■ John Dickson traces Ōpōtiki’s rich Catholic heritage, blending early Māori-Christian encounters with enduring Easter traditions.

One of the earliest photographs taken in Pakowhai/Ōpōtiki was the first Katorika (Catholic) place of worship. A squat and humble whare tapu (loosely, for the writer’s purposes – holy house) made of raupo and manuka, with a dirt floor.

Completely biodegradable, so no physical presence remains of it now. French priest, he of “the long beard”, Father René Lannuzel, stands alongside two unidentified Māori parishioners. The photograph is undated, but circa 1885.

It was at, or close to, that location that in 1840 Bishop Pompallier, originally from Lyons in France and at the time the Bishop of Oceania, “celebrated the district’s first Catholic mass and baptised a baby girl”.

This and at least two subsequent Catholic places of worship have stood on the mana whenua (loosely, historical and powerful land) of tangata whenua (loosely, the particular and esteemed custodians of these lands) Te Whakatōhea.

But back to Padre Lannuzel. Also a Frenchman, and a missionary priest. It was he who voyaged from Ōpōtiki, across many oceans, back to his homeland to seek out material support and personnel for his faith community in Ōpōtiki.

Sisters of Our Lady of the Missions, also known by the acronym RNDM standing for Religieuses de Notre Dame des Missions, responded favourably to his call. There have been Sisters of this order serving in the parish, and/or at neighbouring St Joseph’s School from 1890 to this day.

Notably, a month before Pompallier’s visit on May 27 and 28, 1840, a signing of Te Tiriti o Waitangi took place in Ōpōtiki. James Fedarb, the trading master of the schooner Mercury, was charged with conveying this “treaty sheet” around the Bay of Plenty.

Here, he wrote on the sheet: “The chiefs at Ōpōtiki expressed a wish to have it signified who were Pikopos (ie, Roman Catholics) and who were not, which I did by placing a crucifix † preceding the names of those who are, as above, and at which they seemed perfectly satisfied.” For this reason, a cross is marked on the manuscript next to the names of the Catholic rangatira who signed, Rangimātānuku, Rangihaerepō and Tauātoro.

Like other Christian faith groups in the town, the congregation of St Mary’s parish gathered to both commemorate and celebrate the most sacred of festivals in the church calendar – Pascoa (loosely, for the writer’s purposes – Easter or the Passover).

The parish and school is ethnically diverse; it includes people of all ages. It is a place where, for decades, te reo Māori – karakia and waiata as well as whakairo – flourish: the sacred communion bread resides in a splendidly carved pataka (loosely, food storehouse).

A golden thread of enculturation of Te Rongopai (the Good News of Christ) runs through the story of Catholicism in Ōpōtiki. An article in the Ōpōtiki News last month (April 17) about the Church of Our Lady beside Waiaua Marae shows the tukutuku panels in pride of place behind the altar within that edifice.

Going back a few decades, many will remember Father Neuland, a te reo fluent Dutchman, in his low-slung Citroen, visiting from the parish at Te Kaha. There are countless other examples outside the scope of this article.

This past Easter, the congregation, led by Father Thomas Thanniyanickal, celebrated what is known as “the Paschal Tridum”. On Holy Thursday, Father Thomas, alongside Father Richard Pipe, washed the feet of the faithful, re-enacting the evening when Jesus Christ knelt like a servant to wash his friends’ feet. Holy communion was shared. On Good Friday, a solemn service with a dramatic gospel reading and silent meditation on the crucifixion took place.

On Easter Saturday, an evening vigil including a brazier fire – reminding those present of the cold night in Jerusalem when Christ was unlawfully seized by force. The night his friend and follower, fisherman Peter denied even knowing Yeshua (Jesus). As the brazier glowed a short procession was made into the church building with a very large lit candle. It was inscribed with the Greek symbols Alpha and Omega reflecting the scriptural description of the eternal reign of Christ.

More prayers and scriptures, read by members of the congregation, were shared by candlelight as those gathered solemnly reflected on Christ’s execution, and in anticipation of his resurrection. All three services were well served by musicians and singers from within the Parish.

Remarkable really, that here in Ōpōtiki this liturgy continues. Easter observances here date back unbroken to probably the late 18th Century: the first evangelists to Māori in the region were Māori.

The first CMS missionary to cross the Waioweka River mouth arrived to find a prayer meeting just concluding. These practices have alignment to the earliest church traditions, 2000 years ago in Jerusalem.

They originate from the east, not the west. From the Jewish people of Palestine. Faith in Christ is living. Faith is necessary. And nothing can extinguish it.

These are the clear messages of the Paschal Triduum.  

On the Derelict Ōpōtiki blog there is a little more theological background, and also discussion about the ancient Māori prophecy prefiguring the arrival of the Bible in Aotearoa New Zealand – “Tama-i-rorokutia; he is a good God, but he will be killed” (attributed to Toiroa of Ngāti Rangi).

■This article reflects the writer’s opinions and views and should not be taken as necessarily representing the views of, or having endorsement by either St Mary’s Parish or the Catholic Church more broadly. Manaakitia i te Atua ki a koutou – kua ara a te Karaiti.