Journal articles: 'Church of the Province of New Zealand'

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Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.

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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.

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Skinner, Robin. "Drawing from an Indigenous Tradition? George Gilbert Scott’s First Design for Christchurch Cathedral, 1861-62." Architectural History 53 (2010): 245–70. http://dx.doi.org/10.1017/s0066622x00003932.

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In 1861 Scott designed an innovative hybrid for Christchurch Cathedral, New Zealand, combining a stone exterior with an independent wooden interior, at once expression of the primitive ruggedness of what he imagined to be the Maori wood tradition and an experimental response for this earthquake-prone colony.Commissioning George Gilbert Scott (1811-78) to design a cathedral for the relatively new settlement at Christchurch, in the province of Canterbury, New Zealand, was an ambitious undertaking by a predominantly Anglican community that had been established only eleven years earlier. The cathedral, which was constructed between late 1864 and 1904, was a conventional stone building, designed by Scott and executed locally by B. W. Mountfort. However, in an unusually experimental move, Scott had earlier proposed a structure that incorporated a stone exterior with an interior frame made of a series of high piers of New Zealand native timber, each almost 50 feet tall. The dramatic interior of this proposal referenced a wide variety of timber- and church-building traditions; had it been constructed, its tall wooden structure would have been ‘unique amongst colonial cathedrals’. After examining previously discussed sources for his design, this paper speculates upon further influences, testing — in particular — Barry Bergdoll’s assertion that the design was an expression of the ‘primitive ruggedness’ that Scott imagined derived from Maori work in wood, examples of which had been known in Europe since the 1770s.

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Setianto, Yearry Panji, Husnan Nurjuman, and Uliviana Restu Handaningtias. "REMAJA, MEDIA SOSIAL DAN UJARAN KEBENCIAN: STUDI KONSUMSI ONLINE RELIGIOUS CONTENT DI BANTEN." Interaksi: Jurnal Ilmu Komunikasi 12, no. 1 (May 8, 2023): 125–45. http://dx.doi.org/10.14710/interaksi.12.1.125-144.

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Religious hate speech has become more visible in social media, following high-profile cases such as the Church bombing in Sri Lanka and the Friday Prayer shooting in New Zealand in 2019. This research examines the understanding of youth in Banten, an Indonesian province with low religious tolerance, regarding the circulation and consumption of religious hate speech. Using a case study approach and focus group discussions with 33 youth in Banten who consume religious content online, the researchers found that online/social media are becoming the primary platform for learning about religion, despite the frequent exposure to religious content associated with hate speech, especially in relation to politics. The researchers also found that the presence of opinion leaders (religious teachers, parents) and media literacy are important factors in mitigating the spread of religious hate speech.

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Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.

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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.

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McClean, Robert. "Making Wellington: earthquakes, survivors and creating heritage." Architectural History Aotearoa 9 (October 8, 2012): 55–66. http://dx.doi.org/10.26686/aha.v9i.7296.

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Landing at Te Whanganui a Tara in 1840, New Zealand Company settlers lost no time to construct the "England of the South" using familiar building materials of brick, stone, clay and mortar. Within months of settling at Pito-one (Petone), the newly arrived people not only experienced earthquakes, but also flooding of Te Awa kai Rangi (Hutt River). Consequently, the original plan to build the City of Britannia at Pito-one was transferred to Lambton Harbour at Pipitea and Te Aro. The construction of Wellington was severely disrupted by the first visitation occurring on 16 October 1848 when the Awatere fault ruptured releasing an earthquake of Mw 7.8. The earthquake sequence, lasting until October 1849, damaged nearly all masonry buildings in Wellington, including newly constructed Paremata Barracks. This event was soon followed by the 2nd visitation of 23 January 1855. This time it was a rupture of the Wairarapa fault and a huge 8.2 Mw earthquake lasting until 10 October 1855. Perceptions of buildings as "permanent" symbols of progress and English heritage were fundamentally challenged as a result of the earthquakes. Instead, the settlers looked to the survivors – small timber-framed buildings as markers of security and continued occupation. A small number of survivors will be explored in detail – Taylor-Stace Cottage, Porirua, and Homewood, Karori, both buildings of 1847 and both still in existence today. Also the ruins of Paremata Barracks as the only remnant of a masonry structure pre-dating 1848 in the Wellington region. There are also a few survivors of 1855 earthquake including Christ Church, Taita (1854) and St Joseph's Providence Porch, St Mary's College, Thorndon (1852). There are also the post-1855 timber-framed legacies of Old St Paul's Cathedral (1866), Government Buildings (1876) and St Peter's Church (1879). Improved knowledge about the historical evolution of perceptions of heritage in Wellington as a result of past earthquake visitations can help inform public education about heritage values, how to build today and strengthen existing buildings in readiness for future earthquake visitations.

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Cox, Noel. "Legal Aspects of Church–State Relations in New Zealand." Journal of Anglican Studies 8, no. 1 (July 2, 2009): 9–33. http://dx.doi.org/10.1017/s1740355309000205.

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AbstractEven though the church law of the Anglican Church in New Zealand is based upon the consensus of the members of the Church, the laws of the State also have an important part to play. In particular, not only is the Church, as a juridical body, subject to the law of the land, it has also relied upon the State for the enactment of certain laws. This has been necessitated by the evolution of the Church in New Zealand, and is also a legacy of the pre-colonial Church of England. This is also affected by the lack of an indigenous method or style of approach in the exposition of ecclesiastical law.

