RELIGIOUS EDUCATION TEACHER GUIDE. The Beginnings of the Church in Aotearoa New Zealand LEARNING STRAND: CHURCH HISTORY PROGRAMME

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1 The Beginnings of the Church in Aotearoa New Zealand LEARNING STRAND: CHURCH HISTORY RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND 9F TEACHER GUIDE

2 THE LOGO The logo is an attempt to express Faith as an inward and outward journey. This faith journey takes us into our own hearts, into the heart of the world and into the heart of Christ who is God s love revealed. In Christ, God transforms our lives. We can respond to his love for us by reaching out and loving one another. The circle represents our world. White, the colour of light, represents God. Red is for the suffering of Christ. Red also represents the Holy Spirit. Yellow represents the risen Christ. The direction of the lines is inwards except for the cross, which stretches outwards. Our lives are embedded in and dependent upon our environment (green and blue) and our cultures (patterns and textures). Mary, the Mother of Jesus Christ, is represented by the blue and white pattern. The blue also represents the Pacific Annette Hanrahan RSCJ Front cover: Portait of Bishop Jean Baptiste Pompallier ( ). Painted in Paris in 1848.

3 UNDERSTANDING FAITH YEAR 9 This book is the Teacher Guide to the following topic in the UNDERSTANDING FAITH series 9F THE BEGINNINGS OF THE CHURCH IN AOTEAROA NEW ZEALAND TEACHER GUIDE

4 Copyright 2002 by National Centre for Religious Studies No part of this document may be reproduced in any way, stored in a retrieval system, or transmitted by any means, without prior permission of the publishers. Imprimatur: Leonard Boyle DD Bishop of Dunedin Episcopal Deputy for Religious Studies October 2001 Authorised by the New Zealand Catholic Bishops Conference Published by: National Centre for Religious Studies Catholic Centre P O Box 1937 Wellington New Zealand Printed by: Printlink Jackson Street Petone Private Bag Wellington Mail Centre Lower Hutt 5045 Maori terms are italicised in the text. The first time a Maori term occurs its English meaning appears in brackets after it. A Maori glossary at the back of the book gives a more detailed explanation of these terms and provides a guide for their pronunciation.

5 CONTENTS Introduction to the Topic... 2 Part One: The Spiritual World of the Maori Part Two: Christianity Arrives in Aotearoa Part Three: Aotearoa s First Catholics Part Four: Bishop Pompallier and the Marist Missionaries Part Five: Missionary Life and Work Part Six: The Treaty of Waitangi Part Seven: The Maori Response to the Catholic Mission Part Eight: Early Religious Congregations in Aotearoa-New Zealand 58 Glossary of General Terms Glossary of Maori Terms Acknowledgements

6 TOPIC 9F: THE BEGINNINGS OF THE CHURCH IN AOTEAROA NEW ZEALAND LEARNING STRAND: CHURCH HISTORY INTRODUCTION TO THE TOPIC This book contains the teacher material for Topic 9F: The Beginnings of the Church in Aotearoa New Zealand which forms the Church History Strand of the Understanding Faith programme at year nine. The study of topics in the Church History Strand is intended to give students some historical perspective an awareness of the interplay of continuity and change in the story of the Church. This teacher material should be read alongside the following: The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand The student resource book for 9F The Beginnings of the Church in Aotearoa New Zealand The student write-on activities for 9F The Beginnings of the Church in Aotearoa New Zealand in the year nine student workbook The supplementary material and activities on the website. The purpose of this topic is to encourage students to recognise and appreciate their spiritual heritage as Catholics in Aotearoa by studying the beginnings of the Church in New Zealand. The topic concentrates on the early years of Catholic missionary activity in Aotearoa and covers the period from 1838 to It is concerned mainly with the Church s mission to the Maori people. The growth of the Catholic Church among the settlers from Europe and Australia in the nineteenth and twentieth centuries is treated as part of topic 10H. The present topic begins by looking at features of traditional Maori spirituality in order to establish that the early Christian missionaries brought the Good News of Jesus Christ into a culture with its own pervasive and coherent religious concepts and practices. 2

7 Where possible attempts have been made to treat the subject through the story of personalities such as Thomas and Mary Poynton, Bishop Pompallier, Heremia Te Wake, Suzanne Aubert and others. Students are involved in the examination of some primary documents to stimulate them to imagine what it would have been like to live in those times. At times the language in these primary documents has been simplified to make them more accessible to year nine students. The involvement of the Catholic Church in the Treaty of Waitangi is covered, as is the important role played by the Maori katekita (catechists) who kept the faith alive in places where there were few or no priests, especially during and following the New Zealand Wars when the Church re-directed its efforts from the Maori mission to meet the needs of the increasing numbers of European settlers in New Zealand. The important role of the various religious congregations who came to Aotearoa to work among the Maori and settlers is also dealt with. Although plenty of background material is provided for this topic, the teacher is not expected to cover everything in depth. Rather the aim is to give teachers options so that they can select material that is suitable for the needs and interests of their students and which can be covered within the time they have to teach the topic. Resources The following resources provide very valuable background material for the topic as a whole. Resources that are useful for particular aspects of the topic are listed in the appropriate section: King, Michael God s Farthest Outpost: A History of Catholics in New Zealand (Auckland: Penguin Books, 1997) King, Michael Nga Iwi O Te Motu: 1000 Years of Maori History (Auckland: Reed, 2001) Simmons, E. R. A Brief History of the Catholic Church in New Zealand (Auckland: CPC Publishing, 1978) Simmons, E. R. Pompallier Prince of Bishops (Auckland: CPC Publishing, 1984) ACHIEVEMENT AIMS In this topic students will gain and apply knowledge, skills, values and attitudes to understand: 1. The Maori context into which Christianity was introduced. 3

8 2. The beginnings and development of the Catholic Church in New Zealand from 1835 to Their spiritual heritage as Catholics in Aotearoa. ACHIEVEMENT OBJECTIVES Students will be able to: 1. Develop some understanding of major aspects of Maori spirituality and religion before the coming of Christianity to Aotearoa, including Io (the Supreme Being), tapu (sacredness) and mana (spiritual power). 2. Understand how Christianity arrived and developed in Aotearoa before the beginning of the Catholic mission in Recognise the contribution of significant personalities, groups and events associated with the establishment and development of the Catholic Church in Aotearoa up to Develop an understanding of Catholic involvement in Te Tiriti o Waitangi (the Treaty of Waitangi) and recognise the significance of this involvement. 5. Develop an understanding of the impact of the Catholic mission on the Maori people and their response to the mission s withdrawal. CHURCH TEACHINGS, CATHOLIC PERSPECTIVES AND LINKS WITH CHURCH DOCUMENTS Underpinning the five achievement objectives for the topic are important teachings of the Church. Where possible direct links with the Catechism of the Catholic Church (abbreviated as CCC) have been established and quotations used to highlight the relationship between the various achievement objectives and the Church teachings which they embody. On occasions, other Church documents, especially Ecclesia in Oceania, the Apostolic Exhortation from Pope John Paul II to the Church in Oceania (2001) following the synod of bishops from the region, are referred to and quoted. Ecclesia in Oceania offers Catholic perspectives on issues facing the Church in the Pacific. In all cases the official translations of Church documents have been used, but where necessary changes have been made so that the language is gender inclusive. 4

9 Achievement Objective 1 Students will be able to develop an understanding of major aspects of Maori spirituality and religion before the coming of Christianity, including Io, tapu and mana. Church Teachings and / or Catholic Perspectives From the earliest times the Maori people have responded to the presence of Te Atua (God) in nature and culture. Maori religion and spirituality reveal a very old and deep sense of the sacred that permeates their culture and is part of daily life. The goodness and truth within Maori religion were a preparation for the Gospel. The Maori people are a unique part of God s family. Catechism and Church Document Links From the earliest times, the peoples of Oceania were moved by the divine presence in the riches of nature and culture. (Ecclesia in Oceania 1) When the missionaries first brought the Gospel to Aboriginal or Maori people, or to the island nations, they found peoples who already possessed an ancient and profound sense of the sacred. Religious practices and rituals were very much part of their daily lives and thoroughly permeated their cultures. (Ecclesia in Oceania 7) The Catholic Church recognises in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all people to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all people that they may at length have life". (Catechism of the Catholic Church 843) The Church respects and esteems these non-christian religions because they are the living expression of the soul of vast groups of people. They carry within them the echo of thousands of years of searching for God, a quest which is incomplete but often made with great sincerity and righteousness of heart. They possess an impressive patrimony of deeply religious texts. They have taught generations of people how to pray. They are all impregnated with innumerable seeds of the Word and can constitute a true preparation for the Gospel (Evangelii Nuntiandi 53) The Catholic Church rejects nothing of what is true and holy in these (non- Christian) religions Yet she proclaims Christ who is the way, the truth and the life In him people find the fullness of their religious life Let Christians acknowledge, preserve and encourage the spiritual and moral truths found among non-christians, also their social life and culture. (Nostra Aetate 2) 5

10 The Church is aware that humanity is being continually stirred by the Spirit of God his presence and activity are universal, limited neither by space nor time the Spirit's presence and activity affect not only the individuals but also society and history, peoples, cultures and religions it is the Spirit who sows the "seeds of the Word" present in various customs and cultures, preparing them for full maturity in Christ Whatever the Spirit brings about in human hearts and in the history of peoples, in cultures and religions serves as a preparation for the Gospel. (Redemptoris Missio 28-29) As you rightly treasure your culture, let the Gospel of Christ continue to penetrate and permeate it, confirming your sense of identity as a unique part of God's household. It is as Maori that the Lord calls you; it is as Maori that you belong to the Church, the one Body of Christ. (Excerpt from the Pope's homily at the Mass celebrated in the Auckland Domain, NZ, Saturday, 22 November 1986) Achievement Objective 2 Students will be able to understand how Christianity arrived and developed in Aotearoa before the beginning of the Catholic mission in Church Teachings and / or Catholic Perspectives Christianity came to Aotearoa with those missionaries and migrants who brought their faith with them from Europe. The missionaries who brought the Good News to Aotearoa were following Jesus command. The parable of the sower tells how the word of God is spread throughout the world. Missionaries invited Maori to become followers of Christ. Through their commitment to their faith, Catholic lay people witnessed to the Good News of Jesus Christ. Catechism and Church Document Links But it was not until foreign missionaries came in the latter half of the second millennium that these original inhabitants first heard of Jesus Christ, the Word made flesh. Those who migrated from Europe and other parts of the world brought with them their faith. (Ecclesia in Oceania 1) Missionaries brought the Gospel to the original inhabitants of Oceania, inviting them to believe in Christ and find their true home in his Church. (Ecclesia in Oceania 4) The Lord has called the Church in Oceania to himself: as always the call involves a sending forth on mission. (Ecclesia in Oceania 3) "Having been divinely sent to the nations that she might be 'the universal sacrament of salvation,' the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives 6

11 to preach the Gospel to all people": "Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and Lo, I am with you always, until the close of the age. (Catechism of the Catholic Church 849) Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept people of all nations. To enter it, one must first accept Jesus' word: The word of the Lord is compared to a seed which is sown in a field; those who hear the word with faith and form part of the little flock of Christ have received the kingdom itself. Then, by its own power, the seed sprouts and grows until the harvest Lumen Gentium 5. (Catechism of the Catholic Church 543) By virtue of their prophetic mission, lay people are called to be witnesses to Christ in all circumstances and at the very heart of the human community. (Catechism of the Catholic Church 942) Achievement Objective 3 Students will be able to recognise the contribution of significant personalities, groups and events associated with the establishment and development of the Catholic Church in Aotearoa up to Church Teachings and / or Catholic Perspectives Extraordinary missionary efforts have brought the people of Oceania in contact with the Gospel of Jesus Christ. Among those who began and continued missionary work in Oceania, are saints and martyrs, such as Peter Chanel. Missionaries in Oceania travelled in dangerous situations, lived in physically harsh conditions, and faced great cultural difficulties in carrying out their work. Missionaries first brought Te Rongo Pai (the Good News) to the Maori people but when the Europeans arrived in greater numbers, more priests and religious came to develop the settler Church. In New Zealand, clergy and religious set up institutions to help new settlers strengthen their faith. During the early years of the Church in Oceania, Christian men and women have made a great contribution to the fields of education, health care and social welfare. Throughout the history of the Church in Oceania, countless men and women religious have proclaimed the Gospel with selfless dedication in a wide range of situations and cultures. Women have brought great gifts to the Church in Oceania. 7

12 Catechism and Church Document Links The Church in Oceania received the Gospel from previous generations of Christians and from missionaries coming from overseas clergy, women and men religious as well as lay people who have spent themselves in carrying the Gospel to Oceania, their sacrifices have, by God's grace, borne much fruit. (Ecclesia in Oceania 13) In the course of history, thanks to the Church's extraordinary missionary and pastoral efforts, the peoples of Oceania have met Jesus Christ who does not cease to call them to faith and give them new life. (Ecclesia in Oceania 4) As early as the sixteenth century, when foreign missionaries first reached Oceania, island peoples heard and accepted the Gospel of Jesus Christ. Among those who began and carried on the missionary work were saints and martyrs; and they are not only the greatest glory of the Church's past in Oceania but also its surest source of hope for the future. Outstanding among these witnesses of faith are Saint Peter Chanel, martyred in 1841 on the island of Futuna, Blessed Diego Luis de San Vitores and Blessed Pedro Calungsod, killed together in 1672 on Guam, Blessed Giovanni Mazzuconi martyred in 1851 on Woodlark Island; and Blessed Peter To Rot, killed on New Britain in 1945, towards the end of the Second World War. With many others, these heroes of the Christian faith contributed, each in his own unique way, to the implantation of the Church on the islands of Oceania. May their memory never be forgotten! May they never cease to intercede for the beloved peoples for whom they shed their blood! (Ecclesia in Oceania 7) Saint Paul asks, "How can people preach unless they are sent?" (Rom 10:15); and indeed Christ sent his Apostles whose "voice went out through all the earth, and their words to the end of the world" (Ps 19:5). As "witnesses of divine and Catholic truth", the missionaries in Oceania travelled over land and sea, passed through deserts and floods, and faced great cultural difficulties in accomplishing their remarkable work. (Ecclesia in Oceania 20) Foreign missionaries first proclaimed the Gospel to the Maori people. Then when the European settlers came in greater numbers, priests and religious came as well and helped to maintain and develop the Church. (Ecclesia in Oceania 6) In colonial times, Catholic clergy and religious quickly established institutions to help the new settlers in Australia and New Zealand to preserve and strengthen their faith. (Ecclesia in Oceania 4) The history of the Church in Oceania cannot be recounted without telling the story of the Church's remarkable contributions in the fields of education, health care and social welfare. Catholic institutions allow the light of the Gospel to penetrate cultures and societies, evangelising them from within, as it were. (Ecclesia in Oceania 32) 8

