71

<£

mmf^

Wahanga 32

MAEHE

Nama 5

President Moroni Charles Woods, his wife, f.iline, and
daughter, Janet, who sail March 7 for thc'r home in the States.

62 II KARERE

Te Karere

Wahanga 3^ MAE HE Nam a 3

M. C. Woods Timuaki Mihana

:<elly Harris Etita

D. L. Cotterell Etita Awhina

Eru T. Kupa Kaiwhakamaon

Tema P Kewene Kaiwhakamaori

Ko tenei Pepa i whakatapua hei hapai ake i te iwi

Maori ki roto i nga whakaaro-nui.

is. od. for >months; s 6J for b months, 5s yearly.

2 Scotia Place, Upper Queen St. Auckland. C I. N. Z.

EDITORIAL

PRESIDENT WOODS RELEASED

On the eve of their departure we wish to extend to Presi-
dent Woods, his wife, and daughter Janet, the Mission's heart-
felt appreciation for their labours in this land.

It is with a touch of sorrow that we prepare to bid them
goodbye. But they leave with a realisation of a mission well spent
in conscieutious service of the Lord- In looking over the three
years since President Woods and his family arrived in New Zea-
land, we see much that has been accomplished for the good of the
church . Both Maori and Colonial have grown to love and re-
spect this family for their many talents and accomplishments.

President Woods, as official leader of the New Zealand mis-
sion, has earned much praise. Outstanding have been the num-
erous building projects and renovations that he has supervised.
He has greatly improved the church facilities of the Saints and
enhanced the surroundings of the missionaries. The Saints all
sorrow in his illness and pray for his restored health.

As mission supervisor of the Relief Society and Primary
associations at various times, Sister Elline Woods gained many-
friends and fostered growth and development in each of these
auxiliaries. Hers has been a difficult task as combination mission-
ary and " Mother" to the Elders-
Much praise is due the attractive daughters, Charlene and
Janet, who lent their talents for the furtherance of missionary
work. Charlene served as head of the mission primary for some-
time; as assistant mission secretary, and as private secretary to
President Woods. After her departure Janet assumed the private
secretarial position.

1 ^ rCAREKE

We wish to take this opportunity to again acknowledge
through Te Karere our thanks to them and wish them happiness
and success in their future endeavours.

APOSTLE SMITH AND PRESIDENT HARDY
SEND GREETINGS

Editor's Note: This article was written by Apostle George

Aiber ^rrnth and Elder Rufus K. Hardy during a brief stop
at Auckland. The two church officials had just arrived
after v. siting the California, Hawaiian and Samoan missions
of the Church of Jesus Christ of Latter Day Saints and were
awaiting to depart for Australia. They will return to these
shores to ake part in Hui Tau observances.

TO TriK SAINTS:

" We are pleased indeed to be here and see again our friends
in these two islands of New Zealand and will be happy when
we return and visit for a greater length of time.

The missions we have thus far visited have all shown rapid
growth during the last few years. We feel that this is due prin-
cipally to the greater participation in church activities by the
younger generation as reflected in the relatively large enrollments
in Sunday Schools, M.I A. meetings and other church auxiliar-
ies. This unusual participation of the youth of the church is at-
tracting xavourable attention of many people. William Miller
Collier attorney general for the United States recently said to
us: "I don't understand how you members of the Church of Jesus
Christ of Latter Day Saints can bring into activity so many young
men and wom.n. We would give anything in our organisation to
create the same interest and activity."

It is a great pleasure to see President Woods, his wife and
daughter after three years. We were delighted to bring with us
Elder Matthew Cowley, his wife and daughter, who will assume
the responsibilities and duties which have been so ably performed
by Pr sid^nt and Sister Woods and their daughter in the past.

Elder Cowley will assume the presidency of the New ealand
mission and is well qualified for his work. He has an exceptional
knowledge o the Maori language and is beloved by many people
with whom he laboured while on a mission here from 1914 to 1919.

We are looking forward with keen anticipation to meeting
with all our friends at Hui Tan and expect to see many splendid
representations. We are grateful, indeed, to Princess Te Puea,
who has opened her Pa at Ngaruawahia to us. This is the same
district in which Elder Hardy laboured for many years and where
he grew to love and respect its people.

Apostle Smith has been thrilled by this his first visit among
the Polynesian people. He knows that they are of the same heri-
tage as the American Indian.

Our love and best wishes go out to you until we meet again.
George Albert Smith.
Rufus K. Hardy

04 I E .CARERS

(lotes from Cue field

Wth the arrival oi 1 X new /lnn\ Elders Lie Secretar/ s office
announces the re-opening of two mission districts and the transfer
oi .several blders to new fields of labour.

The new Elders include Leslie Delbert Ailen of Tremonton,
Utah; Athol Borncr Fitzgerald of Heb*r City, Utah; Gera d
Penrose Langton of Salt Lake City; Willard Jam s \nd r .011
Alberta. Canada; Robert Lewis Beesley Oi Clinton, Utah; and
Jesse Taylor Later oi V emce, Calif o:

The transfers follow:

Elder Hutchinson and Eld?r . . ara isk

Elder Brown as senior Elder widi El J . K rk a: d at *ai
Bay; Elder Wilford E. Smith with Elder Anderson in Taupo
tion; Elder Bigler as president o. Waikato district, witii Eld-r
James; Elder Crawford as president o; Auckland brancii and
district; Elder Maurice J. Smith and fclld-r Cobbl;/ to Man; 1
district; Elders Fitzgerald and Langton to Hauraki district; Elder
Allen to Bay of Islands and Elder Later to Poverty Bay.

Elders Hovey Aldous Lambert and Raymond Blackmot
been transfered to Dunedin in South Island.

President Mathew Cowley announ:~s the postponement of
t-?e Hui Pariha at Opoutama orgina'1) : choduled for March 5
and 6. The Hui will be held March 11 and 12.

President Woods, his wife and daughter, Janet, left on Febru-
ary 23 on a short tour of North Island. They planned to visit
with their many friends before sailing March 7 for their home
in the States.

President Cowley attended his fir;t Hui Pariha at Horo Horo,
February 19 and 2 ) since his arrival.

Fine meetings were conducted by officers of the Mutual
Primary;, Sunday School, Relief Society, Genealogy and Priest
hood. A feature of the Hui was the unveiling of a monument
to Turi Kara Kapene by the Rev. Huata oi Wairoa. H.B.

Many representatives from other districts attended as wril
as several Elders.

Hui Tau tickets may be purchased from your District Elders
for seven shillings and sixpence (7/6) each.

Sister Eiva Taylor Cowley, wife of President Cowley was
set apart by general Church Authorities to preside over the New
Zealand Mission Relief Society organisations, and is planning to
take over her new duties immediately

Jewel Cowley, 12-year-old daughter, will attend school here.

IE xvARLKH 65

RtLIBF _a)CII£ i Y "BULLETIN"

responsibility of relief society
executive officers

The responsibility of the general supervision of the Relief
Society programme in the Ward or Branch rests upon the Pre-
sident, ^he is the one to stimulate and to co-ordinate the differ-
ent phas-s ot uie work. The supervision of special parts of the
work should be divided with her Counsellors, all working closely
together ti.at one programme will be developed — a well-balanced
programme w.iich does not emphasise one phase of the work at
the exp.tij^ or another. Tueir first concern will be to discover
all the potential leadership available, and where each one can
It is desirable for tne Executive Officers (President, two Coun-
sellors and Secretary), to check up occasionally and have a frank
discussion as to tne effectiveness or the work. We have more rea-
son to fear complacency and self-satisfaction than a frank facing
of our problems and difficulties. What are the principle difficul-
ties and problems? Do these problems challenge us, or do they
simply discourage us? Are we intelligently and courageously dis-
covering and facing the real problems?

THE PRESIDENT'S DUTIES: General supervision of all
tne work — always advising with her Counsellors.

Welfare Work. — There are people in every Ward and Branch
who need a friend. First there are the aged, who cannot attend
Reiier Society regularly, if at all, and who are so often desperately
lonely. The strangers who have moved into a new community,
or who have recently joined the Church, need special attention.
Old associations have been severed, and if they are to be happy
new friends must be made. Another group, hungry for friend-
liness is the sick and home-bound. They need love and kindly
attention. A friendly visit or a present of some little delicacy will
add much to tlicir happiness. It is the President's responsibility,
also, to see that no one in her Ward or Branch suffers for lack of
food or clotning. The President should also keep in personal
touch wit.x tiie members of her organisation in order to make each
meeting warm with rnendliness, and that she may give help
when need d, either material or spiritual. She should never be-
tray a confidence.

Visiting Teachers' Work. — The supervision of the Visiting
Teachers' work is her responsibility, and to her they should make
t.ieir report. The responsibility of the President is great, but it
is also a great privilege for from such work comes the most endur-
ing satisfactions of life, and Jesus has promised if we will give
our time in loving service, we will find the yoke easy and the bur-
den light, because of the joy found in such activities.

COUNSELLORS' DUTIES: To meet with the President to
discuss the general work of the organisation and their own par-
ticular work. To give such aid to the President as she may need.
be of most service.

66 IK KARERE

One Counsellor should have supervision of the Educational work
and the other the Work and Business. Take turns in checking
i the room is prepared .or meeting as to — cleanliness, heat-
ing, ventilation, lighting, decorations- To conduct the meeting
when asked to by the President. The officers who conducts should
have everything r.ady before the beginning of the meeting.

SECRETARY':; DUTIES: The Secretary's work is two-fold
— historical and statistical. To keep a history of the Ward or
Branch organisations; to keep the minutes o!^ each Relief Society
meeting; to k.cp a roll of att ndance. The Church of Jesus
Christ oi Latter-day Saintr. is a rccord-k :eping church. Our
Fath r in Heaven has always told His people to keep records and
in this dispensation has again emphasised the importance of it.
Relief Society Secretaries should realise the seriousness of their
responsibility. Pcopl in the future will s~ek out the records for
what they tell about the world's greatest woman's organisation.
The W'ard and Branch Officers, Stake and Mission Boards and
the General Eoard need the facts about the status of the Relief
Society. Ward and Branch Secretaries are the fact finders. Ac-
curacy, neatnrss, completen.ss and promptness are the four great
standards to b: upheld by every Secretary in the reports she
makes. Statistics are the tangible measuring rods for judging the
success of the work. But staistics are useless unless we interpret
the story they tell, and p.an to solve the problems which they
reveal. Such problems as these arc answered by the statistics —
Are we reaching all the adr.lt women in the Ward or Branch?
Arc we holding the interest of all who are enrolled? On which
day is the attendance the largest ? The smallest? Is attendance
irregular? Do many members rail to come one time? Is the
Charity Fund increasing or decreasing? The Secretary should
often bring these statstics to the attention o^ the President and
Counsellors, and they, as a group, ask the questions why? ind
what can we do?

RELATIONSHIP OF OFFICERS TO EACH OTHER:

A. LOYALTY.

1 . Hold confidence sacred- ,

2. Endeavour sincerely to mak" each other's plans succeed.

3. Express opinions freely and frankly when problems and
plans are being discussed, then when a course is agreed
upon, make it unanimous in our hearts and by our con-
duct.

4. Avoid criticism outside the meeting.

B. COURTESY.

1. Show proper respect to one another.

2. Allow each other a respectful hearing and time to express
opinions freely.

3. Do not monopolise time in meetings.

4. No officer should take important action until it has been

discussed in executive session.

TE .vARKKK
# »••

JVi. I. A.
DEPARTMENT

IMPORTANT TO THE M'MEN.

M'Men leaders and members, remember that you must know
the M'Men Pledge given in your M.I. A. Handbook before you
will be eligible to compete at Hui Tau.
M'Men Pledge.

"In order that my life might render the finest service to
humanity, I sincerely pledge my best efforts to keep myself clean
to fearlessly oppose wrong, to learn modesty and manliness, and
to obey the rules of true sportsmanship."

For the month of March there are five Tuesdays. Remem-
ber the fiith day is for social activity. Try and make this first
fifth Tuesday Social a bigger success than even your opening night
of the year- Go to it and see that we hear good reports from all
the Mutuals through the Mission about this Big Social Night-

For the month of April there will be only two lesson periods.
The first Tuesday and the last Tuesday. The second is very close
to Hui Tau and maybe some of you will leave that day to come
to Hui Tau, and those who can use that day use it for practice
or competitive night or something of that order. The third
Tuesday is the Tuesday immediately following Hui Tau, and
it has been txhought to rest from Mutual work that night.

PRIMARY ASSOCIATION
DEPARTMENT

IMMIIIt MtllMIMI Illllllllllllllltllll Ill Mil II III HIIIMMII IMIIIIIIMIIIMIIHMIMIII £)

SPECIAL NOTICE.

The Mission Primary Board would like, through Te Karere,
to wish the newly organised Primarv at Judea, Tauranga, every
success in their work. May the Lord Bless you who are in office
with wisdom and foresight, with knowledge and patience, tha':
you may accomplish much good in your Branch and District.
Also, we would like to extend our congratulations to the newly
organised District Presidency, for the Hauraki district. Give or
your best, and you will be rewarded in the success of the prim-
aries in your District.

In this issue of Te Karere, we thought it would be just as
well to let you have a revision of the handwork which will be
required at Hui Tau for the competitions. There is no variation
from last year's requirements, and they are as follows: —

68 I Jv KARERE

Snowdrops — A hotwater bottle cover.

This may be made from any woollen material, or ma]
be knitted if the little ones art- capable of doing it themselves,

Kowhai. — An embroidered apron.

This may be embroidered with their symbol- .he yellow
kowhai, or in any other design they may wish to do. Th^ em-
broidery, to he done by the children themselv JS, and in coloured
cottons.

Kauri — A bread board.

This may be just as plain as the boys like, or if they are
able to do any fancy carving on it, so much the better, but the
work must be their own.

Sisters of the Primary, let me stress t.'ns point most force-
fully. All the above articles MUST be made entirely by the
children themselves. It will be necessary of course, for the
teacher to offer advice, and to even illustrate and show the
method etc, but the main part of the work is to be done by the
children. Any articles done by teachers or officers will not be
permitted to compete in the Hui Tau competitions, that is de-
finite. After all, what is the handwork "or? Not to gain the
prize at Hui Tau, though that is a desirable object, but the main
idea is that the children may be taught to do these things them-
selves, that they may become useful with their hands and active
with their brains, in making from little material, articles of use.
So please heed these words, and see that th: children are taught
to do it themselves. We will leave it to you. Branches, if there
is anything you would like to know, further, please communicate
with your District Presidency, who will get in touch with mission
Headquarters.

Good luck with your Hui Tau Competition, and each and
every officer, please strive extra hard, to be at Hui Tau this year.

( Continued from page 91 )

One day when they were crossing the meadow behind the house,
a bird flew up near the path. They began to look and in the midst of
the tall grass at the fcot of the meadowsweet bush, they found a nest
with tiny eggs. It was the home of a pair of vesper sparrows. After
their discovery the children watched the nes. every day, but were
so careful not to disturb the mother bird, that she lost her fear and
allowed them to come quietly within a few feet of her. But early
in the spring, a party of haymakers appeared. The children were in
distress. They ran to the house in tears to tell how the mowers would
spoil the nest and kill the birds. But He who is the Father of spar-
rows as well as of children was watching it all. Into the minds of
the children He flashed a thought. With a shout they rushed forth
to the men to beg them to spare the nest. "But how shall we know
where it is?" " We shall mark the spot," said the children. "All
right," was the reply. From the house, the children brought a little
flag such as is used to mark the graves of veterans, and planted it
beside the meadowsweet bush. On came the mowing machine. The
next swath would bring destruction, perhaps death to the brooding
mother. But at the sight of the flag, the driver reigned his horse a-
side. He was too patriotic to molest even a bird's home, which was
under the protection of the flag.
Fourth Week — All Groups.
Revision of lessons, and Hand work.

TE hCARERE 69

i]lMMII»1illtrilMIIIIMJ«ieitl»IIIIMIHIIII«IIIIMIII»IIHIl

SUNDAY SCHOOL

Prelude

p 8ft.

J-

SACRAMENT GEM.

May we be among the number
Worthy to surround the board,

And partake anew the emblems
Of the sufferings of our. Lord.

Postlude

Arr. from SCHUBERT
Allegretto. by T. Y. C.

l j

CONCERT RECITATION.

" Luke, chapter 16 verse 15."

"And he said unto them, Ve are they which justify your-
selves before men, but God knoweth your hearts; for that which
is highly esteemed among men is abomination in the sight of God"

KO TE KORERO A NGAKAU.
"Ruka, te 16 o nga upoko, te 15 o nga rarangi."

" Na ko tana meatanga ki ratou, Ko koutou te hunga e wha-
katikatika ana ia koutou ano i te aroaro o nga tangata; ko te Atua
ia e matau ana ki o koutou ngakau; ko te mea nui hoki ki nga
tangata hei mea whakarihariha ki te aroaro o te Atua."

To The Chorister

" Joseph Smith's First Prayer" .... Page 41

Ki Nga Kai Whakahaere o ng*a Himene

"He Tetere kei te Tangi" .... Wharangi 42

70 TE KAREkE
f ?

MAHI KURA H A PAT I

KO TE KARAHB MAOKI
AKORANGA ME NGA KAWENATA

"RATAPU TUATAHI"

Alcoranga 76.

Whakaaturanga: Alcoranga me nga Kawenata 72.

1. Te whakaritanga ia Neura Witini hei pihopa mo Katarani-
a. He whakaaturanga mo nga mahi ma te Pihopa.
b- Mo nga tohutohu mo te hunga e whakaeke ana ki Hiona.

NGA PATAI: 1 Ko wai i whakaturia hei pihopa mo Katarani?
2 Whakatakina nga mahi ma te pihopa?

'RATAPU TUARUA"

Akoranga 77.

Whakaaturanga: Akoranga me nga Kawenata 73.

1. He whakakitenga ki nga kaumatua e tatari ana ki te Hui Tau

kia mohio ratou me pehea ratou tae noa ki te Hui Tau ka
tu ki Amuhata, Ohaio.

2. Te whakautu mai.

a. Me kauwhau ratou i te rongopai tae noa te Hui Tau.

b. Me haere tonu hoki te mahi whakamaori a Hohepa Mete
me Hirini Rikitana.

NGA PATAI: 1. He aha i puta mai ai tenei whakakitenga?

2. Pehea te tohutohu mai kia Hohepa Mete ta-
maiti me Hirini Rikitana?

3. He aha te tikanga o tenei korero " Whitikiria
o korua hope, a kia whai whakaaro? (Tiro-
hia a 1 Pita 1: 13).

"RATAPU TUATORU"

Akoranga 78.

Whakaaturanga: Akoranga me nga Kawenata 74.

1. He whakamarama i te upoko 7, rarangi 14 o Koriniti tuatahi.

a. Mo te kotinga o te kiri matamata o nga tamariki.

b. Ka puta ake he tautohenga mo te kotinga.

b. Ka puta ake he tautohenga mo te kotinga.

c. Mo tenei ahua ka puta ake te tuhituhinga a te Apotoro.
NGA PATAI: 1. Me pehea e whakatapua ai te tane whakapono-

kore te wahine me pehea hoki te wahine
whakaponokore e whakatapua ai e te tane
whakapono?

TE KARERE Jl

2. He aha i ki ai nga Hurai he tapu kore nga
tamariki kahore e kotia ana?

3. Pehea e tohutohu mai a Paora te Apotoro mo
tenei ahuatanga?

4. Na te Ariki ranei enei tohutohu a te Apotoro
nana ake ranei?

5. E ai te whakamarama i konei pehea ana nga
tamariki nonohi?

"RATAPU TUAWHA"

Akoranga 79.

Whakaaturanga: Akoranga me nga Kawenata 75.

1- Te whakaaau a Te A-iki kia whakarongo nga kai kauwhau ki
Aia.

2. Te karangatanga i tc hoa mo tenei me tenei o ratou.

3. Nga tohutohu ki tenei me tenei o ratou.

NGA PATAI: 1. He aha te tikanga o tenei kupu te " Arepa me
te Omeka?"

2. Me pehea te kauwhau a te hunga kua tonoa
nei?

3. Ina u ratou ki tenei mahi he aha te utu e whi-
whi ratou?

4. Me pehea te ahua ma ratou ki nga whare e
. . tomo ai ratou kahore i manaako mai kia ratou?

5. Pehea hoki ki te hunga e manaako mai ana?

* TE WHARANGI O NGA PATAI."

' He ahua maha tonu nga hopu i tae ake ki te Tari o Te

Karere mo nga "patai" e rua i whakahuaina i roto i Te Karere
o Hanuere o tenei tau, a i roto ano i te taanga o Pepuere. Kaati
ra, kei te whai ake nei nga hopu me nga whakaaro a nga tua-
kana mo aua patai.

Mo Te Patai Tuatahi — "Whakamaramatia mai nga take ti-
mata o roto i te whakaritenga o te Tohungatanga o Arona? (Te
tino timatanga o taua tohungatanga me t^ tohungatanga i nga
Riwai?)

E mea ana a Sister Karo Hapi o te Peka o Mangere, Aka-
rana, "Kei roto i te Akoranga me nga Kawenata 107:6 e wha-
kaatu ana tz whakahuanga tuatahitanga o tenei tohungatanga
ara te tohunr atan-~a o Arona. I vvhiwhi hoki a Arona i taua mana
ia Mohi i tona tuakana."

Ko te whakahoki a Toke Watene o te Peka o Kirikiri, Hau-
raki. e mea ana — "Ia Iharaira ka puta ki waho i Ihipa i te otinga

0 te Tapenakara i te koraha i te tau 1491 B.C. ka whakawahia
a Arona me ana tama e Mohi e tona teina hei tohunga mo nga
mahi i te wahi tapu o te Tapenakara. (Rewi 8:12, Tau. 18:3-6).

1 te mea i hoatu tenei tohungatanga mo Arona puta noa i ona

;j 1 1 KARERB

whakatupuranga katoa. Na konei i huaina ai ko te "Tohunga-
tanga o Arona." (Eko. 40:15). la Arona ka motuhake ki nga
mahi tohunga anake o te wahi tapu o te Tapenakara me ana tuna
ka whakahaua a Mohi e te Atua kia hoatu te iwi o Riwai kia
Arona hei awhina i aia l roto i era atu o nga mahi o te Tapena-
kara. Koia i kiia ai ko te Tohungatanga i nga Riwai, uri o Riwai
tupuna tuarua o Arona, a, tama tuatoru a Hakopa."

I tuku hopu mai a Henare Maiho (Henry S. Marshall) Ti-
muaki o te Peka o Weraroa, Waikato. Ko tana hopu e rite tonu
ki ta Toke Watene.

Kia kaha mai ra e te iwi ki nga patai mehemea e pai ana,
ina kahore e paingia me whakatu mai.

Mo Te Patai Tuaur — " Whakaaturia mai, nawai, i nawiiea,
a heaha hoki te tau me nga take na ana i whakarereke te tikanga
o te iriiritanga?"