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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 1 (April 2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.

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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchised the CMS and, by implication, those within the Maori church or Te Hahi Mihinare. Beginning around 1984, the Anglican Church attempted to redeem its unjust colonial past by reviving the original promise of gospel-based partnership relationships. This article explores the effect upon the church's mission of using political solutions to resolve historic ecclesial injustices.

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Butcher, Andrew. "From Settlement to Super-diversity: The Anglican Church and New Zealand’s Diversifying Population." Journal of Anglican Studies 15, no. 1 (November 28, 2016): 108–29. http://dx.doi.org/10.1017/s1740355316000267.

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AbstractAnglicanism in New Zealand can be traced back to the beginning of New Zealand settlement itself. From its earliest days, the Anglican Church has deliberately set out to bridge divides between New Zealand’s indigenous population, Māori, and Europeans, though with mixed success. This article will illustrate that, even with this experience in bicultural engagement, the Anglican Church has not adapted well to the super-diverse multicultural New Zealand of the twenty-first century. Census data reveal that the Anglican Church has had a precipitous drop in numbers, and has a demographic profile that is much older and whiter than the general New Zealand, let alone Christian, population. This poses significant challenges for its ongoing sustainability. Given the common experience of super-diversity with other Western countries, this article provides a case study and a cautionary tale about the challenges and realities of the Anglican Church adjusting to a new multicultural society.

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Davidson, Allan K. "Völkner and Mokomoko: ‘Symbols of Reconciliation’ in Aotearoa, New Zealand." Studies in Church History 40 (2004): 317–29. http://dx.doi.org/10.1017/s0424208400002965.

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On 2 March 1865, the Revd Carl Sylvius Völkner, a Church Missionary Society (CMS) missionary, was hanged from a willow tree close to his own church and mission station at Opotiki in the Bay of Plenty, New Zealand. John Hobbs, who had arrived as a Methodist missionary in New Zealand in 1823, reported on ‘the very barbarous Murder of one of the best Missionaries in New Zealand’ and noted that Völkner’s death marked ‘a New Era in the history of this country’. Völkner was the first European missionary of any denonomination to be killed in New Zealand since missionary work began in 1814.

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McCarthy, Christine. "Against ‘Churchianity’: Edmund Anscombe’s Suburban Church Designs." Architectural History 52 (2009): 169–200. http://dx.doi.org/10.1017/s0066622x00004184.

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Edmund Anscombe (1874-1948) was an important New Zealand architect, well known for his design of the 1925 New Zealand and South Seas International Exhibition (Logan Park, Dunedin) and the 1940 New Zealand Centennial Exhibition (Rongotai, Wellington), as well as for his art deco buildings in Hawkes Bay (especially Hastings), and in Wellington.This article explores Anscombe’s contribution to New Zealand’s early twentieth-century church design by presenting new archival research and examining his distinctive use of secular imagery, notably the architectures of the house and schoolhouse. The article locates these designs simultaneously within traditions of Nonconformist architecture and within a Victorian interest in the home as productively informing a spiritual understanding of church building. While some architectural examples of this thinking were apparent in late nineteenth-century America, there are no other known examples in New Zealand. Anscombe’s use of this secular and domestic imagery in his church design enabled fashionable and theologically-informed architectures to co-exist.

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Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (June 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.

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Cooper, Tim. "Teaching Church History in Global Perspective in New Zealand." Teaching Theology & Religion 18, no. 3 (July 2015): 286–90. http://dx.doi.org/10.1111/teth.12297.

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Esplin, Scott C. "Closing the Church College of New Zealand: A Case Study in Church Education Policy." Journal of Mormon History 37, no. 1 (January 1, 2011): 86–114. http://dx.doi.org/10.2307/23291589.

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‘Esau, Raelyn Lolohea. "Tongan Immigrants in New Zealand." Asian and Pacific Migration Journal 14, no. 4 (December 2005): 441–66. http://dx.doi.org/10.1177/011719680501400403.

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This study sought to shed light on the experiences of Tongan immigrants in New Zealand. Three major areas were explored: the migration decision-making process, socio-economic changes in the host country, and transnational networks with Tonga. With respect to migration decision-making, the nuclear family plays an important role as the final decision-making unit. Family-related reasons, jobs, and study were the typical reasons for migration to New Zealand. Regarding socio-economic changes, the immigrants' income tends to increase as their duration of stay in New Zealand lengthens. Most of them work at blue-collar jobs. Many immigrants who were unmarried at the time of migration married after moving to New Zealand, mostly to other Tongans. The church serves as a critical support system for the immigrants. Tongans tend to prefer permanent residency visas over New Zealand citizenship. Remittances continue to play an important role in immigrants' links to Tonga, as do communication with family members and visits to Tonga. Despite these continuing links with their home country, most of the immigrants do not wish to return to Tonga permanently.

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Anwar, Abdullah Randika, Windy Dermawan, RMT Nurhasan Affandy, and Gilang Nur Alam. "Hubungan Luar Negeri Provinsi Maluku dengan Selandia Baru dalam Mengembangkan Energi Terbarukan." Indonesian Perspective 6, no. 2 (September 26, 2021): 187–205. http://dx.doi.org/10.14710/ip.v6i2.43543.

