MARCH 2008NOVEMBER 2010

While religion has no monopoly onmorality, the faith community should helpcreate a moral discourse to bringalternative values to public life.

This was a message Americanevangelical Christian writer and politicalactivist Rev Jim Wallis made when hevisited New Zealand in September. Jimgave talks in Dunedin, Wellington andAuckland and was interviewed by RadioNZ.

“The political discourse in the UnitedStates is an ideological food fight betweenleft and right. I think the faith communityshould focus on whatthe real issues are,” Jimsaid during his RadioNZ interview.

“Don’t go left.Don’t go right. Godown into the moralissues beneath thepolitical debates.

“Fa i th doesn’tsqueeze into political categories. Faithshould make us unpredictable. Jesus talkedabout the gospel as good news to the poor.Therefore any gospel that isn’t good newsto poor people isn’t the gospel of Jesus.”

Jim is concerned that extreme viewscan shape the political debate, whetherthey are Islamic fundamentalists holed upin Afghanistan caves, the obscure pastorin Florida who threatened to burn Qurans,

or provocative media personalities.Behind the scenes the views of

religious people are more moderate. Jimsays there has been a lot of interfaithdialogue in the US since 9/11, andevangelical leaders were among those whoultimately helped persuade the Floridapastor to step back from his incendiarystunt.

In a Washington Post article he citedthe example of the Heartsong Church inCordova, Tennessee.

“A year and a half ago, Heartsong'spastor, Steve Stone, learned that the

Memphis IslamicCenter had boughtland adjacent to hischurch. Did he protestthe plans for anIslamic center nextdoor? No. He put upa large red sign thatsaid: ‘HeartsongChurch Welcomes

Memphis Islamic Center to theNeighborhood’.

“The Muslim leaders were floored.They had dared to hope only that theirarrival would be ignored. It had notoccurred to them that they might bewelcomed.

“The Islamic Center's new building isstill under construction, so its membersused Heartsong Church for Ramadan

prayer services this year. Heartsong'scommunity barbecues now serve halalmeat. And the two congregations areplanning joint efforts to feed the homelessand tutor local children.”

Jim sees hope also in religiousinitiatives that seek to protect theenvironment, address global poverty andfind better ways than war to resolveconflict.

One of the sponsors of Jim’s visit wasOtago University’s Centre for Theologyand Public Issues. The Centre’s director,Andrew Bradstock, conducted a publicinterview with him as part of hispresentation in Dunedin.

Andrew says Jim’s genius is his abilityto reframe debates and shed fresh light onissues. In his new book ‘RediscoveringValues’, he talks about the need to changeour own values as well as the bankingsystem.

“Jim points out that we are the oneswho have borrowed too much, and put toomuch faith in Mammon. He offers analternative set of values based on Biblicalteachings – the Sabbath, the Jubilee, andGod’s economy.

“He contrasts God’s concern for thepoor and marginalised with rankindividualism and competition. Ratherthan keeping up with the Jones, we shouldknock on their door and see how they aredoing,” Andrew says.

In regards to Afghanistan Jim citedMicah but he went beyond the familiarverse ‘they will beat their swords intoploughshares’ to the next verse that saysevery man will sit under his own vine andfig tree.

We have to create stable societies inwhich people feel safe and secure. Thereis no finite number of terrorists who wecan root out. We have to address thereasons why young men become terrorists.

Jim Wallis is president of the Christiansocial justice network Sojourners. His mostrecent book is ‘Rediscovering Values: OnWall Street, Main Street and Your Street’.

Faith doesn’t squeezeinto political categories.Faith should make us

unpredictable. - Jim Wallis.

“ “Injection of valuesneeded to counterextremism - Jim Wallis

Rev Jim Wallis argues we need to change our personal values as well as those that drive political decision making.

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2 TOUCHSTONE • NOVEMBER 2010

N E W S

New Zealand Christian Network(NZCN) says there is good reason to beworried over the Defamation of Religionsresolution being tabled at the UN GeneralAssembly later this year.

NZCN national director GlynCarpenter says if the resolution is passed,it could end up silencing dialogue abouttroubling aspects of religion in society.

The resolution, introduced by Pakistanin 1999 at the United Nations’ Commissionon Human Rights, was first tabled at theUN General Assembly in 2005.

The NZCN (formerly Vision Network)belongs to the World Evangelical Alliance(WEA). The WEA has a number ofconcerns about the resolution.

WEA spokesman Arie de Pater saysas soon as human rights treaties start toprotect groups of people rather than theindividual, the rights of individuals –especially those belonging to a minoritygroup – are at risk of being seriouslylimited.

“Further, the concept blurs the

distinction between religion and race. Aperson can and has the right to change hisor her religion or belief. Race, however,is immutable. Race is about a person’sbiology; religion is about ideals and ideas.

“The legal measures, and in particularthe criminal measures, adopted by nationallegal systems to fight racism may notnecessarily be applicable to defamationof religions.

“When blasphemy of religion becomesprohibited by international law, the statehas to take the role of a theologian bydetermining which religious viewpointsmay be expressed. Therefore the state,through the courts or a judge, willdetermine whether a statement, forexample, about the prophet Mohammed,defames Islam. In doing this, the state willbe called upon to judge the truth ofreligious beliefs and claims and determinewhich interpretations of a religion arevalid.”

Arie says international laws alreadycontain limitations on freedom of

expression and freedom of religion orbelief, to protect the interests of the statein maintaining public order or preventingincitement to violence. Existing lawsalready sufficiently protect religiouspersons from assault, incitement toviolence, arson, murder and other formsof intimidation or endangerment.

Passing the resolution could severelyrestrict fundamental freedoms of religionand belief, and the right to change one’sreligion or belief. Laws that prohibitblasphemy of religions will not only misstheir aim to protect individuals from beingoffended but will empower the majorityagainst dissenters and the state againstindividuals.

“The vague concept is likely to beabused by some governments to suppressminority religious individuals anddissenting voices.”

He says that in Pakistan, for example,blasphemy laws are routinely used toharass religious minorities and vulnerableMuslims and to settle personal scores or

business rivalries.Glyn Carpenter says responses so far

from Prime Minister John Key have beenpositive about maintaining religiousfreedom.

However, he says it is easy forgovernments to be swayed by publicopinion with initiatives which appear tobe pressing for religious tolerance but willhave the opposite effect.

“For this reason, we need to stayvigilant about possible unintendedconsequences from this kind of resolution.”

Glyn says governments pushing forthis resolution should demonstrate truefreedom of religion in their own countries.This would include explicit statementsthat people are free to change religionwithout any penalty, and laws that protectthis right.

NZCN calls itself is a broad-spectrumnetwork of churches and Christian leaders,with a Board of Reference that includesleaders from all main denominations. Itseeks to present a biblically orthodox pointof view.

UN’s defamation of religions move ominous

Durham Street Methodist Church presbyterRev Mary Caygill says the structure of thechurch is seriously damaged and not safe foruse.

“Each aftershock causes more damage. Itis obvious with each shock the major cracksare worsening.”

She says there are two options for the church:“One is to rebuild on the same site using

the original façade and some of the original

materials. Or two, we could restore thebuilding.”

It is not an easy decision to make, and theparish is still looking at its options.

Mary says the insurance would cover thecost of rebuilding but not full restoration.

“The concern held by many of thecongregation is the cost of restoration, and whatthis means to the church.”

She says no official estimate of the cost ofrebuilding or restoring the church has beenreleased but she guesses it could be in themillions.

Mary says for now the congregation willworship in the lounge at Aldersgate, the officecomplex next to the Durham Street Churchwhen it is ready. But even this may still besome weeks away, as a new entrance and adisabled toilet must be built before thecongregation can gather there.

Despite their uncertain future Mary says thecongregation is coping well.

“There is a huge amount of grief about thedamage. The continual aftershocks and damageto their own properties is also causing somestress.”

Until Aldersgate is ready the churchcongregation is gathering each Sunday at theFalkingham Centre in Wesleyhaven Rest Home.

Musician chimes in to rebuild church

Pa r i s h Va c a n c i e s

The Invercargill Methodist Parish is seeking an ordainedminister to become part of the ministry leadership teamin this well-established and lively parish.

The parish is looking for a minister who can share inthe work of our church in the community.

The successful applicant would work underMethodist oversight.

APPLICATIONS CLOSE 2 DECEMBER 2010Inquiries should be directed to:Rev Nigel Hanscamp, Director Mission ResourcingMethodist Church of New Zealandem. nigelh@methodist.org.nz • ph 09 525 4179 or 021 570 385

INVERCARGILL

Methodist Church of NZ

Profiles of the parishes are available on request.

All Saints Cooperating Parish, Hamilton, is seeking anordained minister to become part of the ministryleadership team in this exciting and vibrant parish.

The parish is seeking a charismatic and evangelicalpastor who firmly believes in the Word of God.

The successful applicant would work under Methodistoversight, and also relate closely with the WaikatoAnglican Diocese.

HAMILTON

Hokitika, Ross - South Westland75th ANNIVERSARY of the opening of

SCOT'S MEMORIAL CHURCH,Over the weekend of 27th/ 28th November

2010 we will be celebrating the aboveAnniversary. A full prgram has been arranged,

For details either email towarnerjf@slingshot.co.nz putting

"75th Anniversary" in the subject line or write toElva Reynods, 70 Fitzherbert Street, Hokitika.

ST ANDREW UNITED PARISH

By Cory MillerChoirmaster and organist at Durham

Street Methodist Church for the past 43years, Wallace Woodley is using music tofundraise for the 150-year-old churchwhich was severely damaged in theChristchurch quake.

In his CD, Life with the Piano, Wallacehas compiled a recollection of works heand his pupils have enjoyed studying andperforming over the past 60 years.

Fortunately Wallace had recorded theCD of himself playing a range of classicalpieces on the Kawai Grand Piano inDurham Street Church just before theearthquake.

When the earthquake struck onSeptember 4th, Wallace was moved to usehis newly recorded CD to raise some fundsfor the church’s restoration fund.

“This compact disc is for my family

and friends, remembering pupils, past andpresent and offering a modest opportunityfor increasing the financial resources of theDurham Street Methodist ChurchRestoration Fund,” he says

Though he has no expectations aboutthe sum of money that may accrue fromsales of his CD he says “every dollar willhelp.”

Life with the Piano was only releaseda fortnight ago but Wallace says he hasalready been encouraged by the response.“Since the CD’s release I have receivedmany messages and comments ofcongratulations and excitement from familymembers, former pupils and friends.”

The CD contains 22 piano pieces,played by Wallace, from various classicalcomposers including, Bach, Scarlatti,Mozart, Beethoven, Chopin, Schumann,Debussy and Bach.

Wallace’s own career in music beganwhen he was just eight years old. In thedecades since has had a career pepperedwith many awards and accomplishments.

He has shared his skills and knowledgewith many of his pupils who have also goneon to lead successful careers of their own.

For Wallace, Durham Street Church hasbeen a vital part of his music career and isa place he holds dear.

“It has been part of the life of our familyfor over 43 years. It is our spiritual home,and most of those who attend there are ourvery close friends,” he says. “There is avery special bond shared.”

Life with the Piano CD is availablefrom: Durham Street Church Office, 210Tuam Street, Christchurch 8011. Phone 09366 6745 or email reception@mmsi.org.nz.

Cost $20 (+$5p/p). Also available oniTunes from November 1.

DURHAM STREET UPDATESymbolic items the Durham Street Methodist

congregation used in its post-quakeworship service.

TOUCHSTONE • NOVEMBER 2010 3N E W S

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12 - 21 May 2011

On October 17th, Australian nun MaryMackillop (1842-1909) was the first Australianto be canonised by the Roman Catholic Church.The St Josephite Order that Mary helpedestablish ran schools and welfareinstitutions in Australia and NewZealand with an emphasis oneducation for the poor,particularly in rural areas.

In New Zealand theJ o s e p h i t e S i s t e r sestablished schools inboth the North andS o u t h I s l a n d s ,including several Maorimission schools.

In this art icle,reprinted from Tui MotuInterIslands magazine,Debra Vermeer writesMary MacKillop was anordinary woman who lived anextraordinary life.

She was born in Fitzroy, Melbourneon January 15, 1842 to Scottish immigrants,Alexander and Flora MacKillop. The family homefor Mary and her seven siblings was faith-filled,but often turbulent and troubled due to Alexander’svarious failed business dealings which createdinsecurity in the family income.

About her early life she writes: “My life as achild was one of sorrow, my home when I had ita most unhappy one.” For much of their lives thefamily was dependent on relatives for shelter andsupport.

At age 16, Mary became the main providerfor the family. She worked as a governess, thenas shop assistant in the stationers ‘Sands andKenny’ and finally as a school teacher in Portland,Victoria. At 18, Mary moved to Penola, SouthAustralia to work as a governess/teacher forrelatives. With a real heart for educating poorchildren, Mary was soon teaching not only hercousins but many other children from thelocal area.

At Penola, she met Father Julian TenisonWoods, and together they started a school forpoor children. In 1866, the pair became co-founders of the Sisters of St Joseph of the Sacred

Heart. It was the first religious orderto be established by Australians.

Over the next several yearsthe Order grew and the

Sisters travelled thecountryside setting upschools, orphanages forabandoned or neglectedchildren and other goodworks for those in need.They were prepared tofollow farmers, railwayworkers and miners into

isolated outback areasand live as they lived.

Mary and her Sisterssoon moved into Queensland

and eventually to NSW,Victoria and New Zealand. The

Sisters moved freely about the colonies,wherever they learned of a need, a freedom whichwas resisted by some bishops and others.