Kaati mo tenei patai na Toke Watene te hopu i tae mai.
"Ki ta (Eusebius) Iupiehiu, whakaatu no te timatanga o te 3.0
tau A.D. (3rd Century) ka rereke te tauira . I mua atu ko te
tauira he rumaki tonu, kia ngaro te tinana katoa. Ko tetahi
tangata takahi nga tikanga karaitiana i pangia e te tahi mate
kino tata tonu te mate. Ko Noatus tana ingoa. I te murunga
o ona hara ka iriiria i runga i tona moenga he mea tauhiuhi ki
te wai. No tenei wa hoki i timata ai te "Iriiringa tauhiuhi mo
nga tamariki nonohi"

(T) iiiiiMtiitiiMiitiiitiituiiiiitiniminniiiniiiiiiiiiniiiiiiiiniimiiinniiiiiniiiiiiiiiiiiiiitiiiiinuiiiii

MAHI HUI ATAWHAI

i

a • m

"MAHI A NGA^APIHA WHAKAHAERE O TE HUI
ATAWHAI."

Te ahuatanga mo te whakahaere i te porokaramu o te Hui
Atawhai i roto i te Peka kei runga tonu i te Timuaki. Ko ia
te mea tika hei whakaparekareka hei whakahuihui hoki i nga
ahuatanga katoa o nga mahi o ia ahua o ia ahua. Ko te whaka-
haerenga i etahi o nga tino mahi me wehewehe ki ana kaunihera, ka
mahi katoa ai ratou a mehemea ki te peratia me neke hoki te
mahi ka tika — ko te porokaramu i pai te weeti ka pai ano te haere
o nga mahi kahore e whakakaha i etahi o nga mahi a ka kohuru
i etahi atu o nga mahi o roto ano o taua porokaramu. Ta ratou
mea tuatahi hei whiriwhiri he kimi mehema kei whea nga kaia-
rahi kaha e tika ana mo aua mahi, a ko tewhea o aua mahi te mea
e tino tika ana ki tena o ratou.

He mea tika hoki ma nga Apiha Whakahaere (Te Timuaki,
nga kaunihera e rua me te Hekeretari) ki te tirotiro i tena taima
i tena taima kauaka e tino roa rawa ka mutu katahi ratou ka
wananga whiriwhiri mehemea me pewhea e kaha ai te haere o a

TE KARERE 73

ratou mahi. He tika ke me wehi tatou ki te ngata noaiho o te
ngakau i te kahorekau a ka waihotia atu nga mahi nunui kia
takoto ana ko te take he pakeke rawa. He aha ai nga mahi
pakeke naka ina te toimaha? Noreria e tonomai ana ranei aua
mea pakeke kia mohio mehemea he uho tangata ano ranei kei
roto ia koe he whakamataku noaiho ranei ia tatou? He mohio-
tanga ano ranei kei roto ia tatou he kaha hoki ki te kite e nga
titiro nei a ka huri anga atu ki aua mea e pakekemai raka?

TE MAHI MA TE TIMUAKI. He whakahaere i nga mahi
katoa — me te tohutohu ano i ana kaunihera.

MAHI PAI. Tera etahi tangata kei roto i te Peka e pirangi
a-, a ;<i tetahi 10a. Tuatahi ko nga kuia kahore nei e kaha ki te
na.remai ki n^a Hui Atawha i nga taima e tu ai a ratou hui, a
ite peratanga katani ka noho atu heoi ano ra hoki kua eke
mai ko te ongeonge. Tetahi ko nga manuhiri katahi ano ka
taemai ki tera iakiwa, katahi ano ranei ka urumai ki roto i te
Hahi, tika ana kia tirotirohia. Nga hoa tawhito o mua engari kua
wene a mehem.a e hiahiatia ana ratou hei hoapai-mea-hou ano
me peraka. Tetahi atu ropu ano, e hiakai ana ki te hoa mo
ratou tino kana nei te mate e rite ana kua oti te turuturu ki te
kaenga. Te m.a pai mo enei he aroha me te ata morimori- He
tae ki te tirotiro ko tetahi aroha naka ranei hei tetahi mea ahua
rekareka naka ki te kopu hei whakakatakata i tana manawa. Te-
tahi mahi ano a te Timuaki he tirotiro mehemea tera tetahi ta-
ngata i roto 1 tana Peka ranei e mate ana i te kore kakahu i te
n-mokai ranei. iie mea tika ano hoki hia tahuri te Timuaki
ki te tirotiro tonu i nga wahine o tana ropu kia mau ai te ahuru
i roto i o ratou nuinga me te hanga pai ara aroha o tetahi ki
tetahi, me to awhina ano hoki a tetahi ki tetahi, kia ahei ano hoki
ia ki te awiiina mehemea ki te hiahiatia, etahi me tinana nei mo te
taha ran.i ki te wairua. Tetahi mea ngaro e whaakingia atu ki
aia kaua rawa e panuitia.

Mahi a nga Kaiwhakaako ara Torotoro: Ko te whakahaere
i nga mahi torotoro a nga Kaiwhakaako kei raro i te Timuaki,
kt te tirotiro lonu i nga wahine o tana ropu kia mau ai te ahuru i roto
nor.ira ko aua mahi katoa me tae nga ripoata ki aia ara ki te
Timuaki, o te Hui Atawhai. He nui nga mahi a te Timuaki engari
h.2 nui iioki nga painga e taemai ki aia na ana mahi te take apiti
atu ki tetarii nohoanga onar i rot oite koakoa mo tetahi wa roa, me
te kupu whakaari hoki a Ihu i mea ra mehemea tatou ka hoatu
i o tatou taima ki nga mahi aroha, ka kite tatou i te ngawliari-
tanga o te ioka me te mamatanga o te pikaunga, te take ko te koa
i riromai i roto i aua mahi.

NGA MAHI A NGA KAUNIHERA. Me huihui ratou ko te
Timuaki ki te whiriwhiri me te wananga i nga mahi a to ratou
ropu tae atu hoki ki a raua nei mahi ake. Ki te awhina hoki i te
Timuaki i nga wa e hiahiatia ana he wahi awhina. Kotahi o nga
kaunihera ma ana e whakahaere nga mahi akoako ma tetahi ko nga
mahi me nga mahinga. I tetahi taima ko tetahi ki te ata tirotiro
mehemea kua whakapaingia te ruma huihuinga ara — kua ma. e
mahana a: a, pai ana '■:- urumai o te hau, n^a raiti whakamarama

74 TE KAKEkH

me nga whakapaipai, c whakahaere 1 tc huihuinga ina kiia atu
e te Timuakt. Ko te Apiha ma ana c whakahaere me reri i aia
nga mea katoa i mua ke o te huinga.

Te MAHI A TE HEKERETARI. E rua wahanga o nga
mahi a te Hekeretari — ko nga hitori ara ahuatanga katoa o ena
liuinga i tena wa i tena wa a ka waiho ai hei whakamaharatanga
mo nga wa ki le takotomai, he kohi hoki i nga whika me nga nama
o cna taima tae atu ana ki nga ahuatanga katoa o nga wahi i aia
e tu ana i tera turanga. Ki te tiaki i nga korero o tona iJeka Ropu;
ki te tiaki hoki i nga meneti o nga nuinga katoa a te f iui Atawii.ii;
ki te tiaki hoki i te rarangi ingoa o nga mea e taemai ana ki nga
huinga o ratou. Ko te Hahi o Iiiu Karaiti o te Hunga Tapu o nga
Ra o Muri Nei lie Hahi tiaki korero. Ko to tatou Matua i te Rangi
tana mahi lie whakahauhau i ona iwi kia tiaki i nga korero a te
whakahokingamai o te rongopai nei ka pera ano tana whakahau-
hau he take nui taua mea te tiaki i nga korero. Me mohio nga
Hekeretari o nga Hui Atawhai he tino nui ta ratou mahi. Taihoa
ka rapu etahi i nga korero ko te take ko to ratou tongo ka mutu
tc int. a tino nui i te ao ko taua ropu wahine. Ko n^a Apiha o te
Peka, Poari o te Takiwa o te Minana ran i taenoa id tJ Tianara
Poari e tika ana kia tae kia ratou etahi take e mohio ai ratou ki
te ahua o te Hui Atawhai. Ko nga riekeretari o nga Peka he
kimi putake o a ratou nei mahi. Ko te tika, me te pai, me te oti,
me te tere ko ia nei nga mea e wha hei purutaaga ma nga Hekere-
tari mo nga ripoata e mahia ana e ia- Ko te kohikohi i nga whika
ko ia naka te ruri meiha i te kaha o te haere o nga mahi ko ia naka
ano hoki te kaiwhakawa mona. Ko taua mea kahore ana he painga
ki te kore e whakamoaritia ta ratou korero kia tatou, me te ahua
hoki hei whakariterite e whakaatuangia ai e ratou. Ko enei ahua-
tanga ko ia nei nga mea e whakaaturia ake nei e aua whika. Kei
te patai nei, e tae ana ranei e tatou nga wahine kaumatua katoa
o roto i te Peka? Kei a tatou ranei te aro ara te ngakaunuimai o
nga wahine katoa kua mau nei o ratou ingoa ki roto i ta tatou
rarangi ingoa? Ko te whea rangi e nui ai te taemai o ratou? Te
rangi ranei e tino korekore ai? Nga wahine e taemai ana, he rangi
ano ka tokomaha, he rangi ano he korekore noaiho? He toko-
maha nga mema kahore e taemai ana i te taima tika? Ko nga
moni aroha e maha haere ana e korekore haere ana ranei? Te
mea tika ma te Hekeretari he whakaatu atu i nga whika nei ki te
Timuaki me ona kaunihera i nga wa putuputu kauaka e roa ara
e popororoa. Ki reira ratou katoa ka patai ai i tenei patai, he
aha ai te take? Ki murimai ko tenei, me pewhea he inahi ina
tatou e tika ai?

"Ahuatanga o nga Apiha tetahi ki tetahi"
A. HE AROHA.

1 Purutia nga mea ngaro i waenganui ia koutou hei mea tapu.

2 Me tahuri ki te mahi i te mahi i whikaritea ai c tetahi kia
oti.

3 Whakariteritea etahi mahi ka rite kia rite hoki nga hine-
ngaro ki te mahi taenoa ki nga whakahaere.

4 Kauaka hei tahuri ki te raupatu ina mutu te huihui.

TE KARERE 75

B KIA RANGIMARIE

1 Kia rangimarie tetahi ki tetahi.

2 Kia tau te rangimarie ki te tnea e korero ana hoatu ano
he taima hei whiriwhiringa ma te katoa.

3 Kauaka hei tango i te taima o te huihui kia koe anake.

4 Kauaka tetahi Apiha e whakatupunui i tetahi take kia mutu
marire te wananga i taua take i roto ano i te huihuinga o
nga kaiwhakahaere.

HE PANUITANGA.

"NA TE ROPU WHAKAPAPA"

'E nga tai e wha o Aotearoa me te Waipounamu, hoea mai
o koutou waka e tau na i nga tauranga. kawea mai nga taonga
a nga matua ara nga whakapapa kia mahia kia noho tika mo te
Temcpara o Hawaiki. Tae rawa mai te Manuhiri-tuaranga i tawhi-
ti-nui, i tawhiti-roa, i tawhiti-pamamao, i te hono ki wairua, kua
noho i roto i te pa-tuwatawata. Te whakatauki a nga matua "E
moe ana te mata hii tuna" — "E ara ana te mata hii taua." Nga
Poari takiwa o te Mihana kaati te moe, tuhia mai a koutou ripo-
ata, tukua mai nga whakapapa. Ko te whaka-Ariki — ko te whaka-
Ariki — E ara, kua puta i te pae o te pakanga, kua aua atu te po
kua tata te ao- Tukua mai i mua o te Hui Tau.

Na Te Ao Wirihana.

Kai-tuhi o te Ropu Whakapapa o te Mihana.

HE MATENGA.

"I mate a Mare Tari i te 4 o nga ra o Hanuere o tenei tau."

"Ka hinga te Totara, ka rongona te haruru." Ae, katahi ano
te tangihanrra kia p?nei ti tini o nga tangata i haere mai ki te
tangi, ki t • poroporoaki kia kite mutunga ia Mare Tari.

I whanau ia i te tau 1881. I te tau 1903 ka iriiria ki roto i
te Hahi. Ona tau katoa ki roto ki te Hahi tino kaha ia ki te
tautoko me te whakaritie i nga tikanra. Kua tae ia ki nga takiwa
o Taranaki, Pamutana, Nepia me Ngapuhi katoa kua rongo ki
tona reo e kauwhau ana.

Kua haere ra tenei tangata ki tua o te Arai. He aha ra
tana mahi i reira kahore taua e mohio, engari ko tenei e mohio
ana taua, mehemea e pai ana mahi i konei ko te tikanga-tuma-
nako kia pera ano ana mahi i reira.

Na John M. Paea i tuhituhi.

"Iniative is doing the right thing without being told." "An
ounce of loyaltv is worth a pound of ct?vem «»s "•."

7Q TE KAREKE

IK NA TE ETITA

t^jyj

M 1 e Ringa Torotoro o te (Pihopa) Timuaki Peka."

Ko te malii a t^ (Pihopa) Timuaki Peka ko ia na tetahi mea
nui i roto i te Hahi. Ko ia te "matua" o te Peka, ma ana nga
tangata katoa o taua Peka e tiaki, mo te taha wairua me te taha
hoki ki nga tinana. Ma te (Pihopa) Timuaki Peka e awhina
nga tangata katoa ara mema o taua Peka i nga ahuatanga katoa
o ta ratou noho ara oranga.

Mehemea e taea, ko tetahi mea tino pai kauaka hei tino
maha rawa nga tangata o te Peka, kia taea ai e te (Pihopa) Timu-
aki me one kaunihera te mahi nga hiahia o nga tangata katoa o te
Peka. Engari, he maha hoki nga ahuatanga i pakeke ai, a i etahi
ahua ano tino kore e taea. Ahakoa ano i runga i tera ahuatanga
takoto tonu taua nga tika kahore e taea te whawha.

He mea tino pai hoki me tae te (Pihopa) Timuaki Peka
tetahi lan^i o ana kaunihera ki nga kaenga katoa o nga tangata
o te Peka kia kotahi taenga i te marama, ki te uiui i te ahua o to
ratou ora me te MAHI ANO I NGA MAHI MO TE taha ki te
wairua taenoa ki te taha ki te tinana me te ako ano hoki ki nga
tikanga o te Rongopai o Ihu Karaiti. Ko reira mohio ai te (Piho-
patanga) Timuakitanga ki te ahua o nga whanau katoa. Ki te
pangia etahi e te mate e te hemokai ranei, me whakaatu ki te
(Pihopatanga) Timuakitanga i reira tnu, ko te take e piri tonu ana
ia ki taua whanau he here kei waenganui ia raua ko te aroha.
Mehemea tera tetahi wahi kahore e maramatia ana, e tika ana te
(Pihopatanga) kia wawe te mohio. Mehemea tera tetahi wahi
tahapa e neke-haeremai ana a ka hanga warewaretia nga mahi o
te Hahi me mohio te (Pihopatanga) Timuakitanga i reira tonu.

Ahakoa ano ia ko te tino tikanga, ki etahi kahore e taea;
noreira, kua kitea hei mea tiaki kia tu tika tonu ai nga tangata he
teina he tuakana i roto i te Rongopai, ki te whakakaha hoki
i nga Hunga Tapu ki a ratou mahi, ki te hanga hoki i tetahi
tikanga, mei kore koa e eke ki te mea tino tika, ara ki te tae marika
te (Pihopa) Timuaki me ona kaunihera ki tcna kaenga ki tena
kaenga. Ko tenei tikanga i te mea na to tatou Matua tonu i te
Rangi i whakaatumai, kanui rawa atu te pai ko te take ka nui nga
hua papai e kitea ana i roto i aua taenga ki te torotoro o te
(Pihopatanga) Timuakitanga, i etahi ahua he mea pai ano me
whakawharahi kia kauaka e waiho aua mahi ma te (Pihopatanga)
Timuakitanga anake.

Ki te tirohanga mo te taha kawanatanga o te Hahi me te
mahinga hoki ara whakahaeretanga, ko nga kaiwhakaako e toro-
toro nei he ringa torotoro tena no te (Pihopa) Timuaki o te
Peka. I aia e tomo ana ki roto i nga kaenga o nga tangata o te
Peka, he mangai ia ara he kaimahi na te (Pihopa) Timuaki Peka.
Ko ana mahi katoa e rite ana e mahia ana e ia ko te (Pihopa)
Timuaki Peka tonu ia no te mea e haere ana ia i runga i te
ingoa o taua tangata. Kia pera ano hoki a ia taua Kai-torotoro

TE KAREKE 77

kauaka hei mutu anake i te taha ki te wairua engari me huri ano
hoki ki te taha ki te tinana, kia pera ano i te (Pihopa) Timuaki
Peka, im te mea nei ano na ana ake aua torotoro.

I taua Kaiwhakaako e haere ana ki te torotoro, e hara i te
mea e mutu ana ia he mangai anake no te (Pihopa) Timuaki
Peka, engari he mema tahi no taua Peka, a no te Tohungatanga
hoki. No reira, ka nui rawa atu te wariu o tona turanga i
roto i tana mahi, ka neke atu i tona mangaitanga mo te (Pihopa)
Timuaki Peka.

Pera ano nga mahi katoa a te Kaitorotoro ara Kaiwhakaako
torotoro ahakoa mehemea ko te (Pihopa) Timuaki Peka i tae.
Ka pera ano ana mahi me tona whakaaro kia tapu nga mea katoa
e meatiamai ana ki aia.

Ko tenei ahuatanga mo te ako i roto i te Peka he mea tino
whakakaha i te Hahi kahore nei e taea te whika o tona wariu.
Ka pena ano te whakaaro o aua tangata raka me te mea nei ano
he tuakana ak? he teina ake hoki, ki te tika ra ia te whakahaere,
ki te kore hoki tetahi ahuatanga puhaehae, ko tenei tikanga he
mea ata whakakitemai, a te mahinga hoki kitea ana, he tino wha-
kakaha i te Hahi.

Ka tirohia i tunga i tenei aronga, ka kitea he mea tino nui.
Hei mangai mo te (Pihopa) Timuaki Peka, ko te karangatanga
o te Kaitorotoro o te Peka i roto hoki i tona Tohungatanga i wha-
kawhiwhia ai ki te Kaiwhakaako hei torotoro, ahakoa ia i ata
whakapangia ahakoa ranei e tu noa iho ana, he mea tino nui.
Noreira he tino kaha te whanui o tona pai mo nga mahi ote Hahi,
taenoa ki ona mema o te Peka, mehemea ka tae nga Kaiwhakaako
tokorua ki nga kaenga katoa o te Hungatapu kia kotahi taema i
roto i te marama ki te tangohia e raua taua mahi, ka mahi hoki
i runga i te pai me t: tika! Ko tenei Hahi me tona tupu ka neke
atu i nga mea whakamiharo o te ao.

Ko tenei tikanga e taea hoki te mahi. I roto i nga Peka maha
o te Hahi, taenoa hoki ki etahi takiwa, kua taea te mahi o aua
mahi ahakoa ano i tenei rangi tonu nei. Ko ratou kua karangatia
hei kaiwhakaako nui atu te whakamiharo ki te nui o ratou kara-
ngatana. Kci te akona hoki ratou e te (Pihopatanga) Timuaki-
tanga i tena marama i tena marama. E tae ana ratou ki nga
kaenga katoa i runga noa i nga tikanga o te whakapono. Ka u te
whakapono me te whakahoatanga kia ratou ano he teina he tua-
kana ki nga whanau katoa. Ka whakakaha hoki i nga mahi a
ratou i roto i te Hahi me te ako i te Rongopai i roto i nga kaenga
katoa e tae ai raua. Kahore nei he take i korerotia ake ai, kei aua
Peka tino kaha te wairua o te Ariki, i roto i nga mea katoa. Nui
atu te hari o nga tangata me te ngata hoki o ratou hiahia, ko nga
mahi a te Hahi te mea tuatahi i roto i nga mea katoa a ko te
akoranga a te Rongopai ka ahei te whakaaturia i roto i te tino kaha
o te maramatanga.

Ko aua tu akoranga e tino tika ana kia meatia i roto i te
Hahi i enei ra, te tikanga, ko ia nei tonu te taima hei meatanga
ara ki runga ki te aronga o te hitori o te Hahi. No te mea he
mea tino nui mo te aronga ki te Hahi taenoa ki ona mema ko te

l E KAREKE

tino wairua pono e akona ai i roto 1 te Peka, 1 meatiamai ai i roto
1 aga whakakitenga, me whakakaha 1 roto 1 nga Peka katoa, noreira
ko nga Kai-whakaako e mcatia ana ki aua mani, me tino whakapau
o ratou kaiia kia pai ai hoki te haere o tenei take nui

f'HE KAI-WHAKAATU HOU MO TE ATUA"

Na Raniera Karawhata (Elder Daniel B. Crawford) i tuhi, a na
ana iioki i awhina i roto i te whakamaoritanga.

Ko tc Pukapuka a Moromona he tunituhinga o nga poro-
piti o nga Niwliai onamata i noho i runga i nga tuawhenua o
Amerika. He mea tuhi i runga i te whakahau a te Atua. Kua
marama mai inaianei i runga i te kaha, te mana. me te homaita-
nga a te Wairua hei whakakahore i nga whakaakoranga he; e
whakaatu ai hoki ki nga Hurai me nga Tauiwi ko Ihu te Karaiti,
te Atua Ora Tonu. Me lie mca c taea e tj Pukapuka nei tenei
vvhakaaturanga kua tutuki tana tnahi. No reira e te hunga katoa
e rapu ana 1 u matauranga ki te Atua e tika ana kia whiwhi ki
te maramatanga o tenei Pukapuka.

Heoi, ko te whakakahore o ctahi o nga karaitiana e mea
ana ratou ko te Paipera anake te pukapuka karaipiture. I roto
i tenei take i whakakiteamai e tetahi poropiti i runga i te whenua
o Amerika i mua atu i t.- whanautanga mai o te Karaiti, cenei
korero:

Na, he tokomaha o nga Tauiwi e mea, he mea na te whiowhio-
nga atu o aku kupu, He Paipera! He Paipera! Kei a matou he
Paipera a e kore e taea he Paipera ke atu. Na, ko te kupu
tenei a te Ariki a te Atua; E te hunga kuare, ka whai Paipera ano
ratou, a ka puta mai ia i nga Hurai, i toku iwi kawenata onamata.
A he aha ta ratou whakawhetai atu ki nga Hurai mo te Paipera
e puta mai nei ia ratou? Ae ra he aha ra te tikanga o ta nga
Tauiwi? Kei te mahara koia ratou ki nga haereerenga ki nga
mahinga, ki nga mamaetanga o nga Hurai me o ratou uaua ano
hoki ki a au ki te whakaputa i te whakaoranga ki nga Tauiwi? E
koutou, c nga Tauiwi, kua mahara ianei koutou ki nga Hurai, ki
toku iwi kawenata onamata? Kahore; enga kua kanga ratou e
koutou, kua whakakinongia kihai hoki koutou i whai kia whaka-
orangia ratou. Nana, ka whakahokia katoatia enei mea e ahau
ki runga ki o koutou ake mahunga; kahore ano hoki ahau, te
Ariki kia warewak^ noa ki taku iwi. E te kuare, e mea na, He
Paipera, kei a matou he Paipera, a kahore o matou aha e whai
Paipera atu ai matou. Kua whiwhi Paipera koia koutou, engari
na nga Hurai anake? Kahore ianei koutou e matau he maha atu
nga iwi i te mea kotahi? Kahore ianei koutou e matau ko ahau
ko te Ariki ko to koutou Atua te Kaihanga o nga tangata katoa,
a c mahara ana ano ahau ki te hunga i runga nei i nga motu o te
moana; a e kingi ana hoki ahau i nga rangi i runga, i te whenua
ano hoki i raro; a e puta atu ana i a au taku kupu ki nga tama-
riki a te tangata, ara, ki nga iwi katoa o te whenua? Mo te aha

TE KARERE 79

ta koutou e amuamu nei, mo koutou tera e whiwhi ki tetahi wahi
atu o taku knpu? Kahore ianei koutou e mohio ko te whakaa-
turanga a nga iwi e rua hei whakaatu kia koutou ko te Atua ahau,
a e rite ana ano taku mahara ki nga iwi katoa? Na, kei aua kupu
ano e korero ai ahau ki tetahi iwi te rite mo aku e korero ai ki
tetahi atu iwi- A ina huihuia aua iwi e rua kia kotahi e huihuia
ano hoki a raua whakaaturanga kia kotahi." (2 Niwhai 29:3-8).
Ehara ianei t nei i te whakakahore na te ao mo nga tuhituhinga
o nga Niwhai? Me he mea e kite ana te Atua e tika ana kia
whakakiteamai ano etahi o ana mahi ko wai o tatou e tika ana
" hei whawhai atu ki te Atua" hei whakahe ki ana mahi. He
pono, "ma te mangai o nga kaiwhakaatu tokorua, tokotoru ranei,
ka u ai nga kupu katoa." (2 Kor. 13:1). A, me te tuhituhinga
o nga Niwhai hei kaiwhakaatu tika mo te Atua ka tu ia hei kai-
whakawa mo nga iwi katoa.