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Maluku Province is one of the regions that has the potential for renewable energy resources which are quite abundant, but they have not been utilized properly due to various obstacles and challenges in the region. In order to overcome the existing problems, Maluku Province has established foreign relations with the Government of New Zealand through the New Zealand Booking program - Maluku Access to Renewable Energy Support (NZMATES) starting from April 2018 to June 2023. This research aims to describe how the efforts taken by the Maluku Provincial Government and the New Zealand Government in developing renewable energy in the Maluku region. By using qualitative methods with data techniques through literature studies and internet-based document searches, this article argues that through the establishment of foreign relations between Maluku Province and New Zealand through the formation of NZMATES it can help and facilitate the process of developing renewable energy in the Maluku region. NZMATES can create a more competent work environment by engaging with several agencies with regional interests to participate in developing renewable energy in Maluku Province.

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Westermann, Gerd E. G., and Neville Hudson. "The first find of Eurycephalitinae (Jurassic Ammonitina) in New Zealand and its biogeographic implications." Journal of Paleontology 65, no. 4 (July 1991): 689–93. http://dx.doi.org/10.1017/s002233600003078x.

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Uppermost temaikan strata from southwest Auckland Province, North Island, New Zealand, have recently yielded a small fauna of Middle Jurassic ammonites previously believed to be endemic to the eastern Pacific borderlands, although a single fragment of the new species described below was previously reported in a large Tethyan assemblage from Papua, New Guinea, by Westermann and Callomon (1988). The New Zealand assemblage consists of the dimorphic pair Xenocephalites (♂) and Lilloettia (♀) with close morphologic ties to species from the latest Bathonian Steinmanni Standard Zone of the Andean Province (Riccardi et al., 1989). This new find permits direct time-correlation of the uppermost part of the Temaikan Stage (Marwick, 1951, 1953) with the East-Pacific latest Bathonian Steinmanni Zone and with the East-Tethyan Late Bathonian Macrocephalites apertus Association. The upper Temaikan Stage of south Otago Province, southeastern South Island, New Zealand, has also yielded rare representatives of the Tethyan Macrocephalitinae, so that the New Zealand area in the late Middle Jurassic was in the overlap area of Tethyan and East-Pacific Subrealms.

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Yahanpath, Noel, Philip Pacheco, and Edgar A. Burns. "Discussing a balanced scorecard for one local independent New Zealand church." Journal of Management, Spirituality & Religion 15, no. 1 (June 16, 2017): 1–19. http://dx.doi.org/10.1080/14766086.2017.1338612.

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Gordon, Barrie, Pale Sauni, and Clark Tuagalu. "Sport means ‘family and church’: sport in New Zealand Pasifika communities." Asia-Pacific Journal of Health, Sport and Physical Education 4, no. 1 (March 2013): 49–63. http://dx.doi.org/10.1080/18377122.2013.760427.

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Grace, Peter. "REVIEW: A possible new path to Māori-Pākehā understanding." Pacific Journalism Review : Te Koakoa 25, no. 1&2 (July 31, 2019): 311–13. http://dx.doi.org/10.24135/pjr.v25i1and2.507.

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Listening to the People of the Land: Christianity, Colonisation & the Path to Redemption, edited by Susan Healy. Auckland: Pax Christi, Aotearoa New Zealand, 2019, with support from the New Zealand Dominican Sisters. 332 pages. ISBN 978-0-473-45957-4.Praying for Peace: A Selection of Prayers and Reflections, edited by Kevin McBride. Auckland: Pax Christi, Aotearoa New Zealand, in association with the Pacific Media Centre, 2018. 152 pages. ISBN 978-0-473-43798-5.THE STRENGTH of this series of essays in Listening to the People of the Land is the varying perspectives given on the brutal losses forced on Māori by white and Christian colonisation. In fact, if New Zealand was a truly just society, the teachings here would be a significant part of our school curriculum. Editor Susan Healy draws the outline in the first 95 pages. Her chapter raises the occasional quibble and sometimes seems to downplay how inextricably interwoven were the settler culture and the Christian church in 1800s New Zealand.

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Feldmann, Rodney M., and Jeffrey D. Stilwell. "A new glypheid lobster from the Late Cretaceous of Hawke's Bay, New Zealand." Journal of Paleontology 86, no. 1 (January 2012): 126–28. http://dx.doi.org/10.1666/11-057.1.

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Recognition of a fossil previously identified as a “large Cretaceous beetle” as a glypheid lobster permits the definition of a new species, Glyphea wiffenae. The specimen was collected from the richly fossiliferous, Upper Cretaceous Maungataniwa Sandstone in eastern North Island, New Zealand. Several other fossil decapods with high southern latitude affinities have been described previously from the unit, supporting the placement of the Zealandia region within the Weddellian Biotic Province. This is only the fourth glypheid known from New Zealand and the first Cretaceous occurrence of the genus in the country.

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MacDonald, Charlotte. "Between religion and empire: Sarah Selwyn’s Aotearoa/New Zealand, Eton and Lichfield, England, c.1840s-1900." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 43–75. http://dx.doi.org/10.7202/037748ar.