In 1871 Mary became the subject of acampaign by some of the priests of Adelaide whocomplained to the Bishop about Fr Woods’direction of the Order and Mary’s administrationand personal conduct. This culminated in BishopSheil excommunicating Mary from the Church.

Shortly before he died in 1872 Bishop Sheilrecognised his mistake and lifted theexcommunication. Mary was completelyexonerated of any wrongdoing. As a result ofthese events, she made the epic journey to Romeby sea in 1873-74 to have the rule of her Orderapproved by the Pope.

Despite her growing poor health, Mary’sSisters continued to flourish in their work for thepoor and needy in Australia and New Zealand.She died in North Sydney, on the site where hertomb now lies aged 67.

Saint Mary Mackillophad passion for the poor

New mayor of the Waimakariri District David Ayers with wife Marilyn.David comes from a long line of North Canterbury Methodists.

By Marie SherryNew Waimakariri District mayor

David Ayers is bringing theexperience gained through his closeinvolvement with the MethodistChurch to his new position ascommunity leader.

David is the longest servingcouncillor in the Waimakariri District,having been first elected to theRangiora Borough Council in 1983.He stood down under pressure ofwork in 2001 and then chaired theRangiora Ward Advisory Board forsix years, before being re-elected tothe council in 2007.

He was deputy mayor between1995 and 2001 and chaired Rangioraand Waimakariri District finance andaudit committees for 12 years.

David worships at the TrinityChurch in Rangiora and is a memberof the Methodist Church PropertyCommittee and secretary of the parishcouncil.

“I’m usually involved in thepublic question side of parish lifeand I’ve organised the lawn mowingroster for about 20 years,” he says.“I’ve also been at the last two nationalconferences.”

David says he is excited abouthis new role as Waimakariri Districtmayor but admits there are manychallenges ahead. They includerebuilding parts of Kaiapoi and othercommunities heavily damaged in theSeptember 4 earthquake.

He believes his involvement inthe Methodist Church reflects thechurch’s tradition of social action.

“I certainly see my job as mayor,and as a councillor before that, asgiving voice to the community. Ithink community involvement is partof being a Methodist,” he says.

“The absolute priority for my newposition as mayor is the earthquake-related matters. It’s a huge challenge

but in a strange way it makes it easier,because the whole district agreesthat’s got to be a focus. The councilalso agrees, and there’s a whole lotof public support for that.”

The Woodend Methodist Churchis among the district’s badly damagedproperties.

David says the council will alsobe prioritising other issues.

“We’re also going to have to doa major rating review. One piece ofinfrastructure which we need to moveforward on, i f we get theGovernment’s cooperation, is a newbridge of the Ashley River north ofRangiora. The important thing is toget that into the regional transportprogramme,” he says.

“One issue that’s always aroundin this district is unity. I think theearthquake has shown the strengthof this community and how the wholecommunity can get behind one partof it.”

David is looking forward togetting his teeth into it all.

“In the first couple of weeks inthe job I’ve been extremely busy andthat will continue for the rest of theterms. I’ve got a good council aroundme and it looks well for the future.We live in the best part of NewZealand.”

David is a retired secondaryteacher and has a long history ofpublic service in the region throughsuch organisations as Rotary,Communi ty Watch , Ash leyRivercare, North Canterbury RadioTrust and the Waimakariri ArtsCouncil.

His interest in the district’s historyis reflected in his involvement withthe restoration group for the AshleyCommunity Church and with theRangiora Landmarks group, whichputs commemorative plaques onhistoric buildings.

New mayor bringsMethodist ethos to the job

4 TOUCHSTONE • NOVEMBER 2010

O P I N I O N

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

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

Production Julian DoesburgPublisher The Methodist Publishing Company

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

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

Gillian WatkinIt’s planting time. All around the

country gardeners are filling theirvegetable gardens with plants as wellas hopes for a good crop.

I read recently of a woman whowent out and bought a garden load ofherb plants, and enjoyed growing thembut had no idea of what to use themfor. At first I made a judgement abouther planning skills. Then I rememberedlast year we planted 82 tomato plantswithout any thought of what to dowhen it came to harvest.

It was a sharp learning curve;tomato sauce, chutney, dried andherbed tomatoes, soup and a varietyof other delicacies and we still gaveloads away and stored more in thefreezer. The joy of discovering newskills and useful information can neverbe underestimated.

Last week I saw a plant with a fewleaves spread on the soil, the next dayit was up 40cm and had a bud. Thinkof the energy. Jesus said that the realmof God was like a mustard seed thatsomeone took and sowed; it grew andbecame a tree; and the birds of the aircame and nested in its branches (Luke13:18-19).

In her book ‘Every Bush isBurning’ Joan Puls writes that thisparable is about the value of littlenessin God’s creative world; nothing isignored or scorned. She also describesit also as a story of exchange.

Joan writes, “A world of exchangesurrounds us. Even though most ofthe time we fail to perceive it.” Sheindicates that the secret of spiritualityis to discover this world of exchange,this very real and very visibleinterconnectedness that makes all of

creation at one.The sound of bees and birds in our

garden mingles with the sound ofchildren at school and in the park, andwith the hospital helicopter comingor going. All are connected as am I,the listener.

It is that understanding of theenergy of exchange that enables us toplant without planning or to dreamnew dreams without immediate action.The helicopters crews’ work is to planfor the unexpected. It is exam andresults time soon for all our children,another time of planting for the future.Yet when you’re young it isn’t onlythe past which is a foreign country butalso the future.

The parable is the story of a sower,a plant and a bird. While we all hopethat the child who goes to school, likethe seed we plant will flourish, andthe patient on the chopper will makeit. But we are called to expect theunexpected and to think beyond theobvious.

Sometimes we plan so much weare disappointed. Everything will notflourish. But there is a cycle fromabundance, to desolation and torenewal.

“When you give to them, theygather it up; when you open your hand,they are filled with good things.

When you hide your face, they aredismayed; when you take away theirbreath, they die and return to theirdust.

When you send forth your spirit,they are created; and you renew theface of the ground.”

Psalm 104: 28-39.

From the backyardFrom the backyard

Planting and planning

To the editor,Science professor Richard Dawkins could,

in a way, be doing God’s work.Dawkins threatened to have the Pope

arrested when he arrived in England becausehe, the Pope, had assisted in crimes againsthumanity by supporting a system that preventschild abusers in his church from having to facenormal justice.

On this issue Dawkins is to be admired forchallenging the Roman Catholic Church, whichmust do something about this disgrace. TheChurch’s silence is damaging to itself. Manymembers are leaving, and few men are comingforward to be priests. I don’t think celibacy isan economic necessity today.

When Dawkins criticises the Americanfundamentalist churches for their blind supportof Israel and the injustices happening inPalestine, he is correct again.

When Dawkins declares, in the light of thepresent secular world’s knowledge, there is noGod, he is really challenging the presentChristian authorities to speak up. Some peoplein the Church today believe God is symbolicof a great spiritual concept concerning ‘a wayof life’ as explained by Jesus. He said “I amthe Way, the Truth, and the Life”. By followingJesus’ way, people attain spiritual strength.

Greater scientists than Dawkins havesupported and criticised the Christian Church.Sir Isaac Newton studied theology as much asscience and remained a Christian, even though

he expressed doubts about the concept of theTrinity.

Another was Lord Rutherford. In hisbiography of Rutherford, John Campbell wrotethe great scientist had little interest in religion.I disagree.

My great grandfather, James Grove, was aclose friend and neighbour of Martha and JamesRutherford and family in Foxhill. James Grovewas the educational representative on theNelson Council for the Wakefield area, andMartha Rutherford was a school teacher atSpring Grove. Martha was a strong Methodistand a strong influence on her son Ernest.

James Grove was a strong Christian too.He was a Unitarian. The Unitarians were thefirst Christian sect to believe science wouldbenefit mankind, and they believed stronglyin the education for everybody.

Ernest used to work on the Gove farmduring college holidays. I believe it was JamesGrove who provided Ernest the £400 loan sohe could travel to England after being awardeda scholarship from the Great Exhibition at theCrystal Palace, which was managed by SirGeorge Grove, James’ cousin.

I believe Ernest became a Unitarian whosepolicy was to avoid Christian controversy. Allhis life he hummed and grunted Christianhymns to himself while he worked. With hisgreat intellect, I’m sure he wouldn’t have donethat unless they were meaningful to him.

Graham Grove, Wellington

Dawkins vs Rutherford on God

To the editor,At the end of July this year, the best selling

author of Gothic novels and commentator onthe Catholic faith, Anne Rice, clearly upsetwith the mainstream conservative version ofChristianity, announced to her stunned fans shewas quitting Christianity but not her intentionto continue following the way of Christ.

In her Facebook page – and confirmed byher publisher – the 68-year-old author wroteamong other things that she refuses to be “anti-gay, anti-feminist, and anti-artificial birthcontrol.” She adds that “In the name of…Christ,I quit Christianity and being Christian. Amen.”

While I have the greatest sympathy for AnneRice's stand, I wonder if she is conflatingconservative Christianity with her understandingof what it means to claim a Christian way oflife.

Certainly fundamentalists and ultra-

conservative Christians appear to embrace manyof the features of what Anne Rice sees asreligion gone bad, but historically the badfeatures are only one dimension of the practiceof Christianity. Christianity also developedmuch of the hospital system, the educationsystem, the legal system, and it was liberalChristians who worked to abolish slavery.

No doubt some US Tea Party memberswould be happy with the anti-gay, anti-science,anti-feminist, anti-liberal thinking versions ofthe Christian faith but let us not forget thereare also the Mother Teresas, Karen Armstrongsand Albert Schweitzers of this world.

Might I be so bold as to suggest dippinginto my website www.billpeddie.wordpress.comfor some articles written from a more liberalpoint of view.

Bill Peddie, Auckland

The price of Rice

To the editor,The article by Bruce Tasker in the October

Touchstone claims to quote from “moderntheological scholarship”. But the quotationsfrom the Bible do not support his points.

The account of the storm at sea that Jesussubdued is given in Matthew 8:18, 23-27; Mark4:35-41 and Luke 8:22-25. In none of theseaccounts is Jesus represented as telling thedisciples to be still and not rock the boat. Thisis a complete invention.

All these readings make clear that the otherpeople in the boat were the chosen disciples.Nearly all of them were fishermen and thereforenot “inexperienced” as Bruce suggests. Theaccounts are of a lengthy storm with the boattaking on waters, not a brief squall.

Then, to state that Jesus would not haveheard himself called ‘Jesus’ or ‘Christ’ becausethey are Greek words is quite misleading.Certainly Jesus is a Greek name but it is theGreek form of the perfectly respectable Hebrewname Joshua (or Yeshua).

When Jesus spoke Aramaic, the form ofHebrew in general use, he would have beenJoshua. When speaking Greek, he would havebeen Jesus.

Most people in the eastern Roman Empireneeded to speak some Greek to get by. TheGospels were written in Greek, so Jesus is thegeneral form of his name in use there, and itis clear that he was given that name when hewas born (Matthew 1:21, 25; Luke 2:21).

As to the term ‘Christos’, it is not a namebut a title. It means ‘anointed’, and is a Greektranslation of the Hebrew word ‘Messiah’, thedeliverer the Jews were waiting for.

See John 4:25-26 where the Samaritanwoman says to Jesus, “I know that Messiah iscoming (he who is called Christ). When hecomes, he will show us all things.” Jesus saidto her, “I who speak to you am he.”

It seems clear that traditional teaching doesnot need any amending in these matters.

Kathleen Loncar, Wellington

Traditional teachings hold water

TOUCHSTONE • NOVEMBER 2010 5N E W S A N D V I E W S

This final column from the 2010presidential team has brought to mindthe words of the hymn ‘In this familiarplace’ by Colin Gibson.

Wherever we have gone, we havefound the familiar place in the ‘setting’.It’s that sense of celebrating God’spresence in the company of other believers.Whether on the marae, at an anniversary,funeral or communion, small country orbig city church, burial at Taupiri orearthquake meeting at Kaiapoi, at a Maorigathering or with our Pacific and Tamilbrothers and sisters, outer London or inthe Solomon Islands – wherever, it hasthe sense of being a familiar place –‘among these friends of mine, I taste thecompany divine’.

Because of the many places we havetravelled, we can echo the words alongwith others, ‘within this narrow sphere Ilearn that you are everywhere’. That hasbeen the richness of being with peoplewhere they belong, where they ‘live, andmove, and have their being’ with God.

There are still a few familiar places to

go and meet people before Conference inPalmerston North. These include:

• attending the New ZealandMethodis t Women’s Fel lowshipConvention;

• participating in the NationalRangatahi Hui for Te Taha Maori;

• visiting parishes in Christchurch,Northland and possibly Wellington;

• attending centenary celebrationsat Te Atatu.

Preparing the addresses for the manyevents and services has been inspirationaland fun. Many will vouch for the laughterbreaking out as we have worked at aparticular sermon for a special place andhappening.

There has also been much laughterwith the planning that takes place whiletravelling. Chaplain Te Rito Peyroux, whoaccompanied us on the Northland tour atthe beginning of this year, has a numberof 'off the record' comments.

From the beginning we have seen ourrole as being a presidential team,representing Pakeha and Maori, women

and men, young and not so young! Ourtheme of ‘Celebrating God’s Presence’has been mentioned at every familiar placewe have gone. So has our text, [the God]‘in whom we live, and move, and haveour being’ (Acts 17:28). Both theme andtext are familiar but everywhere haveborne out the words ‘In this familiar place,I know the mystery of your grace’.

