandards of former days.

As a result, slaves havebeen freed, capital punishmentabolished in most Westerncountries, women emancipated,apartheid ended, divorcesanctioned, and homosexualsaccepted as merely different intheir sexual orientation, notdepraved.

Age-old standards andprinciples came to be seen asjust that: age-old. They werenot necessarily right or bindingfor all time.

That is a proposition somechurches still have problems

with. On the basis of moralstandards deriving from theirsacred texts, they debarhomosexuals from positions ofleadership in the church.

No doubt those whosupport such discriminationfeel a glow that they are rollingback the moral wasteland. Infact they are distancing theChurch even further from themainstream of the society theyare part of.

More seriously, they havetragically misconstrued thenature of a truly Christianapproach to ethical questions.Applying an ancient, inflexiblestandard to an issue which istoday seen in a very differentlight is, quite simply, notethical. Besides, it is not therole of any church to pummel

society back intoa pre-ordainedline, but to relatesensitively topeople whereverthey happen tobe.

T h a t w a sJesus' approach.He go t i n totrouble with theupright defenderso f r e l i g i o u s

standards by bucking manyestablished mores for the sakeof a higher good.

He brushed aside theaccepted view of one of theTen Commandments, notworking on the Sabbath, byhealing a man with a witheredhand on that day. Challengedwhen his followers' pluckedheads of grain to eat as theywalked through a grain fieldon the Sabbath, he retorted:“The Sabbath was made forman, not man for the Sabbath.”

In other words, the highergood is the true locus ofmorality, and it can vary fromsituation to situation. That iswhy 'moral standards' shouldnever be used as a clobberingmachine, least of all byChristians.

Arising as they do from thecumulative experience of pastgenerations, those standardsgive a good and necessary steermost of the time. At other timesthey can become oppressive orperverse. An action is moralnot because someone elseimposes it as the proper thingto do. It is moral when youcome to that decision freely foryourself.

And how do you decidethat? Paradoxically, this iswhere Christianity is mostsubversive of traditionalmorality, and most relevant toa society that has wearied ofthe Church.

It does not say: “Here arethe rules, so conform.” It asksof every situation: “What doesa love that respects persons,senses their need, nurtures theirwell-being, require here?”

Wherever the question isasked in that way, there is nomoral wasteland.

H O N E S T T O G O D

Surviving themoral wasteland

By Ian Harris

Ian Harris

A deacon's challenge to the church

Members of Trinity Union Church in Wellington with donations to fill the pantries of newly-arrived Syrian refugees.

Wellington churches support Syrian refugees

METHODIST CHURCHOF NEW ZEALAND

Lectionary 2016/2017Orders for the new Lectionary are due by Monday20 June 2016.

Orders received by the due date are at no charge. Afterthat date the cost is $2 each.

The order form can be downloaded fromwww.methodist.org.nz/faith_and_order/lectionary

Orders are to be posted to PO Box 931,Christchurch 8140 or emailed towendyk@methodist.org.nz

The disruptions of the Christchurchearthquake have prompted the DurhamStreet Methodist Church to rethink how itoffers ministry and witness in the citycentre.

As the congregation works through itsplans to rebuild on its former site, it hasappointed Rev Rob Ferguson to serve as its'chaplain to the city'.

Parish steward Digby Prosser says thecongregation discussed different ways ofbeing present in the city centre and decidedto appoint a chaplain to engage with residentsand other members of the community.

“We did not want to sit and wait forpeople to come and join us on Sundaymorning. We want someone who can helpus meet people where they are,” Digby says.

“The world has changed rapidly overthe past 15 years and not only because ofthe earthquakes. The earthquakes have givenus an opportunity to experiment with waysthat we can be church in future.

“It has given us a chance to ask ourselves'Why do we do church?' Traditional churchpresents a theology and expects people toconform. We are saying let's go out andengage people where they are and see wherethat leads.”

Durham Street's decision to sponsor achaplain to the city came out of a series ofreviews and planning discussion led by theCentral South Island Synod and formerpresbyter Rev Dr Mary Caygill.

Rob will take on the role in July. Hecomes to the position after 10 years withthe Presbyterian congregation of St Niniansin Christchurch. Prior to this he held

Methodist and Uniting appointments inBeckenham and St Albans in Christchurchand in Taranaki and Palmerston North.

He says his ministry has always straddledthe Church and the community. In additionto his parish work he is a hymn writer,blogger and philosopher.

“I actually retired at the last MethodistConference but when I saw the ad for thecity chaplain's position I could not resist.

“It is difficult to give a concise jobdescription for what I have been asked todo. The chaplain is expected to offer ministryto, of and with the people of centralChristchurch.

“At first I will have no office, just alaptop and cellphone. I intend to walk thestreets and get a handle on what the innercity looks like and feels like.

“Some people have suggested I lead aWednesday morning service but it couldjust be a breakfast group if that is whatpeople want.

“The point is not to put more bums onpews, although that might happen in thelong term. Rather the aim is explore whatpeople want and need both spiritually andto address social issues such as inequality.”

Digby met with Auckland's chaplain atlarge Rev John McDonald when theDurham Street congregation wasestablishing its chaplain position. Althoughthe two chaplaincies are similar, the situationin the two cities is very different.

Rob says the best example of how hewill approach the job is when a staff persondied suddenly at a nearby mall when hewas at St Ninians.

“People who worked at the mall wereupset and they were uncomfortable at work.They asked me to lead a service and Icrafted a ceremony after talking to peopleso I could present a spiritual message theywere comfortable with.

“I did not come and say this is how weare going to do things.”

The chaplain position is full time.Funding for it and a ministry team forDurham Street will be provided half by theparish and half by Methodist MissionResourcing with some additional fundingfrom the Central South Island Synod.

TOUCHSTONE • MAY 2016 7N E W S A N D V I E W S

By Paul TitusT h e n e w a c t i n g

superintendent of MethodistMission Northern's three trustssees the role as an extension ofhis work as 'chaplain at large'for the Auckland city centre.

Rev John MacDonald hasbeen appo in t ed i n t e r imsuperintendent of MethodistMission Northern, Lifewise andthe Airedale Property Trust.

Methodist Mission Northernboard chair Marion Hines saysJohn will lead the Trusts'executive team and ensure theMission's values of respect,courage and integrity are reflectedin the Trusts' work.

In 2013 two central Aucklandcongregations, Methodist AoteaC h a p e l a n d S t J a m e sPresbyterian, appointed John asa chaplain at large to bring a newstyle of ministry to the inner city.

John's ministry evolved tobecome 'Splice', which aims tobuild a sense of community andconnectedness in the heart ofAuckland.

“Auckland's city centre hasu n d e r g o n e a r a d i c a ltransformation in the last 15years,” John says. “In 2000 it hadabout 2500 residents, now thereare more than 40,000 residents.

“A large number are studentswho attend the University ofAuckland, Auckland Universityof Technology and other tertiaryinstitutes. Many of them live insmall, cheaply built apartments,some of which are not fit forhuman habitation.

“Others are office workers,and some are retired people who

have sold their home toexperience life in the inner citybecause there is so much goingon. Many homeless people alsoprefer to live in the city centrefor the same reasons - becausethere are lots of people and lifeis interesting.”

John says central Auckland'spopulation is very diverse. It ismade up of people from morethan 130 ethnic groups. Half wereborn overseas, and for manyEnglish is their second or thirdlanguage.

When he was appointedchaplain at large his first task wasto come to grips with the natureof the community.

“I spent 12 months walking,watching, listening and talkingto people. I met people in cafes,waterfront bars and on the street,”John says.

“What I found was that whilethe population of the central cityhad grown quite large, there waslittle or no social infrastructure.This is an area of just 300 hectaresthat fills up with 90,000 workerson week days.

“While there were lots ofpeople, many were isolated andthere was lit t le sense ofcommunity.

“I felt we needed to bringsoulfulness into the soul of thecity. We set out to encouragepeople to engage with each other,enjoy each other's company, andbecome part of a neighbourhood.”

John and his team choseSplice as the name of the ministrybecause their goal was to splicetogether the residents' multiplestrands of ethnicity, language,

culture, and experience.Splice's purpose was not to

bring more people into the pewsof the two congregations thatsponsored it but to encourage andhelp organise small-scale eventswhere people could cometogether over shared interests.

These included yoga classes,chess, knitting, poetry readings,musical events and barbeques.

“Our role is to enable andsupport. One of our main aims isto get people engaged with thelocal arts community.

“We helped organise anexhibition by a well-known artistwho has the ability to bringtraditional Maori and other ethnicart together. Another youngwoman offers life drawing classestwice a week.

“One Sunday I handed theworship at St James over to ayoung Polynesian poet. He nowdoes workshops and one of ourmost sceptical parishioners is hisbiggest promoter.”

Splice is not singularlyChristian in its message. It isbased on shared values, opennessand inclusivity.

“ W h e n J e s u s w a soverwhelmed with his own faithcommunity he retreated to thedesert for 40 days. He came backa different person. His new truthwas about doing the right thingand he learned from women andpeople of other religious groups,”John says.

“That is what needs to happenin our society. We need to haveconversations and be open andbrave enough to see truth in ahuge range of cultures.”

John says the Auckland CityCouncil and community boardsare very supportive of the workSplice is doing. Splice hasdeveloped a website andpromotes its activities throughsocial media and advertisements.

He sees its approach as onethat can address homelessnessand inequality because these areproblems that we have created asa community and therefore onesthat we must deal with as acommunity.

• Only Church Groups can invest

• Interest only and capital growth investments

• Depositors select type of investment and term

• Income distributions may be paid out or compounded

Christchurch city chaplain starts with open book

Durham Street steward Digby Prosser (left) andchaplain to the city Rev Rob Ferguson.

Creating community in the heart of Auckland

Artist Selwyn Vercoe and volunteers at a Splice Chinese New Year event.

Chaplain at large Rev John Chaplain (right) with Sarah Lancaster.

By Paul Titus

8 TOUCHSTONE • MAY 2016

N E W S & V I E W S

laidlaw.ac.nz | info@laidlaw.ac.nz | 0800 999 777

Henderson | Manukau | Christchurch | Distance Learning

Fie kamata ha me’a ‘oku kehe mo fo’ou ange? Me’a mai ‘o ako ‘i Laidlaw!‘E lava ke ke ma’u heni ‘a e ngaahi fakamo’oni ako ma’olunga ‘aupito, ke ke hoko ai ko e faiako he

OPEN NIGHTS!

19 May (Henderson)

26 May (Manukau & Christchurch)

Encounter withrefugees stirs

young Kiwi to help

In the digital age moreand more preachers look tothe Internet in addition to orrather than their librarywhen they come prepare theirSunday services.

The Internet provides easyaccess to material from allaround the world, of course,but if you want somethingwith a New Zealand orAustralian theme there is alsomuch to choose from.

Methodist Central SouthIsland Synod superintendentRev Kathryn Walters regularlyvisits a number of websites,including textweek.com.

Kathryn says textweekoffers links to other websitesfor various aspects of worshipand ministry. It has sectionsfor liturgy, music, children'stalks, movies, and exegesis.

Each week textweek offersa collection of website linksto resources which relate tothe weekly readings. Throughthese links Kathryn has foundsome of her favouritew e b s i t e s i n c l u d i n gm i n i s t r y m a t t e r s . c o m ,s a c r e d i s e . c o m a n dlectionarysong.blogspot.co.nz.

“Sacredise .com hasawesome contemporaryprayers in common languagefrom the heart, a reflectionwith the lectionary readingsand applies that to a local andglobal context. Inspirationaland challenging,” Kathrynsays.

Popular Christchurchhymn writer Rev Bill Wallacehas nearly 300 hymns, songsand choruses published on theInternet. Many can be foundat the Progressive Christianitywebsite.

A search for William LWallace on Google turns uphundreds of pages with hisworship and liturgy resources.Among them is Mass of theUniverse, an ecologically-orientated communion servicew i t h a P o w e r P o i n tpresentation.

Most of Bill's work can bedownloaded for free and youcan even listen to a soundrecording of the hymns. Someof Bill's hymns are also postedon the Methodist Church ofNZ (MCNZ) webs i te .

M C N Z M i s s i o nResourcing director Rev

Trevor has developed awebsite (trevorhoggard.com)where he has posted aselection of his sermonswritten during his 30 years inministry.

Trevor says he postedthem after numerous requeststo do so, and they are availableif anyone needs help gettinga sermon off the ground.

His website also carriessome of Trevor's reflectionson the Methodist-CatholicDialogue. These are informedin part by his experienceserving in Rome as theMethodist representative tothe Holy See from 2006 to2011.

For a number of years RevAndrew Gamman prepared 10Minutes on a Tuesday for theM C N Z t o p r o v i d econtemporary worshipm a t e r i a l f o r K i w icongregations. The 10Minutes on a Tuesday materialis still archived on the MCNZwebsite.

Today Andrew preparessimilar resources for hisTaking Flight website. He saysthe aim of Taking Flight is toapply Biblical readings to 21stcentury living. It includesreferences to contemporarynews items as well as currentmovies and music. TakingFlight is available throughsubscription.

Like Kathryn, Andrew isa fan of textweek.com. Healso gives thumbs up todramatix.org.nz, which hesays is the world's largest

Christian drama website andis Kiwi as well.

“ H y m n a r y. o r g h a sthousands of hymns that youcan click on to hear and if theyare out of copyright thescoresheets are available aswell,” he says.

Rev Andrew Donaldsonuses a number of websites tosource hymns includinghymntime.com, hymns.org,hymnal.oremus.org andprogress ivehymns.com.

Andrew Donaldson usesthe websites of a number oftheologians from the UnitingChurch in Australia for liturgyand lectionary resources. Theyi n c l u d e R e x H u n t(rexaehuntprogressive.com),Bill Loader (whose homepageis on the Murdoch Universitywebsite), and Howard Wallacefor Old Testament material.

For LGBT mater ialAndrew Donaldson uses the'out-in-scripture' page fromthe Human Rights Campaignwebsite.

Former Trinity Collegeprincipal Rev Dr David Bellhas created his own website - kiwiconnexion.nz. It is aforum where a number of NZministers and ministrystudents share resources andideas, and it offers materialon evolution, science andreligion.

