MARCH 2008SEPTEMBER 2014

MWF ROUNDUP - PAGE 10

MIDDLE EAST TURMOIL - PAGES 6, 12

By Sophie ParishA large contingent of

Methodists from New Zealandwas on hand to help theMethodist Church in Samoacelebrate its 50th anniversaryas an independent conference.

Methodist Church of NZpresident Rev Rex Nathan, vicepresident Jan Tasker and SinotiSamoa superintendent Rev ToviaAumua led a group of nearly 300Sinoti Samoa presbyters, layleaders, youth and families whotravelled to Samoa to be part ofthe historic Golden Jubilee.

Rex says the MethodistChurch of Samoa gainedindependence f rom theMethodist Church of Australiain 1964. Since then Methodismhas continued to grow strong in

numbers and in faith in Samoa.“It has given us as visitors

an insight into the past 50 yearsand a chance to see the verystrong leadership over thoseyears right to this day. I saw theirlove of God and love of itspeople. Their faith in Christianityis very strong,” Rex says.

The week long celebrationsbegan on Sunday July 13th andincluded worship services,performances, and workshops.

To open the celebrationsaround 3,000 people dressed intraditional Samoan white packedthe inside and outside of theMulivai o Aele Wesley Churchat Faleula, west of Apia. Loudspeakers were set up outside toaccommodate the overflow ofguests.

Samoan Methodists fromaround the world were presentand large choirs from different

churches, including Sinoti SamoaNZ, throughout the day alongwith other cultural groups.

Among the guests at theservice was the head of state HisHighness Tui Atua TupuaTamasese Efi and Prime MinisterTuilaepa Malielegaoi.

Methodist Church of Samoapresident Rev Aisoli Tapu Lulisaid a very short sermon inEnglish and then in Samoan.Aisloi urged the people to deeplyreflect on the anniversary day.He spoke about the importanceof the memorial stone, whichwas to be unveiled to celebratethe 13 Methodist presidents whohad led the church over the past50 years and challengedparishioners to continue to tellof this time and achievement forgenerations to come.

Tovia said it was a verymoving celebration. “For a

number of New Zealand Sinotimembers i t br ings backmemories of their heritage. Somemembers had parents andgrandparents who held leadershiproles for the Samoan Conferencein Samoa.”

Tovia and h is groupcontributed a thanksgivinganthem during the ceremony. Thesong 'Praise be to God' waswritten by Rev Sui Te'o and TuiPenaia.

Sui says, “It was my first timeI had joined in the choir and itwas special to perform a song Ihad written with so many peopleand families.”

Rex was present for theunveiling of the memorial stone.Among those listed on it are twoSamoan Methodist presidentsstill living today. The stone willremain at the church in Puipa'a.

See Page 17

NEW CONNEXIONAL OFFICES - PAGE 2

INSIDE

By Paul TitusChurches should have the

confidence to follow theirconscience and speak out onp u b l i c i s s u e s , s a y sinvestigative journalist NickyHager.

Touchstone spoke withNicky 10 days after the releaseof his book Dirty Politics,which exposed the close tiesbetween some National Partyleaders and the toxic Internetblogger Cameron Slater.

The book caused a mediauproar in the midst of theelection. Nicky spoke about hisreasons for writing it and whathe has learned from thereaction it received.

Dirty Politics is the latestin a string of books Nicky haswritten about New Zealandpolitics and foreign policy. Hesays the reason he writes themis to expose unethicalbehaviour and change thingsfor the better.

“The point is to informpeople and get them thinkingabout what we could dodifferently as a society.”

He says there were twonotable responses to DirtyPolitics. One is that manypeople have told him what afantastic effort it was, eventhough they were sickened atwhat it revealed. He says hehas never had a book sellso fast.

See Page 2

Churchescan promote

ethical politics- Nicky Hager

Kiwis add talents to SamoanMethodists' Golden Jubilee

MCNZ's Sinoti Samoa members prepare to march during the celebrations.

In July, Methodist CityAction Mission (MCA)became the first Methodistorganization in New Zealandto become accredited as aliving wage employer.

T h e L i v i n g Wa g eMovement Aotearoa NewZealand began in May of 2012.It has drawn the support ofu n i o n s , c o m m u n i t yorganisations, and faith-basedgroups who support Kiwisearning a living wage.

MCA is the HamiltonMethodist Mission. DirectorCatherine Hodges says part ofsocial justice is the right to earna living wage. “I feel stronglyabout this and work with peopleit affects. It's important forpeople to not just have a jobfor the sake of it but earnenough to live life.”

MCA co-ordinator WendyNickalls says the Mission offersa variety of social servicesincluding a weekly communitymeal and affordable, purposefulclasses for people withdisabilities.

“In my view there are manypeople working long hours butnot earning a wage they canlive on. We are now part of afew organisations that aregetting out there to the widercommunity and saying this iswhat we feel is just and right,”Wendy says.

She sees this move as a partof creating better equality forworkers in New Zealand.

C a t h e r i n e s a y s t h eaccreditation process is notquite as simple as she first

thought. “The expectation tomove beyond your organisationto pay all contracted workers aliving wage can be a potentialstumbling block as somebusinesses and organisationsare not sure how to have theseconversations with theircontractors,” she says.

Early this year Living WageNZ was approved to providean accreditation trademark foremployers paying the livingwage.

Accreditation co-ordinatorDiana Yuckich says LivingWage provides information anda timely response to anyquestions that arise and tries toremove impediments toaccreditation.

Living Wage NZ convenerAnnie Newman says that as theLiving Wage Movement hastaken root in the UK, US andnow NZ, contracting hasbecome a pivotal issue.

“Services like cleaning,g a r d e n i n g a n d w a s t emanagement are contracted out

traditionally to drive wagesdown.”

Annie says it is veryimportant that contractors whodeliver services on a regularand on-going basis are held tothe living wage standard.

“When contracts come upfor renewal the organisation orbusiness has the power tostipulate through their termswhat that tender will be,” shesays.

Diana says they highlyregard organisations like theMethodist City Action that havestepped up and added not onlytheir voice to a call for a LivingWage.

“I know that the leadershipshown by organisations suchas the Mission inspires otherorganisa t ions and a lsostrengthens the community callfor a living wage.”

Catherine says she is happyto take the first step and set anexample. “Let’s walk our talk,”she says.

2 TOUCHSTONE • SEPTEMBER 2014

N E W S

MANIFESTO2014Gospel

In an increasingly secular societywith diverse ethnic groups and manyfaiths, a Gospel Manifesto has toengage the spiritual and provide asense of inclusive community to berelevant.

It is often the heart-felt tug of arohaor compassion that inspires the pursuitof social justice. When we reach out inlove to others, we acknowledge ourinterdependence and one-ness. InHildegard of Bingen's terms, it isthrough this empathy in action that werecognize we are feathers on the breathof God.

It is shameful in modern dayAotearoa that there are many signs ofsocial breakdown and fragmentationacross society. Statist ics andinternational reports tell us we are notdoing so well in raising our children,providing affordable homes, or givingeveryone access to adequate income orreconciliation.

There is a looming bulge in thenumbers of older people and increasingevidence of social isolation and poverty,particularly amongst those who don'town their own homes. These greyingvulnerable will put greater pressure onhealth services and increase demandfor affordable housing and access toadequate care and support.

The breath of God needs fresheningand the feathered cloak of communityrestored if New Zealand is to regain itsplace as God's own and be a genuinelyjust and fair society.

The issue of adequate income andpoverty has been put in the too hardbasket by successive Governments andbusiness leaders. New Zealand's lowwage economy relies heavily onWorking for Families and tax creditsyet at the same time many largecompanies are returning very healthyprofits to small groups of shareholders.

Pay differences between highestand lowest paid have become thesubject of much debate and concern.Contemporaneously benefit paymentsto those unable to work (apart fromsuperannuitants) create a poverty trap.Somehow we must be able to achievea fair balance.

The current National Government(or a new government) is wellpositioned to capitalise on its economicsuccesses, provide ethical socialleadership, and do something aboutpoverty. It is promoting balancedbudgets and making much of theperformance of the economy. Reformof health, education, justice and welfareis well advanced.

Fundamental reform of the incomeand tax systems should now be a toppriority. A capital gains tax wouldenable redistribution of money to theworse off.

Regulatory control to reduce paydifferences would free up money toredistribute to lower paid workers.Employer tax incentives and penaltiescould similarly boost wages and retargetsome Government Working forFamilies funds to beneficiaries.

Everyone would be better off, andsome companies and individuals wouldreap greater triple bottom line rewardsfrom their increased social contribution.

Unaffordable housing is one of themajor causes of poverty. TheGovernment is currently reforming theway it administers income-related rentalsubsidies. There is further scope forreform by targeting the accommodationsupplement and linking rents to tenants'income. We could also ensure thathouses meet standards for energyefficiency and health.

Such measures might drive highlygeared or unscrupulous landlords outof the market and free up housing forhome ownership or for socially mindedlandlords. Perhaps some form ofcapitalisation of accommodationsupplement for low income earnerscould become a way for people tobecome home owners.

One of the insidious effects ofpoverty is social isolation. A lack offunds often accompanied by healthissues can lead people to withdrawalfrom social networks and loseconfidence. We all have a part to playin helping others feel included so theycan be active in their community.

Individual responsibility is built onthe feeling that you belong, arerespected and valued, and cancontribute in a meaningful way.

Maintaining a sense of communityis an enduring challenge for eachgeneration. Poverty requires more thancharity. Poverty requires a responsefrom hearts and minds, a generosity ofspirit and a willingness to make themoney go round in a different way.Political and public leadershipalongside determined action is essential.

The election campaign creates anopportunity to debate and do somethingabout the people and groups who arebeing left behind.

We need a commitment to actionon child poverty, inequality, andaffordable housing. We can provide adignified life with positive choices forour kuia and kaumatua.

We should not only be kind to oneanother but ensure the blessings ofcommunity are fairly shared.

Gospel Manifesto 2014 wascoordinated by Ecu-Action, anecumenical grouping under theconvenorship of Rev Dr John England.For further information on Ecu-Actionemail John at rmpe22@xtra.co.nz.

Creating communityin God's own

Established by Conference 1978for the secure investment

of the Church's funds

Investments measured againstChurch Guidelines for Socially

Responsible Investment

By Vaughan Milner, CEO of Presbyterian Support Upper South Island

From page 1The second reaction

Nicky identified was thes o m e w h a t s u r p r i s i n gunwillingness of PrimeMinister John Key to addressthe issues it raised.

“Nothing I have heardindicates the Prime Ministeris prepared to admit anythingwas wrong or that he iswilling to look beyond shortterm expediency toward thelonger term good. TheGovernment 's responseseemed to be driven by theirpublic relations advisers.Their approach was diversion,attack the messenger, focuson minute detail, and rely oncatchy one-liners.”

Nicky says he does notwant Dirty Politics to conveythe notion that all politiciansare greedy and vindictive, andhe certainly does not want itto turn people off politicscompletely. In fact, he hopesit encourages more people toget involved.

The final chapter of thebook has received littleattention in the media. It laysout a number of things thatcould be done to improve thepolitical tone in New Zealand.

One of the problems itidentifies is the commercialnature of news, which forcesjournalists to rely on publicrelations companies for theirnews. The news media shouldgive their audiences genuinely

independent commentators,Nicky writes.

Another suggestion is tomake government moretransparent, and in particularto strengthen freedom ofinformation laws and open upleaders' budgets to the samescrutiny as MP's spending.Elections should also bepublicly funded so thatpolitical parties aligned withbusiness interests do not havean unfair advantage.

Nicky also suggests weneed to improve NewZealand's political ethics.While it is valid to exposehidden influence and theabuse of power, it is notethical to denigrate people orattack their personal lives.

This is where the churcheshave a role to play, he says.

“Churches are part ofwhat I call the public interestinfrastructure. They can talkabout the public good andpromote ethical behaviour.

Even though New Zealand isa largely secular society anda lot of people do not attendchurch, many still look to thechurches for leadership.

“Just as Forest and Birddoes not need to have hugenumbers of people outrescuing endangered speciesto speak out on environmentalissues, church leaders canspeak out for the publicgood.”

Nicky says he spoke to agroup of young unionistsrecently. He told them whileunions are now smaller andweaker than they used to be,they still have a vital role toplay as voices for socialjustice.

“Churches are just as vital.At the moment if any policyis proposed to reduce poverty,we are likely to hear in themedia from the finance sector,landlords and businesslobbyists. They are wellorganised.

“But we should also hearfrom church people. Churchesshould not be defensive. Ifthey cannot speak out againstpoverty and injustice, what isthe point? It seems that thechurches are often reticent buttheir influence could spreadf a r b e y o n d t h e i rcongregations because theycan speak on behalf ofeveryone.”

Churches and political ethics

Hamilton Mission firstto pay Living Wage

Methodist City Action director Catherine Hodges with indoor teamsports tutor John Berry.

By Sophie Parish

N E W S

TOUCHSTONE • SEPTEMBER 2014 3

The Methodist Trust Association(MTA) has had a positive year withincreases in total deposits and goodincome distributions.

The MTA is a fund of theMethodist Church of New Zealandand investment in it is only availableto groups responsible to theConference of the Church.

Executive director Greg Wrightsays MTA continues to receiveexcel lent support f rom theConnexion.

During the year to 30 June 2014,Income Fund deposits from theChurch increased by just over 10percent to reach $167.1 million anddeposits with the Growth and IncomeFund had risen 21 percent (includingthe capital accretion for the year) tototal $109.6 million.

“This means in total the depositswith the Association had increasedover the year by 14 percent to$276,755,786.

“The Association strives to ensurethat investments satisfy the spirit andtenor of the Church's guidelines forsocially responsible investment whilestill providing satisfactory returns todepositors.”

Greg says big part of the growthof deposits received during the yearwas the settlement of the cash portionof the Christchurch earthquakes

claim. Funds are held in the MTA onbehalf of the claimant parishesawaiting the replacement of thebuildings lost in the earthquakes.

During the year MTA distributed$16.82 million, which includedincome of $14.24 million and capitalaccretion of $2.58 million. Thiscompares to an income distributionof $12.43 million in 2013.

The average annual distributionrate over the two funds was 5.57percent for the financial year endingJune 2014 (versus 5.94 percent in2013).

When interest rates fell after theglobal financial crisis, the MTAshifted a large proportion of its fixedinterest investments to long datedsecurities which provided a betterrate of interest. This has bridged thedip in interest rates since 2008/2009and now, as interest rates start to riseagain, maturing investments can bere-invested at similar rates of return.

“The positive return for theGrowth and Income Fund continuesits very satisfactory level ofperformance over the past 13 years.Over that time annual net returnshave been just under 12 percent perannum, and we have had just oneyear of negative returns, which was2009 at the height of the globalfinancial crisis,” Greg says.

The Methodist Church has taken some majorstrides on its path to recovery from theChristchurch earthquakes with the purchase ofland to build a new Connexional office complexand an archives storage facility.

Methodist Connexional Property Committee(MCPC) executive director Greg Wright says theChurch has purchased two adjacent sections ina new office and warehouse subdivision onLangdons Road in Papanui, Christchurch North.

“The property we have bought ticks all theboxes that we were looking for,” Greg says.

“It is in the northwest quadrant of the citywith good access to the airport and publictransport. It is also close to Christchurch NorthMethodist Church and to the offices ofChristchurch Methodist Mission and theWesleycare nursing home.

“We now have the opportunity to buildfacilities that will meet our requirements for theforeseeable future.”

Greg says the decision was made to build aseparate storage facility for the MethodistArchives because it would have taken a third ofthe space of the new Connexional office toaccommodate the sliding shelving where thearchival material is stored.

“Some people ask why we need that muchspace for archives in the digital age but evenwhen items are converted to a digital format, wemust retain the original.”

The Connexional office building will havetwo stories, each of 550 square metres. Thebottom floor will house Connexional

administrative staff and will also have aboardroom and three meeting rooms. The upperstorey will be leased out.

“The new office building will be 20 percentbigger than Morley House. The cost of buildingit will be covered by our insurance claim onMorley House and the sale of the Latimer Squareproperty where it stood. The Archives buildingwill be funded by borrowing.

“The office building is designed byChristchurch architects Hill and Miles. It willhave a raft foundation designed to withstandseismic events.

“It will incorporate a number of energy savingand low carbon materials, and we will be able tostore rain water for irrigation, though it will notbe a green star building.”

Greg says the Archives building is awarehouse facility with the interior modified tostore archival material. It is larger than the currentneeds of Methodist Archives but this gives theability to expand or sublet archival space. It canalso be reconfigured for resale as a warehouse ifnecessary.

“We were fortunate to find a site in a locationwhere the zoning permits an office building andwarehouse side by side,” he says.

The Church has received resource consentfor the two buildings and is applying for buildingconsents. The interior design of the buildingswill now be finalised.

This should take six months, meaningconstruction could be underway in April 2015and the new buildings completed by August 2016.

New Connexional nervecentre takes shape

MTA deposits up,pay outs strong

By David HillNew Zealand's nuclear free

status has provided a model forthe world's Christians to pursuepeace.

Presbyterian Church ofA o t e a r o a N e w Z e a l a n dmoderator Rev Ray Costerattended his first World Councilof Churches (WCC) centralcommittee meeting in Geneva inJuly as New Zealand's delegate.He says this country was put upas an example of “a modern firstworld country” that is nuclearfree.

Ray says the nuclear issue wasdiscussed at the WCC assemblyin Busan, South Korea, but noconsensus was reached.

“Some nations can't see howthey can be nuclear free, forexample the United Kingdom isso dependent on it.

“I was able to hold up NewZealand and say we are nuclearfree and we have stood up to theUS and we don't have any nuclearenergy. You can use hydro,thermal and wind energy and youcan get by.”

July's WCC central committeemeeting approved a documentcalling on Christians to work

towards being nuclear free.Ray will represent New

Zealand's Anglican, Presbyterianand Methodist churches on theWCC for the next seven years.He will attend central committeemeetings every two years untilthe next assembly in 2020 as oneof around 150 representativesfrom member countries.