So we say ‘Thank You’ for the greatprivilege of representing the Connexionin many places over the past year. ‘Forthe love that [we] received’ we know willbe extended to the elect presidential team,Rev Desmond Cooper and SusanneSpindler. And as we ‘praise and thank Godfor this here and now’, may Christ continueto walk alongside and bless you.

P R E S I D E N T I A L T E A M R E P O R T S

By Mark GibsonI appreciated the theological reflections on the

Canterbury earthquake by Bill Wallace, Jim Stuartand Geoff King in the October issue of Touchstone.Their thoughts were refreshing compared to someof the God talk we have been exposed to inCanterbury following the quake.

Letters to the editor in Christchurch newspapershave featured much quake theology as well as atheisticcritique. Within this debate there was a steady trickleof fundamentalist takes on the quake, both Christianand Muslim, always portraying a distinctly punitiveGod. If nothing else, the quake has powerfully exposedthe deep fault-line that runs between differentinterpretations of faith.

Earthquakes not only shake up bodies andbuildings but dodgy theology. Such earthy eventsforce us to reconsider some of our bedrock beliefs.If nothing else they invite us to consider who we arein relation to creation as a whole, and where God isin all of that. Yes, they can and do cause great lossof life and destruction but they are also part of theprocess that keeps the earth living.

They also raise many questions about ourassumptions. For example, we label earthquakes‘natural disasters’. Isn’t that rather a human spin onevents? Is it possible that they are also part of thecreative process? Do they call us to wiser and moregracious ways of living with creation? What did Jesusteach about building houses, or churches for thatmatter, on sand?

There are also questions about how we rebuildfollowing an earthquake. Is it an opportunity to builda more just society, or an opportunity to strengthenpersonal advantage?

Earthquakes bring us back to earth, and remindus of our interdependence. They are part of whatmakes these islands such a dynamic and vibrant place.As I have reflected on the fact that I was born inDarfield, and learnt to walk in Greendale, (the nameof the newly discovered fault-line) it dawned on methat this whole land of the Long White Cloud wasliterally born of the creative tension between tectonicplates. But so often we have lived here with a senseof arrogance, ignorance and entitlement.

As people struggle to make sense of what theyhave experienced I’m not sure how well equippedwe are as a church to engage in the conversation.Therefore I would be interested in hearing from thosewho have attempted to preach or pray in publicworship on the quake, with the view of putting togethera resource that records our collective theologicalreflections on this significant event.

My hope is that such a project may contributeanother chapter to the nurturing of an eco-theologyof this land. People can contact me atstmarks7@clear.net.nz or 7 Somerfield Street,Christchurch 8024.

Time to cut partner churches’ apron stringsBy Dennis Mundt

The UCANZ paper on Parishoversight does not go far enough forsome Cooperating Ventures. BrianTurner is 100 percent correct whenhe says that the paper “won’t promoteecumenism”. It just reinforces thecurrent position of partnershipchurches. Nothing changes for CVs.

Johnsonville Uniting Churchorganised a meeting of Wellington CVsto discuss the paper. Peter MacKenziewas invited to speak to the meeting.

Peter spoke of the of the partnershipnature of CVs, with the partnershipbeing like a three legged race witheveryone working together. He alsotalked about the complexities of dealingwith property. UCANZ is currentlyworking on a model to the streamlineproperty process. This is a small stepbut it is progress. The partnershipchurches still have the final say,however.

There was vigorous discussion onseveral points. The CVs spoke withone voice and were on the samewavelength. CVs have a uniting visionof what they can do in theircommunities but something is holdingus back and causing frustration.

There was a plea to simplify thingsand remove the complexities CVsfaced in their operations and identity.Any guidelines should be there for thepurpose of enabling CVs not hinderingthem in their operations. The additionaltime and resources required for CVsto meet their obligations to be involvedand be represented at regional andnational level is time taken from theirparishes. Anything that makes CVseasier to operate would be welcome.

UCANZ is there to ‘promote andsupport CVs’. Sometimes they appearto be promoting the interests of thepartnership churches.

We have moved on since the 1970swhen CVs came into existence but weare still stuck with a model that reflectsthat time. We are now ecumenicalchurches. We no longer see ourselvesas Presbyterian, or Methodist etc, buthave taken the best of the partnershipchurches, and have created somethingthat is different. UCANZ and thepartnership churches need to

acknowledge this fact, and stopemphasising the partnership nature ofthe relationship.

Our ties with the partnershipchurches remain strong. Our roots arefirmly entrenched in these churches.We want to remain connected to thepartnership churches but on differentterms. There is no desire to form aseparate church. There is a strong desireto walk in the sun with partnershipchurches, not in their shadow.

The Presbyterian Church is lookingat the falling numbers of theircongregations. UCANZ must take alead in this area. We too have fallingroles, and this is an area that shouldbe urgently addressed. We would ratherreceive some guidance and training inthis area than studies to deepen theunderstanding of the ongoing journeyof partnership churches. Our ministersand lay people would also prefer tohave training to enhance ourecumenical journey.

In its report to the recentPresbyterian Assembly, the Council ofAssembly talks about “moving througha time of transition”, “we need toconsider whether our current structureswould serve us well in the future.” And“reshape, rethink and reform”.

The current model of UCANZ ismore than 40 years old, and like thePresbyterian Church it needs to bereformed. If it is okay for thePresbyterian Church to go throughchanges, then they can have noobjection to UCANZ wanting tochange. The reform should reflecttoday’s needs and the wants of CVs.

Areas that need reforming include:1 Standing Committee. There must

be more CV members than partnershipchurch members on this committee.Why should two partnership churcheswho only receive 2.25 percent of thePartnership Support Fund, have 40percent of the partnership churchmembership?

2. Property. Titles to CV propertiesmust be returned to CVs. Oversightwould be done by UCANZ PropertyCommittee. However, UCANZ needsto have the legal right to hold titles tothese properties.

3. Communications. There needs

to be more dialogue between UCANZand CVs. We need to know what ishappening, and what will affect us.

The Presbyterian Church is madeup of great communicators. You onlyneed to look at the recent Assembly,where a report of previous day’sbusiness was available next morning.Their website is full of useful andrelevant information.

The Methodist Church is also goodat communicating, and has aninformative website.

4. Finance. UCANZ should havea better financial model and morefunding. We should not be forced tosend out begging letters for more funds.

The Partnership Support Fund mustbe renegotiated. At the momentUCANZ only receives approximately$63,000.00 per year from that fund.This amount hardly leaves UCANZ ina strong and viable financial situation.To do its job effectively UCANZ needat least $200,000 a year so that it canemploy more staff, and be betterresourced.

These changes will make UCANZa more effective organisation that canmove the aspirations and desires ofCVs into the future.

As Geraldine Coats has written,“the best way forward for us all wouldbe for UCANZ to become the body ofoversight for all CVs and UnionParishes.”

The statement “that the partnershipchurches won’t agree to that” isconstantly heard when CVs aspirationsare expressed. The question is whynot? Has the question even been asked?

The current situation is that of anadult who has never been allowed anyindependence. The parents exercisetotal control, not letting the person doanything that they do not approve of.If the adult has any money, then theycan only spend it if the parents agree.

In any loving and nurturing family,children are encouraged to leave homeand find their own place in the world.The children will always return thelove that they have received and willcontinue to honour their parents.

All that CVs are asking is that wewalk in the sun with the partnershipchurches, not in their shadow. Whathave partnership churches got to fear?

Better quaketheology requiresshift in thinking

Alan Upson andLana LazarusTASTING THE COMPANY DIVINE

Lana Lazarus addresses the ecumenical service at Waitangi on Waitangi Day, 2010.

Te ha o te hihi karoa!

trinitymethodist theological college

Across the Principal’s desk

LiMSIt’s time to share what’s new in College life. I’m excited by

Trinity College Council approval of a new course called the

Licentiate in Ministry Studies, LiMS.

LiMS is due to begin in February 2011.

LiMS is for the whole people of God. It’s designed

for people who want participate in community and

church life, through learning and thinking together,

and developing a deeper spirituality. It’s a special

sort of educational connexion around both faith

and service concepts, which is sometimes called

diaconal ministry.

You don’t have to be specially gifted. You don’t

need to be an existing leader or a leading

academic light. But you do need to be open

hearted and open minded, with a desire to

serve others with your new found knowledge.

LiMS embraces the cultural diversity of the

Methodist Church Te Hāhi Weteriana at worship.

Speakers of English as a second language will find

they can complete up to one half of the LiMS in

their own language.

There are also units on church leadership, simple

introductions to the Bible and theology, as well as core

intensives and workshops. For those really keen, there’s

going to be an online Hebrew course in the second semester.

At the heart of LiMS, is the unit on the bicultural journey, An Introduction to Māori Society. This is foundational, and all the options

fit together around it. Two tutors have been appoined to oversee LiMS.

Trinity College Online Learning tcol

New appointmentsTrinity College Council is pleased to be able to

announce that the advertised position of Director

of Lay Ministry has been filled as a bicultural

appointment. Two current tutors, Rev Val Nicholls

and Te Aroha Rountree will fulfil the new role as lead

tutors.

This is a significant step in the bicultural journey of

Trinity College. We are grateful for the support of Te

Taha Māori in this development. It strengthens many

aspects of our community and enriches our cross-

cultural interaction.

Te Aroha is currently in the midst of PhD studies, in

the Department of Māori Studies, at the University

of Auckland. Initially she will be involved in tutoring

one paper per semester, as well as co-chairing the

oversight of LiMS with Val. She brings significant

tutoring experience to this new role.

After many years (decades in fact!) involvement with

Whangaparaoa Methodist Parish Val will no doubt

find it hard to say goodbye to her current stationing.

At Trinity she will find a new, stimulating learning

and teaching environment, both within LiMS, as well

as establishing a new professional development and

goal setting programme. This will be for presbyters

and deacons in the probation years and beyond.

LiMS will provide an innovative framework for this.

Enrolment in LiMS papersCan I enrol for just one paper?

Yes, you certainly don’t have to enrol for the entire

LiMS. Instead, you can enrol in just one or maybe

a combination of papers, intensives and workshops.

They all work as stand-alone units.

Possibilities around the LiMS include local shared

ministry teams, individuals who want to up-skill

in a particular area, laity who could see a role for

themselves as a lay pastor in new ministry initiatives

(fresh expressions), diaconal ministry training,

private students in Trinity College who want to

test their sense of call and leadership potential,

presbyters wanting to refresh their learning.

No doubt other ideas and options about how to use

LiMS will emerge in due course.

Indicator of confidence

For those who gain the LiMS, it is a church-based

qualification that the whole Methodist Church has

confidence in. A detailed consulation process has

shaped and endorsed LiMS.

We anticipate a growing interest as laity reclaim the

joy of Christian learning in the Methodist Church.

Online Centres

Trinity College has also begun a series of

communication initiatives that put presbyters and

laity in touch through tcol. These are the online

Centres. They include options for Professional

Development, the Lay Preachers Network, and

Chapalincy and Spiritual Growth.

Some key facts

Please note well that the LiMS is a church-based

non-NZQA programme and hence full-time

participants do not qualify for Studylink or other

government assisted funding. Participants who

want to do a number of units can apply to Travel

and Study Committee for assistance with fees. Full-

time participants in LiMS may be eligible for a fees

scholarship through Trinity College. Applications

are welcomed in both areas.

To participate you will need access to a computer

with a fast broadband internet connection, and

your own email address. Most resourcing and all

assessment is online.

Enrolments begin in December 2011. If a class is

over-subscribed a waiting list will apply.