13 The great procession of saints through the ages makes it clear that women have always brought unique and indispensable gifts to the life of the Church, and that without those gifts the Christian community would be hopelessly impoverished. (Ecclesia in Oceania 46) The history of the founding of the Church in Oceania is largely the history of the missionary apostolate of countless men and women religious, who proclaimed the Gospel with selfless dedication in a wide range of situations and cultures. Their enduring commitment to the work of evangelisation remains vitally important and continues to enrich the life of the Church in unique ways. (Ecclesia in Oceania 51) Achievement Objective 4 Students will be able to develop an understanding of Catholic involvement in Te Tiriti o Waitangi and recognise the significance of this involvement. Church Teachings and / or Catholic Perspectives The Treaty of Waitangi acknowledges the special place of the Maori people as tangata whenua (people of the land) and provides the moral basis for the presence of all other peoples in Aotearoa New Zealand. The Treaty of Waitangi can be seen as a sacred covenant which establishes rights and obligations between the Crown and Maori. Many of the promises and guarantees contained within the Treaty have been broken and serious injustices have been suffered by the Maori partner. The Church supports indigenous peoples who seek recognition of their identity and their rights and a just solution to the issue of the alienation of their lands. Catechism and Church Document Links Te Tiriti acknowledges the special place of the Maori people as tangata whenua (the people of the land) that is, indigenous. Many Maori understand the Treaty to be a covenant and a taonga tapu (a sacred treasure). The Treaty also provides the moral basis for the presence of all other peoples in Aotearoa New Zealand and guarantees reciprocal rights and obligations between the Crown and Maori. (from A Commemoration Year for Aotearoa New Zealand New Zealand Catholic Bishops Conference) As a result of Te Tiriti, Maori people conferred great benefit on British subjects then living in Aotearoa New Zealand and on all other immigrants since. The review of our history clearly indicates that the promises and guarantees made in 1840 have not been consistently upheld and that the Maori partner has suffered grave injustices. Maori have not always been given the protection of the State as promised under the Treaty. Worse still, the State has often deprived them by law of many of the promised guarantees. (from A Commemoration Year for Aotearoa New Zealand New Zealand Catholic Bishops Conference) 9

14 With the tradition and teaching of the Church, we affirm: That the right of the first occupants to land, and a social and political organisation which would allow them to preserve their cultural identity, while remaining open to others, must be guaranteed. (from A Commemoration Year for Aotearoa New Zealand New Zealand Catholic Bishops Conference) The Church will support the cause of all indigenous peoples who seek a just and equitable recognition of their identity and their rights; and the Synod Fathers expressed support for the aspirations of indigenous people for a just solution to the complex question of the alienation of their lands. (Ecclesia in Oceania 28) Achievement Objective 5 Students will be able to develop an understanding of the impact of the Catholic mission on the Maori people and their response to the mission s withdrawal. Church Teachings and / or Catholic Perspectives Many Maori responded to the call to become followers of Christ and began living as Christians. Missionaries at times imposed foreign cultural elements on the people with whom they were sharing the Good News. The spreading of the Gospel is not very effective if it does not take into account the lives and culture of the people to whom it is addressed or use their language, signs or symbols. The Church in Oceania provides many authentic expressions of inculturation. Katekita make an essential contribution to the life and mission of the Church. Catechism and Church Document Links Missionaries brought the Gospel to the original inhabitants of Oceania, inviting them to believe in Christ and find their true home in his Church. The people responded in great numbers to the call, became Christ's followers and began to live according to his word. (Ecclesia in Oceania 4) The missionaries brought the truth of the Gospel which is foreign to no one; but at times some sought to impose elements which were culturally alien to the people. There is a need now for careful discernment to see what is of the Gospel and what is not, what is essential and what is less so. (Ecclesia in Oceania 7) Evangelisation loses much of its force and effectiveness if it does not take into account the actual people to whom it is addressed, if it does not use their language, their signs and their symbols, if it does not answer the questions they ask, and if it does not have an impact on their concrete life. (Pope Paul VI, Evangelisation in the Modern World 63) 10

15 Adequate translations of liturgical texts and appropriate use of symbols drawn from local cultures can avert the cultural alienation of indigenous people when they approach the Church's worship. The words and signs of the liturgy will be the words and signs of their soul. (Ecclesia in Oceania 39) Inculturation is born out of respect for both the Gospel and the culture in which it is proclaimed and welcomed. The process of inculturation began in Oceania as immigrant people brought the Christian faith from their homelands. For the indigenous peoples of Oceania, inculturation meant a new conversation between the world that they had known and the faith to which they had come. As a result, Oceania offers many examples of unique cultural expressions in the areas of theology, liturgy and the use of religious symbols. (Ecclesia in Oceania 16) In many islands of Oceania catechists are assisting the ordained ministers in their missionary or pastoral work. In Australia and New Zealand, catechists teach the faith in the local community, especially to children and catechumens. "They all are direct witnesses and irreplaceable evangelisers who... represent the basic strength of Christian communities". These lay workers are often effective because they live and work close to the ordinary people. "They have made and continue to make a truly indispensable contribution to the life and mission of the Church". The catechists in many islands are not only trained to teach, but also to lead the community in prayer and to evangelise beyond the bounds of the Catholic community. In the traditional cultures, the faith is often best communicated orally by telling stories, by preaching, by praying in word, song and dance. (Ecclesia in Oceania 15) "The Church invites all people to express the living word of Jesus in ways that speak to their heart and minds". "The Gospel is not opposed to any culture, as if engaging a culture the Gospel would seek to strip it of its native riches and force it to adopt forms which are alien to it". It is vital that the Church insert herself fully into culture and from within bring about the process of purification and transformation. (Ecclesia in Oceania 16) ORGANISATION OF THE TOPIC For teaching purposes the material in this topic is organised into eight sections each of which is linked to one of the achievement objectives: Part One: The Spiritual World of the Maori Achievement Objective 1 Part Two: Christianity Arrives in Aotearoa Achievement Objective 2 Part Three: Aotearoa s First Catholics Achievement Objective 2 Part Four: Bishop Pompallier and the Marist Missionaries Achievement Objective 3 11

16 Part Five: Missionary Life and Work Achievement Objective 3 Part Six: The Treaty of Waitangi Achievement Objective 4 Part Seven: The Maori Response to the Catholic Mission Achievement Objective 5 Part Eight: Early Religious Congregations in Aotearoa New Zealand Achievement Objective 3 LEARNING OUTCOMES Each learning outcome for the topic is derived from one or more of the achievement objectives. The learning outcomes identify what students will learn as they work through the eight sections of the topic and are closely connected to specific activities and tasks that are found within these sections. While teachers must ensure that a wide range of learning outcomes is covered so that all of the achievement objectives for the topic are met, it is not intended that students work through every task. Teachers should select a range of tasks appropriate for their students interests and abilities and well matched to their own teaching style. Learning outcomes for each of the eight sections of the topic are listed at the beginning of the appropriate part. LINKS WITH THE PRIMARY RELIGIOUS EDUCATION PROGRAMME While much of the material in 9F The Beginnings of the Church in Aotearoa- New Zealand will be unfamiliar to students, some of the ideas developed in this topic have already been introduced in the Primary Religious Education Programme. The Year Eight topic Jesus: His Values and the Role of Disciples Today provides valuable material on the Treaty of Waitangi, within the context of social sin and unjust structures in Aotearoa. LINKS WITH OTHER LEARNING AREAS Topic 9F The Beginnings of the Church in Aotearoa-New Zealand, in so far as it deals with nineteenth century New Zealand history, has clear links with Social Studies. Teachers of Religious Education are encouraged to establish whether the Achievement Aims and Objectives for this topic can be tied in with the Humanities Curricula as they are delivered at your school. 12

17 The Social Studies Departments may have resources that are useful for the teaching of this topic. MAORI SPIRITUALITY IN THE RELIGIOUS EDUCATION CURRICULUM In Aotearoa New Zealand, Maori spirituality is an essential dimension of the Religious Education Curriculum. Maori students in Catholic schools have a right, supported by Church teaching, to have the faith explained to them in a culturally relevant way, using those traditional Maori concepts, beliefs and values which are still part of the life of Maori today, for example te ao wairua (the spiritual world), Atua, tapu, mana, noa (freedom from tapu restrictions), hohou rongo (reconciliation), whānau, te wā (the journey of life). It is not sufficient to present the faith to them in wholly European terms while ignoring the riches of the Maori religious traditions and their belief system this would be an alienating experience for Maori. Pope John Paul II himself affirmed the authenticity and integrity of Maori spirituality when speaking to tangata whenua during his visit to this country in 1986: It is as Maori that the Lord calls you, it is as Maori that you belong to the Church, the one body of Christ. Since 1840 we have been a nation with two streams of culture as expressed in our founding document, Te Tiriti o Waitangi. The partnership, communication and mutual respect implied in the Treaty can only exist if there is mutual understanding. For Pakeha, such an understanding is impossible without an appreciation of the Maori culture s underlying spirituality. There is also great potential for the enrichment of the spirituality of Pakeha young people when they are given the chance to develop an awareness and understanding of the Maori faith vision and belief system. All young people in Catholic schools, therefore, should be given the opportunity to understand key aspects of the culture and spirituality of Maori. THE USE OF MAORI LANGUAGE IN THIS PROGRAMME The first time a Maori word or phrase appears in a particular topic, either in the teacher material or the student texts, it is followed by its English equivalent which is placed inside brackets. In most cases the meaning of the Maori terms can be worked out from the context in which they appear. A glossary, which gathers together all the Maori terms used in a particular topic, is provided. This glossary often explores the Maori concepts in greater depth than is possible in the brief descriptions that appear in the teacher material and student texts. 13

18 CO-OPERATIVE LEARNING STYLES AND ACTIVITIES The principles of co-operative learning are compatible with the aims and philosophy of Catholic schools. The use of co-operative strategies in learning creates an environment in which students work together in ways that encourage and respect the contribution of all, and ensures their success. Meeting the needs of each individual student in this way is central to the Special Character of Catholic schools. Co-operative learning is becoming a feature of all Essential Learning Areas in the curriculum but it is especially appropriate in Religious Education where its aims and outcomes are particularly desirable. Simple explanations of co-operative learning activities are outlined below, but there are many excellent publications on this teaching and learning style available from educational bookshops. The difference between co-operative learning groups and traditional groups is that they are structured in such a way as to ensure the success of each group member. The following elements are essential to co-operative learning. 1. Positive Interdependence students understand that their individual success depends on the success of the group. 2. Face-to-Face interaction students face each other so they can both learn from each other and be involved in the interaction. 3. Individual Accountability all members of the group need to be clear about their task and their role and that they need to contribute their share if the group is to work successfully. 4. Small Group Skills students learn collaborative skills effectively, that is, they communicate, share and co-operate well. 5. Group processing students are helped to evaluate how effectively their group worked. The teacher structures the groups and includes students of a mixed range of abilities in each group. Each person in the group has a part to play. It is important to use Wait Time (3 seconds) after a question has been asked and after a response has been given. SUGGESTIONS FOR CO-OPERATIVE LEARNING ACTIVITIES Teachers are encouraged to apply the following co-operative learning activities throughout the topic according to the task requirements and the needs and abilities of the students. Timed Talking 1. Establish your pairs and nominate 1s and 2s in each pair so they will know the order of speaking. 14

19 2. Give the pairs the topic or question. 3. Have partners recall the important points of the topic or question in turn on a signal from the teacher. 4. Say Go and give the first speaker a fixed time, say 45 seconds. Then say, change and the second speaker is given a fixed time. Times and the number of turns can be varied to suit the topic or question and the ability of the class. 5. Pairs share their ideas with the whole group by telling one point they shared until the topic is complete. (Optional) Think Pair Share 1. Students listen to a question. 2. Students have time to think about what was said. 3. Students turn to a partner and pair their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group. Think Pair Square 1. Students in squares listen to a question. 2. Students take time to think about the question. 3. Students in their square turn to a partner and share their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group. Team Reports: Inside / Outside Circle 1. Students work in an even number of groups preparing a presentation. 2. Groups pair off around the room facing each other forming an Inside/Outside Circle. 3. All Inside Circle groups present simultaneously to Outside Circle groups. 4. The Outside Circle groups then give specific feedback to their Inside Circle group stating what they liked and learned. 5. All Outside Circle groups give their presentations followed by feedback from Inside Circle groups. 6. Groups work on own presentation again to make any improvements. 7. Rotate. Teacher asks Outside Circle groups to right face and rotate one ahead to another team. Inside Circle groups stay put. 8. Teams repeat steps 3 5. Team Mates Consult 1. Group appoints reader and checker. 2. All put pens down preferably in a central container on table. 3. Reader reads first question, and group seeks answer through research or discussion. 4. Checker ensures that the whole team agrees with and understands the answer they have given to the question. 5. With agreement all pick up their pens and write the answer to the question in their own words no dictation by one student to others. 15

20 6. Students follow the same process for each question. Those on the left of the previous reader and checker become the new reader and checker. 7. Teacher asks any student to share answers with the class. Numbered Heads Together 1. One student needs to be a checker in each group. 2. Students are numbered off in groups. 3. Teacher asks question or sets task and time limit. 4. Students put their heads together and work on task everyone must know the answer checker asks if everyone understands. 5. Teacher or student calls a number and the child who has that number raises their hand and answers. 6. Further questions can be asked and different numbers called upon to answer but all numbers must be able to answer. 7. Giving students think time before putting heads together is also useful. Roundtable 1. Students sit in groups of four with a large piece of paper with the question on it. 2. The paper is passed around the table as each student has a turn at writing what they think with help from others if necessary. 3. When the chart has been around the table and all have had a turn students can move on to another group and repeat the process or they can share what they have done with the class. Team Statements 1. Think Time. Teacher announces topic and allows 20 seconds of Think Time. 2. Pair Discussions. Students pair and discuss their thoughts. 3. Individual Write. Students individually write one sentence on the topic. 4. Roundrobin. Students read their sentences to their team roundrobin with no comments. 5. Team Discussion. Team discusses ideas they have heard. 6. Consensus and Share. Team comes to a consensus on a team statement and shares it with the class. 7. Team Discussion: Compare Statements. Team discusses their statement in relation to other team statements. Expert Jigsaw 1. Students form groups and number themselves 1, 2, 3 etc. around the group. (Determine the size of these groups according to how many students will profitably work together at the end of the exercise.) 2. All the 1s join together, all the 2s, and the 3s etc. to create new groups. 3. The new group researches a topic or completes an activity. 16

