New Zealand's Waitangi Day marks the formal start of the New Zealand government, much like America's Independence Day. That's quite late in our history and was only possible because of the first settlers. This particular date ought to be one of great civil and religious significance. Who were our first settlers and what did the first few years of that mission look like?
A small ship, the Active, anchored in the Bay of Islands the week prior to 25th December 1814. It carried three local chiefs, Rev Samuel Marsden, and the first three settler families: the Kendalls, the Kings, and the Halls. The young chief Ruatara had made it all the way to London on a false promise by a captain he would get to meet King George. He was befriended by Marsden and spent significant time in Port Jackson and Parramatta (Sydney) on his way home. He had a vision for a European city in the Bay of Islands with cobblestone streets lined with classical architecture, cathedrals, bustling ports, technology, wealth, and civilization. He invited the Church Mission Society to found a settlement near his village.
Rev. Samuel Marsden was a missionary who believed that civilization must accompany evangelism. A Christian must be able to live a holy life, which is incompatible with savagery. A man must become educated and well-mannered before the fruit of conversion could be seen. Neither men were to see their dreams fully realised, although both were visionaries who laid the groundwork for the civilized Christian nation New Zealand was to become, if only for a time.
On Saturday 24th, Ruatara began his preparation for the first Christian Sabbath as he had observed in English cities. The governor of New South Wales had gifted him a bell, a flagpole, the English flag, and a British officer's uniform. He cleared and fenced a field to act as New Zealand's first outdoor church. He constructed a pulpit and covered it in black flax cloth. On either side he placed overturned canoes to act as pews for the European settlers and sailors.
When the sun rose on Sunday 25th he raised the Union Jack with the crosses of Saint George, St. Andrew, and St. Patrick on the highest hill. He rang the bell to mark the start of the Sabbath, the day of rest, in which he had instructed all his people to refrain from work.
Rev. Samuel Marsden was a missionary who believed that civilization must accompany evangelism. A Christian must be able to live a holy life, which is incompatible with savagery. A man must become educated and well-mannered before the fruit of conversion could be seen. Neither men were to see their dreams fully realised, although both were visionaries who laid the groundwork for the civilized Christian nation New Zealand was to become, if only for a time.
On Saturday 24th, Ruatara began his preparation for the first Christian Sabbath as he had observed in English cities. The governor of New South Wales had gifted him a bell, a flagpole, the English flag, and a British officer's uniform. He cleared and fenced a field to act as New Zealand's first outdoor church. He constructed a pulpit and covered it in black flax cloth. On either side he placed overturned canoes to act as pews for the European settlers and sailors.
When the sun rose on Sunday 25th he raised the Union Jack with the crosses of Saint George, St. Andrew, and St. Patrick on the highest hill. He rang the bell to mark the start of the Sabbath, the day of rest, in which he had instructed all his people to refrain from work.
On Sunday morning (December 25th) when I was upon deck I saw the English flag flying, which was a pleasing sight in New Zealand. I considered it as the signal for the dawn of civilization, liberty, and religion in that dark and benighted land. I never viewed the British colours with more gratification, and flattered myself they would never be removed till the natives of that island enjoyed all the happiness of British subjects.
— Rev. Samuel Marsden
Rev. Marsden ordered all ashore. He was most impressed with the serious preparations that had been made. Dressed in their regimental uniforms, Ruatara, Korokoro, and Hongi Hika led their people to church, swords on hip and batons in hand. The latter would be used to keep order in the worship.
The first divine service began with the singing of Psalm 100, the Old Hundredth:
All people that on earth do dwell,sing to the Lord with cheerful voice.Him serve with mirth, his praise forth tell,come ye before him and rejoice.
Rev. Marsden preached from the 2nd chapter of the Gospel of St. Luke. "And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord." Several journal entries from the time and his sermon notes on this passage survive, so we can surmise a few points of this first preaching.
He began by noting that the birth of Christ has been considered holy by every nation that has embraced Christianity. He outlined the events surrounding the birth of Christ with reference to the prophecies leading up to Advent. He emphasised Jesus' humble beginnings on earth as the Saviour for all mankind. Christ is the Saviour because he defeats the Devil and saves from Hell. Christ will return and take vengeance on those who do not obey His gospel. Marsden concluded with a warning to those who gratify their carnal lusts as there is no guarantee we will be alive next year. The time to embrace Jesus as Lord and Saviour is now.
Rev. Marsden was able to hold a conversation in Maori, but Ruatara helped translate the sermon and explain it. When his people asked questions, he responded with "You will understand in time." Rev. Marsden departed for his post in Australia shortly after, but he made numerous mission trips and covered vast ground. The spot at which he preached the first sermon is marked today with a large Celtic cross.
Around it are the archaeological remains of the Oihi Mission Station in particular the first mission school and which hundreds of young Maori were instructed. The mission was led by Thomas Kendall. He was the schoolmaster and linguist who compiled the first Maori grammar. It was hard work, the families were often on the verge of starvation, and the land they had been sold was infertile. Over a decade passed before it was abandoned for more prosperous parts of the Bay of Islands.
Early conversions were rare, but a few chiefs professed faith on their deathbeds. Seeds were planted that would sprout in time. From that small settlement in Rangihoua the influence of the Church Mission Society grew to the point they successfully lobbied for what became the Treaty of Waitangi. By 1840 they had more than 20 settlements around New Zealand. It was a coup-de-grace against the French Roman Catholics and the Wakefields' New Zealand Company.
Chief Ruatara died of an illness the following year while his dream of a Europeanized New Zealand was in its infancy. His old friend Rev. Marsden was at his side, visiting on one of his many mission trips. After the untimely death of Ruatara, Hongi Hika became the chief protector of the missionary settlers and a close friend of Thomas Kendall. The rest is history.
It all began that day on the 25th of December in 1814, in friendship and in the gospel.
In the above manner the Gospel has been introduced into New Zealand, and I fervently pray that the glory of it may never depart from its inhabitants, till time shall be no more.
— Rev. Samuel Marsden
Dieuwe is the editor of Right Minds NZ. In addition to conservative politics and reactionary thought, he like books, gardening, biking, tech, reformed theology, beauty, and tradition. This article was first published HERE
2 comments:
We have to be a bit careful when speaking of 'conversion' in the context of primitive peoples apparently adopting the gods of more advanced ones.
Primitive tribal people are 'henotheistic' - they acknowledge the existence of the gods of tribes other than their own. The military and economic might of a tribe is a reflection of how powerful its god(s) is/are. Each tribe worships its own god(s), but occasionally an offer may be extended by the god(s) of one tribe to members of other tribes to the effect that material benefits will follow once homage is paid to them. When those benefits include superior technology (military, agricultural, etc), the offer is too good to refuse and we get a 'conversion', often en masse. But that doesn't mean those people abandon their own god(s), which would invite retributions in the form of epidemics, crop failure, etc. So we end up with a mish-mash of indigenous and imported religious and quasi-religious beliefs in the conceptual ecology. This remains a common phenomenon throughout the less developed world.
Evident even in the evolution of Christianity. The so called pagan festivals such as Christmas, the green men in English cathedrals, all representing the religion of the people hiding in plain site within the church of the elite and powerful. Not conversion but survival.
Think Elizabeth I of England who didn't want to see into the souls of people, instead she wanted them to follow and be seen to follow the rules. Her henchmen enforcers never won the battle to control people's souls.
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