Join us. We are ready when you are. www.tcol.ac.nz

Licentiate in Ministry Studies LiMSLiMS, * units taught 2011

WorshipTLP101 Tongan Lay Preachers One*

TLP102 Tongan Lay preachers Two*

LW101 Lead Worship One*

LW102 Lead Worship Two*

FLP101 Fijian Lay Preachers One*

FLP102 Fijian Lay Preachers Two

SLP 101 Samoan Lay Preachers programme

MMI 101 Maori Minita-a-Awi programme*

Leadership for church and communityEL102 Effective Church Leaders*

TLP304 Tongan Hermeneutics*

SLP305 Samoan Hermeneutics

FLP306 Fijian Hermeneutics

Introduction to Māori SocietyMS101 The Ancient Māori World: Te Ao Tawhito*

MS102 Contemporary Māori Society: Te Ao

Hurihuri*

TheologyMD103 Beginners’ Guide to Theology*

MD104 Beginners’ Guide to Biblical Hebrew

(semester 2)*

MD105 Beginners Guide to Biblical Greek

MD200 Great Minds

MD201 Theological Dilemmas

MD202 Christian themes in film and drama*

SpiritualitySD101 Introduction to Spiritual Direction*

SD102 Spirituality Past and Present

WorkshopsWS101 The skill of enabling*

WS102 The skills of creative listening*

WS103 Pastoral Practice in funerals*

WS104 Pastoral in dealing with suicides*

WS105 Pastoral practice with youth and children*

WS106 So you want to be an evangelist, prophet,

pastor, preacher, priest: Christian vocations*

WS107 How to be a Christian in the secular

workforce: vocation in the 21st century*

WS108 Just for parish stewards*

WS109 Just for parish treasurers*

WS110 Just for parish secretaries*

WS 111 Ministry in Cooperative Ventures*

WS112 Licensed for Sacraments*

WS113 Licensed for Weddings*

Professional Development ModulesPD101 Self-Manangement*

PD102 Maximizing benefit in a parish placement*

PD103 Beginning Professional Development*

DipPTh, * units taught 2011

Ministry Practice papersMP101 Community Development & Social Change

MP102 Leadership and Management*

MP201 Pastoral Practice*

MP202 Preaching and Teaching*

MP301 Worship and Liturgy

MP302 Mission and Evangelism*

Theological Core papersTC101 Bible as Text

TC102 Developing the Church’s Tradition*

TC103 Reading the Bible From Oceania

TC201 Methodist Communities: Church, Ministry,

Sacraments

TC202 The Bible and Context*

TC301 Living Our Faith in Te Hāhi Weteriana O

Aotearoa

TC302 The History and Presence of Christ

TC303 Preaching Lukan Parables*

TC304 Genesis and Science: an introduction

Theological Reflection and Context papersTR101 Theological Reflection and Practical

Theology

TR102 Theological Reflection and Pastoral Practice

TR201 Theological Reflection and Contemporary

Social Context*

TR202 Theological Reflection and Current Issues

TR3011 Theological Reflection and Te Tai Tokerau

Context*

TR3012 Theological Reflection and Waikato and

Taranaki Context

TR303 An Ecotheology of Moana

TR304 Tongan Hermeneutics*

Intensives for both LMS and DipPThIN101 Living Our Faith: an Ethical Approach *

IN102 Music and Worship*

IN103 Healthy Church, Missional Church*

IN104 Gender Issues in Ministry*

IN201 Preaching vs Teaching*

IN202 Working with Refugees Homeless & Stateless

People*

IN203 Moana Face of Christ*

IN204 Eco-Theology of Moana*

IN205 Creativity, Imagination and Ministry*

IN206 The Bible and the Empires A, 950-586 BC*

IN207 The Bible and the Empires B, 586-2 BC*

IN208 How to Read the Gospel*

IN209 Prayer and Spirituality an a Scientific World*

IN302 Being & Leading in a Cross-Cultural Parish*

LiMS Structure

Worship1A. Leading Worship and Preaching (English

language)

Lead Worship One (15credits)

Lead Worship Two (15 credits)

1B. Tongan Lay Preachers Certificate

Tongan Lay Preachers 1 (15 credits)

Tongan Lay Preachers 2 (15 credits)

1C. Fijian Lay Preachers Certificate

Fijian Lay Preachers 1 (15 credits)

Fijian Lay Preachers 2 (15credits)

1D Samoan Lay Preachers Certificate

Existing courses validated by Sinoti Samoa (30

credits)

1E Minita-a- iwi training programme

Existing courses validated by Te Taha Māori

(30credits)

The Bicultural JourneyThe Ancient Māori World (15 credits

Contemporary Māori Society (15 credits)

Effective Church LeadershipEffective Church Leaders Course (15 credits)

Minita-a-iwi training programme (15 credits)

Fijian or Samoan or Tongan hermeneutics (15

credits)

Introduction to theology and the Bible

Introduction to Great Minds (15 credits)

Introduction to Biblical Hebrew or Greek (15

credits)

Introduction to Theology (15 credits)

Christian themes in film and drama (15 credits)

Certificate in Ministry PraxisIntensives and Worskshops (each 5 credits).

Participation in a total of 8 Workshops or Intensives

leads to the Certificate in Ministry Praxis.

Units IN101, IN206, IN207 and IN208 are

compulsory.

To earn the LiMS you need a total of 130 credits earned from units in each of the following 5 topics or in transferred from the DipPTh. Students can apply for recognition of prior learning. All are expected to continue in a spiritual formation programme .

1 Worship: two units

2 The Bicultural Journey: Introduction to Māori society, one unit compulsory

3 Effective Church Leadership one unit

4 Introduction to the Bible and Theology two units, MD103 compulsory

5 Certificate in Ministry Praxis

Yes you can study from home with the latest blended learning options in the online classroom.

“The content of each study has some wonderful sermon starters and subjects. This course assists in having a new look at yourself and your faith journey. It equips you to confidently better share that journey in your faith community. It simply is a ‘must do’ for all Lay Preachers.” DW

The ideal sampler course for all-comers is Effective Church Leaders online!

Mosgiel marks the years

8 TOUCHSTONE • NOVEMBER 2010

• A bequest to the Methodist Mission Aoteoroais an investment in the future.

• A bequest enables the Methodist Mission, inpartnership with your legacy, to provideopportunities for change and social justicewithin our community.

• A bequest in conjunction with the MethodistMission ensures that the tradition, integrity,security and practical strengths of theMethodist Movement will work in conjunctionwith your gift and your memory.

To ensure your legacy lasts longerthan footprints in the sand, contact;Ruth BilverstoneConvenor, Methodist Mission Aoteoroa23 Tarbottons Road, ASHBURTON, 7700.

Phone: 03 307 1116Email: bilverst@xtra.co.nz

“The greatest use of life is to spend itfor something that will outlast it.”William James

Leave a

Lasting

Legacy

In 1885 Methodist forefatherssaw the need to build a church onthe Taieri. They built the MosgielMethodist Church and this samechurch building remains in placetoday on the corner of Gordon Roadand Wickliffe Street.

On November 21st the Mosgielcongregation will celebrate the 125thanniversary of the very first service,which Rev DR Morley conducted onNovember 22nd, 1885.

The building and site cost about£215 and the total debt on theproperty was £76 of which £70 wasdue to the CB and L Fund. The churchwas built by Mr Scrivener of Allantonin a most satisfactory manner and tothe entire satisfaction of the Trustees.

On the first day when threeservices were held, 120 sat at eachsession and people were turned away

due to lack of space.It’s a great witness to the people

of the Taieri as some of our memberskeep the grounds so nice that peoplerefer to it as the little cream buildingon the corner with that nice garden.

Recent ministers at Mosgiel havebeen Revs Stan Goudge, JohnReddihough, Fred Baker, RussellRigby, Colin Jamieson, Alan Upson,John Stringer, Norma George, DonaldPhillipps, Jean Bruce, Uesifili Unasa,Ken Russell and the present ministerRev Cornelia Grant.

The celebrations will take theform of a 10am service, a cateredformal lunch, and an afternoon teawith a time to chat. To attend pleasee m a i l E l a i n e M e r r e t t o nelaineross@clear.net.nz or post to 40Forth Street Mosgiel 9024

By Hilaire CampbellTrade Aid aims to level the playing

field against economic policies that aretilted to benefit wealthy countries,according to NZ general manager GeoffWhite.

Through his own business and visits tooverseas manufacturers, Geoff says he hasbecome aware that poverty is structural. Itis designed to providecheap labour and rawmaterials for rich countries.

His tor ica l ly, r ichcountries became richthrough such strategies astariffs, subsidised industry,cont ro ls on fore ignexchange and investment,and lax internationalproperty rights.

Henry VIII followedthis strategy as haves u c c e s s f u l m o d e r ncountries. Japan heavilysubsidized its motorindustry: the government bailed Toyota outthree times before it became successful.

“India and China are doing well becausethey restrict foreign investment and havecontrolled exchange rates so they don’tneed to borrow. Smaller countries havepolicies imposed on them as a conditionof World Bank loans. They are trapped.That’s why poverty is structural,”Geoff says.

“Poor countries can’t get rich. Moderntrade rules don’t allow it. Countries underInternational Monetary Fund control inAfrica and South America have actuallygone backwards. Their growth is half whatit was before they were privatised,liberalised, and deregulated, as per currenteconomic theory.

“NZ could be one of the best economiesin the world but we’ved e s t r o y e d o u rmanufacturing base.We have lifted importrestrictions and tariffs.The effect is lowerwages and this is themain reason we’rebehind Australia.Wages can’t go upwhen you’re in opencompetition throughfree trade policieswith people overseasbeing paid less thanyou.

“It’s manufacturing that producesgreater gains, and we’re giving all oursaway. Consequently we’re seeing a massivetransfer of wealth from West to East.”

Geoff says Trade Aid was establishedto give the poor a better advantage.

“We use trade as the tool to improvethe livelihoods of the people we trade with.That is the end gain, not profit. Benefitsfor our trade partners are built in, not an

add-on. Businesses will give a bit to charityif they make a profit but it should be partof every transaction.

“Most businesses aim to buy low andsell high but that’s not a sustainable model.That will only happen when businessesunderstand everyone needs to benefit fromthe transaction.”

With climate change there’s moreawareness of the impact of businesses onpollution. But what about people? “That’sthe next step. I have faith that we areinherently good. We’re moral asindividuals but not as a group. When webelong to something bigger it falls away.

“So we get good people making baddecisions in the interests of business. Childslavery is endemic in the chocolateindustry, for example, but who wants toknow? Not the chocolate makers. Theysay they abhor it but they won’tacknowledge it would cost.”

Geoff says it’s important to make aconnection between the buyer and theperson who made a product.

“It’s hard to do bad when everyoneknows about it. The best thing is to educatepeople to question and make their ownjudgement calls.

If you learn that clothing and textilesworkers are some of the world’s worst paid,then you know a $9 T-shirt must be froma sweat shop. To say I don’t know is notgood enough.”

Trade Aid is the second largest green

coffee bean importer in NZ. It also runs anNZ-wide speaker programme that providesspeakers to schools, churches, Rotary andProbus clubs, and the like.

There’s a wealth of information on theTrade Aid website.

Fighting poverty one fair exchange at a time

Geoff White

Fauziah is a member of the PPKGO coffeeco-operative in Indonesia, which sells coffee

in New Zealand through Trade Aid.

N E W S

Services have been held at Mosgiel Methodist Church for 125 years.

TOUCHSTONE • NOVEMBER 2010 9

J e s u s w a s apsychologist , saysAuckland Methodist laypreacher David Hines.

David was studyingthe parables of Jesus andalso studying cognitivetherapy, when hes u d d e n l y s a wconnections between thetwo.

A number of thepeople in the parableshad psychologicalproblems – including the same problemsthat psychologists treat today. He jumpedto the suspicion that Jesus haddeliberately written these problemcharacters into his stories to help listenersidentify their own problems, and dosomething about them.

In his book Jesus was a Psychologist,David examines 20 parables to see

whether they fit thisinterpretation, comparingthem with the personalitydisorders studied bytherapists today.

But you don’t need tobe an expert to follow thediscussion. Hines is alsojournalist, and is not afraidto be irreverent and takea devil’s advocate role.

One of the surprisesfor all students of theparables is that they are

not about God, as previously supposed.They are about human beings and theirproblems. So their message is wider thanChristianity and invites comparison withother self-help psychology books.

New Zealand theologian LloydGeering has written a foreword to thebook. Lloyd writes:

“Jesus told stories that were

enigmatic, deliberately puzzling, andsometimes even amoral. He challengedpeople to think things out for themselves,just as today’s good therapists would dowith their clients.

“This is exactly what this book mayalso do for the reader. Not only does itbring a freshness of understanding tomany of the parables but it may goadthe reader into arguing with the authorand, as a result, arrive at his or her ownnew insights about the problems ofhuman existence and be the better forit.”

Jesus was a Psychologist is due togo on sale on 7 November. 236 pageswith 14 cartoons. Paperback $34.99

C o n t a c t D a v i d H i n e s a tmarionanddavid@orcon.net.nz or 09376-6583. You can place an throughwww.wesleyschair.com.

David Hines.

Jesus was a shrink new book argues

RugbyWorld Cupchance to

score pointswith public

The Methodist Church ofNZ’s Mission Resourcing teamsays the September 2011 RugbyWorld Cup offers churchessignificant opportunities toprovide hospitality and missionalengagement across a range ofissues.

Mission Resourcing directorRev Nigel Hanscamp says theRugby World Cup offersc o n g r e g a t i o n s a n d l o c a lecumenical groups the chance toopen their doors to visitingspectators and players as well asto evangelize and educate peoplearound the social issues related tosport.

“We encourage worship andsmall group leaders to initiatediscussions about hospitality, thelinks between alcohol abuse anddomestic violence as well as thewhole notion of winning andlosing. Churches may also wantto provide alcohol-free venues forpeople to watching some of thegames,” Nigel says.

“We are inviting congregations,parishes, synods, Hui Poari andConnexional Boards to considerboth the possibilities and thenegative impacts of the World Cup,and to share ideas and discussionwith the wider church. Keep aneye on Mission Resourcing’s blogwhere we will post ideas. You cancomment upon them or add yourown ideas through the blog.”

You can find the blog throughthe Mission Resourcing tabs onthe Methodist Church of NZwebsite. In their last newsletter,Mission Resourcing provided adiscussion starter for parishes touse to stimulate thinking. This isalso available on the MissionResourcing website.

Church networks can help prevent suicide

By Paul TitusWhile suicide is a mental

health issue, it is also a socialissue and one churches can helpaddress.

Mental health experts saythings that contribute to suicidalbehaviour range from individualfactors (such as personality) tomacro-social factors (such asunemployment rates). Suicide ratesand patterns vary among agegroups, between genders, andacross cultures.

Despite these differences,peop le who have soc ia lconnections and a sense ofmeaning are less likely to harmthemselves. Church communitiescan be a source of such healthyconnections.

Dr David Chaplow is the NZMinistry of Health’s director ofmental health. David says 80percent of suicide cases involvedepression while 20 percentinvolve a social crisis such as aloss of a loved one or financialstatus.