21 4. Each group has a different aspect of a topic in which to become an expert. 5. 1s, 2s and 3s then return to their original group and present their new knowledge. Doughnut 1. Sit the group in a circle. 2. Number each person 1, 2, 1, 2, etc. around the circle. 3. Ask them to discuss the question in pairs. 4. After 5 minutes or more (depending on the question) ask the 1s to move two or more positions around the circle and continue the discussion with the partner of the person whose seat / place they now occupy. 5. This can be repeated until the 1s return to their seats. 6. Calculate the number of seats / places to be missed to give four or five moves. This activity ensures that all class members have to speak and helps them to meet others. Brain Drain 1. A reporter is appointed in each group. 2. When reporting back the reporter stands up and contributes one idea from their group. 3. The reporter from each group does the same in turn. 4. No ideas can be repeated. 5. The reporter sits down when their brain is drained. 6. The teacher records all the contributions. Back to Back 1. Two students sit back to back. 2. One student has a picture; the other has a pencil and a blank piece of paper. 3. The student with the picture describes slowly in detail what he / she sees in the picture. 4. The student with the pencil and paper sketches what he / she perceives to be the picture allow 5 to 10 minutes. 5. When the picture is completed students compare the picture and the sketch and discuss what has been included, what has been missed and what the picture is about. 6. An alternative is for one important detail to be left out of the description of the picture. On completion the effect this has had on the picture is discussed. T Chart 1. Give the chart a heading as indicated in the lesson and draw a large T below it. 2. Below the bar of the T write LOOKS LIKE on the left and SOUNDS LIKE on the right. 3. Students give examples beneath each heading. 17

22 Telephone Exercise 1. Students form several teams. 2. One student from each team steps out of the room. 3. The teacher reads a short story or article to the class. 4. The students return to the classroom and join their team. 5. Teammates teach the student everything they can about the story or article. 6. That student answers questions about the story or article. 7. The team assesses themselves on how well they listened to, taught and learned about the message of the story or article. 8. Students discuss anything they missed or could do better. 18

23 PART ONE: THE SPIRITUAL WORLD OF THE MAORI Achievement Objective 1 Students will be able to develop an understanding of major aspects of Maori spirituality and religion before the coming of Christianity to Aotearoa, especially Io, tapu and mana. Church Teachings and / or Catholic Perspectives From the earliest times the Maori people have responded to the presence of God in nature and culture. Maori religion and spirituality reveal a very old and deep sense of the sacred that permeates their culture and is part of daily life. The goodness and truth within Maori religion were a preparation for the Gospel. The Maori people are a unique part of God s family. Learning Outcomes At the end of this section of the topic students will: Link important terms connected with the spiritual world of the Maori to their meanings. Illustrate at least one aspect of the spiritual world of the Maori. Identify descriptions of Io that can be used to describe the Christian God. Identify ways that a person s tapu can be acknowledged. Recognise the consequences of ignoring the laws of tapu. Explore how Maori show respect for tapu through their behaviour towards the dead. Identify other situations where Maori behave in certain ways out of respect for tapu. Recognise the importance of mana as a force for change by reflecting on how Jesus exercises it and where its source is found. Recognise the significance of Pope John Paul II s affirmation of Maori culture. Teacher Background It is important to approach this subject with great sensitivity and teachers who are not Maori need to be aware of the limitations of their own cultural perspectives. In classes where Maori students are present, there needs to be even greater sensitivity. Teachers need not assume that the student has no background knowledge of this topic because they don't participate. On the other hand the 19

24 teacher ought not to expect the Maori students to take on the role of resource person for this topic. The following resources are highly recommended for all teachers of this topic. The first two titles are invaluable for those wishing to gain an insight into the spiritual world of the Maori. The third offers a glimpse into Maori culture by explaining seventy concepts that are central to the way Maori see the world. He Rau Toroa: Maori Spirituality A Catholic Perspective (Wellington: NCRS, 1999) An extramural course. Shirres, Michael Te Tangata: The Human Person (Auckland: Accent Publications, 1997) Barlow, Cleve Takanga Whakaaro: Key Concepts in Maori Culture (Auckland: Oxford University Press, 2001) The following summary of key aspects of Maori spirituality is drawn from the above mentioned sources: Maori spirituality is a way of life based on the Maori 'world view, expressed through Maori ritual and reflected in the life of the Maori extended family. The Maori 'world view' sees the universe as both spiritual and material. At the heart of this view is a vision of creation as moving 'i te kore, ki te pō, ki te ao mārama', (out of the nothingness, through the night, into full daylight). Tapu and Mana Underlying the Maori understanding of the universe is the awareness that every aspect of creation is tapu. The ultimate value of every created thing comes from the very fact of its being and from its connection with particular spiritual powers. As Henare Tate explains: Tapu is the spiritual essence of all things. It arises from the mauri (the life principle of all creation), and constantly points us back to the source: Io, (God). Every part of creation has its tapu, because every part of creation has its link with one or other of the spiritual powers, and ultimately with Io, Io matua kore, the parentless one, Io taketake, the source of all. The human person s tapu ultimately, therefore, comes from the person s origins in Io or God. Once a human begins to exist, the person has her own tapu. The Maori way of expressing this worth of te tangata (the human person) is to speak of a person s mana or power. Mana is the term for spiritual power that proceeds from tapu, the power that radiates out from being. Mana finds its source in tapu. 20

25 Michael Shirres describes the connection between tapu and mana in these terms: Mana and tapu are closely linked. Where the tapu is the potentiality for power, mana is the actual power, the power itself. Mana comes to people in three ways: Mana tangata, from people, mana whenua, from the land, and mana atua, from the spiritual powers. Over time tapu and mana can either increase or decrease. The greater the tapu of a person or thing, the greater the mana. However, if tapu is diminished, this leads to a loss of mana. Because, during life a person s mana can be either protected or destroyed, the real sign of a person s mana and tapu is not that person s power to destroy other people, but that person s power to manāki, (protect and look after) other people. As Shirres explains: The best way to build up one s own mana and tapu, is not to destroy other people, but to recognise them, to manāki, welcome them and show them fitting hospitality, and to tautoko, support them in the issues they take up. Because death is not the end for the human being, a person still has tapu and mana after death. For the Maori, to be a person is not to stand alone, but to be one with one s people. The deeper this oneness the more the person develops his or her own humanity and has that mana tangata mana from people. The persons we stand one with are not only the living, but even more so the tūpuna (ancestors), those members of the family who have already gone before us. So, basic to being a person and to being Maori is to be whānau, family, not just with the living, but also with the dead. For the Maori, identification with the ancestors stretches right back to human origins. The word whānau, family, means to give birth. Maori are bound to their whānau, their family, by birth. The word hapū, extended family group, means to become pregnant. The hapū is made up of family groups bound together by marriage. The word for tribe, the word iwi, also means bones. The iwi finds its bond in a common ancestor and as Maori Marsden puts it, the ancestral bones are the physical remains, the tangible links and association with one s historic being, as derived through one s ancestors. It is through their whakapapa or genealogy, that Maori maintain and strengthen these vital links with their ancestors. Thus, each person can become one with other people, not just with those in the present, but with people from the past. The whole movement of the human person is to be one with all people. As we move through the different 21

26 stages of life, beginning with conception, life in the womb and birth, our journey is a movement from the nothingness, through the night, into full daylight. Atua (Spiritual Powers) In the Maori creation story it is the children of the sky and the earth, of Rangi and Papa, who by separating their parents make it possible for us to move into the light. These children are atua, created spiritual powers, each responsible for and identified with a particular area of the universe. They are children of Rangi and Papa, who themselves are created out of the nothingness. It is wrong to refer to them as gods in the same way that it is wrong to refer to the angels and saints of our European Christian tradition as gods. The balance contained within the Maori view of creation should be noted. This balance was obtained only after a great struggle, as related in the story of Rangi and Papa and their children. It is just as much a struggle to maintain that balance and bring it to fulfilment. The law to protect the balance of creation as it moves to fulfilment, is the law of tapu, a law which should be written in the hearts of all of us. Related to the concept of tapu is the concept of noa freedom from restriction. Karakia (religious chants, prayers) The karakia are religious chants, calling on the atua and covering every aspect of creation. Their function is to bring order into creation out of the kore, the 'nothingness' from which all created beings come, to move, in the words of the karakia themselves, i te kore, ki te pō, ki te ao mārama, 'from the nothingness, through the darkness into the world of light'. The karakia, the ritual chants of the Maori pre-christian religion, are the deepest expression of the Maori vision, the vision for the human race expressed in the Rangi and Papa story and in so many of the Maori stories and proverbs and songs. The karakia are the heart of Maori spirituality, just as the psalms are the heart of Jewish spirituality. And in the Maori spiritual view, they are the means of making the Maori vision a reality. The Io Tradition The evidence for a genuine Io tradition comes from widely scattered tribal areas. Some commentators claim that Io was an academic invention, a reaction to the Christian ideas and religion introduced by the nineteenthcentury missionaries, or an adjustment cult which attempted (like the prophetic movements of Papahurihia, Pai Marire, Ringatu, Parihaka, Rua Kenana and Ratana) to accommodate Maori and European ideas together in a single unified structure of belief. Manuka Henare argues that these explanations fail to convince. After contact with Europeans, Maori at first showed little interest in the Christian religion. In the early 1800s they were willing to cultivate crops such as potatoes and trade in pork but only in the 1830s did they accept Christian baptism in any 22

27 numbers. Given the sophistication of the Io tradition and the reluctance of any group to accept new religious ideas and principles which undermine or exclude traditional beliefs basic to the culture of that group, it is inconceivable that an Io tradition could have been created and developed about 1839 and then taken root in widely dispersed tribal areas by the 1850s. The secrecy surrounding the tradition and its restriction to elite circles of tohunga, ariki and rangatira, 'priests, high priests and chiefs', explain why an authentic religious tradition which pre-dated Maori knowledge of European Christianity became widely known only after several decades of Maori-Pakeha contact. Links with Student Text Task One Students are required to match each Maori term in List A with its correct meaning from List B. Here are the answers: List A atua karakia mana mauri noa pure Tāne Tangaroa tapu tūpuna List B spiritual being or guardian prayers spiritual power life force free from the restrictions of tapu purification rites the spiritual guardian of the forests and birds the spiritual guardian of the sea sacred ancestors Task Two This task asks students to take at least one aspect of the spiritual world of the Maori and illustrate it. Have illustrated books of Maori art, myths and legends available to stimulate their ideas. Brainstorm with students first. Task Three Students are asked to reflect on the various names and descriptions that Maori give to their Supreme Being, Io. All of the descriptions that here are applied to Io could also be used to describe the Christian God. 23

28 Task Four In this task students are asked to suggest some ways that they can acknowledge a person s tapu or dignity. Teachers should encourage students to recognise that respect for human dignity extends to all cultures. The greeting Kia ora is one way of acknowledging the worth of another person. Other ways include: Task Five Welcoming visitors and offering hospitality Living with pono (integrity) Acting with tika (justice) Treating a person with aroha (love). If tapu is not acknowledged or respected disasters can occur. In this task students are asked to examine what happens when Maori protocol regarding food is ignored. a) All food preparation and consumption needs to be kept completely separate from any object to do with the body, such as a bed, a toilet, etc. To sit on a table where food is prepared is to violate tapu. b) When a child is born the whenua (afterbirth or placenta) is pushed out of the mother s body. Because this whenua is the source of nourishment when the child was growing in the womb it is not appropriate to throw it away or burn it. Instead it should be buried in the earth as a sign that the child will continue to grow and develop. Maori keep the afterbirth or placenta of a new born baby and later rebury it in order to establish the person s roots in his / her tribal area. c) All hell breaks loose when the placenta is put into the freezer because of the presence of food there. The tapu of the placenta is violated by the presence of the food. d) The problem ends when both the food and the placenta are buried. e) The problem would not have occurred in the first place if greater care had been taken to respect the tapu of the placenta by avoiding contact with food. Task Six Maori respect the tapu of the dead in the following situations: a) during a tangi (funeral) Maori believe that the body should not be left on its own at any stage after death. People will gather to take the body from the undertaker s to the marae or place where it will lie in the company of people until burial. Family and friends may come and go from this place as they wish or they may remain until after the burial. 24

29 All people arriving for a tangi including the relatives will go through the usual welcoming procedures. The coffin is left open. People will touch the body. Speeches will be made directly to the deceased in the belief that the spirit does not leave the body until the burial. The acceptance of the physical body in life requires a similar acceptance in death. It is usual for women to sit by a person who has died; during this time they are linked with that person's tapu. Because of this it is the custom for them to fast during this time as an expression of respect for the tapu of the person who has died. Maori people believe that the shedding of tears makes it easier for them to bear the loss. People will often travel hundreds of kilometres to attend the funeral of a friend or whānau (family) member, to show their respect for that person and to support those close to the dead. The tangi is usually held on the marae because those who have died are always part of the marae. By having the funeral at a marae, the recently dead are released into the care of those who are long dead. The dead are brought together to be greeted, respected and farewelled. At a tangi the living come together to support each other. They are made aware of their place in life and are also reminded of the role of those who have died and of their spiritual presence. Special rituals are used to lift the tapu off those who have been chosen to dig a grave. After the burial the tapu is removed from the gravediggers and they are free to take part in ordinary activities with the community. b) at a urupā (cemetery) When a person enters a cemetery the tapu of those buried in the urupā extends to that person. That person is tapu, restricted in some way, because of their tapu, their sacredness. In many areas it is the custom for a person to wash their face and hands with water when they leave the cemetery. The washing is both an acknowledgement of the respect the person should have for those who are buried there and a ritual way of signifying that the person is now noa, that is, free from those tapu restrictions that applied as a result of contact with the dead. It does not mean that that person is now without their own tapu, specialness, or sacredness. 25

30 Something to Think About This task encourages students to identify other situations where Maori behave in certain ways out of respect for tapu. Some situations, which involve special customs, rituals and karakia, are: Task Seven a) planting b) before cutting flax c) cutting trees d) carving a canoe e) for rain / stop rain f) sickness g) opening of a meeting house. This task asks students to focus on mana, a force that brings about change, that makes things happen. Here are the answers to the questions: a) In the story of the mullet the old man s mana causes Harold to catch ten dozen mullet for the tangi. b) This story in the Gospel (Luke 5:1-11) is like the story of the mullet because after fishing all night without catching anything Simon Peter and his companions, in response to Jesus command, catch a large quantity of fish. c) The Gospel story shows Jesus mana because it is through his word that the disciples catch the fish. d) Any of the miracle stories in the Gospels show that Jesus has great mana. His healing, driving out demons, commanding the forces of nature (storms), and raising people from the dead are all obvious examples. So too is his forgiveness of sins. e) Jesus makes it clear many times in the Gospels that his mana comes from his Father in heaven. Task Eight a) Students are asked to identify at least four values that the Pope recognised as strengths of Maori culture in his homily during the Mass at the Auckland Domain (22 November, 1986). These were: an acknowledgement of the spiritual dimension in every aspect of life a profound reverence for nature and the environment a sense of community that assures each individual that he / she belongs loyalty to family and a great willingness to share an acceptance of death as part of life and a capacity to grieve and mourn the dead in a human way. 26