The WCC's key initiative is“a pilgrimage to justice andpeace” with churches in eachcountry encouraged to work intheir own context, Ray says.

In New Zealand this includesour Trea ty o f Wai tang iobligations, working with ourPacific Island and Asianneighbours, looking after ourimmigrant workers and climatechange.

Elsewhere around the world,peace and ultimately unification

in Korea is an important justiceissue for the WCC. Ray hasvisited Korea three times and hasa special interest in the region,which led to him moderating asession at the General Assemblyon how we as Christian churchescould stand together as a Christiancommunity.

“ N o b o d y t h i n k s[reunification] is going to happenovernight but we are looking atways to make it happen.”

In May the WCC broughttogether Christian leaders fromNorth and South Korea for ameeting in Geneva, somethingthat would not be possible inKorea.

Ray says the goal is to turnthe armistice into a peace treaty,to put an end to the constant stateof war and bring families backtogether.

He says New Zealand has arole to play, as we have “goodrelationships with Christians inboth North Korea and SouthKorea, so we're not deemed to bealigned to any particular side andwe can give leadership in workingtowards reconciliation.

“There are families whichhave been split apart for the last60 years. If we don't do somethingreasonably quickly it will be toolate.”

The WCC is also keen to seeyouth playing “a greater role” intheir churches and on the centralcommittee and other WCCcommittees.

Ray is also secretary of NewZealand's national church leadersmeeting, which represents 22denominations and he is keen togrow ecumenical partnerships andnetworking.

Ray Coster

Nuclear-free NZ a model for world's churches

4 TOUCHSTONE • SEPTEMBER 2014

O P I N I O N

From the backyardFrom the backyard

The resilience of trees

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

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Postal PO Box 931Christchurch

Fax (03) 366-6009

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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

Gillian WatkinIn winter the trees become

transparent shapes standing outagainst the land and the sky. Theymerge with the landscape rather thanbecome the landscape, as they do insummer.

Of course the evergreens alwayskeep their own space.

Driving from Hawkes Bay toAuckland one is always aware of thechanging shape of forests. Thesurprise comes in seeing the contoursof the land in the newly logged spaces.Areas seem flat but when releasedfrom the trees the contours, hills andvalleys are revealed.

They are never barren for long.Small new plants appear and growquickly. So constant is the appearanceof the pines in the forest, it is possibleto think of them as inanimate. Butevery spring they send out a reminderof their fertility. All over the EastCoast, a thick layer of yellow dust -pollen - appears and covers everysurface.

Once we parked for a picnic bythe Waikato River at Atiamuri nextto a stand of pine trees. They weretall graceful trees, bending in the wind.Suddenly I heard the sound of ships'masts bending to the wind and thesea.

I thought of the promise withinthe trees, as with every living entity,their fate decided by others. My mindturned to the thousands of trees takenfrom this country in the early timesof European settlement, particularlyin the north, that were used as ship'smasts. The trees at Atiamuri havegone now, and so is the ground they

stood on. It has been claimed forroading.

I never used to like pine trees. Asa child I would listen to the windwhistle and creaking branches signalbad weather. Trees are not to like ordislike but they are judged by theamount of work they make, leaves ingutters, roots coming up in the 'wrong'place.

One of the joys of gardening isplanting a tree. Looking not to a battlewith nature but to a cheerfulcoexistence requires understanding.

Here on the plains the barecontorted frames of the much prunedapple trees look like an army marchingacross the landscape but like the pinesthey are an army tamed for humanconsumption. Soon they will beputting on their pink coats, eachblossom a potential apple, peach, pearor plum.

The story of humanity started witha tree, according to biblical tradition.It was the tree of the knowledge ofgood and evil. For plucking its fruitbefore its time it too became a treecontorted for human use. The peoplewere banished to wander in thewilderness without knowledge.

The fruit from the tree was for thereproduction of the tree, the force offertility. But that stream of knowledgegone is not gone. In every tree thatbursts forth with new growth or standsstrong against the tide of years,creation is revealed freshly to us.

Take care of the trees. The worstwe do to them is but a mirror of whatwe do to humanity.

To the editor,I found the article on the CWS Palestine Gaza

Appeal in the August edition of Touchstone to bevery one sided.

It had no mention of Hamas rockets being firedinto Israel. One comment at the end of the articleacknowledges that Israel has many times themilitary power of Gaza. In this case, why didHamas fire the rockets knowing there would be

reprisals?One could cynically think that Hamas fired

rockets knowing that the suffering of their peoplewould incite worldwide publicity. Both sides seemto have no interest in peaceful co-existence.

Two books are of interest on this topic: WhoOwns the Holy Land by Lloyd Geering, and TheStory of the Jews by Simon Schama.

Audrey Trimmer, Whangarei

Gaza article lacks balance

To the editor,This is a crucial election for New Zealand.

National's policies have put our kids and ourenvironment at serious risk and will continue todo so.

When one in four of our kids grow up inpoverty, when some of us have so much while somany struggle to make ends meet, and when 60percent of our rivers are now unsafe to swim in,something is seriously wrong with the New Zealandwe love.

As a Christian, I don't believe it has to be thisway.

I believe in the Christianity that teaches loveand compassion towards each other, especially forour most vulnerable.

I believe in the Christianity that demands welive with justice between one another, not growinginequality.

Finally, I believe in the Christianity that teachesan awe and deep respect for the natural world - afaith that says tread sacredly through nature becauseGod walked here first, incarnate in the person ofJesus Christ.

Mojo Mathers, Green Party MP

A green vision of Christianity

To the editorAre any readers of Touchstone aware of a city

or district council that has a child-centred focusto its planning? If so to please send me any contactdetails or other relevant information.

During the 2013 local government electionsmany candidates for Palmerston North City Councilwere approached, at a meet-the-candidates expo,by a member of the Palmerston North 'Let theChildren Live' group. We wanted the candidates'views on the needs of our city's children and whatCouncil was doing or should be doing to meetthose needs.

The actual question was 'What do you see asthe needs of children in the city, the issues facingthem, and what will you do to assist children?'

We used the responses received from those

who were later elected to compile a list of theissues raised and actions to meet these needs.These were presented to the Council as asubmission to the draft annual plan 2014-2015.

We used the words of those who had beenelected to remind them of what they had said andrequested that this material be used in planningwith children in mind.

The submission received a friendly reception.We were then asked if we knew of any local bodycouncils that have a child-centred focus to theirplanning. We made a commitment to makeenquiries and get back to Palmerston North CityCouncil. We believe this is important beforedirections are determined in the next Long TermPlan cycle.

Jill White, Palmerston North

What is your city council doing for children?

To the editorAs a former Methodist Mission board

chairperson, I am pleased to read any news inTouchstone of the work of our Missions.

However, I am increasingly disappointed thatthe Missions seldom capture attention in the publicmedia for what they so earnestly do. Nor do theylead public debate on what such social serviceproviders should or could be doing, as the SalvationArmy does so successfully.

To all appearances our Missions remain smalllocal entities, with different names and differentagendas. Some of them still put most of theirresources into the old traditional areas of earlychildhood and aged care, now the virtual preserve

of major commercial providers.How I wish that the Missions could be seen to

be working together, leading the public debate onpoverty, family violence and other social issues,providing cutting edge services, making adistinctive Methodist voice clearly heard in themedia.

It is a long time since the Methodist Churchasked what it is we want from our Missions in theharsh new age in which we live.

Is Conference capable of doing more thanpolitely receiving the various Mission reports?Might we begin seriously critiquing what isundeniably good, with a view to making it better?

Colin Gibson, Dunedin

Missions need better mission

To the editor,I have just been given a copy of the August

2014 edition of Touchstone, where I read withabsolute horror about the National Interfaith Forumin Dunedin. Every religion was in attendance, andUnity in Diversity was the theme.

Did you not know that the Lord Jesus Christspoke these words? "Jesus saith unto him, I amthe way, the truth, and the life. No man comethunto the Father, but by Me,” (John 14:6).

Did Buddha die for believers? Was Buddharesurrected? Did Mohammed die for believers andwas he resurrected?

Did you not know that interfaithism is leadingthe professing Church into a fast-emerging OneWorld Religion?

And did you not know that this One WorldReligion will unite with the Antichrist to giveSatanic rule over the world's population?

Did you not know, also, that the true Churchof Jesus Christ will be taken from this world before

this horrific amalgam of world religions comesabout? This of course, will then lead to the mostterrible time of God's wrath being poured out uponthis wicked planet - a time called 'The Tribulation'.

Did you not know that all of this is so clearlytaught in the Bible?

You are now warned, not by me but by theWord of God. There is but one true God, and Hisname is not Allah, and not Buddha, or any otherSatanic false god.

Please know that as a true follower of Christour Lord, I take His Word most seriously whenwe are told "Be ye not unequally yoked togetherwith unbelievers," (2 Cor 6:14).

For me, it is suffice to know that you will notstand before God in the judgement, and say, 'Wedid not know'.

I write this in love, and I stand in the truth ofthe Word, and I pray that this letter has an effect.

Gavin Marshall, Nelson

Interfaith forum treads dangerous path

The roadside billboards, radio,television and newspaper coverage leavesno doubt that there is an election on thehorizon.

In a fortnight's time, New Zealanderswill be going to the polls to elect agovernment to govern the country for thenext three years. It seemed not so long agothat the polls were telling us that Nationalwas easily going to be returned to powerand that the Prime Minister's popularitywas well ahead of opposition leader DavidCunliffe. That does not seem to be thesituation at present.

Are people more confused now andwhat has changed? More importantly, whatare the issues?

But let us look at what is happening atpresent. Is this the ugliest pre-electioncampaign in the history of New Zealandpolitics?

We've seen supporters of Internet Manaparty shouting expletives about John Key,billboards around the country beingdestroyed, removed or covered in graffiti,and John Key burned in effigy. NickyHager has written a book called DirtyPolitics that some have labelled 'diggingthe dirt'.

At one public meeting of partyrepresentatives, the Prime Ministerallegedly broke the rules, and at a Hamiltonrally Winston Peters prevented a rowdyheckler from using the microphone.

These are just some examples of theugly state of politics this year. What exactlyhas created these tactics?

It seems that the Government is ontrack to record an economic surplus onceagain but it comes as a result of not heedingpopular public opinion. People haveobjected to the sale of assets and deep seaoil drilling but the Government has ignoredthis and therefore some people are reactingnegatively towards the National Party'sproposals.

What should we make of Nicky Hager'sbook? Are there any truths in theaccusations or are they just conspiracy

theories? It would be interesting to hearyour thoughts.

There is a reference from Romans(13:1-2) headed 'Duties towards StateAuthorities'. It says “Everyone must obeystate authorities because no authority existswithout God's permission, and the existingauthorities have been put there by God.Whoever opposes the existing authorityopposes what God has ordered; and anyonewho does so will bring judgment onhimself.”

Does God really have a say inGovernment? Is it true that religion andpolitics should not be mixed?

The first part of the question is noteasily answered without having some indepth discussions but the second of thequestions has been debated in variousforums over many years.

Church leaders of the New ZealandCouncil of Christian Social Services andits advisors have been meeting on a regularbasis with the Prime Minister and DeputyPrime Minister and with leaders of otherpolitical parties.

At the most recent meeting with JohnKey and Bill English discussions focused

on matters to do with social housing andchild poverty.

It was reported that a senior cabinetminister commented prior to the meetingthat church leaders should stick topreaching and leave the politics to thepoliticians. When government leaders werequestioned on this statement, each saidthat what the senior cabinet minister saidwas an individual personal opinion andnot National Party policy.

We say that politics and religion domix. Church-goers see the issues affectingcommunities relating to a number of topicsand especially social housing and childpoverty.

In less than two weeks, you will beasked to exercise your right to go alongand make a choice as to who you want torepresent you, either as an MP or a politicalparty.

For anyone eligible to vote for the veryfirst time, make this election a priority foryou to exercise your right to get out andvote. Make the best of an opportunity thatonly comes along once every three years.

TOUCHSTONE • SEPTEMBER 2014 5O P I N I O N

CONVERSATION WITH THE CONNEXION

By President Rex Nathanand Vice President Jan Takser

By Lisa Woolley, NewZealand Council of Christian

Social Services presidentIn 2012, some 830 New

Zealanders declared theyearned more than $1 million.Does this have anything to dowith child poverty? And shouldit be part of this year's electioncampaign?

These two questions havejust one answer: Yes, verymuch.

Child poverty is a growingscandal. Opinion polling showit will be one of the issues thathelp New Zealanders decidehow to vote on September 20.The New Zealand Council ofChristian Social Services(NZCCSS), along with others,has been raising concerns aboutour appalling rate of childpoverty, and we welcome thisfocus.

As the election approaches,we should be focusing on anissue that draws child povertytogether with a whole host ofother concerns. That issue isincome inequality.

Inequali ty is a NewTestament headline. Mary, themother of Jesus, spoke of fillingthe hungry with good thingsand sending the rich empty

away (Luke 1:46). Jesushimself challenged people tosell their possessions and giveto the poor (Luke 12:33). Hesaw inequality as an affront, adisgrace.

The terrible scale of childpoverty exemplifies why. Morethan a quarter of New Zealand's1 million children live belowthe poverty line in families thathave less than 60 percent of theaverage household's income.Many of these children go toschool hungry, or withoutdecent shoes or a raincoat,because their parents simply donot have enough money left atthe end of the week.

Why are so many of thesechildren in poverty? In part itis because wages are so low,and in part because benefits areinadequate. Both those thingshave a lot to do with our richestfew.

Wages are so low becausethe balance of power in theworkplace has been shiftedagainst ordinary staff and infavour of those at the top of thetree. If the average wage hadincreased in line with workers'greater productivity since 1990,it would now be $38 an hour.Instead, it is $28 an hour. Theextra $10 an hour has gonestraight into the hands ofinvestors.

The link between lowbenefits and the wealthy is lessevident but, in fact, morepowerful. As Mike O'Brien ofthe Child Poverty Action Grouphas observed, we live in acurious world in which the wayto get the rich to work harderis to increase their income

through tax cuts but the way toget the poor to work harder isto reduce their income throughbenefit cuts.

Resolving this contradictionis a belief that wealth denotesvirtue: the rich deserveeverything they have, and thepoor must be poor through theirown fault.

This misguided prosperitygospel flies in the face of theinsight of Genesis that becauseall people are created in theimage of God they should allbe able to enjoy the fruits ofGod's creation.

Even so, this ideology hasallowed benefit rates to be cutby up to a quarter of what theywere in 1991.

The forces creating greathardship are then the same asthose that enable great wealth.To reduce the former we mustalso address the latter. This doesnot mean that nobody shouldever be highly paid. But it doesinvolve restoring bargainingpower at the bottom andarguing for higher taxes to fundmore generous benefits.

We n e e d t o m a k econnections between incomegaps and the other things thattraditionally concern voters.Health and education will beon people's minds this year.Income gaps, with the distrust,dysfunction and stress they sow,are extremely damaging tohealth.

Likewise in education, thegrowing divide between theelite private schools and theirunder-resourced low-decilecounterparts undermines ouronce-great schooling system.

For the biblical writers, thewhole point of an economy isto sustain community andprotect the most vulnerable.Isaiah, Micah and Zechariahreserve some of their sharpestcriticism for would-be rulerswho are not committed toensuring everyone can meettheir basic needs.

As our economy recovers,more and more New Zealanderswill want to see resourcesshared with those who arestruggling the most.

The amount needed to liftall New Zealanders out ofpoverty was estimated in 2007to be no more than $1.8 billion.That's less than a tenth of thewealth of the top ten on NewZealand's rich list.

NZCCSS is committed toensuring that New Zealanders,when they come to vote thisyear, a re making tha tconnection.

The Government and elections 2014

By Desmond Cooper

The word is with God.Made flesh it threatens

Our deafness.Surprised by Grace

We hear the word full of truth, An ecstatic splendour,An exhilarating tone.

Before creation comesSacred chaos

From chaos, a new epiphany,A clear emancipation of spirit

Like the illumination ofLightening, Reaching, touching.

Sacred power is always light,An ungloved grace,

So light as to be yearned for.

The hand of humanitySadly weighs us down

A gauntleted burden to us,And to creation alikeSo heavy, so heavy

The word is without us.

For Gaza

When wealthmeans poverty

6 TOUCHSTONE • SEPTEMBER 2014

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

Elections are interestinginversions. They turn thetables on the MPs whose jobit is to legislate what we, thepeople, may or may not do,how we should do it, whatpenalties await us if we don't,and how much tax they willextract along the way.

During the elections,suddenly it's our turn to holdt h e p a r l i a m e n t a r i a n saccountable.

Less obviously, electionsare the time we hold up amirror to ourselves, the voters.They reveal what values, hopesand fears are uppermost for uscollectively. They reflect backto us what kind of people wereally are.

For example, much cynicalink has already flowed aboutthe 'lolly scrambles' or 'bribes'the various parties are offering.There is less analysis onwhether the bribes are aimedat need or greed, less still onthe willingness of us, thepeople, to be bribed.

History counsels caution.Past election campaigns arelittered with blandishmentsoffering voters short-termadvantages that provedunsustainable over time. So itwould be prudent to weigheach promise to forgo taxes orredistribute them against alonger-term assessment of whatkind of country best reflectsour values and offers the bestprospects for our futuretogether.

In all the electioneeringrhetoric, one word we seldomhear is 'enough'. Among thequestions we, the people, mighttherefore ask ourselves is:When is enough truly enough?Enough for what? And if wefind on reflection that we haveenough to live a satisfying andfulfilled life, why would wewant more and more? Themore we have, the morepertinent the question becomes.

Those are also questionswith a religious twist, springingstraight out of the Lord'sPrayer. Christians do notusually look to that prayer forpolitical pointers, but they arethere nonetheless.