“There are several types ofdepression. Biological depressionis a feeling of hopelessnessassociated with low moods, noteating, loss of weight and energy.Existential depression arises whenpeople lose their sense of purposeand feel rudderless,” David says.

“Churches can provide aframework that gives peopleoptions and a sense of meaning.This may be through meeting forworship each week or the

ac t iv i t i e s , con t ac t s , andopportunities to contribute thatthey provide. Through churchhopefully people gain deepermeanings and a sense of beingconnected with the universe.”

David says over the pastdecade suicide rates have droppedamong all age groups in NewZealand except for males aged 15to 17. Suicide rates are highestamong males aged 15-45, and itis a particular problem amongyoung Maori males.

By contrast suicide amongMaori males over the age of 50 isextremely rare but it is a seriousproblem for older Pakeha males.

“Society has not been good atanswering the existential questionsof young men or providing themplaces to fit in. Sport can fill a bitof the gap but we need a betterframework of belief and meaning.

“For young Maori, this cancome through connecting withtheir culture and learning thelanguage and cultural values suchas respect for elders.

“Social standing increases withage in Maori culture. Kaumatuaare seen to be more spiritual andknowledgeable and they take onimportant mentoring roles.

“Among white males, thegraph for suicides rises sharplyafter age 70. As friends die,mobility decreases, and social rolesdecline they may feel they havenothing left to live for. Again, thechurch can be a source of joy andpurpose as people age.”

W A R N I N G S I G N SThe Ministry of Health says most people who take their own

life give warning signs beforehand. Recognise them and do notbe afraid to talk with the person about suicide.

Asking people if they are suicidal often lowers their level ofanxiety and gives them the chance to discuss their feelings. Thiscan lower the risk of suicide.

Seek help when a person:• threatens suicide or talks about wanting to die.• uses drugs or alcohol recklessly• shows sudden changes in behaviour, appearance, and mood.• appears sad and depressed or expresses feelings of hopelessness.• engages in other risky behaviour (e.g., dangerous driving).

The pattern in New Zealandis similar in other societies withindigenous people, accordingto Dr Peter Stuart, a psychiatristwho has 20 years of experienceworking with indigenous peoplein North America.

Peter says youth suicide isat epidemic rates in some NativeAmerican communities. InCanada and the US there was apractice (similar to that inAustralia) of sending childrento boarding schools to removethem from their culture. Thiscreated a lost generation whowere separated from theirfamilies and did not learn goodcoping skills. In turn, they donot have attachments ortraditions to pass on to their ownchildren.

“ T h i s h a s c r e a t e dtransgenerational patterns ofdestructive behaviour thatincludes not only suicide butalso domest ic violence,addiction and risk taking,” Petersays.

“This is combined with veryhigh rates of unemploymentamong young people aged 18-25. If society does not provideyoung people a meaningful wayto contribute to wider societythen they will be at risk.”

Peter says to prevent suicideit is important that young peoplehave access to good mentalhealth services. But sitting and

talking about their feelings witha doctor may not work for manyyoung males.

One way indigenous peopleare attempting to deal with thissituation is to recover andreconnect with a healthytraditional culture.

“Kids who have a sense ofbelonging to a family or acommunity fare better than thosewho do not have feel connectedt o o t h e r s . Tr a d i t i o n a lcommunities can develop asense of identity in family, clanand community if that isbolstered and validated. Youngcan find their place, for example,by helping elders or playing asupport role in ceremonies.”

Peter says the Church canhave a role to play in this. Butt h e C h u r c h m u s t a l s oacknowledge the role it playedin the colonisation of indigenouspeople and the responsibility itshares for the current state ofaffairs.

“The Church can give asense of grace and community.At its best the Church is a lovingcommunity that can link peopleto a larger cycle of being.

“To support indigenouspeople, the Church shouldsupport traditional practices thathelp create community. It shouldrefuse to label them as evil onunchristian.”

Suicide and indigenous people

Church networks can help prevent suicideN E W S

A philosopherwho questioned thepowers of reason,a w r i t e r w h oridiculed some ofthe most importantthinkers of the 19thc e n t u r y , aChris t ian whofervently attacked

his church, the Dane, Soren Kierkegaard,not only changed the course ofintellectual history in Europe but alsolaunched a fierce attack on institutionalChristianity – an attack written fromwithin the Church!

Kierkegaard was a proponent of whatphilosophers have called Christianexistentialism. Focusing its attention onthe priority of experience over reason,existentialism was a reaction against thedominant philosophy in the 19th centuryof reasonableness and progress. In doingso Kierkegaard anticipated the rise ofsecularism. One interpreter has suggested

that what Kierkegaard observed about hisown age seems even truer today.

In 1848, Kierkegaard experienced aprofound conversion to the Christian faith.However, what he discovered in theestablished church to which he turned foraffirmation and support led him toconclude that the institutional Churchbetrayed the real church God called intobeing. Furthermore, he gradually becamedisillusioned with the notion that Denmarkwas a Christian land.

Thus ‘Attack upon Christendom’, hislast book before his untimely death in1855, sums up his thinking: a compilationof many of his most ardent beliefsexpressed in his journals and articles.

Nothing escaped Kierkegaard’s criticalanalysis. He contended that Protestantismhad become “nothing but mediocrity fromend to end”. He wondered whether “aperson can be a Christian without being adisciple”; he emphasised that the essenceof genuine Christian faith is obedience;that love cannot be with just the tongue’,

that sermons should not be preached inthe churches, ‘”but in the streets… in themidst of life”.

He argued that to believe because “theunderstanding assents” is in reality “notto believe”. Kierkegaard staked his lifeand his faith on the ideal, that is, he didn’twant to see the Christian faith and thepractice of love, discipleship and self-denial watered down to a comfortablecode of bourgeois ethics.

All he asked of the Church was anhonest admission of its mediocrity “inorder that it might take refuge in grace”.But this was a step, Kierkegaard believed,the Danish Church, in particular, wouldnever take. Nevertheless, he added, “thishas to be said, so be it now said”.

Scattered throughout the book are whatmight be called Kiergaardian parables orstories which illustrate his point of view.Those who care about the future of theChristian church in an increasing secularsociety need to read them and considertheir implications.

For example, his observation entitledChristianity, “As an individual, quiteliterally as an individual, to relate oneselfto God personally is the formula for beinga Christian… If once this occurs, then itis an event incomparably more importantthan a European war even a war whichinvolves all the corners of the earth; it isa catastrophic event which moves theuniverse to its profoundest depths… Hewhose life does not present relativecatastrophes of this sort has never, noteven in the remotest approximation, hadrecourse as an individual to God – that isjust as impossible as to touch an electricalmachine without receiving a shock,”(Attack upon Christendom: 274).

Becoming a Christian was likeexperiencing an earthquake that touchedevery part of one’s life. Nothing couldever be the same again. For me, whatKierkegaard suggests is that we have beenfollowing the road of institutionalChristianity for too long. It is time to returnto the less travelled road of Jesus.

L I B R A R Y O F F A I T HBy Jim Stuart

The lectionary readings forNovember lead us to the end of the 2010Church year and provide a launchingpad for entry into Advent on 28thNovember.

On November 21st we celebrate thereign of Christ, an opportunity to reflectupon and celebrate the historical andongoing influence of Jesus Christ in ourlives. This is an opportunity also tocommit or re-commit ourselves to theradical implications of his reign.

The gospel reading set down for Nov21st is the story of the crucifixion ofJesus (Luke 23:33-43) but also, insteadof a Psalm we are encouraged to hearLuke’s story of Zechariah’s prophecyover his child John: “You my child willbe called a prophet of the most high God.You will go ahead of the Lord to preparehis road for him” (Luke 1:68-79).

These two readings from Luke’sgospel encapsulate or frame the entirestory of the earthly life of Jesus. Whenboth are read together we are encouraged

to reflect on the whole life of Jesus, frombefore he was born until he died.

Jesus dwelt amongst the people ofhis day, full of grace and truth. Heattempted to restore sanity to humanitythrough the advocacy of a way of beingbased on mutual love and concern forall people.

He came to model and institute a newway of living and dying whichpresupposed God’s presence, radicallyopen to God’s love and power.

As an adult in his late 20s, Jesus ofNazareth was enabled by God to face upto every manner of intellectual, moraland spiritual challenge.

He had the intellectual capacity torefute those who tried to trap him (Luke20:27-38).

To those who would place an undueemphasis on unknown aspects of lifeafter death, Jesus taught that he believedin a God of the living, not of the dead.To the criminal who was crucifiedalongside him he declared “You shall be

with me in paradise” (Luke 23:43).His teaching was always appropriate

for the context in which he found himself.When some of his disciples were

talking about Herod’s temple and howbeautiful it looked with its fine stonesJesus said “All this you see – the timewill come when not a single stone willbe left in its place; every one will bethrown down,” (Luke 21:6). As we know,the temple was indeed destroyed by theRomans in AD 70.

Jesus was very aware that troublesand persecutions would continue. In themidst of chaos and oppression henevertheless encouraged people to sharethe Good News (Luke 21: 13).

Christians today are still called toshare Good News appropriate to thecontexts in which we find ourselves.

Alongside people of other faiths andall people of goodwill we are called tobe encouragers, enablers and healers inthe midst of earthquakes, famines,plagues, and persecution.

Whether it be Christchurch orPakistan, Haiti or Afghanistan, Opunakeor Invercargill, the reign of Christ isexperienced wherever and wheneverpeople show love, mercy and compassionto those who are overwhelmed by tragedyand pain.

To experience the reign of Christ isbe filled with the knowledge of God’swill, to slowly but surely becomesaturated with all the wisdom andunderstanding that God’s Spirit gives.This is the life long process ofsanctification.

To experience the reign of Christ isto be able to live as the Lord wants usto live and to do what pleases God. It isto produce all kinds of good deeds. It isto experience being helped by God toendure all things with patience – evenearthquakes – for God has rescued usfrom the power of darkness and invitedus to live under the reign of Christ, thedear Son by whom we are set free(Colossians 1:11-20).

10 TOUCHSTONE • NOVEMBER 2010

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

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Hug

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By Rev Nigel HanscampTake us out to live as changed

people because we have shared theLiving Bread and cannot remain thesame.” – Iona Community.

‘Parishes don’t grow. Peoplegrow.’ This is the way we start ourMissional Church seminars. And Ihave yet to be proven wrong. It’s onlywhen people grow that congregationschange and communities can betransformed.

Part of the impetus for this phrasecame from a conversation severalyears ago in another debate aboutchurch structure. The chair of thedebate, a wise old Presbyterian, wasasked about Cooperating Parishes.He paused before answering,“Parishes don’t cooperate. Peopledo.”

People learn to trust each other,to communicate, to be honest, to ask

for help, to give advice or time.People connect emotionally andspiritually with each other. I am nolonger a stranger to you when I havetaken your hand, looked you in theeye and said “the peace of God bewith you”. I don’t shake hands witha parish.

I recently attended the AucklandCoffee festival and heard the debatebetween the Trade Aid CEO and aspecialist coffee buyer. “The bestcoffee comes through goodrelationships”, said the coffee buyer,“not fair structures”. He went on toexplain that through relationshipsthey talk about how to grow the verybest coffee – and then pay the bestprice.

All these relationships havecertain qualities – trust, honesty,taking the time to listen, love,openness and hope. Trust, a direct

by-product of love, may be the biggestfactor in how people cooperate andequally the biggest factor in whyrelat ionships (and thereforeCooperating Parishes) break down.

One of my colleagues overseassaid this week, “My greatest joy isaccompanying people on theirjourney. We are all God’s people butwe encounter God in differentcontexts and through different eyes.I am one with them in Christ, not inour sameness.”

Jesus prayed that, ‘We may beone’. But he didn’t give us the licenceto add, ‘…as long as they are just likeme’.

Can I trust the work of God in thelife of another? We stay the same ifwe always talk to people who thinkthe same as us. People grow throughrelationship with those who are NOTlike them.

I was immensely impressed withthe Mission and Unity conferenceheld earlier this year in Auckland. Acommon thread that came throughwas that one of the greatest vehiclesfor unity was mission: A commonpurpose to transform the world aroundus through the Gospel of Christ.

Towards the end of this year,UCANZ executive officer Rev PeterMacKenzie will publish a series ofstudies on Koinonia – Fellowship. Inthem he encourages our thinkingaround unity, diversity, how wejourney together and how we sharegifts. His questions challenge ourthinking and encourage us to grow.

The challenge of mission, and thechallenge to mission, can only betaken by people prepared to bechanged and to grow. Can we be onein this Mission? If so, we cannotremain the same.

Unity does not mean uniformity

What it means to celebrate the reign of Christ

T H I S H A S T O B E S A I D

TOUCHSTONE • NOVEMBER 2010 11O U T R E A C H

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Ph 0800 74 73 72 for a catalogue or download one from www.cws.org.nz

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3 Mths 12 Mths

Income Fund A 7.49% 6.65%

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Income Distributions for the quarter totalled $2,784,559

Results to 30 September 2010

Building economic muscle in Fiji

Please send funds, not butterBy Nick Clarke, Christian World Service

staff memberWhy is it that just about every agency

involved in humanitarian relief work doesall it can to discourage concerned membersof the public from donating unsolicitedgoods (food, clothes, etc.) when respondingto emergencies? This story, which unfoldedduring my recent secondment in Pakistan,might provide an answer.

A Pakistan government agency contactedCWS partner, Church World ServicePakistan/Afghanistan regarding two 40-footshipping containers that arrived at the portof Karachi with food aid for families affectedby the extensive floods. I know how muchthese ‘forty footers’ hold – and it’s a lot!