Heoi, me he mea e taea te whakaatu ta te Paipera poropiti-
tanga mo te whakakitenga mai o te Pukapuka a Moromona ka
huri atu ano te whakahenga o te hunga e whakahe ai ki tenei
kaiwhakaatu hou morunga i tenei take ko te Paipera Hiperu anake
i whakaaro ai te Atua kia tuhia. Ko te poropiti a Ehekiere i
kite i te hononga o etahi atu o nga karaipiture ki te Paipera i
nga ra o muri nei. Kei tenei te poropititanga:

"I puta ano te kupu a Ihowa ki ahau i mea, Na, ko koe, e te
tama a te tangata, tikina tetahi rakau mau, tuhituhia iho, He mea
mo Hura, mo ona hoa ano, mo nga tama a Iharaira; na me tiki
tetahi atu rakau, tuituhia iho, He mea ma Hohepa, ko te rakau o
Eparaima, mo ona hoa ano, mo te whare katoa o Iharaira. Na
me hono raua, tetahi ki tetahi; a hei rakau kotahi raua i roto i
tou ringa. Na ki te korero nga tamariki a taku iwi kia koe, ki te
m a, E kore ianei e whakaaturia e koe kia matou he aha te
tikanga o enei mea au? Mea atu kia ratou, Ko te kupu tenei a
te Ariki, a Ihowa, Nana, ka mau ahau ki te rakau o Hohepa, ki
tera i te ringa o Eparaima, ki ona hoa ano, ki nga iwi o Iharaira,
a ka honoa ki tera, ki te rakau o Hura, ka meinga hoki raua hei
rakau kotahi, a ka kotahi tonu raua i roto i toku ringa. Na hei
roto ano i tou ringa nga rakau e tuhituhia e koe ki to ratou
aroaro." (Ehekiere 37:15-20).

Ko te whakahaunga a Ehekiere kia tuhia i runga i nga rakau.
Ka maharatia ko nga tikanga tuhituhi o nga pukapuka onamata
he mea tuhi ki runga i nga hiako kararehe he mea takai ki te
rakau. Ko te 'rakau" he pukapuka i taua wa. No reira e tino
marama ana ko te whakaaturanga a Ehekiere mo nga rakau, nga
pukapuka, te mea i whakahau ai ki aia kia tuhia ki runga.

Ko te poropititanga a Ehekiere mo nga rakau, ara, nga puka-
puka, e rua, e whakaatu ana kotahi mo Hura, kotahi mo Hohepa,
"ko te rakau o Eparaima." Ka maharatia i te wa a Ehekiere
kua wehe a Iharaira- Kahore he awangawanga ko enei tuhituhi-
nga whakaaturanga mo Hura me Hohepa. Ko te patai tenei, he
aha, kei hea enei pukapuka?

E mohio ana tatou katoa ko te Paipera te "rakau o Hura."
He mea tuhi na nga Hurai, he whakapapa o nga Iharaira onamata.

00 I- k \RERE

i i< wahi it i noki nga Hurai na [haraira. K i hea oti tetahi atu
o nga pukapuka ''te rakau o Eparaima" te mea i tuhia mo Ho-
iiepa? Ko etahi e kii ana ko te Kawenata Hou. Otira, e tino lie
ana taua wnakaaro, i te whakaaturanga-kore. Ki ta Ehekiere,
ko te rakau o Hohepa he mea "ki tera i te nnga o Eparaima,
ara ma nga Eparaima e tuhituhi. Na nga Hurai i tuhituhi te
Kawenata nou, e motu ke ano i nga Eparaima. Ko te Kawenata
Tawhito me te Kawenata Hou e kotahi ana te rakau o Hura.
Ko te rakau o Hura he mea tuatahi, na ko te kupu tenei a te
Ariki a Ihowa, 'Nana, ko mau ahau ki te rakau o Hohepa, ki tera
i te ringa o Eparaima. a ka honoa ki tera ki te rakau o

Hura " Ma te mana a te Atua te hononga o ent-i tuhi-

tuhinga e rua, i mea. ai la: "Ka mau Ahau ki t,- ra<au a iioh;pa"
Kua kitea . tatou te rakau o Hura, noreira m - rapu te rakau o
Hohepa.

I mua i te matenga o I .akopa ka hoatu e ia te manaaki-
tanga me te oati ki runga i te manunga o Hohepa mo ona uri.
E whakaatu ana i te 49 o nga upoko o Kenehi: "He peka hua
a Hohepa, he peka hua i te taha o te puna; e totoro atu ana ona
manga ki iua o te taiepa: i wnakatupu-kino nga kn.icoper* i aia
i pere mai i.cki, i k no hoki ki aia; Otiia i mau tana koperj:
runga i te kaha, a i whakapakaritia nga takakau o ona ringa e nga
ringa o te KaLa o Hakopa; (noreira nei te hepara, te kamaka

0 Iharaira:) Ara e te Atua o tou papa, mana ano koe e awhina;
e te Kaha Rawa hoki, mana ano hoki e tuku mai k.a ko_ nga
manaaki o te rangi i runga, nga manaaki o nga u, o te kopu hoki:
x Ava. ake nga manaaki a tou papa i nga manaaki a oku tupuna,
tae noa atu ki tera taha o ngapukepuke tu tonu: ka tau iho ena
mea ki runga ki te matenga o hoiiepa ki te timuaki nok oaa
i motuhia atu nei ona tuakana." (22-26).

Ki tenei poropititanga ka "motuhia atu nei i ona tuakana"
tetahi wahi ara H manga ' o te - apu o 1 lohepa. " E toro ana nei
nga manga ku tua o te taiepa . . . tae noa atu ki tera taha o nga
pukepuke tu tonu"

I te tau e ono rau i mua atu ia te Karaiti te whakatutuki-
tanga o tenei poropititanga. A Rihai me tona ropu iti no te
hapu o Hohepa he mea arahi mai na te Ariki i Hiruharama,
whakawhiti mai i te moana nui (te taiepa i wshe ai nga tangata
kei taka iho) ki te whenua o Amerika. Ka uru ratou ki "nga
pukepuke tu tonu," timata ai ki Amerika tonga tae noa atu ki
Kanata, he maunga kei reira e waru mano maero te roa.

Ko te wehenga i waenganui o tenei iwi te putake o nga hapu
e rua, ka tupu raua ki nga kingitanga nui, e karangatia ana ko
nga Niwhai me nga Ramana. Ko nga Niwhai he iwi tino matau.

1 puta ake i waenganui ia ratou nga poropiti hei whakaako ia
ratou ki nga whakahaunga a te Atua me te kotahitanga. He mea
tuhi ki runga i nga papa koura hei whakaaturanga ma ratou.
Ko enei papa koura he mea tiaki mai i runga i te matauranga, a
tuku iho ki tena whakatupuranga ki tenei whakatupuranga.

I muri i te mahi a te Karaiti i Hiruharama ka puta ia ki te
iwi o Amerika, kauwhau ai i te Rongopai kia ratou.

r: : .ui.ke 8i

Ka mea te Karaiti ki nga Hurai ('He hipi atu ano ak.i c Lara
nei i tenei kaenga; me arahi mai ratou e ahau, a ka rongo ratou ki
toku reo; a e whakakotahitia te kahui, kotahi ano hoki h:para."
Ko enei "hipi" ka rongo ki tona reo i aia e korero ana kia ratou
i roto i nga ra muri mai i tona arangamai i te mate, i mua hoki i
tona kakenga ki te rangi.

I te tau e wha rau 1 muri mai i te wnanautanga o te Karaiti
ka pakanga nui nga iwi e rua nei, ara nga Ramana me nga Niwhai.
I roto i cnei wnawhai nui ka whakangaromia nga Niwhai, kotahi
noaiho te tangata i puta i roto i te whakaheke toto. Ko tenei
tangata ko ivloronai, koia te kai-tiaki o nga papa koura, ara i
te hitori o tona iwi, a i aia ka puta i te mte nui i pa ki tana iwi,
ka tuhituhi ano ia i runga i nga papa koura, ka hiiritia e ia nga
papa nei, a i te mutunga ka hunaia e ia ki roto i te tahataha o te
puke, o Kumora.

(Taria te roanga)

First Tuesday.
M. MEN AND GLEANER GIRLS ACTIVITY PERIOD.

"HONOURING FATHER AND MOTHER IN MARRIAGE."

No other venture in the life of a young man or young woman
c^mes anywhere nsa, being as important as marriage. There is noth-
ng else hat concerns d\e parents more and nothing else the parents
are more a x ous about than the successful marriage of their sons
and daughters. Time was when parents managed the marriage of
the.', sons nd daughters themselves. This was considered to be abso
iu.e.y necessary and proper, and the sons and daughters accepted
the arrangement. In some parts of the world this order still pre-
va Is. Now-a-days the sons and daughters have taken marriage into
their own hat.ds. They seem to be coming more and more to the
unanimous conclusion that marriage is a matter that is wholly then-
concern.

Fathers and mothers are always vitally interested n he marital
relations of their ch ldren, and Latter Day Sainis legard the marriage
covenant as divine; they believe in marriage for time and eternity;
they regard good marriages as basic to happy and successful living
together in a community. The church itself is always actively inter-
ested in the marital welfare of i's young people and provides oppor-
tunity for its young people to carry on their social functions under the
most wholes ime circumstances and finally encourage-? them to marry
in their sacred temples where the marriage cere.nony is performed with
dignity and reverence. Parents have generally lived to see the great
wisdom of the policy held by the Church and they are anxious that
their sons and daughters be guided by this policy.

The basis for our discussion is the story of the marriage of Isaac
and Rebekah as recorded in the twenty-fourth chapter of Genesis.

The essential features of the narrative for present purposes are
as follows: Abraham directed his business manager to get Isaac, Abra-
ham's son, married. The instructions were few, and among them was

o2 IK KARERE

that Isaac must not be married to a Canaanite woman; another, tha
the executive manager must make a selection himself from among
Abraham's own relatives in Mesopotamia and a third, that the young
man in the case must not by any means be allowed to go to Mesopo-
tamia and make the selection himself.

In Abraham's instructions to his chief steward, .here are three
fundamental requirements laid down, fundamental to successful mar-
liage in any land in any time. To avoid Canaanite women is to avoid
marrying inferiority and the clash that may arise from national, racial
and religious differences. To select from Mesopotamia is to be certain
of equivalent superiority and the harmony incident to similarity of
ideals; to keep the young man from going to Mesopotamia himself
to make the selection is only a guarantee that the parties to the mar-
riage contract must not handle an affair so important alone. The
details by which these fundamentals were carried out are more or
less incidental.

Abraham's manager, his chief steward, took ten of his master'.-
came's laden with precious gifts and wen' back to the land of Abra-
ham's nativity, some hundreds of miles in search of a woman fit to
be a wife to a son of Abraham and a mother of Israel. Not having
a definite idea where or to whom he was to go, he sought divine
guidance and divine assurance such that there could be no mistake made
in the selection. In these preparations of the chief servant of Abra-
ham there are two fundamental requiremnts which can never with
safety be overlooked. The superior woman whom a man proposes to
select is entitled to evidence of his superiority and selection in marriage
is a problem which demands divine guidance .

Open to heavenly dictation and ecting with extreme care and
good judgment, selection was made of a young woman whose name
was Rebekah, a daughter of Bethuel, son of Nahor, a brother of Abra-
ham. Rebekah was therefore second cousin to Isaac the man she
was to marry, and therefore met the instructions and requirements of
Abraham and no doubt those of Isaac.

This particular selection is in every sense magnificien? evidence
of basic equivalence of the marriage and should not be taken as de-
manding or encouraging the marriage of near relatives.

Abraham's manager secured the approval of Rebekah's folks,
she exercised her own option in accepting Isaac? proposal, whom sh^
had probably never seen; precious gifts from the laden camels were
bestowed upon her and her father and mother; Rebekah and her maids
voluntarily mounted the camels and the return journey to the land of
Canaan was made. Three fundamental principles are richly em-
phasised here; father's and mother's counsel and consent, abundant
evidence of good intention and the choice of the young woman herself.
Young men of to-day, how would you respond to the proposition
of a marriage like Isaac's? This question has been asked of a good
many. Most of them say that the woman is "O.K." but they posi-
tively objec* to any such method as was imposed on Isaac. Every
young man prefers to go to "Mesopotamia" and select his own wife.
Perhaps a Canaanite woman would do. She is all right for looks;
she dances well and has the "sex appeal" as he often calls it in these
days, and it is for these than man has too often fallen ever since the days
of Adam. Enough of Canaanite woman and Philistine men for chat
matter can be found to-day who possess all the outward charm of
the most superior. Lack of inferior is often compensated by a very
much overdone exterior.

The confusing exteriors that surround young men are so numer-
ous that the probability of error in selection is high if he takes the
matter wholly into his own hands. Should he select a Canaanite
woman she should not give his children a superior heritage and this
might be one of the most regrettable sorrows of any married life.
Very few young men in this generation, or any other, ever take their
unbego'ten children into consideration. Too many prefer to take
chances all alone with the most important contract of their lives. This

TS KAKEKE

83

very iact should suggest a reason why an Abraham or a good "chief
sceward' and by ail means the father and mother would constitute
good help in the management of marital relations.

Marriage should be nlled with romance, with love, and rich ap-
preciation and security, with sweetness and with such adornments
and considerations as its importance deserves and as its capacity
can bestow. Married life will probably be filled with numerous obli-
gations difficult to discharge and sometimes with sorrows and hard-
ships which try the best of men and women to endure. Does not
marriage need good management? Young folks, do you really feel
equal, all alone, to such good management as good marriage selection
requires?

QUESTIONS.

I. Compare the importance of marriage with other life ven-
tures or incidents? 2. Why are parents and the church so vitally in-
terested in the marriage relations of young men and women? 3.
Tell the complete story of the marriage of Isaac and Rebekah? 4.
What errors are young men and women most likely to make in selec-
tion of a mate? 5. What are the relative merits of reason and senti-
ment in selecting a marriage mate? 6. What are some of the re-
sults of allowing sentiment to overcome reason?

Second Tuesday.

GLEANER GIRLS CLASSES.

M. MEN CLASSES.

1. Childhood and Youth of Messiah. — Returning from Egypt in
obedience to the commandment of God, Joseph, the husband of Mary,

with the infant Saviour, went into Galilee, and lived at Nazareth the

most despised village of the most despised province in all Palestine.
Of his childhood but little information can be obtained from any auth-
entic source. All that may be learned from the biographies in the
Gospels is that after the settlement in Nazareth, the child grew and
waxed s rong in spirit, filled with wisdom; and the grace of God was
upon him.

2. Luke tells us that when twelve years of age, Jesus accom-
panied h.s mother and Joseph into Jerusalem, to attend the feast of
the Passover. When they started on the re urn to Nazareth, Jesus
remained behind at Jerusalem without their knowledge . They sup-
posed him to ba in the company, but when after a whole day's
journey he did not appear, they made inquiry for him among their
K.ndred, and not finding him, returned to Jerusalem in search of him.
After three days' anxious inquiry they found him in the temple,
s.tting in the midst of the doctors, both hearing them and asking
questions. Answering his mo her's gentle reproof for remaining be-
hind, he said: "How is it that ye sought me? Wist ye not that I must
be about my Father's business?" Thus early in life, just emerging
from childhood, it seems that the Son of God had the inspiration of
his mission resting upon him. Yet in loving obedience he went with
them down into Nazareth, " and was subject unto them." With the
return o Nazareth the authentic history of the childhood and youth
of the Son of God ends; further then we learn from the remark of
Luke that "Jesus increased in wisdom and stature, and in favour with
God and man." But what the details of his life and development were
for the next eighteen years, we do not know.

3. In the New Testament apocrypha there are wonderful mirac-
ulous stories of his carrying spilt water in his robe; of his pulling a
short board to its requisite length; of moulding sparrows out of clay

°4 l fc KAREKfi

ten clapping hia hands at winch they are made alive and fl> away;

how he vexes and shames and silences those who wish to teach him;how

dead with a i urae th< boya who ohend or run against nun,

until at last there is a storm ot popular indignation, and his mothei

tears to have him leave the house and a hundred othei .lungs equally

abaurd wn.cn mar rather than embelhah the childhood and youth or
Jesus, which the silence of his reliable biographers dlgn.hea and

4. John the Baptist. In the fifteenth year ot the reign ol I iber-

ius Laesar, there came preaching throughout the wilderness ot Judea
a strange character, called John the Baptist. He was tne son of Eliz-
abeth, who was a descendenc or Aaron, and a cous.n 01 Mary, the
mother of Jesus. His father was a priest ot the temple, named Zach-
arias. Zacharias and Elizabeth were both wed s.r.cken in years, when
there appeared unto the tormer, in the temple, as he was ourning in-
cense upon the altar, the angel Gabriel wno announced to 11.1.1 Laai
his wife would bear him a son, and tha' he must call his name John
1 he angel said also that John should be great in the eyes of the Lord;
tnat he should be hlled with the Holy Ghost, even from his mother's
womb. He was to have power also to .urn unto ti\£tt ooJ many o.
the children ot Israel, and to go beiore the Lord in the spirit anr'
power of Elias to turn the hearts of tne latliirs io the children, am.
the disobedient to the wisdom ot the just; to make ready a people
prepared for ihe Lord.

5. In due time all that the angel promised came to pass. The
child was born, and when eight days old he was circumcised and
named John. On that occasion his father who had been dumb from
the time of the visitation of the angel prophesied that the child
should be called the prophet of the Highest; that Re should go before
the face of the Lord to prepare his ways; give knowledge of salvation
unto his people by the remission of their sins, through the tender
mercy of God; and give light to them that sit in darkness, and in
the shadow of death.

6. That the child g.ew and wa::ed strong in spirit, and wa i in
the deserts till the day of h'.s : howing ua*o isr.e.; tha; he had hs
raiment of camel's hair; a leathern girdle abour his loins; that h*3
food was locusts and wild honey is ell we know of him until .he word
of the Lord came to him in the wilderness commanding him to cr/
repentance, and proclaim the coming of the kingdom of heaven.

7. The Voice from the Wilderness. The burden of John's mes-
sage consisted of three great declarations: Repent for he k-ngjum
of heaven is at hand; prepare ye the way of the Lord make his
paths straight; there cometh one af er me mightier than I am, whose
shoe latchet 1 am unworthy to loose, he will baptize you with fire
and with the Holy Ghost.

8. When the multitude flocked to hear the teaching of John

and the Pharisees and Sadducees came also with guile in their hearts

and deceit on their lips, he rebuked them, called them a generation
of vipers and told them to bring forth fruits mete for repentance, and
not to pride themselves on being the children of Abraham, for God
was able of the very s'.ones about them to raise up children unto
Abraham. He warned them that the axe was laid at the root ot
every tree, and that tree which brought no. forth good fru.t was .o
be destroyed.

9. That was a strange voice to the people of that generation,
accus'omed as they were to hear only the accents of flattery or sub-
serviency. Without a tremor of hesitation he rebuked the tax gath-
erers for their extortion; the soldiers for their violence; the Sadducee-
and Pharisees for their pride and formalism; and warned the whole
people that their cherished privileges were worse than valueless if
without repentance they regarded them as a protection against the
•wrath to come.

10. So unusual a teacher as John the Baptist could not fail to
attract attention in Judea where all men were anticipating the coming
of a deliverer. Hence, as the Jews listened to his teachings so inspired

T . KAREKE 85

with the power of God, they wondered if he were not the Mess.^h.
This he denied. They asked him then if he were not Elias. This

uo he denied; and claimed only to be the voice of one crying in
tne wdderness; "lviake straight the way of the Lord."

I I. The Bapt.sm of jesus. When John came into the region

about Jeihabara on he Jordan among others who came to be baptised
was Jesus When John saw him he hesitated, and knowing by the
inspiration w.thin n.m what he was soon to know by the more splen-
d.d manikscat.o^ or God's power, viz, that his was the Son of God,
ne sa.d: "1 have need to be baptised of thee, and comest thou to me?"
'" Suher „t to be so now," replied Jesus, " for thus it becometh us to
fulfill c.L righteousness."

12. then John baptised him and as jesus came up out of che
waLr uie heavens were opened unto him (that is unto John) and he
.aw ha L>p:r t or God descending like a dove and lighting upon him;
and he heard a voice from heaven saying: "This is my beloved Son
.11 whom i am well pleased." This spiritual manifestation was a
sign to John that tn.s was the Son of God, the One who was to bap-
t.se with the fire and he Holy Ghost, the Messiah who was to take
away die s.ns of the world. For he who had sent him to baptise
with water, has said to him: "Upon whom thou shalt see the Spirit
descending, a ;.ci remain. ng on him, the same is he which baptizeth with
:he Holy Ghosi."

13. The Martyrdom of John. Having borne witness hat Jesus

was the Son of God, John seems to have completed the mission given
to him at that time, and soon after fell a victim to the malice of a
wicked woman and a weak prince. Herod Antipas, the son of Herod
the Grea:, who was made Tetrarch of Galilee on the deah of his
father married the daughter of Aretas, king of Arabia. But forming
alro en unholy attachment for Herodias, his brohter Philip's wife,
he soon became involved in a course of guilt with her. For this he
was reproved by John who told him it was not lawful for him to have
her. Herod at the instance of Herodias cast John into prison for
his teme ity in reproving their wicked course, and would have put him

0 death, but he feared the multitude who esteemed John a prophet.

13. The revengeful spirit of Herod:as, however, was not satisfied
with the bonds and imprisonment of John; she deLermianed to have his
life; Oh H. rod's birthday, in the midst of the feast, she sent her
daughter to dance for the amusement of the company, which greatly
pleased Herod, and he promised her with an oath that he would
g!v'! her whafsove rhe should ask; and the damsel being instructed
of he mother demanded the head of John the Baptist. It was with
sorrow hat Herod, bad as he was, heard this demand, yet for his
oath's sake, and ashamed to manifest weakness in the presence of those
who sat at meat with him, he sent and beheaded John in the prison,
and had the head brought in anod given o the damsel in a charger.

