Appendix 1 Te Maramataka 1895, pages 1, 3, & 15, scanned from ...

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avoided death but chose to remain firm in their resolve? Does itinclude those who were killed for their faith without the option ofescape? Are only those who were killed by persecutors who werehostile to Christianity as such to be accounted martyrs (some provincesin the Communion have so ruled), or does martyrdom include thosewho have suffered at the hands of other Christians, perhaps for theirdoctrinal position or for their engagement with social evil? In societieswhich are nominally Christian it may be necessary to definemartyrdom to include the killing of Christians by Christians. It is morethan possible that those who were responsible, directly or indirectly,for the murder of Martin Luther King, Jr. and Oscar Romero, to namebut two, were not only technically Christian (i.e. baptized) but acted onthe basis of values which they misguidedly perceived to be Christian.The question is not who killed these witnesses, but whether they diedfor the authentic Gospel.g. Some calendars restrict the word 'saint' to pre-Reformation figures;others do not. Anglicans should be neither intimidated nor beguiled bythe technical terminology used traditionally and by Christians of otherCommunions in regard to the commemoration of holy people andheroes and heroines of the faith. The word 'saint' means only 'holyperson' and should not be used as though it separated a loved andrespected Christian <strong>from</strong> the ordinary levels of humanity. The use ofthe term is optional.Similarly, the word 'canonised' should not be used as though it impliedhuman knowledge of divine judgement. There is, in fact, nocompelling reason for Anglicans to appropriate the term, although ithas been proposed in at least one province. A process of recognitionafter the cult has begun and historical statements have been attestedwill be valuable and may be called 'canonisation', but the term shouldnot be used as though people become saints as a result of such aprocess; they become saints, if at all, through holiness of life andwitness to the Gospel.h. While commemorations begin at the local level, among those whoknew and remember a holy person, it is not inappropriate for them tospread more widely, especially if the style of holiness expressed in thelife of a person addresses in a striking way the aspirations of aparticular generation of Christians. The love and courage of somepeople makes an almost universal appeal as their story becomesknown. In such cases the boundaries of geography and of dividedChristianity make little sense. It is not surprising that some Anglicancalendars contain the names of people who lived in other parts of theworld or belonged to other Christian Communions.i. Reports of extraordinary phenomena (miracles, appearances) inassociation with a cult are not to be equated with evidence of holinessof life and witness to the gospel. They should be treated with caution,and not encouraged among those who may wish to promote acommemoration.j. The following traits will be found in those who are commemorated.i. Heroic faith, i.e. bearing witness with great generosity to Christand the gospel. Historically, the primary model of heroic faithhas been witness to death, but the term may also include
Processii.persistent risk-taking as well as a life in which other values areset aside for the sake of devotion and service. True heroic faith ishealthy and life-affirming; it is not masochistic or suicidal.The fruit of the Spirit. We may expect those commemorated tohave exhibited in an exemplary way the fruit of the Spirit towhich Paul refers in Gal. 5.22, 'love, joy, peace, patience,kindness, generosity, faithfulness, gentleness, and self-control'.Their lives may not have been perfect, but those who knewthem should have been aware of this complex but unified goalwithin them,iii. Christian engagement. We may expect those who arecommemorated to have participation actively in the life of theChristian community and to have contributed to its sense ofmission and to its life and growth.iv. Recognition by the Christian Community. The commemorationof holy people should have spontaneous roots and should grow<strong>from</strong> the testimony of those who knew them. The task ofauthority is to prevent the spread of inappropriate ormisleading devotion, not to impose a commemoration whichpromotes a line of thought or boosts regional self-esteem. Thelarger church is not obliged to approve such recognition as localChristian communities may give to particular people; however,it should take them seriously.Each Province should develop its own process for the liturgicalcommemoration of holy people. The process should include the following.a. A climate in the church which is hospitable to local commemorations.b. Recognition by bishops and other church leaders that they have aresponsibility to review local commemorations and to encourage ordiscourage them as they appear (or do not appear) to foster devotionand holiness.c. Provision for dioceses to suggest the names of people commemoratedlocally to an appropriate body of the Province for review (e.g., aLiturgical Commission or a sub-committee of a LiturgicalCommission).d. Provision for a body of the Province to test the acceptance ofcommemorations with a larger representation of the church.e. Provision for the governing body of the Province to adopt names to beincluded in the provincial calendar, to assign them to a particularproper prayers and readings.f. Support for the preparation and publication of accurate biographicalmaterial on those who are commemorated.g. A process for the regular review of provincial calendars and for the'retiring' of names which no longer command significant attention.(This should be done by the same provincial body which receives andreviews suggested names and tests their acceptance with the church,and in the same consultative way.)h. A process for sharing calendar revision among the Provinces of theCommunion.i. Commitment to protecting Sundays as the weekly commemoration ofthe Lord, as well as the integrity of the great feasts and seasons. (If a
Page 1: Appendix 1Te Maramataka 1895, pages
Page 5: I whakamatea neithe first Christian
Page 8 and 9: Appendix 4Sample page from Te Rāwi
Page 10 and 11: Appendix 6Sample page from Te Rāwi
Page 12 and 13: Appendix 8Sample page of The Lectio
Page 16 and 17: holy person died on Christmas Day,
Page 18 and 19: Appendix 11List of historical event
Page 20 and 21: October1 Governor Browne left, ’6
Page 23 and 24: Appendix 13Te Maramataka ~ years pu
Page 25 and 26: 1881 Gisborne 24 [19] No AP AP, DUH
Page 27 and 28: total editions printed 87years surv
Page 29 and 30: [39] 1904. Note, no eclipses; ‘Ng
Page 31 and 32: [Death of ‘Christian’ Rangi]Oke
Page 33 and 34: 10 Ka u mai nga Hauhau o Wharekauri
Page 35 and 36: Appendix 15 ~ Maramataka mo ngā ta
Page 37 and 38: MAEHE12 Matenga o te Wakana ki Opot
Page 39 and 40: MEI12345678 Whawhai ki Okaihau, 184
Page 41 and 42: HURAE1 Ka timata te patu waea korer
Page 43 and 44: HEPETEMA1234 Ka u mai a Kawana Para
Page 45 and 46: NOWEMA12345 Hopukanga o Te Whiti, o
Page 47 and 48: Appendix 16Whakahaere a ngā kaupap
Page 49 and 50: [1887]Oketopa17 Whakapihopatanga o
Page 51 and 52: 10 Matenga o Turanga i a Te Kooti,
Page 53 and 54: 1895 ~ (13) Hanuere 5; Pepuere 7; M
Page 55 and 56: delineated in the accompanying engr
Page 57 and 58: Appendix 18List of non-official lit
Page 59 and 60: the historical events of the 19th c
Page 61 and 62: 1769 Captain Cook arrives Turanganu
Page 63 and 64: 1858 Hawke’s Bay separates from W
Page 65 and 66:
1872 Telegraphic communication betw
Page 67 and 68:
1894 2 nd Māori king dies1894 Indu
Page 69 and 70:
Godley . . LGold . H .Gordon [G] .
Page 71 and 72:
Richmond JC . H .Richmond M . H .Ro
Page 73 and 74:
TotalsMaramataka, Rusden & Reeves (
Page 75 and 76:
Rangihuna, Wiremu Katene Paraire, T
Page 77 and 78:
Te Hau, RikihanaWanoa, Ngatai Tunoa
Page 79 and 80:
Timeline forMaramataka1832183318341
Page 81:
Timeline forMaramataka1870187118721
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Appendix 1 Te Maramataka 1895, pages 1, 3, & 15, scanned from ...

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