Government agencies wanted to know:would CWS-P/A distribute the foodpackages to needy communities on theirbehalf? Answer: Possibly, depending onwhat is in them.

On Sunday morning Allan, director ofCWS-P/A’s Disaster ManagementProgramme, received a phone call from anagent wanting to know when theorganisation will collect the two containers.

Something had to be done quickly. Butwhat? Check the contents at the port? Notpractical. Reject the containers? Transportthem to an already overfull warehouse? Getthem on the road straight up to needycommunities in the Swat Valley, hard hit bythe floods?

We chose the latter. The next day weheard that the containers had arrived – readyfor unloading and distributing to familiesrecovering from the floods.

It was a good solution until the teamopened the containers. Among the itemswas long life milk. That was okay, but it’sa long way to send it from Europe when

one can buy it on the local market in Pakistanmore cheaply. The consignment of butter,on the other hand, shipped in unrefrigeratedcontainers by sea and road in temperatureswell into the 30s, was not smelling good.

Two-thirds of the items within were pasttheir expiry dates.

Perhaps packages could be made upfrom the remaining one-third of the fooditems? At least families without receivesomething. The problem was, the team couldnot give these to families who have receivednothing to date.

Why? CWS-P/A’s packages are designedin response to local dietary needs andexpectations (wheat flour, rice, cooking oil,pulses, sugar, salt, tea), to comply withinternationally recognised standards, and tolast families of eight for one month.

If the organisation was then to turnaround and give needy families who hadpreviously received nothing smallerpackages containing a mix of unrequesteditems, what are they going to think of theirneighbours who received the larger andmore appropriate CWS-P/A packages?

The decision was to use the food itemsto make up packages for families tosupplement that which they have alreadyreceived from CWS-P/A.

This was not an isolated incident ofwell-intentioned aid gone wrong. I recallsimilar stories in response to the Samoantsunami last year, and in countless otherhumanitarian crises all over the world.

We are so grateful for the care andcompassion of people all around the worldto this enormous crisis in Pakistan but please,unless you personally know who goods aregoing to, and who will pay the import fees,collect the goods and arrange distribution– give cash.

A fledgling project that aims to helppeople living in squatter settlements learnfinancial skills was a highlight of a recenttrip to Fiji by Christian World Servicestaffer Trish Murray.

Trish was in Fiji for two conferencesand to catch up on projects CWS supportsthrough its partner group.

The partner group is the EcumenicalCentre for Research Education andAdvocacy (ECREA). It has set up aneconomic justice programme with theinformal settlements in Fiji.

Squatter settlements are both ruraland urban and are on the economicmargins of Fijian society.

The squatter situation is under reviewby the Fiji Government against a backdropof dissent about attempts to break up thecommunities.

Squatters face issues of land tenure,substandard housing, water supply

problems, school drop outs, lowemployment, low wages, poor hygiene,overcrowding and poor, or no drainageand sewerage systems.

“The issues are huge, but our partnergroup has proven expertise in making adifference in areas such as these,’’ Trishsays.

The project aims to provide economicskills squatters along with a way to takepart in the economic restructuringprogramme of the Fiji government.

There are three key strategies involvedin the project: microenterprise,community development planning, andcommunity advocacy.

A household survey will be held toget a profile of the economic state of theinformal settlements and to identify howmicroenterprise can help.

Squatters will received training onmicroenterprise including financialliteracy skills so they can managemicroenterprise schemes, write businessplans and set up businesses.

Other research in the settlements willaim to increase planners’ understandingof social and economic issues so they candevelop community plans.

Community education workshops willgive out information on the Fijigovernment’s economic policies andservices.

ECREA hopes this support will helpthe communities take a more active rolein their destiny. They could draftsubmissions for the People’s NationalBudget to state their communities’ needs,for example.

The best way to help people affected by disaster is by sending money, not goods.

Squatters in Fiji face pressure fromthe government.

12 TOUCHSTONE • NOVEMBER 2010

R E V I E W S

‘From Vision to Action’ is one of thoselittle gems of a book that comes along fromtime to time that every minister, ordained orlay, should have in their library.

It is short, to the point, easy to read, withkey points highlighted, and written by one whoknows her stuff.

“This booklet is primarily concerned withthe ‘ins and outs’ of church management. It isfor leaders of churches of all sizes, who arelooking for effective ways to carry out whatevervision God has given them – leaders…whowant to move their church forward”, writesthe author.

A key, over-riding principle is, “Why shouldn’t the churchwork more professionally and better than any good secularorganization?”

A UK trained teacher, Neill worked seven years in Omanteaching Shell Oil company children. Then she worked forWorld Trade Promotions as world-wide exhibitions director.In 1990 she was headhunted by Rupert Murdoch’s News

International to lead their Exhibitions Division.She attended an Alpha course at Holy Trinity

Brompton (HTB) in London in early 1993, andin April 1994 Alpha founder Nicky Gumbelpersonally approached her to work for the rapidlyexpanding Alpha International ministry.

When she arrived for her first day of work,she found no preparations had been made forher. No one met her. Her office was not yet built.She had “no desk, no phone. I had nothing…Iwas terribly upset because they’d known I wascoming for three months…Later on I rememberthinking, ‘No other staff member’s ever going

to have that happen to them when they arrive so long as Iam here.’”

She set about putting order, accountability, and structureinto the chaos that was Alpha International at the time. “Wedefinitely reaped positive results from applying businessprinciples in a Christian way,” she says.

Chapters include: ‘Casting the vision’, ‘Building the team’,‘Working together’, ‘Managing new initiatives’, ‘Keeping

going’. Of particular interest is ‘Tricia’s Top Tips’: including,‘Have a ‘Red Book’’ (i.e., a lined notebook), ‘Delegate’, ‘Peoplefirst, then do’, ‘Plan, do, check, review’, ‘Give feedback’. Twoappendices complete the picture. They contain threeorganizational reviews and a sample job brief but they reallyare suited to much larger and more complex administrativestructures than are useful for most New Zealand churches.

From Vision to Action comes with high praise. Alistair M.Hannan, former senior partner, McKinsey & Co, writes: “TriciaNeill is one of the most effective managers that I have comeacross. Her focus on the practical and actionable is intense,and results in a lot more getting done than is the norm. I’dhighly recommend any manager [or church leader] to read thisshort but tremendously helpful booklet.” Comments reiteratedby international ministry leaders like Bill Hybells of WillowCreek, Mark Bailey of New Wine, and our own ArchdeaconRay Muller, National Director Alpha NZ, and Graeme Parisof Willow Creek NZ.

And I’m passing this little booklet around my parishstewards as compulsory reading.

By Tricia Neill2006, Alpha International, 85 pages

Reviewer: Gary CloverFrom Vision to Action

Bryan Bruce, well known maker oftelevision documentaries on New Zealand ‘coldcases’ has turned his hand to historical Jesusresearch, and I think very successfully.

Bruce, an agnostic, has combined hisjournalism and investigative skills with a soundacademic background in the history of Christianthought – something I hadn’t known about him.

He has deliberately shaped his book as onewould a cold case investigation and so we havechapter headings like: ‘Known associates’,‘Modus operandi’ and ‘Contaminated evidence’.It makes for a racy read.

By writing this way he has madecontemporary Biblical scholarship readily accessible to hisreader. In a short 260 pages we glean the essentials fromCrossan, Borg, Spong, Vermes, and Pagels to name a few. Andyes, they are all liberal scholars.

The material was not new to me, and I found myselfagreeing with Bruce’s conclusions for much of the book. Ithas proved to be an excellent tool to introduce ‘post-church’friends to where liberal scholarship is up to now.

However Bruce’s cold case style, while abig part of the book’s appeal, is occasionallyits downfall. He understandably insists that onlyeyewitness accounts are credible. The gospelwriters, by scholarly consensus, were not, sotheir “evidence” is suspect. A logical and fairconclusion but his treatment of modern andtherefore hardly eye witnesses, the Jesus Seminarscholars, is not so rigorous.

Similarly the existence of Joseph, father ofJesus, is understandably questioned. But the factthat his brothers are named in the same gospelsis proof enough for their existence. Clearly theindependently verifiable facts alone don’t always

tell an exciting tale. I guess the gospel writers discovered thesame thing!

Occasionally Bruce seems to get waylaid by a fascinatingbut fairly trivial detail. As he himself says ‘the devil is in thedetail’. Jesus of the gospels called it straining at gnats. Butthese minor criticisms aside this book is an accessible andimportant read and raises many questions we the church shouldbe talking about openly.

Perhaps most important is the undeniable anti-Semiticstrand in the gospels themselves, which, as Bruce forcefullyreminds us, led in no small way to Christian persecution ofthe Jews and the Holocaust itself.

So what are this investigator’s conclusions? Who killedJesus? Pilate. Why was he killed? Because of something hedid in the temple, we don’t know what. But, says Bruce, it wasa lot less public than the gospel accounts suggest. No adoring(or hating) crowds, no big trial. One crucifixion among many.

Once again, in terms of the available cold, hard facts, ofwhich there are few, it is an eminently logical conclusion. Butone that left me unsatisfied and with another question: So,given this was all so low key how on earth, only a few yearslater, was Christianity spreading like wildfire?

Perhaps it is unrealistic to ask a cold case examination orindeed any exploration of the historical Jesus to answer thisquestion. I guess that’s where faith and experience comes inand why the gospel stories are still just as important andrelevant as cold hard facts.

This is a book I would recommend as a door opener tocontemporary liberal Christian thought and a great conversationstarter.

By Bryan BruceRandom House, 2010, 272 pages

Reviewer: Alison MolineuxJesus: The Cold Case

Two Gospel CDs from musical elders

Welsh singer Tom Jones and US gospelstar Mavis Staples, both 70 years of age, havereleased superb CDs of gospel song.this may be a new move for the Welshman –whose earliest hits of the 1960s, ‘It’s NotUnusual’ and ‘What’s New Pussycat?’ wereromantic/sexy pop titillation – it’s familiarterritory for Mavis, whose family have beensinging gospel music since the 1950s.

If integrity is the mark of the true gospelsinger, then the Staple family have paid theirdues. Daughter Mavis turned down milliondollar offers to go commercial as a solo artist,choosing to stay with her family.

But ageing and life experiences have clearly touched TomJones and his performances sound the authentic notes – inmusic and words – of the gospel tradition.

Both artists deliver the goods with a mix of old and new,the African-American and White repertoires, ballad and up-tempo stylings, and songs taken from traditional source,including blues, spirituals and country as well as morecontemporary numbers.

The lyrics for the 11 songs from Tom Jones give greaterweight to older Black material, for example, ‘Didn’t It Rain’,‘Ain’t No Grave’ and ‘Run On’. Since they are usually creditedto ‘Traditional’, it is a little surprising to find them credited toJones and Johns, artist and producer, but perhaps a few minor

word changes have been made, and certainly the arrangementsare original.

Jones opens his CD with the Bob Dylan soul-searching‘What Good Am I?’ The confessional ‘Did Trouble Me’, bySusan Werner, has been used in our church as a spoken prayerof confession – the leader speaking the verses and all joiningin the chorus – followed by listening to the song on CD. Twosongs tap in to Blues, with Jessie May Hemphill’s ‘Lord Help’and John Lee Hooker’s ‘Burning Hell’.

While the material from Jones favours the ballad in tempoand conveys a reflective and introspective mood, more danceablerhythms are found on the Staples’ set. For example, ‘LastTrain’, ‘Don’t Knock’, ‘Wonderful Saviour’ and ‘On My Way

to Heaven’. She also includes more contemporary songs fromJohn Fogarty, Randy Newman and Allan Toussaint.

The themes of Gospel have never changed: struggling forsalvation, walking the heavenward road, standing by yourbrother or sister in need, celebrating faith while facing doubt,living in End Times, and often, just surviving by the grace ofGod.

The lyrics for the Jones set are printed, while Mavis Staples’clear articulation allows the attentive listener to get most ofthe messages.

Both albums benefit from strong production, with UKproducer Ethan Johns and US producer Jeff Tweedy (of Wilco),giving Jones and Staples, respectively, sympathetic small-group backings, often stripped back and raw, allowing spacefor the wonderful voices to shine.

In preparing this review I came across this quotation fromthe Black American entertainer, Dick Gregory, which succinctlysums up the spirit of gospel, finding expression in these twoCDs:

“I’m not into isms and asms.There isn’t a Catholic moon and a Baptist sun.I know the universal God is universal.I feel the same God force that is the motherand father of the Pope is also the mother andfather of the loneliest wino on the planet.”

Praise and Blame, By Tom Jones2010, Seconds Out Productions

Reviewer John Thornley

You Are Not AloneBy Mavis Staples

2010, Anti Inc

Trounson Trustcan provide

support whentimes are tough

TOUCHSTONE • NOVEMBER 2010 13R E V I E W S

Bib

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© RMS

saffron, lotus, crocus, mallows, lilies, myrtle, rose; figs, fruit, walnut, olive, pistachio, rushes;flax, pine, mandrake, pomegranate, bramble, mulberry, fresh, almond, plane, mustard, myrrh.

A film review by Steve TaylorO N S C R E E N

‘Indulgent, Wealthy, TourismPorn’ would be a more accurate titlefor this movie.

The film is based on the bestsellingbook by Elizabeth Gilbert. Elizabethsecured a substantial publisher’sadvance in order to undertake a yearof travel in search of spiritualexperience. The result was a memoirthat spent 182 weeks as a New YorkTimes bestseller.