A former Kiwi journalist, whostumbled across thousands of desperaterefugees stranded in a Budapest trainstation last year, has been moved tovolunteer in camps around Europe.

Initially Sophia Duckor-Jones didwhat she could to help raise money tobuy clothes, food and water for thosewho were stranded but she felt it wasnot enough.

She says just moving on with herglobe-trotting adventures without asecond look is not an option.

“I always felt guilty leaving tocontinue with my own OE,” she says.“Nothing could erase the faces that Isaw.”

Sophia says before her experiencein Budapest she was “pretty naive”.

“I knew about the situation in Syriabut I always felt so far away, and I guessI didn't really know about the truehorrors of war until I saw these refugeesfirst hand.”

This year, Sophia has decided tospend three months overseas in Greece,helping out at various refugee camps,with plans to eventually head to Turkey.

Her first stop, in mid-April, was arefugee camp at Ritsona, just outsideAthens. It holds about 900 refugees.

She says she has been moved to tearsin the few days she has spent helpingvolunteer organisations and meetingpeople “just like her” who have beenforced to leave their homes and livesbehind.

“I have started to become friendswith the refugees, which is lovely, butit makes everything so much moreemotional.”

Sophia recounts meeting a man fromSyria who worked as a teacher.

“His wife is pregnant with their firstchild. They want to get to Germany, butdon't know when that will happen. Hisfirst child could be born in the camp.”

Sophia says it is so important toremember that refugees are people “justlike you and I”.

“They are mothers, fathers, sons,daughters, brothers and sisters. Theyare the victims of this war, and theyhave been left with nothing but theclothes on their back.

“They didn't ask for this to happen,they were forced out of their homes, theplaces they love.”

While she is realistic her effortswon't put an end to the tides of humanityfleeing their homelands, at the very leastSophia hopes to show those in need thatpeople do care.

“I want to remind them that theworld does care and that there are peopledoing all they can to help them.”

After her first stop Sophia hopes togo to other camps in Greece and is evenconsidering going to Turkey at a laterdate.

Anyone who wants to help Sophiacan donate on the helprefugees page onthe givealittle website.

Dazzling array of worshipresources online

Refugees stranded at a train station in Budapest, Hungary.

TOUCHSTONE • MAY 2016 9

N E W S A N D V I E W S

Back in 2001w h e n I w a sappointed ministert o W a i n o n iMethodist Churchin Christchurch, agroup of membersapproached me toe x p r e s s t h e i rconcern about the

future of the church.Membership was dropping, outreach

to the wider community was minimal andthe congregation was growing more inwardlooking. The church was, in a way, stuck.

As a result of that discussion, a smallgroup decided to explore what could bedone to revitalise the congregation andreach out to the community. The resultwas a door to door survey asking localpeople what the church might offer.

The consensus that emerged was thatthe church could become a gathering placefor older people. It could offeropportunities for people to meet, discuss

local concerns, and participate inprogrammes.

In other words, the church needed tobe not only a place of worship but acommunity hub.

With the support of the Leaders'Meeting, the church decided to apply tothe Prince Albert Trust for assistance. Totheir delight they received a start-up grantso a small coordinating committee wasestablished, which went on to form a trust.

It appointed Betty Chapman as acommunity worker.

When the 2010 and 2011 earthquakesdevastated Christchurch, the WainoniAvonside Community Trust and thereforethe church became a critical communityhub. The church played host to theCanterbury Earthquake RecoveryAuthority, the Earthquake Commissionpersonnel, CanCERN and governmentofficials as well as local people who wantedto know what was happening.

By opening its door to the community,everyone from politicians (including the

prime minister) to vulnerable people livingin broken homes and bumpy streets, couldmeet and share their concerns.

Wainoni Methodists provided vitalsupport and encouragement to many evenwhen its members were living their ownearthquake stories.

From a vantage point just down theroad, I could see the church beingtransformed. It fits with Robin Meyers'idea of an 'underground church' - a faithcommunity recapturing the way of Jesusthrough its actions.

In the 1960s during the civil rightsstruggle in the United States, my bishopappointed me to an inner-city churchlocated in the heart of a deeply dividedcommunity. The people were vulnerablebut this time the pain was based on raceand prejudice.

Like Wainoni, the predominantly whitecongregation in Philadelphia decided toopen the church to the community. Almostovernight the church became a communityhub for people who were hurting and for

those wanting change. People from theneighbourhood took over the church andmade it their place.

During my time there Dr Martin LutherKing Jr was a powerful voice challengingthe injustices that were destroying thefabric of the country. He wrote hisunapologetic and powerful Letter from aBirmingham Jail which is required reading.

Arrested for being an extremist, Kingresponded that “Jesus was an extremistfor love; that Amos was an extremist forjustice, that Paul was an extremist for thegospel.” The question, he argued, is notwhether we will be extremists but “whatkind of extremists will we be. Will we beextremists for hate or for love?”

The church can focus its energy inward.It can fill in the forms and pray for theworld beyond its doors, or it can openitself to the community and risk being aplace of transformation. For me thedecision was made for me long ago by thepeople I met in inner city Philadelphia.

By Jim Stuart

C O N N E C T I O N SC h u r c h o n t h e f a u l t l i n e

Three men walk into a pub andlean on the bar with their drinks.The one in the middle turns to oneof his mates and says, "What isGod?"

His mate replies, "God is Love."The man on the other side taps himon the shoulder and asks, "What didyou say?"

"I asked him what is God.""Yeah. And what did he say?""He said God is Love.""What does he mean?"And there we have it, the

challenge of being human andparticularly humans involved in faithcommunities. What does it mean?

We are a meaning-making people- from way back. We all share thevery human tendency to take simplethings and complicate them, disagree

about what things mean, and shyaway from working with what wehold in common.

The opening joke was told to meby a good Catholic friend. We stoodtogether in the Warehouse laughingbecause we both knew what it meantand what it has meant over the yearssince Jesus the Christ walked andtaught on earth. The alternative wasto weep because of what it meant.

Love your neighbour. Love yourenemy. Follow me. Abide in me andI will abide in you. Be one as I andmy father are one.

What does it mean to say wefollow Jesus the Christ? What doesit mean to say love your neighbourand your enemy? What does it meanto 'build the Kingdom here on earth?'What does it mean to be part of a

denomination? What does it mean tobe part of a Cooperating Venture?

For the last eight years we havehad the wisdom and gifts andgenerous sharing of these from PeterMacKenzie as the executive officerof UCANZ. He has helped all of usinvolved with CVs to make meaningof what this expression of Christianliving can look like.

Local churches have enjoyedPeter's presence when he tookservices and provided teaching.Regional bodies have appreciated hisknowledge and the help he gave tounderstand the difficulties they havecome across. Partner churches havebeen wisely guided to understandtheir responsibilities to the localchurches and to each other.

Peter is a meaning-making person,

and we are thankful for his story-telling, his hospitality and his abilityto grow living things.

And for his work on the newsimplified Procedures for CooperatingVentures, his availability andresponsiveness in his role withUCANZ, and relationships he builtthroughout the CV landscape.

All these gifts and his legacy willcontinue to take on additionalmeaning as UCANZ StandingCommittee moves both to replacePeter and fulfil its role of encouraginglocal CV churches in their faith lifeand engagement with their partners,and of assisting the partners tofruitfully engage as well.

What does it mean to be a CV?Let's find out together.

What does i t mean? Lyn Heine, UCANZ Standing Committee co-chair.

The fire of God's Spirit empowers usto walk on paths we may not have chosenand to peripheries where we may not havegone.

Peter and the disciples denied, betrayedand deserted Jesus but the Holy Spirit laterinspired them to relentlessly proclaim theGood News.

The Holy Spirit came upon the gathereddisciples on the day of Pentecost, the 50thday after the Sabbath of Passover Week,also known as the Feast of Weeks, theFeast of Harvest and the Day of First Fruits.

The scripture readings throughout theEaster season have led us in an adventurethrough some acts of the Spirit in the earlychurch.

This band of faithful individualsresponded to God's powerful presence intheir lives and committed themselves tomutual ministry although they denied Jesusthen he was crucified.

Paul was persecuting the Lord's

disciples in Jerusalem but when he travelledto Damascus, he was stopped on his tracks.He was made to turn 180 degrees andinstead of persecuting Christians, he wasempowered to proclaim God's goodnessand mercy to the entire world.

The wealthy woman Lydia of Philippiwas a dealer in purple cloth and alsorevealed to be a worshipper of God. Sheopened her heart to the Lord and she wasbaptized together with the members of herhousehold.

Lydia opened her house and offeredhospitality to Paul and his companions.

After a time of despair, disillusionment,and fear the Holy Spirit intervened. Allthose who gathered to celebrate the Jewishfestival of Pentecost were amazed to hearGalileans speaking a multitude oflanguages for they were well-known forbeing monolingual.

This was convincing evidence to thedisciples that their mission was to spread

beyond their community and nation.With the coming of the Spirit,

individuals and the church experienced aquality of life that was beyond their ownnatural powers.

The Spirit came to unite believers inan unparalleled manner. The Spirit cameas a promise, not as law and as a gift, notas a challenge. He came sovereignly, notconditionally.

With the coming of the Spirit atPentecost, the ministry and mission ofJesus was made universal.

The wonders of God were declared invarious languages according to those whowere present. They were amazed andperplexed. They asked one another 'Whatdoes this mean?'

Then Peter stood up with the 11, raisedhis voice and addressed the crowd. Hereferred to biblical authorities that thecrowd of Jews and Jewish converts knewand trusted - Abraham, Moses, and the

Prophets.In this way Peter let the crowd know

that this coming of the Spirit was the actionof God, not a random event.

Peter's words related not only to thetraditions of his hearers but also to theirrecent experiences, for the Jesus they hadknown was empowered by this same God(Acts 2:22-24).

With Peter's speech, the disciples begina public ministry that was and continuesto be energised by the Spirit's indwellingand fuelled by the Spirit's power. Are thispublic ministry and this Spirit still at theheart and soul of our church today?

As we celebrate the sustaining presenceof God's Spirit within the church, may webe empowered to walk in unfamiliar placesand reach those in the margins.

The Spirit gives the church its missionand the power to undertake it. As you lookinto the future, consider what mission theSpirit is giving to you and your church.

Holy Spirit comes at Pentecost MOTEKIAI FAKATOUREFLECTS ON ACTS 2

10 TOUCHSTONE • MAY 2016

A R O U N D T H E C O N N E X I O N

After a tricky night-timerelocation, Christchurch'shistoric Richmond MethodistChurches now have a new homeon the city's outskirts.

Richmond Methodist Churchwas one of the saddest victims ofthe 2010 and 2011 earthquakes.W h i l e m o s t M e t h o d i s tcongregations in the region havebeen able to repair or replace theirbui ldings, the Richmondcongregation was deemed to betoo small to warrant restoring itstwo 19th century wooden churchbuildings.

As a result, the land on whichthe churches sat was sold to theneighbouring Richmond WorkingMen's Club on the condition thatthe quake-damaged buildingswere removed.

The two churches (built in1869 and 1878) were put up fortender, and, while most of thosewho expressed an interest backedoff when they realised the scopeof the task required to move them,one party persisted.

Pam and Ken Jackson boughtthe buildings and then wentthrough the elaborate consentsand logistic process to have themrelocated from Stanmore Roadto a property they own onMarshlands Road, north of thecity.

Pam says her love of historicbuildings and her respect for thecraftsmanship and native timbersused in earlier generations led

her to buy the churches.She is unsure what their future

use will be once they are restoredbut she hopes they can be usedto celebrate weddings as theyonce did.

“The whole process was quitestressful and it cost more thanwould have been justified if itwas purely a commercialdecision,” Pam says.

King House Removals shiftedthe buildings the six kilometresto their new home. The larger ofthe two buildings was shiftedusing a trailer with five axles.

Once it was on the trailer, thetop of the big church was 12mhigh. More than 60 power lineshad to be dropped along the routeto make way for trucks, and Pamsays there were a number of closeshaves manoeuvring aroundoverhead signs, trees, street lightsand traffic lights.

“The land where the buildingsnow sit is peat. To prepare afoundation we had to dig out theground and compact it withtonnes of gravel. We built theconcrete foundation on top ofthis,” she says.

Bruce McCal lum wasRichmond Methodist's layminister from 2008 to 2013. Hesays he is very pleased that Pampersisted in her efforts to buy thechurches. If she had not, theywould have been demolished.

“It is an incredible thing thatsomeone came along to rescue

the two old buildings. The oldidentities from the congregationare thrilled to know it won't bedestroyed,” Bruce says.

“At its new location it is in alovely setting in front of a rowof trees. It can be clearly seenfrom the road.”

The Richmond congregationhas now joined the jointM e t h o d i s t - P r e s b y t e r i a nCrossways Community Churchin Shirley. Money from the saleof the Stanmore Road land isavailable to Crossways' approvedcapital projects.

Pam says the church was builtfor people of the community andshe wants to include them in itshistory.

She has received some of theold Richmond Methodistattendance rolls and intends toarchive them. She wants to createa digital resource where peoplecan look up details and photos offormer Richmond Methodistcongregations.

She would very muchappreciate copies of drawings orphotos of the buildings and/ormarriages, christenings and otherevents that took place in them.She particularly wants an imageof the older, smaller church so itcan be restored to its originaldesign.

To contact Pam Jacksonregarding memorabilia fromRichmond Methodist Church, call021 933 939 or emai lpam@jsm.net.nz.

By Hilaire CampbellFor the youth of Greymouth

The Shed is a second home.What used to be a factory that

manufactured kitchens is now afully equipped youth centre. WhenRev Tim Mora and his wife Nickycame to the Coast to serve in theGreymouth-Kumara AnglicanParish 18 years ago they saw thebuilding's possibilities.

“The Shed has everything foryouth - a playing field, a sunkenfire pit great for toastingmarshmallows, an outdoor chessboard and mini golf.

“Inside it's very functional.There is a kitchen as well as TV,computer, gaming and musicrooms, basketball, table tennis, agym and art room.

