by (Drs) Malcolm Falloon, Stuart Lange, and Jay Mātenga | 24 Jun , 2024 | About Christianity, Articles, Christianity in New Zealand, The Church
Since 2022, the traditional Māori festival of Matariki has been marked by a new public holiday. There are many aspects to this time of the year which can be welcomed by Christians, and by people of any or no faith: a long weekend, an acknowledgement of the traditional Māori New Year, a recognition of the importance of Māori culture in Aotearoa New Zealand, some stargazing, gatherings and kai, the remembrance of those who have died, gratitude for seasons and harvests, and thinking about the year ahead.
However, Matariki as iwi Māori traditionally understand it, has some elements that Christians cannot embrace. These relate to the religious aspects of the festival. Christian faith – as is Judaism and Islam – is inescapably monotheistic. It is God alone who is the one living and true God (1 Thess. 1:9), God alone who made all things including the stars (Genesis 1), and God alone who must be worshipped and prayed to (Exodus 20:3).
One of the first texts of the Bible translated by the missionaries into Te Reo Māori and published in 1827 was Exodus 20:3 “You shall have no other gods before me”, the first of the Ten Commandments that have been foundational to Christian discipleship for 2000 years. Thus, when Māori converted to Christianity in such large numbers in the mid-nineteenth century, they renounced their allegiances and obligations to ngā atua (the traditional gods), and embraced Christian faith, worship, and practice.
In becoming Christians, Māori also changed their understanding of karakia (prayer). Karakia was no longer considered an incantation only spoken by a spiritual expert, a tohunga, but instead, words spoken from the heart of every believer to God the Saviour, as revealed in Te Paipera Tapu (Holy Bible). In that period, many written Christian prayers in Te Reo were developed for use in communal prayer.
Today, there are numerous Māori Christians who work very hard at navigating their faith and their culture in a way that is faithfully both Christian and Māori and which does not involve karakia to ngā atua (including those represented by the Matariki stars). Consider, for example, what Brad Haami says about Matariki here.
It needs to be recognised that some key advocates for the (re)establishment of Matariki as an occasion for national observance are not motivated or constrained by Christian concerns to worship God alone. Dr Rangi Matamua, a key adviser to the government on Matariki, sees the festival’s religious beliefs and spiritual rituals as central, and Matariki as involving a renewed honouring of the old Māori gods. 1 His stated desire is to reconstruct what he considers the Māori religion of the past. For Dr Matamua, such a move is appropriate in a post-colonial, re-indigenising Aotearoa. The official ceremony in 2022 which marked the establishment of Matariki as a public holiday included karakia and ritual sacrifice to the Matariki deities. On behalf of Te Arawhiti (The Office for Māori Crown Relations), Dr Matamua has also generated and published karakia for Matariki as a resource for schools and the wider public. 2 He has expressed the hope that Matariki will become the new marker of national identity for New Zealanders. 3 However his particular model for observing Matariki cannot really work for followers of Christ, and we should remain careful about how we might choose to participate in and mark this time of year.
Increasingly, many workplaces now require karakia before the start of staff meetings and other gatherings. The purpose of that is to acknowledge Māori tikanga (custom) and to honour iwi Māori as tangata whenua (the indigenous people of New Zealand). Where such karakia is Christian or obviously neutral, that is surely a good thing. But where such karakia invoke ngā atua, deities other than God, that does create a serious issue of conscience to all Christians, Māori or otherwise.
These are interesting times. Christians do need to be spiritually discerning, faithful, and gracious.
1 Rangi Matamua, Matariki: the star of the year (Wellington: Huia, 2017) 90–1.
2 Rangi Matamua, Mānawatia a Matariki: Matariki Karakia (Wellington: The Office for Māori Crown Relations – Te Arawhiti, 2023), available online.