1 hus fell the first martyr in that dispensation.

QUESTIONS.

1. State wha' you know of the childhood of Christ? 2. What can
you say of Nazareth? 3. What happened when Jesus was welve
years old? 4. Describe the Passover? 5. At what time did John
the Baptist appear as a preacher? 6. Who were the parents of John?
7. What is th" r decen ? 8. Relate all you can concerning John's
birth and childhood? 9. What was the burden of Joseph's message
10. How did he treat the deceitful Pharisees and Sadducees? I 1 As
whom did some of the Jews regard John?

Third Tuesday.

I . The Temptations of Jesus. — After his baptism Jesus was led
by the Spirit into the wilderness, where he lasted forty days and forty

SO lb KARLkh

nights. Then at the moment of his great physical weakness Lucifer
came tempting him; but all the allurements of the wily foe were
thwarted, from the challenge to turn the stones into bread to the
offer of the kingdoms of this world and the glory of them. After

his la. lure to seduce Jesus to sin, Lucifer left him "for a season,"

and angels came and administered unto him.

I. Commencement ot Christ's Ministry. — Having in all things
resisted the temptations of Lucifer, Jesus returned from the wilderness
into Galilee, the Spirit of God resting upon Him in mighty power,
it was then that he began His great ministry among the people teach-
ing in their synagogues, astonishing all with graciousness of His doc-
trines, and His power in healing the sick, until His fame extended
throughou. the land, and great multitudes of people from Galilee, and
also from Decapolis, Jerusalem and other parts of Judea followed him.

3. The Doctrines Christ Taught. The burden of His teaching

at this period of His ministry seems to have been: "Repent for ihe
kingdom of ht-aven is a. hand." In addition to this, He also taught
beautifu. tiuths and moral precepts in brief, emphatic sentences, that
were especially comforting to the poor, such as, "Blessed are the poor
in spirit; for >heirs is the kingdom of heaven: Blessed are they that
mourn; for they shall be comforted: Blessed are the meek; for ihey
shall inherit the earth: Blessed are they which do hunger and thirst
after righteousness; for they shall be filled: Blessed are the pure in
heart; for Ihey shall see God."

4. In some things His teachings seemed to come in conflict with
the traditions of the people; and, indeed, wi h the law of Moses itself,
as witness the following: "Ye have heard that it was said by them of
old t.me, thou shalt no. kill; and whosover shall kill shall be in danger
of the judgment: but I say unto you, that whosoever is angry with
his brother without cause shall be in danger of he judgment: and
whosoever shall say unto his brother, raca, (vain feliow) shall be in
danger of hell fire." Again: "ye have heard that it hath been said
by them of old time, thou shalt not forswear thyself, but shall per-
lorm unto the Lord thine oaths: But I say unto you swear not at all,
but le your communications be yea, yea; nay, nay. Ye have heard
that i. hath been said, an eye for an eye, and a tooth for a tooth, but
1 say unto you, that ye vesis not evil. Ye have heard that it hath
bean said, thou shalt love thy neighbour, and hate thine enemy: ^ut
I say unto you, love your enemies, bless them that curse you, do good

o them that hate you, and pray for them which despitefully use you,
and persecute you."

5. Yet Jesus claimed that He came not to destroy the law nor
the prophet.% but to fulfill them, and declared that though heaven and
earth ; hould pass away not one jot nor tittle of the law should pass
away but all should be fulfilled. Still i' cannot be denied that some
of His teachings set aside many parts of the law of Moses, and seemed
to be in conflict with its spirit.

6 The Gospel Supplants the Law. — The seeming conflict, re-
ferred to in the last paragraph, between the law of Moses and the
teachings of Messiah disappears when it is understood that *he gospel
of Jesus Christ was about to supplant the law. The gospel, under
Moses was offered to ancient Israel, before they received fhe law of
of carnal commandments; but they would not live in accordance with
its divine precepts, but hardened their hearts against it until the
gospel, as also the higher priesthood, was taken from among them.
The lesser priesthood, which holds the keys of the ministering of angels
and the preparatory gospel, repentance and baptism, and the law of
carnal commandments (the spirit of which is an eye for an eye, a
tooth for a tooth) remained with them, to educate and instruct them,
that they might be prepared eventually for the fullness of the gospel.
When Jesus began His ministry by proclaiming His gospel, the law
of Mores was about fulfilled, and many of the carnal commandments
and precepfs were being pushed aside by the more excellent precepts
of the gospel, even as the sacrifices and burnt offerings were to be dis-

T<£ KAREi<H 87

continued after Messiah should be offered up as a sacrifice, of which
the sacrifices before mentioned were but types and symbou.

7. Twelve Apostles Called. — From among the disciples which fol-
loved him Jesus selected twelve men whom he called ap^stiec. The.r
names were: Simon, commonly called Peter; Andrew, brother to Peter;
James, the son of Zebedee, sometimes called James the lilder; John,
brother to James above named; Philip; Bartholomew; Thomas; Mat-
thew, the publcan, author of the book of Matthew m the New Testa-
ment; James, the son of Alphaeus, designated also as James tae less,
perhaps to designate him from James the elder, or because of his
small stature; Lebbeau-, usually called by his surname Thaddaeus;
Simon, the Canaanite; and Judas Iscariot, who be rayed him.

8. These twelve men Jesus Lent out on a mission to the cities of
Israel, forbidding them to go into the way of the Gentiles, or into the
cities of the Samaritans. Their mission was to the lost sheep of the
house of Israel. They were sent withou purse and without scrip, nor
were they to prov.de themselves w.th two coats nor take thought as
to what ihey would eat, or wherewithal they should be cij a.^cl; bu:
they were to trust to the Lord, being assured that the labourer . ;
worthy of his hire.

9. The burden of the4r message was o be: '"The kingdom of
heaven is at hand." They also received power from their Master to
heal the sick, cleanse the lepers, raise the dead, cast out devils; and
were admonished, since they had received freely, to give ^c freely ..>
others. Jesus told them ihey were going as sheep among wolves; tha;
they would be brought before governors and kings for his sake; that
they would be delivered up to councils, and scourged in the synagogues;
that they would be hated of all men for his sake; but they were also
given the comforting assurance that they who would ci^jre to th :
end should be saved. These apostles went forth through the towns of
Judea preaching the gospel and healing the sick.

10. Seventies Called. The harvest being great and the labourers

few, Jesus called seventies in'o the ministry to aid the twelve apostles.
He sent them two and two before him into every city and place where
he himself expected to go. The commision powers and instructions
which the seventies received were nearly the same as those given to
the twelve apostles. These seventies went forth as the apostles had
done and returning from their labour bore record tha1. the power
of God was with them in their ministry and that the very devils were
subject to them in the name of Jesus.

I 1 . The Order of Events. — it would be difficult if not impos-
sible to relate even the chief events in the life of Messiah in the order
in which they occurred, since no little confusion exists in respect to
the succession of events in the narratives of the New Testament. Nor
is it necessary to our purpose to dwell in detail or in sequence upon
those matters. It is sufficient for us to know that after the events
we have already noted Messiah's mission was more boldly declared.
He proclaimed h'mself to be the Son of God; the Messiah of which
•he scriptures had borne record; He taught men that God so loved the
world hat he gave His only begotten Son to redeem it, that whoso-
ever would believe in him might have everlasting life. In addition
to this great doctrine we have seen that he taught repentance; he
likewise taugh that men must be born (baptised) of the water and
of the spirit before they could enter into the kingdom of heaven; he
mr.de and bapt sed more disciples than John; he also taught the doc
trine of he resurrection of the dead, and announced himself as pos-
se-, ng the keys and powers thereof.

1 2 The Divinity of Messiah's Mission. Jesus sustained the div-

ini'y of h s mission by pointing to the conformity of the facts con-
nected with his career with the predictions of the scriptures; by the
testimony which John the Baptist bore; by the works which He did —
his wonderful miracles wherein the power of God was made manifest;
and lastly, and best of all, the testimony of 'he Father himself which
was promised unto all those who would do His (the Father's) will.

00 I E K.AREKK

QUESTIONS.

I What iollowed the baptism of Jesus) 2. What was the com-
mencement of Christ's ministry? 3. What was the character of
*. hi. st s doctrines at this period? 4. S ate how the gospel supplanted
the law of Moses? 3. Name the Apostles whom Jesus called? <>
\v ii.it was the urst mission of the 1 welve ? /. W.tat was the na.ure
<>l the commission given to the Apostles? o. Staie the calling and
commission of ihe Seventies? 9. To what several Circumstances diu
Messiah point as giving evidence of the divinity of His mission.

Fourth Tuesday.

"INTERESTING INCIDENTS FROM THE AUTOBIOGRAPHY OF
PARLEY P. PRATT. '

The lake had just opened and steamers had commenced plying
between Hamilton and Toron o; two doLar^ would convey me ;o
Toronto in a few hours, but I was a stranger .n Hamilton with no
money. Under these c.rcumstances 1 pondered what I should do.
The Spirit seemed to whisper to try the Lord. I retired to a secret
place in the forest and prayed to God for money to enable me to
c.oss the lake. Not long after entering Hamilton again I was ac-

co. ed by a stranger, and upon inqui.ing my business asked if I
needed money, and before he left gave me ten dollars and a letter oj
• ntroduction to John Taylor of Toronto.

I spent the first evening in Toronto at he Taylor's To hem
I made Known my errand to ths ci y but received litt.e encouragement.
After tea with them I wen out to find a place to lodge for the night
Next morn.ng 1 commenced a regular visit to each of the clergy of
the town. I war, not rece.ved, and was den.ed the opporumty of
preaching in any of the houses or congi egations. Re. her an un-
prom sing beginn ng thought 1, considering the prophecies on my head
concerning Toronto. However, I applied to the sher ff for the use
of th ■ Court Hous ; without succesr. Wha more could 1 d :> ? 1
had exhausted my influence and power without effect. I no.v repaired
to a pine grove and kneeling down called on God bearing c s m :> xj
of my unsuccessful exertions, my na.'b li:y o open the way, at the
same t me asking Him in the name of Jesus to open an enectual door
for H s servant to fulfill his mission.

Upon returning to town, I intended leaving the Taylor'? bu" while
there 1 overheard the following conversation between Mrs. Taylor and
a Mrs. Walton.

Mrs. Walton, I am glad to see you; '.here is a gentleman about
f om the United States, the Lord sent him to th.s city o preach the
Gospel. He has appl'ed in vain to the cleigy and to the Vfer*OU9
au horities for opporunity to fulfill his mission and is now about to
leave the place. He may be a man of God, I am sorry to have him
depart."

(Mr . Wa ton). "Indeed! Well, 1 now undersvand the feelings
of the spirit which brought me to your house at this t me. I have been
busy over he wash tub and too weary to take a v/?,lk, but I felt im
pressed to go. I then thought I would make a call on my sister on
the other side of town, but passing your door the spirit bade me come
in, but I said to myself I will go in when I re'urn, but the spirit said
go in now. I accordingly came in a.nd i am thankful that I did.
Tell the stranger that he is welcome to my house. I am a widow but
I have a spare room and bed and food in plenty. He shall have a
home at my house and two large rooms to preach in just when he
pleases. Tell him I will send my son John over to pilot him to the
house while I go and ga'her my relatives and friends to come this
very even;ng and hear him talk, for I feel by the spirit thaf he is a
man sent by the Lord God with a message which will do us good."

TE KARERE 89

The evening found brother Pratt quie ly seated at her house where
conversaions like the following were prevalent.

(Mrs. Walton). "Mr. Pratt, we have tor so.ne years been anx-
iously looking for some providential event which would gather the
sheep into one fold; build up the true church aa m days of old a_t:l
prepare the humble followers of the Lamb to receive their coming
Lord when He shall descend to reign on ear h. As coon as Mrs.
Taylor spoke of you I felt assured as by a strange and unaccountable
presentiment that you were a messenger with important tidings on
these subjec's; and I was constrained to invite you here and now we
are all here anxiously waiting to hear your words."

(Brother Pratt) : "Well, Mrs. Walton, 1 will frankly relate to you
and your friends the particulars of my message and the nature of my
commission. A young man in the State of New York whose name
is Joseph Smith wai visited by an angel of God and after several .3-
ions and much instructions wa: enabled to obtain an anc.ent record
written by men of old on the American Continent conaining the
history, prophecies and Gospel in plainess as revealed to them by
Jesus and His messengers. i his same Joseph Sm th and others wer
also commissioned by the angels .n these visions and orda.ned to h 1
apostleship with authority to organise the church to administer th ^
ordinances and to ordain o hers and thus cause th^ full plain Gospei
in its purity to be preached in all the world.

By these Apostles thus commissioned, I have been ordained as
an Apostle, and sent forth by the word of prophecy to minis er the
baptism of repentance for remission of sins in the name of Jesus
Christ ;and to administer the gifts of he Holy Ghost, to heal the sick
to comfort the mourner, bind up the broken-in-heart, and procla 4 ,:
the acceptable year of the Lord.

I was also direc ed to the city by the Spirit with a prom se that
I should find here a people prepared to receive the Gospel, and should
organise them in the same. But when I came and was rejected by
all parties and about to leave, the Lord sent you, a widow to receive
me, thus I was provided for like Elijah of old. Now I bless your houss-
and all your family and kindred in His name. Your sins shall be
forgiven you. You shall undeis and and obey the Gospel and be
filled with the Holy Ghost; for so great faith have i never seen in
any of my country."

(Mrs. Walton). "Mr. Pratt, this is precisely the message we were
waiting for; we believe your words and are desirous to be bap ised."

(Brother Pratt). "It is your duty and privlege; but wait yet a
little while until I have an opporuni y to teach ot'iers with whom yo -
are religiously connected and invite them to partake with you of
the same blessing."

After conversing with these interesting persons till a late hou;
we retired. Next day, Mrs. Walton requested me to call on a friend
who was also a widow in deep affliction suffering from blindness from
inflamation of the eyes. The woman had four lit le children an:!
until her blindness was able to keep them by teaching school. Her
husband had died from cholera two years before, ard in her pres ■ '
condition the Methodist socie'y were caring for her. Mrs. Walton al-
lowed her little daughter of twelve to guide me t~> the widow's hom !
which was a dark and gloomy apartment, rendered mor° s .

every ray of light obscured to prevent its painful effects on her eyes.
I related to her the circumstances of my m ssion and s • b sliev
the same. 1 then laid my hands upon her in the name of Jesus Christ

and said unto her "Your eyes shall be well from this very hour."

She threw off her bandages, opened h -r hou e *i the lN^h'. Thn
evening she came to the meeting at Mrs. Walton's.

The Methodist society was now relieved of their burden in the
care of the widow and her four children. The remarkable w.
was soon known. The widow's house became the gathering pla
many people all curious to witness for themselves the wonderful heal

"How did the m. m heal your eyes?" "What did he do?" "Tell

90 1 fc, RAKEkh

us?" were questions so oft repeated that ihe woman wearied of reply-
ing came to me for advice to know what she should do. 1 advised to
tell them that ihe Lord had healed her and to give Him the glory and
let that suffice. But still they teased her for particulars. "What
did this man do?"

"He laid his hands upon my head in the name of Jesus Christ,
and rebuked the inflamation and commanded my eyes to be made
whole and restored their sight."

"Well, give God the glory, for it is well known that this man
is an impos or, a follower of Joe Smith, the false prophet."

"Whether he be an impostor or not, 1 know not; but this much
1 do know, i was blind, now 1 see. Can an impostor open the eyes
or the blind?"

"Perhaps then, you intend to be his d.sciple, to join he Mor-
mons."

He said nothing to me about joining the Mormons, but taught
me the Gospel and bore tes.imony that God had restored its powers
to earth. Would you like to be partakers thereof or, why do you en-
quire so earnestly about my eyes being healed?

"Oh, we are John Wesley's disc.p.es. We are the Christian

church. We know John Wesley, but as to his man we know not
whence he came. We see how it is. You are determined to for-
sake the Christian church, the good old way tor the sake of these
took, these weak impostors the Mormons. Well, farewell, but re-
member, you will have no more support from our society, no more
encouragement of any kind; you shall not even teach a school for us.
How then will you live?" m

Such contentions and discouragement as these, poured into the
ears of the widow, and together with railings, lying, and various other
slander soon caused her to waver and like thousands of other poor,
weak mortals she shrank back in o the net of sectarian delusion and
was seen by the Saints no more. In the meantime out meetings com-
menced at Mrs. Walton's. At first very few attended, but gradually
increased.

QUESTIONS.

1 . Compare the calling and ministry of Christ's Apostles with
that of Parley P. Prat. 2. From whence did Parley P. Pratt receive
his authority to preach the Gospel and administer its ordinances? 3.
Can you give an account of a healing through administration that has
happened during your life?

LESSONS
PRIMARY ASSOCIATION.

First Week. — All Groups.

Object. To have the children experience the joy of doing for

others.

After the lesson, have the children make little valentines.

Story

On a certain Saint Valentine's Day, the children in a kinder-
garten said "Let's make some Valentines."

"Very well," said the teacher, "we will make valentines. What
do you wish to make them with?

"Crayons, paper, paste and scissors," said the children. The

TE KARERE 91

teacher and the children found the crayon, the paper, the paste and
uu sc ssors, and everybody set o work to make valentines. There
\.^.e b g hearts, li.tle hearts and hearts that opened and shut. When
a..i ..2 vaneatines were finished, the teacher said to the children, "So
you know the secret of Valentine?" The children shook their heads
and S3 she whispered to them. "If you love someone," she said, "you
s nd a v^en.me to them."

"i .jve my rather," said John. "I love my mother," said Mary.
"I love my baby brother," said Elisabeth. "I love my big brother,"
said Bill, so the teacher wrote these names on the valentines. When
john want home, he said, "Father, shut your eyes." Father shut
, . s y s a:.d wh^.i he opened them, there on his knee was a valentine.
When Mary want home she said, "Mother, shut your eyes." Mother
shut her eyes and when she opened them, there on !he table was a
vai^ntna, When Elizabeth went home, she said to the baby, "Shut
you.- eyes," but ths baby would not shut his eyes, so she had .o
hold her hand o.e them whi.e she tucked the valentine into the
r;./'s chuboy :i:uu. When Bid went home he said to his big brother,
J'.iut your eyes " and his big brother said to him, "You don't fool
me," but he was rurprised as any of them when he opened his eyes
and found a valentine. The next day when the children went back to
the kindergarten they said to their teacher, "Oh, i was such fun to
make valentines." And she said, "War it, well, we musn't forget
I j do it aga n next Sain Valentines Day."

Second Week All Groups.

Object. To bring to the notice of the children some of the bless-
ings of our Heavenly Father.

Before the lesson, discuss some of our Heavenly Father's creations
""and *hen

Story.

If there was no darkness, we could not see the moon and the stars
and also, our Heavenly Father has given us the darkness so that we
may sleep and rest.

It was time o go to bed. Very reluctantly, Marjorie boxed her
blocks and went upstais with Mother. Daddy promised to come up
later and kiss her good night if she did not cry when IVjother turned
out 'he 1 ght. Slowly Marjorie pulled off first one shoe and then the
other, and very slowly she unfastened her clothes and put them away
as sh? took them off. When Mother had told her a bedtime story,
cTiddled up 'in the big rocking chair, Marjorie slipped down on to her
j'.iesr a-^d said her little prayer. Then the moment had come which
Marjorie dreaded. She must climb into bed, after which Mother would
turn out the light and leave her alone in the dark. "Please, Mother,"
sa'd Marjor'e, trying ever so hard not to cry, "Couldn't you leave the
light on a little longer?" But Mo her seemed not to hear, because
b f->re Marjorie real red what had happend, she had turned out the
light and was raising the shades at the windows and pushing tfce cur-
ains back A soft silvery light flooded the room, and as Marjorie sat
up in h' r 1 ttie bed she could see the big yellow moon peeking through
he clouds a1 her. "The moon is watching over you," said Mother,
"ro snuggle down in your little bed and go to sleep . Marjorie lay very
still, and presently before Mo' her had finished her little song, Mar
jorie was fast asleep.

Third Week All Groups.

Object To have the children honour their flag.

Story Protected by a flag.

In a little red house on a Massachusetts hillside, a family of child-
ren spent the summer, and I am going to tell you a pretty story about
them.

(Continued on page 68.)

^°^y /^s2

YE KAREKE

NEW PRESIDENT SENDS GREETINGS

9J

Nineteen years have passed since I left New Zealand at the
termination of my first mission. When I left the shores of these
beautiful islands and the people which I had learned to love as
my own, little did I realise that I would ever return. Since the
day I left, I have lived over and over again in my mind the years
I spent here as a young Msisionary. Those years and the asso-
ciations they gave to me have' become more and more sacred as
time has elapsed.

Now that I have returned I look forward with increased joy
to a continuation of the friendships and experiences of those years,
which were the happiest of my life. And I have the added joy
of having my wife and our daughter to share with me the beau-
tiful landscapes and seascapes, as well as the eternal friendships of
the people of my own New Zealand.

We bring to the Saints and friends of the New Zealand Mis-
sion the greetings and " aroha" of your own Missionaries who
continue to remember you both in their thoughts and their prayers.
A New Zealand Missionary never forgets his mission friends and
experiences.

We also bring to you the greetings of the First Presidency
and the General Authorities of the Church, and rejoice
with you in knowing that two of their number, Elders George
Albert Smith and Rufus K. Hardy, will soon be with us in person.

To all the Elders, Saints and friends of New Zealand we
extend our own greetings until we meet you in person, which, if
our desires are granted, we plan to do as soon as possible. Until
then, " kia ora" and " aroha nui."

Matthew Cowley
Elva T. Cowley
Jewell Cowley

VOTE FOR HUI TAU QUEEN.

To heighten interest in the I 938 Hui Tau Queen elections
and to increase Te Karere subscriptions, President Matthew
Cowley announces that all persons subscribing to TE KARERE
for one year will receive a ticket enabling them to cast ten
(10) votes towards their choice for Queen.

Subscriptions must have been reported since March 2 5 and
may be purchased from District Elder- or sen' direct to the
TE KARERE Office, Box 72, Auckland. Rates are five shil-
lings per year and a ten-vote ticket will be given with each
sub-crintion. Let's get behind our dis'rict nominees for Queen
and support the mission newspaper as well.

94 TE KARERE

TRACTING BEARS FRUIT AFTER FIFTEEN YEARS-

In the small town of Hastings more than 15 years ago two
Mormon Elders wearily trudged up the steps of their small dis-
trict headquarters, dropped tracts and a Book of Mormon on a
wooden table and stretched out on the bed.

Their legs ached from long hours ol walking in and out
of homes as they distributed tracts to unreceptive housewives
throughout the city. Their clothes were dusty and worn.

One Elder, tall and well built, unbuttoned the collar of his
shirt as he said: " It's no use. We're getting nowhere. The
people in this town just aren't interested in Mormonism. Take
for instance that last house we visited. The lady all but pushed
us off the front porch when she slammed the door in our faces.
We surely made her angry."

His companion, who had
taken off his shoes, interrupted

PRESIDENT SAILS.

Saints and Elders from all
parts of North Island lined
the docks at Auckland Har-
bour on March 7 to bid
farewell to President M.
Charles Woods and his fam-
ily, who sailed on the S.S.
Mariposa for their home in
America.