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Abstract Taking the life of Sarah Selwyn (1809-1907), wife of the first Anglican bishop to New Zealand, the article plots the dynamics of geographic movement and varying communities of connection through which the mid-19thC imperial world was constituted. Negotiating empire and religion, mission and church, high church and evangelical, European and indigenous Maori and Melanesian, Sarah’s life illuminates the intricate networks underpinning – and at times undermining – colonial governance and religious authority. Sarah embarked for New Zealand in late 1841 at a high point of English mission and humanitarian idealism, arriving into a hierarchical and substantially Christianised majority Maori society. By the time she departed, in 1868, the colonial church and society, now European-dominated, had largely taken a position of support for a settler-led government taking up arms against “rebellious” Maori in a battle for sovereignty. In later life Sarah Selwyn became a reluctant narrator of her earlier “colonial” life while witnessing the emergence of a more secular empire from the close of Lichfield cathedral. The personal networks of empire are traced within wider metropolitan and colonial communities, the shifting ground from the idealistic 1840s to the more punitive later 19thC. The discussion traces the larger contexts through which a life was marked by the shifting ambiguities of what it was to be Christian in the colonial world: an agent of empire at the same time as a fierce critic of imperial policy, an upper class high church believer in the midst of evangelical missionaries, someone for whom life in New Zealand was both a profound disjuncture and a defining narrative.

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Dewes, Ofa, Robert Scragg, and C. Raina Elley. "The association between church attendance and obesity-related lifestyle behaviours among New Zealand adolescents from different Pacific ethnic groups." Journal of Primary Health Care 5, no. 4 (2013): 290. http://dx.doi.org/10.1071/hc13290.

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INTRODUCTION: Obesity is disproportionately prevalent among Pacific population groups in New Zealand. Lifestyle behaviours of excessive consumption of high energy, unhealthy foods and inadequate physical activity are risk factors for obesity that can be modified. AIM: To identify and describe the risk factors for and protective factors against obesity among Pacific Island (PI) adolescents who attend church and compare them with PI adolescents who do not attend church. METHODS: We investigated the lifestyle behaviours of 2495 PI adolescents at six secondary schools in Auckland, New Zealand (NZ), 77% of whom attend a church or other place of worship. The cross-sectional survey was undertaken in 2005. Structured individual interviews and anthropometric measurements were undertaken. RESULTS: Church attendees had a higher mean body mass index (BMI) compared with non-attendees (BMI 27.4 vs BMI 26.6), adjusted for age, gender and PI ethnicity (p=0.01). The weight status of attendees was associated with less healthy breakfast and lunch sources, lower levels of physical activity, and limited knowledge of the risk factors for obesity (p<0.05) DISCUSSION: Culturally appropriate and ethnic-specific weight management interventions, including monitoring and policy development programmes, are needed urgently to change pro-obesity lifestyle behaviours in PI adolescents and to avoid the burgeoning future obesity-related illnesses that would otherwise result. The church may be an important venue and change agent in the prevention of obesity for this population. KEYWORDS: Adolescents; church; health behaviors; obesity; Oceanic ancestry group; Pacific Islands

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Pratt, Douglas. "Unintentional Receptive Ecumenism: From Ecclesial Margins to Ecumenical Exemplar – A New Zealand Case Study." Review of Ecumenical Studies Sibiu 8, no. 2 (August 1, 2016): 219–37. http://dx.doi.org/10.1515/ress-2016-0018.

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Abstract The Community Church of St John the Evangelist, situated on a relatively remote island off the east coast of New Zealand, is a unique ecumenical venture supported by the Anglican, Catholic, Methodist and Presbyterian Churches. This paper describes and situates this venture and discusses its development and modus vivendi in light of the paradigm of receptive ecumenism. This paradigm did not feature in the thinking of those who established this ecumenical community church; nevertheless it is argued that the paradigm aptly applies, so yielding the phenomenon of an unintentional receptive ecumenism at work.

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Guest, Mathew, and Steve Taylor. "The post-evangelical emerging church: Innovations in New Zealand and the UK." International journal for the Study of the Christian Church 6, no. 1 (March 2006): 49–64. http://dx.doi.org/10.1080/14742250500494757.

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Heads, Michael. "The New Zealand grass Simplicia: biogeography, ecology and tectonics." Australian Systematic Botany 31, no. 4 (2018): 281. http://dx.doi.org/10.1071/sb17056.

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This paper analyses biogeography and ecology in the grass Simplicia, endemic to New Zealand, with respect to tectonic geology and to distributions in other groups of plants and animals. There are disjunctions and phylogenetic breaks at the Oparara basin (north-west Nelson), the Western Province–Eastern Province tectonic boundary, the Alpine fault and the Waihemo fault zone (Otago). Distribution boundaries at these localities recur in many other taxa and coincide spatially with important fault zones. General aspects of distribution and evolution in Simplicia are addressed, using a set of critical questions posed by McGlone (2015) as a conceptual framework. The biogeographic evidence suggests that the divergence of Simplicia and of its species took place by vicariance, and that this was mediated by tectonics. All individual plants of Simplicia have dispersed to their present locality, but there is no evidence that chance dispersal with founder speciation has occurred in the genus. Trends in these grasses, such as spikelet reduction, are global and have evolved in many different environments over tens of millions of years. This suggests that non-random mutation has been more important than environment and natural selection in directing the course of evolution.

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Addison, Paul A. "St James and the Good Shepherd: windows on the landscape." Architectural History Aotearoa 18 (December 8, 2021): 35–42. http://dx.doi.org/10.26686/aha.v18i.7366.