“We've got it all,” Tim says.“But the main thing is it's comfy.We wanted to create a safe space.”

The Shed programme is aninclusive, community-based one.Youth leaders and mentors comefrom across a variety of churches- Anglican, Elim, Methodist,Baptist and Catholic.

“But it's not just the churches,”says Tim, “It is also the support ofthe wider community, localbusinesses and communityorganisations that enables TheShed to exist. We couldn't dowithout them.”

Nicky and Tim are fosterparents with grown children.Between them they have more than50 years of youth work experience.Often they are the 'go to' peoplein the community when it comesto youth matters.

“We regularly have 80 plusyouth on a Friday night and ourroll tops 230 youth from acrossthe district. That is close to a thirdof the 750 teens living here,” saysNicky.

Nicky mentors, guides andencourages bu t says theprogramme is only possiblebecause of the large team ofvolunteers.

She organizes Friday nightsocials and Sunday youth servicesthat balance spiritual and socialcomponents.

Other events are opp shopballs, Shed Idols, movies and 'girlsand guys' nights. These are popular,partly because of The Shed's ethicof respect for everyone, positive

peer pressure and no bullying.Nicky says one teen calls The Shed“a sanctuary”.

Nicky says some adults malignyoung people but “when youbelieve in them they are the best.Kids have to feel safe in their skins,use all their gifts, and above allhave fun. We mustn't forget that.”

Nicky and Tim are enmeshedin their own community but sayit's vital to hook up with otherorganizations. As members of theWest Coast Youth WorkersCollective they are closelyconnected with CYFS, police andthe District Council.

Nicky says they have an eyeto the future. “If we want futureleaders and volunteers we need to

teach them compassion now. OurEmerge Leaders Team is doing justthat.”

The Shed does the 40 HourFamine, paints faces on WaitangiDay, and raises money for theTearfund and Tree of Hope.

“We need to empower kids toserve at a global as well as locallevel. To think outside their ownpersonal world.”

The West Coast has the sameproblems as anywhere - teenagepregnancy, drug use, and alcohol.Some young people have haddifficult childhoods and Nickyknows from experience how hardit can be to make a new life so sheis able to get alongside strugglingyoung people.

Over the years over 2000 teenshave experienced The Shed. Someare now in in their 30s and withFacebook Tim says they never losetouch.

Greymouth Uniting Parishsteward Thelma Efford says theParish fully appreciates Tim andNicky's work.

“Many young churchgoers andcommunity youth have benefitedfrom their experience, and ourmembers support their group anyway we can. It is very importantfor Christian outreach.”

Funds from the MethodistChurch's Camp Snowdon Fundhave helped The Shed over the lastdecade.

King House Removals transported the churches totheir new home on April 30th.

Pam Jackson (right) and Bruce McCallum in front of theRichmond Methodist church buildings at their new home.

The Shed offers Coast youth fun and support

Heroic effort saves historic church

All of Greymouth's churches and many community groupssupport The Shed youth centre.

Young people can be themselves andhave fun and at The Shed.

TOUCHSTONE • MAY 2016 11A R O U N D T H E C O N N E X I O N

Everyone should have a decenthome at a price they canafford.

Everyone needs to feel safe,loved and cared for in theirhome.

A culture of service and acommitment to social justice isat the heart of what it means tobe Methodist.

Methodist social services live outthis commitment through socialhousing, residential aged care,housing advocacy and home-based support.

A donation or bequest can helpMethodist Mission Aotearoamake a lasting difference to

New Zealand families.

For more information contact the chairperson of Methodist Mission Aotearoa, David HannaPost Office Box 9932, Wellington 6141 • Phone 021 403 377 • Email dhanna@wesleyca.org.nz

A placeto call Home

Six months ago MethodistPublishing Board chairman DavidHill set out to do a series of walksduring Lent and Easter to connectwith different congregations andraise money for Christian WorldService (CWS) appeals.

“While driving to work the dayafter discussing cholesterolmedication with my doctor, Idecided I would set myself achallenge but I thought why onlydo something for yourself, whenyou can help others in the process,”David says.

“A metaphor for my challengecomes from Isaiah 65: 'The formerthings shall not be remembered orcome to mind. But be glad andrejoice forever in what I amcreating'.

“I launched Walk for Others atNew Brighton Union Church onSunday, February 7. ChristchurchEast MP Poto Williams was thereto speak about communitywellbeing.”

During Lent and Easter Davidwalked, sometimes with others andsometimes alone in Rangiora,Timaru, Kaiapoi, Kaikoura, HanmerSprings , Oamaru and eastChristchurch.

On Ash Wednesday, February10, he walked around 10 km fromRangiora New Life Schoolaccompanied by representativesfrom the school, Waimakariri MPMatt Doocey and members ofWellbeing North Canterbury.

They finished at the TrinityMethodist Church in time for ahealthy lunch served by the localcongregation.

Next up David walked inTimaru, where he was sponsoredby his uncle and his wife, John andBeth Doak, at Parklands MotorLodge, after a 10km walk.

Then he ventured to Kaiapoi,where he was joined by RangioraNew Life School principal StephenWalters and members of the KaiapoiCo-operating Parish, which hostedthe group after the walk.

David says the most challengingwalk was the Kaikoura PeninsulaWalkway. It is a journey of 11 kmand includes the odd steep climbalthough the stunning viewscertainly make it worth the effort.

Next up was Oamaru, where he

led a 10 km walk to help the WaitakiPresbyterian Parish launch the NorthOtago Tonga Engagement (NOTE),a fundraising initiative throughCWS to support villages in Tonga.

“The walk in Oamaru was byfar the most successful. There wereabout 50 walkers at the start, and itswelled to more than 80 by thewalk's end when we had a barbecueand umu lunch.

“Lamentations chapter 3 says 'Ithas made my paths crooked'. Youdon't get much more crooked thanwhen you follow a river. This wasthe task facing me on Easter Sundayas I lined up for the annual dawnservice on New Brighton beach,with several east Christchurchcongregations.

“After breakfast at NewBrighton Union Church, I embarkedon a 16km journey following theAvon River to Hagley Park. Istopped off to join the service atWainoni Methodist Church to sharemy story.

“On this walk I managed to raise$150 for Haiti and $180 for thePhilippines, a far cry from the $6000raised at NOTE's launch.”

David says after seven walks inseven weeks he decided to venturesouth to Dunedin to walk aroundthe hills and streets of Green Islandand Abbotsford.

“After the challenges of GoodFriday, the message of Easter callsus to make changes in our lives andrise up for a new beginning.

The Easter Sunday walk mayhave marked the end of thischallenge, but it is just thebeginning. There are plenty morejourneys, stories to share andreasons to rise up. As Americanevangelical Christian writer BrianMcLaren puts it, Easter is a time tobe 'truly alive'.”

David says he has ideas forfuture walks and is keen to link upwith local parishes and fundraisinginitiatives. One possibility is a HolyTrail walk linking congregations inthe evolving 'Eastern Alliance' ineastern Christchurch.

If you would like to be a part ofthe journey, you can like hisFacebook page - Walk for Others - or get in touch by emaildphill@xtra.co.nz or phone(03) 383 5957 or 027 421 3761.

A L e n t e n w a l k f o r o t h e r s

David Hill (second left) with supporters (from left) Waimakariri MP Matt Doocey, Stephen Walters, Julia Howard,Jan Patterson, Robyn Andrews and Laura Melville.

David Hill starting his walk in Kaikoura with his son Tristan.

Walking the Kaikoura Peninsula

12 TOUCHSTONE • MAY 2016

C W S

Christian World Service has launcheda new way for people who want to helpraise money and awareness for Syrianrefugees.

The first ever Operation Refugee kickedoff last month when five people picked upthe challenge to live on the same rations asa Syrian refugee from 16 -20 June this year.

CWS is looking for 100 people who willjoin the challenge to raise at least $500through sponsorships.

“When people see the many refugeestories on our media, they want to knowhow to help. Going to Europe or the MiddleEast will create more problems and is veryexpensive. Operation Refugee is a waypeople in New Zealand can send refugeesthe help they want and need,” says CWSnational director Pauline McKay.

CWS has prepared a toolkit and enlistedchef Grant Allen to provide recipes andencouragement. You can sign up at the CWSoperation refugee website and set up apersonal fundraising page.

CWS will send a box of rations and asksparticipants to purchase the rice they willeat. People are encouraged to sponsorparticipants to help them reach theirfundraising goals.

Money raised will help people from Syriafind food, medical care and education theyneed to survive.

Participants will have an opportunity toget a taste of a limited menu and share theirstory with friends and family.

CWS is raising funds to support the workof the Department of Service to PalestinianRefugees who began assisting refugees in1949.

Operation Refugee is based on the RationChallenge devised by Australian colleaguesAct for Peace.

New way to helpSyrian refugees

A few months after Cyclone Ianripped through Tonga's Ha'apai groupin January 2014, Christian WorldService international programmescoordinator Trish Murray met Mele.

Like many others, Mele Lepolofeared for her family while she shelteredfrom the cyclone storm in a neighbour'shouse. Visiting Ha'apai last month, Trishwas glad to catch up with Mele andinspect her new home.

The two room house built by theWorld Bank is solid and built to becyclone resistant Trish says. The girlsand women sleep in one room and theother is used as a sitting room.

The house not big enough for thewhole family, so four sons sleep in themakeshift house they built after thecyclone. Mele's water comes from a newtank and they use the bathroom facilitiesof the old house.

The Government of Tonga appliedto the World Bank for funding to providehouses for vulnerable people. These aresingle parents, large families of six ormore, heads of household aged 65 orolder, those with family members whowere disabled, and people with low orno remittances.

Efforts to reconstruct 1100 dwellingsin Ha'apai to disaster resistant standardare due to be completed by June 2018.Half of the US $12 million cost will bemet by a grant from the World Bank andthe rest from a low interest loan.

By December 2015, the World Bankreported more than 307 new one and tworoomed homes had been completed.

Across the islands in the Ha'apaigroup there is a mixture of makeshift andnew houses. The Red Cross and theChurch of the Latter Day Saints havebuilt some houses.

The cyclone was estimated to havecost Tonga US$49.5 million. Modelling

by the World Bank predicts Tonga willlose on average US$15.5 million per yearas a result of earthquakes and cyclones.This will amount to 14 percent of GDPin years when a major disaster occurs.

According to the World Risk Report2012, Tonga is the world's second mostat risk country from disasters out of 173countries surveyed.

Trish says despite this, with theleadership of CWS partner Ama Takiloa,the gardens were flourishing.

“Demonstration plots have inspiredresidents to plant new and bigger gardensat home. Housing remains a big issue. Ifanother cyclone strikes soon, I am notsure everyone on Ha'apai will haveadequate shelter to protect themselves,”says Trish.

Disaster response will be one of theareas of focus in the first United NationsWorld Humanitarian Summit to be heldin Istanbul, Turkey from 23-24 May.

The New Zealand Government willsend a delegation to help formulate theglobal humanitarian agenda for the nextdecade.

The aim is to establish new ways tostop crises from developing, address theroot causes of conflicts and prioritisefunding for the most effective response.

Conflicts can last for decades and thefailure to resolve long term grievances canfuel others.

Palestine and Israel continue to be aflashpoint underlying regional conflicts inthe Middle East. Last year, global militaryspending topped US$1,676 billion, anincrease of one percent in real terms since2014 according to the StockholmInternational Peace Research Institute.

ACT Alliance (Action by ChurchesTogether) is one of the many non-governmental groups seeking to influencethe Summit. Like other groups, ACTAlliance advocates for a shift towardlocally-led responses.

Their vision is to for resilientcommunities to define their own needs andlead the response rather than rely on othersfor emergency support. Training people indisaster preparedness and giving them thetools they need to recover is what resilientcommunities need.

ACT Alliance is also campaigning forthe people who provide help to be

accountable to the beneficiaries for theresults and for better access to people livingin fragile states and protracted crises.

“How communities rebuild afterdisaster will make a difference when thenext storm comes. Here in the Pacific, weknow the predictions are for more intensestorms, so it is critical that we give localpeople the means to survive and rebuild.If we don't, the level of poverty will rise,”says Trish.

World Humanitarian Summit

Tonga rebuilds,prepares for the worst

You can raise funds for Syrian refugees by living forfive days on the same rations they have.

Mele inside her new home.

The best way to help people rebound aftera disaster is to provide them the training

and tools they need meet their own needs.

This booklet is designed as a practicalresource for churches. It begins with achallenge to think about disability and seeit not as relating to individuals but as asocial barrier.

“Disability is the process which happenswhen one group of people create barriers bydesigning a world only for their way of living,taking no account of the impairment of otherpeople.”

If barriers exclude anyone fromcommunity then, if we truly believe in theright to life with no artificial restrictions, wemust act to remove these barriers so that noone is excluded and all are made welcome.

Within the Christian community of thechurch this is a response to Jesus who came to bring life inall its fullness for everyone.

Language is important when speaking of disability.There are no disabled people only people with a disability.

We all have various levels of ability and disability andthere is a place for all within the church as the Body ofChrist. One important role of the church is to mould a

relationship of respectful equality.This includes recognition and

encouragement of human potential ratherthan being fixated on physical limitationsand obstacles. We are encouraged to lookfor people's ability that may be developedrather than seeing disability that limitspossibilities.

The booklet makes suggestions onways to enhance the dignity of peoplewith any kind of disability. An importantstarting point is that those who havedisabilities should always be consultedabout changes to worship or churchproperty that will affect them.

Sighted people, for example, can neverknow what is best for people with visual disabilities. Iremember learning about this from working with a colleaguewith severe visual impairment.

He had his own way of doing things. He told me clearly,'I cannot see but I can feel. Do not assume you know whatI need.'

Suggestions in the booklet about communicating with

people with disabilities will repay careful study.Some standards regarding the physical environment

may be set out in legislation or codes of practice but, as thebooklet states, “Never do less than is set out in the standardsand, where you can, do more.” A handy accessibility checklistis included.

The booklet has stories that show how 11 churches haveacted to become more accessible so that all people feel theyhave a place within the community of faith.

Questions for group reflection invite congregations toconsider how to encourage participation, build relationshipsand listen to people.