31 b) Students will have their own opinions about which of these values is most important in our world today. c) The Pope affirms Maori identity throughout his address and students may suggest a number of instances where this happens. Some lines where he speaks strongly are: It is as Maori that the Lord calls you; it is as Maori that you belong to the Church, the one Body of Christ. 27

32 PART TWO: CHRISTIANITY ARRIVES IN AOTEAROA Achievement Objective 2 Students will be able to understand how Christianity arrived and developed in Aotearoa before the beginning of the Catholic mission in Church Teachings and / or Catholic Perspectives Christianity came to Aotearoa with those missionaries and migrants who brought their faith with them from Europe. The missionaries who brought the Good News to Aotearoa were following Jesus command. The parable of the sower tells how the word of God is spread throughout the world. Missionaries invited Maori to become followers of Christ. Learning Outcomes At the end of this section of the topic students will: Evaluate the accuracy of statements about the early Christian missionaries in Aotearoa and their impact on the Maori. Complete a scripture passage where Jesus instructs his disciples to be missionaries and explain how the early missionaries to Aotearoa were carrying out Jesus instructions. Communicate the story of the parable of the sower. Describe the relevance of this parable to the early missionaries to Aotearoa. Teacher Background According to their own traditions, Maori were introduced to Christianity before the end of the 18th century by whalers, sealers and traders of various denominations. Until the 1830s the influence of these groups on Maori was most significant in those places such as the Bay of Islands, the Hokianga, Whangaroa, Mahurangi, Thames, Mercury Bay, and Maketu, where Maori were involved in providing supplies to them. 1 Such contacts gave Maori access to European goods, tools and clothing, and added grain and vegetables to traditional Maori crops. By the 1830s, usually with the assistance of missionaries, Maori were exporting many of these to New South Wales (and later still to California). 1 See King, Michael Nga Iwi O Te Motu: 1000 Years of Maori History (Auckland: Reed, 2001) pages 26 and

33 These meetings also exposed Maori to Christianity, especially in situations where traders settled and married Maori. Written records of Maori acceptance of Christianity begin from 1814 with the arrival of Samuel Marsden from the Anglican Church Missionary Society who was followed by the Wesleyans in The Catholic mission from France did not begin until Like Europeans before them missionaries tended to settle in or close to existing Maori communities. But unlike the sealers, whalers and traders they wanted to change Maori life (by 'civilising' the New Zealanders) and they did not normally take Maori wives or lovers. Their influence at first was small but soon they had aroused Maori interest in acquiring literacy and developing agriculture. Conversion to a Christian church was less of a priority for Maori in the 1820s. The impact of the missionaries was at first felt in the far north of the country where all denominations began their missions. In the 1830s, as northern Maori gradually came under Christian influence and began to free their considerable number of slaves, it was these recently released Maori converts to Christianity who began to spread the Gospel in southern parts of the country. These men had advantages over European missionaries. They knew the country they were travelling through, they spoke the language fluently, and they were known in their own tribal districts. When missionaries themselves eventually reached other parts of the country in the 1830s and 1840s, they often discovered that their potential congregations were already familiar with the Christian message, although in many cases the New Testament had less appeal than the Old. Some groups already had Maori Bibles and prayer books, printed in the Bay of Islands from 1827, and many of them held services on the Sabbath as a matter of course. The missionaries themselves began to record conversions and baptisms in the north from the late 1820s. Often these conversions were not long lasting. Maori would often take from Christianity those aspects that fitted their own needs and values and leave the rest. For example, the Papahurihia movement that began in the north in the early 1830s was the first of many such 'Maori' religions. The followers of these identified strongly with the Israelites of the Old Testament as an exiled but chosen people promised deliverance and fulfilment by God. Such movements combined Biblical ingredients with Maori. They represented an acceptance by Maori of belief in Te Atua, the God of the Te Paipera Tapu (the Holy Bible). However, the path to God that they took was a Maori one that opposed missionary insistence on Europeanisation as a necessary aspect of conversion. 29

34 Links with Student Text Task Nine (in Student Workbook) Students are asked to decide which of these statements about the first missionaries in Aotearoa and their impact on the Maori are true and which are false. If a statement is false they are required to correct it so that it becomes true. a) Protestant missionaries first introduced Christianity to Aotearoa. (False Before the Protestant missionaries arrived whalers, sealers and early traders had introduced Christianity to Aotearoa.) b) The first Christian missionary in Aotearoa was an Anglican, Samuel Marsden. (True) c) The Catholic mission originated in Italy. (False The Catholic mission originated in France.) d) Many missionaries believed that the Maori were living in darkness. (True) e) The first missions were established in the South Island. (False The first missions were established in the far north.) f) At first Maori were more interested in growing potatoes and trading pork than in the Christian religion. (True) g) As Maori learned to read and write, they came to know the Bible. (True) h) Maori absorbed aspects of Christianity into their own religious tradition. (True) i) Many Maori first began to accept Christian baptism in the 1820s. (False Maori first began to accept Christian baptism in large numbers in the 1830s.) j) Christianity had nothing to do with the decision of Maori to release slaves. (False The decision of Maori to release slaves was influenced by Christianity.) k) Freed slaves carried the Good News to southern areas of Aotearoa. (True) l) European missionaries printed Maori Bibles and prayer books in Wellington as early as (False European missionaries printed Maori Bibles and prayer books in the Bay of Islands as early as 1827.) Task Ten The missionaries both Catholic and Protestant who came to Aotearoa believed that they were following an instruction which Jesus gave to his disciples. a) This task asks students to read Matthew 28:19-20 to find out what Jesus asked his disciples to do. Students then choose words from a box to fill in the gaps in the passage. Here is the complete passage with the answers in italics: 30

35 Go, then, to all peoples everywhere and make them my disciples: Baptise them in the name of the Father, the Son, and the Holy Spirit, and teach them to obey everything I have commanded you. And I will be with you always, to the end of the age. b) The early missionaries to Aotearoa were carrying out Jesus instruction in a number of ways: Task Eleven They travelled to the far side of the world to bring the Good News to the Maori people They encouraged Maori to become followers of Jesus They urged them to obey the teachings of Hehu (Jesus) They carried out Baptisms. Either This task asks students to draw a cartoon of the story of the sower, illustrating at least five moments from the story and labelling them with text. Sections from the story that students could draw are: The farmer going out to sow the seed The farmer scattering the seed in the field Seed falling on the path Birds eating the seed Seed falling on rocky ground Seed sprouting Young plants being burnt by the sun and drying up Seed falling on good soil Corn plants growing A great amount of corn being picked or harvested. Or Otherwise students could work in a group and act out the parable, using words or miming the actions without a spoken text. Task Twelve a) The early missionaries to Aotearoa would have identified with the sower in the parable. They would have seen themselves as sowing the seeds of the Gospel in Aotearoa. b) The parable would have given the missionaries the message that it was their job to sow the seeds of the Gospel rather than worry overly about the results of their work. Others who would follow would be responsible for the harvest. c) The parable would have encouraged the missionaries to see that they were doing God s work but also to expect a variety of responses to their attempts to spread Te Rongo Pai (the Good News). 31

36 PART THREE: AOTEAROA S FIRST CATHOLICS Achievement Objective 2 Students will be able to understand how Christianity arrived and developed in Aotearoa before the beginning of the Catholic mission in Church Teachings and / or Catholic Perspectives Through their commitment to their faith, Catholic lay people witnessed to the Good News of Jesus Christ. Learning Outcomes At the end of this section of the topic students will: Identify ways in which the Poyntons witnessed to their Christian faith and provided leadership before the arrival of the Catholic mission in the Hokianga. Describe or present a significant event in the life of Mary and Thomas Poynton. Teacher Background There were Catholics from different countries among the whalers, sealers and early traders who came to Aotearoa before the close of the 18th Century. They shared their faith with the Maori with whom they lived or visited. There were Maori Catholics before Bishop Pompallier came in 1838, many of them married to European Catholics. According to Manuka Henare, in about 1835, two young Maori were sent to Sydney by the rangatira (chiefs) to be instructed in the Catholic faith and trained as catechists. After instruction and baptism, they returned and worked among their people. E R Simmons claimed there were several other Maori being trained as catechists even at this time. Below is an excerpt from Simmons' account of the first Catholics in Aotearoa: The colourful Irish sea captain, Peter Dillon, who had an unrivalled knowledge of the Pacific and visited New Zealand several times, was at least partly responsible for the appointment of the first 'bishop' who had charge of New Zealand. This was Father Henri de Solages, who was appointed Prefect Apostolic of the South Seas in In the event De Solages struck difficulties and never arrived in the South Seas. He died in Madagascar in Bishop Pompallier was technically his successor in the Vicariate of Western Oceania. The Irish Catholics were in the majority in the New Zealand Church of those days, although not all of the Irish were Catholics (Frederick Maning and 32

37 Governor Hobson were both Irish Protestants). There were many other races represented, however, for New Zealand was not a British possession and was open to ships and settlers of all nations. It is rather ironic that the one Frenchman whose name everybody knows, Baron Charles de Thierry, was much more of an Englishman than a Frenchman, since he was educated in England and claimed to have been born there. He served in a British regiment, studied law and theology at English universities and married the daughter of an Anglican archdeacon. It is possible that he was baptised a Catholic; he was not a Catholic in New Zealand, although many of his descendants have been Catholics. There were, however, many other Frenchmen in New Zealand who were Catholics, as well as the occasional Italian, Spaniard, German and Portuguese. These New Zealand Catholics, most of them English speaking, looked to Sydney for their spiritual needs in the 1830s and Bishop Polding and Dr Ullathorne took a lively interest in them. It is quite probable that the desire of Thomas Poynton and others to have a priest appointed to New Zealand, communicated to Rome and the fund-raising organisation in France, the Propagation of the Faith, hastened the appointment of a successor to De Solages in Western Oceania. The fact too, that the Picpus Fathers had opened a mission in Eastern Oceania must have played a part in getting something done for the south-western Pacific. These were very troubled times in Europe and little was known in Rome of the Pacific and New Zealand, so that four years passed before a man was appointed Vicar Apostolic of Western Oceania. It might perhaps have been more logical to make New Zealand a part of the Australian mission, but in fact it was lumped in with the south-western Pacific and its first missionaries were French. With Pompallier's arrival the pre-missionary period of the Church in New Zealand came to an end." A Brief History of the Catholic Church in New Zealand, E R Simmons, pp.8-10 (Adapted) Links with Student Text Task Thirteen This task asks students to list all the things that Thomas and Mary Poynton did to witness to their faith before the arrival of Bishop Pompallier and his missionaries. These included: Task Fourteen travelling to Sydney to have their children baptised requesting the Bishop of Sydney and Rome to appoint a priest for Aotearoa reading the prayers of the Mass to Catholics in Hokianga and instructing them from books provided by the Bishop saying the Rosary with Pakeha and Maori neighbours. Writing a Diary This task asks students to imagine they are either Mary or Thomas Poynton and write a diary entry describing a typical day in Aotearoa. 33

38 Before starting their diary entry which could be written as a co-operative activity students would benefit from brainstorming for ideas that they could include. Or Getting Active This activity invites students to act out an interesting or exciting incident in the life of Thomas and / or Mary Poynton. Here are some suggestions: Sailing to Sydney to get children baptised Instructing others in the Faith The first Mass in Aotearoa Edward s death and burial. Students will need to work in groups. The number of students in each group needs to be appropriate to the incident being acted out. Decide whether the activity is to be scripted or not. 34

39 PART FOUR: BISHOP POMPALLIER AND THE MARIST MISSIONARIES Achievement Objective 3 Students will be able to recognise the contribution of significant personalities, groups and events associated with the establishment and development of the Catholic Church in Aotearoa up to Church Teachings and / or Catholic Perspectives Extraordinary missionary efforts have brought the people of Oceania in contact with the Gospel of Jesus Christ. Among those who began and continued missionary work in Oceania, are saints and martyrs, such as Peter Chanel. Learning Outcomes At the end of this section of the topic students will: Identify reasons for the return of the remains of Bishop Pompallier to the Hokianga and recognise the significance of this event. Profile important details about the life and ministry of Bishop Pompallier. Locate early mission stations and identify the names of the saints or feasts they are named after. Describe qualities that apply to Peter Chanel. Present research on one of the early Marist missionaries in Aotearoa. Teacher Background The beginnings of the Catholic Mission in Aotearoa must be seen in the context of wider missionary initiatives in the nineteenth century. In 1833 the Holy See reorganised the vast area of the Pacific into two vicariates, Eastern and Western Oceania. Eastern Oceania was given to the Picpus Fathers while Western Oceania was entrusted to Jean-Baptiste François Pompallier, a young French bishop. A newly formed religious congregation based in Lyon, the Society of Mary, was to staff the mission. The Society of Mary, known also as the Marists, was founded on the example and spirit of Mary, the Mother of Christ. Its inspiration was the Mary of the Acts of the Apostles who waited in faith and prayer with the apostles for the coming of the Holy Spirit at Pentecost. 35