But the shift from page to screen,and from interior monologue to visualnarrative, was a challenge for directorand screen writer, Ryan Murphy.

Two moments of disbeliefillustrate the difficulties. First, theopening scenes, in which Liz Gilbert(Julia Roberts) leaves her marriage.With few visual clues, and with littleattention to character development, itcomes across as a moment ofindulgence, an act of self-absorptionat the expense of another.

A second moment occurs as themovie ends. Liz re-finds love,complete with a proposal: “We couldspend half the year in Bali and theother half in New York.” Once again,I found myself in disbelief, unable toconnect with a vision of life limited

to a wealthy few lucky enough to livelife by pitching award winningtravelogues.

I wanted to like this movie. Iwanted to celebrate the potentialinherent in a female mid-life crisis. Iwanted to celebrate the spiritual searchpossible in the practices of eating,praying, and contemplat ing.

I hoped I could find commonground with the history of Celticspirituality and their notion ofpenitentials. This was an approach tospirituality which sought to link abelief in reconciliation with specificacts of reconciliation. It suggestedrepeated acts, rather than a one offevent, as a pathway to spiritualhealing.

In other words, for the Irish, oneway to be healed of a broken marriagecould be to eat – to engage in acts ofeating as a way to be reconciled withthe goodness in all of God’s creation.Or to pray – to retreat to a monasteryin order to be reconciled with oneself.

Yet the spiritual search depictedin Eat, Pray, Love felt more AmericanHollywood than Celtic helpful. In aworld of teeming poverty, a yearconsuming pizza in Italy, meditating

in India and appreciating romanticsunsets over Bali beach, came overas the indulgence of a wealthy few.

Around the star power that is JuliaRoberts orbit a talented cast, includingBilly Crudup, Richard Jenkins, JamesFranco, Viola Davis and JavierBardem. A standout is straight talkingRichard Jenkins and his earthy sound-bitten wisdom.

The cinematography by RobertRichardson is stunning. But thegorgeous sunsets rely on camerascarefully positioned to careful editingout the impact of Italy’s financialcrisis, India’s teeming poverty, andthe fact that tourists to Bali are nowbeing blamed for a water shortage thatis contributing to a possible drought.(According to fairtourism.org, whileBalinese people need 100 litres ofwater a day, golf courses built fortourists currently consume 3 millionlitres a day).

These are visual images that distortreality, through a lens that is simplytoo Hollywood.

Rev Dr Steve Taylor is director ofMissiology at Uniting College ofTheology and Leadership, Adelaidea n d w r i t e s r e g u l a r l y a twww.emergentkiwi.org.nz.

The James and Martha Trounson BenevolentTrust Fund was set up in 1929 by James andMartha Trounson to give modest financialassistance in cases of hardship, for Methodistmembers in Methodist or Cooperating parisheswith a Methodist component.

The fund trustees are authorized to help withgrants of up to $500 in any one year, or loans(with or without security) to:

1) Members and adherents of the MethodistChurch of NZ who are widows or children ofdeceased Methodist ministers who died in theactive work, or as supernumeraries.

2) Methodist supernumerary ministers or laypersons, who are in needy circumstances due toill health, misfortune, loss of property or otherspecial need.

Recently the trustees have made several grantsto people in Canterbury who have lost their homesin the earthquake.

The fund receives requests at any time duringthe year. All requests must be received on theofficial application form and meet the criteria.Applications are made only by the person’spresbyter, deacon or a senior layperson if there isno stationed presbyter.

Application forms are available on theMethodist Church of NZ website (listed underorganisations) or by emailing the convener, MaryWest: maryw@west.net.nz.

With summer approaching our land is arrayed with flowers, fruit and greenery. The Bible does not name many flowersas such, and interestingly, the few mind pictures we hold are likely to be inaccurate images.

The famous ‘lilies of the field’ were most likely crimson and purple anemones abundant in spring on the plain of Gennesaret.The ‘rose of Sharon’ is believed to be a red tulip native to Sharon.

Plant translations vary and few flowers are accurately identified. As still happens, girls in ancient times, were sometimesnamed after flowers. Esther’s Jewish name was Hadassah the Hebrew word for myrtle.

FLOWERS, FRUITS AND GREENERY

14 TOUCHSTONE • NOVEMBER 2010

First of all, thank you to the children from St Mark’s

Methodist Church in Christchurch for sharing what

happened and how they felt when the earthquake

struck their city. It must have been very frightening

for them.

We should remember them in our prayers because

Christchurch is still experiencing nasty aftershocks

and the children there need to know we are thinking

of them.

In this month’s Kidz Korna we have a poem about the

earthquake by eight-year old Christchurch girl Monica

Koster.

When you read this I will be in Palmerston North at

Methodist Conference. I’m really looking forward to

seeing all the posters you’ve sent and watching the

DVD of This Little Light of Mine. Thanks

to those

who have

To sow seeds of faith in the hearts of young peoplewas the theme that shaped the three day youth missionheld at St Paul’s co-operating church in Opunake,Taranaki.

Forty youth from the central Taranaki regiongathered to take part in three days of fun activities.

The youth mission local coordinator, BarbaraHooper says it had always been a dream to hold a youthmission for children and youth, so they could learn torecognise the church as a fun and welcoming place.

“There are so many youth who don’t know God orJesus,” she says. “We hoped through the mission we

could reach out to young people who are not affiliatedwith the church so they can mix with those who are.”

Day one, kicked off the mission by celebratingGod’s presence through “creation and creativity.”

The children and young people participated in arange of creatively inspired activities, planting seedsin pots and making artistic creations out of play dough.

“You should have seen some of the inspiringanimals which were created,” says Barbara.

She says the next day was even more successfulwith the highlight of the mission occurring that evening.This was a celebration of God through language andactivities, concluding with a festive evening at theOpunake heated swimming pool, where the “youthhad a ball,” says Barbara.

A slide provided some great fun for the children,with 13-year-old Matthew Hooper taking out the fastesttime of four seconds.

The pool had BBQ facilities where more than 60sausages were cooked up along with onions, coleslaw,bread and tomato sauce, thanks to the help of NewPlymouth ‘chef’ Joshua Robertson.

Though no one wanted the night to end, day threewas still to come, with a day to celebrate God throughaction – Zumba in the church.

“The whole place rocked,” says Barbara. “Sometook the time to ham together with drums, guitar andpiano and a sing along.”

When it came time to leave, there was an obviousreluctance from all. But Barbara says there is alwaysnext year.

“People who came have indicated they hope theevent will happen again next year, and the feelingamongst the organisers is mutual,” she says.

KIDZONE HOLIDAYI hope you all had a good school holiday. Some of the children at St John’s

Kidzone invited their friends to join them for a four day holiday programme.

It was great fun. We enjoyed lots of activities like making soap, playing games,

making beautiful cards, and baking muffins.

On Wednesday we went to the museum. There was a special exhibition there

all about baby dinosaurs. It was good to get together with some of our friends

who do not come to our church.

Find the answers to these questions inyour Bible:

Who was swallowed by a whale?

Who was thrown into the lion’s den?

Who was the brother of Martha andMary?

Who was the son of Zacharias andElizabeth?

Who did not believe that Jesus was aliveuntil he’d seen the holes in his hands?

Adventures of the God DetectivesBy Nancy Reeves and Linnea Good

Illustrator: Leslie Chevalier

2006, Wood Lake, 96 pages

Reviewer: Doreen Lennox

This is a story written for six to 10 year olds but would also appeal to older children.

When Tabitha is listening to a Bible story she hears God speaking to her. She sharesthis with her friends and they begin to wonder how God speaks to people.

They wanted to form a club so they became God detectives. They would find out howGod speaks to people.

At the end of each chapter is a clue that tells what they have found.

During the story the children meet a variety of people, including an aboriginal man, amonk, and an imaginary companion.

There is a section at the end of the book with questions children can discuss with adults.

This is an exciting book that is full of fun but also has a spiritual side.

FOR YOUR BOOKSHELFPuzzleCorner:Who’swho?

Earthquake! Earthquake!

Shaking... waking

people from their sleeps

buildings breaking

birds are waking

people under beds.

But I just hug my mumand dad so we can all be safe.

EARTHQUAKE!By Monica Koster

On Sunday September 26th,Waimakariri Shared Ministry( W S M ) h e l d a u n i q u econfirmation service.

Waimakariri Shared Ministryis made up of three parishes, andon this occasion each of theparishes provided a candidate forconfirmation.

They were Matthew van derVeldt (Oxford District UnionParish); Catherine Evans(Rangiora-Woodend MethodistParish) and Ben Thomson(Kaiapoi Cooperating Parish).

The service included theinauguration of the WaimakaririShared Ministry Youth Council.The three confirmands will bethe Council’s foundationmembers. They have committedthemselves to organising WSMyouth events in 2011.

The confirmands’ preparationincluded weekly meetings duringthe 2010 college terms. Areascovered were core beliefs, churchin society, and preparation foradult leadership in the church.

Youth mission sows seeds of faith

Unique confirmationChef Joshua Robertson kept the gourmet

sausages rolling at the BBQ.

Maama, Ellen, Patricia and Akesa with Jessiewho showed them how to make greetings cards.

St John's kids withfriends and a (not so)

friendly dinosaur

At the confirmation service: (from left) Rev Peter Jackson,confirmands Matthew van der Veldt, Catherine Evans and

Ben Thomson, Rev Norman West, and Rt Rev Bruce Hansen.

T h e 7 . 1 m a g n i t u d eearthquake that struck inCanterbury on 4 September hadvarying levels of impact onheritage repositories.

Some, like the KaiapoiMuseum, had their buildingdeclared unsafe, and it wasdemolished within a week of thequake. Fortunately they were ableto retrieve the Museum’scollection, before the buildingwas knocked down.

The Methodist Archivesn a t i o n a l r e p o s i t o r y i nChristchurch got off lightly. Inour Reading Room, a filingcabinet fell over, and someunsecured shelving tipped severalrows of books and boxes oftranscripts of baptism registersonto the floor.

While Morley House was inthe cordoned off area within thecentre of Christchurch during thatfirst week, it was frustrating notbeing able to check the ArchivesCollection for myself. I hadimagined the floor would be a seaof boxes, documents and books,like the situation in my ownhome. However this was not thecase.

Morley House is a modernbuilding, built to modernstandards and it has appeared to

cope well.The planning Methodist

Archives had done in case of adisaster included preventivemeasures that we have beenimplementing over the past fiveyears. As we catalogue theprecious minute books, orregisters or files, they are storedin boxes, rather than left sittingon a shelf.

Having documents in boxes,not only protects the contentsagainst fluctuations in the

environment such as temperatureand humidity, it can provide someprotection in the case of a disaster.For example if there is a flood, abox can protect the contents frombecoming wet. In the case of ourearthquake, the few boxes thatfell off the shelves, gave ampleprotection and nothing wasdamaged.

We also make sure that themobile shelving is tightly closed,so that the shelves do not bouncearound, and that the row

remaining open does not containour most historic documents.

If something does fall off ashelf, because we have thedocuments labelled, and theirlocations recorded, we can easilywork out what it is.

Corridors and floors are keptclear, and nothing is put directlyon the floor. In the case of anemergency, we don’t want peopleto trip over things as theyevacuate the building.

Filing cabinets are lockedwhen not in use. The filing cabinetthat did fall over was one of theold types in which all drawerscan open at once, thus causing itto overbalance. It was not lockedat the time.

We know that our storage ofthe Archives Collection is notperfect, and we hope that our newstorage development will meanan even higher standard of care,particularly for some of the largerdocuments and photographs.

Having experienced theearthquake for ourselves, and seenthe consequences to otherrepositories, it showed ourvolunteer team in the MethodistArchives areas we need toimprove on, particularly wherepeople’s personal safety isconcerned.

We removed heavily ladenbookshelves which were over thedesks where we work, so nobooks can unexpectedly drop onpeople’s heads. Consequently thepublished minutes of the BritishConference have been packedaway safely in boxes until wehave the new storage to put themback on shelves. We also tookdown the unsecured shelves inthe Reading Room, and havereplaced the old filing cabinetwith a modern one in which onlyone drawer can open at a time,minimising the risk of it tippingover.

Emergency procedures,including what to do should anearthquake happen while we wereworking in the Archives, havebeen freshly reviewed with theArchives team of volunteers.

We know that should adisaster come in a different form– say fire or flood – that we mightnot be so lucky in having minimalharm come to the ArchivesCollection. With this in mind, weare continuing with our bestefforts to minimize risk to thecollection and those who work inArchives, within the resourcesavailable to us.

TOUCHSTONE • NOVEMBER 2010 15N O W A N D T H E N

By Jo Smith, director of archives

Christchurch archives and the September earthquake

No major damage: the Archives Reading Room in MorleyHouse, Latimer Square, Christchurch.

M E T H O D I S T A R C H I V E S

Taha Maori youthgrasp gifts from above

Te Taha Maori held aweeklong adventure of fun-filled activities, culturallearning and spir i tualreflection for 80 Maori youthat Pariroa Pa, Patea.

Youth travelled from allacross the North Island toattend the national rangatahihui (youth camp) over theweek October 3 – 7.

The theme ‘He TaongaTuku Iho – Gifts handed down’was reflected in creativeworkshops, trips and activitiesoffered to the youth.Ranui a member of therangatahi planning group(RPG) says one goal of the huiwas to help young people growinto leadership.

“We wanted them to gainknowledge of their culture andtheir history and earn respectfor the gifts they have receivedfrom above,” Alison says.

