Foundations

On 22 January 1822 the Rev. Samuel Leigh and his wife arrived in New Zealand to begin the Wesleyan Methodist Mission to the Maoris. They had been appointed to mission work in the colony by the Wesleyan Methodist Conference in England, and they thus represented that great missionary zeal which marked Methodism almost from its inception under John and Charles Wesley. On 23 May 1823 the Rev. Wm. White arrived at the Bay of Islands, and the two men, encouraged, advised, and assisted by workers of the Church Missionary Society there, began the mission at Wesleydale, Kaeo, North Auckland. The Maoris were uncooperative, and in 1827 the station was destroyed by some of Hongi's men. The missionaries barely escaped with their lives. But before the year was out they were back from New South Wales, working in the Hokianga area. In 1828 a site was bought at Mangungu, and by 1841 the mission had spread along the west coast as far south as Kapiti. There were stations, too, at Port Nicholson (under the Rev. John Aldred); at Cloudy Bay, Marlborough (under the Rev. Samuel Ironside); and at Waikouaiti, in Otago (under the Rev. J. Watkin). The Rev. Charles Creed replaced Watkin in 1844, and was present when the Scottish Free Church settlers arrived to found the province.

Despite inevitable difficulties, these 13 years of pioneer work produced encouraging results. Fifteen mission stations, with as many missionaries, had been established, and the European settlements at Auckland and Wellington had their own congregations. Thousands of Maoris were attending services regularly and some were themselves preaching the Gospel among their own people. Moreover, the outward profession of Christianity was becoming common, accompanied with a growing desire for instruction. Finally, thanks in no small degree to Wesleyan influence exerted through Tamati Waka Nene and the missionaries, a large number of Maori chiefs had signed the Treaty of Waitangi. In those early days, and for many years afterwards, the Government was in constant touch with Wesleyan missionaries such as Thomas Buddle and H. H. Lawry, not only on account of their first-hand knowledge of the Maoris but also because of their good influence over them.

Work Among the Maoris

In 1843 the Wairau massacre (or “incident” as it is now termed) led to the closing of the Cloudy Bay mission. The Maoris had left for Kapiti, and the missionary, Samuel Ironside, went to Wellington, remaining there from 1843 to 1847. His continuing influence over the Maoris on Kapiti was still considerable, and strengthened the still stronger influence of the Anglican Hadfield at Waikanae in restraining the threatened Maori attack on Wellington. The Maori Wars which followed brought a serious reverse to the Wesleyan missions. Only the Northland War of 1845 must be excepted here, for Hone Heke lived in the east of the Auckland Peninsula, whereas the Wesleyan stations were in the west; moreover, the influence of the missionaries was strong. This same influence played a part in saving Auckland from attack via Tangiteroria later on.

The wars fought in Taranaki and in the Waikato were fought in a different spirit; and they caused a serious setback to the mission. The murder of the Rev. John Whiteley in 1869 shocked even the Maoris themselves. Many stations had to close down, Kai Iwi, Mokau, Aotea, Ihumateo, and Pehikura (in the Manukau) among them. The Taranaki mission was a wreck. Not more than five per cent of the people remained faithful to Christianity in the stations listed. The wars also induced alienation, distrust, and bitterness.

It is regrettable that historians have done so little research so far on the influence of the Wesleyan Mission on the Maori, and on its contribution to the early life of the colony. There is an unfortunate gap here. It is clear that further research would strengthen the claim of the mission to have helped to advance the civilisation and education of the Maori people, as well as their moral and social well-being.

Gradually the emphasis had to change from Maori to European, but the Maori work was never abandoned. In the 1961 census, 12,611 Maoris called themselves Methodists, as against 10,488 in the previous census – 7·55 per cent as against 7·65 per cent. There are at present 70 agents of the church at work among them, and £24,000 annually is spent on the mission. There are six hostels for Maori young people. In connection with the Maori work, it should be stressed that the church has never bought any land from the Maoris except that which is used entirely for their benefit.

The European Churches

With the steady increase of Europeans, a stronger emphasis was placed on the work among them. By the late nineteenth century the Wesleyans, Primitive Methodists, Free Methodists, and Bible Christians (all to be joined in 1913 to form the Methodist Church of New Zealand) were meeting in almost 1,000 churches, halls, and houses, and there were over 100,000 people attending the services.

Gradually the ties which bound the mission to British Methodism were severed. In 1854 South Seas Methodism, once part of the Overseas Missions enterprise of the Mother Church, was granted separate status, though it was still “affiliated” with her. In 1874 the first separate Methodist Conference was held in New Zealand, though every three years until 1913 New Zealand Methodism shared in the “General Conference” of Australasian Methodism, of which it was until that year an integral part. Since 1913 New Zealand Methodism has been a self-governing church. Its people represent about 7½ per cent of the population; there were 174,026 Methodists according to the 1961 census, while there are, in June 1963, 32,073 church members, 449 churches and 258 other preaching places, 269 ministers, 20 home missionaries, 24 deaconesses, and 697 lay preachers.

Education

At first the Methodists conducted schools for the Maoris and for the children of the early white settlers. Believing that in a scattered community the State would be in a better position to cover the country with schools, the church closed its day schools. The granting of free secondary education by the State was the culminating consideration in closing Prince Albert College (a boarding and day school in Upper Queen Street, Auckland, which was faced at the time with heavy capital debt). Wesley College, formerly a Maori Boys' College with early State grants of land, was able to continue, and it later became multi-racial. Today it serves both Maori, Pakeha, and other races as well. It is the policy of the church to conduct hostels for students, and at present there are nine.

Trinity College, Auckland, trains students for the Christian ministry. At first all ministers were sent out from England, but since 1870 New Zealand candidates have been trained here. The college includes a hostel for university students, and there are approximately 60 students in residence, with a resident staff of four theological teachers. Associated with the college is a “School for Christian Workers” with 20 young men in training.

In Christchurch since 1907 there has been a training centre for deaconesses; and there are, in addition to the seven trainees, over 20 young women students in the hostel associated with the house.

Missionary Interests Abroad

Until 1913 New Zealand Methodism shared the responsibilities of Australasian Methodism for its extensive missions in Fiji, Tonga, Samoa, New Britain, Papua, India, and the Western Solomon Islands. In 1922 this last-named group was separated to become the sole overseas missionary field of the New Zealand church. Today there are 30 New Zealand missionary workers in these islands serving a Methodist community of 21,000 people. The medical unit makes a large contribution to public health. In addition, a few New Zealand Methodists work in other Pacific islands under the Australasian Board of Missions. Yet again, since 1953, New Zealand Methodism has been associated with that board in a joint enterprise in the highlands of New Guinea, where there are now four New Zealand Methodists working.

Social Service

The church, through its social services, is making a considerable contribution to the public welfare. Twelve hostels, four hospitals, eight homes for elderly people, three children's homes, and relief work in the four main cities, with the staff and property involved, represent a major effort.

Administration

The administrative centre of the church is in Christchurch. The connexional secretary administers the Church Superannuation Funds, related matters of property and insurance, and the business affairs of the church paper, the Methodist Times.

Methodism in New Zealand has become a middle-class church in the main, calling its members to personal and social righteousness. It seeks to win young men and women through their trades and professions to render Christian service to the community, both in New Zealand and overseas. It encourages all efforts towards a closer visible union of the denominations; and aims at combining scholarship and evangelistic zeal in the pulpit.

by William Thomas Blight, B.A., Methodist Minister, Christchurch.