RATANA MOVEMENT

Dominion, Volume 21, Issue 287, 4 September 1928, Page 9

RATANA MOVEMENT

AIMS AND OBJECTS CANON WILLIAMS REPLIED TO (By AV.l’.Wp In his reply to criticism on his report to Synod, as published in “The Dominion” "of August 27, Canon Williams expresses his unwillingness to be drawn into a newspaper correspondence. But. after all is said aud done, the Canon cannot reasonably but lay the blame at his own door that the vigilant Press has made public the portion of his report which refers to the effect' of the Itatana movement on the work of the Maori Mission. If the contents of the report be true, why should there be any cause for regret that the truth is made konwn? The portion of the report referred to is as follows: — “'The Katana movement still causes a sad diminution in the attendance at the services, but, Maori-like, the enthusiasm for their newly-founded church is decidedly waning. Several of the I’ r Jh" cipal leaders have openly broken with the movement, and we may hope in time we shall see many of the misguided ones coining back to the Church. _ One cannot say, however, that there is any definite movement in this direction at present. Another menace which many of us feared would arise with the decline of Katana’s influence is now becoming evident in the tendency of many of the people to resort to the Maori t_ohungas or spirit doctors. One man, in particular, is attracting a number of devotees in the district between Otaki and Palmerston, and these men are so clever nt keeping within the letter of the law that there appears to be no legal grounds for putting a stop to their practices. Nothing but a deeper grasp of the Gospel truth can save the people from the wiles of these spirit mediums, and it is just this definite consecutive teaching which is so difficult to impart to such a scattered flock.” “Highly Inflammable. With the exception of the opening line of the report, which may be conceded as being correct, the rest, of the report is highly inflammable against the movement, although it is without foundation in fact. Why should Canon Williams complain of the attention now drawn to his report? If it is true, from his point of view, we say, on the contrary, it is untrue. Instead of substantiating it, he excusses himself by saying ‘I frankly admit that if I had been a little less rushed iu writing my report . .. I would have stated one or two. things a little differently. . . I think 1 would have said, ‘Many of the most thoughtful of the original adherents of the movement have realised that it. has fallen away from the high spiritual ideal which characterised it in the early days and have severed their connection with it.’ ” I presume that the whole of the portion of the report which refers to the Katana movement has been published or is included in the above extract. As it stands, the report was rushed and tne.reforc cannot wholly be relied on if the specimen under consideration be an eX Now C ' after a cool and deliberate calculation, he submits, “many of the most thoughtful of the original adherents . - have severed their connection with it.” In the absence of anything definite to identify the individual alluded to, and so form an independent judgment, one is compelled by force of circumstances to give to Canon Williams here, at least, the benefit of the doubt. Facts Stated. Now, with reference to the report submitted to Synod, it is maintained that the subject matter is grossly misleading and untrue, as the following facts will show: — . . .1, The Katana Church is still increasing in its membership, as a search in the office of the Register-General will P rovc - , . , , 2. Katana is the sole leader of the movement cannot be questioned. 3. So-called “principal leaders” are ■merely office bearers, but none have openly broken with the movement. 4. Katana is a true guide, and is not guilty, or found guilty of guiding anyone astray; therefore, the followers of Katana are not “misguided ones.” 5. Once a person has learned the lessons taught by Katana, there is no hope of recanting. 6. It is true there is no perceptable sign of (any definite movement in the direction ot Maoris returning to the Church of England. 7. Rataua’s influence over liis people is stronger to-day than ever it was in the past. Even outsiders in various dis tricts are feeling affected. 8. Katana is still strongly opposed to practices of Maori tohungas in any shape or form. 9. Katana still exercises the power of spiritual healing, and has, moreover, conferred that power on certain of his followers. 10. No apostle, disciple or female assistant claims any power independent of the Holy Trinity and the faithful Angels in’ the discharge of or in the carrying out of his respective duty. A Maori Toliunga. Canon Williams in his report referred to a Maori toliunga practising between Otaki and Palmerston. But for the fact that the case is mentioned in a report referring to the Katana movement that one is led to assume that the reporter believes the tohunga to be a Katana follower. Any Maori tohunga is a pagan priest pure and simple. . Such a reference, however, can never, rightly, be imputed to Katana or to those who carry out his instructions, ns nothing more nor less than the aid of the. Holy Trinity and the faithful Angels is invoked in any case. However, the reporter is at liberty to draw his own conclusion, but he has had ample opportunities of watching and studying Katana and his methods during the. busy bygone days of divine healing mission. If .Canon Williams did really believe that the appearing of the Maori toliunga on the horizon between Otaki and Palmerston was due to ihc decline of Katana’s influence (which 1,. of course, deny), where was his own influence or. that of his parish priest or the district minister? Surely the apparent decline of the influence to combat tohungaisin on the one hand equally applied to the other, and therefore the least said the belter. It is n well-known fact, at all events, that Maori tohungas, no. matter of wlnit creed or breed, realise in Katana alone their most deadly and most powerful foe and master. So much for the report of 1928. What Katana Is. Ou May 1, 1925, an article from which the following is taken, appeared in the "Church Chronicle”: “It is the writer’s sincere conviction Hint there is nothing in lhe (Katana) movement of which we need be afraid, but that its chief objectives are all for the good of the people, and that any who arc working for the. spiritual and moral well-being of the Maoris will find in it a help in their work to co-operate frankly with Katana’s campaign. . We must remember that it is purely a Native movement, and some of ii.s methods aud ideals might appear strange to the pakcha mind; some details o£ tlie teaching might be difficult to harmonise witli the niceties of Anglican theology ; but wc need not condemn the association, as a whole on these grounds. Katana has always extended tlie warmest welcome to the clergy mid ministers of any mission who go to assist at the services, and one feels sure that anyone who could have been present: ut the . seven o'clock celebration on Easter . Sunday morniug, when eighty communicants received tlie sacrament from the hands of two of the Native clergy, would have felt that those clergy had done tlie right, tiling in joining Katana’s association along witli their people.” (W. G. Williams.) Ju his reply Canon Williams says: ’I have no desire, even now, to. retract any of Ihc words of commendation which ! spoke or wrote about Katanu’s work in lhe early days of the campaign. The above report, be it noted, was published only two months before tlie Katana Church was formed and gazetted on .July 23. 1925. Continuing, lie says: "lhe lounding of this Church, J feel, has been I lie greatest mistake in the history of the move- 1

