A History of the English Church in New Zealand

by Henry Thomas Purchas

Selwyn himself did not belong to the Tractarians, but he admired them from afar, and he was influenced to a great extent by the same spirit. The key to much of the subsequent history of the New Zealand Church may be found in a spectacle which might be seen at Kerikeri in the year after the bishop's arrival. At this place was a large and solid stone building, which the missionaries used as a store: here, in an upstairs apartment, the bishop arranged his library. Passing among "bales of blankets, iron pots, rusty rat-traps and saws," he loved to enter his retreat, in which there was nothing "colonial," but where he could feast his eyes on "ancient folios of Commentators, Councils, and Annals of the Church,"—St. Augustine "standing up like a tower," and St. Irenaeus "with the largest margin that I ever saw." Not that Selwyn spent much of his time over these treasures—his life was too fully occupied for that—but he knew pretty well what they contained, and he shaped his policy accordingly. The missionaries had been men of one book: Selwyn was a man of many books. He knew his Bible, it is true, with the intimate "textual" knowledge of the most old-fashioned divine, and he had a marvellous skill in calling up the appropriate verse on all occasions. But he interpreted it in the light of Christian antiquity. Pearson on the Creed, with its patristic citations, was ever at his hand. This, with his Bible and his Prayer Book, constituted his working theological equipment. Every doctrine, every argument, every rule, was clearly conceived and arranged in his mind, ready for immediate use.

Upon the shelves of the Kerikeri library reposed one volume of special interest. This was Marsden's copy of Hooker's "Ecclesiastical Polity," which had been publicly presented to the bishop on his arrival in Sydney. Selwyn already knew his Hooker almost by heart, but the gift stood as a token of the spiritual relationship which united these two great men. Yet their "polity" was not altogether the same. In his appreciation of the "catholic" aspect of the Church's heritage, the bishop failed to realise the value of the local catholicity which had been evolved by Marsden and his fellow workers. He could find no place for the Wesleyan mission in his scheme. Always courteous to its leaders, he yet could not continue the old communion with them. From this change of attitude the logical Maoris drew conclusions which soon brought sadness to the bishop himself. Up and down the country, but especially in Taranaki, where the spheres of influence met, the converts were violently perturbed. A savage burst of sectarian fury broke out. Each small community was divided against itself, and its Christianity, like that of the Corinthians, evaporated in bitter party feeling. In one pa a high fence was built through the midst to divide the adherents of "Weteri" (Wesley) from those of "Hahi" (the Church).

Controversy and division were not the only foes which hindered the building of the new Jerusalem. The angel of death hovered near and smote down the workers with relentless hand. At Wellington the bishop had buried the remains of his student, Evans; but he had ordained to the priesthood the Rev. J. Mason, the new missionary at Wanganui. Within a few weeks this excellent man was drowned in the Turakina River. Nor did the sad tale end here. On reaching home after his journey the bishop was confronted by the wasted face and hollow cough of one who was to have been the principal of the college he was founding at Waimate. This was the Rev. Thomas Whytehead, a man of beautiful and saintly character, whom the bishop had looked to for spiritual support and inspiration. He was indeed the St. Barnabas of the little community as long as his life lasted, but in a few weeks he passed away from earth, and his remains were buried in the Waimate churchyard. Like the Barnabas of old, he laid his money at the apostles' feet by bequeathing all his private fortune to the bishop for the purposes of the college, and he left as a legacy to the whole Church the touching hymn for Easter Eve:

Resting from his work to-day.

His monetary gift proved of great value, for with it was afterwards acquired the estate at Tamaki, upon which the present St. John's College stands; but still more precious to the Church is the "sweet fragrance of his memory."

Whytehead's bequest was only one manifestation of the spirit which actuated the community throughout. The members lived with the bishop in one of the old houses at the Waimate mission station. He himself paid into the common fund the whole of his episcopal income of £1,200, and drew out as his proper share only £500. The farm was worked on communistic principles. Teachers and students must all take their share in manual labour. Lectures on Greek and Latin must be given in the intervals of ploughing, or printing, or teaching Maori children to read or hoe or spin. Each "associate" received a fixed salary; all profits went to the support of the institution.

The reasons for this insistence on manual training were twofold. Like Bishop Broughton, Selwyn had observed that "throughout the whole mission the delusion has prevailed that the Gospel will give habits as well as principles." He began, in fact, as Marsden had begun, with a strong insistence on the industrial side of education, for the sake of developing in the Maori a well-ordered and diligent character which the white man would respect, and with which he might co-operate in the building up of a united nation. The fervour and the teachableness of the Maori were to help the religion of the Briton: the energy and industry of the Briton were to balance the dreamy nature of the Maori.

But, secondly, the community thus organised on primitive and Christian lines was to be a spectacle and an example to the world. Selwyn did not read his Bible or his Fathers with the interest of a mere student. In the background of his thought lay the Socialist and Chartist movement, which was even then preparing for the explosion of 1848. The Church must show the true principle of brotherhood in active operation, and he hoped to attract to his community young men from the English universities, who were going over to Rome through discontent with the comfortable worldliness of the mother Church. "I have at command," he wrote, "a rill of water, a shady wood, a rocky cave, and roots of fern, for every one of these would-be anchorites." But the would-be anchorites found no attraction in the hard work which New Zealand offered, and the bishop's college was recruited chiefly from the grey-haired missionaries or their sons. From these he replenished the number of his clergy, which had been reduced by the drowning of Mason, and by the withdrawal of two other priests to England. His first ordination was that of Richard Davis, the farmer-catechist, in June, 1843; while in September three more students were admitted to the diaconate (Bolland, Spencer, and Butt), and thus at least for a time the ranks were filled.

With the ordination of these students closed the first session of the college. The bishop had arranged to spend each winter with his students, and each summer in travelling about the diocese and planting out those whom he had ordained. During the first term he had often found time to hold large confirmations at or near the Bay of Islands, as well as to open the new church at Auckland; now with the spring he set out on a journey even more far-reaching than that of the previous year. His route lay at first through the interior of the island, and intersected his former line of march. His object was to visit the Taupo and Upper Wanganui missions, which he had not as yet seen, and afterwards to lift the veil which hid the farthest south.

The first stages of his journey were marked by some memorable experiences. Near Lake Tarawera, "on turning a corner of the valley, we saw before us what appeared to be a large waterfall, apparently 50 feet in height and about the same in width. As we came nearer we were surprised to hear no noise of falling waters, but still the appearance was the same in the moonlight. In a few minutes we found ourselves walking upon what had appeared to be water." The bishop had in fact found the famous White Terraces, which were afterwards destroyed in the eruption of 1886. After leaving one of his deacons (Spencer) at Lake Taupo, the bishop and his party were weatherbound for a week in the mountains near the head waters of the Wanganui, and were reduced to very short rations. In order to get canoes, Selwyn inflated his air bed, and placing it on a frame of sticks he sent two of his Maoris sailing down the stream upon it, and was thus able to make known his plight to the settlements below. When a canoe at last arrived, the weather changed, and the descent of this beautiful stream was in every way a joy. From far above Pipiriki, Selwyn landed at every pa, and held service or catechised the natives. Sunday, November 19th, was a time of special interest. "A more lovely day in respect of weather," he wrote, "or one more full of interest in respect of its moral circumstances, or of pleasure from the beauty of the scenery through which I passed, I never remember to have spent. It was a day of intense delight from beginning to end: from the earliest song of the birds, who awakened me in the morning, to the Evening Hymn of the natives, which was just concluded when I reached the door of the native chapel at Ikurangi."