40 The mission to Oceania was to be funded by the Society for the Propagation of the Faith. This group established in Lyon by businessmen in 1822, aimed to play a large role in Catholic foreign missions and took responsibility for financing missionary efforts in New Guinea, the Marshall Islands, Tonga, Samoa, Wallis, Futuna and Aotearoa. The first group of missionaries was made up of Bishop Pompallier, four priests and three brothers. They sailed from Le Havre on Christmas Eve 1836 but took more than a year to reach Aotearoa because they had to take whatever ships were available for each leg of the voyage. During the trip the missionaries began to learn English. One priest died at sea. Two other priests and two brothers were landed on the islands of Wallis and Futuna. While in Tahiti, the Bishop baptised his first New Zealander, a Maori boy whose French father was a ship s officer. He also made the decision to base his mission in Aotearoa and soon learned from Bishop Polding in Sydney that Thomas Poynton had offered the Catholic Church land on the Hokianga Harbour. It was there that Bishop Pompallier, along with Father Servant and Brother Michel, arrived on 10 January The following year, three Marist priests and three brothers came to join the New Zealand mission; and in 1843 two more priests and two brothers. Other groups of Marists continued to arrive, until they separated from the Auckland diocese and went to Wellington in They had carried out tremendous work in the early missions, instructing converts, and catechists, teaching, and administering the sacraments. They had travelled all over both North and South Islands, by boat and on foot and often lived in dangerous and uncomfortable conditions. But their zeal for their work was very great, and they had made a big impact on the Maori people, especially of the North. These first Catholic missionaries to Aotearoa were a varied group. Some were heroic and filled with love for the people they served. Others were less sensitive to the people and cultures they encountered. None were perfect, just as the Church is not perfect. However, the Church owes a great debt to these missionaries who were courageous enough to leave the relative security of their homes to face uncertainty, discomfort, and even death to spread the Gospel of Jesus Christ among the Maori people. Between 1838 and 1850 Pompallier and the Marist Fathers set up 15 mission stations. In the course of doing this the bishop made four voyages up and down the east coast of both islands, reaching as far south as Port Chalmers and tramping long distances inland on foot. He also published three prayer books or catechisms in Maori. His missionaries were largely travelling men, who went from village to village on foot or by canoe to maintain contact with the Maori people of their large districts. It could be useful for students to spend time researching the life and impact of Pompallier and in giving some time to the efforts made by Pompallier to service his mission more effectively by coastal transport. We can certainly appreciate his difficulties in moving about the mission on land. 36

41 Links with Student Text Task Fifteen This task asks students to answer questions about the exhumation of Bishop Pompallier s remains from a cemetery in Paris and their reburial at Motuti. a) The long held dream of Hokianga Maori was to rebury the remains of Bishop Pompallier at Motuti. b) They were concerned about Bishop Pompallier s grave near Paris because it was neglected and almost forgotten. c) To Maori, the sign that Bishop Pompallier wanted to be back with them in Aotearoa were his words to a Maori chief at Mangakahia one hundred and sixty years earlier: I don t know about your love for me, but I know about my love for you, because I left land and family for you. d) Two ways that Hokianga Maori have kept Bishop Pompallier s memory alive through the years are by returning to Totara Point each year on the anniversary of the Bishop s first Mass in New Zealand and by naming one child in each generation after the Bishop. e) The Bishop s return is an important opportunity for both Maori and Pakeha. It enables Maori to renew spiritual links with the man who visited their ancestors and gives Pakeha an opportunity to celebrate the beginning of Catholic tradition and history in Aotearoa. At least two items on Holmes (in late 2001 and early 2002) focused on the return of Bishop Pompallier s remains to Aotearoa. Video clips of these ten to fifteen minute long segments are in circulation and provide a valuable resource for this section of the topic. Plenty of print material is also available. Task Sixteen (in Student Workbook) This task asks students to complete a profile of Bishop Pompallier using the information they have read as a source of detail. Below is an example of a completed profile. Bishop Pompallier Full Name: Jean-Baptiste François Pompallier Date of Birth: 11 December, 1802 Town and Country of Birth: Lyon, France Family Background: The third son of Pierre and Françoise Pompallier. His father died three months before his birth and his mother later remarried a silk manufacturer from Lyon, Jean Marie Solichon. 37

42 Education and Early Career: Educated as a gentleman and served in the army. Also worked in the silk trade with his stepfather. Seminary Training and Priestly Life: Entered the seminary aged 22, ordained a priest in June 1829 and worked for seven years in Lyon. Gifts / Skills: A skilful letter writer and gifted with language. In later life, an impressive preacher who enjoyed English conversation. Quick to learn Maori. Details of Appointment as Bishop of Oceania: Consecrated in 1836 by Pope Gregory XVI and appointed to lead a mission to Oceania which included Aotearoa. Work among the Maori in Aotearoa: Number of mission stations (1841): Twelve Assisted by: Marist priests and brothers Methods of Travel: Walking and by schooner (the Sancta Maria) Publications: Prayer books and catechisms in Maori Religious Sisters Introduced: Sisters of Mercy (Auckland) and Suzanne Aubert who later founded the Sisters of Compassion Appointment as Bishop of Auckland: 1850 Year and Place of Resignation: 1869 in Rome Date and Place of Death: 21 December 1871 at Puteaux, near Paris Place of Burial: Puteaux Date and Place of Re-Burial: Motuti in the Hokianga, April 2002 Reasons for Remembering the Bishop Today: These will vary depending on individual understandings and appreciations. Task Seventeen (in Student Workbook) By 1841 Bishop Pompallier and his missionaries had started 12 mission stations in New Zealand. a) This task asks students to find in a word square the names of the places where the 12 stations were located and those of the saints or feasts they were called after. The answers are indicated on the following word square: N.B. Two of the mission stations (at Hokianga and Auckland) have Joseph as their patron. His name appears only once in the word square. 38

43 Catholic Mission Stations in Aotearoa b) Students are also asked to find the location of these mission stations on a map of New Zealand. The answers are indicated on the following map: 39

44 40

45 c) Students are asked to name the mission station closest to where they live. Answers will vary. Task Eighteen a) This task asks students to choose five of the following words that they think describe Peter Chanel. faithful dedicated alone prayerful poor gentle missionary trusting well-liked stubborn cheerful organised uneducated poor adventurous kind-hearted isolated friendly courageous holy independent caring forgiving successful afraid resourceful energetic loving b) Take their five words and explain to a classmate why they have chosen them to describe Peter. c) Write a paragraph about Peter that uses all five words. Brainstorm with students prior to this task if necessary. Some Research This activity asks students to research one of the early Marists. It is very difficult to find out about individual Marist brothers so only priests are listed. Students will have the opportunity to find out about individual women religious and the contribution they made to the development of the Church in Aotearoa in Part Eight of the topic. If possible, students should be encouraged to choose someone who worked in their area of New Zealand. A number of the priests listed in the student text are covered in one or other of the following: Volumes One ( ) and Two ( ) of The Dictionary of New Zealand Biography, edited W H Oliver and Claudia Orange (Department of Internal Affairs, 1990 and 1993) Sons of France by Mary Goulter (Whitcombe and Tombs, 1957) The school or public library, the Internet, diocesan histories and histories of local parishes, and the diocesan archives are all possible sources of information. As material about the early missionaries is gathered from the various sources it could be organised in a vertical file. 41

46 PART FIVE: MISSIONARY LIFE AND WORK Achievement Objective 3 Students will be able to recognise the contribution of significant personalities, groups and events associated with the establishment and development of the Catholic Church in Aotearoa up to Church Teachings and / or Catholic Perspectives Missionaries in Oceania travelled in dangerous situations, lived in physically harsh conditions, and faced great cultural difficulties in carrying out their work. Learning Outcomes At the end of this section of the topic students will: As missionaries, justify their choice of five special items to take to Aotearoa. Suggest Bishop Pompallier s attitude to three of his missionaries in the context of his statement about missionary poverty. Identify how two passages from the Gospels offer encouragement to missionaries. Provide encouragement to an early missionary. Arrange in order and illustrate eight steps along the path to full Catholic membership. Discuss the importance of the printing press to the missionary effort and compare it to technologies used by missionaries today. Explore the challenges of early missionary life in Aotearoa. Suggest statements that could be used to describe the challenges of missionary life in Aotearoa today. Teacher Background The basic approach to the Maori mission was given by Pompallier in his Instructions pour les Travaux de la Mission, completed in January This 89-page document is a very enlightened work for its time, and must compel our admiration. Pompallier carefully avoided the trap into which most missionaries of his day fell: that of seeing Maori customs and ideas as anti- Christian because they were not European. Thus, for example, he did not condemn Maori dances, dress or even inter-tribal war, since all these things were based on a way of life which had come down from the past and formed part of the total pattern of Maori society. He stressed the need to understand the Maori viewpoint and put the emphasis on winning Maori by kindness and 42

47 good example. One very interesting point is that he advocated a gradual approach to the introduction of Christian morality and suggested that Maori actions and customs should be judged on a relative scale quite immoral, somewhat immoral, neutral, somewhat good, very good and that only those ideas and customs which were quite immoral, ie: in complete contradiction to Christian principles, need be condemned. In short, Pompallier, even this early, realised that the Maori would find Christian ideas difficult to assimilate and that the missionary task was to build on the good things already found in the Maori way of life. Brief History of the Catholic Church in New Zealand E R Simmons p.22 Links with Student Text Something to Discuss Students are asked to imagine they are one of Bishop Pompallier s missionaries. In addition to their clothes and food they are allowed to take five special items with them to Aotearoa. What would they choose? Answers will vary but students need to be able to justify their choice in a group or pair. Remind them that as missionaries there are certain things they will need to take in order to carry out their mission. Something to Think About Bishop Pompallier wrote: Real greatness does not come from a person s clothes, his lands, his house, or even from his might, and still less from his body, but from his soul which is precious in the eye of God. These words suggest that Bishop Pompallier would think well of Fathers Tripe, Servant, and Pezant because they are devoting their lives to God rather than looking for comfort or status in their living conditions, clothes or travel arrangements. Task Nineteen Students are asked to read two passages from the Bible and explain how these passages would help them if they were missionaries. In the first passage (Luke 12:22-32) Jesus tells the disciples not to worry about material things such as food or clothes because God will provide. In the second passage (Mark 6:7-13) Jesus tells his disciples not to take anything with them when they travel except a walking stick no bread, no beggar s bag, no money. Once again the message is that God will provide for those who trust in him. 43

48 Task Twenty This task asks students to imagine they are a friend or relation of one of the missionaries and to write him an encouraging letter from their home in France. The best way of preparing for this task is by discussion and brainstorming. Task Twenty-One This task asks students to write out the eight steps along the path to full Catholic membership that can be seen in the work of the missionaries. The correct order of each of these steps is: Establishing a routine of morning and evening prayer Attending Sunday Mass Instruction about the Mass Expressing the wish to be full members of the Church Baptism Teaching about the Sacrament of Penance (Reconciliation) Confirmation First Communion. Students may wish to illustrate each step of the path with pictures or symbols. Something To Discuss Why do you think so many books were printed on the Bishop s press? A number of points could be raised in discussion: the printed word was seen as a modern way of spreading the Gospel; Maori were learning to read at a great rate and the Catholic material printed on the press could not keep up with their demand; the missionaries were genuinely interested in developing literacy among Maori. In Bishop Pompallier s day his printing press was the latest in technology. What technologies are used today to spread the Gospel? Many new technologies are being used today to spread the Gospel; the most significant of these is the Internet. Task Twenty-Two (Game) This game The Missionary Challenge raises students awareness of the challenges that early missionaries faced in Aotearoa. Students will need a dice and counters to play. Go through the rules with students before they begin. 44

49 Extension After they have completed the game students should be able to come up with some different / new / changed ticks, crosses, and chances that they would use if they were setting the game in Aotearoa today rather than one hundred and fifty years ago. Ticks ( ) are rewards for good behaviour, crosses ( ) are penalties for bad behaviour, and chances (?) are a mixture of the two. 45

50 Achievement Objective 4 PART SIX: THE TREATY OF WAITANGI Students will be able to develop an understanding of Catholic involvement in the Treaty of Waitangi and recognise the significance of this involvement. Church Teachings and / or Catholic Perspectives The Treaty of Waitangi acknowledges the special place of the Maori people as tangata whenua and provides the moral basis for the presence of all other peoples in Aotearoa New Zealand. The Treaty of Waitangi can be seen as a sacred covenant which establishes rights and obligations between the Crown and Maori. Many of the promises and guarantees contained within the Treaty have been broken and serious injustices have been suffered by the Maori partner. The Church supports indigenous peoples who seek recognition of their identity and their rights and a just solution to the issue of the alienation of their lands. Learning Outcomes At the end of this section of the topic students will: Identify the undertakings and promises made by the Crown and rangatira in the Treaty of Waitangi. Give reasons why Bishop Pompallier argued for religious freedom. Consider the obligations of the Church towards Treaty issues today. Explain what is meant by a covenant, give examples of covenants, and give reasons why the Treaty of Waitangi can be considered a covenant. Identify efforts being made to honour the Treaty today. Teacher Background Students will probably have done some work on the Treaty of Waitangi in Social Studies or other classes, so adapt the introduction according to their needs. The main emphasis here is on Church involvement and the implications of that involvement today. The status of the Treaty of Waitangi has varied in the eyes of different groups since its signing in 1840 and it has, at times, been politically contentious. Teachers must seek to become well informed, and some references to assist with this are provided below. What follows is a brief outline of the historical significance of the Treaty from a Catholic Church perspective. 46

51 By the time Captain James Cook claimed the land that Europeans knew as New Zealand for Great Britain in 1769, the descendants of the Polynesian voyagers who first settled it had, over several hundred years, developed the society of independent tribes known as 'classical' Maori culture. In the 70 years after Cook s arrival, increasing numbers of foreigners, mainly British subjects, came to New Zealand as sealers, whalers, traders, or missionaries. Some began to settle here, mainly in the North around the Bay of Islands. By 1840 many requests had been sent from New Zealand for something to be done to curb lawlessness in the area. The British government eventually sent Captain William Hobson to gain the consent of the Maori chiefs for a transfer of sovereignty from them to the British Crown. The Treaty signed by Hobson and 45 Maori chiefs at Waitangi on 6 February 1840, and later by nearly 500 Maori leaders in various parts of the country, had three main clauses. In the English version, in the first clause the signatories ceded sovereignty to the Crown. The second clause guaranteed to the Maori 'full exclusive and undisturbed possession of their lands and Estates, Forests, Fisheries and other properties...' By the third clause Maori were extended the rights and privileges of British subjects. The translation of some of the words into the Maori version of the Treaty led to differing understandings of concepts such as kawanatanga (governorship) and rangatiratanga (sovereignty) and laid the ground for future disputes. (See the English translation of the Maori text of the Treaty). What the British thought the Maori signatories were agreeing to, was not the Maori understanding. From a Christian perspective the role of the missionaries in the signing is significant. By 1840 a number of Maori had become Christians or were under missionary influence. Some missionaries explained the nature of the proposed Treaty to Maori by drawing a comparison with the solemn contracts or covenants found in the Old and New Testaments with which many Maori were familiar. While it is doubtful that Hobson understood the Treaty in this way, many Maori have retained this understanding of the Treaty to this day. It is a covenant to be honoured. What is also clear is that, in many instances, the Treaty has not been honoured by the government. From the 1850s political power was increasingly in the hands of the settlers rather than London. With ever growing numbers of settlers, pressure for alienation of Maori land increased. Following the wars of the 1860s through confiscation and sales, which were often dubious, Maori lost control of large areas of their land, forests, and fisheries, possession of which had been guaranteed by the Treaty. This led to social dislocation, a decline in population and the loss of other taonga (treasures) such as language. In effect the Treaty fell into disuse. It was described by a judge in 1877 as 'a nullity'. Throughout this period, however, many Maori maintained their belief 47