In the Lord's Prayer wepray for God's kingdom tocome on the Earth, which atthe very least suggests thatthere is a way nations canorganise themselves thatreflects more closely thanothers the kinds of concernsJesus had. That holds even in

a secular state.We go on to pray for daily

bread - that is, enough food tokeep everyone alive and well,not too little for some whileothers throw bucketfuls outwith the rubbish. Then we prayto be relieved of debt. For thepeasantry and the poor whowere Jesus' prime audience,debt, like bread, raised thequestion whether they couldkeep body and soul together.

So the Lord's Prayerimplies that having enoughbread and relieving the burdenof debt are signs not only of asociety's material well-being,but also its spiritual health. Ourvote will reflect these concerns- or not, as the case may be.

Another choice boils downto whether we want to havemore or to be more. These arenot totally exclusive. Peopleneed a certain level of materialsecurity to function fully asindividuals, families andcommunities. But a nation'scharacter flows from where itspeople place the emphasis.

Former Prime MinisterDavid Lange was no doubtthinking of this when heexpressed his distaste for theold Business Roundtable typesfor whom, he wrote in hisautobiography, “the pursuit ofwealth was a public serviceand self-interest was a noblepurpose”. By implication thesetypes think the duty ofpoliticians is to advance thatvision. Watch for echoes of thaton the campaign trail.

An appeal to self-interestwill always shape parties'election pitches to an extent.But if we, the people, makethat decisive in the way wevote, then that says somethinghighly significant about whowe are and what kind of societywe want to live in.

O n e i m m e d i a t econsequence would be to orderschools to forget certain of thevalues they teach, especiallyfairness and the common good.Those are incompatible withan approach to life rooted inself-interest.

Another key indicator is theemphasis we will be giving tothe health of earth, sea and air.As awareness grows of thestresses they are under, anypolitician or voter who brushesaside questions of stewardshipand sustainability opensthemselves to charges ofignorance, s tupidi ty orirresponsibility. Or all three.

The future of the planet isnot a trendy add-on to thepolitical agenda. It is central.Again, the message we sendthe politicians on this will tellus much about what kind ofpeople we are.

Polling day brings realchoices. Before we passjudgment on the politicians,we, the people, would be wiseto look deep into our ownvalues and motivations.

H O N E S T T O G O D

Ian Harris

By Ian Harris

Gazing into theelection mirror

By Tuma HazouIn Judges16:30 the Bible tells us how Samson

was captured by the Philistines (from whom thenames Palestine and Palestinians derive). Theyblinded him and brought him to Gaza. There he tookhis own life and those around him by bringing downtheir temple, crying out: “Let my soul die with thePhilistines”.

As they watch Israel's horrendous onslaught onGaza on their screens, many people around the worldwonder whether Israelis are losing their soul. ManyJews are saying that Israel is giving them a bad nameand their actions in Gaza are a perversion of Jewishvalues.

Apart from the massive devastation and loss ofinnocent lives, people have watched with disbelief asgroups of Israelis drank beer on a hill overlookingthe Gaza Strip, cheering as Israeli shells and missileshit their targets. Even more disturbing to many wasthe demonstration of thousands in Tel Aviv protestingthe cease-fire truce with Hamas.

There have been hundreds of protests worldwideagainst Israel's latest attack on Gaza. Protests byJewish groups against the war in Gaza are particularlysignificant.

The Jewish Voice for Peace (JVP) held more than50 demonstrations across the United States protestingIsrael's onslaught on Gaza. In a statement calling forthe end of violence and mourning the victims, JVPstated: “Only by ending the occupation (of the WestBank) and putting an end to the siege of Gaza, canthis terrible bloodshed end. We acknowledge that theroot of this violence lies in the Israeli governmentcommitment to occupation over the well-being ofPalestinians and Israelis”.

So what are the roots of the violence and on-goingconflict which JVP refer to?

Prior to the 1948 Arab Israeli war, according to

the United Nations Relief and Work Agency (UNRWA)the original population of the Gaza Strip numbered80,688. As a result of that war, some 200,000Palestinians, terrorised by Israel and forced to leavetheir villages and towns in South Palestine, took refugein the Egyptian controlled Gaza Strip, an area of only360 sq km, some 40 km long and 6-10 km wide.

The Strip's population of 1.8 million has beenliving in intolerable conditions as a result of a siegeenforced by Israel since 2006. Israel's intention is topunish the entire population for their democraticelection of Hamas in 2006.

“The idea,” says Israeli government advisor DovWeisglass, “is to put the Palestinians on a diet but notmake them die of hunger.” That horrid situation couldeasily come about if Israel does not relent and theworld community does not take steps to stop thebloodshed.

The only global action that can achieve this is theadoption of the Boycott, Divestment and Sanctions(www.bdsmovement.net) campaign against Israel.This is the threat that Israel fears more than the Hamasrockets.

The BDS campaign launched by Palestinian civilsociety in 2005, calls for divesting from companiesor funds and boycotting products which help theperpetuation of Israel's occupation of Palestinianterritories, lifting of the Gaza siege, an end to Israel'sdiscrimination against its Palestinian citizens, and theright of Palestinian refugees to return to home.

BDS also calls for sanctions on Israel until itcomplies with International Law, mirroring the boycottagainst South African apartheid. The latest Israelionslaught on Gaza will undoubtedly give the BDSmovement, already growing steadily around the world,a huge boost.

Tuma Hazou is a retired Christian Palestinianjournalist and Middle East analyst.

Eyeless and soulless in Gaza

By Shadrack DavidsThere is accelerated momentum around the

world as protest action increases over Israel'spolicy towards the Palestinian territories, especiallythe 'scorched earth' onslaught being meted out inGaza.

The politics of this situation are well documented.Suffice it to say Gaza is increasingly being seen asa concentration camp where more than a millionpeople are under siege, occupation and blockade.

The narrative in most of the mainstream mediadoes not aptly describe the horrors of daily life inGaza.

The lack of freedom of movement forPalestinians who can only cross at check pointscontrolled by Israel starkly parallels the pass systemthat black people had to endure under apartheid inSouth Africa.

Gaza is a small, densely populated strip ofwasteland. Air strikes by Israel ensure that civilianshave nowhere to run or hide and attempts by theworld's third most powerful army to pursue 'terrorists'ensures the maximum number of casualties, as seenin recent weeks.

It might be glib and easy to talk about lookingat both sides of this situation and whilst this is animportant principle, the truth is, this is a very unequalsituation. The Israeli regime is intransigent and overmany years has become pugnaciously right-wingas it has embraced a Zionist ideology that draws itsinspiration from a narrow, racist understanding ofaspects of the Old Testament.

The approach of the United States panders tothe Israeli lobby and does not create the conditionsfor justice, peace and security. On the contrary, theUSA provides Israel billions of dollars of financialsupport as well as sophisticated military hardwarewhich, in recent years, has included phosphorousand cluster bombs, mainly used on civilians.

More than 77 percent of Israelis support theirgovernment's policy to bomb Gaza without anyrestraint. There appears to be no effective politicalopposition within Israel and opposition from Jewsis stifled, ignored, seen as treason, or not reportedeffectively in Israeli or Western media.

I write as an anti-apartheid activist, who wasborn and raised in South Africa. I understand howthat racist regime insidiously worked and especiallythe way in which religious beliefs can inspire racistbigotry and the marginalizing of those who aredifferent and who seek to fight for their basic humanrights and dignity.

It was on this basis that the late Nelson Mandela

once said in Pretoria that the liberation of SouthAfricans would not be fully attained until thePalestinian people were free as well.

During apartheid in South Africa, no one calledfor a foreign army to invade the country althoughsometimes as South Africans we wished that aforeign army would do so because of our hatred ofthe racist system.

Whilst there was an armed struggle, whatgarnered opposition to apartheid were sanctions,boycotts and divestment. This included sports andcultural boycotts.

A similar pattern is gaining momentum towardsIsrael. Protest marches are taking place around theworld, including in New Zealand. Calls are beingmade for Israeli ambassadors to be sent back toIsrael.

In recent months the Presbyterian Church in theUSA took a decision to divest from Israel. A similaraction by the United Methodist Church of the USAdid not pass.

I am calling on the Methodist church of NewZealand to make a resolution at the national leveland call upon Israel to desist immediately fromusing its military might to pulverize the people ofGaza and the wider Palestinian population intosubmission.

We may be a small church in New Zealand butin the great scheme of things we have made ourvoices strongly heard in recent years on mattersrelating to bi-culturalism and sexual orientation. Wehave been inspired by our traditions of faith andsocial justice and we have a vision, not only for ourchurch and nation, but I believe for the wider world.

It is now time to speak out on an internationalissue in the name of all humanity and the values wecherish, embrace and live by.

The call for sanctions, boycotts and divestmentsagainst Israel, if heeded and practiced, from aroundthe world, will send a clear message to the Israeligovernment that the world has a stake in helpingcreate a two-state solution, where justice, peace andsecurity can be assured for Palestinians and Israelisalike.

I urge our church to pass a resolution atConference 2014 condemning the actions of Israelgiven its disproportionate use of military might inthe killing of Palestinian men, women and childrenand calling on all sides to find a better way to movetoward a future based on fundamental rights for all.

Shadrack Davids is training for Methodistministry at Trinity College.

It is time to speak out about Israel

TOUCHSTONE • SEPTEMBER 2014 7N E W S A N D V I E W S

The Matthew readings for Septemberdepict images and examples of 'heavenon earth'.

“I tell you the truth, whatever you bindon earth will be bound in heaven, andwhatever you loose on earth will be loosedin heaven,” (Matthew 18:18).

Three weeks ago a 14-year old studentlost a friend to suicide. The day before thefuneral, we had a conversation and withhis permission I share this part:

Student: Is it true that if you killyourself, you'll go to hell?

Me: Where's that?Student: You know, the place where

bad people go when they die.Me: There's no such place.

Student: How come? I thought goodpeople go to heaven and bad people go tohell.

Me: When you dangerously crossedthe road in front of a fast car the other day,that was hell not just for you but for thedriver and passengers in the car.

Student: Oh. (Silence)Me: Our heaven and hell are what and

where we are, emotionally and spirituallyevery day based on our thoughts, ourdecisions, and our choices. They are notplaces where people go when they die.

Heaven and hell on earth is an aspectthat the gospel readings evoke in ourthinking for the month.

For example, the parable in Matthew

18:23-32 tells of a king's generous heartin forgiving the servant who owed him$10,000. Writing off his debt would be aheavenly moment for both parties - theforgiven and the forgiver.

However, what if the person who isforgiven forgets how they were saved fromtheir debt, and they turn around to do theopposite? If they demand payment of amuch smaller debt with no forgiveness intheir heart, then it is hell all around forthat person and for others.

That choice was a decision that turnedand reversed the heavenly moments earnedthrough the generosity of another. Theybecame not so heavenly moments that alsoaffected others.

Another image of heaven is paintedthrough the parable of the vineyard workersin Matthew 20:1-16. The workers hadagreed to work for a day but some workedlonger than others. At the end of the day,all the workers received the same amountof pay.

A common thread in these two parablesis that heaven is the product of a generousheart.

The landowner in this parable paid allworkers the same thinking he was beinga fair and generous employer. Those whorecognise and appreciate the generosity ofothers are in heaven.

The question is what prevents us frombeing in heaven? Our heaven is right hereon earth, right in front of us each day.

When I wasstudying for theministry at WesleyT h e o l o g i c a lS e m i n a r y i nWilmore, Kentucky,a colleague of mineinvited me to joinhim on a visit toS h a k e r t o w n .

Located in the rural heart of the state,overlooking the Kentucky River,Shakertown was home to an unusualChristian community within the Quakertradition and it has now been restored asa historical site.

The 'Shaking Quakers' were knownfor their unusual worship practices, beliefthat God was male and female, and for thehigh quality of their work. They prosperedin Kentucky but some of their views werenot popular. They would buy slaves andset them free, and during the AmericanCivil War fed so many soldiers and hungrypeople that they almost ran out of foodthemselves.

Always inclusive of men and women,they lived celibate lives. By 1910 theKentucky community had very few

members and was dissolved, although onesmall community remains in the state ofMaine.

Everybody belonged in Shakertown.They offered hospitality to orphans,soldiers and slaves alike. The communityoperated as a true democracy where thegoverning power of the community residedwith all members of the community.

In Shakertown I got a sense of theradical community which I found for realwhen I later visited the Maine community.There was something very special abouttheir life together; a group of people intenton doing good for the wider world. AsWesley often emphasised, a 'warm heart'is the core of the Christian faith and I thinkhe would have acknowledged it isdemocracy's first home.

Nevertheless, I also recognise that ourhearts are not always drawn to such astrong and equal sense of democracy. Thehuman heart can also provoke all mannerof destruction: war, fanaticism, distrust,deceit, exploitation, greed and the love ofpower.

New Zealand is preparing for anelection and so far the campaign is lookingmore like the latter than the shared

democracy where everyone looks out forthe common good.

The release of Nicky Hagar's book haschanged the debate but also shows up howlittle influence New Zealand churches arehaving. Deep divisions are showing up inour communities but instead of challengingthe country to embrace a more inclusivedemocracy, the churches seem content onhosting a few quiet meetings for localcandidates.

The nation is the poorer because wecannot proclaim a politics of the heart thatrestores people to their rightful place,rather than leaving democracy to the fewwho are prepared to play the political gamefor the rich and powerful.

After he visited the USA in 1831,French intellectual Alexis de Tocquevilleargued in his book Democracy in America,that it would fail if it did not develop whathe called the “habits of the heart” that alldemocracies require. These habits, hebelieved formed the “inward and invisibleinfrastructure of democracy”, in otherwords the heart of democracy.

Briefly they are: 1) We must understandthat we are all in this together.

2) We must appreciate the value of

'otherness'. Hospitality opens us to others,especially the stranger who has much toteach us. Otherness expands our lives tobe more inclusive.

3) We must hold the tensions,contradictions and questions of lifetogether. These can generate energy, insightand new life.

4) We must generate a sense of personalvoice and agency. In other words, weshould not treat politics as a spectatorsport. We must get involved.

5) We must work to create life-givingcommunities in the places where we liveand work.

Faith calls us to consciously buildcommunity. God calls us to do justice,love mercy and work for a more inclusiveand life giving world.

As Parker Palmer observes in histhought provoking book Healing the Heartof Democracy, “We live in a moment inwhich it often feels as if nothing we dowill make a difference, and yet so muchdepends on us.”

It's up to us to figure out how to makeour democracy one that has people at itsheart.

By Jim Stuart

C O N N E C T I O N SFinding our way to the heart of democracy

A number of years ago I wasconfronted with the statement that,as a minister, I held all of the powerin the church. The comment caughtme off guard at the time as I wasstruggling to make some changes ina local church and felt anything butpowerful.

As I reflected on the conversationI realised that the comment arose froma person who felt powerless againsta church bureaucracy which was ledmostly by ministers.

As a minister we get to know howthe church works. We understand boththe system and the people within it.Knowledge is power.

So a familiarity with the structuresof the church gives a certain level of

power to those who know what'sgoing on. That is not solely ministersbut they certainly are a majoritybecause of their occupational choice.

So ministers are educated andtrained and with that there are alsolessons on ethics and an understandingof the use of power. Though itobviously doesn't always work,ministers are taught that the power ofknowledge is a privilege and not tobe abused.

But people in the local church holdpower too. The regular Sundayworship attendees who know thetraditions hold the power ofknowledge in contrast to thepowerlessness felt by the visitor. Oneof the challenges of welcoming new

people is the ability to give them asense of power in what is happening.

Those who organise the music ina local church also hold a form ofpower. It is a power gained throughskill and knowledge but this can beabused when the repertoire is limitedto what they know and new ideas aredenigrated.

There is a form of power held inother committees - property, finance,even pastoral committees. It is thepower of knowing information andprocess, and can be abused when thep o w e r i s w i e l d e d w i t h o u tconsideration of other people.

The problem of power dynamicsin the church is not solely aboutministers - it is an issue that all people

in a local church need to consider. Itis not that the power of knowledge isa bad thing; we couldn't get alongwithout it. But the misuse of poweris a source of dissatisfaction anddisharmony within a local church.

The real challenge is for you (yes,you - the reader of this article) toreflect on what power you hold withinyour local church. What knowledgedo you hold that empowers actionwithin the local church? Then askyourself how do I use this power? DoI use my power to control others orto empower them as well? How canI share the knowledge and the powerso that all can benefit?

All power to you in the work ofthe kingdom.

Heaven on earth

Power plays in the local church

SYLVIA 'AKAU'OLA-TONGOTONGOREFLECTS ON MATTHEW

Peter MacKenzie,UCANZ executive officer

8 TOUCHSTONE • SEPTEMBER 2014

M E T H O D I S T M I S S I O N S A O T E R O A

Support Methodist MissionsEvery child has a right to a good startin life.

All our kids need a fair go so they canflourish and become good citizens.

Creating ‘Cycles of Hope’ is the work ofyour Methodist Missions.

We do this every day by working withfamilies and children who need extrasupport.

For more information contact the chairperson of Methodist Mission Aotearoa, Michael Greer12A Stuart Street, Levin 5510 • P 06 368 0386 • 021 632 716 • E mgreer@gdesk.co.nz

Poverty steals from Kiwi kids

A donation or bequest can helpMethodist Missions Aotearoa makea lasting difference to New Zealandfamilies.

By Mary CaygillThere is an old and

very wise Hasidic saying,“When a child walks downthe road, a company ofangels goes before themproclaiming, 'Make wayfor the image of the HolyOne'.”

In all three synopticGospels Jesus' words aboutchildren appear in thecontext associated with thedisciples quarrelling aboutwho might be the greatestamong them. A 'real' childis placed among them andthe declaration made onceagain; “that the least amongyou all is the greatest,”(Luke 9:48).

Wouldn't it be great ifour child poverty figureswere as pressing and asclearly understood as theroad toll?

Each holiday season,regardless of whichpolitical party is in power,we hear from all sectionsof society about the needto reduce the road toll.Everyone understandsthese figures not as distantstatistics or an academicexercise but as symbols ofthe suffering and griefexperienced by too manyfamilies.

When the road tollrises, there is a broad publicconsensus that moneyneeds to be spent onpromoting safe driving,interventions by police, androad improvements orother measures to increaseroad safety.