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Two New Zealand churches completed in the 1930s, St James' Church at Franz Josef/Waiau (James Stuart Turnbull and Percy Watts Rule, 1931) and the Church of the Good Shepherd on the shores of Lake Tekapo (Richard Strachan De Renzy Harman, 1935), feature large plate glass windows behind the altar, affording expansive views of the natural landscape beyond. This represented a significant departure from prevailing ecclesiastical design ideas of the time, with the interior of the churches being intimately connected to the landscape outside, rather than the usual largely internalized atmosphere with any sense of the surroundings limited to light coming through strategically placed decorative or stained-glass windows. It is, however, a design aesthetic that has seldom been utilized in New Zealand since. This paper traverses the history and design of the two churches and their relationships with the landscapes in which they are situated, and concludes that St James' Church provides a heightened religious experience and is a more successful metaphor for the Christian journey.

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Duffy, Mervyn. "The Apostolical Tree: A Visual Aid used by Catholic Missionaries in Western Oceania." International Bulletin of Mission Research 47, no. 3 (June 22, 2023): 370–79. http://dx.doi.org/10.1177/23969393221140007.

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When Catholic Missionaries first went to Western Oceania in the 1840s, they encountered established Protestant mission stations and worshipping Christian communities. The first Vicar Apostolic of Western Oceania, instructed his missionaries to present their church as “the ancient Church, the mother Church, the foundation Church, the true and only Church, which exists everywhere on earth.” The diocesan archives in Auckland New Zealand preserve a single copy of a poster which communicated those ideas. This article identifies the source of that visual aid which was widely used in the first thirty years of the Catholic Mission to Western Oceania.

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Uruski, C. I., B. D. Field, and R. Funnell. "THE EAST COAST BASIN OF NEW ZEALAND, AN EMERGING PETROLEUM PROVINCE." APPEA Journal 45, no. 1 (2005): 563. http://dx.doi.org/10.1071/aj04043.

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More than 300 oil and gas seeps are known in the onshore East Coast Basin of North Island, New Zealand. Spectacular geological structures have been explored by more than 40 wells, only three of which have been offshore. Results are tantalising, with 70% of wells yielding oil or gas shows. Westech’s two gas discoveries onshore at Kauhauroa and Tuhara in northern Hawkes Bay remain un-developed at present.Strong gas shows were encountered in both open-file wells drilled offshore and elevated gas readings were recorded in the recent Tawatawa–1 well, but reservoir quality was poor.Nevertheless, good reservoir facies are abundant in the East Coast Basin. A wide range of Miocene and Pliocene sands and limestones, with porosities of 20% and above are known from outcrop and wells. But, modern, good quality seismic data are essential to allow sequence stratigraphic interpretation and a reasonable likelihood of predicting the distribution of reservoir facies. As part of its program to stimulate exploration in New Zealand, the NZ government is commissioning a new 4,000 km, highquality 2D seismic data set with the intention of making it freely available to interested exploration companies by mid-2005.The very thick sedimentary succession, the presence of direct hydrocarbon indicators on seismic data, the strong gas shows in wells drilled offshore and the reasonable expectation of oil generation and expulsion into numerous large structures with good reservoir facies combine to make the offshore East Coast Basin an attractive exploration venue.

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Campbell, H. J., D. Smale, R. Grapes, L. Hoke, G. M. Gibson, and C. A. Landis. "Parapara Group: Permian‐Triassic rocks in the Western Province, New Zealand." New Zealand Journal of Geology and Geophysics 41, no. 3 (September 1998): 281–96. http://dx.doi.org/10.1080/00288306.1998.9514811.

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GREHAN, JOHN R., and CARLOS G. C. MIELKE. "Evolutionary biogeography and tectonic history of the ghost moth families Hepialidae, Mnesarchaeidae, and Palaeosetidae in the Southwest Pacific (Lepidoptera: Exoporia)." Zootaxa 4415, no. 2 (April 30, 2018): 243. http://dx.doi.org/10.11646/zootaxa.4415.2.2.

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The biogeographic history of Exoporia (Lepidoptera) in the Southwest Pacific is reconstructed for genera and species that show distributional boundaries corresponding to tectonic structures in the region. Correlations with tectonic formations of Mesozoic origin such as the Whitsunday Volcanic Province and Otway-Bass-Gippsland Basin system in Australia, the Vitiaz Fracture Zone in northern Melanesia, and the Western Province-Eastern Province boundary, Waitaki Fault Zone, and Waihemo Fault Zone of New Zealand are presented as evidence of an East Gondwana origin for genera and species before the geological separation of Australia and New Zealand. The correlated boundaries also suggest that many extant species retain at least parts of their original East Gondwana distribution ranges. The presence of Exoporia on the northern Melanesian Arc, New Caledonia, and New Zealand is attributed to the tectonic isolation of these areas when East Gondwana expanded into the Pacific following retreat of the Pacific Plate subduction zone. Local endemism of Mnesarchaeidae in New Zealand is interpreted as the result of an original vicariance from a widespread ancestor (‘Exoporia’) resulting in two allopatric descendants —a narrowly distributed Mnesarchoidea and a widely distributed Hepialoidea. The current overlap of these two groups in New Zealand is explained as the result of subsequent range expansion by the Hepialoidea prior to geological fragmentation of East Gondwana. The potential impact of Cretaceous geography on modern distributions is also considered for Exoporia in southern Africa and northern America. Along with lateral displacement of Exoporia, tectonic processes also contributed to the origin of high elevation endemics through a process of passive tectonic uplift.