Churches are encouraged to consider observing DisabilityAwareness Sunday and details are given of further sourcesof information about all aspects of disability awareness.

The booklet includes quotations and drawings tostimulate thought and challenge presuppositions. It is thekind of resource that all church leaders should seriouslyconsider reading, thinking and talking about if churchesreally are to be welcoming communities.

Copies are available from the DSF Network.

2014, Disability, Spirituality andFaith Network Aotearoa New Zealand, 44 pages

Reviewer: John Meredith

R E V I E W S

TOUCHSTONE • MAY 2016 13

Since its inception in 1976 with GuyJansen as musical director, the FestivalSingers of Wellington has encouraged youngperformers and introduced new music toswell the great sea of faith.

People of the Light continues this traditionunder the direction of composer JonathanBerkahn who has been a choir member since1990, accompanist (1999-2013) and iscurrently musical director. Jonathan is alsodirector of music at an Anglican parish inKhandallah.

The music follows the Church year,beginning with songs for Advent andChristmas. These first four songs are filledwith Advent expectation and the certainty that God's careis ever-present.

Go to Dark Gethsemane prepares us for the 12 piecesof an Easter cantata, The Third Day, in which the musicalsettings and words heighten the pain and poignancy of thefamiliar sequence of events.

In The Third Day we hear many voices anew: Judas intorment, mother Mary tending the body of her son, sorrowing

women early in the morning, the angelwho speaks to these women, the friends,confused and fearful, in the locked upperroom, the travellers on the road to Emmausand doubting Thomas.

The cantata concludes with the GreatCommission and a triumphant finaledances along supported by a blend ofinstrumental sections and full choir.

The cantata is followed by Such Love,a beautiful setting of 1 John 3:1-2, 16-18,and choral settings for the traditional wordsof the Magnificat and Nunc Dimittis.

People of the Light concludes with ablessing based on Psalm 27.

Delightful instrumentals include pieces of Celtic music.The cantata opens with Easter Snow and at the end finaleslides into The Early Morning Set, with lively melodies tocomplement the fervour of the preceding piece.

There is plenty of variety in this CD. Fourteeninstrumentalists are named in the list of performers, threeof whom play more than one instrument. Soloists, ablysupported by women's and men's voices and full choir,

enrich choral textures.Some songs, such as Pieta, resonate with gentle

tenderness. With its lilting cadences, Pieta is part of a longtradition in religious art depicting Mary cradling her crucifiedson. Gently, Gently, Lift Him may well move you to tears.

In contrast, Do You Remember? presents the events ofGood Friday with a series of questions, reflective andrestrained, juxtaposed with sections of harsh words andpercussive sound striking like whips.

The music is attractive and memorable. The languageis steeped in Biblical allusions and quotations so that it isfamiliar but not so familiar that it washes blandly over thelistener.

All sources of words are acknowledged and elsewhereJonathan shows his expertise in setting his own well-chosenwords to music.

Jonathan hopes that the music will speak to any whowill hear. This reviewer found this to be true. Immerseyourselves in these songs and the words and you will berichly rewarded.

Music by Jonathan Berkahn performed by the Festival Singers 201522 tracks, playing time 78:33

Reviewer: Jill MeredithPeople of the Light

Creating Welcoming Churches -A Disability Resource for Faith Communities

To purchase send your name, address and phonenumber and a cheque for $49.50

plus $6 postage per book to:Helen Thomas, 13 Mahupuku Street,

Greytown 5712Email: wenelen9@xtra.co.nz

Bank details on request.

The Life And Times Of HenryAnd Jane Holland Canterbury,

New Zealand 1863-1945

By Helen Thomas

May Your ShadowNever Grow Less

Book tells Methodist mayor's taleLast month Christchurch mayor

Lianne Dalziel helped launch a newbiography of former Christchurch mayorand staunch Methodist lay preacherHenry Holland.

Henry (or Harry) held the Christchurchmayoralty from 1912 to 1919, a periodmarked by World War I and the influenzaepidemic. He was also MP for theChristchurch North electorate from 1925to 1935, and when he retired that seat washeld by his son, Sid Holland, who laterbecame Prime Minister.

Author Helen Thomas is the greatgranddaughter of Harry and his wife JaneHolland. She has written 'May Your

Shadow Never Grow Less' to tell theirstory because she felt that they had madesuch an important contribution toCanterbury people's lives.

Helen says Harry farmed in theGreendale district outside Christchurchbefore he moved into the city to take overthe New Zealand distributorship ofMcLaren Traction engines.

“Harry and Jane were stalwarts ofGreendale Methodist Church, and theybecame part of the Cambridge TerracePrimitive Methodist Church family whenthey moved to town. Harry was a localpreacher all around the district for about60 years, and for many years he

represented his church at NZ MethodistConferences.

“He was NZ representative to theBritish Primitive Methodist Churchconference and was vice president of boththe Primitive Methodist Conference andof the New Zealand Methodist Conferenceafter the union of the Primitive andWesleyan Methodists in 1913.

“Jane, a teacher before her marriage,was a wife and mother but also very activein public life, including raising money forthe Lady Liverpool Fund during WorldWar I.”

In addition to Lianne Dalziel, RevBarbara Peddie and historians Dr John

Cookson and Professor Geoff Rice spokeat the April 3rd book launch, which washeld in the Christchurch City Councilchambers.

Following Harry and Jane's exampleof asking for socks for soldiers in 1915,those who attended the launch donatedcans of food and money, which went toChristchurch Methodist Mission.

May Your Shadow Never Grow Less- The Life and Times of Henry and JaneHolland Canterbury, New Zealand 1863-1945 is published by Fraser Books,Masterton.

Helen Thomas flanked by portraits of the subjects of her book, Harry and Jane Holland.

14 TOUCHSTONE • MAY 2016

R E V I E W S

By Hilaire Campbell

© RMSBib

le C

ha

lle

ng

e

Answers: Father, Sarai, Ishmael, Isaac, twelve, Levi, Joseph, Moses; Princess, Jochebed, priest, prophetess, Judah; David, Solomon; kings, Christ, virgin, Jairus, Peter's, Timothy, Eunice, Jerusalem, Alexander

The first book of the Bible is the story of a wealthy Hebrew family, and, like any family saga, the characters do not alwaysbehave well. There are tales of envy, trickery, disloyalty, infidelity and favouritism.

After Genesis the Bible puts little emphasis on families. The occasional domestic glimpses seen in the times of the judgesand kings are far from wholesome.

The New Testament makes scant mention of family life but what we can observe is more encouraging, no doubt helpedby polygamy no longer being prevalent. However, our concept of 'Christian family values' is post-Biblical but certainly worthyof celebrating with Home and Family Sunday in May.

Hunt for the Wilderpeople isa wonderful tickle of the NewZealand funny bone. The peopleI sat beside wiped tears fromtheir eyes, and then as the creditsrolled stood to applaud the scriptwriting skills of director TaikaWaititi and the acting of teenagerRicky Barker.

Hunt for the Wilderpeople isa road trip gone bush. Troubledteenager Julian Dennison (RickyBarker) needs a home. At the endof a rural gravel road, Bella(Rima Te Wiata) and her silentpartner, Hector (Sam Neill) areJulian's last chance beforejuvenile detention.

When tragedy strikes, Juliangoes bush. Tracked by Hector,their actions spark a nationalmanhunt. At this point, with theend inevitable, interest ismaintained by the insertion ofthe bizarre (extinct birds andselfie seekers) and creativecinematic rifts on pop-culture(Up, Goodbye Pork Pie and1980s Toyota advertisements).

New Zealand cinema hasbeen typecast as dark andbrooding (interestingly by Sam

Neill himself), evident in thebleak cinematographic palate ofa Vigil or the subject matter ofQuiet Earth or River Queen.

Hunt for the Wilderpeople isa welcome reminder that richveins of humour have always runthrough New Zealand cinema -from Goodbye Pork Pie andCame a Hot Friday, to Boy (thelatter also directed by Taika

Waititi).What we are finding funny is

worth pondering. Hunt for theWilderpeople is an adaptation ofBarry Crump's Wild Pork andWatercress.

At the core of Crump's booksare men alone, a reference to thename of John Mulgan's 1939novel. In the literature of Crumpand Mulgan, rather than embrace

the emotional work required oflong term relationships, men areadrift from commitment andconflict.

Males alone are the core ofHunt for the Wilderpeople. Thehumour that surrounds Julian'suse of haiku is not only funny,but a reminder of emotionaldeprivation.

The sadness at the core ofthese constructions of being maleis magnified by the shift in time.Wild Pork and Watercress,written by Crump 30 years ago,is contemporized in Hunt for theWilderpeople. John Campbellreports for national news, whilecell phone technology is used totrack Julian and Hector.

In New Zealand today, thereare far too many Julian's and therate of child neglect remainsunacceptably high. Hunt for theWilderpeople is a film well worthseeing, even as the light heartedlaughter involves themes thatshould weigh on our heart insteadof tickle our funny bone.

Religion has a presence inHunt for the Wilderpeople.Director Waititi plays a church

minister, his sermon a headscratching piece of nonsense.

Shifting from funeral sceneto plot development, Julian andHector's act of going bushbecomes a form of redemption.Isolation deepens the relationshipbetween Julian and Hector.

The bush can bond. The resultis a secularized affirmation ofChristian understandings of thegrace possible in creation andthrough relationship.

Go to Hun t fo r t heWilderpeople. Laugh until youcry. Return home. Commit toacting in ways that turn the tearsof New Zealand children intolaughter.

Rev Dr Steve Taylor isprincipal of Knox Centre forMinistry and Leadership,Dunedin. He is the author of Builtf o r change (Med iacom:forthcoming) and writes widelyin areas of theology and popularculture, including regularly atwww.emergentkiwi.org.nz.

A Film Review by Steve TaylorO N S C R E E N

Families noted in Scripture

Pentecost!A festival of fresh fruits

In a 'parched land'.Lives bonding, abilities shared

Birthing, sparking,struggling, laughing,

new communities spreading;resistance stalking,

oft with destruction in hands...But the 'Stephens' just see

where Jesus stands.

Pentecost!Who knows where from,

where to,in whom.

The fresh fruitskeep rising;

Lives bringing lightIn many dark placesOf fear and of fight;

and old ways resisting…sapping life-flow…ready to blight…

But the scent of Life is in theair,

Energy flows out of visions ofcare,

And seed falls again,To grow in the soil

Of today's 'parched lands'For some see again where

Jesus stands.

PENTECOST:Or 'Jesus serves'By Russell Rigby

Kidz Korna wants to hear from you so we can share your stories. Send stories and photos of youractivities to Doreen Lennox at dlennox@xtra.co.nz or to touchstone@paradise.net.nz

What are the kids inyour church up to?

There is something beautifulabout language - the beauty ofits accent, the pronunciations,the changes in meanings andunderlying emphasis.

However, there is somethingin the language of music thatcannot be defined or dissected inthe same way as its linguisticcounterpart. That is why when amusical soul is lost to the call ofGod, the numbness and pain isthat much harder to swallow.

The fo l lowing not iceappeared in the New ZealandHerald:

“FINAU, Metui Ofa KiUCLA Born 8 May 1986. Passedaway on 24 March 2016. It iswith heavy hearts we notifyfriends and family our belovedM e t u i p a s s e d a w a ys u d d e n l y … H u s b a n d a n dSoulmate to Natasha, cherishedson of Rev Viliami Finau andTui'pulotu, adored brother anduncle.”

An accomplished musician,Metui Finau, was a well-knownsoul wi th in the Tongancommunity of Auckland.

Growing up in Wes tAuckland, Metui attendedKelston Boys' High School. Hislove and passion for music beganat a young age, and peaked whenhe was a member of the Pacificgroup, Spacifix.

Spacifix was a boy bandformed in April 2003. It won theSmokefree Pacifica Beatsnat ional competi t ion forsecondary school students aged13 to 18. After its following inWest Auckland grew, the groupsigned a management agreementwith Ocean Entertainment Ltd.,w h i c h l e d t o s e v e r a lopportunities.

Its 2006 hit Sunshine Daywas released to radio andtelevision and reached No. 11 onthe New Zealand charts. Metuiwas the lead rapper for the track,

which allowed the group toshowcase its mixed sounds offunk, soul, blues, R 'n B andreggae.

In the same year, World Freshand director Ondrej Havascommissioned Spacifix to writeand record the 40-hour Faminesoundtrack - Spread da Word.

Despite having a full scheduleof commitments, the group neverf a i l e d t o e n j o y o t h e ropportunities. They performedalongside Christina Aguilera inAuckland and UB40 in Tonga,did promotional work withTelecom, and had televisionappearances including showssuch as Disney TV, Pacific BeatStreet, Good Morning and Studio2.

Above all else, it continuedto produce the music for whichit was famous, including: GottaGet Like This, Make ThingsRight, and Old Skool Remix(feat. AMG).

Spacifix continued to gainmomentum, even on theinternational stage, after a tourof Europe, the UK and Australia.Their biggest audience wasaround 34,000 people at theChristian music festival EOYouth Day in the GelredomeSoccer S tadium in theNetherlands.

Metui's passing triggered anoutpouring of gr ief andcondolences on social media.Laying in state at his home inFlat Bush, he moved to his familyhomestead in New Lynn wherean open service took place atPulela'a New Lynn TonganMethodist Church.

The aapo took place atPulela'a the following day, andhis funeral service and burialwere at Waikumete Cemetery onthe first Saturday of April.

A “thoughtful and generousand full of life” character, Metuiis survived by his wife Natasha,

and six siblings.His aim in life was always to

make people happy. His abilityto perform on stage was not justnatural talent but came out of awillingness to enjoy the companyof people and share the gift ofmusic to all who were willing tolisten.

His cheeky nature andmusical ability will continue tobe a language that speaks to thosehe met.

Our condolences to the lovedones he left behind.

By Filo Tu

At Morrinsville Methodist, Church Rev Hui Young Han has invited the

children to join the grownups at the communion rail.

The children are included in the communion service without hesitation and

made to feel welcome.

Having communion is a highlight for the children. As with all members of

the congregation, Hui Young crouches and addresses each person at the

communion rail.