The road toll is arelatively depoliticizedtool. It 's a snapshotmeasure that motivatespeople to take action.

By contrast, and sadlyso, the question of themeasurement and thereality of child poverty isa c o m p l e x , h i g h l ypoliticized, and polarizingmatter.

Children are among ourmost vulnerable citizens.Irrespective of how wemeasure it, about one infive (20 percent) of NewZealand's children livebelow the poverty line. Fora small number of thesechildren this is the resultof their family not spendingmoney appropriately orwisely. However, the vastmajority of these childrenlive in families that simplydo not receive enoughmoney.

The majority are alsofamilies that receive abenefit of some kind. Thereis also a very significantgroup (around 40 percent)who are in households

where somebody is in paidwork.

Maori and Pacificchildren are significantlyover-represented amongc h i l d r e n l i v i n g i nhouseholds below thepoverty line.

B y t h e m s e l v e s ,children are unable toc h a n g e t h e i r o w ncircumstances . Theydepend on what theirparents do and what we doas a society to ensure thatall children are adequatelyprovided for. This meansthat if we are to improvethe income of families withchildren to reduce povertylevels, we will need to dothree things.

First, benefit levelshave to be increased.

Second, wages forthose in low paid workneed to be improved.

Third, we will need toremove the discriminationfaced by children in benefithouseholds whose parentsare denied the Work TaxCredit simply because theircarer is not in paid work.

In recent years we havefrequently heard phrasessuch as 'every child counts'and 'no child left behind'.They have formed the titlepages of numerous reportsthat hit the headlines witha flurry of publicity whenpublished but all too soonfade out of our attention.

Within the family of thepeople called Methodisthere in Aotearoa NewZealand we too haveadopted our own phrasewith an initial burst ofp a s s i o n . I t i s o u rcommitment to a 10 yearmission priority throughoutevery level of the church'smission and ministry. 'Letthe children Live' is ourphrase.

What we do to improvethe lives of children andwhat we demand of ourpolitical leaders to put inplace policies to reducechild poverty will be themost important test for thisyear's election. This is anopportunity to demand thatthese phrases are givensome real and concretemeaning for all children.

“When a child walksdown the road, a companyof angels goes before themproclaiming, 'Make way forthe image of the HolyOne'.”

What will it take for usto truly, make way for theimage of the Holy One.Therein truly lies thechallenge in the here andnow: to place the child atthe centre.

Let theChildren Live

at election timeThe Hamil ton CombinedChristian Foodbank Trust is madeup of eight faith based social serviceagencies.

It started nearly 18 years ago aspart of an effort to bring togetherfoodbanks that had been operatingmore or less in competition.

Coming together meant thatservices were no longer duplicated,the massive storage requirements offoodbanks could be combined into asingle space, administration wassimplified, and there was less doublingup by clients.

Methodist City Action (HamiltonMethodist Social Services Trust) isa member of the Combined Foodbankand MCA Co-ordinator WendyNickalls says the different churchgroups who belong to the Trust havevery good communication amongthemselves and with Salvation Army,which also runs a foodbank.

“Last year the Hamilton CombinedChristian Foodbank Trust sent out2973 parcels, to provide food to 5627adults and 4273 kids. That's morethan $100,000 worth of food, whichmeans $100,000 worth of difference.”

Wendy says the churches thatbelong to the Combined Foodbankare located in different physicallocations around Hamilton. Peopleapply for food through one of theagencies.

Once a request has been approved,an order goes to the central foodbank,and the food parcel arrives back at theagency later in the day.

“We have a protocol that peoplemust get a letter from Work andIncome to say that they are not eligiblefor their assistance before they canfill in an application form,” Wendysays.

This ensures that the government

has an idea of the general level ofneed. Sometimes people are able toget a Work and Income grant that givesthem more than an emergency foodparcel.”

The food in the parcels is basedon the Otago University School ofMedicine recommendations for theminimum nutrition needs foremergency survival for adults andchildren for three days.

“This means we know that familiesget enough to eat and enough of whatis good. And the parcels may alsocontain some treats dependant on whathas been donated,” Wendy says.

The Combined Foodbank getsdonations of non-perishable food fromchurches, and Methodist City Actionruns an annual month long appeal.

The appeal is held in the build-up toChristmas to stock up supplies for theholiday period and start of the newyear, which is a stressful time for manyfamilies.

Wendy is in charge of thefundraising drive and says manyorganisations donate to the drive incash or kind. “People are verygenerous and we also receiveChristmas treats, which are verywelcome. Need is increasing and weare considering holding another drivein May.”

Assistance from the TindallFoundation helps cover some of thecosts for the annual appeal for theCombined Christian Foodbank Trust.

Hamilton foodbank testamentto ecumenical action

Eight different denominations work together in the HamiltonCombined Christian Foodbank.

TOUCHSTONE • SEPTEMBER 2014 9N E W S A N D V I E W S

Durham Street 150th chanceto rekindle pioneer spirit

Durham Street congregation envisionsreturn to inner city Christchurch

Organisers say the 150thanniversary of Durham StreetMethodist Church is not only anoccasion to celebrate but also a chanceto recapture the confidence andenthusiasm of the congregation'sfounders.

On the weekend of October 25th-26th Durham Street Methodists willmark the milestone. Events will includea bus tour of the Christchurch centralbusiness district, an anniversary dinner,a service of celebration, and a musicconcert.

Durham Street Methodist Churchmusic director Wallace Woodley is oneof the organisers of the event. Wallacesays the original Durham Street Churchwas the first stone church on theCanterbury Plain and was completedjust 14 years after European settlementof the region.

“The church was designed for 1200people, which was about a quarter ofthe population of Christchurch at thetime,” Wallace says.

“That indicates the early Methodists'confidence and the vision they had forthe future. We need to have a similarvision as we set out to re-establish aninner-city presence.”

Among the major milestones in thelife of the congregation were the wreckof the ship Tararua en route to theMelbourne Conference in 1881, theopening of the Aldersgate complex in1967, and amalgamation with MethodistCentral Mission in 1973.

Wallace says a bold vision of socialjustice has also been part of the DurhamStreet congregation's legacy. Majorfigures in Te Haahi Weteriana such asRev Dr Raymond Dudley, Rev AshleighPetch and Rev Selwyn Dawson led thecongregation during the middle of the20th century.

Music has played a central role inthe life of the parish. The Durham StreetMethodist Choir has made a number ofrecordings over the years, and the pipeorgan installed in 1907 was the one thatemployees of the South Island OrganCompany were salvaging when thechurch building collapsed in 2011,killing three of them.

The events to mark the anniversarybegin Saturday Oct 25th. At 2:00 p.m.people will gather at the site of theformer church, where a commemorativeplaque will be unveiled.

From there a bus tour around thecity centre will show guests the effectsof the quakes on inner city churches andmajor buildings. The tour will stop atSt Marks Church in Christchurch South,where there will be a historical display.

That evening the anniversary dinnerwill be held in at the Lincoln EventCentre in Lincoln.

On Sunday St Marks is again thegathering place. At 10:00 a.m. there willbe a celebratory service led by Rev DrMary Caygill and Wallace Woodley. Alunch will be held in the adjacent hall,and at 2:00 p.m. there will be a festiveconcert that includes instrumental, choraland vocal items.

A selection of CDs produced by theDurham Street Methodist Choir(including items transferred from vinyl)will be for sale.

Active and former choir membersare invited to join the augmented choirfor the Sunday morning and afternoonperformances.

For information or to register contactJudith Prosser, 309 Cambridge Terrace,C h r i s t c h u r c h 8 0 1 3 /judith.prosser@gmail.com / 03 3791828.

Reg i s t r a t i ons a r e due bySeptember 25th.

As they prepare to celebratetheir 150th anniversary thecongregation of Christchurch'sDurham Street Methodist Churchis very much looking to the future.

After years of wrangling overinsurance monies and discussionsamong themselves and with othercongregations to create a vision fortheir high-profile central city site,the Durham Street Methodists haveprepared a strategic plan and arebeginning the process of gettingconsents for their buildings.

Rev Mary Caygill says thecongregation intends to redevelopits former site destroyed in theFebruary 2011 earthquake, not torestore the past but “to meet thechanging needs for ministry in a re-energised city”.

“We see a place for a spiritualitycentre in the city, and we areprepared to work with other innercity parishes, ecumenical groupsand other faith groups who arewilling to embrace partnership tosustain a presence there.”

Mary says whereas previouslythe Durham Street Church wasacross the street from the city'scourthouse, under the ChristchurchCentral Recovery Plan, it will benear the culture and performing artsprecinct. Ngai Tahu's Te PunaAhurea will be located across thestreet and the proposed conventioncentre and existing Town Hall arenearby.

This location provides the

congregation opportunities toprovide hospitality and spaces thatcan be used for public events.

“Durham Street is a gathered,questioning congregation. Ourmembers seek to expand theologicalboundaries, and we want to be aplace that welcomes people whohave not found a place in thetraditional church.

“Our plans now include apartnership with St Luke's AnglicanChurch, which has a similartheology and approach to inner cityministry to ours. Prior to theearthquakes, St Luke's had an activeministry relating to the needs ofvarious people within the inner city.

“While our two congregationshave very different styles ofworship, we are compatible andaffirming in our diversity, and ourcommitment to relate to theemerging inner city context,” Marysays.

Christchurch Central Parish'sDurham Street site was formerlyhome to the Durham Street Church,a parsonage, and the offices of theChristchurch Methodist Mission.The Mission has relocated its officesto Christchurch North, and theparsonage will soon be demolishedas the Parish has purchased a newchurch house.

The strategic plan currentlycalls for two worship centres on thesite. St Luke's would lease thesmaller chapel while the MethodistCongregation would use the other

worship space. It will have a flexibledesign so that it can suit small orlarge gatherings, and it will beavailable for other faith communitygroups.

Other spaces on the site couldbe used for music performances,seminars, meeting rooms, lecturesor other public events. The newcomplex will include offices thatcould be used by the Synod orecumenical groups, and it ispossible that a part of it could beleased for commercial purposes.

“The Bishop has given herblessing for St Luke's to continuetheir conversation with us. We willnot enter into a formal union butthey will maintain a presence at oursite and contribute financially,”Mary says.

“Our facility will not be usedfor big civic occasions, which isthe role of the Anglican cathedral,but it could be used for eventsassociated with the arts andperformance precinct.

“We will also seek ways toaddress the bigger social justice andwelfare issues facing ourcommunity. We expect to maintaina vital connection with theMethodist Mission, even if theirmain offices are elsewhere.”

Currently the Parish is doing a'bulk and location study', which willdetermine the size and location ofthe buildings that can be built onthe site. It will be completed beforethe end of the year and thenarchitectural plans can be prepared.

Normally a church outliveseach its members, generation aftergeneration but this is not the casewith the Bank Street MethodistChurch in Timaru.

In 1982 the Bank Street Parishmerged with Woodlands Road Parish toform the Timaru Parish. From February2001 Bank Street Church was leased toSouth Canterbury Funeral Servicesthough evening services were still heldin the church.

As there is no longer an activecongregation using the Bank StreetChurch, a number of past members andPresbyters have decided to hold whatwill be the final anniversary of the BankStreet Methodist Church. The event willbe held over Labour Weekend (Saturday24th Sunday 25th October 2015), as thiswill mark 150 years since the Churchwas established in Timaru.

Many past members have fondmemories of the presbyters and layleaders who were active in the life ofthe Bank Street Church. They alsoremember the friendships that wereforged during Sunday school and Bibleclass days which are still strong today.

The celebrations will focus on thelife of the Church from 1943 to 1992.This period spans from the ministry of

Rev Jimmy Richards in 1943 to RevRobin Gray in 1992. Robin was the lastpresbyter to have oversight of the BankStreet congregation. This timeframe hasbeen chosen because past members andpresbyters of Bank Street Church arekeen to acknowledge the influence ofthe Church on their lives and faith.

On Saturday the celebrations willinclude a visit to the Bank Street Church.This will be followed by afternoon teaand a time to share memories andmemorabilia, held at the WoodlandsRoad Methodist Church hall. In theevening there will a dinner andentertainment.

On Sunday morning, past membersand presbyters of Banks Street Churchwill share with the Woodlands Roadcongregat ion in a service ofthanksgiving. Past Bank Street presbyterswill lead the service. The celebrationswill conclude with a light lunch afterthe service.

Past members and presbyters whoare interested in attending theanniversary celebrations please contacteither

Rev Norman West on 03 310 7676on glenorman@clear.net.nz, or

Jennifer Jones on 09 448 5224 orjandbjones@orcon.net.nz.

Bank Street anniversary a time to say farewell

Music has always played a big role in the life of Durham Street Methodist Church.

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

10 TOUCHSTONE • SEPTEMBER 2014 TOUCHSTONE • SEPTEMBER 2014 11M E T O D I S T W O M E N ’ S F E L L O W S H I P A R O U N D T H E C O N N E X I O N

By Marie Smith,NZ MWF national president

Women from SolomonIslands, Papua New Guinea,Tonga, Samoa, Fiji, Australiaand New Zealand gathered inBrisbane last month for theSouth Pacific Area Seminar( S PA S ) o f t h e Wo r l dFederation of Methodist &Uniting Church Women(WFM&UCW).

The NZ Methodist Women'sFellowship delegation wasmade up of 38 women. TheKiwi delegation included SPASpresident Lynne Scott andMFM&UCW treasurer LeuPupulu.

The opening service forSPAS featured a procession ofcolourful banners from eachcountry to commemorate 75years of the World Federation.

Talented musical leader RevAmelia Koh-Butler, who wasan opera singer for 18 years,encouraged and showed us newways to use music and fitac t ions wi th words . Acompetition was held amongstthe units for a song depictingthe South Pacific. NewZealand's entry was 'PacificWomen' by Diana Roberts andit was very well received.Amelia suggested we changethe tune to showcase morePacific music and rhythm.

Rev Dr Elizabeth Nolan ledBible studies on Mary andMartha, and then on Ruth andNaomi. Elizabeth encouragedus to use drama, feelings andencouragement in our worshipto both challenge people andprovide a deeper understandingof the stories.

Each unit gave a report oftheir activities and concernsfol lowed by a cul turalpresentation and devotions. TheTongan women are raisingmoney to assist the student atthe Queen Salote College, andthey presented a fashion paradeof clothes worn at weddings.

The Solomon Islands unitdiscussed difficulties they have

facing family and work placeviolence, and they showed agraphic video on the devastationcaused by the flash flood inHoniara in April.

Fiji has similar problemswith natural disasters andclimate change. They gave adisplay of traditional Fijian andIndian dress.

The NZ women were verydistinctive in their 'uniform' ablack stole with silver ferns, ablack skirt and differentcoloured tops, white for theFijian members, turquoise forPalangi, blue for Samoan, redfor Tongan, showing we are allpart of a rainbow, ourmulticultural society.

NZ's presentation wascelebrating 50 years ofNZMWF and began with alight-hearted re-enactment ofthe Methodist Women'sMissionary Union and theLadies Guild meetings. Ourpresentation then describedsignificant happenings over theyears, including the specialprojects we have supported,including the Women's Centrein Sri Lanka and enabling theNZ Women's Refuge to train100 new child Advocates.

The Samoan District joinedthe NZMWF in 1996, theTongan District joined in 2002and the Fijian District joined in2013. Each gave a history and

resume of their currentactivities.

Australia does not have aWomen's Fellowship but has anAdult Fellowship for womenand men. Australia has sufferedwith bush fires and they toohave problems with violence.There are also issues to beresolved with their First Nationpeople.

In 2012 Rev Amel Manyonwas the first Sudanese womanto be ordained into the UnitingChurch of Australia. Amel toldof the harsh treatment that sheand her family received inSudan how they were separatedand then lived many years inrefugee camps prior to comingto Australia in2002.

SPAS was a time of sharing,of learning about life in otherPacific countries and having anappreciation of their difficultiesand their joys.

It was time to appreciatethat for all our differences weare 'One in the Spirit, we areOne in the Lord'.

Rev Jill van de Geer led theclosing communion service, avery moving occasion withyoung women from all thecountries serving the elements.

The theme - A Challenge toLive with Risk, Compassionand Celebration - was verymuch in our minds.

Trinity Wanganui joins MWF birthday partyBy Doreen Carter-Hoskin

I n A p r i l , Wa n g a n u iMethodist Women's Fellowship(MWF) celebrated its 50 yearanniversary.

In the early years of MWF,there were five fellowshipsassociated with MethodistChurches in Wanganui: Trinity,Aramoho, St Alban's, Wesley andCastlecliff.

T h e G o l d e n J u b i l e ecelebrations began with adelicious lunch at the Grand

Hotel followed by a time ofsharing special memories, someof which brought lots of laughter.

Later, on Sunday June 8th themorning worship service atTrinity Church was organised bythe ladies of our MWF groupwith Rev Don Biggs and MWFnational president Marie Smithtaking part.

Another lunch followed withentertainment and fellowship.The congregation was invited tojoin us. Keeping the 50 years

theme, ladies wore hats, glovesand 1960s outfits. Men lookedvery smart in suits and ties.

Wanganui MWF continues toraise money every year forMWF's special projects in NewZealand and overseas.

Monthly meetings are on the1st Wednesday of the month atTrinity Church. They includespeakers of special interest,outings and general friendship,fun and fellowship.

1960s hats and gloves were the fashion at the MWF 50th anniversary celebrations in Wanganui.

Pacific women one in the spirit

As NZ Methodist Women'sFellowship celebrates its 50thanniversary since the MethodistWomen's Missionary Union and theLadies Guild joined together, NZMWFpresident Marie Smith contacted TeTaha Maori administrative managerLana Lazarus to ask about Te RoopuWaahine.

Barbara Flaws, EvaleneHaua and Mary Tierny wereinvolved with Te RoopuWaahine and responded withtheir story.

Maori Mission was activethroughout Aotearoa. Maoriministers preached the Gospelat the homes of Haahimembers and at whanaumarae. Every Sunday,families gathered together tohear the 'word' and stories theministers told.