“We encouraged them totake responsibility and to runa workshop at the hui.“

Alison says each of the fourdifferent Rohes, Tai Tokerau( N o r t h l a n d ) , Ta m a k i(Auckland), Taranaki, andPoneke (Wellington), whocame to attend the hui broughttheir own ketes (baskets ofknowledge) to the workshops.

But once at the hui, peoplein the rohes were split apart

into one of four reflectivegroups, Tuauri, Tuatea, Aronuiand Whatukura so the youngpeople could share andexchange their knowledge andexperiences with one another.

To add to the workshopsthe youth were able to go ontrips to see various places ofcultural significance to Maori.A waterfall they visited atOpotuki helped illustrate to theyoung people the spiritualaspects of the water and itsimportance to Maori culture.

“We talked about thesignificance of water to theMaori faith,” Alison says.“Water is important in baptismsand blessings.”

The hui was not allseriousness. There was alsotime to play, swim in the pool,and even a mini disco.

Julie-Anne Katene, anothermember of the RPG, says theweek was jam-packed and fullof amazing activities so it wasquite difficult to pinpoint onehighlight.

“From the traditional Maorisports to kapa haka, singing,reflection time, trips and socialactivities, the youth loved itall,” Julie-Anne says.

To cap off the successfulweek a lively evening concertwas held with contributionsfrom all four reflective groups.

Christchurch Girls Highstudent and talented sopranoSamantha Jeune is delighted thather two CDs of sacred songs haveraised more than $8,000 for theCanterbury Charity Hospital.

Chairman of the Hospital TrustPhilip Bagshaw accepted a chequefrom Samantha and commended herfor her efforts.

Also present on the occasionwere trustees, Brian Stokes (backleft) and Dr Randall Allardyce (backright) along with Samantha’s sister,Alannah, who played trumpet andrecorder on both CDs.

The talented sisters, organistGraham Hollobon and pianist AlisonHolden donated their time to recordIn my Father’s House in 2008 and

Grant Us Thy Peace in 2009.Samantha says it is very

rewarding to know the CDs havebeen played during church services,at funerals and in rest homes. It isparticularly touching that they havebeen purchased as Christmas andthank you gifts and sent to peoplesuffering bereavement.

The CDs have sold widelyaround New Zealand – including toradio stations, churches and libraries– as well as overseas.

Hear excerpts from the CDs atwww.cdforcharity.org.nz. The CDscan be purchased for $25 each. Senda cheque made out to SamanthaJeune – CD for Charity to PO Box29 403, Fendalton, Christchurch8540.

Charity CDs hitthe right notes

Philip Bagshaw receives the cheque from Samantha Jeune. Also presentare (from left) Brian Stokes, Randall Allardyce and Alannah Jeune.

The rangatahi hui provided a variety of serious and fun activities.

16 TOUCHSTONE • NOVEMBER 2010

Kuo fakahisitolia ‘a e Vahenga NgaueTonga ‘i Kisipooni, ko e ‘uluaki VahengaNgaue Tonga ia he Siasi Metotisi Nu‘u Silakuo fakanofo ki ai ha Lay Pastor, kenehoko ko e Taki mo e Tauhi Faka-Laumalie‘o ha Vahenga Ngaue kakato. Ko e LayPastor ko eni ko Matangi Fonua pea na‘efakahoko hono Malanga Fakanofo moFakatapui ‘i he ‘aho Sapate 17 ‘Okatopa2010 ‘e he Faifekau Sea ‘o e VahefonuaTonga O Aotearoa, Faifekau SetaitaKinahoi Veikune ‘i honau Falelotu Metotisi‘i Kisipooni.

Na‘e ‘i ai ‘a e faka‘amu ‘a e Palesiteni‘o e Siasi Metotisi, Faifekau Alan Upsonke lava ange ‘o tataki ‘a e ouau Fakanofoka na‘e ‘ikai lava koe‘uhi ko e fatongiakehe na‘e ‘osi tokateu ki ai. Ko ia na‘ea‘utaki ange pe ‘ene tohi talamonu ‘olau ‘e he Sekelitali ‘o e Vahefonua, EdwinTalakai, ki he Siasi lolotonga ‘a e ouauFakanofo.

Ko hono fakahisitolia ‘o MatangiFonua he kuo ne hoko ko e fuofua LayPastor mo e Taki Faka-Laumalie ki heVahenga Ngaue (Peulisi) kakato pea kaumai ki he malangaa ‘a e Meia ‘oKisipooni mo e Minisitaa Ako Nu‘u Sila.Ko Moi Kaufononga foki na‘a ne hokoko e ‘uluaki Lay Pastor ‘i he Vahefonua,ka ‘oku ne ngaue tokoni pe ki he Faifekau‘o e Fai‘angalotu Lotofale‘ia. Ko e hikihake ko eni ‘a Matangi ki hono lakangafo‘ou hili ia ‘ene Setuata he ngaahi ta‘ulahi pea ne hoko foki ko e fuofua SetuataLahi ‘o e Vahenga Ngaue ‘i honofokotu‘u fo‘ou ko e Vahenga Ngauekakato ‘i he ta‘u 2007.

Ko e Faifekau Kepu Moa na‘eFaifekau Pule ‘i Kisipooni ka na‘e ui ia‘e he Konifelenisi 2009 kene hiki ki heVahenga Ngaue Kosipeli Tonga ‘iChristchurch ‘i Fepueli 2010. Ko iakoe‘uhi ko e fiema‘u fakangaue, ne pauleva ke fokotu‘u ‘e he Palesiteni ‘aMatangi Fonua kene hoko ko e LayPastor - ka ko hono toki lava eni honoFakanofo mo Fakatapui hili ‘a e akongaue na‘e fakahoko ‘i Christchurch ‘ehe kau taki ‘o e Siasi Metotisi. Kuo hokoleva ‘a Pauli Ma‘afu ko e Setuata Lahi‘i he Vahenga Ngaue pea tokoni ki ai ‘aLotu Halauafu.

Ko e katoanga mo e malangafakanofo faka-laumalie mo fakamaafanamo‘oni pea na‘e ‘i ai foki ‘a e SiasiTokaikolo, Siasi SUTT pea mo e Vahenga

Ngaue kau Ha‘amoa. Na‘e tokoni ki heouau Fakanofo ‘a e Faifekau Pule ‘o ekau Ha‘amoa, Faifekau Falaniko Mann-Taito pea kau foki mo e Meia ‘oKisipooni, Mayor Meng Foon, he lau ‘oe Kosipeli pea na‘e fakahoko ‘a e“talanoa ma‘a e fanau” ‘e he MinisitaaAko Nu‘u Sila, Anne Tolley. Na‘e lavamai foki mo e Pule Ako ‘o e ‘apiakoKaiti Primary, Billie-Jean Aydon pea moe Sea ‘o e Poate Ako, Karla Porou. Peheefoki ‘a e lava lelei mo e ‘anitemafakavaha‘a lesoni ‘a e kau hiva Ha‘amoake ua ‘aki ‘a e ‘anitema fakavaha‘a lesoni‘a e kau hiva Tonga Kisipooni. Me‘afakafiefia foki ko e kau mai ‘a e kaufine‘eiki na‘a nau kau hono ‘uluakikamata mo fokotu‘u ‘o e Siasi, SeiniHalasika, Teotesia Niania mo Tali‘ofaKavai, he lau ‘o e ngaahi folofola mo engaahi himi pea pehee ki he hoa ‘o eLay Pastor, Ma‘ata Fonua. Na’e tokanga‘a e malanga ki he “Tuiaki ‘o hoto uipe fatongia” ‘o ‘oua na‘a fiu pe fo‘i peatoki faka‘osi ‘e he Lay Pastor, MatangiFonua, ‘aki ‘ene lea fakamalo mo e lotutuku pea toki hiva taatuku ‘a ki ‘a e‘anitema “Hallelujah”.

Na‘e toki hoko atu leva ki he talitalilahi ‘i he holo ‘o e siasi mo e ngaahi leamalie mo‘oni mo e poupou mei he MayorMeng Foon, Tikoni Viliami Hemalotomei he Siasi Tokaikolo mo e SetuataFaka-Konifelenisi, Etuate Halafihi, ‘a eSiasi SUTT.

Fakatauange ke hokohoko kau mai‘a Langi ‘i he tataki ‘o e Siasi.

Kuo tau a‘u mai eni ki he fa‘ahi ta‘u ‘Etiveni[Advent]. Ko e taimi ‘o e Teuteu ki he Ha‘ele mai‘a Sisu Kalaisi ko hotau ‘Eiki, pea ko e ‘Eiki ‘o eKuohili, Lotonga mo e Kaha‘u. Pea ko e tafengamonuu ke tau talitali Ia ki hotau famili.

Ko e lea “teuteu” ko e lea maheni eni mokitautolu kakai Tonga. Ko e taimi ke tau tali ai hotauTu‘i ki hotau ki‘i kolo pe koha feitu‘u pe ‘i Tonga,kuopau ke tau fai hotau lelei taha. ‘E fola ‘a e koloakehekehe he ha‘ele‘anga, ‘io pea ‘e a‘u ki he taakoto‘a e tangata [hala tangata] ka e ha‘ele ai ‘a ‘ene‘Afio. Ko e teuteu ia, pea kapau ‘oku ngatuu pehee‘etau teuteu ki hotau tu‘i fakamamani ‘i hotau ki‘ifonua, pea huanoa ka tau teuteu ki he Tu’i ‘o Mamanikatoa, ko Sisu Kalaisi.

Ko e “teuteu” ko e me‘a mahu‘inga ‘i hafa‘ahinga mala‘e pe. Ko e ngaahi Sipoti kotoakuopau ke teuteu ke mateuteu mo fit ka e ikuna.Ko e mala‘e ‘o e Lotu kuo pau ke tau tui ‘a e teungatau ‘a e ‘Otua, ko e tataa tau ko e fakamo‘ui; heletaako e Laumalie ‘a ia ko e Folofola ‘a e ‘Otua, peaLeta ‘aki ‘a e fai mo‘oni. [‘Efeso 6:10-19]. Ko eteuteu ia ke talitali‘aki hotau Fakamo‘ui ‘a ia ‘oku‘uhinga ki ai ‘a ‘Aisea mo Matiu.

Pea ko e teuteu ko ia ‘oku ‘ikai ko e toe to‘o maiha‘ata koloa pe koha toe me‘a kehe. Ka ko Koe pepea mo Au. Ko ho‘o mo‘ui mo ‘eku mo‘ui. Ketaholoki ‘a e mo‘unga pea tanu mo e tele‘a – ‘a e lotokuo mo‘unga ai ‘a e loto ta‘e fie fakamolemole, lotota‘efietukulolo, mo e loto kuo fonu he kovi kehekehe.

Kae ‘ai ha loto kuo ‘osi fakatomala mo ha lotofakatamaio‘eiki. He ‘ilonga ha tui ‘i langi, mamanimo lolofonua pea peluki, pea ‘e fakamo‘oni ‘e he‘elelo kotoa ko Sisu pe ko e Kalaisi. Ko ia ‘a eteuteu ketau fai. Ko e ‘ai ‘a e mo‘ui ‘a e Tamaio‘eikihange na‘e ‘ia Kalaisi Sisu. [Filipai 2]

Ko e taimi ‘o ‘etau teuteu ke talitali hotau ‘EikiFakamo‘ui. Kataki, ‘oku ‘ikai kovi ‘a e teuteu hotaungaahi ‘api ke ngingila mo faka‘ofo‘ofa. Kaa ko efaka‘amu ke pehe ha ngingila mo faka‘ofo‘ofa ‘etaumo‘ui ke talitali ‘aki hotau Fakamo‘ui. Pea mo‘oni‘a Hosea 6:6. “Ko e ‘Ofa ‘oku Ou manako ki ai ‘o‘ikai ko e feilaulau”. ‘Emeni. Faikekau Kepu Moa

Fakalotofale’ia Ko e Kaveinga ‘o e mahina:“Teuteu ‘a e ha‘ele‘anga ‘o e ‘Eiki” [Aisea 40:3; Ma‘ake 1:3]

PukoleaVAHEFONUA TONGA ‘O AOTEAROA

Ko e imisi taa ena hili ‘a e Malanga Fakanofo mo Fakatapui ‘o e Lay Pastor, MatangiFonua. (Mei to‘ohema) Hoa ‘o e Lay Pastor, Ma‘ata Fonua, Faifekau Sea Vahefonua,Faifekau Setaita K Veikune, Minisita Ako Nu‘u Sila, Anne Tolley, Lay Pastor MatangiFonua, hoa ‘o e Meia, Mrs Meng Foon, Meia ‘o Kisipooni, Meng Foon, Setuata Lahi,Pauli Ma‘afu, Sekelitali ‘o e Vahefonua, Edwin Talakai mo e Faifekau Pule VahengaNgaue Ha‘amoa, Faifekau Falaniko Taito-Mann.

Ko e tepile ena ‘a e kau fine‘eiki ‘o e Siasi teuteu ke kamata ‘a e talitali. ‘Okuha heni ‘a e Setuata ‘a e SUTT, Etuate Halafihi.

Ko e Puleako Billie-Jean Aydon, mo Karla Porou mo e ni‘ihi ‘o e kau Ha‘amoahe teuteu ke kamata ‘a e talitali.

Ko e Lay Pastor, Matangi Fonua, mo e TikoniSiasi Tokaikolo, Viliami Hemaloto.

FAKAHISITOLIA VAHENGA NGAUE KISIPOONI