The children include Hui Young’s own daughter Ye Rang.

WELCOME TO KIDZ KORNA MAY 2016!

TOUCHSTONE • MAY 2016 15

Spacifix loses a loved one

The Sunday school class at

Woodlands Road Methodist Church

in Timaru has been learning stories

about the Passover and Easter.

One Sunday their teacher, Mrs

Swain, washed their feet to show

them how Jesus washed the

disciples' feet before he went to

the cross.

Morrinsville kidz enjoycommunion meal

School holidays are over and I hope you all had a great time with family and

friends.

Perhaps for some of you holidays were a time that you had to catch up with

your school work. I know that was what I had to do quite often!

As I write this we are still enjoying beautiful warm autumn weather. It is

sunnier than usual for this time of year.

This month we hear from the Sunday school classes at Woodlands Road

Methodist Church in Timaru and Morrinsville Methodist Church. Thanks to them

for sharing their stories.

I'm sure that there are many of you who could share your stories and I really

would like to hear from you.

Easter lesson in Timaru

WordSearch

WOMEN IN THE BIBLE

There are a lot of women named in the Bible. Can you find some of these in the

Wordsearch?

Abigail, Bathsheba, Bernice, Deborah, Dorcas, Elisabeth, Esther, Eve, Hannah, Judith,

Leah, Mary, Martha, Naomi, Rebekah, Ruth, Sarah.

Mrs Swain washes the feet of Timarukidz (from left) Aida holding Sala, Masi,

Victor, Vili, and Jo.

Rev Hui Young Han welcomes the childrento the communion rail.

Metui Finau.

16 TOUCHSTONE • MAY 2016

N O W A N D T H E N

I'm deeply grateful to a friend for remindingme of a parsonage-kid who became a trail-blazer in the world of journalism.

Evelyn Kate Isitt (known as Kate, or MissE.) was born in New Plymouth, the daughterof Frank and Mary Isitt, on July 20th 1876,and received her education in those towns towhich her father, a Wesleyan minister, wasstationed, concluding with Nelson Girls'College in 1891.

At this stage she must have moved toChristchurch, where her uncle, Leonard Isitt,a former minister, was now a national leaderof the temperance movement.

About this time, too, she made theacquaintance of Harold Williams, exactly herage, and the son of Rev WJ Williams. He andher father had come to New Zealand together,a decade earlier. Their paths were to crossagain 30 years later.

For some years Kate acted as LeonardIsitt's secretary, and honed her skills as a writer.She engaged in what might be now calledinvestigative journalism, with an article on flaxmilling in New Zealand, but much moreimportantly, she wrote a novel, published inthe UK in 1905, under the pseudonym ofKathleen Inglewood.

Its title was Patmos, and its theme wasthe human side of the New Zealand Prohibitionmovement. As a work of fiction it received itsfair measure of both praise and outrightrejection, as might be expected, both in termsof its bias and its literary quality. Unlike otherworks of its kind it had a measure of publicsuccess and ran to a reprint.

With such experience it was to Kate's

credit that she was appointed the lady editorof the newly launched Wellington daily, theDominion, in 1907.

Under the name 'Dominica' she edited aregular feature, entitled 'Women's World -Matters of Interest from Far and Near'.

One, for example, of the feature was areport on her visit to Sydney to see how thejustice system there dealt with the plight ofwomen. That she should cross the Tasmanfor this purpose indicates her status within theDominion, and her authority in the newlydeveloping world of women's affairs.

It is fair to say Kate had ambitions to testher journalistic ability on a wider stage, andin October 1910 she travelled to the UnitedKingdom, where she almost immediately foundemployment with the Manchester Guardian.

She was to remain with them until herretirement in 1944, and for all of that timeshe was part of the newspaper's 'LondonEditorial, Financial and Wire Room' as it wascalled in 1921. She was even invited by theUniversity of London to give a lecture on 'TheWork of a Woman General Reporter' to itsjournalism course in 1925.

“You must love the work or its exactionswill be intolerable,” she told them.

Kate never lost contact with her homeland.For 20 years and more her articles appearedin New Zealand newspapers.

In 1915 the NZ Expeditionary Forcecommissioned her to write a 16-page NewZealand Soldiers' Guide to London, and shewas constantly referred to as part of the worldof expatriate New Zealanders who had made

a name for themselves in heart of the Empire.When Harold Williams, by then the

foreign editor of the Times, died in 1929 sherepresented her newspaper at his funeral andplaced a wreath at his grave. In 1935, it wasreported that Kate held a regular salon at theLyceum Club in Piccadilly to which fellowexpatriates were invited. In that report it statedthat she was “well connected, and held aninfluential position in a male dominated world”.

At her death, the Guardian's tributedescribed a woman of exceptional character.The strong influence of her church and familybackground in New Zealand is apparent fromwhat was written.

The tribute spoke of her “tall, stately figure,the directness of her ways of gettinginformation, her warm sympathies with allwho she thought were not getting a fair deal…”

For example, she recorded of the deedsand military honours of London shop assistantsand small shopkeepers, normally derided, andshe strongly criticised the authorities' shoddytreatment of returned servicemen, who wereissued poor quality clothing, upon theirdischarge.

The tribute stressed that her “independenceof character and impetuous generosity madeher a remembered personality in Fleet Street”.

Kate died at Kensington on SaturdayJanuary 24th 1948, where she had been livingwith her younger sister Winifred. She neverabandoned her liberal principles, or her regardfor her country of birth. She really sounds likesomeone it would have been a privilege toknow.

Unsung Methodists By Donald Phillipps

When I was charged with writing myfirst Touchstone article in my new roleas director of the Presbyterian ResearchCentre, I thought about what themes inour collections interested me and foundthat much of it had already been writtenabout in previous columns.

I then trawled through blog posts,reports and other documents for inspirationand realised how much the events inChristchurch five years ago have impactedand continue to impact PresbyterianArchives.

Enhance is probably a better word thanimpact. As a previous archivist, YvonneWilkie, wrote in a blog post just after theFebruary 2012 earthquake:

“Researchers (…) expect us, as anarchive, to have materials relating to thepast be it disasters or moments of greatjoy.”

And later in the same piece:“Archivists must not become gate-

keepers that make decisions on what mayor may not be too tragic or unpleasant tokeep. Our primary function is to gathermaterial so that memories and experiencesof the past are accessible to enable us allto gain new understandings as we confrontchange.”

Many churches were demolished orwere significantly damaged in the February22nd earthquake. Church archives, records

and photos not already deposited inregional archives suddenly becamehomeless. Their importance washighlighted not just as nostalgic remindersof lost buildings, but for practical reasons.

Architectural plans and buildingspecifications could assist those who hadto assess and, when required, restorebuildings. Parish records were needed aslegal documents, especially when it wasnecessary to trace the provenance of landand buildings as parishes closed or merged.

As this material was salvaged, it startedto come to the archives. The RegionalRepository of Parish and Presbyteryrecords for early Christchurch and theWest Coast held by Christchurch PublicLibraries closed in 2011 and an agreementto transfer these records to our archivessigned was signed just before the Februaryearthquake.

After the devastating earthquake, theserecords were inaccessible, as they wereheld hostage by the badly damaged anddangerous Farmers Carpark building. Wefinally received them - approximately 330boxes - in early 2014 and processed themover the next year.

Records from individual parishes andchurches continued to come in as buildingswere assessed and strengthening ordemolition recommended.

The tragic February 2012 events did

not only affect Christchurch. Increasedearthquake awareness and legislationmeant that in every region public buildings,including churches, are being assessed forsafety. Earthquake strengtheningrequirements mean that many churchbuildings are closing, either while workis being carried out or permanently.

We continue to receive church andparish records and we get many enquiries.We welcome material relating to parishes

anywhere in the country (although severalregions maintain their own archive).

Our storage space is diminishing butour collection is becoming richer!Photographs, architectural plans andbuilding specifications are always aparticularly welcome discovery, and willhelp us continue “to gather material sothat memories and experiences of the pastare accessible to enable us all to gain newunderstandings as we confront change”.

P R E S B Y T E R I A N A R C H I V E S

Earthquakes' effects still rumble through archivesBy Jane Thomsen, Director, Presbyterian Research Centre

Unpacking and reorganising records from Canterburyat the Presbyterian Research Centre.

A F L E E T S T R E E T P E R S O N A L I T Y

E V E L Y N K A T E I S I T T - 1 8 7 6 - 1 9 4 8

The Manchester Guardian's London Editorial, Financial and Wire Room staffwith Kate Isitt seated at the left end of the front row.

TOUCHSTONE • MAY 2016 17

NAI LALAKAI MAI NA WASEWASE KO VITI KEI ROTUMA E NIUSILADINai Lalakai

15 Ni ra sa katalau oti, sa kaya veiSaimoni Pita ko Jisu, Saimoni, na luve iJona, ko sa lomani au vakalevu, kavakalailai ko iratou oqo, se segai?

Sa kaya vua ko koya, io, na turaga; koni sa kila niu sa lomani kemuni. Sa kayavua ko koya, vakani ira na noqu lami. 16sa kaya tale vakarua vei koya, saimoni, naluve i jona, ko sa lomani au, se segai?

Sa kaya vua ko koya, io, na turaga; koni sa kila niu sa lomani kemuni. Sa kayavua ko koya, vakatawana na noqu sipi. 17asa kaya vakatolu vua, saimoni, na luve ijona, ko sa lomani au, se segai? Sa rarawana loma i pita ni sa kaya vakatolu vua kokoya, o sa lomani au, se segai?

A sa kaya vua, kemuni na turaga, koni sa kila na ka kecega; ko ni sa kila niusa lomani kemuni. Sa kaya vua ko jisu,vakani ira na noqu sipi. 18 e dina, e dina,au sa kaya vei iko, ni ko a gone, ko adauvauci iko, ka lako veitalia voli ga: iani ko na qase mai, ko na dodoka na ligamu,ka na vauci iko e dua tani, ka kauti iko kina tikina ko na sega ni vinakata. 19ia savosa vakaoqo ko koya, me vakatakila namate ena vakarokorokotaka kina na kalouko koya. Ia ni sa vosa oti vakaoqo ko koya,sa kaya vua, muri au...

Ai kauNa vula vakaviti oqo ko me, e vakatokai

me vulaidoiSa via oti mai na draki ca, lailai tale ga

na namu kei na lago. Tau e dua na uca bi,na i vakabonaniduruka, era se kina naduruka kei na vico.

E vanua, se keli tiko na uvi, vakabibina yabaki levu (uvi leka), tekivu nawerewere, tei na uvi taumada. Dreu tikoga na moli, oti na duruka.

Caka na kailegaga me verevere - kakana

ni yabaki. Se na senikau ni vula o me - navulaome (makita, senikaloni).

Mai wai, e vaka e se drava tiko ga,gauna ni daniva, salala, sara - e se gaunani qoli lawa.

Ena vula vakai vola tabu, e gauna nirairai nei jisu ena gauna ni nona tucaketale. Ratou sa lesu tale na tisaipeli kinanodratou yalava makawa. Sa vakaraitakikoya tiko ko jisu ni bera nona kaucake. Eyalataka talega vei ratou na tisaipeli na talamai na yalo tabu.

E nodra macawa talega na tinada, ka iulutaga" meda liga loloma ni dauveiqaravi".E ra sa vaka osana oti na luveda ena vularua sa oti, "me ra bula na lalai"ka sa boleitikoga na i wasewase ko viti ena i "vakarauni noda muri jisu".

Sa dreu na leba ni veisusu vei keda naluvei viti e aotearoa.

Nai matai ni vakasamaKo sa lomani jisu vakalevu cake mai

na ka kecekecega? Oqori na taro nei jisuvei pita ka rawa ni da taroga vei keda edaidai se vakacava na i rairai ni nodalomana na kalou. E rawarawa na vosatakana loloma ia e sega ni vosa vosataki, mebulataki (Love is not a spoken but a livingincarnated word).

Na taro oqo e tarogi vakatolu kina kopita. Me sauma vakavosa enai matai nigauna..io na turaga...karua ni gauna..io naturaga..katolu ni gauna sa rarawa ni kila evosataka ga ka sega ni bulataka. Na lolomae bulataki mai na vakabauta e yavutakikina na bula.

Ko vakabauti jisu, ko na dau lomanijisu. Ko pita sa via luluqa mai na nonavakabauta ni sa yali vakayago ko jisu. Salesu tale kina drano, kina waqa, kina qoli,kina cakacaka se i gadigadi makawa. Me

da kila, ni dau veitalevi ko jisu mevakadeitaka na noda lomani koya ena nodavei baravi makawa.

Sa veitalevi vei ira na dau suka ki muri,lutu, lesu tale kina nodrai lasalasa makawa,ko jisu ka taroga se da lomani koyavakalevu cake mai vei ira oqo.

Ai karua ni vakasamaNi ko a gone ko a dau vauci iko, ka

lako veitalia voli ga..oqo nai tovo ni goneeda rawa ni tukuna ni da se vauci kina naiwasewase ko viti. Se gone sara naiwasewase ka se levu jiko ga na lakovakaveitalia..radau tukuna mai yasayasavaka ra na visabuki.

Na veitalia ni vosa, i tovo, lotu, solika, kei na vuqa na ka eda se vauci tu kinadina ga ni da sa qase vakayago, e da segone vakayalo. E da se pita me davakadetaki tale, me da rogoca na vosa neijisu.

E vuqa na ka eda dau rawarawai kinavakalevu. Me da vakamatuataki ena nona

tukuna"ia ni ko sa qase mai"..me da warakana nona veivakamatuataki na kalou. Oqona veika e tataunaka ko jisu, na gauna enakauti keda kina na yalo tabu kina vanuaeda na sega ni vinakata.

Mai na i gadigadi makawa eda dautaleitaka ki na veitalai eda na sega nitaleitaka, mai na druka kina qaqa, mai nadrava kina katoa ni da rogoca na vosa ijisu.

Ni sa rawa na vakabauta enavakarorogo ia ena vakarorogo kina vosa ikarisito. (Roma 10: 17).