In the early 1940s, andperhaps before, deaconessesor 'Sisters' from the MethodistChurch travelled afar to help,encourage and nurturewomen from different rohe.Te Roopu Waahine wasestablished at this point.

During the 1950s and1960s, Te Roopu Waahinemet at the Methodist Missionat Airedale Street with thesupport of the deaconesses.

Activities included gettingto know one another, sharingwhanau stories, mourning theloss of loved ones, and baptisms andmarriages. The women came up withideas on how to raise funds to enhanceour time together. They included baking,sewing, preserving fruit and knitting.

The finished products were soldfrom stalls on the street and at places ofkarakia. These were projects of TeRoopu Waahine to help those whoneeded it.

Deaconesses were always in thebackground providing support. The timethey spent with the women enabled themto get to know the families of each rohe. The meetings of Te Roopu Waahine

gave the women confidence to seekadvice and voice any concerns they hadto each other as well as with thedeaconesses. A problem shared is aproblem halved!

As part of the tradition, karakia wassaid before breakfast and at theconclusion of the evening. It was aboutgiving thanks for the many shared

opportunities.Tauiwi and Maori elders

agreed that karakia be takenin te reo Maori. Later theMaori Mission became theMaori Division, and then TeTaha Maori and this allowedolder members to expresstheir whakaaro at eachkarakia.

Te Roopu Waahinewomen were also givenopportunities to express theirviews on the wide rangingissues within each rohe andthis allowed a Maori responseto the Gospel.

In 1966, Sister BarbaraMiller (now Rev BarbaraMiller) spent some of her timeas deaconess at Dargaville,Waima, Manaia and Taheke,where she supported andnurtured Te Roopu Waahinemembers and others withinthe rohe.

Members of Te RoopuWaahine came from the sevenrohe of Te Taha Maori andmet once a year to report on

their achievements and what they hadlearnt as a group. Many travelled longdistances to the meetings. It was heredecisions were made and agreed to byeach rohe regarding how to improve ourcause with the resources we had.

As older members passed away, anew generation was born and they chosetheir own way of dealing with issues.They learned the whakapono that wastaught to them by their ministers, kuia,kaumatua and parents.

Rangatahi are the future and are veryactive in the rohe shaping the wayforward.

By Joan WeddingTo celebrate our

Golden Jubilee, 60women from Taranakiwomen's groups met onMay 10th, a sunnySaturday at the newKnox Presbyter iancomplex in Waitara.

We chose two localinspirational people tospeak.

Mataiva Robertsonwas the Methodis twoman. Mataiva told ofh e r c a l l i n g a n dexperiences over the lastfew years.

Everyone was thrilledto hear a summary of thejourney the Lord hasgiven her and the way shehas responded to theopportunities that haveopened up for her.

Mataiva is one of thegreat leaders for good inour time, and she hasbeen a member of ourMWF since she was 12years old!

Jenni McCulloch hasjourneyed with Christthrough the PresbyterianChurch as a youth leader.She spoke about youth

work and its challengesand changes over the last15 years.

The Lord has usedJ e n n i m i g h t i l y i ndiscipling young peopleand encouraging them inturn to disciple youngerpeople soon after theirconversion. Wow! Shet o o k u s o n a ninspirational journey.

God has raised upsome might women inTaranaki. The SingingAngels shared their giftsin song abd the Knox

catering group, known asThe King's Table, fed ourbodily needs.

As our spir i tualmothers in the pastcreated the APW andMWF, the Gospel ofChrist continues to beproclaimed in new andrelevant ways.

The white hairedladies of our churcheswere insp i red andhumbled to hear anewhow God is at work inour community andabroad.

Remembering Te Roopu Waahine

Taranaki marks 50 yearsof APW and MWF

Vice president Joan Roberts thanks MataivaRobertson for her presentation

Barbara Flaws

Evalene Haua

Mary Tierny

River of Life co-ordinator RevMark Gibson joined more than 30people from 20 countries to discussgreen churches and ecotheologyat the World Council of Churches'h e a d q u a r t e r s i n B o s s e ySwitzerland.

The June seminar was organisedby the WCC's Programme on Carefor Creation and Climate Justice.

Mark says the event wovetogether ecology, theology,spirituality and mission.

He says several initiatives haveparticular relevance for Te HaahiWeteria as we struggle to find aneco-mission as a church.

Green ChurchThe Gron Kirke/Green Church

movement in Denmark offers someexciting possibilities, Mark believes.

Initiated and resourced by theDanish Council of Churches, theGreen Church movement providesa framework through which localchurches can respond to globalchallenges.

As of June 2014 there were 134Danish Green churches. Most areLutheran, but they include fourMethodist parishes and RomanCatholics.

A parish can become a Greenchurch by discussing and reflectingon a checklist of 48 points, and thenimplementing at least 25 of them.The aim of the checklist is to keepthings practical and achievable butalso with an element of challenge.

Churches must address andimplement initiatives on worship,education, shopping, energy use,transport, and treatment of waste.There is no set time frame in which

to achieve the required 25 points,so churches work on their“greening” process at the pace theychoose.

Green churches are connectedto one another through a websiteand resourced by a staff member ofthe Danish Council of Churches.

“Mutual support and celebrationare important dimensions of themovement. When the 100th greenchurch was announced it wascelebrated in a special event.”

Mark says during the seminarpeople broke into regional groupsand those in the Pacific group agreedthere is a need for something likethe Danish Green Church movementhere.

Peter Emberson from the PacificConference of Churches could seepotential for linking parishes on thefront-lines of climate change in thePacific with green churches in NZand Australia.

Mark says the Green Churchmodel could provide a newframework and strategic directionfor the Central South Island Synod'sRiver of Life project.

“Green Churches is more aboutgreening local churches thancreating new ones. Maybe if wecommit to this challenge a newchurch can grow from within theold, and a greener church will be amuch more attractive one to manybeyond it, especially to youngerpeople. It will also give credibleexpression to our connexionalmission goal care of creation.

Climate Justice ActionClimate change connects and

intersects with many others issues

such as economics and politics. Thiswas well encapsulated in a commentmade by Peter Emberson from thePCC, when he said: “the politicsaround climate change is for us inthe Pacific another form of neo-colonialism, like nuclear-testing”.

The Danish Green Church hasan educational initiative using a boxthat contains symbols andtestimonies that travel from churchto church. It includes a piece of deadcoral to tell the story of the Pacific,a dry corn cob from Malawi thatspeaks of prolonged drought, and astone from Greenland exposed byretreating ice.

“The 10th General Assembly ofthe WCC held last year identifiedclimate and economic injustice asone of their three strategic priorities.It was not a surprise to hear that theCentral Committee of the WCC thatmet in Geneva the week followingthe seminar passed a resolution todisinvest in the fossil fuel industry.

“There is real momentum in theglobal church towards fossil fueldisinvestment and this is significant.The fossil fuel disinvestmentmovement is growing faster thanthe anti-tobacco and anti-Apartheidones did at this stage of theiremergence,” Mark says.

“I believe that it is critical thatour church support this movementand re-invest in the fast-emergingclean energy sector. I see suchinvestment decisions as a way tocare for God's creation and for thepoor and future generations,” Mark says.

T h e 2 0 1 3 M e t h o d i s tConference asked the InvestmentAdvisory Board and PublicInformation Network (PIN) tofac i l i t a t e the Church ' sconsideration of its position onglobal warming and the benefitsof a low carbon economyincluding practical steps theConnexion could take to addressthe problem.

PIN and the InvestmentAdvisory Board preparedbackground papers for parishesand other church bodies.

In response they receivedeight written replies and PIN co-ordinator Betsan Martin also helddiscussions with Church groupsand individuals.

A common thread through theresponses is the need to care forGod's creation and see ourselvesas stewards for the future.Comparisons were drawn to theChurch's Let the Children Livechallenge. A Let the Planet Liveresponse would promote equitybetween generations and amongdifferent regions of the world.

A second issue the responsesaddressed was how to finance lowcarbon initiatives including capitalinvestment in new and renovatedbuildings and local energyproduction. Suggestions includedPAC grants and tapping theproceeds of property sales heldin Church Building and LoanFund.

Those who responded alsorequested more advice andinformation.

PIN and the InvestmentAdvisory Board will now preparea report to Conference. Amongthe responses they received wereconcepts grouped into severalcategories.

1) Building and Services.Suggestions include providingdesigns for low carbon, climateefficient buildings, using north-facing church roofs andcomposting toilets. And makingenergy efficiency a part of consentprocess for all new churchbuildings and renovations.Another suggestion is to generateenergy through solar panels andwind but storing the energy isdifficult.

2) Procurements. Establish apurchasing plan for Churchs u p p l i e r s a n d s e r v i c e shighlighting the use of renewableand recyclable products .

3) Theology and Education.Suggestions were to includeclimate justice as part of theChurch's theological educationand develop a theological liturgyaround this, promote fuel efficientt ranspor t th rough t rave lallowances, and make use of theDanish Green Church 48 Stepsaccredi ta t ion programme.

4) Political Activism. TheC h u r c h c o u l d u rg e t h egovernment to develop taxes thatencourage low carbon andpromote climate justice.

5) Divestment. The Churchcould identify its investment infossil fuels and divest.

International gathering weighsgreen churches and eco justice

Methodist Church pondersresponse to climate change

By Lorraine PoppleOver the last three years I

have had the opportunity totravel with a group of others inthe Helensville ContemplativeNetwork, who like myself, wantto commit to a life of changeand inner transformation.

We are a mixed group fromvarious Christian and faithbackgrounds and are assisted onthe journey by a series of guidesby Alexander Shaia based on hisrecent book Heart and Mind -The Four-Gospel Journey forRadica l Transformat ion .

The guides appreciate theage-old understandings ofseasonal changes that arefundamental to indigenouspeople's lives. These include theearly Christian writers whounderstood this from their Jewishancestry and so arranged thereading of the gospels to thisorder.

Our group has just finishedMatthew's first path.

The Paths are:1) Change is faced. Matthew's

gospel is directed to theChristians of Antioch whowere being forced from theSynagogues.

2) Suffering is endured. Mark'sgospel is written to Christiansin Rome under persecution.

3) Joy is received. John's gospelwas likely directed to thecommunity at Ephesus that waswelcoming a new diversepeople.

4) Service brings maturity.Luke's gospel is to the peopleof Greater Antioch and theMediterranean. He instructs inthe growth of mature

relationships, compassion andspiritual transformation.

5) Change is faced.We don't know what

change this work will bringabout in our lives and for othersif we remain awake for thisjourney in the years to follow

Among the commentsparticipants in the course havemade are:

“If we open our hearts, wewill also find open hearts.”

“It grounds me in my journeywith a group of people I trust towork with. It poses very relevantquestions that challenge me andgive me insight from othersreflections.”

“Jesus the Christ opened myeyes and heart, allowing light tostart dawning.”

“ T h e s m a l l p a r t o fknowledge and insight that Ihave gained in this course so farhas illuminated how little I reallyknow and am aware of and howwonderful and fulfilling thisjourney will be.”

“I have found the Heart andMind weekly group to be a placeof welcome, authenticity, gentle

challenge and growth. Theprocess and pace allow for adeepening of connection withself and others.”

“I have found the Heart andMind Group to be a verysupportive space where togetherw e e x p e r i e n c e t r u ecompanionship for this journeyof life. I personally haveexperienced continuous gentleyet strongly moving shifts inmyself, which is beginning toopen my mind to newpossibilities. I am very gratefulto the group for the depth thatwe entrust to each other.”

Dr Alexander Shaia is aspiritual director, educator,psychologist, pastoral theologiana n d a u t h o r ( S e ewww.quadratos.com).

The NZ Spiritual DirectorsNetwork brought Alexander toAotearoa about three years ago,and more r ecen t ly t heCoromandel Christian Trusthosted him. He has since workedwith Spiritual Directors inAustralia and returned to supportgroups in both countries. (Seewww.contemplative.org.nz).

Heart and Mind group meets in Helensville

Helensville Contemplative Network includes (back row from left ) Leigh Cummings,Suzanna Connolly, Bev Silvester-Clark, Cherie George, Kathie Bodle, and DoreenHogan. Front row (from left) Gabriella Donaldson, Irene Hogan, and Felicity Smith.

With 2015 not far away, the UnitedNations mandated MillenniumDevelopment Goals are getting closerto their end point.

There have been some majorsuccesses. The goal of halving povertylooks achievable and the aim to halvethe number of people without access tosafe water has been met.

Over the last few years the UnitedNations has been organising meetingsto develop a new framework to drivethe international agenda towards a betterfuture for all using SustainableDevelopment Goals as the measure.

The process is complex and thepolitical momentum has slowed withintensifying conflicts in the Middle Eastand parts of Africa. Already the UN hassought contributions from the globalcommunity summed up in the report, AMillion Voices: the World We Want.

The report identifies six keymessages: 1) people demand a role inshaping and changing the world; 2) theMillennium Development Goals areimportant and need to be built on; 3)people are indignant about growinginequalities and insecurities; 4)development needs to be holistic,integrated and involve everyone; 5) thenew agenda needs to be based on humanrights and the universal values of justice,equality and security; and 6) the goalsneed to be measured.

In mid-July the UN's Open WorkingGroup reached agreement on 17 goalswith 169 indicators that will be furtherrefined before the UN General Assemblymeets on September 16th.

“The question of 'who pays' forsustainable development is also still

under discussion, and while it is positiveto see the issue of illicit financial flowsacknowledged in the document, we hopethat future talks on these goals and onfinancing for development will givemuch more prominence to tax justice,”says Christian Aid's Helen Dennis whois following the process closely.

In Aotearoa New Zealand, theCouncil for International Developmentis playing a lead role in hostingdiscussions. For more information see:www.cid.org.nz.

Christian World Service nationaldirector Pauline McKay has beenmeeting with the Ministry of ForeignAffairs and Trade staff and politiciansto discuss progress.

“These discussions have gone welland politicians have been very interestedin learning more about the process. Theguiding principle of discussions, LeaveNo One Behind, is compelling and amajor challenge. It fits well with thegrowing interest in how inequality iscausing so much harm,” Pauline says.

UN development goalto leave no one behind

The UN is developing newstrategies to end poverty in all its forms.

Rev Jill van de Geer leads the communion at the South Pacific Area Seminar.

TOUCHSTONE • SEPTEMBER 2014 11A R O U N D T H E C O N N E X I O N

River of Life co-ordinator RevMark Gibson joined more than 30people from 20 countries to discussgreen churches and ecotheologyat the World Council of Churches'h e a d q u a r t e r s i n B o s s e ySwitzerland.

The June seminar was organisedby the WCC's Programme on Carefor Creation and Climate Justice.

Mark says the event wovetogether ecology, theology,spirituality and mission.

He says several initiatives haveparticular relevance for Te HaahiWeteria as we struggle to find aneco-mission as a church.

Green ChurchThe Gron Kirke/Green Church

movement in Denmark offers someexciting possibilities, Mark believes.

Initiated and resourced by theDanish Council of Churches, theGreen Church movement providesa framework through which localchurches can respond to globalchallenges.

As of June 2014 there were 134Danish Green churches. Most areLutheran, but they include fourMethodist parishes and RomanCatholics.

A parish can become a Greenchurch by discussing and reflectingon a checklist of 48 points, and thenimplementing at least 25 of them.The aim of the checklist is to keepthings practical and achievable butalso with an element of challenge.

Churches must address andimplement initiatives on worship,education, shopping, energy use,transport, and treatment of waste.There is no set time frame in which

to achieve the required 25 points,so churches work on their“greening” process at the pace theychoose.

Green churches are connectedto one another through a websiteand resourced by a staff member ofthe Danish Council of Churches.

“Mutual support and celebrationare important dimensions of themovement. When the 100th greenchurch was announced it wascelebrated in a special event.”

Mark says during the seminarpeople broke into regional groupsand those in the Pacific group agreedthere is a need for something likethe Danish Green Church movementhere.

Peter Emberson from the PacificConference of Churches could seepotential for linking parishes on thefront-lines of climate change in thePacific with green churches in NZand Australia.

Mark says the Green Churchmodel could provide a newframework and strategic directionfor the Central South Island Synod'sRiver of Life project.

“Green Churches is more aboutgreening local churches thancreating new ones. Maybe if wecommit to this challenge a newchurch can grow from within theold, and a greener church will be amuch more attractive one to manybeyond it, especially to youngerpeople. It will also give credibleexpression to our connexionalmission goal care of creation.

Climate Justice ActionClimate change connects and

intersects with many others issues

such as economics and politics. Thiswas well encapsulated in a commentmade by Peter Emberson from thePCC, when he said: “the politicsaround climate change is for us inthe Pacific another form of neo-colonialism, like nuclear-testing”.

The Danish Green Church hasan educational initiative using a boxthat contains symbols andtestimonies that travel from churchto church. It includes a piece of deadcoral to tell the story of the Pacific,a dry corn cob from Malawi thatspeaks of prolonged drought, and astone from Greenland exposed byretreating ice.

“The 10th General Assembly ofthe WCC held last year identifiedclimate and economic injustice asone of their three strategic priorities.It was not a surprise to hear that theCentral Committee of the WCC thatmet in Geneva the week followingthe seminar passed a resolution todisinvest in the fossil fuel industry.

“There is real momentum in theglobal church towards fossil fueldisinvestment and this is significant.The fossil fuel disinvestmentmovement is growing faster thanthe anti-tobacco and anti-Apartheidones did at this stage of theiremergence,” Mark says.

“I believe that it is critical thatour church support this movementand re-invest in the fast-emergingclean energy sector. I see suchinvestment decisions as a way tocare for God's creation and for thepoor and future generations,” Mark says.

T h e 2 0 1 3 M e t h o d i s tConference asked the InvestmentAdvisory Board and PublicInformation Network (PIN) tofac i l i t a t e the Church ' sconsideration of its position onglobal warming and the benefitsof a low carbon economyincluding practical steps theConnexion could take to addressthe problem.

PIN and the InvestmentAdvisory Board preparedbackground papers for parishesand other church bodies.