52 in the efficacy of the Treaty and petitioned the governments in London or Wellington for redress of their grievances. Since the 1970s there has been a revival of interest in the Treaty. In 1973 the Government gave Waitangi Day the status of a public holiday, and increasing Maori protest, much of it focused on the annual commemoration at the Treaty grounds on 6th February, raised the profile of the Treaty. In 1975 the Waitangi Tribunal was created to investigate claims under the Treaty. A significant step occurred in 1985 when the Tribunal s powers were made retrospective to Since then a number of major claims have been settled. This has involved apologies by the Crown for past Treaty breaches and the handing over of land and money. In 1999 the Minister of Treaty Settlements announced that the Government was prepared to allow claims against decisions by the Native Land Court to be heard by the Tribunal. All of these moves are indications of recognition by government of the importance of the Treaty for life in New Zealand today, not simply as an historical document. In 1995 the Catholic Bishops of New Zealand issued a Pastoral Letter entitled The Treaty of Waitangi in Today's Perspective. In the Letter the Bishops applied principles of Catholic social teaching, such as the dignity of persons and the common good, to the current debate about the Treaty. In part it says Treaty of Waitangi issues are not about party politics. They are about honouring with goodwill the covenant entered into by the Crown and Maori, on which this nation is founded. They are about the right of the first occupants to land, and a social and political organisation which would allow them to preserve their cultural identity. They are about a people still searching for a sovereignty guaranteed to them 150 years ago. Bishop Pompallier and the Treaty of Waitangi Many New Zealanders, including Catholics know very little about the contribution made by Bishop Pompallier to the Treaty of Waitangi. The wellknown painting of the Treaty by Leonard C Mitchell does not show Pompallier, nor do other paintings. Possible reasons for Pompallier s exclusion are: He did not stay for the actual signing. Many of the English Protestants disliked and mistrusted Pompallier and might choose not to include him. However, Pompallier was present for part of the negotiations held on February 5 and 6, 1840, along with Anglicans of the Church Missionary Society and the Wesleyans (Methodists). Pompallier and the Anglican missionary Colenso (who recorded the event) both convinced Hobson to include the guarantee and protection of religious freedom and Maori custom and usage. This is now known as the 'Fourth Article' or clause. Although this clause was agreed on, it was not written down in time for the signing. It is an unfortunate fact that denominationalism and suspicion of each Church was a feature of the times. 48

53 I went dressed in my Episcopal cassock, to the great meeting of the Chiefs of the Bay of Islands with the whites, over which Captain Hobson presided... My coming was a great surprise to the latter, (Protestant Missionaries), and to the natives who had heard that I should never dare to appear there. (From the Writings of Pompallier. Reprinted in Whaka Marama Manuka Henare, p31) Background Reading For Teachers A Commemoration Year for Aotearoa New Zealand 1990 NZ Catholic Bishops' Statement, Advent 1989 The Treaty of Waitangi In Today's Perspective NZ Catholic Bishops' Pastoral Letter, 1995 Social Sin, Sinful Structure Bishop Peter Cullinane, 1998 Our Common Ground Catholic Commission for Justice, Peace and Development 1987 The Story of a Treaty Claudia Orange, Allen and Unwin, Wellington, 1989 The Treaty of Waitangi Claudia Orange, Years of Maori History Michael King, Reed, Birkenhead, 1997 Whakamarama: The First Report Manuka Henare, JPD, Wellington, 1985 Links with Student Text Task Twenty-Three (in Student Workbook) This task asks students to study the text of the official English translation of the Treaty of Waitangi and complete a table by writing out the details in the appropriate spaces. These are the answers: Promises made by Queen Victoria to the Rangatira Rangatiratanga (full chieftainship) over land, villages and taonga (all that is held precious) Protection under the law and the same rights as the people of England Promises made by the Rangatira to the Queen Kāwanatanga (governorship) over the lands of Aotearoa The right to purchase land which the owner is willing to sell at an agreed price 49

54 Promises made by Governor Hobson to the different Christian churches and Maori Protection of the beliefs and practices of the various Christian churches Anglican, Wesleyan (Methodist) and Catholic and of Maori customs Something to Think About Students are asked to imagine they are Bishop Pompallier and to give their reasons for wanting religious freedom protected by the Treaty. This could be done in a group or pair. Students could consider the following ideas: Maori Catholics have a right to practise their religion of choice Nobody should be forced into joining a church against their will Traditional Maori values and customs need to be protected Because there are fewer Catholics than other Christians and they need to have their rights recognised Conflict will occur if the different churches feel they are not being treated equally. Something To Discuss Discuss with students what they think of this statement. Because Bishop Pompallier was actively involved in the making of the Treaty of Waitangi the Catholic Church has a responsibility to make sure the Treaty is honoured today. Because the Catholic, the Anglican and the Wesleyan (Methodist) churches witnessed and worked in such a way that the Treaty was signed by Maori, these churches have a continuing responsibility to make sure it continues to be honoured. Maori see the churches as being guardians of the spirit and the intentions of the Treaty of Waitangi. In any case, the Church has a duty to support justice and people s rights. Task Twenty-Four This task focuses on the relationship that Te Tiriti O Waitangi established between the Government of Aotearoa-New Zealand and the Maori People. Many Maori speak of the Treaty as a covenant. Students may recall that they were introduced to the idea of covenant in Topic 9B. 50

55 a) A covenant is an agreement between two parties. Some are unconditional (one party is rewarded by the other for faithfulness): E.g. the agreement between the Lord and Abraham (Genesis 15). Other covenants are conditional (the continuation of the contract depends on fulfilling certain requirements): E.g. the Sinai covenant between the Lord and Israel. b) Students are asked to identify covenants that they know about. They may give bank loans, job contracts, rental or hire purchase agreements, guarantees, wills, etc. as examples. Other examples of 'covenant' between God and his people in Scripture may be found in: Gen 9:11-17 Heb 12:18-28 Gen 15:18 Psalm 105:8-15 Gen 6:18; 9:9 Exodus 24:3-11. Working in pairs or groups, students could look up these references and jot down aspects of covenant. Note that the people of Israel did not always keep their side of the promise but the covenant remained. There were many opportunities to repent and to renew the promise/covenant with God. c) The Treaty of Waitangi can be considered a covenant because it is an agreement between two parties where each agrees to fulfil certain requirements in return for certain rewards. If one party does not meet the conditions agreed upon, the Treaty is not being honoured. The English missionaries, in particular, promoted the idea of the Treaty as a covenant between the Queen and the iwi (tribes) and hapū (subtribes, extended family) of Aotearoa. The Treaty is seen by many Maori as a covenant. In Scripture, land is integral to the primary covenant God establishes with humankind and it is clear from Scripture that land is a gift from God, an inheritance. The Maori understanding of land and their spirituality which permeated every aspect of life, made it easy for them to identify with these Old Testament stories of covenant. Something to Research Over the years there have been many occasions when promises made in the Treaty have been broken. The Crown is the Treaty partner who has been most responsible for breaking Treaty promises in the past. 51

56 Examples of this include: Crown confiscations of land Forced purchases of land and purchases at unfair prices Inadequate access to resources by Maori in the fields of education, health, welfare Restrictions put on the speaking of te reo Maori in public places, including schools Failure to allow Maori fair representation and participation in government. Some of the efforts being made today to honour the Treaty are: Land and financial settlements negotiated by the Waitangi Tribunal Apologies to Maori by the Crown for past injustices Attempts to restore taonga including te reo Maori and customary rights Closer and more open dialogue between Treaty partners. In Church and school communities the Treaty is being honoured when: People make an effort to use the Maori language as well as they can in their greetings and karakia Maori customs and protocols are respected and used appropriately Maori art work is displayed and honoured People take responsibility for learning about injustices and make an effort to right them Maori and Pakeha work together on projects and issues involving both cultures. N.B. The Treaty of Waitangi establishes the bicultural relationship between Maori and Pakeha, and is the basis of our multicultural society. Thus the Church and Catholic schools in Aotearoa will seek to secure justice and equality for every human being, an end to all division, and a society built on love and peace 2. 2 Prayer from the Mass for the Progress of Peoples (Roman Missal). 52

57 PART SEVEN: THE MAORI RESPONSE TO THE CATHOLIC MISSION Achievement Objective 5 Students will be able to develop an understanding of the impact of the Catholic mission on the Maori people and their response to the mission s withdrawal. Church Teachings and / or Catholic Perspectives Many Maori responded to the call to become followers of Christ and began living as Christians. Missionaries at times imposed foreign cultural elements on the people with whom they were sharing the Good News. The spreading of the Gospel is not very effective if it does not take into account the lives and culture of the people to whom it is addressed or use their language, signs or symbols. The Church in Oceania provides many authentic expressions of inculturation. Catechists make an essential contribution to the life and mission of the Church. Learning Outcomes At the end of this section of the topic students will: Distinguish the essentials of the Catholic Faith from aspects of European Catholic culture. Suggest aspects of European culture that would have made Maori acceptance of the Gospel difficult and those aspects of European culture that would have seemed foreign to Maori. Formulate questions and provide answers about Maori conversions, Maori religious, and the Maori Madonna ( ). Select information about the role and significance of Maori catechists. Teacher Background The Catholic Mission was established in Aotearoa to spread the Gospel among the Maori People. It is difficult to judge the success of the first Catholic missionaries. By 1841 Bishop Pompallier and the Marists had established twelve mission stations throughout Aotearoa but the number of Catholic Maori was only around 1000 in a total population of about 100,000. At this time there were 765 Pakeha Catholics in New Zealand. 53

58 The Mission made the greatest impact in situations where an important chief became a Catholic. Such a conversion would often bring family and tribal members into the Church. Maori faith was strongest in those places such as the Hokianga and, later, at the Whanganui River where whole communities joined the Church. Maori tended to move away from the Church when wars occurred or when the mission was seen as being too Pakeha. Sometimes Maori joined other Christian missions that were active in their area or interested in their tribe. During the late 1840s and early 1850s a number of Maori men and women responded to the call to train as priests, religious or as katekita. Two women, Peata and Ataraita, were in a community of Sisters set up in Auckland by Bishop Pompallier. Fifteen Maori men started training as priests and others were learning to be catechists in the Bishop s seminary. One Maori man, Keremeti Pine, trained for three years in Rome but eventually went home to his own people. In time, all of these Maori Catholic leaders returned to their own people. Tensions between Maori and Pakeha, especially over land and cultural values, made it difficult for them to remain. There are instances of Maori responding in faith through their art. The best known example of this from the early years of the Catholic mission is the tekoteko (carved figure) of Mary and her Son carved around , probably by Patorumu Tamatea from the Rotorua and Bay of Plenty area. In his carving he shows his people s new understanding of a virgin mother giving birth to the Son of God. At that time, Christian missionaries found it hard to accept that Maori carving was a religious activity that could express a genuine Maori Christian faith. Bishop Pompallier himself may have been more understanding. He spoke to his priests about the need to build Catholic belief on the existing Maori tikanga (custom) and told them not to reject Maori ideas as anti-christian just because they were not European. In 1850 when the Church in New Zealand was organised into two dioceses, Auckland and Wellington, Bishop Pompallier took charge of Auckland, assisted mainly by secular priests and the Sisters of Mercy. Bishop Viard and the Marist Fathers moved to Wellington. By this time the Catholic Church in New Zealand was predominantly a European Church, although there were flourishing Maori missions in the Waikato, on the Whanganui River and in Hawke s Bay. By the early 1870s the Maori missions virtually collapsed when the priests withdrew. There are several reasons for the Church's withdrawal from the Maori missions from 1850s onwards until the arrival of the Mill Hill Fathers in 1886: The war with Hone Heke in the North in the 1840s between Pakeha settlers and Maori including those who were Christians The withdrawal of the Marist Fathers from the Auckland Province to Wellington in 1850 Conflict over land issues, especially the New Zealand Wars of the 1860s 54

59 Maori withdrawal into the more inaccessible King Country during the New Zealand Wars The growing settler population demanding more pastoral care in comparison with the decreasing number of Christian Maori. The Maori missions virtually disappeared for the next 20 years. They were revived in the late eighties, in the north, by the Mill Hill Fathers and in the south by the Marist Fathers. Soon they more than regained their lost ground. When the Church shifted its focus to the needs of the growing number of European settlers, Maori catechists provided leadership and kept the faith alive among their people. An informative book about the work of early catechist, Heremia Te Wake, Whina Cooper's father is: Whina by Michael King, Hodder and Stoughton See especially pp The television series The New Zealand Wars, fronted by James Bellich is readily available. Selected extracts from the series may provide useful background material. Links With Student Text Task Twenty-Five Working in a pair or a small group, students are asked to sort out the ideas provided into two categories: 1. Essentials of the Christian Faith 2. Aspects of European Catholic culture. Some students may find it difficult to grasp the distinction between the essentials of the Christian Faith and how it is expressed in any particular culture. Students may find some items more difficult to categorise than others and there will be inevitable differences of opinion. Here are the suggested answers: Essentials of the Christian Faith love of God people are all of equal value respect for life love of neighbour forgiveness of sins the Holy Spirit prayer God the Creator Jesus Christ, God s Son life after death worship of God Aspects of European catholic culture stained glass windows statues of Mary holy pictures flowers on the altar incense rosary beads priest s vestments organ music candles silver chalices altar servers 55

60 Holy Scripture Mary, the Mother of God the Resurrection the Eucharist Baptism the saints the Church the Bishop s mitre stations of the cross medals Easter eggs hymn books the Christmas crib the Advent wreath N.B. While it may be validly argued that items such as incense, the priest s vestments, silver chalices and the Bishop s mitre are not essentials of the Christian faith they are on a different level to Easter eggs and flowers on the altar. Something to Discuss Students are asked to identify aspects of European culture that could have made Maori acceptance of the Gospel difficult. These could include: Giving up slaves The European opposition to cannibalism yet their claim that in the Eucharist they were eating the Body of Christ and drinking the Blood of Christ N.B. Early missionaries report that the Christian belief in the forgiveness of sins did not make it difficult for Maori to accept the Gospel. Aspects of European culture which may have made the Church seem foreign to Maori were: The language of the Mass (Latin) Vestments worn by the priest. Task Twenty-Six a) This task asks students to write a quiz of around fifteen questions (and answers) based on what they have read about the Maori response to the Catholic mission. They should cover the material on Maori conversions, Maori religious and the Maori Madonna, in their questions. Students could write the quiz within pairs or small groups. Encourage them to begin their questions with the following key words: Who? What? Which? When? Where? Why? How? b) Students could try out their quizzes on their classmates when they have completed them. 56