3 Matamua, Matariki, 92
by Alan Vink | 11 Jun , 2024 | About Christianity, Articles, Christianity and Social & Moral Issues, Christianity in New Zealand, The Church
The report of the Royal Commission of Inquiry Abuse in Care, which covers abuse in both State and Faith-based care, is going to be released shortly. Christians need to be very aware of this. Such abuse is something Christians must deeply deplore, and we must do everything we possibly can to prevent it happening again.
A few months ago NZCN News wrote on “The unending horror and scandal of sexual abuse in church-related contexts”, and will publish again soon on this matter. In the meantime, here’s a helpful explainer about the Royal Commission and appropriate Christian responses, from Alan Vink in his latest mailing to pastors (Leadershipworx). We reproduce it here with his permission (and slightly adapted).
Ma Ihowa koe e manaaki, mana koe e tiaki
May the LORD bless and keep you
– (Rev Dr) Stuart Lange & team
Royal Commission of Inquiry Abuse in Care
– Alan Vink
This Report What the Royal Commission is about | Abuse in Care – Royal Commission of Inquiry is now expected to be released to the public on the 26th June or very shortly thereafter. The report will undoubtedly result in a national conversation about how we as a nation cared for vulnerable adults and children in both State care facilities and Faith-based facilities between 1950 and 1999. Based on two interim reports, numerous news stories since 2018 and a TV documentary on Dilworth School, this report is going to be very hard to read. It will also be incredibly sad.
The report will be the culmination of close to six years of work during which the commission received almost 3000 accounts from abuse survivors and witnesses, held 133 days of public hearings and analysed over 1 million documents. In April, Justice Minister Paul Goldsmith told the United Nations’ Human Rights Council that with nearly $170 million in funding over six years, the inquiry “has the most extensive scope and funding of any inquiry undertaken in New Zealand”. “Through the inquiry process, serious issues have been raised around possible breaches in international and domestic human rights in the care system, including the Bill of Rights Act 1990 and the Convention against Torture.”
In the Commissions Interim Report of February 2021 Interim-report-Easy-Read.pdf it stated the following: “We think more than 600,000 people were in care places. We think up to 250,000 people may have been abused. We cannot be sure how many people were abused in care because not all the information is there. We know people are still abused in care”.
It is going to be very interesting to see how the Government responds to this Report – as it must. This may have implications for Churches and other Faith based institutions like schools and camps, for example, who care for children and vulnerable adults.
The crucial question for me however is, how will we as the Christian community respond to the findings in this Report – for we too will need to make a response. Here are a few thoughts just for starters as more will need to be said as this unfolds.
1. That we read the RCI Report carefully.
2. That we adopt a humble posture.
3. That we pray for God’s leading and discernment as to how to respond … specifically what we say.
4. That church leadership teams will discuss it and together decide how you as a local church will respond.
5. That we discuss it in our pastors’ groups both inside our denominations and inter-denominationally.
There are two pressing questions that may be on your minds…
(a) Should we talk about the RCI in our local church? Yes, I would recommend that we do. Though it is a very sensitive topic and though it could trigger some people, on balance I would recommend we are open about it and that we each discern what to say, how to say it and when to say it. Let’s be honest this is going to be talked about everywhere and your people are going to be involved in conversations about it – that is a given. If the local church doesn’t talk about it in empathetic ways that could imply that your church is not a safe place for people to disclose abuse experiences. Talking about it is also an opportunity to clearly state how you as a local church are reviewing safeguarding practices in your own context.
(b) Should we make a public statement? Yes this may be an appropriate response. You may consider making a well-crafted public statement and/or apology that is heartfelt and 100% genuine. In doing so you could acknowledge any harm caused, express empathy and compassion for survivors and even outline your commitment to new safeguarding practices, accountability and change. If you do make any kind of public statement can I urge you to be sure it has a “tone” that reflects deep sadness, lament and repentance.
by Malcolm Falloon | 24 May , 2024 | About Christianity, Articles, The Church
In Ephesians 6, the Apostle Paul urges the church to put on the whole armour of God. What a wonderful picture of the church, strong in the Lord, wrestling against the cosmic powers of darkness, and withstanding all that the devil can throw at her. In terms of the world, the Christians in Ephesus were weak, vulnerable and powerless. But what an encouragement for them to know that they were in fact battle-ready, full equipped with the latest technology (as it were). Who wouldn’t want to go into battle wielding the sword of God’s word (Heb 4:12)?