In response they receivedeight written replies and PIN co-ordinator Betsan Martin also helddiscussions with Church groupsand individuals.

A common thread through theresponses is the need to care forGod's creation and see ourselvesas stewards for the future.Comparisons were drawn to theChurch's Let the Children Livechallenge. A Let the Planet Liveresponse would promote equitybetween generations and amongdifferent regions of the world.

A second issue the responsesaddressed was how to finance lowcarbon initiatives including capitalinvestment in new and renovatedbuildings and local energyproduction. Suggestions includedPAC grants and tapping theproceeds of property sales heldin Church Building and LoanFund.

Those who responded alsorequested more advice andinformation.

PIN and the InvestmentAdvisory Board will now preparea report to Conference. Amongthe responses they received wereconcepts grouped into severalcategories.

1) Building and Services.Suggestions include providingdesigns for low carbon, climateefficient buildings, using north-facing church roofs andcomposting toilets. And makingenergy efficiency a part of consentprocess for all new churchbuildings and renovations.Another suggestion is to generateenergy through solar panels andwind but storing the energy isdifficult.

2) Procurements. Establish apurchasing plan for Churchs u p p l i e r s a n d s e r v i c e shighlighting the use of renewableand recyclable products .

3) Theology and Education.Suggestions were to includeclimate justice as part of theChurch's theological educationand develop a theological liturgyaround this, promote fuel efficientt ranspor t th rough t rave lallowances, and make use of theDanish Green Church 48 Stepsaccredi ta t ion programme.

4) Political Activism. TheC h u r c h c o u l d u rg e t h egovernment to develop taxes thatencourage low carbon andpromote climate justice.

5) Divestment. The Churchcould identify its investment infossil fuels and divest.

International gathering weighsgreen churches and eco justice

Methodist Church pondersresponse to climate change

By Lorraine PoppleOver the last three years I

have had the opportunity totravel with a group of others inthe Helensville ContemplativeNetwork, who like myself, wantto commit to a life of changeand inner transformation.

We are a mixed group fromvarious Christian and faithbackgrounds and are assisted onthe journey by a series of guidesby Alexander Shaia based on hisrecent book Heart and Mind -The Four-Gospel Journey forRadica l Transformat ion .

The guides appreciate theage-old understandings ofseasonal changes that arefundamental to indigenouspeople's lives. These include theearly Christian writers whounderstood this from their Jewishancestry and so arranged thereading of the gospels to thisorder.

Our group has just finishedMatthew's first path.

The Paths are:1) Change is faced. Matthew's

gospel is directed to theChristians of Antioch whowere being forced from theSynagogues.

2) Suffering is endured. Mark'sgospel is written to Christiansin Rome under persecution.

3) Joy is received. John's gospelwas likely directed to thecommunity at Ephesus that waswelcoming a new diversepeople.

4) Service brings maturity.Luke's gospel is to the peopleof Greater Antioch and theMediterranean. He instructs inthe growth of mature

relationships, compassion andspiritual transformation.

5) Change is faced.We don't know what

change this work will bringabout in our lives and for othersif we remain awake for thisjourney in the years to follow

Among the commentsparticipants in the course havemade are:

“If we open our hearts, wewill also find open hearts.”

“It grounds me in my journeywith a group of people I trust towork with. It poses very relevantquestions that challenge me andgive me insight from othersreflections.”

“Jesus the Christ opened myeyes and heart, allowing light tostart dawning.”

“ T h e s m a l l p a r t o fknowledge and insight that Ihave gained in this course so farhas illuminated how little I reallyknow and am aware of and howwonderful and fulfilling thisjourney will be.”

“I have found the Heart andMind weekly group to be a placeof welcome, authenticity, gentle

challenge and growth. Theprocess and pace allow for adeepening of connection withself and others.”

“I have found the Heart andMind Group to be a verysupportive space where togetherw e e x p e r i e n c e t r u ecompanionship for this journeyof life. I personally haveexperienced continuous gentleyet strongly moving shifts inmyself, which is beginning toopen my mind to newpossibilities. I am very gratefulto the group for the depth thatwe entrust to each other.”

Dr Alexander Shaia is aspiritual director, educator,psychologist, pastoral theologiana n d a u t h o r ( S e ewww.quadratos.com).

The NZ Spiritual DirectorsNetwork brought Alexander toAotearoa about three years ago,and more r ecen t ly t heCoromandel Christian Trusthosted him. He has since workedwith Spiritual Directors inAustralia and returned to supportgroups in both countries. (Seewww.contemplative.org.nz).

Heart and Mind group meets in Helensville

Helensville Contemplative Network includes (back row from left ) Leigh Cummings,Suzanna Connolly, Bev Silvester-Clark, Cherie George, Kathie Bodle, and DoreenHogan. Front row (from left) Gabriella Donaldson, Irene Hogan, and Felicity Smith.

With 2015 not far away, the UnitedNations mandated MillenniumDevelopment Goals are getting closerto their end point.

There have been some majorsuccesses. The goal of halving povertylooks achievable and the aim to halvethe number of people without access tosafe water has been met.

Over the last few years the UnitedNations has been organising meetingsto develop a new framework to drivethe international agenda towards a betterfuture for all using SustainableDevelopment Goals as the measure.

The process is complex and thepolitical momentum has slowed withintensifying conflicts in the Middle Eastand parts of Africa. Already the UN hassought contributions from the globalcommunity summed up in the report, AMillion Voices: the World We Want.

The report identifies six keymessages: 1) people demand a role inshaping and changing the world; 2) theMillennium Development Goals areimportant and need to be built on; 3)people are indignant about growinginequalities and insecurities; 4)development needs to be holistic,integrated and involve everyone; 5) thenew agenda needs to be based on humanrights and the universal values of justice,equality and security; and 6) the goalsneed to be measured.

In mid-July the UN's Open WorkingGroup reached agreement on 17 goalswith 169 indicators that will be furtherrefined before the UN General Assemblymeets on September 16th.

“The question of 'who pays' forsustainable development is also still

under discussion, and while it is positiveto see the issue of illicit financial flowsacknowledged in the document, we hopethat future talks on these goals and onfinancing for development will givemuch more prominence to tax justice,”says Christian Aid's Helen Dennis whois following the process closely.

In Aotearoa New Zealand, theCouncil for International Developmentis playing a lead role in hostingdiscussions. For more information see:www.cid.org.nz.

Christian World Service nationaldirector Pauline McKay has beenmeeting with the Ministry of ForeignAffairs and Trade staff and politiciansto discuss progress.

“These discussions have gone welland politicians have been very interestedin learning more about the process. Theguiding principle of discussions, LeaveNo One Behind, is compelling and amajor challenge. It fits well with thegrowing interest in how inequality iscausing so much harm,” Pauline says.

UN development goalto leave no one behind

The UN is developing newstrategies to end poverty in all its forms.

Live Below the Line is a fund-raisinginitiative that challenges people to spend$2.25 a day for five days on food anddrink in return for sponsorship.

Living off $2.225 is theNZ dollar equivalent of theglobal poverty line and is theamount that 1.2 billionpeople must live off eachday.

For the fourth yearChristian World Service issupporting Live Below theLine. CWS is raising fundsfor their partner DevelopersFoundation, which isworking alongside thefamilies and communities devastated bylast year's typhoon in the Philippines.

The funds raised for CWS will assistremote communities rebuild more disasterproof homes, buy new farming and fishingequipment, and support livelihood projectsof the beneficiaries' choice.

While Live Below the Line is aimed atthe younger crowd, the backbone of supportand funds raised for CWS has come froma more experienced generation. FormerMethodist Church president Rev MervynDine and wife Pamela, both in their 70s,did the challenge last year.

Mervyn and Pamela started the daywith a hearty bowl of porridge, and survivedon simple meals. They acknowledge that$2.25 wasn't limited to food expenses whichmade the challenge more achievable butthey were happy to see the five days cometo an end and celebrated with a cup of

instant coffee!Advice for those signing up this year

is to have a buddy to share food, cookingresponsibilities, and hunger pangs.

CWS partner DevelopersFoundation is based in thePhilippines' Aklan province.Before Typhoon Haiyan, itwas almost self-sustainingbut their work was literallyblown away within a matterof hours.

Virtually all of the homesin the region were badlydamaged or destroyed.Families reliant uponfarming or fishing suffered

when crops, equipment and tools weredestroyed.

Developers Foundation director TetNaraval says “In just one passing storm,thousands of families lost their very meansof subsistence and the properties that tookyears for them to build through sweat andblood. When you give, you will be helpingrestore their lives with dignity. Together,let us bring back optimism in the people'slives and be alongside them in their fightagainst poverty.”

“We would love to have as many peopleas possible joining Live Below the Line.If you can't do it, please support someonewho is,” says Pauline McKay, NationalDirector.

To learn more, sign up or donate visitwww.livebelowtheline.com or contactGrace at grace.manning@cws.org.nz.

12 TOUCHSTONE • SEPTEMBER 2014

C W S

CREDIT CARD • Phone 0800 74 73 72or online www.cws.org.nz/donateDIRECT DEPOSITName of Account: Christian World ServiceAccount number:ANZ 06 0817 031 8646 00Reference: IraqEmail postal details to cws@cws.org.nzif you would like a tax receipt.POST • Christian World ServicePO Box 22652 Christchurch 8140.

PLEASE DONATE NOW

Tens of thousands of Iraqishave fled in fear of the IslamicState with nothing. They needfood, water, hygiene kits andclothing. You can dosomething to help.

IRAQ Appeal

IRAQ APPEAL

Time to Live Below the Line

A steady stream of Iraqis hasfled their homes under threatfrom Islamic State forces.

Most ly f rom Ninevehprovince, Christian, Yazidis andMuslims are in search of safety ina region where violence iswidespread. Since the beginningof the year more than 1.2 millionpeople have fled their homes withalmost nothing.

Christian World Service haslaunched an appeal to help.

“The UN has declared this anemergency at the highest level. Weneed to scale up our response tothe displaced people who havelittle in places where shortages aresevere. CWS is appealing for fundsso that our partners who arealready in the region can distributefood and non-food items todisplaced people,” says CWSnational director Pauline McKay.

Relief groups, including ACTAlliance members are stepping uprelief operations in the Kurdishand Karbala regions includingNineveh plain area in the northeastof Mosul. They are providing food,clothing, water, sanitation, hygienekits and psychosocial support.

The Kurd i sh r eg iona lgovernment has been providingaccommodation in community

halls, churches and mosques, andother assistance including food andmedical care.

A l o n g w i t h 1 0 o t h e rorganisations with roots inChristian and Muslim faiths, ACTAlliance issued an urgent call forthe protection of civilians and an

increase in humanitarian aid. Thejoint statement is available on theACT Alliance website. It calls forinternational human rights andhumanitarian laws to be enforcedand international pressure from theUnited Nations, the League ofArab States ci t izens, and

governments to urgently addressthe situation in Iraq.

CWS is grateful for gifts to theGaza Appeal to help theDepartment of Service toPalestinian Refugees provide food,medical help and psychosocialsupport. More than a quarter of the

population of Gaza is nowhomeless and more than 2,000people have been killed.

People are not able to movefreely because of violence andunexploded weapons. Food is inshort supply as many farmers areunable to tend their animals orcrops and people cannot fish.

“DSPR needs more help toattend to the many people sufferingbecause of the continuing violenceand the bitter occupation that keepsthem poor. If you can, pleasesupport the Gaza Appeal,” saysCWS international programmescoordinator Trish Murray.

One DSPR staff member haslost a son and all have beenaffected by the military attacks.One of their three health clinicswas damaged and hastily repairedto provide much needed medicalrelief in some of the mostvulnerable areas.

Director of DSPR Gaza Dr IssaTarazi says, “I am looking forpeace and justice. That is what isneeded in Gaza. It must beachieved politically."

Donations to the Iraq and GazaAppeals can be made on line atwww.cws.org.nz/donate or sent toPO Box 22652, Christchurch 8180or telephone 0800 74 73 72.

Humanitarian tragedy engulfing Middle East

ACT Alliance members are distributing relief packages to displaced families in northern Iraq.

Donations to Live Below the Line will help Filipino families made homeless by Typhoon Haiyan.

TOUCHSTONE • SEPTEMBER 2014 13

By Filo TuIsn't it funny how we often look at

our neighbours not knowing what theyreally do? Whether they be strangers onthe bus or fellow Christians in thepews…how confident are you in knowingyour neighbour?

Semisi Tyrell of St. Paul's OtaraSamoan Methodist Parish is one of thosepeople who could walk right past you, ormaybe smile at you nervously and youmight assume them away! But at the tenderage of 19, Semisi is currently training andplaying as one of the New ZealandVodafone Junior Warriors.

After demonstrating an ability toperform rugby league at a high-level andslot into multiple roles, his broad skillsetattracted the Vodafone Warriors squad.During his time with the Mangere EastHawks and the Counties Manukau under-17 squad, Semisi added hooker, wingerand centre to his resume, resulting in hisdebut in the club's first-round clash against

Parramatta.However, it is never that simple. To

reach where he is at, there were plenty oftrials and tribulations, struggles, and lotsof sacrifice. Words cannot begin to explain.

All of this, Semisi puts down to prayer.He says, “Praying to God was anotherthing that helped me because my strengthcomes from Him”.

While he has the opportunity and thepotential to go far in a rugby league career,studies are also a crucial focus for theyoung Warrior. Studying Sports Scienceat Manukau Institute of Technology (MIT),Semisi hopes to rake in the funds tofinancially support his family, whilst alsobacking himself with a degree thatcontinues to fuel his inner passion.

Quite the funny joker, Semisi is verymuch down to earth in his mingling withpeers and neighbours.

I asked what he would say to fellowbrothers and sisters who wanted to pursuea professional sporting career, and his

response was: “To my bros and sisters inChrist: dream big. action those dreams,and make them a reality. It is important tobelieve in yourself, to know that you arenot alone, and that you have the supportof your family and most importantly theguidance of our Heavenly Father.

“You need to focus, train hard and staycommitted. Be happy, have passion forwhat you love and you will soar higherthan those first dreams.”

The path Semisi is on traverses difficultterrain in this rugby-mad society. Wearingthe colours of a nation that bleeds for suchsport, we cannot help but feel pride and aslight connection at the achievements ofthose unsung warriors within our midst.

So let's conclude with words ofinspiration from a warrior and quietexample of Methodism: “I can do all thingsthrough Christ who strengthens me,” saysSemisi, quoting Paul's letter to thePhilippians (13:4).

“Our Saviour and Lord Jesus Christ is

my inspiration, he lifts me in every gameand through Him, I am able to do my bestin all things that come my way. I believe,success will come to those who work hard,fight for what they are passionate aboutand discipline oneself to focus and stayon target. Fight for all that is goodand great.”

WARRIOR in our midst

Thank you to the

children from Wesley,

Tauranga for sharing

with us the exciting

things they are doing.

What a wonderful idea

to decorate stones and

using them to make

their church grounds

look beautiful.

Have any of you some

ideas as to how you

could do the same at

your church? Perhaps

you could weed a part

of the garden or even

pick up any rubbish

that is lying around.

Semisi Tyrell

WELCOME TO KIDZ KORNA SEPTEMBER 2014!

For yourBookshelf

By Elena Pasquali

Illustrator: Nicola Smee

2012, Lion Hudson 48 pages

This is a delightful book that retells 10 of Jesus's

parables in easily understood simple language. The illustrations

are especially appealing and sometimes quite amusing.

Written with younger children in mind it would also be enjoyed by those up

to 10 or 11. Great for teachers and parents to read with their children.

The stories include The Sower, The Great Feast, The Runaway Son and The

Friend at Midnight.

The LionBook of

Two MinuteParables

Parable Word SearchAll the words in the Word Search can be found in Matthew

Chapter 13.

Choke, good soil, heaven, kingdom, message, mustard, parables,

pearl, purpose, rocky ground, seed, sower, thorns,

treasure, yeast.

Stepping stones forWesley KidzWhat could be more fun in the holidays than messing

about with cement, smashing broken crockery and

enjoying freshly baked biscuits and muffins for morning

tea? That is how some of Tauranga's Wesley Kidz and

friends spent one morning of the July holidays.

They started the session with time in the kitchen, making

Anzac biscuits and apricot muffins, which were shared

with a couple of the other groups using the complex at

the time.

Then the Wesley Kidz and friends decorated some

paving stones, under the expert eye of Peter Hardyment,

for use at the back of the church in a newly paved garden

area. Some of the stones had Christian symbols such

as a fish or a cross, but some just happened!

They are now in place and brightening up what was a

shadowy corner of the property. Maybe there's a parable

there?

Wesley Kidz decorate paving stones for their church.

14 TOUCHSTONE • SEPTEMBER 2014

© RMSBib

le C

ha

lle

ng

eR E V I E W S

Answers: Abel, Ishmael, Jacob, Samuel, Eliphaz, Cain, Samson, Saul; Father, Aaron, Jonathan, Gershom, Obed, Reuben, Joshua; Absalom, Manasseh, David; Shem, Rehoboam, Enoch, Joseph

O N S C R E E N

According to Christian faith, Calvaryis the place where Jesus met death. Itstands at the end of his Passion, the finalresting place in a final week of suffering.

'Calvary' is also a film, which tells thestory of a respected Catholic priest in aremote Irish village, who is invited -unexpectedly - to face his death.

One Saturday, Father James (BrendanGleeson) in the act of offering a routineround of confession, hears an unknownman recount his story of childhood abuse.The actions of a certain 'bad priest', nowdead, deserve punishment. Father Jameshas been chosen because he is a 'goodpriest', to atone for the sins of another bymeeting his death Sunday week.

It is a bitter take on the Christianinterpretation of Calvary, in which oneinnocent man is invited to suffer for thesins of others.

It is a clever move, both theologicallyand technically. It provides a way to cast

a darkening shadow over James daily lifeas a priest. At mass on Sunday, throughpastoral visitation on Monday, at the pubon Wednesday, James encounters a hostof minor characters: an angry mechanic(Isaach De Bankole), a cynical surgeon(Aidan Gillen), a dying novelist (M.Emmet Walsh). Each amplifies the openingconfession.