The Sunday preceding
their departure a farewell
meeting was held in honour
of the Woods family at the
Auckland headquarters cha-
pel. Many socials feting the
departing group also were
given.

| saying: " I don't know what got
I into you to tell her that the dav
I would come when she wouldn't
be able to do enough for the
I Elders. You knew she was a
Catholic."

With weariness in their ac-
tions and a feeling of futility
in their hearts they prepared a
frugal supper and made ready
for bed.

In February, 1938, a woman,
radiating the spirit of inspir-
ation and love, stood up in a
small cottage meeting in Hast-
ings and bore her testimony to
the truthfulness of the Gospel
of Jesus Christ of Latter Day
Saints. With tears in her eyes she told the small group of lis-
teners that she was the lady who had slammed the door in the
faces of two Mormon Elders more than fifteen years earlier.

That lady, Mrs. Ben Scott, told how sorry she was that she
had been so rude to the two missionaries in rejecting their mes-
sage. She asserted that the time had since come when she
" couldn't do enough for the Elders."

As a result of that early visit by the two missionaries, Sister
Scott said she visited the L. D. S. Branch in Hastings and through
study and prayer gained a firm testimony of the Divinity of the
Gospel. She married Ben Scott, a Church member from Samoa.
On February 2 of this year she was baptised into the Church
by Elder Claude D. Kirkland and was confirmed by Elder Wilford
E. Smith.

Contributed by Elder Wilford E. Smith.

r^ kakeke 95

CHRISTIANITY AND THE RELIGION OF CHRIST

Tabernacle Address by President Matthew Cowley

It has always been my belief that no one's religion is worth
much if he cannot give a good reason for his membership in his
church, or for the hope he has within him as to the efficacy of his
obedience to the principles and rites which his church teaches.
As we go back over the history of Christianity we find that Christ-
ianity nas survived for nineteen centuries, including the dark
ages; but what of the religion of Jesus Christ? It was taken,
as a matter of fact, until the invention of the printing press, that
the Christian Church was the Church of Jesus Christ in its orig-
inal purity and truthfu_ness. But with the invention of the
printing press the Bible became accessible to the laity, and then
it was discovered that even though Christianity had survived the
centuries from Christ to that great event,
the religion of Jesus Christ had been chang-
mBI^^^\ ed, had been modified, that the organisation
was not as Christ had organised it, that the
,*4V tSk religions tenets were not as Christ had
taught them.

And so, following this great event — the
invention of the printing press — men who
read the Bible began to think for themselves
and some were there who were bold enough
to express those thoughts, who were bold
enough to enlighten those who would listen,
Pres. Cowley. to point out the changes that had bee::

made, to discuss the fact that even though
Christianity had survived, the religion of Christ had not. And
some of these men were sincere enough even to give their lives
for the testimonies which came to them from a persona! reading
of the Bible that the religion of Christ was not upon the earth as
He had taught it.

Then came the great churches of the reformers and each
church had its own doctrine, each church proselyted for its own
membership, each claimed to have the word and the power of
God. The thing the reformers did not realise was that the
Church of Jesus Christ was not born from the Bible, but that the
Bible or the New Testament was born from the Church of Jesus
Christ. And so when they established their great churches upon
their intelligent reading of the New Testament, their authority
did not go beyond that book, which does not give authority, and
the result was disagreement, and confusion in the Christian
world. These churches grew in power, on down through th :
centuries until there appeared that small frroup who claimed
the right to worship God according to the dictates of their own
consciences.

With that urge for freedom of worship these Puritans soushi
a place in which they could do that which they desired. Th«

96

TE KARERE

place where they finally established themselves was a new con-
tinent, a new world. They brought to that new world a fundamen-
tal concept of all true religion, the desire to worship God accord-
ing to the dictates of one's own conscience.

Eventually many churches of the old world also found their
establishment upon this continent, until the same confusion, the
same intolerance existed in the new country that existed in the
old world. Then came a spiritual event, the greatest in all the
history except the birth and life of Christ Himself upon this
earth. A young boy had an idea. Great events come by and
through people having ideas, and this boy had an idea that re-
ligious conflict was never born of the Church of Jesus Christ.
He knew something was wrong somewhere; he knew that one
might be right and that therefore all the others must be wrong,
or else they must all be wrong. And so in the sincerity of his
youth and with his undaunted faith he went to tn2 only source
from which anyone can obtain wisdom pertaining to the Gospel
of Jesus Christ; he went to God Himself.

He prayed, and his prayer was answered. This boy in the

sacred grove saw God the Father and Jesus Christ the Son. What

was the result? It was blasphemous for this boy to claim that

God had appeared to him; that Jesus Christ had appeared to him.

(Continued on page 108)

ELDER KELLY HARRIS RELEASED

After nearly three years service as Etita of Te Karere, Eider |
Kelly Harris has been relased and has returned to his home a.
Korongata, Hastings. L

Called to the mission field July 4, 1935 by President M. j
Charles Woods, Elder Harris willingly left his home to engage
in work of the Lord. Because of his able penmanship and liter-
ary abilities he was at once appointed to head the mission news-
paper. It was to this work that he devo1-
Oed most of his time. Under his leader-
ship Te Karere gained added recognition
throughout the mission and subscriptions
increased.
As he spent most of his time at mission
headquarters in Auckland, the Saints in
tnat branch were quick to recognise h.s
talents and shortly after his arrival he was
Mfo set apart as branch choir master. He also
^ j^^B j served as teacher of the Deacon's class;
*^j^^k MS MM as a merriber of the Auckland Branch

R JjR Sunday School superintendency and

BM^HBil branch president of the Young Men's
Mutual Improvement Association.
Elder Harris He leaves behind him a host of friends

who have learned to love and respect him. " Te Karere Harris"
will long be remembered throughout the mission. His friends
wish him every success in his future endeavours and acknowledge
their appreciation for his labours.

»*P

TE KARERE

97

TO THE SISTERS OF THE RELIEF SOCIETY OF THE
NEW ZEALAND MISSION.

(Ed's Note) : We are happy to reprint this letter from Sister Louise
Y. Robison, President of L. D. S. Relief Societies throughout the world.

Dear Sisters:

I cannot tcL you how happy I am to have this opportunity
of sending my love and greetings to you by Brother and Sister
Cowley. Their fine personal contact can convey much warmth and
affection in good wishes to you.

We have long known of the excellent or-
ganisation in the New Zealand Mission. We
have known of the fine work done there
from reports that reach us from time to
time. It has been a pleasure to know that
kindred aims and ideals were directing the
policy of Relief Society the world over.

A record full of fine achievement is th:

story of New Zealand's past. Leaders full

of faith and courage have directed the work.

A bright future may be confidently expected.

Brother Cowley knows this mission, ar d

Sister Cowley loves the people. Sister Cowley has been

actively engaged in Relief Society work for many years. These

two constitute a eadership of great intellectual training, of an

intimate knowledge of the Gospel, and of faith in its power.

In thinking of our far away groups* distance disappears, an i
we are all one band of sisters working for a common cause. 1.
there is anything that can be done from this office that will ad-
vance the work, or show the love and interest 1 fcfil lor t'i : N
Zealand sisters, it will give me the greatest joy.

I pray the Lord to bless you in your efforts and
the vision to see the goal we are all striving to atta
being better wiv; s and mothers, and in this way
Jay Saints.

Your Sistet in the Gospel,

I Louise Y Ro

" When the world is in .i state ol true civilisation, man will

have ceased to contend against Ins fellow men. either as indivi«

parties, communities, secti or nations. This state ol civili

ii will be brought about by the 1 loLy Priesthood oi the Son
ol God; and men with full purpose ol heart will seek unto him

who is pure .ind hol\. even our great ere.itor Our l.ithei .unl

( rod I'm igham Young

"Kind word* cost no more than unkind ones Kind i
produce kind actions not only on the part oi those to whom they
ar< addressed, but on the part ol those b) whom they are en

J Bentham

98 TE KARERE

ONE HUNDRED AND EIGHT YEARS AGO

by Elder Daniel B. Crawford.

April 6, 1830 is an important mile-stone in ecclesiastical and
world history. It was on this date that the last and greatest of
all gospel dispensations, that of the fullness of times, was inaug-
urated upon the earth. After centuries of spiritual darkness the
church of Jesus Christ, with its priesthood authority, was again
organised as a beacon light pointing the way unto salvation.

On the above mentioned date six men were gathered under
the low ceiling of a log cabin in the small town of Fayette .Seneca
County, New York. Their names were Joseph Smith Jr., Oliver
Cowdery, Hyrum Smith, Peter Whitmer Jr., Samuel H. Smith
and David Whitmer. They were all farmers except Cowdery,
who had taught school for a year. The
purpose of their meeting was to organise
a new church with Joseph Smith as their
leader. These men were all young; the av-
erage age being twenty-four. There were
a few other people in the room, but they
were in the role of spectators as only six
were required by law to organise a church.

The first of their proceedings after the
meeting was in order was to find out whe-
ther all were willing to sustain Joseph Smith
and Oliver Cowdery as first and second
Elder Crawford Efters respectively in the proposed church.

As they were susutained each ordained the other to the office of an
Elder, The other four were confirmed members of the new church
and the Holy Ghost was conferred upon them.

The aspirations of Joseph Smith were thus realised, as he
had declared in his earlier years that he would some day be an
instrument in the organisation of a new church.

The organisation affected in that humble cabin was the begin-
ning of the Latter-day work of God as foretold by the prophets
of old. The foundation was laid for the kingdom spoken of by
Daniel the prophet when he said: "And in the days of these kings
shall the God of Heaven set up a kingdom, which shall never be
destroyed: and the kingdom shall not be left to other people, but
it shall break in pieces and consume all these kingdoms, and it
shall stand forever." This organisation has also proved to be
the * 'marvellous work and a wonder" which the Lord declared
he would proceed to do among the children of men in the latter-
days.

The church organised on April 6, 1830 by the five farmers
and one school teacher embodies the fundamental principles and
characteristics of the primitive church of Jesus Christ. It is or-
ganised upon the foundation of apostles, prophets, pastors, teach-
ers, evangelists, etc., which were so essential in the former day

TE KARERE

99

church, and which it was said would reman "till we all come in
the unity of the faith, and of the knowledge of the Son of God.'"
With all the offices imbedded within its structure and the func-
tions of the priesthood, the Church of Jesus Christ of Latter Day-
Saints is the most perfect ecclesiastical organisation on the earth
to-day.

The one hundred and eight years since the organisation of
the church has been a period of great learning. The world as a
whole has experienced a social and economic renaissance. Re-
ligious teachings too, have experienced a great change. New doc
trines of religious philosophy have captivated the fancies of men
with the result that many of the churches and religious denom-
inations have modified their doctrines to suit the changing til
Even new churches have sprung up under the influence and strong
leadership of winning individuals. However, through all the tur-
moil of this religious revival the Latter Day Saint church has
stood steadfast to the eternal truths upon which it was founded.
None of the doctrines or ordinances have been changed
gospel of Jesus Christ is the same to-day as it was a hundred
years ago, which gospel is the same as preached by Christ himself.

The history o£ the Church of Jesus Christ of Latter-day
Saints since that April day in the log cabin is a story of undaunted
achievement. Like the tiny mustard seed it has developed tintii
its powerful organisation has spread throughout the entire world.
Its vitality has been attested to by the tears of persecuted Sam: s,
the blood of martyrs, and the unceasing toil of rugged piont
It stands to-day as an ensign in the tops m the mountains

ADOPTION OF COLOURED COVER

In keeping with p-ogressive policies of Te Karere, we are
happy to announce the adoption of a two-coloured frontispiece '
introduced with this Issue. You will observe that the new cover
presented in a p'easing colour barm OBJ ,li I thr

distinctive art <>' the Maori with the latest printing styles.

The publication of Te Karere is unique among mission p.ip«-t |
because of its printing in Ln I sh and Mr > i. [nil i nee
because of the diversity ol it cul-i-. 't is pfanno I io MM
the variety and number of articles in both Maori and Engltih that '

greater and wider reader interest may be obtained* No pi
ence to either language erill !><• shown
W'th i " I •• thi publ

P rl mi; neU I l<-.it in «•• d

these Isles and >" ■

tts; from mis ioni tbl'OUghoul the

d t and general Church authorities.

n tine to time te

| : •< \\ | 1 1 I l\, ■ .

cies.

100

TE KARERE

Wilford E. Smith,
D. Kirkland, L.

Back Row (left to right) : Elders Ernest Campbe

De Mar V. Taylor, C. Burnett Mason, Claude
Garn Dastrup and Ivor J. Price.

Front Row (left to right) : Elders Loy W. Watts, David G. Parker,

Lamont F. Toronto, Everett A. Hutchinson and Kenneth C. Pendleton

POSSIBILITY of much good
is seen in the reports from Wel-
lington and Hawke's Bay of El-
ders participating in softbaii
contests. Through activities of
such energetic leaders as Elder
Lament F. Toronto, Wilford E.
Smith and Claude D. Kirkland
exhibition games already have
been played and future matches
are being planned.

The good accomplished by
such sports activities is not al-
ways at once apparent, but from
experience in other foreign mis-
sions of the Church these activi-
ties have proven very successfui
in lessening prejudce towards the
etChurch and in attracting inves-
tigators.

As a result of the few games
already played, newspapers and
ether advertising mediums have
given the Church much favour-
able publicity. Also, many per-
sons not of Mormon faith have
been favourably impressed and
have attended Church meetings
and functons.

UNDER DIRECTION of Elder
Rushby C. Midgley, head of the
Mission's M. I. A., a branch or-
ganisation has been set up at
Wellington with Elder Lamont
F. Toronto as president of the
men's division and Sister Alice
Scott as president of the young
ladies' group.

THE HAURAKI district re
ports much activity by its Elders
uur.ng tne last month with sev-
- .1 meetings being held. El-
ders Lambert, bimpson, riczg~r-
ald and Langton spent some cime
, acting at the Kotoma Road
camp and held services in th.3
i.lVl v^.A. nail. iaiKS also have
been given by the ^iue.s at uu
Wonuns' ins-uute and at the
Maori Pa in Waimana at a recent
hui.

PICNlC. Sporting activities

ieacured ihe annual picnic Oi
he Rangiotu Sunday School
locently at Waitarere beach.
More than 30 pe:so:is partici-
pated in the various events.
Prizes were awarded Primary
members. Those in charge in-
cluded Sister Waitukarau, Sister
Ada Brown, Bro her Weston
Smith, Brother Penticost and
Brother Taylor Brown.
Submitted by Eunice D. Smith.

OUR VERY ac.ive correspon-
dent Sister Alice Scott from Wel-
lington, reports we have a " mys-
tery" athlete in our midst. This
athlete, a Mormon missionary,
broke into headlines of " Sport-
ing Life'' newspaper recently
when he declined to participate
in the New Zealand track and
field championships after record-
ing a I 2ft. 6in. pole vault and

TE KARERE

101

6ft. high jump.

His withdrawal occasioned
much disappointment among
sports enthusiasts, who heralded
him as a possible ' champion."
Discovery of his identity by
" Sporting Life" called for a two
column story by their sports edi-
tor. We could have told them
all the time that he is our own
cpor.s enthusiast Elder Lamont
I" . Toronto.

Happy to be back home after
a three-month vacation trip to
Zion in America, Sister Adelaide
Poananga returned to New Zea-
land on the S.S. Monterey on
March 1 8. Sister Poananga

praised highly the Saints in
America and the welcome they
extended to her. Several schools
called upon her to speak to stud-
ents about New Zealand and she
spoke at numerous church gath-
erings. She was sm prised that
the American peopl? didn't know
more about the Maori people and
New Zealand. " A surprisingly
large number," she said, " think
the Maoris are barbarians living
in grass huts without any refine-
ment of civilisation."

"Foreign News"

AUSTRALIA Chosen to pre-
side over the Australian L. D. S.
\1 »ioTI -'\s president, lames |ud<!.
54, of Hurricane, Utah, is ex-
pected to arrive in New Zealand
-l the latter pp rt of April en
oute to hi! field of labour.

President Judd will succeed
President Thomas D. Rees, who
w 1' be released after servtn' >p
proximately three years as head
of the Australian mission.

rhe ne w president hni boon
pi ominenl n Chun Ii •>« tivil iei

Itirl ||.IM Ix-r-ll .1 I'.l' I" I ID i IVII

i •• I businesi affairi With him
• v l| be h '■ w ife, ■ ion Mai k I '>.
i .-I ., daught , Mild ■! 18

( !,..., h

' .isll'-

\. tl

HAWAII

work foi many

1 1. Mm i>l>\ hai b

by the Church First Pi ssidem ]

in head th H Mraiian I smpls ■

its president,

I |,,- sppoint mant will I
i ii • ii •
i ■ • Murphy, who slrsad) ha

filled two previous missions to
Hawaii. In 1909 he and his wife
went o Hawaii as missionares,
serving until 1913. In 1930 El-
der Murphy was called to preside
over the Hawaiian Mission and
also to be president of the tem-
ple.

PIONEER LANDMARKS.— To

perpe uate the h.storic arrival
of Sain's to the Great Salt Lake
valley nearly a century ago, Pre-
sident Heber J. Grant announces
that a £62,500 monument will
be erected marking the spot
where Brigham Young said:
" This is the Place."

The monument will be erect-
ed at the mouth of Emigration
Canyon and is expected to be
the outstanding monument ot
western United States."

Cost of the projecl will be met
on a 50-50 basis by public sub-
jcrption and legislative appro-
priation. Utah sculptors will bj
employed on the project.

Te Karere is your paper. Help
make it a better one. Subscribe
now and receive ten (10) votes
for your Hui Tau Queen.

BUILDING. Reflecting pro

gress of the Church in material
as well as spiritual things. Presid-
ing Bishop Sylvester, Q. Cannon
reports the tzpendi ure by the
Church of more than £750,000
for construction work during
1937.

Of this total £100,000 wmi ai

pendfd foi I DM in* tion "I I Oflfl
mercial projects and the remain

nti new C hui « Ii
buldings, i epaii ■, i enoi atio
furnishing! and equipment.

Bishop ( annon innouni ed
that the yaai 1937 »>s tl..
bb\ j eai "i I be ( hui > h.

■ >| thii total i ; Nan
Zealand Mission -«i><-iit more th i i
£ I 000 m < ash ti-- iim I.

( l.i i ii. ■ |ohnston
I ,ldei |ohnscon ss

dition t<< tin-' amount » be Chun h
h it-, member! •>'>

, .1 I I S ,.ii! it* I.iiiUmi

li imtnti I ■

102 TE KARERE

MOTHERS' DAY PROGRAMME.

May 8, 1938.
10 a.m.

I . Opening Song, " Love At Home" Congregation.

2. Invocation.

3. Sacrament Song.

4. Prelude Sacrament Gem — postlude.

Sacrament Gem:

Help me to love her as I should,
To prove that love by being good,
In all I do in work or play
To make each day a Mother's Day.

MEMORY GEM.

Exodus 20: 12.

Honour thy father and they mother that thy days may be long upon
the land which the Lord thy God giveth thee.

SONGS.

*' O I had such a Pretty Dream, Mamma." Song Book. To be
sung by little children.

Other songs suggested for Mothers' Day:

" That Wonderful Mother of Mine" Sheet Music.

" Mother Macree." Sheet Music.

" M-O-T-H-E-R (Albert's Album of Mother Songs.)

" O I had Such a Pretty Dream, Mamma." Song Book.

44 O I had Such a Lovely Dream, Mother." Song Book.

To be sutiK by little children.

5. Administration of Sacrament.

7. Remarks and Introduction of the Mothers' Day Theme. By S.S.
Supt. or one appointed.

8. Vocal Solo " That's What God Made Mothers For." (Albert's
Album of Mother Songs.)

9. Mothers' Day Theme.
10. Tableau.

1 I. Address to Mothers by the Branch President or his representative.

12. Distribution of flowers or booklets. (Primary Children.)

13. Introduction of Oldest and Youngest Mothers.

14. Response by a Mother.

15. Music.

1 6. Closing Song. " Home, Sweet Home."
Benediction.

MOTHERS' DAY THEME.

The Mothers' Day programme suggested for this year will feature
the mothers of the presidents of the Church and a eulogy to their
memory, spoken by their sons.

In a series of nine tableaux, the mo'her of each president with her
son at a young age appear upon a raised platform capable of holding
two people and elevated so as to allow all to see the characters.

The son while in the tableau with his mother then recites a state-
ment he made during his life of his love and appreciation of his mother.

The first tableau, the nativity, picturing the Christ Child and his

TE KARERE 103

mother Mary is most symbolic of great motherhood. This tableau
will introduce the spiritual theme desired in the programme.

The last tableau will represent a mother of to-day and a son of
to-day. The reading of the boy will bring the tribute to mother direct
to each and every mother in the Sunday School to-day with a challenge
to each boy and girl.

In Sunday Schools where a stage and curtain are available, each
episode should be complete in and of itself. Music by the organ as a
background will be suggested. The characters should be in costume
true to their time and habit.

Children to sing " Luther's Cradle Song."

Tableau Two. Lucy Mack Smith and Joseph, her son.

Tableau Three. Nabby Howe Young and Brigham, her son.
T Tableau Four. Agnes Taylor Taylor and her son John.

Tableau Five. Beulah Thompson Woodruff and Wilford, her son.

Tableau Six. Rosetta L. Pettibone Snow and Lorenzo her son.

Tabelau Seven. Mary Fielding Smith and Joseph her son.

Tableau Eight. Rachel Ridgeway Ivins Grant and Heber her son.

Tableau Nine. A mother of to-day and a son of to-day.

TABLEAU.

The Prophet Joseph Smith:

" Blessed is my mother, for her soul is ever filled with benevolence
and philanthropy; and notwithstanding her age, yet she shall receive
streng.h, and shall be comforted in the midst of her house, and she
shall have eternal life."
President Brigham Young:

Of my mother she that bore me 1 can say, no better woman

ever lived in the woild than she was. My mother, while she lived, taught
her children all the time to honour the name of the Father and Son,
and to reverence he Holy Book. She said ' Read it, observe its pre-
cepts and app.y them to your lives as far as you can. Do everything
that is good. Do nothing that is evil, and if you see any person in
distress, administer to their wants; never suffer anger to arise in your
bosoms, for if you do you may be overcome by evil."
President John Taylor:

The name of President Johin Taylor's mother was Agnea 1 eylor
She was Me mother of ten children, of whom John was the second child.
Although but little has been written about her, she must have been i
remarkable woman, If we may judge her character by her son's, the
must have lx-<-n .» woman of dignity, ol bravery, 01 COUrege, oi mtell.-

• '. -n. e, end ■ free lovei ol libe 1 1 y

President Wilford Woodruff:

Wilford Woodruff, while on ■ muss, on in IS37, find* epitaph ol
mother <>t Avon, Connecticut. Beulah [*homp*on Woodrufl died el i
of 2(), when Wilford Woodrufl wei IS monthi old.
\ pleasing form, •> generoui heart,
\ good companion, juet without art;
lust in hei dealings, faithful to hei friend,
Beloved through I fe lamented in the end

Pre id. -nl I m <n/o Snow :

Elite R inow tayi "Without the least ihedow ol t ■
truly say of our pa rents, their int id the)

orthy in all io< ial i slat ioni sad busins
life; end carefully treined theii children to hebiti ol industry, economy,

..iid sin. i in. -i ility, end extended to I hem the beet fai I I

104 TE KARERE

w HE KAI-WHAKAATU HOU MO TE ATUA."