How encouraging also for us today, when the church is frequently ridiculed from without and dishonoured from within, to know that Christ’s church remains fully equipped for the task ahead. But with the equipment comes a command: “praying at all times in the Spirit (v18).”
What does it mean for Christians to pray in the Spirit? It means to align our prayers with those in heaven, where Christ intercedes on our behalf before the throne of grace (Heb 7:25, Rom 8:34). It is Christ who, when he ascended on high, poured out his Spirit to equip the church for works of service (Eph 4:12). It is Christ who sends the Holy Spirit to convict the world of sin, righteousness, and judgement (Jn 16:8-11). Consequently, as we allow the Spirit to pray in us and through us, we become participants in bringing about Christ’s kingly reign through the proclamation of the gospel and the building up of God’s people.
Paul even gives us an example of such prayer when he asks the Ephesians to intercede for him, that he might have the right words to boldly declare the mystery of the Gospel (Eph 4:12, see also Rom 15:30, Phil 1:19, Col 4:3, 2 Thess 3:1). Colossians 4 gives another example, this time of Epaphras, wrestling in prayer for the church to stand firm and to be fully mature (verse 12). In these cases, to be praying in the Spirit is to be praying for the clear and courageous proclamation of the Gospel and for the church to reach her full maturity in Christ. These examples, of course, are but part of a wider prayer agenda set for the church in 1 Timothy 2:1–7.
Is the church in New Zealand praying in the Spirit in this way? The church might set all kinds of goals and priorities for the future – these are good and have their place. But what really matters is whether we are praying in the Spirit and aligning our prayers with those of heaven. For when we do so, no weapon forged against us will prevail (Matt 16:18, Is 54:11).
by Dr Stuart Lange | 10 May , 2024 | About Christianity, Articles, Christianity and Social & Moral Issues
It is not difficult to understand why, in response to last year’s terrorist atrocities and the seizure of 252 hostages, Israel decided to enter Gaza and target Hamas. However, no matter how much care might have been taken, the Israeli bombardments and assaults in Gaza’s many densely-inhabited urban areas have inevitably resulted in death or serious harm to many non-combatants. The situation in Gaza is very hard for many civilians, with relocations, widespread destruction of homes and livelihoods, large loss of life, many thousands injured, little food, water, medicine, fuel or electricity, nowhere to go, and much grief, fear and anguish. Likewise, the Israeli hostages and their families are also greatly suffering, along with all those who lost loved ones in the Hamas attack, or were injured or traumatised.
Despite the warnings to civilians ahead of assaults, the release of some hostages, some aid deliveries, and truces and talks about truces, war and suffering continue, and the majority of hostages have not been freed. The declared objectives of Hamas and Israel remain very different: Israel wants to destroy Hamas’ governing control over Gaza and to live in greater security, while Hamas wants to annihilate Israel itself.
In the face of such a sad and seemingly intractable situation, how might Christians from around the world pray?
Here’s a few suggestions:
- Pray for all those who suffer, for God’s comfort
- Pray for Gaza’s Arab Christian minority, who are doubly vulnerable
- Pray for the survival and release of all remaining hostages
- Pray that there might be a softening of heart among those who hold power on both sides, and that ways may be found to relieve current civilian suffering, and to allow for effective humanitarian assistance
- Pray for what may seem impossible: that leaders on both sides may decide to work towards a deep and enduring peace, with the aim of two peoples safely living alongside one another, with justice, goodwill, and respect
- Pray for the Jewish Christian minority, that they may be a strong influence for faith, forgiveness, reconciliation, and righteousness
- Pray for the Jewish people to find salvation and spiritual freedom in Jesus, and their true calling under God (Romans 11:25-29)
- Pray for God’s purposes to be fulfilled, and for his Kingdom to come
by Pastor Brent Douglas | 6 May , 2024 | About Christianity, Articles, The Church
Signs, wonders, and miracles
Recently this site posted an excellent article outlining some of the characteristics of a successful, growing church. I would like to add a further characteristic: Signs, Wonders and Miracles.