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KOCHETKOV, Dmitry S. "PAI MARIRE – THE FIRST MAORI CHURCH." Southeast Asia: Actual Problems of Development, no. 4(60) (2023): 265–76. http://dx.doi.org/10.31696/2072-8271-2023-4-3-60-265-276.

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This article is about Pai Marire – a Christian denomination which appeared in the 19th century in New Zealand among the Maori people fighting against the British colonialists. The war was hard, the enemy was strong, and the Maori people needed a strong ideology to unite and to support themselves. Pai Marire helped them as much as it could. Although its believers made a lot of political and strategic mistakes, it seems that Pai Marire performed a rather positive role in the Maori people’s history.

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Muaiava, Sadat Petelo. "The Feagaiga and Faife’au ‘Kids’ (FKs): An Examination of the Experiences of Parsonage Children of the Samoan Congregational Denomination in New Zealand." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 1 (March 2017): 27–40. http://dx.doi.org/10.1177/1542305016687580.

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This article examines the experiences of faife’au ‘kids’ (clergy children) of the Samoan Congregational Christian Church denomination in New Zealand. The paper investigates the effects the indigenous concept of feagaiga (covenant) has on faife’au kids (FKs) parsonage experiences. Additionally, the Eurocentric concept of ‘tagata’ese’ (stranger) is also investigated. As part of a master’s research study, Talanoa sessions were conducted with eight FKs of the Congregational denomination in New Zealand. Participants were mainly from the Wellington and Auckland regions.

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S. Araujo, Ana, Paulo B. Lourenco, Daniel V. Oliveira, and Joao Leite. "Seismic Assessment of St James Church by Means of Pushover Analysis – Before and After the New Zealand Earthquake." Open Civil Engineering Journal 6, no. 1 (November 16, 2012): 160–72. http://dx.doi.org/10.2174/1874149501206010160.

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The paper presents a numerical study for the seismic assessment of the St James Church in Christchurch, New Zealand affected by the recent 2011 earthquake and subsequent aftershocks. The structural behavior of the Church has been evaluated using the finite element modelling technique, in which the nonlinear behavior of masonry has been taken into account by proper constitutive assumptions. Two numerical models were constructed, one incorporating the existing structural damage and the other considering the intact structure. The validation of the numerical models was achieved by the calibration of the damaged model according to dynamic identification tests carried out in situ after the earthquake. Non-linear pushover analyses were carried out on both principal directions demonstrating that, as a result of the seismic action, the Church can no longer be considered safe. Pushover analysis results of the undamaged model show reasonable agreement with the visual inspection performed in situ, which further validates the model used. Finally, limit analysis us-ing macro-block analysis was also carried out to validate the main local collapse mechanisms of the Church.

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Dewerse, Rosemary, Roxanne Haines, and Stu McGregor. "Regenerative." Ecclesial Futures 4, no. 2 (December 21, 2023): 7–24. http://dx.doi.org/10.54195/ef17944.

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This article details and discusses Regenerative Development, a concept developed by the Regenesis Group, as a means for enabling church health and renewal. Across 2020-2023 Cityside Baptist in Auckland, Aotearoa New Zealand, worked with Regenerative Development Practitioners through three phases of application. The process and what emerged challenges usual perspectives on church growth and revitalisation priorities around vision, outcomes and the community and context in view.

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BIRD, GRAHAM J. "A new leptochelioid family, Heterotanoididae (Crustacea: Peracarida: Tanaidacea), and a new species of Heterotanoides from New Zealand." Zootaxa 3481, no. 1 (September 13, 2012): 1. http://dx.doi.org/10.11646/zootaxa.3481.1.1.

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A new species of Heterotanoides is described from Waiheke Island, in the warm Aupourian zoogeographic province of New Zealand, and its relationships to other members of the genus are discussed. New characters for Heterotanoides, such as plumose epimeral setae, cap-like antennule segment, and four-spined maxilliped endites are presented, and their phylogenetic relevance examined. Based on phylogenetic analyses of Heterotanoides, leptocheliids, pseudozeuxids, teleotanaids, and some nototanaids, a new family is established for the genus: Heterotanoididae.

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Loan, Iain, Wayne Cunningham, and Chrystal Jaye. "Vaikoloa: Understanding depression in Tokelauan people in New Zealand." Journal of Primary Health Care 8, no. 1 (2016): 67. http://dx.doi.org/10.1071/hc15046.

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ABSTRACT BACKGROUND The Tokelauan language lacks a word for ‘depression’ and this can make diagnosing and treating depression in Tokelauan patients difficult for general practitioners. AIMS To describe the experience of depression in Tokelauans and thereby assist diagnosis and treatment of the illness. METHOD Ten semi-structured in-depth interviews were conducted. The transcripts were thematically analysed using an immersion crystallisation technique. RESULTS An illness involving profound sadness exists in the Tokelauan culture. Tokelauans recognise isolation and withdrawal from family and community activities as indicators of extreme sadness. Privacy and pride are important cultural characteristics, which may be barriers to recognising sadness. Often the smiling Tokelauan face becomes the mask hiding sadness. CONCLUSION This research demonstrates the complexity of relationships between patients, their illness and their culture, that impacts on how depression manifests. This research indicates that therapy must have a whole person approach involving family, church, community and patients’ spiritual beliefs. KEYWORDS Depression; Pacific health

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Bethke, Andrew-John. "A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010." Journal of Anglican Studies 15, no. 1 (January 31, 2017): 58–87. http://dx.doi.org/10.1017/s1740355316000280.