61 Task Twenty-Seven This task asks students to copy out and complete statements about Heremia Te Wake and the other Maori catechists. The answers are in italics. a) Friction between Maori and Pakeha, mainly over land issues, lead to the New Zealand Wars. b) By the early 1870s the Church was no longer able to provide priests for the Maori mission in the far north. c) The Catholic faith was kept alive through the work of Maori catechists such as Heremia Te Wake, Re Te Tai and Nui Hare. d) The catechists led the prayers of the Mass on Sundays and Holy Days. They baptised babies, instructed children and adults in the catechism, and prayed over the dead. e) Heremia co-operated with the Mill Hill priests who took over the Maori mission and was also responsible for building St Peter s Church in Panguru. f) Heremia Te Wake s daughter Hohepine became the famous Maori leader, Whina Cooper. 57

62 PART EIGHT: EARLY RELIGIOUS CONGREGATIONS IN AOTEAROA-NEW ZEALAND Achievement Objective 3 Students will be able to recognise the contribution of significant personalities, groups and events associated with the establishment and development of the Catholic Church in Aotearoa up to Church Teachings and / or Catholic Perspectives Missionaries first brought the Good News to the Maori people but when Europeans arrived in greater numbers, more priests and religious came to develop the settler Church. In New Zealand, clergy and religious set up institutions to help new settlers strengthen their faith. During the early years of the Church in Oceania, Christian men and women made a great contribution to the fields of education, health care and social welfare. Throughout the history of the Church in Oceania, countless men and women religious have proclaimed the Gospel with selfless dedication in a wide range of situations and cultures. Women have brought great gifts to the Church in Oceania. Learning Outcomes At the end of this section of the topic students will: Recognise religious orders and congregations active in nineteenth century Aotearoa, identifying those which continue today, those which are no longer present and those which have arrived since. Visually represent what a religious order or congregation stands for. Show knowledge of the life and work of Suzanne Aubert. Present details about the life of a member of a religious congregation in nineteenth century Aotearoa. Teacher Background In the late eighteenth and early nineteenth centuries there was a remarkable growth in apostolic religious orders and congregations. Formerly, people who wished to devote their lives to the service of God, joined monasteries and convents dedicated to a contemplative way of life that is a life-style centred on prayer, charity, silence and study, usually living in the same place from the time they entered the Order until they died. Good examples of such orders are the Carmelite Sisters and Cistercian Monks. 58

63 Apostolic religious orders and congregations still gave priority to prayer and charity, but allowed their members to move out into the communities they lived amongst. These congregations travelled, established new branches and were particularly keen to bring education and some kind of health care to the people. Religious congregations that were particularly important in the development of the Church in Aotearoa in its first fifty years are summarised below. The Sisters of Mercy The first women religious to come to New Zealand were the Sisters of Mercy, a congregation devoted to apostolic work. In Ireland they conducted schools and orphanages, training young women to earn their own living and providing safe refuges for these young people from the moral dangers of the times. The Sisters, led by Mother Cecilia Maher, arrived in Auckland in April 1850, having been accompanied on the eight months voyage from Ireland by Bishop Pompallier who had requested them to join his mission and instruct and care for Maori women and orphans. In Auckland the eight Sisters who came first, immediately took charge of the little school near St Patrick's Cathedral, and shared their home with a group of Maori orphans. As time passed, more Sisters from Ireland and later from Auckland, joined them, and they established schools, orphanages and a hospital and carried out numerous other works in the diocese. Although they had been invited by Pompallier especially to work among the Maori people, they gradually found themselves fully occupied with the needs of the settlers, many of whom were Irish in origin. In 1860 a group of Sisters led by Mother Bernard Dickson, a veteran of the Crimean War, opened up a Mercy convent in Wellington, and when Mother Bernard returned later to Auckland, the Wellington foundation continued independently. The Viard Marist Sisters Bishop Viard established a group of "Marist" Sisters in Wellington who worked there from , when they appear to have handed over to the Sisters of Mercy. Sisters of Our Lady of the Missions Another group of Catholic missionaries to arrive in New Zealand in the mid nineteenth century were the Sisters of Our Lady of the Missions, founded in Lyon, France in 1861 by Euphrasie Barbier (known as Mother Mary of the Heart of Jesus). The specific occasion for starting this Congregation in 1861 was to provide missionary Sisters for New Zealand and Oceania at the request of Marist Fathers already working there. Therefore the first four women professed in Lyon as Sisters of Our Lady of the Missions in August 1864 left almost immediately for New Zealand, arriving in Napier in February Within a week of arriving these Sisters were at work teaching the local children with an attendance of about 50 by the end of March. These first four Sisters were all French, Sr Marie Madeleine, Sr Marie des Anges (Mary of the Angels), Sr Marie St Jean (Mary St John) and Sr Marie St Anne. 59

64 In 1867 the Sisters collaborated with another Marist priest, Fr Reignier, who was based at Meanee (close to where Taradale is today) and mostly involved in work among the Maori people. He had a great desire to give opportunities for Christian education to young Maori girls from the local area and from further afield. So in October 1867 he set up a Maori Providence (an orphanage / boarding school) for this purpose on land behind the convent and under the care of the Sisters. In time this has grown into St Joseph's Maori Girls College and is situated in Osier Road, Greenmeadows. By the end of the nineteenth century there were Sisters of Our Lady of the Missions working in 16 places within New Zealand both with the English speaking settlers and where it was possible also with Maori. During this same period other members of the same Congregation were being missioned to other parts of Oceania, to Asia and to Canada as well as within France and southern England. The Mill Hill Fathers This order of priests took up parochial duties at the request of Bishop Pompallier and his successors. The Mill Hill Fathers devoted themselves especially to the Maori missions, whereas the other congregations, male and female, while remaining open to the Maori apostolate, found that they were more and more involved with the European settlers and their families. The reasons for this change of direction relate closely to New Zealand's history. During the New Zealand Wars in the 1860s Maori centres of population declined rapidly. Many Maori moved to more remote rural areas, whereas missionary interests remained closely tied to urban and suburban centres. Teaching congregations became involved in the Church's desire to provide a Catholic education system, which was largely confined to the towns. The congregations that came to New Zealand after the New Zealand Wars were largely teaching congregations, including the Sisters of St Joseph, the Dominican Sisters and Christian Brothers, etc. Sisters of Compassion Mother Aubert's Sisters of Compassion sought out the Maori people, eg the establishment in Wanganui which was very successful. Suzanne Aubert's congregation was the fruit of her long experience in New Zealand. A French woman, she had been a foundress of the Sisters of the Holy Family, the first indigenous religious congregation, which Pompallier had established in His niece Lucie Pompallier, who with Suzanne had earlier been a novice with the Auckland Sisters of Mercy, was Superior of the little group, but when she returned to France with the Bishop, the Sisters of the Holy Family ceased to exist. Nevertheless, Suzanne Aubert continued her interest and work in the Wellington and Hawke s Bay area until in 1883, she was invited by Archbishop Redwood to help the Sisters of St Joseph in revitalising the Maori missions in Wanganui. When the Sisters of St Joseph withdrew, Suzanne remained in charge of the school in Jerusalem. She wished to be considered an affiliated member of the Society of Mary, but the latter decided that Suzanne's charism was different from theirs. Archbishop Redwood in 1892 gave Suzanne Aubert's group the name of the Daughters of Our Lady of 60

65 Compassion, and from Jerusalem the new congregation spread out in a variety of social and welfare works. They are the only surviving congregation founded in New Zealand. Links with Student Text Task Twenty-Eight This task asks students to study the timeline of religious orders and congregations who were active in early New Zealand and to read the article Emblems Identify and Represent Religious Orders from The New Zealand Catholic (January 30, 2000). a) Students are required to identify four of the following religious orders and congregations who are on the timeline and (according to the article) still active in Aotearoa today: The Marist Brothers Sisters of Mercy Sisters of Our Lady of the Missions Franciscan Family (including Capuchins) Dominican Sisters Christian Brothers Sisters of St Joseph of the Sacred Heart Sisters of Compassion. b) Students are asked to identify four orders and congregations on the timeline who are not covered in the article (and who may not be active in New Zealand now): Capuchins Viard Marist Sisters (ceased in 1861) Sisters of the Holy Family Jesuit Fathers Benedictine Fathers Mill Hill Fathers Little Sisters of the Poor. c) Students need to identify four of the orders and congregations who have come to New Zealand since the period covered by the timeline (and are covered in the article): Assumptionists Brigidine Sisters Brothers of St John of God Cenacle Sisters Daughters of Charity De La Salle Brothers Dominican Friars 61

66 Task Twenty-Nine Good Shepherd Sisters Holy Faith Sisters Little Company of Mary Little Sisters of the Assumption Missionary Sisters of the Society of Mary Poor Sisters of Nazareth Redemptorists Religious of the Sacred Heart Sisters of the Presentation of the Blessed Virgin Mary Sisters of St Joseph of Nazareth. This task asks students to choose one of the religious congregations mentioned in the timeline that they know something about and design an emblem of their own that represents what that congregation stands for. Encourage students to use their knowledge of religious congregations associated with the school or parish. If students can identify some of the works of the particular congregation they could incorporate these within their design. Brainstorming is useful. Students may prefer to make a poster using quotes, pictures, symbols etc. that could be displayed in the classroom. Task Thirty (in Student Workbook) Answers to the crossword on Suzanne Aubert are: Clues Across: 7. Lyon 9. marriage 10. Mercy 13. Whanganui 14. orphanage 16. Auckland 17. Rome Clues Down: 1. Pompallier 2. herbal 3. Benedict 4. Joseph 5. Peata 6. ice 8. babies 11. Maori 62

67 12. Compassion 13. Wellington 15. need Something to Research Volumes one ( ) and two ( ) of The Dictionary of New Zealand Biography, edited W H Oliver and Claudia Orange (Department of Internal Affairs, 1990 and 1993) provide excellent information about the following women religious who made major contributions to life of the Church and to society in general in nineteenth century Aotearoa. Women religious who are covered in volume one are: Mary Bernard Dickson (Sisters of Mercy) Mary Cecilia Maher (Sisters of Mercy). Women religious who are covered in volume two are: Mary Joseph Aubert (Sisters of Our Lady of Compassion) Adele Euphrasie Barbier (Sisters of Our Lady of the Missions) Mary Gabriel Gill (Dominican Sisters) Calasanctius Howley (Sisters of St Joseph of the Sacred Heart known also as the Brown Josephites ). It is much more difficult to access information about male religious, other than Marist missionaries, who were active prior to

68 GLOSSARY OF GENERAL TERMS The entries in this glossary are for key words or terms contained in the text, and other useful definitions that provide additional background to the topic. The references after each term, e.g. N.2766 are to paragraphs in the Catechism of the Catholic Church. There is a separate glossary of Maori terms. Anglican A term used to describe the Church of England and those churches throughout the world in communion with it. The Church of England arose from the reform of the English Church in the sixteenth century. It understands itself as a middle road between papal authority and Lutheran reform. Catechism A book or manual explaining the beliefs, moral teachings, and prayers of the Church. Catechist In general terms a catechist is someone who teaches others about the Christian faith so that they may grow towards maturity of faith. In some parts of the world the role of Catechist is officially designated within the local Church. Consecration (N , N.1538, 1573, 1597) To consecrate is to make holy or sacred, to sanctify. In the Catholic Church consecration is commonly used of: 1) That moment in the Eucharistic Prayer when the presiding priest recites the Lord s words of institution over the bread and wine. By the action of Christ through the power of the Holy Spirit, the bread and wine are changed into the body and blood of Christ. This part of the Eucharistic Prayer is often called the Institution Narrative. 2) The prayer of ordination that the presiding bishop pronounces over the candidates whom he is ordaining as bishop, priest, or deacon. This prayer of consecration invokes the Holy Spirit on the candidates. Together with the laying on of hands, it is an essential element of the sacrament of Holy Orders. The text of the prayer over the candidate varies for ordaining a bishop, a priest, or a deacon. Conversion / Conversion of heart (N ) Conversion involves a change of heart, a complete turning around in a person s beliefs, attitudes and way of life. This was what Jesus was asking when he called on his listeners to Be converted and believe the Good News 64

69 (Mk 1:15). There are many famous examples of dramatic conversion experiences such as those of St Paul or St Augustine. True conversion however, is not a single event but rather a life-long process. Christians are called to continual conversion and Lent is traditionally a period for people to examine their lives and to seek to be converted anew through prayer, fasting and almsgiving. Convert From the Latin to turn around. One who has turned to belief in Christ or religious faith. Covenant (N.56-67, N ) A solemn agreement often involving the taking of an oath by the parties concerned. In the Old Testament there are a number of instances of God making a covenant with people, e.g. Noah (Gen. 9) and Abraham (Gen. 17). The most important was the Sinai Covenant. This defined the people of Israel by their relationship with God. Led by Moses the people promised, All that the Lord has said we will do (Ex. 19:8). In return God promised, I will be your God and you shall be my people (Lev. 26:12). God remained ever-faithful to the Covenant even though the Israelites had to be continually called back to it by the Prophets. The New Covenant, inaugurated by Jesus (see Luke 22:20) does not revoke the Old Covenant, but fulfils it. Culture The word has several meanings. As used in Catholic documents concerning education it usually refers to the totality of a society s inherited way of life. It includes such things as traditions, customs, attitudes and institutions which usually have roots in the society or group s history. Diocese (N.833) A diocese is a Catholic community, usually with clear territorial boundaries, established by Church authority and entrusted to the pastoral care of a Bishop. Each diocese is more than an administrative sub-division of the universal church. It is a Particular Church possessing all the necessary features or marks of the Catholic Church when it is in communion with other Particular Churches, and especially with the Particular Church of Rome, whose Bishop is the Pope. A diocese is usually subdivided into parishes. Inculturation (N.835) The process by which the Gospel is adapted to or incarnated in a particular culture and in which a culture is purified, healed and sanctified, so that it can properly express the beauty of the Gospel. In his 1985 encyclical letter, Slavorum Apostoli, commemorating the 11 th centenary of the evangelising work of Saints Cyril and Methodius among the Slavic peoples, Pope John Paul II wrote that their work contains both the model of what today is called inculturation, i.e. the incarnation of the Gospel in native cultures, and also the introduction of these cultures into the life of the Church (SA, 21). Inculturation includes at least two things: the explanation of the Gospel 65