Ai katolu ni vakasamaNi sa vosa oti sa qai kaya" muri au".Na muri e ka ni bula taucoko, gauna

taucoko, yalo taucoko, taledi kei na i yautaucoko. E a soli cala tale na bula ni sukai muri mai vei karisito. E vakavuna meveitalevi lesu ko jisu ka vakarota tale "muriau".

Sa voqa lesu tale na vosa ka yali, meratou siviraki tale ena kaukauwa ni murijisu. Sa sega ni dau ka rawarawa dina namuri mawe.

E so na gauna eda na keveti ka roqotienai roqo ni veiqaravi ka vuqa na gaunaeda na veiqaravi sara ga ga ena noda rogocajikoga na domo ni veisureti oqo. Cabe sesiro, delana se qakilo, soko se vodo, taubalese karataki bilibili, e se veisureti tikoga edaidai.

E talei ni gauna e kaya kina me ratoumuri jisu, e kainaki ni ratou vakadeitakitale na tisaipeli. Sega tale na suka, ki muri,sa toso tikoga ki liu. E ratou sa kauta nakosipeli kina tutu vava ni vuravura meyacova na mate.

Me da bole ni colata nai vua ni murijisu se vakacava na kena dredre. Oqo naveika kamikamica ni muri jisu. Emeni.

Luke 24:36-53, Cakacaka1:1-11, 2: 1 - 13

Vakamacala TaumadaNa vula ko Me, e rua na ka bibi edau

vakananumi ena loma ni tuvatuva ni LotuVakarisito oya:

Ni sa mai vakacavara na gone Turagako Jisu Karisito na nonai tavi e vuravura,ka sa lesu cake vei Tamata.

Na Penitiko, na kena soli mai naYalotabu.

Eda sa mai lako sivia na Siga ni Matekei na tucake tale. Sa vakaraitaka na turagani sa mai Vakadrukai na mate kei na bati nibulubulu. Ni oti e vasagavulu na siga ninona tucake tale, sa mai kaucake na goneTuraga ko Jisu.

Na gauna oqori emai tovolea mevakadinadinataka tiko vei iratou na tisaipelikeina na lewe vuqa ni sa tucake tale ko koya.Eda rogoca na nodra vakatitiqa eso vei irana wekana.

Sa tekivu talega na nodratou cakacakana Tisaipeli ena nodratou cakacaka niveivakabulai. Au na via tovolea meu boroaedua tale na I yaloyalo na I balebale ni nonasa mai kau lesu ki lomalagi ko Jisu kei nasoli sobu mai na Yalotabu.

Matai ni Vakasama - NaCava mada nai balebale ena

nona sa mai kau cake na goneTuraga ko Jisu?

Ni sa vakarau me kau cake ko Jisu, evica na ka sa cakava vei iratou na tisaipelime vakadeitaka na kena tauyavutaki naMatanitu ni Kalou e Vuravura. Me sema nanona Veiqaravi ko Jisu, me ratou vakakuriana Tisaipeli. Me vaka ni ra sa mai vakabulaiira na dravudravua, tauvimate ko Jisu enanona veivakabulai vakayago kei na vakayalo,sa tauyavu kina na I soqosoqo Lotu eraqaravi kina na Vakabauti koya.

Oqo e vica na tuvatuva sa vakadavorako Jisu me na nodratou yaragi na Tisaipeli.

1. E kerea ko Jisu edua na kakana,ka kana e matadratou (Luke 24:41).

2. E sema ko Jisu nai talanoa seporofisai mai nai Vola Tabu Makawa se VolaTabu nodra na Jiu, keina Same. (Luke24:44).

3. Sa dolava na nodratou vakasama,me ratou kila na I vola tabu (Luke 24:45).

Au na via wasea e vica na vakasama maina tolu na tikina eda rogoca tiko.

(i) Na yago I Jisu sa I sema nivuravura ki vua na Kalou

Ni sa rairai voli ko Jisu vei ratou naTisaipeli ka sa vakaraitaka tiko ni sega niyalo ga sa tucake mai ia sa yago talega. Nalagilagi oqori sa takosovi kina na mate kasa kau bulabula yani ki Lomalagi. E rawabeka ni da kaya, mai na MATE, kinaTUCAKE TALE ki LOMALAGI sara. NACAVA SARA MADA NA KENAIBALEBALE? Sa tiko cake mai lomalagi naveika vakavuravura na yago I Jisu.

E na vuku I Jisu, sa mai sema kina nabula e vuravura kei na bula mai lomalagi.Sa semai kina koi keda yadudua, namatavuvale, veisoqosoqo eso kenai vei sabula voli e vuravura oqo. Au vakabauta oqoedua nai tukutuku vinaka ka taleitaki. Ni sadolavi lomalagi ko Jisu vei keda kecekecesara.

O koya ga sa sala kina bula vakalomagi.Sa mai tawasei na tai ruarua sa basuki kavakadavori ka vaqeyavutaki yani. Eda savakasinaitaki ena yalo ni Kalou ka kunevakacegu keina marau. Ocei li e besetaka?

(ii) Nai Talanoa ni Luveni Kalou saYaco me dina ka dei

Na lesu cake nei Jisu e dusimaka tikona nona sa mai sema na veitukutuku e volaibaleti koya ena i Vola Tabu Makawa senodra I Vola Tabu nodra na Jiu, Vola Tabu

Vou kei na Same. Meu dusimaka e vica- Ena Vakatekivu 3:15, e cavuti

vinaka koto kina ni na sucu edua na taganemai vua na yalewa.

- Maika 5:2, “Ena na qai biuti irayani na nona tamata o Jiova vei ira na kedrameca me yacova ni sa sucu na luvena taganevua na yalewa sa Dodonu me vakasucugone”.

- Aisea 7:14 “O Jiova ga vaka i koyaena solia vei kemuni edua na I vakatakilakila.Raica ena bukete edua na gone yalewa kasa na vakasucuma edua na gone tagane kana vakatokai me yacana ko Imanueli”.

E laveti cake ko Jisu baleta nai vei volaoqo sa noda I dusidusi na tamata vakabautaena veisiga ni mataka.

(iii) Na Veivakarautaki ni KalouNa veikacivi ni Turaga e sega ni ka wale

ni noda Bula. Na nona mai lesu cake veiTamana, e dolava kina edua na gaunisalavou vei iratou na Tisaipeli, me ratou kilavinaka na nona Vosa me rawa kina mebulataki ena loma ni veiqaravi.

E sema vinaka tiko na Kalou na nonayalayala vei keda sa mai vakayaragitakiratou kina na Tisaipeli me ratou kauta yanina tukutuku vinaka. Sa qai taucoko kina nanona tekivu kacivi iratou mai Kalili ni ratousiwa voli. Esa na qai dolava na Yalotabudaucakacaka na veisala eso ma kilai vinakakina na Nona vosa.

Karua ni Vakasama - NaiSolisoli ni Kalou na Yalotabu

Na tikina mai wilika e matata vinaka nakedratou I talanoa, ka tekivu dusiamakakoto kina edua nai solisoli ni Kalou maiLomalagi. Me qai nanumi tiko, ni sa qai otitikoga e tini na Siga ni sa qai kaucake nayagoi Jisu, ia ka sema vinaka koto kina naRoma 1 : 4, “Ia, ena tikina vakayalo savakaraitaki ena kaukauwa levu ni sa luveni Kalou ena nona vakaturi cake mai na

mate.” Sa mai yalo na gone Turaga ko JisuKarisito me sa vakadavori kina edua nailakolako vou ni nona veivakavoui keinaveivakaduavataki vei ira sa vakabauti koya.

Ena 1 ni Koronica 2 : 12 keina 13, esereki vakavinaka koto kina nai balebalekeina cakacaka ni Yalotabu. E sa sala niveitaratara keina nai solisoli ni Kalou bula..Sa vakarautaka na Kalou, nai solisoli niYalotabu vei keda kecekece, ia o ira savakabauta, era na ciqoma ka wasei veira nanonai solisoli keina veivakatavulici ni Kalouvei keda.

TinitiniNi oti tale e tini na siga sa qai sobu mai

na Yalo Tabu me vaka na buka waqa era satekivu mera dui vosavosa ia ka bucini e duana duavata me tekivutaki kina kina- naisoqosoqo Lotu nei Karisito.

Ni sa mai sema na Karisito na vuravurakei lomalagi sa solia kina vei keda na galalani vakabauta koya ka toki yani ki lomalagini sa mai cava na tiko vakalekaleka eke. Nagalala oqo sa vakatau vakayadudua vei kedana noda I digidigi. Na wekani, na kau cakenei Jisu sa tini kina na bula vakatamata , iasa tekivutaki kina na balebale dina niYalotabu keina tavi bibi ni veiqaravi. Sa voe tini na Siga me da sarava kina na YaloTabu ni Kalou. E sa ciro mai ena Siga niPenitiko. Ko sa vakarautaki iko meu ciqomaka bulataka yani na tukutuku vinaka.

E dina sa mai veisau na gauna ia e duatu ga na taukei ni Lotu ko Jisu, davo vinakana kila keina vakabauta, eda na qai saravakina na cakacaka ni Yalo Tabu ena loma ninodatou loma ni Vale ni Lotu. Ia e vinakakina na duavata, yalo malumalumu keinasema dei vei Karisito. Oqo saka sa I tataunei Jisu Karisito ki vei ratou na tisaipeli. Auvakabauta na nona tatau talega veikeda saVakabauta na nona veivakabulai vei kedatouena siga ni Kua. Emeni.

By Rev Joeli Ducivaki

Nai Vaqa Vakayalo Ni Vula Ko Me 2016Ulutaga: Muri Jisu Tikoga. Joni 21: 15-19

KAU CAKE KO JISU, SOLI MAI VEI KEDA NAISOLISOLI NI YALOTABU

Ko Ira Na Marama Ni Waikato, vakavakarautaki nakeba ni Marama ni vula ko Jiune, Rotorua. VinakaVakalevu. Ili Tulagi, Gladys Vula, Alanieta Tuicakau.

THE VOICE OF SINOTI SAMOA

18 TOUCHSTONE • MAY 2016

Na fa'atumulia le Inflatable World iManukau i le aso To'ona'i aso 2 o Aperilai le Itumalo Manukau tainane alo mafanau.

O lenei fa'amoemoe sa tautata'i mai ele afioga i le Tama'ita'i Sea ia SuivaaiaTe'o ma le susuga ia Martin Mariota o leSenior Advisor o le Matagaluega o A'ogae fitoitonu i a'oga ma polokalama mofanau-iti (early childhood learning).

O le manulauti o lenei mafutaga iafa'aosofia le agaga fiafia o matua e auinaatu fanau-iti i a'oga fa'ata'ita'i ina ia mafaiai ona tapena filemu lenei augatupulagamo le la'a atu i a'oa'oga tulaga lua (primaryschool).

Aua o le fa'afitauli lea o lo'o maitauinanei e le Matagaluega o A'oga o le Malo o

Niu Sila, e maualuga tele le numera ofanau Pasefika ae maise lava Samoa e leo tu'uina atu i a'oa'oga fa'ata'ita'i.

O le taimi la ua tatau ai loa ona a'e letamaiti'iti i a'oga tulaga lua, ona tula'i maiai le fa'afitauli ma fa'afaigata ona foi-gofielea tamaiti (settle) ona e le'i maua le avanoae tapena mai ai o ia ina ia fa'afaigofie aiona soso'o lelei lona ola a'oa'oina.

O le mafutaga a le Itumalo Manukauma le susuga ia Martin sa maua ai leavanoa o le to'atele o matua o lo'o iai fanauiti e fa'asoa ma talanoa atili ma le susugaia Martin e fa'amaino ma fa'amalamalamalelei itu-lelei o le polokalama a leMatagaluega.

O lenei fa'amoemoe o le Itumalo saafa'atupe atoa e le Matagaluega, totogi le

fale taalo fa'apitoa mo alo ma fanau(inflatable word) mai le 9am i le 2:30pm.

E le gata i lea sa tu'uina mai se tino-i-tupe e fa'atupe ai taumafutaga mo leafa'amoemoe. Na matua fa'afiafia-ina lotoo le fanau i le anoanoa'i o taumafa ese'ese,McDonalds, KFC ma le tele o isi taumafasa mafai ona tali ai le sua a le Itumalo peio manufata e lua, sapasui, oka 'ia ma lelasi o taumafa ese'ese sa fa'atupeina i leagalelei o le Matagaluega o A'oga.

Na saunoa fa'afetai le susuga ia Martine fa'aleo le agaga fa'afetai o le Matagaluegao A'oga ona o le lagolago a le Itumalo ilenei fa'amoemoe.

Sa fa'aalia lona fiafia e ala i mafutagama nisi o matua sa mafai ona fa'asoa euiga i le manulati o lenei fa'amoemoe. O

le susuga i le Tausi Itumalo, susuga iaFaiva Alaelua sa saunoa e fa'ailo le lagonafa'afetai o le Itumalo i le susuga ia Martinma lana aumalaga e tusa o le agalelei o leMatagaluega ae maise o le avanoa sasaunia ua maua ai le mafutaga taua.

Na saunoa fa'afetai fo'i le susuga i leTausi Itumalo ona o seleni sa fa'aalu e leMatagaluega e fa'atupe ai leneifa'amoemoe tainane o taumafa ese'ese, leasa tali ai le sua a le Itumalo.

Na taape ma le olioli le Itumalo, siliai le agaga fiafia o fanau ona ua alu le asoo taalo, aai ma mafuta ma isi tamaiti o leItumalo.

Vi'ia ai le agalelei o le Ali'i.Soifua - Itumalo Manukau.

Lalagaina le mafutaga a le ECE ma le Itumalo Manukau

Happy mum Peruana with son Joseph. A mix of younger and older kids. Rev Fatuatia Tufuga and Martin Mariota from ECE.

Happy Meal time.Just some of the kids who attended the event.

O le upu manifeso (manifest) o le veapee fa'amatala i upu nei o le (express &reveal) o lona uiga o le fa'aalitino mai, poole tino mai o le upu e ala i galuega). Emafai fo'i ona avea ma soanauna(adjective) e fa'amatala mai e le upu lenei(visible) po o le iloa atu manino lelei.