" He roanga mai te wharangi 81."

" I kite ano ahau i tetahi atu anahera e rere ana i waenganui
o te rangi, kei aia te rongopai mau tonu hei kauwhau mana ki te
hunga e noho ana i te whenua, ki nga iwi katoa, ki nga hapu,
ki nga huihuinga tangata. He nui tana reo ki te mea kia wehi
koutou ki te Atua, hoatu k ata he kororia; kua tae mai hoki te
haora o tana whakawa." (Whakakitcnga 14: 6-7).

Ko tenei poropititanga na Hoani i arohaina, i aia e noho ana
i te motu o Patoma. I tutuki i te po i te rua tekau ma rua o
nga ra o Hepetema 1823 i laua I.loronai ano i huna ra i nga
papa koura o nga Niwhai i te tau tekau ma wha rau i mua atu,
he mea tuku mai i te ao wairua (he tangata i mate, ka ora ano)
ki te whakaatu kia Hohepa Mete nga papa koura. Kei reira nei
te raneatanga o te Rongopai mau tonu. Na te homaitanga o te
mana o te Atua e whakamaoritia ai enei tuhituhinga kei roto i te
pukapuka e kiia nei ko te Pukapuka a Moromona.

Na, kua kite tatou te tutukitanga o te manga i totoro atu ki
tua o te taiepa. I te 29 o nga upoko o nga tuhituhinga o Ihaia
kei reira tenei poropititanga — " Aue te mate mo Ariere, mo Ariere,
mo te pa i noho ai a Rawiri! . . Ka raru ia i ahau a Ariere,

a ka pouri, ka tangi; ki taku ka rite ano ki Ariere." Ko Ariere,
te pa i noho ai a Rawiri, ko Hiruharama. Ko te poropiti e whaka-
rite ana te pouritanga e tae ki Hiruharama, ki te pouritanga o
tetahi atu iwi. Ka mea ia — " ki taku ka rite ki Ariere." Kei ce
whakaarotia ko tera atu iwi i Hiruharama, ara e hono ana kia
Hura, no reira te whakaritenga o taua pouritanga. Ko te mea
panai kia ratou koia tenei.

*' A ka whakahokia iho koe, ka korero ake i te whenua; ka iti
ano tau kupu i roto i te puehu, ka rite tou reo ki te tangata i te
Atua Maori, he mea puta ake i te whenua, ka kowhetewhete ake
tau kupu i roto i te pueheu." Me pehea tetahi iwi e " whakahoki
iho" a ka " korero ake i te whenua?" Ko te utu o te patai v:enei
i roto i te 11 me te 12 o nga rarangi.

" Na ki ta koutou, rite tonu ki te kitenga katoa ki nga kupu
o te pukapuka kua oti te hiiri, a te hoatutanga ki te mea matau
ki te korero pukapuka; na ko te kianga atu, Tena, korcrotia tenei,
a ki ake ia, E kore e ahei; kua oti na hoki te hiiri; na ka hoatu
taua pukapuka ki te mea kahore nei e matau ki te korero puka-
puka, na ko te kianga atu, Tena, korerotia tenei; Ano ra koia, Ka-
hore ahau e matau ki te korero." No reira ka tangohia ake i te
whenua tetahi pukapuka kua oti te hiiri he whakaaturanga mo
tenei iwi.

He aha te kitenga katoa, ki ta Ihaia i korero ai, ka rite
tonu ki nga kupu o te pukapuka kua oti te hiiri? Koia nga ki-
tenga me nga poropititanga o taua iwi kiia whakahokia iho. I
mea ai ia — " No te mea kua ringihihia e Ihowa te wairua o te moe

TE KARERE

1 10

HUI PARIHA.

He panuitanga tenei ka
u te Hu Pariha o Here-
taunga nei, ki Te Tapairu,
Waipawa, ite 7 me te 8 o
nga ra o Mei, 1938. He
powhiri atu tenei ki te katoa
haere mai ki ta tatau hu
pariha, ka hangai tona tu
ki te ra whakamaharatanga
ki nga Whaes (Mothers'
Day) Kei ts tumanako ma-
tau tera e tae mai te Timu-
aki M hana.

Heoi ano na o koutou teina,
Te Tuati Meha
Eriata Nopere.

♦

a u tonu ki runga kia koutou; kua oti ano o koutou kanohi te
whakamoe e ia; nga poropiti, o koutou rangatira, nga matakite, tau-
poki rawa/' Kei roto i taua pukapuka o ratou whakakitenga me
nga poroptitanga. E whakamaramatia e te poropiti kei roto i taua
pukapuka nga kupu mohio no te mea ka rongo nga turi, ka kite
nga matapo i roto i te pouri kerekere. Me tenei ano — " Ka mohio-
tia ano te matauranga e nga wairua kotitike, a ka ako te hunga

amuamu ki te kupu mohio."
Kei roto i tenei pukapuka te-
tahi whakaaturanga mo te Ka-
raiti, no te mea; " Ka neke ake
ano te hari o te hunga mahaki
kia Ihowa, ka koa ano nga ta-
ngata rawakore ki te mea Tapu
o Iharaira." Ko te Karaiti te
' Mea Tapu o Iharaira." Kua
mohiotia e tatou inaianei te
ahuatanga o te pukapuka a
Ihaia i korero ai. Kei roto i re
17 o nga rarangi e whakaatu ana
te wa o taua pukapuka e puta
mai ai— " He teka ranei he iti
rawa te takiwa, a ka puta ke a
R-panona hei mara whai hua,
a ka kiia t^ :.-.aara whai hua hei
ngahere?" A muri tata iho i
tenei ka mea ia: "I taua ra karongo nga turi i nga kupu o i?
pukapuka ." " F tino marama ana ka rongona nga

kupu o taua pukapuka i " taua wa" i mua tata i te puta ketanga
o Repanona hei mara whai hua

He mea e tino mohiotia ana ko Repanona, ir.i Parataina. he
whenua titohe mo ngatau maha. Kei t-- mohiotia ^n > hoki i
roto i nga tau ruarua kua pahure .ik<- nei, kua hoki etahi 0
Hurai ki Hiruharaina. a ka m.ihia t ratOU a Parataina hei uiintui.i
whai hua ano. Koi tetahi o ngn tmo wrhenua uh.u hua i te ao
nei. Kua puta k<- .i Repanona hei mara whai hua. No reira, kei
hea ra i<- pukapuka i korerotia e [haia e tata ana ki te ma tekau
ma v\Jntu rau tau i mua, k.i rongona ana kupu i tana rai

I'- u.iln kua oti t<- korero e matau te poropititanga .\ [haia
e tmo marama ana :

l . Ka p: ti mai I tahi pi \ apul .1 i i hak .

papa m nga kitenga o tetahi > ^^ i kua t.ik.i Iho. No Hiruhai
t.iu.i iui pea

taua pukapui i e tangohia -il <• i t<- m henua
K.i ; .vim nga 1- upu <> taua pul I upu ) L i t .

matau \ i te korero pukapuka ka whakahokia < ia t tore e ahei ki
• o, k u. i ot i in hoi i te hiiri

iui. i puapul i tei <• matau

korero pukapuka

| olliiii i mi ,.

106 TE KARERE

5. Ka rongona nga kupu o tana pukapuka i mua tata i te puta
ketanga o Repanona hei mara whai hui.

6. Ko tenei pukapuka he kupu tino mohio. Ma ana ka rongo ai
nga turi, ka whakakitea ai nga kanohi matapo, me ratou ano, ara
nga wairua kotiti ke (whakaakoranga he) ka mohio ai katoa ki te
matauranga. Ka whakaakongia te hunga amuamu ki te kupu
mohio. Kei roto i tenei pukapuka tetahi whakaaturanga mo te
Karaiti " te Mea Tapu o Iharaira," hei whakaneke ake ano te hari
o te hunga mahaki kia Ihowa, ka koa ano nga tangata rawa-kore.

He pukapuka penei ano ranei kei te ao i enei ra? Ae ra- —
kotahi ano! Koia ano te rakau o Hohepa — te mea e rapu nei
tatou — Ko te Pukapuka a Moromona.

Ko te pukapuka a Moromona e tino tauira ana ona mea katoa
ki ta Ihaia poropiti. Kahore he awangawanga koia ano taua tino
pukapuka i korerotia raka.

1. Kei roto i te Pukapuka a Moromona nga kitenga, nga poroiti-
tanga, me nga whakapapa o tetahi mana no te whare o Iharaira
kua taka — ko nga Niwhi..

2. Ko te Pukapuka a Moromona e tangohia ake i te whenua i
roto i te puke o Kumora. Koia te reo o nga Niwhai i kowhete-
whete ake ra i te puehu.

3. Kua oti te hiiri nga papa o te Pukapuka a Moromona. Kua
hoatungia kia Hohepa Mete te mana hei whakamaori i nga wahi
anake kua tangohia te hiiri: I ta Matene Harihi mautanga i nga
whakaahua me ona whakamaoritanga kia Hare Anatana o Niu
Ioka ka mea ia e tika ana taua whakamaoritanga, no reira ki tana
ki, me mau mai nga papa ki aia ma ana e whakamaori. Ka mea
a Matene Harihi ki aia kua oti ke nga papa te hiiri. Rite tonu ki
nga kupu a Ihaia.

4. Ko te Pukapuka a Moromona he mea hoatu ki tetahi tamaiti
mataurangakore, ko Hohepa Mete.

5. Ka panuitia te Pukapuka a Moromona i te tau 1829. I taua
wa he whenua titohe tonu a Parataina. I rongona nga kupu o
taua pukapuka i mua atu i te puta ketanga o Repanona hei mara
whai hua.

6. He kupu mohio rawa nga kupu o te Pukapuka a Moromona.
Kei reira nei nga kitenga me nga poropititanga o nga Niwhai.
Kei reira nei ano hoki te raneatana o te Rongo Pai Mau Tonu, e
mau ana iroto, na te Kai-whakaore i whakapuaki ki nga iwi ona-
mata. Kua whakakahore e ia nga whakaakoranga he, a kua homai
ki nga mano he maramatanga nui o nga tikanga o te Rongo Pai.
Nana kua neke ake ano te hari o te hunga mahaki kia Ihowa, no
te mea nuku atu i te miriona te hunga i ngohengohe ana kia te
Karaiti kua whiwhi ki taua pukapuka ko te kupu nei tera a te Atua.

I mea ano hoki a Ihaia i te wa e puta mai ai tenei pukapuka
ka ki te Atua. . . Na, tenei tetahi ake mahi whakamiharo aku
ki tenei iwi, miharo, miharo whakaharahara; ka whakamotiatia
hoki nga whakaaro o o ratou mea whakaaro nui, ka ngaro te ma-
tauranga o o ratou mea mohio."

TE KARERE

107

Mo tetahi rau tau kua whakamatau nga mea mohio o te ao
ki te whakakahore i te Pukapuka a Moromona, engari kahore kia
taea e ratou. Inaianei kotahi ano te whakaaturanga tika mo te
Pukapuka a Moromona — ta Hohepa Mete i worero ai. Tino pono
kua ' ngaro te matauranga o o ratou mea mohio."

Na, ka kite tatou e tino marama ana ta nga Hurai karaipiture
poropititanga mo te putanga mai o nga whakapapa o nga Niwhai.
Kei runga i nga wharangi tapu o te Pukapuka a Moromona ce
whakaaturanga mo te manga o te hapu o Hohepa i totoro atu ki
tua o te taiepa, tae noa atu ki te whenua o nga pukepuke tu tonu.
Ka mohio tatou ki te pikinga ake me te whakahokinga iho o taua
mana hei iwi tino marohirohi nui hoki.

I ti putanga mai o taua pukapuka, ka tino tutuki te poro-
pititanga i roto i te rua trkau ma iwa o nga upoko o Ihaia. I
whakaatu ai ko nga Niwhai taua iwi kua whakahokia iho. I
korero ake ano raiou i te whenua i te wa o te tangohanga mai
o a ratou tuhitu^iinga i roto i te puke o Kumora, te whakamaori-
tanga ki nga reo k . Ko o ratou kitenga, me o ratou poropiti-
tanga koia te pukapuka kua oti te hiiri. Ka hoatu nga kupu o

( ('out hi tied on folio-wing page)

NA NGA MANUHIRI-TU-A-RANGI."

fr E toku iwi aroha, tena koutou. E koro ma, e kui •
ma, e pa ma, e hine ma, e tamariki ma, tena koutou katoa.
Ko ahau tenei ko to koutou nei hoa, to koutou nei paiuau,
te mihimihi atu kia koutou, ahakoa ra e poto ana te noho
ki konei, ki te unga o nga waka ki nga one o ta tatou w Ika,"
te Ika-a-Maui. E rere tonu atu ana maua ko te Apotoro
a Elder George Abort Smith i tenei po ano ki Ahitereria
(Australia). Ko ta maua nri mahi he torotoro tirotiro
harre i n^a Mihana o nga Motu Tonga nei.

Kaati, ko ta maua tauranga atu i konei ko Svdno\
Australia. Ahakoa ka mahi maua k: taua whenua nui mo

etahi w ki, ka hoki mai ano kia kite ia koutou he kanohi he

kanohi i te wa 0 ta tatou Hui Tau kua karangatia nei |
to tatou rangitira e Princetl IV Pi., a Herangt C.BJB. kia

tu ki tona pa tapuae ki Ngaruawahia, Waikato.

Haere mai ra c te iwi. Koia nd ra ta maua hiahii

I kia wawe l kite ia koutou katoa. Kia mihimihi. Kia ruru

ringaringa. Kia tangi ano tetahi ki tetahi. Kia ea ai nga

tohll o tC aroha DM nga mahara, nga korrro kia tatou
ano, a mo te htinga hoki kua haere atu ra ki tC po.

Kia ore »••• koutou. B noho e t»- iwi, e nga hapu ■ raro|
[nga taumarumaru-tanga o to tatou " Kai-hanga.1

Na to koutou limuaki aroha.

Ruwhara K. I [aai

108 TE KARERE

taua pukapuka ki te tangata matau ki te korero pukapuka. Ka ki
ake ia e kore ia e ahei ki te korero, kua oti na hoki te hiiri. Ma
tetahi mea matauranga kore i te ahuatanga o .iga mea o te ao,
hei mea ma te ringa a te Atua i whakaputa mai taua mahi. Kei
roto i tenei pukapuka n^a mea katoa ta Ihaia poropiti ai. Ka
puta mai ia i te wa tika. Kua whakaotia e ia te kupu a te poro-
piti ki te hunga mahaki me te hunga rawakore. Kua whaka-
kahorengia nga whakakahoretanga katoa ki te Pukapuka a Moro-
mona. He pono koia he " mahi whakamiharo, miharo whaka-
harahara." Kua tino tutuki te poropititanga a te kai-waiata:
" E tupu ake te pono i te whenua, a e titiro iho te tika i te rangi."

Ka kite tatou kei roto i te Pukapuka a Moromona te tutuki-
tanga o te korero a te Karaiti i roto i te 10 o nga upoko o Hoani,
ka haere ia ki tetahi atu o ana hipi, a ka rongo ratou ki tona reo.

Na Moronai i whakatutuki ta Hoani poropiti i kite ai ia i te
anahera e rere ana. Na te putake o tona reo " wehi ai" te toko-
maha ki te Atua, " e hoatu ana ki aia he kororia." E tino whaka-
pono ana ratou " kua tae mai hoki te haora o tana whakawa."

Ko te Paipera me te Pukapuka a Moromona e tautoko ana
tetahi i tetahi i roto i nga tikanga me nga poropititanga. No
reira, kua honoa raua " kia kotahi rakau," rite tonu ki ta Ehekiere
i poropiti ai. Hei mea kotahi hoki raua i te tohatohatanga atu
o te Rongo Pai. Ko raua hei kai whakaatu mo te Atua. Kotahi
he mea tuhi e tetahi wahi o te ao, ara ete " tai-rawhiti." Ko tera
atu he mea tuhi e te taha ki te hauauru o te ao. Ina huihuia
raua tetahi ki tetahi ka rite tonu te kupu. Na, " ma te mangai
o nga kaiwhakaatu tokorua, tokotoru ranei, ka u ai nga kupu
katoa."

Heoi ra, na ta koutou mokai.

Raniera Karawhata kai-tuhi.

You'll find the latest Mission news and Church features in your
Te Karere. Subscribe now and receive TEN (10) votes for your
Hui Tau Queen.

(Continued from page 96)

That was blasphemy even in the eyes of his own friends. Christ-
ianity had survived, but Jesus Christ certainly had not survived.

In the days of this boy Prophet, what was the answer to
that question of the Saviour: " What think ye of Christ, whose
son is he?" The answer was not that He had the likeness of a
man; the answer was not that He had the same appearance that
He had when He walked and talked with the men of Jerusalem
and His disciples in the days of the early Church. The answer
to that question in the days of Joseph Smith was that He had
neither body, parts, nor passions, although the Christ Himself
had said to the disciples who beheld Him in the form of a man

TE KARERE lt9

ascending into Heaven, " I will return even as ye see me go."

And so there was restored again the knowledge of the being
of God and the being of Jesus Christ, His Son. This was the
beginning of a great dispensation, the greatest of all times, not
only from a religious standpoint, but from the standpoint of the
progress of civilisation. What has happened in the past centurv
and a half to the human family? Steam engines have been in-
vented. The steel propeller has succeeded the sail. Electricity
has been harnessed. Automobiles have been invented — wireless
telegraphy, the telephone, the radio, the aeroplane, the submarine
and all such wonders, until it has been said by someone that every
man and woman in this country has 37 mechanical slaves to giv
them more leisure and luxury.

Now we have existed as a Church for more than a hundred
years. Christianity has survived all of these ages and scientific
discoveries: the age of iron, the printing press, the steamship,
the steam engine, the telephone, the automobile, the aeroplane,
the submarine, the radio and television. Christianity has sur-
vived all of these, but what of the r?ligion of Jesus Christ? Do
you know of any religious ideas that have been altered or changed
in the churches oi the world through the period of these great
inventions? I dare say that in most churches the rituals have
been changed; ideas have been changed. I think many of you
in your own time recall when the pulpit denounced the theatre;
when the pulpit denounced dancing; when the pulpit denounced
recreation in many forms; but I dare say that in all of the churches
of to-day vou will not find one minist r who denounces thos?
things which his own church denounced a generation ago. The
Gospel of Jesus Christ as it has been revealed to th<* Latter-day
Saints has not changed one iota, not in one detail. This G
has survived every invention of man since it was restOr id upon the
earth through Joseph Smith; and what thinking man to-dav will
now say that it was blasphemy for Joseph Smith to claim that he
saw God the Father and Jesus Christ the Son.

The day after Christmas, a Sabbath Day, I turned the

of a radio on a short wave and I heard the Archbishop ol Can

terbury speaking from London I heard his Christmas sermon.
I have never seen him. I d<> not even know what he looks like.

Hut I u.ml tO -.iv !" yOU now th.it I hdieve th.H it

blasphemy before God to say thai 1 did not hear the vou
the Archbishop oi Canterbury thousan than it is

m M) liiit [oseph Smith did SCC God tin- lath-i an ;

the Son To Say 'hat man has the DOWei to open tin- h<

and Control thru rlem-nts, to bring them under his COmn

and ipeal front one continent to tnothei through the powei thai
In- himsell doc. not understand, and then to say that God could

not and did not ''"s boy pi

the prophets o( old. to me is blasphemy ol <:

hum <l mi fHigt I I", I

110 TE KARERE
@ f

SUNDAY SCHOOL

Prelude

Adapted from Handel,
by Edw. P. Kimball.

i^==3^

SACRAMENT GEM.

Choose the right, when a choice is placed before you;

In the right the Holy Spirit guides;
And its light is forever shining o'er you,

When in the right your heart confides.

Postlude

cres. f

a i a-x

U 45 * 5 4 2 ' V r

CONCERT RECITATION.

" James, Chapter 1, Verse 26"

" If any man among you seem to be religious, and bridleth not
his tongue, but deceiveth his own heart, this man's religion is vain."

KO TE KORERO A NGAKAU.

" Hemi, te 1 o nga Upoko, te 26 o nga Rarangi"

" Ki te mea he ahua karakia to tetahi i roto ia koutou, ki te
kore e parairetia e ia tona arero, he tinihanga hoki nona ki tona
ngakau, he maumau karakia tana."

To The Chorister

" The Gushing Rill" Page 43

Ki Nga Kai Whakahaere o nga Himene

"Kei Po Te Ra" Wharangi 44

TE KARERE HI
<? 9

!

MAHI KURA HAPATI

i

I II III I I imiIIMIIHIIIIIIIIIIMIIIIIIHIIMUIIIIIIMIIIIIIIOMUIIIIIMIIMIIIM II till I HUM I II Mil QJ

KO TE KARAHE MAORI
AKORANGA ME NGA KAWENATA

" RATAPU TUATAHI"

Akoranga 80.

Whakaaturanga: Akoranga me nga Kawenata 76: 1-49.

1. He whakaaturanga mo te ahua o te Ariki.

a. Tona matauranga me te tika ona tikanga.

b. Tona aroha ki te hunga e wehi ana ki aia.

2. Te Wairua Kaha o te Atua-

a. Ma tona wairua e mohiotia nga mea onamata, nga mea o
naianei, me nga mea kei te takoto mai.

3. Te whakamaramatanga mo Hoani 5: 29, mo te aranga mai.

4. Te pakeke o Rutiwha ki te Atua me tona takanga atu.

NGA PATAI: 1. He aha te tikanga o tenei korero H Kahore
ona rercketanga onamata, ake, ake tonu atu
ranei, e kore hoki e memeha ona tau?

2. Ko wai te hunga e whiwhi ki te whakakitenga
mo nga mea huna mo te Kingitanga o te Ariki?

3. Ko wai ma te hunga i whiwhi nei ki tenei
whakakitenga nui?

4. He aha te aranga e whiwhi nga tangata tika, he
aha hoki te aranga e whiwhi te hunga mahi he?

5. He aha te whakaaturanga tino nui t kites I
tenei hunga na kia raua nei tenei whakaki-
tenga?

6. Ko wai te mea i tangi nga rangi moona?

7. He aha hoki la i tangihia ai.

^r 1_

w RATAPU TUARUA"

Akoranga Ml.

Whakaaturanga: Akoranga me nga Kawenata 76; JO ki te mu-

tu nga.

l. Mo te Aranga tuatahi Nga whatukura I a hunga <• whiwhi
ki t.ui.i aranga

2. M<> tc ao Rangi tu haha Nga pouttrtao Tona
<• poke Ice ana i tc Hahi Matua I <■ kororia o tc marama

i. Mo te •!<> o te Ranginui I <• kororia o nga whetu

112 TE KARERE

NGA PATAI: 1. Ko wai te hunga e whiwhi ki te Aranga tua-
tahi?

2. He aha nga mea nunui e whiwhi ratou?

3. E ai ki nga korero tupua a taua a te Maori, Ko
wai ma ratou?

4. Ko wai ma te hunga e whiwhi ki te homaitanga
o raro iho i to tikitikiorangi? He aha ki te
Maori te ingoa o to ratou ao?

5. Whakamaramatia nga ahua e whiwhi ai tena
ropu tangata i te kororia o te ra i to te marama
ranei i to te whetu ranei?

RATAPU O TE HUI TAU 1938.

" RATAPU TUATORU"

Akoranga 82.

Whakaaturanga: Akoranga me nga Kawenata 77.