It builds suspense. Which one of themales James encounters is the unknownman in the confessional? Together thesemultiple characters become a risingcrescendo of sustained outrage.

The road to James' Calvary becomesa suffering not only for the sins of a badpriest but for the acts of a 'bad church',enmeshed in a perceived history ofcolonisation, injustice and oppression.

Brendan Gleeson as Father James issuperb. Entering the priesthood followingthe death of his wife, he towers over thewindswept heather of this bleak Irish

coastline. Intelligent and deadpan, heseems, like a sponge, to absorb the hostilitythat surrounds him. He is delightfullyhumanised by the appearance of hisdaughter (Kelly Reilly).

Her appearance introduces a furtherchallenge to the Christian narrative ofCalvary. If Christ's crucifixion ispreordained, is it actually a suicide?

In the movie Calvary, as in the Gospelaccounts of Calvary, the Christ light ofdevotion and faith are held most clearlyby assorted women. We met Teresa (Marie-Josée Croze), whose husband dies in a caraccident on the last day of their longplanned holiday. She meets this tragedywith grace and acceptance.

Her response is a welcome foil to thebitterness of the village and a source ofsustenance for James as he contemplateswhether his cup of suffering should betaken from him.

In the end, Calvary the movie showsone man against a village. It is hard toimagine in real life a priest so isolated.Or perhaps this is the message of themovie? That today, the Church in theWest is isolated. Alone it needs tosuffer, in atonement for the sins ofits past.

If so, then it might find aid in

the faith of many a Teresa as it praysthrough the agony of Gethsemane and thesuffering of Calvary.

Rev Dr Steve Taylor is principal at theUniting College for Leadership andTheology, Adelaide. He writes widely inareas of theology and popularcul ture , including regularly atwww.emergentkiwi.org.nz.

A film review by Steve Taylor

B I B L I C A L FAT H E R S A N D S O N SFather's Day is an important September celebration but is a fairly recent addition to our calendar. It wasn't until the 1960s

that the custom was widely recognised in NZ.That we celebrate Father's Day is largely due to the efforts of Mrs Sonora Dodd of Spokane, Washington. In 1910, Sonora

got the idea while listening to a Mother's Day sermon. She had a small son and was herself the eldest of a motherless familyof six children.

After receiving a petition from Sonora in 1924, President Coolidge supported the idea of a national Father's Day. The customspread throughout the United States and the world. A leader of the

Fresh Express ionmovement in the UKwill be the guest speakerat a day long workshopon new forms of churchin Auckland th isNovember.

Canon Phil Potter isthe new Archbishop ofCanterbury's Missionerand leader of Fresh Expressions team in theUK. Phil will be among the speakers at aone day seminar at St John's the EvangelistTheological College, Meadowbank,Auckland on Saturday 8th November.

The day will be a chance for practitionersand leaders to explore fresh expressions ofchurch as a way to engage with people whoare not part of church or have left traditionalforms of church.

Phil will speak on the fresh expressionsjourney and the impact it has had on theseascape of church in the UK.

He is director of pioneer ministry in theDiocese of Liverpool, and is involved innational and international strategies forpromoting new ways of doing church. In therecent past, he has worked as a consultantand speaker in Australia, North America,Finland, Denmark, Norway and Germany.

For 20 years, he was vicar of St MarksHaydock, where he led the church throughmany transitions, from being a traditionalurban congregation to a large and vibrantmixed economy cell church.

Before ordination, Phil worked in retailmanagement and vocational guidance andwas a professional singer-songwriter. Hehelped pioneer contemporary worship andworked with the David Watson to leadChristian artists in mission.

He has written two books: The Challengeof Change and The Challenge of CellChurch.

For information contact: Rev BobFranklyn, Fresh Expressions Aotearoa NZ,0 6 3 2 6 7 4 6 0 / 0 2 1 2 6 2 8 2 7 5 /bobfranklyn57@yahoo.co.nz.

UK FreshExpression head

to front Aucklandworkshop

C A L V A R Y“Not everyone can carry the weight of the world,”

Jack Brennan, village butcher

Imagine that Christianity is about lovingGod. Imagine that it is not about self and itsconcerns, about 'what's in it for me', whetherthat be a blessed afterlife or prosperity in thislife.

Imagine that loving God is about beingattentive to the one in whom we live and moveand have our being. Imagine that it is aboutbecoming more and more deeply centred inGod. Imagine that it is about loving what Godloves. How much would that change our lives?

So asks Marcus Borg in his latest book.This book is personal and more than

personal. Borg writes in his preface, “It is theproduct of turning seventy and reflecting aboutmy life at that milestone - my memories, conversions andconvictions. More than personal: the convictions that haveemerged in my life seem to me to be important for Christians.”

The book is a memoir, of sorts, embracing his childhoodmemories and beliefs, his conversion from a conservativeChristianity, and the convictions of what he calls a progressiveChristianity. The result is a manifesto for all progressiveChristians who seek the best path for following Jesus today.

Each chapter embodies a distinctconviction, and Borg writes provocativelyand compellingly on the beliefs that candeeply ground us and guide us.

Chapter two is called 'Faith is a journey',and here Borg focuses on the intellectualand political aspects of his theologicaljourney. He writes of his early adult life andhis growing awareness of the political natureof both the Bible and of Christianity.

He calls this his conversion fromconservative Christianity to what wouldbecome his progressive Christianity. It wasat this time that the teenage Borg began toquestion his understanding of God as a

supernatural being somewhere out there, while at the sametime someone very close.

Borg would eventually settle for the panentheistic view ofGod whereby all of the universe and everything in it was inGod.

He takes up this view in chapter three, a chapter I foundfascinating. In his conclusion of this chapter Borg writes, “Thecentral convictions and foundations of this book are that God

is real and that the Bible and Christianity are the Christianstory of our relationship with God.”

When Borg takes up the question of the political nature ofthe Bible he draws firstly on the Exodus story, saying thatwhile the story is obviously religious it is also economic andpolitical. Politically it is the story of liberation from thedomination of Egypt over Israel. God's Passion says Borg isliberation from all forms of oppression.

In chapter nine Borg talks about the God who is passionateabout justice and the poor. Here he will major on the ProphetAmos as a case study. Amos provides an especially vividillustration of the Bible's passion for economic justice andIsrael's failure to comply with this command.

Borg goes one giant step forward and asks what if Amoswas speaking to America today and in particular againstAmerican individualism? Borg concludes Amos would beequally as damning.

The last chapter is entitled 'To love God is to love likeGod'. This, writes Borg, is the heart of Christianity and Judaism.His point here is that God's love is unconditional and that weare to love God without fear. We are to be compassionate, free,courageous and full of gratitude. We must pay attention toGod, for these are all the things that God loves.

By Marcus Borg2014, Harper One, 256 pages

Reviewer: Desmond Cooper

TOUCHSTONE • SEPTEMBER 2014 15R E V I E W S

Over the last year the term 'transcultural'has crept into Methodist language. As adescriptor of parishes or other structures thatinvolve or extend across two or more cultures,it is more adequate than 'multicultural' or'cross-cultural'.

However, for me, there is something missingin the new use of the term transcultural.

Rosemary Dewerse identifies what I hadbeen worrying at. It's the question ofrelationship. She writes “I choose to use theterm 'intercultural' because of the very organicsense of movement between cultures that itcaptures. It is not impersonal and it is not limitedin its scope” (p10).

This Kiwi author, a theologian and director of Missiologyat the Uniting College for Leadership and Theology in Adelaide,has lived and worked in Aotearoa, the United Kingdom, CentralAsia, and now Australia. She says her wider family “looks andspeaks like a slice of the United Nations”. She experiencesintercultural engagement as an adventure.

The title of the book and the image of calabashes are drawnfrom the story of Hinemoa and Tutanekai to provide a

framework for understanding what needs tobe done to form genuinely interculturalcommunities, in which respectful and trustingrelationships are paramount.

The calabashes or assumptions that needto be broken in order for this to happen are:that stereotypes are useful for understandingpeople; that my voice is most worthy; thatcultural ignorance is bliss; and that our kindare better than your kind.

The means for breaking these calabashesare: caring for identity; listening to silencedvoices; nurturing epistemic ruptures; anddealing in justice.

Through the skilful weaving of storiesboth from Aotearoa and other contexts, personal experienceand reflection (her own and others'), and biblical exegesis,Rosemary invites us into a new way of being in community.

Each chapter contains thought-provoking and challengingquestions for reflection and engagement. The reflective journeybegins with critical self-awareness, understanding one's owncomplex heritage and learning from that how we might engagewith others.

This is followed by listening to silenced voices, bothindividual and in community, and learning to respect howothers speak. From there the reader is taken to a considerationof the kind of shock, rupture or tearing at the foundations thatmight be needed to bring about transformation.

And then the challenge is to become a truth teller, to dealin justice, to break down notions and practices of 'us and them'.

The book concludes with an invitation to engage regularlyin the discipline of asking three questions: Who is God? In thelight of this what does it mean to be human? How then shallwe live?

Simple questions help us wrestle with how we see and actin the world.

I could not put this book down, and found it equallycompelling and inviting on subsequent reading. It will resonatewith all who seek to build genuine intercultural relationshipsand community, and would be an excellent resource for anintentional study group or for a retreat over several days.

I dare to suggest that this book, at once both simple andprofound, with its vision of transformation, inclusivity andjustice, should be compulsory reading for all those engagedin any kind of leadership at any level in the church.

Review copy courtesy of Epworth Books.

Convictions - How I Learned What Matters Most

The one constancy in life is that it willend. We are all united in the common task ofdying.

Colin Jamieson begins this book with theobservation that in the same way we all hopefor a good life we all hope for a good death.My immediate reaction to this was to say thatwhile this is true, perhaps we all have our owndefinitions of both these things and werenegotiate things over time.

There are a host of books treating end oflife issues in an academic way, encouraged bylively debates as the questions of euthanasiaor assisted suicide are debated in differentsocieties and their legislatures.

This book is not an academic study butemerges out of Colin's lived experience as a Methodist minister.He has experience of chaplaincy, bereavement support andexploring public questions. It is also rooted in the experienceof the death of his first wife, Glenda, from cancer.

As her illness took its course Glendaexperienced herself as trapped in a “lifeprolonging system”. If legal euthanasia hadbeen an option she would have seriouslyconsidered it but she would not jeopardiseher family or friends by seeking their helpto end her life.

Colin writes that with what seemed likean often “fatuous and senseless journey todeath came impotence, fatigue ... inertia.”Surely there is a better way to go?

In looking for a better way he offers awide ranging analysis. I have noted that thisis not a scholarly work but his analysis showsa wide range of reading and engagementwith the subject.

Throughout the analysis the case is assembled for self-determination on the part of those facing death and for honouringto the end their capacity for autonomy, specifically in receivingthe assistance they may need to die at a time of their choosing.

Colin acknowledges that as yet there are a series of barriersto ours being a “merciful society” where this is possible.

My own unscientific reflection on conversations with NewZealand Methodists about this issue would suggest we are notof one mind. Our attitudes range from vehement oppositionto open advocacy, and sometimes we as individuals areconflicted.

I find some wisdom in Colin's advice about who to bewary of in conversation about this topic. The righteous whoare certain of their point of view, those who argue in favourof assisted dying for utilitarian issues (it saves money) andthose who would have some interest - either financial orproprietorial - in legalised assisted dying.

This would preclude the establishment in New Zealand ofanywhere like the Dignitas clinic in Zurich, which attractsclients from all over Europe.

Colin offers a passionate and wide ranging considerationof a topic which we all must face, our deaths and what it is todie well. For someone exploring this topic this book would bevaluable reading.

By Colin Jamieson2013, Xlibris, 265 pages

Reviewer: David PoultneyA Good Way to Go - Considering Mercy,Self-Determination, and Self-Termination

Breaking Calabashes - Becoming an Intercultural CommunityBy Rosemary Dewerse

2013, MediaCom Eduction, 148 pagesReviewer: Lynne Frith

16 TOUCHSTONE • SEPTEMBER 2014

N O W A N D T H E N

The volunteers at the MethodistArchives in Christchurch have beenspeed-reading their way through 541published church histories.

This is the first stage of our researchproject to find out about the rolls of honourthat used to hang in Methodist churchesduring and after World War I.

In the 1915 Minutes of Conference,there are 442 Methodist churches listed.To date, we have found evidence of 64rolls. I am sure there are more, and as theArchives volunteers continue with theirresearch, they will come to light.

Rolls of honour can take differentforms. Most commonly, the names werewritten on printed forms that could bebought from a stationery shop. Elaborateand gorgeously carved wooden boardswith gilt lettering were at the oppositeend of the scale to this. We tracked downa particularly fabulous example in the StJohn's Addington Church in Christchurch(now Kosipeli Tongan Methodist Parish).

Members of the New Zealand Societyof Genealogists have also been on thelookout for rolls of honour and EvelynRobertson from the Canterbury Branchkindly sent us a photograph of the TaiTapu Methodist Church roll of honour.They found it sitting on the floor hiddenbehind a couch in the Tai Tapu library.

The New Zealand GenealogicalSociety have a project to index names onrolls of honour and war memorials, andwe hope to be able to help them by eithersending them copies of photographs ofrolls, or telling them where the rolls arenow.

Some groups throughout New Zealandare going further than just the names, andare looking for biographical informationabout the people whose names on therolls. The Auckland War MemorialMuseum Cenotaph Database is keen toadd information about individual soldiersto their database.

There are a number of research guidesbeing published specifically to help peopleresearching information about those whowere involved in World War I. A goodplace to start is Archives New Zealandwar guide which can be seen on theirwebsi te h t tp : / /archives .govt .nz .

Auckland Libraries have put out afantastic guide called Our Boys, OurFamilies, which can also be downloadedf r o m t h e i r w e b s i t ewww.auck land l ib ra r i e s .gov t .nz .

We were very surprised at theMethodist Archives to find that we onlyhad one roll of honour in the collectionin Christchurch, and two in the AucklandMethodist Archives.

The parchment roll in the ChristchurchArchives is for the Springston Districtand lists members of the New ZealandExpeditionary Force from the SpringstonDistrict.

In the Auckland Methodist Archiveswe have the 1915 and 1916 rolls of honourfor the Onehunga Methodist Church.Photographs of these rolls and others weh a v e f o u n d a r e o n t h eM e t h o d i s t C h u r c h w e b s i t ehttp://www.methodist.org.nz/archives/rolls_of_honour.

Methodist rolls of honour

Unsung Methodist Personalities - By Donald Phillipps

The last organised British settlement inNew Zealand was the brain-child of WilliamRawson Brame, a Birmingham Baptistminister. In 1861 he founded the AlbertlandSpecial Settlement Association, sometimesreferred to as the Nonconformist Association.

Early in 1862 a party including two fromthe Association and the Provincial Surveyorhad set out from Auckland headingnorthwards. After looking at several sitesalong the east coast they heard of a likelyarea on the Kaipara Harbour.

They surveyed the majority of the

Okahukura Peninsula and decided to createthe Albertland settlement a few miles upfrom the harbour where there was goodscrubland and bush with kauri for building.The Auckland Provincial Council alreadyhad in place a scheme which "...provided40 acres each for a man and his wife, and20 acres for each child between five and18 years old - provided they paid their ownfare and stayed on the land for five years,built a house, and began farming."

The settlers included farmers, carpenters,servants, butchers, joiners, cabinetmakers,millers, drapers, sawyers, clerks and many

other trades. They set sail for New Zealandfrom May 1862 onwards, on three ships.From September of that year the new settlersmade their way to the settlement ofAlbertland, now known as Port Albert.

Among them were a number ofMethodists, and William Gittos startedMethodist worship for them in 1863. Fromsuch beginnings arose Paparoa Methodism,and from that original Methodist communityemerged three men who became Methodistministers in New Zealand. They were ThomasNewbold, John Rishworth and William

Worker.Since that time Paparoa has given the

Church many talented leaders. Among theoriginal Methodist laymen the historianWilliam Morley particularly refers to GeorgeCliff, who became a Paparoa storekeeperand much else besides, and Thomas WalkerWilson, a headmaster.

But spare a thought for James Redfern,described by Morley as “a faithful, meek andlovable man”. What a wonderful, condensedbiography that is!

James was born at Hanley, Staffs in 1814.He married Elizabeth Alsop (c1813-1871) atMayfield in the same county, in 1841. Hisfather, Richard Redfern, was an oven builder,and there may be some connection betweenthat occupation and James being a masterbricklayer, who employed eight men,according to the 1851 Census. When hecame to New Zealand James was already achurch leader at his home town.

In 1862 he came on the William Miles,one of three vessels that brought settlers forAlbertland, along with his extended family- a married son, also named James and alsoa brick-maker, and six children. Between

them all they were entitled to 280 acres, andone can imagine the hard work involved inclearing the scrub and getting the farm going.

After a few years James Snr moved tothe Thames goldfields but when there was ashortage of ministers, he offered and wasappointed Home Missionary back at Paparoa.He served there 1877-1879, and then nottoo many miles to the north at Mangawharein the Northern Wairoa 1879-1880.

That service done he settled back atPaparoa and took over the brick and tileworks that were on his property. Later hewas recorded as a builder at Paparoa.

When he died at Paparoa on 24th June1900 the newspapers reported James hadbeen a local preacher for 66 years! Thatmeans he started preaching when he was 20.

While others have done that, James wasstill preaching when he was 86, and a fewothers have done that. There are few whocan match 66 years of pulpit work. Nowonder William Morley called him faithful.And what was it that Jesus said about themeek?

J a m e s R e d f e r n 1 8 1 4 - 1 9 0 0

By Jo Smith, Methodist Church Archives, ChristchurchM E T H O D I S T A R C H I V E S

NON-CONFORMIST AND PROUD OF IT

James Redfern

The 1916 roll of honour for the Onehunga Methodist Church.