Ina ua tofia Pio Taofinu'u e avea maKatinale e Pope Paulo VI ma fa'au'uina i leaso 5 o Mati 1973. O le Palemia o Samoale afioga ia Tupua Tamasese Lealofi IV sasaunoa e fa'aleo fa'amanuiaga a le MaloTutoatasi o Samoa mo le afioga i le Katinale.

Fai mai upu o le saunoaga a le ali'iPalemia, o upu sa afifi-malu ai se mana'oga,se talotaloga se falepo mo Samoa, “PioTaofinu'u, ia taofiofi Samoa mo le Atua maia fa'asoifuaina Samoa i lau nofoaiga”

Se'i toe fa'afofoga, “Pio Taofinu'u, iataofiofi Samoa mo le Atua ma iafa'asoifuaina Samoa i lau nofoaiga”. O a nimea taua o momo'o iai le fa'autaga a leTa'ita'i o le atunu'u?• Ia manifeso i lona valaauina, lona

matupalapala ua to-ina e le Ekalesia lemanaoga o le Palemia mo Samoa:

• Ia 'anoa lana mama fa'aleagaga (lauga)e mama 'ai ma fa'afailele ai le soifua

fa'aleagaga o le atunu'u.• Ia agata sona finagalo fa'ale-Atua ma le

lote-measina mo le Atua aua Samoa.• Ia avea ona apau e pei o apaau o le

matuamoepo e fa'amalumalu ai le atunu'u,e ala i lana tatalo, e ala i lana anapogi eala i lana lauga ma lana tofa fa'ale-Atuae malu ai Samoa ma tupu ai le talalelei.Ua moni a le igoa o le Malae e fa'asino

i le Ekalesia Katoliko, 'Malaeola'. O foligavaia na o le soifua tautua matavlea o leneiauauna. Le auauna a le Atua sa fa'alupe i levao, le failauga a le Atua sa fa'afale-le-malui tafa e fia o Samoa tainane le atu-Pasefikama le lalolagi atoa. Aisea?

Ina ia tua Samoa i le Malaeola, Malaeo le fa'aolataga ae le o le malae pouliluli male oti. O le upu moni, sa mnifeso i le soifuatauivi o Pio Taofinu'u, lona soifua saili-malole Talalelei a Iesu Keriso.

Sa ia taofiofi Samoa mo le Atua ma uafa'asoifuaina ai le atunu'u i lana matatao,lana upega, lana 'oso e tusa o le manaoga ale Ta'ita'i o lo tatou Malo. O Pio Taofinu'usa tu'uina atu lona ola ma lona malosi o letaulaga i le Atua, o lona soifua galue, o lonaafu, o lona laina, timuia, 'ai-pefu i le ala,ma lona fa'afale-le-malu o lana taulaga lea

i le Atua ma lona fa'amoemoe ia fai mafa'aa'oa'o e soifua ma ola ai le atunu'u.

Oute manatu ua alagatau ona ou fa'apeaatu ia Pio Taofinu'u i upu nei (late): Lauafioga i le Katinale, Pio Taofini'u, “Ua maliele faga i foa, ua malie foi le faga i puna, aeatu_ le faga i pa'au aua ua tofu malemo leTagaloa Aopo, ae inu malie le fale-selau epei o upu i le motu o Salafai, e ala i lousoifua galue ma lou soifua tautua lotu. Lelesa e taofitaofi Samoa mo le Atua ma uafa'asoifuaina le atunu'u i le soifua fa'ale-agaga talu lou tita-i-tuga.

Ae fai mai Isaia “Ina va'avaia i le papana tofitofia mai ai outou, ma le gutu o le luana elia mai ai outou...ia outou va'avaai iaAperaamo...” Isaia 51:1-4.

O le sa taua o le mana'oga o le Perofeta?• Va'avai i le papa na tofitofia mai ai outou.• Va'ava'ai i le lua na elia mai ai outou• Va'avaai ia Apraamo

Mana'oga o le perofeta; se'i toe fa'atepale nu'u o le Atua i lona amataga. Se'i va'ava'aipe afua mai fea le tagata? Se'i fa'amanatuia Isaraelu o le Atua e to'atasi, le Atua foafoale Atua mataisau sa faia le tagata i lonafa'atusa paia. Lua, fai mai Isaia, “se'i va'avaaii le gutu o le lua na elia mai ai outou”, ioe,

o le fa'amanatu ia Isaraelu le loloto o le luasa tanumia ai i latou i Aikupito.

Sa tanumia lo latou ola sa'oloto i le lima'u'amea o Farao ma lana pule mata'utia. Uanei, a lele ua sapi ai ma tiu ai ma sa'a ai ima'o malie, ma oaoa nei i faleseu, talu legaluega Togiola na faia e le Atua.

Ae taualuga le mana'oga i le fai mai ole perofeta, “va'avaa ia Aperaamo...” Aiseae taua ai le vaai atu ia Aperaamo. Ioe, letama o le 'aufa'atuatua. Le tagata na feoa'ima le Atua. Le tagata sa soifua, ola mata'ui le Atua, sa avea le upu a le Atua e fai mata'iala o lona soifua.

Ua alagatatau le manaoga o le perofetase'i fa'atepa le nu'u o le Atua ia Aperaamo,le toeaiina na manifeso lona fa'atuatua e alai lona soifua faitaulaga ina ua lolo'u anelona alofa fa'atama i lona atili'i ae ave lefa'amua ma lana fa'aeaea i lona Atua.

Ae fai mai manaoga o le aposetolo safa'aleo ia Filipi lea ua fai ma matua o lelauga, “Le au uso e, ou te manao ia iloa eoutou, o mea na oo ia te a'u, ua iu ina tupuatili ai le talalelei”.

See Page 19

O LE LAUGATusi Faitau - Filipi 1:12

'Le au uso e, ou te manao ia iloa e outou, o mea na oo ia te a'u, ua iu ina tupu atili ai le talalelei.'Anofale O le lauga

'Ia aoga lo tatou fa'afale-le-malu ma le fa'alupe i le vao ina ia manifeso ai le Talalelei'

PukoleaVAHEFONUA TONGA ‘O AOTEAROA

TOUCHSTONE • MAY 2016 19

From Page 18Le aposetolo o loo atugalu i le talalelei

ina nei mativa talu le ola fa'atamala ma lefa'amuamua o sona mana'o ae mulimuli leAtua.

Le atu popole ne'i meaane le talalelei uatau saili se mea e to'a i ai, talu lona vaai ifoa ua le vaai a'e. A o le mea lea e fai mai ainisi o le ausuesue o le Tusi Paia, o le tusilea a Filipi o se tusi sa tusi i le manatufaaositaulaga o le aposetolo.

O le a lona uiga? O Paulo lava latou ole Iutaia e masani lana vaai i le fata faitaulagama lona taua, o le fata na fau e le Atua efesaga'i ai le tagata agasala ma lona lavamamalu silisili ese. Pe a alu a'e le tagataagasala i le fata faitaulaga, e alu a'e ma leloto faafetai ma mea sa faapolopolo, omeasina ia i lona manatu ua ave e fai ai lanataulaga e tusa o le manatu mai o le Atua ile tagata ua oti ina ia ola.

O se mea e manatu Paulo e le fesiligiamea e ave i le fata aua ua lagona e le lotole taua o le alofa ma le faaeaea a le Atua ilana tagata na fai, ina ua ia ava'e le tagatai le maualuga o le fesaga'iga ma ia efaavavau.

A o le manulauti lea o le soifua tautuao le aposetolo o Paulo na le manatu ifo aimo sona lelei, a e sei tali le mana'o o letalalelei, ia papatisoina ma faatalaleleiina

le lalolagi i le maliu ma le toetu manumaloo Keriso.

A o le taua lea o le faamanatu atu a Pauloi le Ekalesia i Filipi o mea na oo ia te ia ao i ai ma Sila i le falepuipui i Filipi, aua ole faailoga lea o le tagata o loo mata'u i letalalelei, e le o se isi lava mea a ia ave lefa'amua o mea lelei mo le talalelei, e fiamaua se 'ai e alu a'e ma ia i le fata faitaulaga.

O le tagata ua manatu ia manifeso letalalelei i lana tautuatuavae, ia tino mai letalalelei i lana se'e i le paepae, ia tupulauusiusi le talalelei i lona tautua toto.

Tala masani i mea na oo ia Paulo maSila i le falepuipui i Filipi, fai mai le molimaua Luka i le tusi o Galuega a le au aposetolo,na lulu le mafuie tele ma matala ai faitotoao le falepuipui ma noataga o Paulo ma Sila,o le avanoa sa tatau ona sosola ese ai, peitaie lei mafai ona sosola ese.

O le uiga lea e pei ona iloa i le iuga o letala, ina ua tago ifo le leoleo o le falepuipuii le pelu o le a pule i lona ola ona o le manatuua sosola ese pagota, a e te'i i le valaau atuo Paulo : 'Aua e te faia o lena mea ia te oe,o lea lava e matou te iinei.'

O le 'ai lea sa fia maua e Paulo mo lefata faitaulaga ma le talalelei, ina ua fai maile leoleo o le falepuipui ia Paulo : 'Se a semea ou te faia e faaolaina ai a'u?' Papatisoinale leoleo o le falepuipui ma lona aiga atoa,

ua na valaauina foi Paulo ma Sila e latou tefai'aiga i lona fale. E afua mai fea lea lagona?

E afua mai le lagona o le tagata fulituama fa'ataute'e i le Atua ina ua matamatamanino lelei, a o manifeso i le soifua galuegama le ola tautua toto o le aposetolo i lonaAtua.

Moni ai le saunoaga a le susuga i le ali'ifaifeau ia Tau Lasi i lana mataupu sa faia ile camp Failauga o le Sinoti Samoa 2014,“oute le fia fa'alogo i se lauga oute fia vaaii se lauga”. O mea na sa vaai tino iai leta'ita'i 'au, sa matamata ae manifeso le laugaa le aposetolo e ala i ana galuega.

O mea na oo ia Paulo i Filipi : 'Le auuso e, ou te manao ia outou iloa, ua iu inatupu atili ai le talalelei.' Le tautua matavelae ao ona faia mo le Atua ma le Galuega, ele o tatou manao a o le manao o le talalelei.

O le lu'itau a le aposetolo, ia avea lenofo pologa, ia avea le laina, le timuia, iaavea le fia inu le fia 'ai e fai ma auala etotogo ai mea lelei e fa'atupuina ai le talalelei.

E le o ni mea e fa'aputu mo so tatou lavalelei. Leai, a ia avea lo tatou ola, avea lotatou fa'alupe i le vao, avea lo tatou fa'afale-le-malu, e tupu atili ai le talalelei e tusa ole mana'oga o le Aposetolo.

A o le malelega a Iesu i ona so'o, “o atuia outou i le lalolagi uma, ina tala'i atu letalalelei i tagata uma lava” Mareko 16:15.

O le poloaiga fo'i lea mo tatou le au folafola,mo le Sinoti mo so'o se tagata Kerisiano.

O le talalelei, e le o se tala na tefa'apologaina le tagata, e le o se tala e osoai luga le toto maualuga o se isi, e le o setala fa'ape-fatu, e le o se tala fa'atupu vevesima luluina ai fa'avae o le nofo lelei o tagata.

Uso e, e leai. O le talalelei, o le tala eto'omaga iai tagata, o taulasea mo e mama'i,o le tala fa'aola totoga, o le tala i le togiolainao le tagata. O le tala ia Iesu Keriso le Ali'iToetu Manumalo. Le tala lena o lo'o fananauiai le fa'amoemoe o le Aposetolo ina tupuma ola e ala i lo tatou soifua galulue e peiona ta'u atu ia Filipi.

Paia e o le Sinoti Samoa, le aufaigaluegama le aufaitau, ioe sa manifeso i le sataurole alofa togiola o le Atua mo oe mo a'u.Aisea? Ina ia togiola ina ai le lalolagi otagata, o le tagata sa tanumia i le tu'ugamau,a ua avea lona soifua manumalo ua elia maiai tatou mai le gutu o le lua o le agasala satanumia ai tatou.

O le tatalo, ia manifeso i lo outou soifuama lo'u ola le feau o le talalelei, ia avea leama auala e fa'atupu teleina ai le talelei itotonugalemu o le Sinoti Samoa ma lalolagiatoa.

Amene Saunia: Rev. Paulo Ieli

THE VOICE OF SINOTI SAMOA

Ko e kau 'apitanga Pekia & Toetu'u 'eni mei he Kolokakala, Christchurch.

Ko e 'apitanga tokolahi ta'u ni he na'e tokolahi kakai siasi na'a nau kau mai kiai. Koe ngaahi 'ata 'eni 'osi malanga Sapate mo e Sakalameniti. Ko e tangata malanga ko eSetuata Lahi Vahefonua - Mafua Lolohea.

Ko e taki 'apitanga ko Tikitoni Lolo, Siosiua Fale, Kakala Vuna & Henry Hoglund. Ko etamai mo e fa'e 'apitanga Solomone Mahe mo Silia Mahe. Na'e fai poupoua 'aupito 'apitangani tautau tefito ki he kau mai fanau lautohi fakasapate, to'utupu mo e ngaahi matu'a tauhifanau ki he ngaahi houa polokalama 'apitanga.

'APITANGA PEKIA & TOETU'U 2016FAI'ANGALOTU MOIAMEI HE 'EIKI (Ellerslie)

Ko e kau 'apitanga 'a Moia Mei he 'Eiki, Ellerslie.

Paula Trigg Taufa and some of Mo'unga Heamoni, Northcote Brass that made the effort to be at the Avondale Flea Market on Sunday morning.

Rev Tevita Makovina Finau and some of the ladies from Northcote and Dominionand New Lynn Evangelical.

Havila Taukolo and Pita Hola [Auckland Manukau Evangelical Secretary] and some of the evangelicalteams from Auckland Manukau City District, [Dominion, Northcote, New Lynn, Henderson, Ponsonby]

'Oku tatau mo e ha 'a e fiefia 'a e ngaahi 'evangelio 'a e Vahe Kolo,'Aokalani mo Manukau 'I he faingamalie ke nau kau hono talaki 'a e Folofolamo fakahoko 'a e ngaue faka'evangelio ki he kakai 'I he maketi 'a Avondalehe Sapate kotoa pe.