The ministry of Jesus was characterised by miracles whether they were healings, deliverances from demons, supernatural events such as feeding the 5,000, walking on water and so forth. We see the effect of operating in the supernatural in John 4 with the woman at the well. Jesus had a Word of Knowledge (one of the gifts of the Spirit as listed in 1 Corinthians 12) about her relationships with men which resulted in her calling everyone out from the city. And indeed out they came to see and hear from Jesus. A revival, no doubt.
This pattern was followed by the early church. Acts 3 unfolds the story of the cripple being healed and many witnessed this miracle. Then in Acts 5 the compelling statement is made: ‘At the hands of the apostles many signs and wonders were taking place among the people’. The church rapidly grew as preaching and miracles partnered together to bring rapid increase to the church.
Jesus’s own injunction to his followers was: ‘These signs will accompany those who have believed: in my name they will cast out demons, they will speak with new tongues; they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover’ (Mark 16:17-18).
To be like Jesus and to be like the early church is to be moving in supernatural power to demonstrate the miraculous power of God.
The Apostle Paul said it clearly: ‘For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ’. (Rom. 15:18-19)
And elsewhere he persuasively outlined his pattern of doing ministry: ‘and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God’ (1 Cor. 2:4-5).
Brent Douglas
Senior Pastor
Encounter Churches of New Zealand
by Malcolm Falloon | 26 Apr , 2024 | Articles, Christianity in New Zealand
Among the many things to commemorate this ANZAC day, we remember the cost of war and the sacrifice of those who served. We remember those who went to war and those who didn’t return, their willingness to serve, and the importance of standing up to evil and tyranny in our world. We remember the legacy of peace and freedom left to us by those who fought, and in remembering, we give thanks.
Our remembering should not preclude our acknowledging the horror of war and its destructive consequences. Nor do we forget that the causes of war lie not with any one nation, ethnicity or ideology, but are lodged deep in the intractable nature of the human condition, which the Bible calls sin. Yet we remember and honour those who despite these horrors saw it as their duty to take up arms and defend our country, trusting in the righteousness of their cause. We remember, and we give thanks.
But to whom are we to give thanks? The Christian answer, of course, is that we give thanks to God. Yet, here our modern secular culture faces an increasing difficulty. As God is removed to the periphery of our national life, our thanksgiving is left hanging in the air without a proper referent. To whom does a secular society give thanks? Are we to offer thanks to those who are now dead? Are we to congratulate ourselves that we have avoided the mistakes of the past (plot spoiler: we haven’t!)? Are we to turn a healthy expression of patriotism into an insular nationalistic jingoism? Yet every society needs to remember its past, and our human instinct is to give thanks.
It might be that our inability to give thanks is the God-shaped hole at the heart of our modern secular culture. For it is thanksgiving that directs our eyes to God’s providential care of our nation. It is thanksgiving that allows us to recognise our human need for God’s mercy and forgiveness.
Thanksgiving to God holds together, on the one hand, the honouring of those who served, with an acknowledgment, on the other, of the human frailties and sinfulness of the past. We thank God that it was through his gracious providence that we now live in peace and freedom, while acknowledging the great debt we owe to those who served and died for our country. Our peace and freedom has been won at a great cost, just as we thank God that through Christ’s costly sacrifice we can, by his grace, finally overcome the sinful consequences of our human condition.
May we continue to remember the sacrifice of those who served, but let us not forget to give thanks to God.