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

From Page 1Methodist Church of NZ national

youth liaison officer Filo Tu saystaking part in the Golden Jubileece lebra t ions crea ted grea terunderstanding about the mission ofMethodism in Samoa and helped builda feeling of collaboration betweenMethodists in Samoa and NewZealand.

Sinoti NZ youth group performeda creative dance to the song 'WhenJesus Say Yes' by Michelle Williams.

“Ours was more of a modern formof music and more free-flowing. Itwas short, it wasn't the typical way ofbiblical storytelling,” says Filo.

“Many people were surprised andit was well received by the crowd. The

youth performed at youth rally laterin the evening with almost as manyattending as the conference.”

Jan and Rex said they enjoyed theperformances, and the groups proudlyrepresented New Zealand.

All Methodist Church of NZrepresentatives say the generoushospitality of the Samoan MethodistChurch made their visit memorable.They were picked up by a shuttle buswhen travelling to various venues anddinner was always ready for themwhen they returned.

Jan says they were each suppliedwith beautiful traditional Samoanuniforms with traditional ullanecklaces colour specific for the eachday's celebrations. “On Sunday I wore

a traditional white top and skirt witha red ulla. It was just so special to bedressed in their national clothing andbeing so incorporated into their cultureand ceremonies.”

Rex says he and Jan were giventime to visit other parts of the islandincluding Lalomanu Beach and othervillages on the southern side of UpoluIsland, which were heavily damagedin the 2009 tsunami.

They saw the efforts made torebuild the tourist destination withnew beach chalets and other facilities.Rex said the locals, businesses andSamoan government are hoping it willattract more tourists and business toboost the economy.

Samoan Methodist Church's Golden Jubilee

TOUCHSTONE • SEPTEMBER 2014 17

Ena siga Vakaraubuka nai ka18 ni Jiulai, a laki qaravi enavalenivolavola ni Lotu Wesele eNiu Siladi e 409 Great SouthRoad na i matai in “School ofTheology” ni Wasewase o Viti keiRotuma.

Oqo na nodra vuli na qase niLotu me tara cake no nodra kilakakei na veiqaravi ena loma niWasewase. E rau vakaitavi enavuli oqo nai liuliu ni Lotu Weseleena tabana vakavavalagi o Rev.Trevor Hoggard kei Talatala LynneFrith mai Pitt Steet.

E rau vosa ena tabana niveiliutaki, na veiqaravi ena lomani Lotu Wesele e Niu Siladi kei nayavu ni Lotu Wesele o koya edalewena. E ra taleitaka vakalevu koira era gole yani kina ka ra savakanamata tale tu yani ena kenavakayacori ena yabaki mai oqo.

Ni cava na School of Theology,a laki qaravi sara e Meadowlandsna nodra bose nai talatala kei naivakatawa se iliuliu ni veivavakosoena kena yakavi kei na BoseVakayabaki (AGM) ena kena sigatarava. E ra tiko ena bose bibi oqoo koya na ivukevuke ni Peresitedini Lotu o Jan Tasker kei Rev LynneFrith ka rau soli vakasala kei nakena vakararamataki na veika esoeda vauci kina Lotu Wesele e NiuSiladi.

Taleitaki na nodra soliitutkutuku na veimata mai na veitabacakacaka , soqosoqo se komiti,ka rogoci talega na kedra itukutukunai talatala vakatovolei ena lomani Wasewase. E mai ciqomi talegana yacadra ka ra gadreva me rataura na kalawa ki na vulitalatala(candidate) kei na sasagavakavuli ena Trinity College.

E mai vosa talega ena bosevakayabaki oqo o nai TalatalaTrevor Hoggard, ka vosa enaulutaga na “trans-Cultural issue”,oqo me baleta na leqa ka tara tikoe s o t a b a c a k a c a k avakavavalagi(Parish) ka tiko kina

nai vavakoso ni pasifika.E sa mai ciqomi talega ena

bose oqo o nai Talatala RupeniBalawa me sai italatala yaco niLotu Wesele e Niu Siladi, ka navakayacori tiko na Lotu bibi ninona vakatikori ena Koniferedi niLotu Wesele ka na vakayacori maiHamilton ena vula o Noveba niyabaki oqo.

E sa mai vakadei taki talegana yaca vou ni Wasewase ka savakatokai me sa o “Wasewase OViti kei Rotuma”, ka sa vakalutumina vosa “e Niu Siladi”.

Ni cava na bose vakayabaki ,a laki qaravi sara na nodra soli nai

soqosoqo ni turaga ka ralagalaga sere talega vakatabacakacaka , ka kumuni rawakina e dua nai lavo levu sara.

Ena Sigatabu, e oso drigitale yani na itikotiko ni Lotue Meadowlands ka vakayacorikina na lotu ni veitalatala keina vakasigalevu ni bera ni raqai veisukayaki tale yani leweni bose kei ira era gole yanikina ena veitokoni kei na solini soqosoqo ni turaga.

Na vakavinavinaka kinaTabacakacaka o Viti e Okaladiena vuku ni veiqaravi,veimaroroi kei na veivakani.

Bose Vakayabaki ni Wasewase Ko Viti Kei Rotuma 2014

Ko ira lewe ni soqosoqo ni Turaga ni Tabacakacaka o Waikato/Waiarikiena gauna ni lagalagasere kei na soli mai Meadowlands.

Ko ira na lewe ni matabose vakayabaki ka vakayacori ena vula o Jiulai 2014. E ratou dabe toka oqori mai cake ena i mawi o Talatala Lynne Frith, Talatala QasePeni Tikoinaka kei nai vukevuke ni peresitedi ni Lotu Wesele e NZ o Jan Tasker.

Gauna ni vakacagicagi ena loma ni vatuniloa mai Meadowlands. Ko ira na i soqosoqo ni Turaga ni Tabacakacaka o Viti e Okaladi.

THE VOICE OF SINOTI SAMOA

Aso To'ona'i:O le vivini o moa i le vaveao o le Aso

To'ona'i aso 12 Iulai na amata ai onamolimauina e le Matagaluega a Puipa'a legasolo atu o le malaga a le Sinoti Samoa i onalaufanua.

Ina ua mae'a le sauniga lotu o le vaveaosa gafataulimaina e le susuga i le TausiMatagaluega ia Tava'e, ae va'aia loa le fotua'iatu o le ali'itaeao a le Matagaluega a Puipa'a.Sa matua fa'atumulia le maota (hall) a leMatagaluega ua fa'apena fo'i ona laupae solole aumlaga i fafo atu o le fale e maimoa lematagofie o le ali'itaeao a le matagaluega.

O le fetalaiga ia Tiatia Falemoe mai lematagaluega Mangere East sa folafolaina 'avao le usu-fa'aaloalo a le matagaluega. Na saunoafa'aaloalo le afioga ia Ulu e fa'aleoina le agagaolioli o le Matagaluega i Puipa'a, a o le tofaia Fiu Nili mai le matagaluega a Otara sa laugaaua le au-malaga.

Ina ua mae'a, sa alo loa i le malu-taeaomatagofie, o koko esi, o vaisalo, su'afa'i, okapone, ioe na 'oso ai ma le tama lea i le taeaoia ma le anoanoa'i o taumafa felanulanua'i male aulelei e pei o le aulelei o teine o le nu'u.Na ona tulei atu lava o taumafa ua laulelei leaumalaga ae pao loa le faili o le koneseti maliea Puipa'a ma ana fa'afiafiaga ae se'i vane leaumalaga. Sa fai iai le meaalofa a le Sinoti, iama lafo ai nai a matou seleni aua lo latoutautiga.

E le'i mae'a lelei le lunch o le aoauli aeamata loa ona taunu'u atu asiga o le malaga.O le ulua'i asiga sa taunu'u atu i Puipa'a e aualaatu i matua o le Sinoti, ma sa maitauina lemaualuga ma le matagofie o fa'aaloaloga natauaaoina e Polotaivao ma ona aiga aua leafioga i le Sea ma le faletua ae maise o le nofoa tofi o le Sinoti.

Sa malaga mamao mai le motu i Sasa'e lesusuga ia Ama'amalele Tofaeono ma lonasoatau o E o'o lava i le aso mulimuli o lemafutaga o le malaga ma Puipa'a o gasolo atupea asiga, o le agalelei o aiga aua le malagaa le Sinoti.Aso Sa:

E afa ane le 6 i le taeao ua tutu a matoupasi e 4 mo le malaga atu i Foga'a i le saunigalotu o le taeao.

E leai se tulimanu o le Malumalu i Foga'ana avanoa ona o le lolofi atu o le atunu'u aemaise o le Ekalesia i le sauniga fa'apitoa molona aso-fa'amanatu. O le to'atele o tagata satapua'i mai totonu o faleie ona ua le maua lavani o latou avanoa.

Sa auai le ao-mamalu o le malo, tainanele ali'i palemia ma ni sui o le kapeneta emolimau lea sauniga taua. O le afioga i leperesetene o le Ekalesia le susuga ia AisoliIuli sa gafa ma le ta'itaina o le sauniga fa'atasiai ma le saunoaga fa'alaeiau a o se lu'itau mole Ekalesia ma e na auai.

Matagofie le tapenaga a le Sinoti e ala ilana pese fa'apitoa lea sa tusia e le Tama'ita'ifaifeau ia Suiva'aia Te'o ae fa'anota ma a'oinae le susuga ia Tui.

Sa susu atu le afioga i le Sea ma lonafaletua i to'ona'i sa faia i le Avoka ina ua mae'asauniga o le taeao. O le aumalaga atoa sa toefo'i atu i Puipa'a ma to'ona'i fa'atasi ai ma letausi matagaluega ma le faletua ma lematagaluega.

O le susuga ia Faleatua Faleatua sa tofiana te ta'itaina le lotu afiafi i Puipa'a ae o lesusuga i le Tausi Itumalo Aukilani le susugaia Suiva'aia Te'o sa lauga i lea sauniga.

O pese atoa o lenei sauniga sa tapenainalava e le aumalaga, ma sa toe usu ai lana pesefa'apitoa lea sa usuina i le sauniga o le taeaoi Foga'a.

Na ona mae'a lava o le lotu afiafi lea, toefa'ae'e pasi a le aumalaga, ma aga'i loa i Foaga'amo le polokalama fa'aevagelia. O le susuga iaFilo ma le tama'ita'i ia Edna ma Silaufola sa

gafa ma le a'oina o se polokalama a le Tupulagaa le Sinoti mo lea fa'amoemoe. Sa matuafa'amalieina le au-mainoa i lea afiafi i faiga ale tama o Filo ma le tupulaga a le Sinoti.Aso Gafu:

Fa'apea ai a se to'atele o le au mama'i o leaumalaga pe a mae'a mai polokalama o le asolea. Masalo e toeiti'iti atoa le itula o fa'alalale nofo-a-Sinoti ma a'oga a le Ekalesia i lemalae i tua ane o le falesa e fa'atalitali letaunu'u o le ao-mamalu o le malo ae se'i amatale polokalama o le taeao.

Pei ua ta toe savali i savali o le sisigafu'ai le polokalama savali fa'aaloalo a Sinoti maA'oga a le Ekalesia, ae mainoa iai le ao-mamaluo le malo, le peresetene o le Ekalesia ma malofa'aaloalogia. Ina ua taunu'u i le malae lesavaliga lea, ona fa'aauau ai pea lea ona fa'alalaae tapena le Sinoti a Apia i le fa'atinoga o leava-fa'atupu aua le ao-mamalu o le malo. Ose va'aiga matagofie i le maimoa a le atunu'uae maise o nai fanau a le Sinoti i le uiga esefo'i o lea vaega o le aganu'u.

Na so'o ai ma le fa'asologa o fa'afiafiagao le aso i pese Samoa ma siva ese'ese. O leaso lea na momoli aloaia ai le meaalofa a leSinoti e $200,000.00 tala Samoa mo le asofanau o le Ekalesia, fa'atasi ai ma anafa'aaloaloga i le nofo-a-peresetene oKoneferenisi e lua, ma ona ofisa. O le tama-matua ia Motupua'a Lauaki sa fai ma fofogao le Sinoti aua le taeao ua maualuga i lefa'afesagaiga a le Sinoti ma le Ekalesia.

Aso Lua:A o fa'agasolo le polokalama o fa'afiafiaga

i lea aso, sa vavae foe ae alo ane le Ekalesiai ana fa'aaloaloga aua le malaga a le Sinoti. Ole fetalaiga ia Lavea sa fai ma sui o le Ekalesiae fa'aleoina le agaga fa'afetai o le Ekalesia etusa ai ma le malaga mamao atu o le SinotiSamoa e tali le vala'au fa'aaloalo mai a leEkalesia. Sa ta'i le sua a le Sinoti, sa fa'apenafo'i ona fa'aaloalo le Ekalesia i le afioga i leperesetene ia Rex Nathan ma le sui pereseteneia Jan Tasker. O le fetalaiga ia Motupua'a safai ma sui o le Sinoti e talifaitau i le fa'aaloaloa le Ekalesia.

O le Sinoti Samoa sa taualuga iaifa'afiafiaga o lea aso. O le alo tama'ita'i o leafioga i le Sea sa sa'asa'a e taualugainafa'afiafiaga a le Sinoti.Aso Lulu:

Ina ua mae'a le ti o le taeao, fa'ae'e loa amatou pasi ma aga'i loa i Lalomanu Beachmatou te tafafao ai. Na toe taliu i Pupa'a mole tausiga o le afiafi, ona malaga loa lea moFoga'a i polokalama fa'ai'u o le fa'amoemoe ole Ekalesia.

Na maua le avanoa a o fa'asolo lepolokalama i lea afiafi e saunoa ai le afioga ile Sea e toe momoli le agaga fa'afetai i leTa'ita'i o le Ekalesia ma le Ekalesia ona o levala'u fa'aaloalo, ma fa'aailo iai lo matou fiavave solomuli ese atu ona o le matoufa'amavaega ma Puipa'a.

O se po e fa'alagogata lea afiafi, i lematagofie o le mafutaga ma le matagaluega.O Faiumu sa fai ma sui o le aumalaga efa'aleoina le agaga fa'afetai o matua o le Sinotima le aumalaga ona o le agalelei ma letaumasuasua o le matagofie o so'o se vaega ile tausiga o le aumalaga talu ona toai-taunu'ui ele'ele ma fanua o Puipa'a.

Sa ta'i le sua a le tausi matagaluega iaTava'e, ta'i le sua a le faletua ia Susana fa'apenafo'i ona ta'i le sua a le matagaluega. O oloaese'ese ma le anoanoa'i o taumafa sa asi atu aile malaga, e leai se oloa po o se taumafa nafa'asoaina e le aumalaga ae sa fa'apolopolo emomoli ai ona alofa'aga ma lana fa'afetai i letoe taimi ma le matagaluega.

Sa toe tofafa ai le aumalaga i Puipa'a, a ole taeao o le aso Tofi na tu'ua ai le alalafagaae alu loa le Initia e su'e le mea e ola ai.

18 TOUCHSTONE • SEPTEMBER 2014

Malaga a le Sinoti Samoa i le 50 Iupeli Auroo le Ekalesia Metotisi i Samoa

Ua fa'ae'e se taso pasi e aga'i ai i Foaga'a mo polokalamao le Aso Gafua. A bus load bound for Foaga'a.

O le tautalaga a Faiumu o lo'o tula'i e tali i le laulautasi a Toamua ma Puipa'a ina ua mae'a le ali'itaeao.Faiumu (orator chief) stands to respond to the hospitality shown by the village council of Puipa'a and Toamua.

Matua o le Sinoti sauni e ta'imua le savali a le Sinoti. Sinoti Superintendent Rev Tovia Aumuaand his good-lady prepare to lead the Sinoti march.

Fetalaiga ia Tiatia o lo'o gafa ma le folafolaina o le ava o le ali'iataeao a le Matagaluega i le taeao o le AsoTo'ona'i. Tiatia (orator chief) speaks about the ava of the ali'itaeao by Puipa'a Parish.

TOUCHSTONE • SEPTEMBER 2014 19

PukoleaVAHEFONUA TONGA ‘O AOTEAROA

Ko e 'ata 'eni hili 'a e Malanga efiafi Sapate 'i Saione na'e fakahoko 'e Fe'ao Vao kimu'a pea folau atu ekau hiva ki Vava'u. Ko e holo fo'ou 'eni 'a Kolofo'ou, Epworth Hall na'e angalelei 'a Kolofo'ou ke nofo ai

e kau folau mei Tokaima'ananga.

Ko e kau hiva 'eni 'a Tokaima'ananga 'i Neiafu Vava'u.

20 TOUCHSTONE • SEPTEMBER 2014

Ko e hou'eiki na'a ne kau he fiefia mo fakame'ite ki he konifelenisi, 'Elenoa Ngatailupe pea mo e toengakau hiva mei Tokaima'ananga mo Onehunga pea mo e kau hiva 'a St John mei Hamilton.

Ko hono taki mai 'ena 'o e kau NZ ki loto 'i he koniseti. Palesiteni mo e tokoni Palesiteni peamo e ongo Faifekau Pule SUTT mo e Faifekau Sea Vahefonua pea mo Faifekau Pule

Tokaima'ananga 'oku nau ha atu he ta.

Ko e Palesiteni Rev Rex Nathan pea mo e tokoni Palesiteni Jan Tasker pea mo e Faifekau Sea Rev SetaitaK Veikune pea mo e kau fakafofonga na'e kau atu ki he konifelenisi mei Niu Sila ni 'i he koniseti 'a e Konifelenisi.

Faifekau Sea 'o e Vahefonua Tonga O Aotearoa, Faifekau Seataita Kinahoi Veikune pea mo e Palesiteni SiasiMetotisi 'o Niu Sila, Rev Rex Nathan. Ko hono fakahoko 'ena 'e he Faifekau Sea Vahefonua ki he KonifelenisiSiasi Uesiliana Tau'ataina 'o Tonga 'a e me'a'ofa tokoni kuo tanaki 'ehe Kainga Tonga 'o e siasi Metotisi 'I

Niu Sila ki he Tekina-i-Moana ki he kainga mei he fo'i 'one'one, Ha'apai.