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AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.

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Ahdar, R. J. "Religious Parliamentarians and Euthanasia: A Window into Church and State in New Zealand." Journal of Church and State 38, no. 3 (June 1, 1996): 569–93. http://dx.doi.org/10.1093/jcs/38.3.569.

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Wilson, John. "Innovation in Christchurch Church Architecture." Architectural History Aotearoa 2 (April 30, 2024): 50–59. http://dx.doi.org/10.26686/aha.v2.9473.

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Several church buildings erected in Christchurch in the 1960s signalled significant departures in the city's established traditions of church architecture. They included three Roman Catholic parish churches – St Matthew's Bryndwr, Our Lady of Victories, Sockburn, and St Anne's, Woolston. This paper focuses on the most innovative and striking of these three churches, Our Lady of Victories, Sockburn. It sets the building in the broader context of post-war church architecture in Christchurch. Innovation in Christchurch church architecture had begun in the 1950s with a number of brick churches, but significant departures from established church building forms did not occur until the 1960s. Our Lady of Victories reflected with particular drama the impact on church architecture of the changes in Roman Catholic liturgy associated with the Second Vatican Council. The paper describes the process through which the radically new design emerged, paying particular attention to the interaction between the architect, C.R. Thomas, and the new Roman Catholic Bishop of Christchurch, Brian Ashby. The paper also sets the design of the church in the context of New Zealand, and international, architectural trends in the late 1950s and 1960s.

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Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.

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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.

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Forsyth, Alexander. "Developing training for pioneer ministry in the Church of Scotland: Reflections on grounding pedagogy and lessons in practice from abroad." Theology in Scotland 26, no. 2 (December 16, 2019): 7–27. http://dx.doi.org/10.15664/tis.v26i2.1918.

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This article focusses on the formation and delivery of training and support for pioneer ministry in the Church of Scotland, by (i) reflecting on recent thinking on the place of theological education in enabling missional vocation; and (ii) presenting three case studies of approaches taken by denominations (in the Netherlands, Germany and Aotearoa New Zealand) which share a similar historical tradition with the Church of Scotland and which have seen similar trajectories of decline.

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Mauk, J. L., C. M. Hall, J. T. Chesley, and F. Barra. "Punctuated Evolution of a Large Epithermal Province: The Hauraki Goldfield, New Zealand." Economic Geology 106, no. 6 (August 19, 2011): 921–43. http://dx.doi.org/10.2113/econgeo.106.6.921.

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Atkin, Bill R. "Language and Anglican Canon Law – Dabbling Briefly into Another Legal World." Victoria University of Wellington Law Review 42, no. 2 (August 1, 2011): 387. http://dx.doi.org/10.26686/vuwlr.v42i2.5125.

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Canon law is a body of rules that govern churches. It has a venerable history and has at times marched in step with the common law. It has a specialised vocabulary – even the word canon – much of which is derived from Greek. It also has sophisticated legislative systems, which vary from denomination to denomination and from place to place. In the case of the Anglican Church of New Zealand, the system is in part based on the Westminster model but has been modified when thought appropriate, with the result that the language used is partly familiar to the average lawyer but partly not. The exact legal nature of canon law is uncertain and may depend in part on whether the church is the established religion or not. In New Zealand where there is no establishment, a comparison could be made, inter alia, with customary law.

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Frost, Michael J. "Pentecostal Experience and the Affirmation of Ethnic Identity." PNEUMA 39, no. 3 (2017): 295–317. http://dx.doi.org/10.1163/15700747-03903017.

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The purpose of this article is to examine the work of the Spirit in the book of Acts in relation to pentecostal experience and cultural identity among Māori in New Zealand. It discusses the many tongues of Pentecost as symbolic of the Spirit’s affirmation of ethno-linguistic diversity and explores the story of Gentile inclusion in Acts 10, where this inclusion must be worked out in the face of ethnic division. This discussion is brought to bear on the context of Māori and pentecostal church communities in New Zealand. Given the ongoing disruption of ethnic and cultural identity for Māori, this article draws on a series of interviews with Māori pentecostal church leaders, demonstrating connections between experiences of the Spirit and divine affirmation of cultural identity. Finally, these observations are discussed in relation to the work of the Spirit and the issue of ethnic identity in both Acts 2 and Acts 10.

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Lineham, Peter J. "Finding a Space for Evangelicalism: Evangelical Youth Movements in New Zealand." Studies in Church History 23 (1986): 477–94. http://dx.doi.org/10.1017/s0424208400010767.