'Oku taki 'e he Sekelitali 'Evangelio 'a e Vahenga Ngaue, Pita Hola mei PuleLa'a hono kumi pea mo hono tanaki mo fokotu'utu'u e kau Malanga te naufakahoko fatongia. Ko e monu ko 'eni mei he Flea Market ko e faka'ata mai 'ae palepale 'oku ha atu ke ngaue'aki 'ikai hano totongi.

FAKAFO'OU FAKA'EVANGELIO

20 TOUCHSTONE • MAY 2016

Talamonu atu ki he ngaahi fai’angalotu ki heteu ‘o e Sapate Fakame ‘a e Lautohi FakaSapate ‘Ihe Sapate 1.

‘Oku fai ‘aki pe ‘etau Malanga he Ha’ele Hake‘I he Tu’apulelulu ‘aho 5 ‘a e ouau lotu lolotonga‘a e uike.

Sapate Fa’e ‘oku hoko he Sapate hono ua, peakamata ‘etau uike famili, fakatokanga’I ange ‘oku‘ikai fai ha ouau Malanga lolotonga ‘a e uike. [Vakaiki he tohi Falengameesi ki he fakaikiiki ‘o e ngaahipolokalama]

Ko e Sapate Tamai ‘oku hoko ai pe he tapuni ‘oe uike famili.

Sapate 22 ‘oku fakamanatu ai e Sapate Penitekosipehe ki he Tolu Taha’i ‘Otua pea mo e Sapate ‘a eTrinity Theological College.

Ko e ongo Polokalama Kalasi ‘aho ‘o Me 2016[Uike ‘uluaki – Malanga Ha’ele Hake, Uike

ua – Uike Famili]Tu’apulelulu 19 Me 2016.POLOKALAMA KALASI ‘AHO: Sione

16:12-15. Ko e ngaue ‘a e Laumalie Ma’oni’oni.Fanau: Fakamatala’i ki he fanau, ko e ngaue

‘a e Laumalie Ma’oni’oni ko hono fakahaa’i ‘ae mo’oni ki mamani. ‘Oku mahu’inga ke nau faitotonu mo fai lelei he ko e fekau ia. Ko Sisu koe Ma’oni’oni, pea ‘oku tau feinga ke tau fakaofiofipe kia Sisu. Ko e lea mo’oni, fai lelei, talangofua,‘oua ‘e loi, ‘oua ‘e houtamaki, kae ‘ofa movahevahe mo e tamaiki kehe ‘a e me’a ‘oku tema’u ko e ki’i tama lelei ia mo fai mo’oni ‘o hokope ki he Laumalie ‘o e Mo’oni.

� Lau taki taha a e veesi pea ke fakalotolahi’i‘a e toko taha kotoa pe ke vahevahe ‘a ‘ene a’usia‘a e Folofola ‘o e ‘aho ni.

� Ko e ngaue ‘a e Laumalie Ma’oni’oni ko hono‘omi ‘a e Mo’oni ke tau sio ki ai mo fa’ifa’itaki kiai. Ko e hoko mai ‘a e Laumalie ‘o e Mo’oni pea‘oku ne kamata ke hulu’i ke tau lava ‘o sio mofanongo pea mo mahino’i ‘a e Tolu Taha’i ‘Otua.Tamai, ‘Alo mo e Laumalie Ma’oni’oni. Ko eLaumalie Ma’oni’oni ‘oku ne ‘omi ‘a e kotoa ‘o eMo’oni mei he ‘Otua kiate kitautolu fa’ahinga ‘o etangata. ‘Oku ne to e fakahinohino kiate kitautolu‘a e Fakamaau’i ‘o Mamani. Ko e Laumalie ‘o eMo’oni ‘oku ne fakahaa’i pe ‘a e me’a ‘oku fanongoki ai mei he Tamai, ‘oku ‘ikai to e fakalahi pefakasi’isi’i. Ko e fengaue’aki ‘a e Tolu ‘oku angapehé ni. Ko e ngaahi me’a kotoa ‘oku ‘i he Tamai,‘oku ‘a e ‘Alo kotoa pe ia, pea ko e ngaahi me’a‘oku fakahaa’i ‘e he Laumalie Ma’oni’oni kiMamani, ko e ngaahi me’a kotoa pe ia mei he ‘Alo.Pea ‘oku tau lava ‘o sio ‘oku ‘ikai to e ‘iai ha me’aia ‘e kehe pe to e lahi ange pe si’isi’i, pe toe mekehemei he ‘Tolu ni. He ko e Tolu ka e Taha pe (Trinity).Ko e ngaahi me’a mei he Tamai, ‘oku ‘i he ‘Alokotoa pe ia, pea ko e ngaahi me’a ‘oku fakahaa’i ‘e he Laumalie Ma’oni’oni ‘oku mei he ‘Alo kotoape ia.

� Ke toki fakama’opo’opo ‘e he toko taha ‘okune tataki ‘a e Kalasi ‘Aho.

Lotu: ‘Oku mau fakamalo atu ‘i hehoko mai ‘a e Laumalie ‘o e Mo’oni kene fakahaa’i mai ‘a e Mo’oni kiate

kimautolu. Pea ‘oku mau taa’imalie ‘ihe hoko mai ‘a e Taukapo ke nefakatokanga me’a kiate kimautolu.‘Emeni.

Tu’apulelulu 26 MePOLOKALAMA KALASI ‘AHO: Luke 7:1-

10. Ko e fakamo’ui ‘e Sisu e tamaio’eiki ‘a ha‘Eikitau.

Fanau: Fakamatala’i ki he fanau, ‘a eFakamo’ui ‘a e ‘Eiki ‘oku ‘ata ki ha taha pe. Koe ongoongo ‘o e fakamo’ui ki he Senitaile. Ko eongonongo ‘o e fakamo’ui ki he fanau iiki. Neongone ‘ikai fa’a kau ‘a e fanau ‘i he lau, ka ‘oku naukau kinautolu ‘i he ‘ata ki he fakamo’ui.

Lau taki taha a e veesi pea ke fakalotolahi’i ‘ae toko taha kotoa pe ke vahevahe ‘a ‘ene a’usia ‘ae Folofola ‘o e ‘aho ni

Ko e ongoongo ‘o e fakamo’ui ‘a e ‘Otua ki heSenitaile. Ko e Senitulio ‘oku ne pule’i ‘a e kausotia fakafuofua ki he tokoteau (senituli), pea ko emeimei ko e patuni sotia ‘e taha ko e senituli ‘e 60pe ko e toko 6000. Ko e ‘ofisa Loma ko ‘eni ‘oku‘iai hono fu’u mafai, he ko ‘ene fekau kuo pau kefai ki ai ‘a e kau Sotia, pea ‘oku toe ‘amo ange moe fakaongoongo ki ai ‘a e kau popula. Pea ‘okumahino mei he talanoa ko e Senitulio ‘eni ‘oku tui‘Otua.

He ‘oku mahino mei he fakamatala ‘a e Matu’aSiu ‘i he ‘enau kole kia Sisu ‘a e kole ‘a e Senitulioke ne fakamo’ui ‘a ‘ene popula ‘oku puke lahi ‘otei mate, na’a ne langa honau falelotu mo’o kinautolu.Pea koe’uhi ko e senitaile ia na’a ne faka’apa’apaki he lao ‘a e kau Siu, ka ‘iai ha Siu ‘e hu ki ha fale‘o ha Senitaile pe Angahala ‘o nofo fakataha mo iapea ‘oku ne ta’ema’a. Na’a ne kole ki he matu’a Siuke fakahoko ‘ene kole kia Sisu.

Pea ‘i he ongo na ‘e Siuu na’a ne ha’u ki heSenitulio, pea toe ta’ota’o atu ‘a e kole ‘a e Senitulio‘i hono ngaahi kaungame’a ke kole kia Sisu ke faimai pe ha’a ne folofola pea ‘e mo’ui ai pe ‘a ‘enepopula. Ko e tali ‘a Sisu ‘oku te’eki fetaulaki ia moha taha Tui pehe ‘i ‘Isileli katoa.

‘Oku mahino mei � he kole ‘a e ‘Ofisa, ‘a ‘enema’u ‘a e Tui, pea ‘ene to’onga mo’ui. Ko e mo’uifaka’aki’akimui, toka’i pea mo ‘ofa foki. Neongohono fu’u mafai ka na’a ne toka’i ‘a e ‘Eiki. Neongo‘a ‘ene Tui ka ‘oku ne kei lau pe ia ko e Angahala.Neongo ko e popula ‘oku ‘ikai to e ‘iai ha’a netotonu ‘a ‘ana he ko e popula, ka na’a ne ‘ofa ki ai‘o hange pe hano foha ‘o kole ‘a e fakamo’ui. Na’ane ‘ofa ki he kau Siu ‘o langa honau falelotu neongo‘oku ‘ikai ko e Siu ia.

Pea ‘i he hu atu ‘a e matu’a ki fale ‘o ‘ilo kuomo’ui ‘a e popula. Fakafeta’i ‘a e malanga to’ongamo’ui ‘a e Senitulio pea ‘oku tau ako ai pe. Peane’inei mafana mo Sisu ‘o talaloto ‘oku te’ekifetaulaki ia mo ha taha pehe ‘i ‘Isileli katoa.

Ke toki fakama’opo’opo ‘e he toko taha ‘okune tataki ‘a e Kalasi ‘Aho.

Lotu: ‘Otua ‘oku mau fakamalo atu ‘i hehoko mai mo e fakamo’ui ki he Senitaile pea‘oku mau lave monú ai. Ako mai ke ma’u ‘ae to’onga mo’ui ‘a e Senitulio ke maumalanga’aki ia ‘a e Fakamo’ui. ‘Emeni.

Veesi Lauloto 'o e Mahina: Matiu 5:9. Monu'iaa ka ko kinautolu 'oku fakatupumelino, he 'e ui 'a kinautolu ko e ngaahi foha 'o e 'Otua.

Loma 12:14-16. Tapuaki'i 'a kinautolu 'oku fakatanga'i kimoutolu. 'Io, mou tapuaki'ipe 'o 'oua 'e tutuku'i. Fiefia mo kinautolu 'oku fiefia; Tangi mo kinautolu 'oku tangi. Ke

fakatangata tatau ho'omou fetokanga'aki. 'Oua na'a hu'u ho'omou tokonga ki he ngaahime'a ma'olunga, kae tuku kimoutolu ke 'auhia mo ma'ulalo. 'Oua te mou hoko ko e kaupoto fakaekimoutolu.

Ko e ngaahi lesoni mo e ngaahi Sapate Fakamamafa ki he Mahina Me 2016.

Fakafo'ou 'Evangelio Fakamelino ki he Ngaahi Va Kovi he Fonua- Kaveinga 'o e Mahina Me 2016

’A’AHI FAKA’EVANGELIO

Ko e ‘a’ahi Faka’evangelio ‘a e Dominion pea mo Lotu Hufia, EastTamaki.

MALANGA SAKALAMENITI MAHINA KO ‘EPELELI

FALENGAMEESIKo e toe ‘oatu pe ‘a e talateu ne fai he Faifekau Sea ‘i he

Falengameesi, kau ki he tokoni ki ho’o lau ‘etau folofola faka’ahomei he ‘etau tohi Falengameesi.

¨ Ko e ‘u Potu-Folofola pe Lesoni Tu’utu’uni ‘o e Sapate takitaha‘oku tau kamata lau kinautolu ‘i he Pulelulu ‘o a’u ki he Tusite ‘o euike ‘oku hokó.

¨ ’Oku tanaki atu leva mo e ngaahi lesoni kehe ‘oku fekau’aki pealaanga mo e ‘u Lesoni Tu’utu’uní ‘o kau mo kinautolu ‘i hono laú.

¨ ’Oku fakata’u tolu ‘a e vilo ‘a e ngaahi Lesoní ‘o makatu’ungahe ngaahi Kosipeli Sio-Fakatahá (Synoptic) ‘aia ko Matiu (A), Ma’ake(B) mo Luke (C). Koia ko e ta’u ní ko e ta’u ia ‘o e Kosipeli Luképe ta’u C pe Ta’u Tolu.

¨ ’Oku ‘ikai ha ta’u ia ‘o e Kosipeli hiki ‘e Sioné ka ‘oku lahi ‘a’enehu pe kau mai ‘i he lotolotonga ‘o ha Faha’ita’u, ‘o hange ko’ene humaihe Faha’ita’u Lenití (Ma’asi 13), kau katoa kiai ‘a e Uike Tapú pea hokoatu aipe he Faha’ita’u Toetu’ú (Easter) mo e kamata ‘a e Faha’ita’uPenitekosí (Pentecost) ‘o ngata mei he Sapate Tolu-Taha’i-’Otuá.

FANONGONONGOPukoleaKo e koe atu pe kiate kimoutolu ‘e lava ke ‘omi ha ngaahi talanoa ki

he ‘etau Pukolea ke mou kataki ‘omi e ngaahi ‘ata mo e talanoa ki he‘imeili Kimu’a he Tusite 17 ‘o Me talakai@xtra.co.nz

Me’a’ofa ki Trinity Theological College.Li me’a’ofa ‘o e Sapate Trinity 22 Me ke mou kataki toki ‘omi ki he

Tauhi Pa’anga Vahefonua ke tanaki ai pea ‘ave fakakatoa ko e me’a’ofamei he Vahefonua ki he ‘apiako Trinity Theological College.

Faifekau Sea, Rev Tevita Makovina Finau he Malanga kiDominion mo e Sakalameniti mahina 'Epeleli 2016.

Ko e Faifekau Pule 'Aokalani mo Manukau, Rev Vaikoloa Kilikiti pea mo eFaifekau 'a'ahi mei Tapuni Siliva, Tatakamotonga, Rev Kemueli Tolu mo eongo fakafofonga 'Evangelio 'a Dominion 'i he 'a'ahi faka'evangelio pea mo

Lotu Hufia, East Tamaki.