70 message in a way people of a certain culture can understand clearly, (e.g. for Maori, using terms such as tapu, mana, tika, pono, te wā) and the celebration of the Faith using the customs of that culture, (e.g. for Maori, beginning Mass, Baptism or Confirmation with a powhiri (ceremonial welcome). Madonna Italian for My Lady. A name given to the Blessed Virgin Mary, especially when she is depicted holding the Christ Child. Martyr (N ) The word martyr comes from a Greek word meaning witness. It refers to someone who has given up their life for their faith. The first Christian Martyr was St Stephen whose martyrdom is recorded in the Acts of the Apostles. At various times throughout the history of the Church Christians have been persecuted and some have died as martyrs. Many of these have been canonised as Saints. Mission (N ) From the Latin missio meaning a sending. Those called by Christ are sent by him into the world to extend the Kingdom of God. The mission of the Church, the reason for its existence, is to evangelise, to spread the Good News of Jesus Christ in word and deed. Parable The parables of Jesus are extended figures of speech, usually in the form of stories, which are drawn from everyday life and designed to catch the attention of the listeners and to challenge them to action. Jesus parables were told in a specific situation, often in answer to a particular question, and examples used were ones the listeners would be familiar with. Jesus wanted people to think out the answers to the question as it related to their own lives. We are meant to get involved in the story, to put ourselves in the place of the characters and in this way be drawn into seeing the implications of the question for us. Thus the parable of the Good Samaritan (Luke 10:29-37) confronts us with the question What does being a neighbour mean? Patron / Patroness A saint venerated as a special protector or intercessor. Individual persons, occupations, Churches, dioceses or particular problems may be under the protection of patron saints. Protestant A word used to describe one of the thousands of separate Christian church bodies (and their members) that have formed and spread throughout the world during the last four and a half centuries. Protestantism is a sixteenth century religious movement that originated in Western Europe as a reaction or protest against what was seen as abuses within Roman Catholicism. Religious Orders and Congregations (N ) These are groups, authorised by Church authority, who are living under a religious rule and publicly professing the vows of poverty, chastity and 66

71 obedience. Apart from these defining characteristics religious orders and congregations may differ markedly. Some for example, follow a contemplative life while others are more active, following an apostolate such as teaching or nursing. Ritual The word ritual generally means set ways of doing things. In religious terms therefore one of its meanings is virtually identical to that of rite. Ritual can also mean the whole body of rites in use in the church. Prior to Vatican II each priest had a text called the Roman Ritual that set out these rites. Now the Rites of the Church are published in separate books, e.g. the Rite of Baptism, the Rite of Penance, etc. Rosary (N.2678, 2708) This is the most popular of all Catholic devotional prayers. Its name comes from the Latin rosarium meaning a collection of devotional texts. Its origins are lost in the past though the Dominican Friars did much to popularise the prayer in the Middle Ages. Its present form dates from the 16th Century. The Rosary consists in the recitation of fifteen decades (sets of ten) of the Hail Mary each introduced by the Lord s Prayer and concluded with a Doxology. Each decade is accompanied by a meditation on some aspect of the life of Christ or the Virgin Mary. These are divided into three groups of five known as the Joyful, Sorrowful and Glorious Mysteries. Usually only one of these sets is recited at a time. To assist the memory, the prayers are usually counted on a string of beads. Seeds of the Word This phrase is from the writings of the early Christian philosopher and apologist St Justin Martyr who was beheaded around 165. Pope Paul VI used it in his well-known work Evangelisation in the Modern World (1976). Pope Paul VI writes that non-christian religions are impregnated with innumerable seeds of the word and can constitute a true preparation for the Gospel. This understanding that the Holy Spirit, working in the hearts of peoples of other religions and cultures, has planted a rich store of spirituality and seeds of the Good News is an important part of the concept of inculturation (see entry) promoted by recent popes. Seminary From the Latin seminarium meaning seedbed. The name for the training programme and place where candidates are trained for the priesthood. Spirituality Refers to spiritual matters and may be defined as our way of being religious. So we may speak of Hindu spirituality or Buddhist spirituality. In the same way we may speak of Christian spirituality as our way of being Christian. Spirituality involves the total way we live our life in relation to God and others. This includes our everyday behaviour as well as more obviously spiritual activities such as worship or prayer. There are varieties of Christian spirituality. Thus we may speak of Quaker spirituality or charismatic spirituality or monastic spirituality. 67

72 Within the Catholic Church there are also various way of relating to God and others so that we may speak of Jesuit or Franciscan spirituality. Cultures also exert an influence in this area so we speak of Celtic or Polish or Maori spirituality. This simply means the way in which people shaped by those cultures express themselves as Christians. Supreme Being A term used to indicate that God is greater than all other beings, spiritual as well as material. Values The principles or standards of a person or society, the personal or societal judgement of what is valuable or important in life. Wesleyan (Methodist) Terms used to describe a Christian renewal movement that started in Great Britain under the leadership of John Wesley ( ) and his brother Charles ( ). It later led to the establishment of churches independent of the Church of England but in communion among themselves. 68

73 GLOSSARY OF MAORI TERMS This glossary gives explanation of Maori terms which are italicised in the text. Pronunciation correct pronunciation of Maori comes only with practice in listening to and speaking the language. The English phonetic equivalents provided under each Maori word are intended to give help, for teachers who need it, in providing reasonably accurate examples for students. If in doubt please seek assistance from someone practised in correct pronunciation of Te Reo Maori. indicates stressed syllable Ariki Tapairu (úh-ree-kee túh-puh-ee-roo) High ranking woman. First-born female on whom rested a special tapu. Aroha (úh-raw-huh) In general, means love and/or compassion. Note that the word is used in two senses: 1. A joyful relationship involving the expression of goodwill and the doing of good, empathy. 2. Sympathy, compassion towards those who are unhappy or suffering. Atua (úh-too-uh) The Maori word Atua has been used to describe God in the Christian sense since missionary times. Before the coming of Christianity, Maori used the word atua to describe many kinds of spiritual beings (in the way we now use the word spirit ) and also unusual events. Only the priestly and aristocratic classes of Maori society (ariki, rangatira and tohunga) had access to knowledge of the Supreme Being, Io, also known as Io-matua, Io-matua-i-tekore, Io-te-wananga, etc. It seems that many, but not all, tribes had this since missionary times. Maori use several words to refer to God in the Christian sense: Te Atua God, the Supreme Being Ihowa Jehovah Te Ariki Lord, more correctly used of Jesus Te Matua the father (literally, parent) Io a term used for God in some, but not all Maori circles. (Te Atua is acceptable in all circles). 69

74 Hapū (huh-póo) A sub-tribe. A collective of related families all with a common ancestor. The hapu, rather than the iwi, is the operational unit of Maori society. He Tangata (heh túng-uh-tuh) Human beings. Hehu (héh-hoo) Jesus. Hīkoi Tapu (hée-kaw-ee túh-poo) Sacred journey or pilgrimage. Hiruharama (híh-roo-huh-ruh-muh) The settlement of Jerusalem on the Whanganui River where Suzanne Aubert was based. Hohou Rongo (háw-haw-oo ráw-ngaw) The restoring of tapu and mana, by a process of reconciliation which involves acknowledging violations, accepting responsibility and giving redress. When written with initial capital letters, Hohou Rongo, refers to the Sacrament of Penance or Reconciliation. Hui (hóo-ee) A meeting or gathering. Io (ēe-aw) The Supreme Being, greater than all other atua and spiritual forces, was already a part of Maori spiritual belief before the coming of Christianity to Aotearoa. This Supreme Being had a number of names and was described in different ways: Io Io Nui Io Roa Io Matua Io Matua Kore Io TakeTake Io Te Pukenga Io Te Wananga Io Te Toi O Nga Rangi Io Mata Nui Io Mata Ngaro Io Uru Tapu the core of all spiritual powers the greatest of all Beings everlasting, not knowing death the parent of human beings and of all things the parentless, nothing but himself permanent, all enduring, complete, immovable the source of all things the source of all knowledge, whether good or evil the crown of heavens the all-seeing the hidden (unseen) face the totally sacred. 70

75 Iwi (short i as in tin like Kiri) A tribe, a collective of hapu, all with a common ancestor. Can also mean a race of people, as in te iwi Maori (the Maori people), te iwi Pakeha (Pakeha people), etc. Negotiations with government are usually carried out at iwi level. Karakia (kúh-ruh-kee-uh) Prayer, ritual. Katekita (kúh-teh-kee-tuh) Catechist. Kāwanatanga (kah-wúh-nuh-tuh-nguh) Governorship. Kia Ora (kée-uh áw-ruh) Literally, Have life! Koha (káw-huh) Gift. Mana (múh-nuh) Spiritual power and authority. Its sources are both divine and human, namely, God, one s ancestors and one s achievements in life. Mana comes to people in three ways: Mana tangata, from people, mana whenua, from the land, and mana atua, from the spiritual powers. Please note: when mana refers to Mana of God it is written as Mana. Manāki (muh-náh-kee) Protect, look after. Marae (múh-ruh-ee) Traditional meeting place, consisting of a meeting house (whare hui) and dining room (whare kai). Strictly speaking, the term refers to the marae atea, the courtyard in front of the meeting house. Mauri (múh-oo-ree) The life force of all creation. Noa (náw-uh) Free from tapu restrictions, which have been lifted by ceremony or ritual. This form of noa is positive, it is the freedom to go on with life after being released from restricting factors, eg after a powhiri; on leaving a cemetery; after a reconciliation; etc. Noa can also be negative: a state of weakness and powerlessness which affects both people who have suffered violation or abuse and also those who have caused violation or abuse. Papatūānuku (puh-puh-too-ah-noo-koo) The earth mother, often called Papa. 71

76 Pono (páw-naw) Integrity, faithfulness to tika. Pure (póo-reh) Purification rites. Ceremony for removing tapu. Rangatira (rúh-nguh-tee-ruh) Chief, leader, ruler. Rangatiratanga (ruh-nguh-tée-ruh-tuh-nguh) Chiefly power and authority, sovereignty. Ranginui (rúng-ee-noo-ee) The Sky Father, often called Rangi. Tāne Mahuta (táh-neh múh-hoo-tuh) The spirit and guardian of forests. The ancestor of human beings. Tangaroa (túh-nguh-raw-uh) The spirit of the sea and guardian of all things that live in water. Tangata (túng-uh-tuh) Person, people, human. Tangata Whenua (túng-uh-tuh féh-noo-uh) Indigenous people of the land, or their descendants. Local people, home people, people of a marae are usually spoken of as hunga kāinga, iwi kāinga or tangata kāinga, not tangata whenua. Tangi (túh-ngee) A word meaning cry and in particular the wailing or keening for the dead expressed by Maori women. Very often it is used as an abbreviation for tangihanga, meaning the customary form of Maori funeral a hui involving a process of grieving. Taonga (túh-aw-nguh) A taonga is a treasure something greatly valued. It may be something physical such as a carved building or an artefact, or it may be something intangible or spiritual such as a language te Reo Maori. Taonga Tapu (túh-aw-nguh túh-poo) Sacred treasure. Tapu (túh-poo) This word is used in three senses: 1) restrictions or prohibitions which safeguard the dignity and survival of people and things 72

77 2) the value, dignity, or worth of someone or something, eg the holiness of God, human dignity, the value of the environment 3) the intrinsic being or essence of someone or something, eg tapu i Te Atua is the intrinsic being of God, the divine nature. Please note: when tapu refers to the Tapu of God it is written as Tapu. Tautoko (túh-oo-taw-kaw) To support a person. Te Ao Mārama (teh úh-aw máh-ruh-muh) The world of light this world, which God created out of darkness. Te Ao Wairua (teh úh-aw wúh-i-roo-uh) The spiritual world. Te Kore (teh káw-reh) The Nothingness. Tekoteko (téh-kaw-teh-kaw) Carved figure usually on the gable of a meeting house. Te Paipera Tapu (teh púh-ih-peh-ruh túh-poo) The Holy Bible. Te Reo Maori (teh réh-aw muh-aw-ree) The Maori language. Te Rongo Pai (teh ráw-ngaw púh-ee) The Good News. Te Tiriti O Waitangi (teh tée-ree-tee aw wúh-ee-tuh-ngee) The Treaty of Waitangi. Te Wā (teh wáh) A period of time in which a series of events, affecting people and their lives, takes place, which enables people to reach goals, or moments of achievement. Tika (tíh-kuh) Justice, what is right or should be done. Demands that tapu be acknowledged and respected. Tikanga (tíh-kuh-nguh) Custom, practice. Tūpuna (tóo-poo-nuh) Ancestors. Some areas use the term tīpuna. 73

78 Urupā (oo-roo-páh) Cemetery. Whakapapa (fúh-kuh-puh-puh) Genealogy or family tree. Whakapono (fúh-kuh-paw-naw) Faith. Whānau (fáh-nuh-oo) Extended Family. Whenua (féh-noo-uh) Land. Afterbirth, placenta. 74

79 ACKNOWLEDGEMENTS FIRST EDITION (1991) This booklet was part of a series prepared by the members of a Writing Party: David Hawke fsc (Auckland) Rita Haase (Auckland) Anne Ward rsj (Hamilton) Barbara Henley rndm (Palmerston North) Gary Finlay (Wellington) Mervyn Duffy sm (Wellington) Marcellin Wilson rsm (Wellington) Charles Shaw (Christchurch) Edwige Fava (Dunedin) SYLLABUS CO-ORDINATOR: EDITORS: THEOLOGICAL CONSULTORS: TYPIST: Gary Finlay (NCRS, Wellington) Gary Finlay (NCRS, Wellington) Elizabeth M Russell sjc (NCRS, Auckland) John Mackey DD Paul Williamson sm, S.T.D., M.A. (Hons) Kath Rowland (NCRS, Auckland) SECOND EDITION (2001) CO-ORDINATOR/EDITOR: THEOLOGICAL CONSULTOR: LITURGICAL CONSULTOR: CONTACT FOR MAORI CONSULTATION: NCRS: Charles Shaw Mervyn Duffy sm (Auckland) Rev Anthony Harrison Rev Bernard Dennehy Gary Finlay, Director Joan Parker rndm, Editing Marilyn Roberts, Secretary 88

80 Titles of the Topics in Year 9 9A My Story Our Story 9D The Church's Story The beginnings 9G Recognising Signs of God 9B The Life and Times of Jesus 9E Creation and Co-Creation 9H Sacraments of Initiation 9C The Eucharist and the Church's Year 9F The Beginnings of the Church in New Zealand STRANDS Human Experience 9A Scripture and Tradition 9B Church History 9D, 9F Theology 9E Sacrament and Worship 9C, 9G, 9H Social Justice 9E

81 RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND St Gabriel s, Pawarenga The Beginnings of the Church in Aotearoa New Zealand 9F TEACHER GUIDE CEP0916