meat.” Surely he did not seriously believe that the movement was going to ioin any of the existing communions. The text of the Katana Covenant is so plain that there is no possibility of misunderstanding its meaning. It is as follows :— Katana Covenant. This covenant is for the confederation ot the Maori people, men, women and children, under the protection of Jehovah of Host, Father, Son, Holy Ghost, and the faithful Angels. 'therefore, we who have subscribed our names to this covenant, do hereby promise to renounce all tohunga practices, all Maori gods, and all pagan superstitions, and pledge ourserves to hold firmly to the one God for ourselves henceforth and for evermore; and that Jehovah of Host, Father, Son, Holy Ghost, and the faithful angels be our Deader in th" way of righteousness and truth for ever, amen.” (Whetu Marama No. 52, 21/3/25). The different churches in English have long attempted to form a union of churches, but so far have failed to do so. 'lhc Ratana Covenant was circulated throughout New Zealand, and its text was published as above, nearly two months before Canon Williams’s article appeared in the “Church Chronicle.” That covenant calls for the formation of the whole of the Maori people into one confederation, and in the process automatically forms of the Maori people a. union of churches and since developed into a distinct church. Good, therefore, .as Canon Williams’s intention and object might have been, the whole movement, a.s he knows, had a Divine origin, .and. it is still under Divine guidance. His opinion on the formation of the Ratana movement may be shared by others, but that makes no material difference to the movement. , Ratana relies on the Bible to substantiate every point in his teaching. The Katana Church is founded and based on: “The Father, Son, Holy Ghost, and Their Faithful Angels and Their and our mouthpiece.” All Christendom is not one. There is a vast difference in the interpretation of Scripture by the different denominations, and in the Church of England herself her adherents are far from being recognised as being a united, satisfied cohesive party. The Ratana movement is carried out on lines of the highest spiritual ideal as the Ratana Covenant, and the foundation of the Ratana Church show. Every step of the movement is taken with due care and precision, and in conformity with the teaching of Scripture, which., after all, is the only reliable and true acid test. Our foundation stands firmly, solidly, and rigidly, that no fears 1 is entertained for the future welfare and progress of the Ratana Church.