1. Me ako ano. Nga whakakitenga kia Hoani 4: 6 — 5; 1—6; 2-13
— 7; 2 — 8, 9, 10 me te 11. I te m~a kei te akoranga ano nga
patai me nga whakautu me korero e nga mema o te karahe

nga upoko i runga ake nei. Me ako hoki kia marama ai ratou.

^

" RATAPU TUAWHA"

Akoranga 83.

Whakaaturanga: Akoranga me nga Kawenata 78.

1. He tohutohu kia rite rite tonu ratou i roto i nga mea katoa.

2. Me noho runanga nga Hunga Tapu.

3. He whakahau kia whakakotahi ratou.

4. Nga manaakitanga e hua ako i roto \ te whakarice i ana whaka-

hau.

NGA PATAI: 1. I ahu mu hea te tikanga kia whakaritea e
Hohepa Mete ki te Kaunihen o Runga?

2. He aha i ahei ai kia whakakotahi te iwi?

3. Me petiia e whiwhi ai ki nga mea o te rangi?

4. Pehea e tu ai te Hahi?

5. He aha ratou i kiia ai he tamariki noiiohi?

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIMIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII

" FAITH."
FAITH IS THE KEY TO KNOWLEDGE RARE. GOD'S CHOICE
AND PRICELESS GIFT TO MAN. IT IS OBTAINED BY HUMBLE
PRAYER AND PRACTICE OF THE GOSPEL PLAN. IT OPENS THE
DOOR TO SECRETS DEEP, COMMUNES WITH GOD IN NATURE'S
SLEEP. . PREVAILS WITH GOD, TELL MORTAL MAN, THE GLORY
OF THE LORD CAN SCAN

TEKARERE 1 13

'PRIMARY ASSOCIATION'

LESSONS

First Week — All Groups.

To the Teacher. This month we will try to help the boys and

girls know that we can show our love by willing obedience and by
loving kindness. The Bible story, "Jesus in the Temple," will be good
foundation for the work of the month. If possible have a picture of
Jesus in .he Temple. Read Luke 2:40-52 and "Jesus the Christ," by
Talmadge, pages I 12-1 15.

JESUS IN THE TEMPLE.

Joseph and Mary with their baby had returned to Nazareth from
Egypt. 1 hey had been in Egypt in a dream shortly after the birth of
their babe in Bethlehem. 1 he angel said, "Arise, and take the young
child and his mother, antj flee into Egypt, and be thou there until
I bring thee word: for Herod will seek the young child to destroy him."

After Herod was dead an angel of the Lord again appeared unto
Joseph in a dream. The angel said, "Arise, and take the young child
and hiS mother, and go nto the land of Israel: for they are dead
whtch sought the young : nild's life."

We have little to tell of '.he childhood of this precious babe born
in a manger in Bethlehem, named Jesus. Because Joseph and Mary
were devout worsn.ppers of our hather in Heaven, we assume that
he was taught as the Hebrew children of that period were. Religious
customs were faithfully observed in the Jewish home. The very first
thing upon awakening in the morning, the child was taught to offer
a prayer of thankfulness 10 God.

boys at the age of mx were sent to school in the synaglogue.
They were taugh to read and write . However, the principal subject
of study was the Word of God Scripture.

When Jesus was twelve years old one of the most important «\
periences of his life took place.

"Mary, thy son hatli strayed from the company; no man hath
seen him s.nce we left Je u-.ilin and it is now into the second day."

Joseph spoke quietly I le 'lid not wish to betray his own anxidv.
nor to alarm his wife, iKt mother of Jesus.

"What has happened to my child?" Mary cried. "It is not likr
him to depart without sp< akin^ to me. Hath lOrrOW Coma upon Kim
so soon I

Now, there was ■ UetOffl BtOllg lie fawt to '" up Id the

temple in [eruealem eve y ipringi about tha tune <>i .mi \piil. to

attend tlw i-i'-.it and h, cud feast of tha PaeaOVOI Db v<>u knov.

thy had tins (east. On< i upon a time the children ol laraal were in
bondage in Egypt I l>- rulen and people ol 1 inkind

t<i them II''- children ol I iael I>.»<1 to work unbearably hard and

Compelled I" pay un reasonable L.xrt t.. the Egy| I am I m.ii'\

Lord heeded tha prayeri oi 'lie children ol larael and ten M
deiivai them and lead them out ol Egypt to theii own land I he

I rast ol the I'assovei was instituted ' nmi HI ' '' tl I it

h<. m tha I ryptia

h u.n .1 .ci ad <iut \ to obaa 1 -
and Mary and theii kinamen had journeyed to |< ruaalem Viae when
boyi were twelve yean old it became theii <\u\\ t.. a'tend( and tins
time J "• ith loeeph and Mai |

do you think |oaui and the people travailed Fi • N

I 1 'nil I I.I Ut (I nil follOW : r "

114 TE KARERE

to Jerusalem in those days? Some rode donkeys or camels and others
walked.

As soon as Joseph and Mary discovered that Jesus was not with
the company, they retraced their steps in search of him. It was not
until af.er three days that they found Him. Where do you suppose
they found Him? (introduce picture of Jesus in the Temple with
the Wise Men.)

His mother was surprised to find Him in the temple talking with
ihe wise men and the learned men of His peop.e, and exclaimed, "Son
why did'st thou leave us thus?"

Jesus answered, "Wist ye not that i must be about my Father's
business?" Read to the class from the Bible this incident: Luke 2.40-52

Let the children tell how they can be obedient to mother and
father.

Second Week.

Clara Cleans Her Teeth.

Before the playground gate at a fashionable summer resort, a
little girl stood shyly. When invited by one of the instructors, she
entered readily enough, and was soon initiated by a group of friendly
children into the mysteries of "Three Deep." Clara, as she was
called, differed in appearance from the other children; her clothing
was untidy and her hair unkempt; but in the excitement of the
game, the other children did not notice this.

A whistle sounded.

"Hurrah, lunch time!" exclaimed the little players, and all
flocked into the Community House to partake of milk and crackers.

Clara gulped her milk and swallowed her crackers hastily.

"Oh," said Edward rebukingly, "you mus n't eat so fast. Why,
you just swallowed your crackers whole!"

"I don't care," Clara replied, "they hurt my teeth." Edward
glanced at her mouth and saw, to his surprise and disapproval, broken,
yellowed and decayed teeth; a sharp contrast to his shining white
ones. Just then the whistle sounded again.

"Drill," called the teacher; "form lines!"

The clvldren fell into orderly lines, Clara among them, though
for what purpose she had not the slightest idea. Around the room
they marched until they reached long covered racks. The covers were
raised and Clara saw' rows of shining little mugs and fresh clean tooth
brushes. Above each was the owner's name.

Clara was about to drop out of line, saying scornfully, "Huh,
1 never use those things," when up came the teacher who had invited
her to come in and play. In her hand she carried a new tooth
brush and mug.

"These are yours, Clara," she said, and passed on without not-
icing Clara's pout and shrug.

Out into the playground passed the children, and filled 'heir mugs

with fresh cold water. Then, every little hand but one that was

Clara's flew up, and to the following words, sung to a simple tune,

the daily tooth brush drill was conducted, the children suiting the
action to the word:

We brush them up; we brush 'hem down

We brush them round and round.
We brush them every time we eat;
And in no place on any street,
Can cleaner teeth be found.

It was great fun, and the children enjoyed it as much as they
did any of their games; all but Clara, who not only refused to clean her
teeth, but said she never had and never would!

T£ KAREKE 115

A shocked whisper ran through the playground.

"Just look at her dreadful teeth," said one.

"I don't like to play with any one who has such dirty teeth,"
taid another. " She looks like ' Snaggle Tooth Susan' in the story
book," said another; and soon Clara, instead of being one of a group
of merry boys and girls, was left lonely and unhappy to wander home-
ward by herself. That night before going to bed, she looked at her
teeth with critical eyes. They were ugly; she had never noticed them
before, and they hurt all the time, tool

"I wonder," she thought, "I wonder if a tooth brush does any
good?"

From an uneasy sleep that night she was awakened by a tap
tap, at her window, and there in the monlight on her window sill was
a group of the oddest people she had ever seen; a tall thin tooth
brush man, the bristles of the brush hanging down his back like the
feathered head dress of an Indian warrior; a dainty white porcelain
mug lady; and a shining nickle man, who looked to Clara somewhat
like her father's pliers.

Hop! Hop I Down they came from the window sill, across the
floor, and upon the bed! They reached Clara's pillow, and the tooth-
brush man commanded bruskly:

"Open your mouth and show Dr. Forceps your teeth!"

Too frightened to protest, Clara obeyed.

"Oh, is it not sad," the tinkling voice of the mug lady exclaimed;
"broken, yellow, decayed teeth; how unpleasant she is to look upon!"

With that he kneeled upon Clara's chest, and with a pair of
shining forceps began pulling and tugging at her broken teeth. Out
they came; first one and then another, and another, and another.
The dainty white lady looked pityingly at Clara.

"Well," said Dr. Forceps brigh.ly, "these teeth are of no use
to her; hey merely make her sick and ugly, so out they come!"

A good night's work," he chuckled gleefully, "perhaps she will
take care of new one's!"

Just hen, Clara's mother, hearing screams, came running down
the hall to Clara's room, and the tooth brush man, the porcelain mug
lady and Dr. Forceps disappeared into the moonlight.

"What is the mat er? What is the matter?" cried Clara's mother
anxiously.

"Oh, my teeth, my teeth," moaned Clara, "they are all gone, and
they hurt me so!"

It took some time for her mother to convince Clara that it was
only a dream.

"Dream or no dream," said self-willed Clara. "I'm not going to
have teeth that ache all the time; and I'm not going to have horrid
ugly teeth either; and 1 don't want to be poisoned, and I do want
people to want to play with me. I'll remember what the teachei Rl
school told us about teeth, and what the boys and girls did at the play-
grounds, and" she hesitated a moment, and then finished bravely

"and I'll k<> to the dentisl with you tomorrow!"

When next i lara visited the playground) mim <>t th<- u>:l\ teeth
had disappeared) and those that were left were clean and white and
ihining. During the tooth brush drill) there wai no one who brushed

1,,., (,-r-tli mini' (.irefullv th. in did ( lara. and no one .vho s.m»: the lit'le

tooth brush rhyme more happily.

THIRD WEEK— Hm TAIT

Fourth Week.

The objective ol thii lesson i* to help the children to knot
the Lord manifest* himself unto Hm eonmnfti and through them
counsel to His people we arill roTiou ser) brioA) some oi the im
por'ant point! in the itory ol Mosss< and then toll how the ten 00m

Il6 TE KARERE

mandments were given to the people through Moses.

Help the children to feel that these commandments are as much
for us to-day as they were for the people in that time, and that they
were given to us by a loving Heavenly Father to help us to live happily.

GOD MANIFESTS HIMSELF UNTO MOSES AND THE
CHILDREN OF ISRAEL.

Listen to the story of how Moses heard the voice of God.

In the third month, when the children of Israel were gone forth
out of the land of iigyp , Lhay came into the w. Harness of Sinai. They
did pitch their tents in this wilderness and "Israel camped before the
mount."

How moved and thrilled must have been he heart of Moses as
he beheld once again the sacred mount of Horeb. Memory carried
him back, and he relived his first great call from God.

"Now Moses kept the flock of Jethro, his father-in-law, the priest
of Midian, and he led the flock and came to the mountain of God,
even to Horeb."

Moses looked to the mount and, behold a "bush burned with fire,
and the bush was not consumed." And Moses said ,1 will turn aside
and see this great sight, why the bush is not burnt. And when the
Lord saw that he turned aside to see, God called unto him out of the
m dst of the bush, and said "Moses, Moses."

"Here am I," Moses replied.

Again the Lo.d spoke, "Draw not nigh hither; put off thy shoes
from thy feet, for the place whereon ' hou standest is holy ground. 1
am the God of thy Father the God of Abraham ,the God of Isaac, and
the God of Jacob."

Moses hid his face, for he was afraid to look upon God. The
Lord continued, "I have surely seen the affliction of my people which
are in Egypt, and have heard their cry; I know their sorrows ;I am
come down to deliver them out of the land of the Egyptians. Come
now, therefore, and I will send thee unto Pharaoh, that thou mayest
bring forlh my people, the children of Israel, out of Egypt."

"And He said, certainly I will be with thee; and this shall be a
token unto thee, that I have sent thee: When thou hast brought forth
the people out of Egypt, ye shall serve God upon his mountain."

Now, here was Moses with the children of Israel whom he had
led out of captivity by the power of God, and he was before the moun-
tain. Thus far, how wonderful had been this God-given deliverance!
Pharaoh had been out-witted; in their exodus the ch'ldren of Israel
were led by an angel of the Lord in a cloud by day and a pillar of
fire by nigh ; the waters of the sea were divided "and the children
of Israel went into the midst of the sea upon dry ground" and when
they had passed, the waters were closed upon their pursuing enemies;
the w.lderness produced no food, and God provided manna.

Now eager of heart, Moses did seek the Lord upon "the moun'."

"Hark, the Lord Called unto him out of the mountain, saying,
this shalt thou say to the children of Israel, Ye have seen what I did.
Now, therefore, if ye will obey my voice indeed, and keep my cov-
enant, then ye shall be a peculiar treasure unto me."

Moses came down from the mount and did as the Lord com-
manded "and all he people answered together, and said, All that
the Lord hath spoken we will do."

"And the Lord said unto Moses, lo, I come unto thee in a thick
cloud, that the people may hear when I speak with thee, and believe
thee forever."

Now he Lord commanded Moses to go down and prepare the
people that they be ready the third day, when He would visit them.
God further commanded that Moses set bounds about the mount and
sanctify it and say unto the people, "Take heed to yourselves, that ye

TE KARERE 117

go not up in o the mount, or touch the border of it, when the trumpet
soundeth long ye shall come up to the Mount.'*

Moses sanctified the people and they did wash their clothes and

did prepare themselves. It was the morning of the third day all

were in readiness to seek the Lord. Lightnings flashed; thunders
crackled and rumbled, a thick cloud settled upon the mount; and .he
voice of the trumpet came exceedingly loud. All the people tha:
in the camp trembled.

Moses led hem forth before the mount and they did await .he Lord

"Behold, the Lord descended upon the mount in fire; and the
smoke thereof ascended as the smoke of a furnace. The voice of the
trumpet sounded long and waxed louder and louder. Moses spake
and God answered him by a voice and the people did hear Him.
The Lord told Moses and Aaron to come up to the mount and they
wer.t up." \vhen they came down Moses held two large flat rock:
in h.x hands.. I hey were covered with writing. On them were the
ten commandments, wh.ch were wri ten for the Children of Israel
to keep.

When the people kept these commandments, they were greatly
blessed of the Lo.d; but when they failed to keep :hem, they did no;
prosper.

(Continued from pagt 109)

man's power hac become almost infinite, how ridiculous it is to
say that God's power is finite, that He is confined to som :
celestial sphere, that He will never again appear to the human
family and talk to them as His children. God forbid that you and
I limit His power or question the probability and reasonablesness
of His appearing to the children of men.

I belong to a Church which believes in the power of God as
well as in the intelligence of man, that God has the powet
that Christ has the power to inject themselves through the ether
or whatever you want to call it and appear unto the human family
and speak as one man speaketh to another.

And so rlus Church makes its el. um chat it is the Church oi
Christ, and with that claim i ities. The

Church oi Jesus Christ ol Latter-day Saint
established to bring about the regeneration oi the human family;
to make oi all nations on i people; to bring all to
faith one Lord, one faith, one baptism.

lo not deny .\nv man the right to ■ I according

to th dictates >ij his own conscience, but we do urge him a
the reformers oi old, to itud) the Scriptures, to compare the n
oi Christ m His time with the
( .'hrist oi 1 attet d ty Saints.

Have you renewed your I c ICarere subscription? Subs ribe no*
.Hid receive II N (10) votes for each year's subscription foe your

I Im I .in Queetii

I Ih IF KAREKE

'MUTUAL IMPROVEMENT ASSOCIATION

LESSONS

First Tuesday.

M. MEN CLASSES.
GLEANER GIRLS CLASSES.

I . The Common People Hear Jesus Gladly. The mission of

Jesus was full of comfort to the poor. As one of the signs that he was
the promised Messiah, he said to a delegation of John's disciples —
" The poor have the gospel preached to them.'* He claimed to be
anointed of the Lord to that work; and in doing it was fulfilling that
which had been predicted by the prophets. He often reproved the
iich, not merely because they were rich, however, but because of their
pride and hyocrisy which led them to oppress the poor. In like

manner he reproved the chief elders and scribes and Pharisees who
loved to go in long clothing, who loved to receive salutations in .he
market places, who coveted the chief seats in the synagogues and the
uppermost rooms at the feasts; who devoured widows houses, and for
a pretense made long prayers. This With a free reproof of their other
vices and crimes brought upon him the enmity of the wealthy, and
of the rulers of the people; but the common people heard him gladly.

2. Religious Jealousy — Political Fear. — Another thmg which
embittered the minds of the chief priests and elder against Jesus was
religious jealousy. The numerous evidences of his divine authority,
to be seen in his character and works, led many of the Jews to re-
vere him as the Son of God. Especially was this the case after he
raised Lazarus from the dead. They said: "If we let this man alone
all men will believe in him; and the Romans will come and take away
both our place and nation." It was religious jealousy that dictated
the first half of the sentence; and political fear the rest. The Jews
had but a precarious hold upon their political rights; already it had
been intimated that Jesus was king of the Jews; and if the people
should under a sudden impulse accept him as king, the result, in the.i'
judgment, must be a loss of those political rights which the Romans
permitted them to exercise. To allow Jesus, therefore, to continue
preaching was dangerous to their supposed honours and privileges;
and this consideration was sufficient to induce the leading men among
all paities to plot against his life.

3. The Charges Against Jesus. The principal charges which

the Jews brought against Jesus were: (1) violation of the Sabbath; he
had healed a man on the Sabbath day, and had commanded him to
take up his bed and walk: (2) blasphemy; he had said God was his
Father, "making himself equal with God." It was said that he was
of the Jews; and, on one occasion, the people hearing of his coming
to Jerusalem took palm branches and went out 'o meet hm shouting
Hosannah: blessed is the king of Israel that corned in the^ name
of the Lord. For this he was said to be an enemy to Caesar's gov-
ernment and a seditious person.

4. Treason of Judas. For some time the efforts of the chief

priests to arrest Jesus were baffled. They feared to proceed openly
against him lest the people would stand in his favour and overthrow

hem. At last, however, Judas Iscariot, one of the twelve, met with
some of the chief rulers and promised to betray him to them in the
absence of the multitude. This offer they gladly accepted and agreed
to pay him thir'.y pieces of silver for his treachery.

TE KARERE 119

5. Institution of the Sacrament. — The time chosen by Judas for
che betrayal of his Master was the night of the passover feast. Jesus
with the twelve apostles ate the feas; in an upper room in Jerusalem.
It was on this occasion that he instituted the Sacrament of the Lord's
Supper. He took bread and gave thanks, broke it and gave it to his
disciples, saying: This is my body which is given for you; this do in
remembrance of me. He also took wine, gave thanks, saying as He
gave it to them: This cup is the New Testament in my blood which
is shed for many for the remission of sins.

6. After the supper was over, having sung a hymn, Jesus with
the twelve, excepting Judas iscariot, went out to the garden of Geth-
semane where Jesus prayed in great agony of spirit so that he sweat
great drops of blood. He prayed that the bitter cup of suffering
now about to be held to his lips might be removed from him. Thrice

he so prayed, but closed each petition to his Father with "yet, not

my will, but thy will be done."

7. The Betrayal. — Meantime, Judas Iscariot having stolen out in
the midst of the feast, went to the chief priests and directed a mul-
titude with a company of Roman soldiers to the garden, and running to
Jesus cried, 'Hail Master!" and kissed him. That was the sign agreed
upon by the traitor and those who came to make the arrest, that they
might know which one to take. And when they had secured him.
they took him first to the house of Annas, who, after questioning him,
sent him bound to Calaphas, the high priest, where he was arraigned
before the Sanhedr.n.

8. The Trial. The court before which Jesus was arraigned was

not one before which his case was to be investigated, they had come
together with the fixed determination *o adjudge him guilty; hence they
sought for witnesses who would testify something against him that
would furnish a pretext for putting him to death. Many false witnesses
testified against him; but their testimony was unsatisfactory and failed
of is purpose. At last the high priest, evidently losing patience at
the silence of the prisoner for he made no defense against the chs

of the false witnesses adjured him by the living God to say if he

were the Christ, the Son of God. Jesus acknowledged that he
and told them that hereafter they should see him at the right hand of
power, coming in the clouds of heaven. At this the high priest rent
his clothes, saying, "he hath spoken blasphemy," ' and claimed th:it
they had no need of furthei witnesses, sm( .■ they themselves had

heard his "blasphemy." The council at oner decided him worti
death.

9. Christ Before Pilate and Herod. — I li<- Romam had taken
from the Sanhedrin of tK<- Jewi the powei <>t executing those wrhora it
adjudged uilty oi death, unlesa the sentence was confirmed by the
Roman governor; hence aftei lentencr ol dr.-»th was |».is-.-,l upon I -u-
l>y the Sanhedrin they took h m to Pilate'i judgment hall to !»■>>•

Ii.it ienten< e i onfii med

10 I earninj in< identaily thai fesui wmt > Galilean, and be!
tf> Herod* i jurisdiction, Pilate tent him t>> Herod who, at the time,
u.im m Jerusalem Before Herod feaua wmt lilent; neithei the contempt
<,( the murderei <>( Ins forerunner, not the mocker] ••' the common
•oldie r i could provoke him into breakin

in ridicule ol In* claimi t.» kingship although, ai |esui himsell
Ins I. ngdom wrai not "t thia \N..ii.i Herod clothed him

apparel unci n< m Inn, lm< I t i I

I I . Satisfied thai thai • iui t worth)

<>l deal li. Pilate io nsisl ••! upon hie

execution. It I l»rtn

but the |ewi would nol listen i<< it. and
preferi id that the robbei Barahbas, ■ murderer, should be role i

I2° TE KARERE

They told Pila'e that whosoever made himself a king was an enemy
to Caesar; and if he let Jesus go he was not Caesar's friend. By such
arguments on the part of the chief priests, and the persistent cry of
the people to crucify him, Pilate was over-awed, and at last confirmed
the sentence of death.

12. Crucifixion. From the hall of judgment Jesus was led into

the common hall, where the soldiers stripped him of his own raiment,
and put upon him a scarlet robe in mockery of his claims to kingship.
1 hey also plaited a crown of thorns and placed it on his brow, and
for a scepter gave him a reed in his right hand. They bowed the
knee before him, and mockingly cried: "Hail, king of the Jews!"
They spit upon him, beat him with their hands and with the reed they
had given him for a scepter.

13. rrom the common hall he was led away uncie. a guard or
soldiers to a place called Golgotha which, as well as its Latin equiva-
lent Calvaria Calvary means the place of a skuil. Here Jesus was

stripped, and nailed to the cross, which was erected between two
other crosses, on each of which was a thief. Above his head in Lalin,

Greek and Hebrew was fixed the superscription written by Pilate

"This is the King of the Jews." As he hung there between the iwo
thieves, the soldiers mocked him, as did also the chief scribes and
the Pharisees; saying: He saved others, let him save himself, if he is
Christ, the chosen of God; let him come down from the cross and we
will believe him; he trusted in God, let Him dehver him now, if He will
have him; for he said, 1 am the Son of God. In the midst of his great
suffering, in which his mental agony was greater than his physical
pain; the Son of God cried, " Father, forgive them, for they know not
what they do."