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Voluntary religious societies may be viewed either as powerful instruments for mobilising the Christian community, or as bodies which divert its energies from their proper function. They tend to be enclaves where distinctive values and activities are encouraged and confirmed. They have been marked by a greater degree of internationalism than the broader church, no doubt because their narrowness and specificity make their transfer outside their home context less problematic. Evangelical voluntary organisations provide good illustrations of these features. It is the intention of this paper to examine the establishment of two evangelical movements which appeared in the distinctive environment of New Zealand. One of them, the Inter-Varsity Fellowship, is a well-known force in twentieth-century voluntarism in the western world. The other ultimately became a branch of the Children’s Special Service Mission, now known as Scripture Union, but it began as a movement unique to New Zealand, as its original name, the Crusader Movement, suggests. The origins of these two evangelical voluntary societies in New Zealand give some indication of the potential and problems of new evangelical movements.

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Crudge, Mike, Frances Nelson, and Rosser Johnson. "Communication, Church and Society: A Story of Qualitative Enquiry." Ecclesial Practices 3, no. 1 (May 18, 2016): 94–119. http://dx.doi.org/10.1163/22144471-00301006.

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The purpose of this paper is to show how a communication problem was identified between the church and society in New Zealand. The hypothesis was that the way the church presents itself to contemporary society creates a disconnect between the two. As the church is not seen as relevant, those exploring spirituality may therefore never consider the church or Christian spiritualty as being helpful in their exploration. This research looked at whether society (receivers of church communication) and church leaders (as representative of the source of the church’s communication) had the same concept in mind when referring to ‘church’. The theoretical underpinnings of the research started with the basic Shannon-Weaver model of communication.11 The methodology was shaped by the framework of critical studies, and ‘thick description’ from Clifford Geertz was the influencing core qualitative concept behind our method of qualitative research using semi-structured in-depth interviews, focus groups and thematic analysis.22

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Dancer, Anthony. "Welfare, Church and the Pursuit of Justice in the Land of the Long White Cloud." International Journal of Public Theology 3, no. 1 (2009): 97–107. http://dx.doi.org/10.1163/156973209x387334.

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AbstractThe relationship between Christianity and social development in New Zealand has been an historically complex one. Many of the early settlers to these islands came to escape a life of poverty in their mother country. Yet wherever there is wealth, there is poverty social problems, and they cast a long shadow over the promised land for the early colonizers and the indigenous Maori. The emergence of the welfare state in the 1930s paved the way for significant social transformation. It was understood by some to express 'applied Christianity'. With the comparatively recent demise of the Welfare State in New Zealand at the hands of neo-liberalism it is reasonable to consider whether this can equally be understood to indicate the demise of the Christianity's social import. Yet an appreciation of the church's predominantly informal social involvement throughout the history of these islands provides both a helpful interpretative key to the past and the future. Aotearoa New Zealand history may be one signifier that the priority for the pursuit of justice is to be found primarily at the margins amidst the informality of the ordinary, and far less at the centre of formality, systems and political institutions, and that the role of intentional Christian community in this might be as significant to the identity of the church as it is to the state.

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Mortimer, N., D. Parkinson, J. I. Raine, C. J. Adams, I. J. Graham, P. J. Oliver, and K. Palmer. "Ferrar magmatic province rocks discovered in New Zealand: Implications for Mesozoic Gondwana geology." Geology 23, no. 2 (1995): 185. http://dx.doi.org/10.1130/0091-7613(1995)023<0185:fmprdi>2.3.co;2.

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Hutton, F. W. "Notes on some of the Birds inhabiting the Province of Auckland. New Zealand." Ibis 12, no. 3 (June 28, 2008): 392–98. http://dx.doi.org/10.1111/j.1474-919x.1870.tb05805.x.

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ADAMS, CHRISTOPHER J., NICK MORTIMER, HAMISH J. CAMPBELL, and WILLIAM L. GRIFFIN. "The mid-Cretaceous transition from basement to cover within sedimentary rocks in eastern New Zealand: evidence from detrital zircon age patterns." Geological Magazine 150, no. 3 (November 21, 2012): 455–78. http://dx.doi.org/10.1017/s0016756812000611.

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AbstractDetrital zircon U-Pb ages for 30 Late Jurassic and Cretaceous sandstones from the Eastern Province of eastern New Zealand, combined with previously-published geochronological and palaeontological data, constrain the time of deposition in the Pahau and Waioeka terranes of the Cretaceous accretionary margin of Zealandia, and their adjacent cover strata. The zircon age patterns also constrain possible sediment source areas and mid-Cretaceous geodynamic models of the transition from basement accretionary wedge to passive-margin cover successions. Pahau Terrane deposition was mainly Barremian to Aptian but continued locally through to late Albian time, with major source areas in the adjacent Kaweka and Waipapa terranes and minor inputs from the inboard Median Batholith. Waioeka Terrane deposition was mainly Albian, with distinctive and exclusive sediment sources, principally from the Median Batholith but with minor inputs from the Western Province. Alternative tectonic models to deliver such exclusive Median Batholith and Western Province-derived sediment to the mid-Cretaceous Zealandia continental margin are: (1) the creation of a rift depression across Zealandia or (2) sinistral displacement of South Zealandia with respect to North Zealandia, to expose Western Province rocks directly at the Zealandia margin. Detrital zircon age patterns of Cretaceous cover successions of the Eastern Province of eastern New Zealand demonstrate purely local sources in the adjacent Kaweka and Waipapa terranes. Cretaceous zircon components show a decline in successions of late Early Cretaceous age and disappear by late Late Cretaceous time, suggesting the abandonment or loss of access to both the Median Batholith and Western Province as sediment sources.

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Journal articles on the topic 'Church of the Province of New Zealand'

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