A- the sixth hour mid-day there was a darkness that

spread over the whole land, and continued until the ninth hour.
About the ninth hour Jesus said: "Father, into thy hands 1 commend
my spirit," then he bowed his head and expired. A. the same moment
the veil of the Temple was rent from top to bottom, an earthquake
shook the solid earth and rent ;he rocks, all the elements of nature
seemed agitated as if anxious to bear witness that a God had died!

14. The Convulsions of Nature on the Western Hemisphere. —
On the wes.ern hemisphere during the crucifixion of our Lord, the
elements of nature were more disturbed than on the eastern hemis-
phere. During the time that Jesus was upon the cross, great and
terrible tempesLs accompanied with terrific Jghtning raged throughout
the land. Earthquakes shattered cities into co: fused p. las of ruins;
level plains were broken up and left in confued mountainous heaps;
: olid rocks were reai .n twain; many cities we.e swept out of exis -
ence by fierce whirl-winds; others were sunk into the depths of rhs
sea; others covered with mountain chains hrown up by the convul-
sions of he trembling earth; and others still were burned with
fire. For the space of about three hours this awful disturbance of the
elements continued during which the whole face of the land both
in North and South America was greatly changed, and most of the
inhabitants destroyed. After the storm and tempest and quakings of
the ear h had ceased, there followed intense darkness which lasted
for three days, the time that Jesus was lying in the tomb.

16. The Burial. Towards evening of the day of the crucifixion.

Joseph of Arimathaea, a rich man and a disciple of Jesus, wen!: to
Pila e, and begged that the body of the Lord be given him that he
might bury it. Pilate granted the request; and Joseph took the body
wrapt it in clean linen and put it in his own new tomb. The Pharisees
also wen' to Pilate and reminded him how Jesus had said when living
that after three days in the tomb he would r;se again, and asked that
the sepulchre wherein he was buried should be placed under guard
until the third day shoujd pass, lest his disciples should come and seal
his body by night, and then spread abroad the rumour that he had
arisen from the dead. Pilate granted them permission to seal up

TEKARERE 121

the sepulchre and set a watch to guard it.

QUESTIONS.

I. What class of people heard Jesus daily? 2. What classes
of peop?e did Jesus reprove, and why? 3. What was it that embit-
tered 'he minds of the chief priests and rulers against Jesus? 4. En-
umerate the charges against Jesus? 5. In what manner did Jesus de-
fend himself against the charge of blasphemy?

ACTIVITY PERIOD.

Second Tuesday.

Classwork — Preparations for Hui Tau.

ACTIVITY PERIOD.

Third Tuesday.

The Resurrection. — Notwithstanding the sealed sepulchre. the
armed watch, on the third day after hs burial, the Son of God arose
from the dead, as he himself predicted he would. A number of women
coming lo the sepulchre early in th^ morning, for 'he purpose of finish-
ing the work of embalming his body, found the grave untenanted and
an angel present who announced the resurrection of the Lord, and
commanded them to go and inform his disciples that he was risen from
the dead and would i*o before them into Galilee, where he would ap-
pear unto them.

According to Matthew's account of the resurrection an angel from
heaven came to the sepulchre wherein Je9us was laid, and rolled back
the stone from its mouth; at his presence the soldiers who had been
s ationed as a guard to prevent the disciples from coming and al
the body, became n dead men Recovering I om theii itupor,
of the watch mads theii way to the chief i" eata and related wha had
happened I"he chief prists and eldera immediately assembled in
council, and bribed he aoldiera t<> s.i\ tn.it they had fallen aslee]
during tli.it time the follower! <>l Chri t h.nl coma and atolen Ins body
[*hey agreed also thai if the rumoui <>l theii falling asleep while on
watch • > capita] offense foi ■> Roma aoldiei should come to the
<-.us oi tli<- governor, they would pursuade him .>n.l
punishment, It waa in 'Ins way tint the disa]
of fesus wis commonly explained !>\ 1< ■ [ewa I .iM.it.-. I H

The Appen.-ance» of Jcui After His Re»urr<-< I OB

aome sin-lit discrepanciea in ihe writings "t Matthew, M.«ik. I ui.

Jolm m i.s|)'-(t to the ordei ol the app<

i esu 1 1 '•< t ion. .is indeed I hei i

connected with I lis trial) condemnation "».l death] Ion the folic

in. i\ I)-- ascertained from 1 1 » » - f ragmen tar) clieractoi ol the foui

|).-|s

tn Mar) Magdalene, in thi garden where the toml ">

122 TE KAREKE

He was laid was located; second, to the women returning from the
sepulchre on their way to deliver the angel's message to the disciples;
third, to two disciples going to Emmaus; fourth, to Peter; fifth, to ten
apostles in an upper room; sixth, to the eleven apostles, also in an
upper room; seventh, to seven apostles at the sea of Tiberias; eight,
to eleven apostles in a mountain in Galilee; ninth, to above five hun-
dred brethren at once; tenth, to James; and finally to Paul while on his
way to Damascus.

In all Jesus was with His disciples on the eastern hemisphere for
forty days after His resurrection, during which time he taught them
all things pertaining to the kingdom of heaven, and authorised them
to go into all the world and preach the gospel to every creature,
baptizing them in the name of the Father and of the Son and of the
Holy Ghost, teaching them to observe all things wha. soever he had
commanded them; and promised that he would be with them eva.i
unto the end of the world.

Moreover he told them that these signs should follow them that
believed: In His name they should cast out devils; they should speak
Wxth new tongues, take up serpents, and even if thy drank any deadly
th.ng He promised that it should no; harm them; they should lay hands
on the sick, and they should recover.

The Ascension. — Having thus taught the gospel to the people of
the eas-ern hemisphere, organised His church and commissioned His
apostles to teach the gospel to all nations, He prepared to depart from
them. It was most probably at Bethany that this solemn parting oc-
curred. His forerunner, John the Baptist, had promised that he who

should come after him Jesus the Christ would baptize them with

the Holy Ghost, and Messiah just previous to leaving the apostles told
them that the promise was about to be fulfilled. He therefore com-
manded hem to tarry in Jerusalem until they were endowed with that
power from on high. Then He lifted up his hands and blessed them,
after which He was parted from them, and a cloud received Him out
of their sight.

As they were still looking steadfastly toward heaven, two men

angels in white apparel stood before them, and declared that \;his

same Jesus whom they had seen go into heaven, shouid come in like
manner, that is, in the clouds of heaven and in great glory.

The Appearing of Messiah to the Nephites: — Jesus, before his,
crucifixion, told his disciples a. Jerusalem that he was the good .shep-
herd that would lay down his life lor the sheep. He told them plainly*
also, that he had other sheep which were not of that fold; " Them also
I must bring," said he, '* and they must hear my voice; and there shall
be one fold and one shepherd.'

This saying, like many others which he delivered to them the
apostles did not understand, because of their unbelief. And because of
their unbelief and their stiff-neckedness Jesus was commanded by his
Father o say no more to them about it. But it was the Nephites on
the continent of America whom Jesus had in mind when he utered
the saying recorded in John's gospel. ' Other rheep I have which are
not of this fold," etc.

What length of time intervened between Messiah's departure from
his disciples at Jerusalem and his appearance among the Nephites is not
known. It was not, however, until after he had ascended into heaven.
His appearing to them was in this manner.

The few people upon the western hemisphere and they were the

more righteous part both of the Nephites and the Lamanites — who
survived that terrible period of destruction which tasted during the
time that Jesus hung upon the cross, and the three succeeding days of
darkness, were gathered together about the temple in the land Boun i-
ful. And as they were pointing out to each other the changes that had
occurred because of the earthquakes and other convulsions of the ele-
ments, while the Messiah suffered upon the cross, 'hey heard a voice
speaking unto them as if from heaven. They at first did not undrstand

TE KARERE 123

the voice they heard;; but the third time it spoke they understood it,
and it made their hearts burn within them and their whole frame to
quake, and these are the words which the voice spake: "Behold my be-
loved Son in whom 1 am well pleased, in whom I have glorified my
name; hear ye him." And looking up into heaven from whence the
voice came, they saw a man descending clothed in a white robe. The
multitude were breathlessly silent for they supposed an angel had ap-
peared unto them; but as soon as Jesus was in their midst he stretched
out his arm and said: "Behold I am Jesus Christ, whom the prophets
testified should come into the world. i am the light and life

of the world; and I have drunk out of that bitter cup which the Father
hath given me, and have glorified the Father in taking upon me the
sins of the world."

At this announcement the people fell prostrate and worshipped
him. But he commanded them to arise and come unto him that they
migh thrust their hands into his side, and feel the prints of the nails
in his hands and in his feet, that they might know that he was the God
of Israel, and the God of the whole earth who had been slain for the
sins of the world. This the people did, and then again they worshipped
him, and shouted aloud: " Hosanna! blessed be the name of the Most
High God!"

The Church Established in America: After these things, Jesus

proceeded to teach hem his gospel and established his church among
them It will be sufficient to say here that the Messiah taught the peo-
ple on the wes ern continent the same great moral truths that he taught
the Jews; that he established the same ordinances for the salvation of
the people; that he chose Twelve Apostles to whom he committed power
to preach his gospel, and administer in its ordinances; that a church
was organ. sed which was called the Church of Christ; that Jesus bore
record of the great truth of the resurrection of the dead; that the Saints
enjoyed the same spiritual graces and powers that the church in Pales-
tine did, only more abundantly because of their greater faith; that two
years after the appearance of Messiah all the people on the continent
accepted the gospel and were baptised; that they had all things common
and were a blessed and prosperous people among whom were no strifes
or jealousies or contentions, and every man did deal justly one with
another.

They increased rapidly in numbers and went forth and built up
the warte places, and rebuilded many of the cities which had been
ruined by the earthquakes and by fires. They walked no more after
the law of Moses, but they practiced the principles of the doctrines of
the gospel of Christ, and thus the first century of the Chrisian era
passed away.

All the members of the first quorum of the twelve whom Jesus
called on the western hemisphere died within the first century of the
Christian era, except the three to whom he had granted the privilege,
as he did unto John the beloved disciple, of remaining on the earth
until he came in his glory. The places of those who died were filled
by ordaining others, and thus the quorum of apostles was perpetuated.

QUESTIONS.

1. What occurred o n the third day of Christ's burial?

2. State the several prophecies made by Jesus which were fulfilled
in his resurrection.

3. Relate the account of the resurrection as given by Matthew.

4. How long was Jesus with his disciples on the eastern hemis-
phere after his resurrection?

5. What notable commission did Jesus give to the Apostles before
leaving them?

5. Whit signs did Mess'ah say should follow believers?

7. Give an account of Messiah's vist to the Nephtes.

8. What did Jesus do among the Nephites—

124 TE KARERE

Fourth Tuesday.

GENERAL MONTHLY REVIEW AND ACTIVITY PERIOD.

1. The Gospels but Fragmentary Histories: — Although sceptics
have dwelt with disproportioned persistency upon a multitude of dis-
crepancies in the four-fold narrative of Christ's tral, condemnation,
death and resurrection, ye!, these are not of a nature to cause the
slightest anxiety to a Chnstan scholar; nor need they awaKen the most

momentary distrust in anyone who even if he have no deeper feelings

in the ma ter approaches the Gospel with no preconceived theory, whe-
ther of infallibility or of dishonesty to support and merely accept them

tor that which, at the lowest, they claim to be histories, honest and

la.thrui, up to the tull knowledge of the writers, but each, if taken
a. one, confessedly fiagmen ary and obviously incomplete.

2. The Bible Corrupted by the Gentiles: " And it came to pass

that *, Nephi, beheld tha. they (the Gentiles) did prosper in the land
(America) ; and 1 beheld a book (he Bible), and it was carried forth
among them. And the ang_l sa.d unto me, ' Knowest thou the mean-
ing of the book?' And 1 said unto him, ' 1 know not.' . And
he said unto me, ' The book which thou beholdest, is a record of the
jews, which con ains the covenants of the Lord which he hath made
u^.to the house of Israel' . . . Thou has. beheld that the book
proceeded forth from the mouth of a Jew; and when it proceeded
forth from the mouth of the Jew, it contained the plainness of the
gospel of the Lord, of whom the twelve aposles bear record; and they
bear record according to the truth which is in the Lamb of God;
wherefore -hese things go forth from the Jews in purity, unto the
Gentiles, according to the truth which is in God. And after they go
forth by the hand of the twelve apostles of the Lamb, from the Jews
into the Gentiles, thou seest the foundation of a great and abominabl
church, which s most abominable above all other churches; for behold,
they have taken away from the gospel of the Lamb, many par s which
are plain and most precious; this have they done, that they might
pervert the right way of the Lord; that they might blind the eyes and

harden the hearts of the children of men." Vision of Nephi, I. Nephi

xiii.

3. Fate of the Chief Actors in Christ's Crucifixion: Before the

dread sacrifice was consummated, Judas died in the horrors of a loath-
some suicide. Caiaphas the High Priest and President of the Sanhedrin,
was deposed the year following. Herod died in infamy and exile.
Stripped of his procuratorship very shortly afterwards, on the very
charges he had tried by a wicked concession to avoid. Pilate, wearied
ou'. with misfortune, died in suicide and banishment, leaving behind
him an execra'ed name The house of Annas was destroyed a gene-
ration later by an infuriated mob, and his son was dragged through the
streets and scourged and beaten to his place of murder. Some of

those who shared in and witnessed the scenes of that day and thousands

of thier children — also shared in and witnessed the long horrors of
that siege of Jerusalem, which stands unparalleled in h'story for' its
unutterable tearfulness. Canon Farrar.

Have you renewed your Te Karere subscription? Subscribe now
and receive TEN (10) votes for each year's subscription for your
Hui Tau Qu-"-n.

A FOOL'S MOUTH IS HIS DESTRUCTION AND HIS LiPS THE

SNARE OF HIS SOUL. Anonymous.

M:..l

€ HAR€R€

Wahapga 32 Hune, 1938

Nama 6

ERUERA MAHI PATUONE

Ko tenei tangata te tino hou o nga pakeha o mua. (titiro ki rota)

mcmMmhsg&ammiEm.

166 TE KARERE

TE KARERE

Wahanga 32 Hune, 1938 Nama 6

Matthew Cowley Tumuaki Mihana

Don. L. Cotterell . Etita

Eru T. Kupa Kaiwhakamaori

Tenia P. Kewene Kaiwhakamaori

Ko tenei Pepa i whakatapua hei hapai ake i te iwi.
Maori ki roto i nga whakaaro-nui.

Subscription Rates: One shilling sixpence for three months;
Two shillings sixpence for six months; Five shillings per year.
Printed by TE KARERE PRESS — No. 2 Scotia Place, Upper Queen
Street, Auckland, C.I., N.Z.

KO ERUERA MAHI PATUONE.

He Rangatira tenei tangata i tupu mai i roto i tetahi heke tika
i roto o Ngapuhi koia ano hoki tetahi tangata i kite i te Kai
puke o Kapene Kuku i u mai nei ki waho atu o Kororareka i roto
o te whai rangi, i te tau (1769).

I korero ano a Patuone i te taenga a tona papa o Tapua, me
te nui atu o nga tangata i haere kia kite i tenei Kaipuke tau hon
i runga i o ratou waka a he maha ano nga mea i homai ma ratou
e nga pakeha o runga o te kaipuke nei i riro mai ia Tapua te
wahanga Poaka. Kua oti te whakamawa ; i kai ano hoki ia me
tona tuahine o Tari koia hoki tenei ko te was tuatahi i kai ai
te Maori i te kiko o tenei mea o te poaka.

A ite tupunga ake o Patuone ka kaumatua ake. Ka puta
ake ia hei toa i roto i ona rohe i waenganui i a Ngapuhi. I nui
ano hoki ia iki roto i nga pakanga, i roto i te wa e kai ana ano
tetahi i tahi o ratou.

Koia ano hoki a Patuone i riro ai hei arahi i tetahi ope whai-
whai e warn ran i haere atu nei ratou ki te pakanga i roto o
Taranaki tae atu ana ki Wanganui i te wa ano e patu ana tetahi
i tetahi e kai ana hoki tetahi i tetahi he tangata piri ano a
Patuone kia Hongi Hika. Koia raua i haere tahi ai i roto i
enei pakanga nunui. Otira kore rawa te ringaringa o Patuone
i hapai patu ki te pakeha i roto i ona ra katoa.

Koia ano hoki te hoa piri pono ki nga Minita o nga whaka-
pono i u mai ki te motu nei. Tae atu hoki ki nga pakeha e noho-
noho, taki tahi ana i waenganui o nga Maori.

Ko raua ano ko Hongi i te whakahoronga o tenei Pa. E
kiia nei ko Mauinaina i te taha o te awa o Tamaki i te Tau (1822).
Horo atu te pa, riro atu te nui nga hei whakarau kia Ngapuhi l te
pakanga. I te takiwa ki Kaipara ka tutaki ia ki tenei Ranga-
tira. Ki a Takahuanui i hinga nei i a Patuone. Tapahi rawa

TE KARERE

HUNE, 1938

167

e ia tona pane ki tana toki, mauria ake e ia i roto i tana
kahu Maori.

A i tetahi pakanga ano i Kura-tope i roto i te takiwa o Pe
Whai-rangi he pakanga nui ano tenei i roto i nga wa o te kai
tangata tetahi i tetahi.

Otira ite mea ka horapahaere te whakapono ki waenganui i
a Ngapuhi ka kaumatua hoki a Patuone. Ka tae mai te tairuhi-
tanga ki tona Tinana. Ka whakaaro ia kia rangimarie te mutunga
o ona ra. lVle te maunga rongo hoki ki waenanganui i ona iwi
e ilia, ki te Maori me ona hoa pakeha.

A i piri ano hoki ia ki tona teina
kia Tamati Waaka Nene, me to raua
hoa hoki me Moetara. Tae atu hoki ki
etahi onga rangatira i haere tahi ai
ratou ki te tutaki i te kaipuke, i tae
mai ai nga kai, hoko-hoko me nga kai
whakawhitiwhiti ki tenei motu. I tae
mai nei i te takiwa tuatoru o taua
whaka-tupuranga.

T te wa i Patuone e noho ana i te
taha tai o Hauraki koia ano te tanagata
e wai ana hei whakatikatika i nga raru-
laru e pa mai ana ki waenganui i nga
pakeha ara nga minita o taua wa.

I roto i nga ra e pakanga ana tetahi
ki tetahi, ka piri ia hei awhina i te iwi
pakeha, me te Kawanatange o Nuitireni nei.

I aroha nuitia ia e ona iwi katoa tae atu ano hoki ki ona hoa
pakeha, a, ka whakawhiwhia a Patuone ki tetahi penihana mona
e te Kawana o tenei motu.

I te Korouatanga o Patuone ka mate ia ki Waiwharariki i te
taha o te roto o Takapuna ite 17 o nga ra o Hepetema i te tan
1872, Nuku atu ona tau i te Kotahi ran.

Ka nehua ia ki te wahi lapu i Takapuna a ka poua ano hoki
c te Kawanatanga he kohatti tohu whakamaharatanga ki runga i
tona urupaa.

Conferences
Scheduled.

Saints are invited to
attend the annual con-
ference of the Taranaki
district June 11 and 12,
to be held at Manaia.
The conference was
called by Elder Ken-
neth C. Pendleton,
District President.

The Ngapuhi district
conference has been
tentatively scheduled
for the first week in
July.

W. ANARU,

Kai whakamaori.

ACKNOWLEDGMENT.

The frontispiece picture is printed through the courtesy of
the t luekland City Librarv and Whitcombe and Tombs, Publishers,

168

HUNE, 1938

TE KARERE

E TORU TE KAU MA RIMA NGA TAU I A
AMERIKA.

Na Mary Hall Bean.

He mihi atu tenei kia koutou e te iwi Maori. Haunga ra
taku hapu a Ngatiranginui ma te take e noho ana hoki ahau i to
ratou taha, a tae noa ki te taima e hoki atu ai att ki toku kainga i
tera taha o te moana ara ki tawhiti nui ki tawhiti roa, ki ta whiti
pamamao ki te hono i wairua.

.Via aku mihi ki a koutou e noho
mai na i nga wahi katoa a Aotea-roa.
Te na koutou nga pakeke tae noa ki
nga tamariki, tena ra koutou e arohatia
nei e tenei o koutou. Kia ora ra kou-
tou mo a koutou honore me nga hakari
ara nga aroha katoa kua tae mai nei
ki ahau.

Mary Hall Bean.

Kua hoki mai a
Mere Horo Bean ki
Aotea-roa. E toru
tokau ma rima tau i
muri mai i tona haere-
tanga ki a Amerika i
te wa i a ia e tai tama-
rika ana. Koia nei hoki
ana whakaaro ki nga
mea a Amerika i kite
ai e ia i a ia i rera
a ko nga mea ano hoki
i kite ai ia i Aotea-roa.

Ko tenei ra he ra kua whakaritea nei
mo nga whaea katoa hei whakahonore
nei i a ratou, a kei konei au kei Aka-
rana e tuhi tuhi ana i tenei reta. Ko
tenei rangi pit e whakahoki mai nei ki
au nga maharatanga o toku tamari-
kitanga, nga maharatanga aroha i au e
noho ana i toku kainga i Tauranga. He
kainga i timata ai te ra ki te karakia-
tanga ki te Atua, a ko te whakamutu-
nga he karakiatanga whakahonoretanga
ki to tatou Matua.

Ko oku matua he whakapono ke to
tetahi to tetahi o raua, a ka whakako-
tahitia ta raua whakapono ki te Atua
i roto i te tauranga o te whakapono
kotahi, a ka meinga tenei kainga he
wahi okioki mo nga kaumatua i linn
ngenge nei i roto i nga uauatanga o a ratou nei mahi i roto i
tenei mihana i te tuatahi.

Xo reira oku whakaaro aroha taimaha e puta mai ki au i
tenei ra kua hoatu nei ki nga whaea katoa. I au e huri ana i nga
wharangi i o tenei mea te taima, a kite ano ahau i toku ake
whaea e tangi ana e aue ana i a ia e poroporoaki mai nei ki au i mua
i taku haerenga, ahakoa ra taitamariki ano ahau.

Koia raua ko taku papa kua whiwhi nei i te matauranga kia
tuku ahau kia noho i waenganui i nga hunga tapu o Hiona. Kihai
ahau i mahara i taua taima i au e poroporoaki ai ki a ratou kei te
maniac o raua nei ngakau i te aroha moku. ITeoi ano aku mai. ara

TE KARERE HUNE, 1938 169

ko nga mea nunui, miharo, ka kite nei au i te- ao hou. Ki tonu
ahau i te aroha o te ora, me taku hiahia ki nga mea hou. No
reira taku hinengaro kihai i noho ki runga ki nga wehewehenga o
toku hapu me toku iwi. Kei te karanga ahau mo nga mea hou
mo nga mahi hou me nga mea hou katoa. Kua hoha ahau ki
nga mea tawhito ia ra ia ra me te karakia hoki ia ata ia ahiahi, me
te tino hiahia o oku matua kia haere tika haere pono i nga wa
katoa. Heoi ra ka haere au ma runga tima ki a Amerika. e torn
tekau ma rima tau i tenei ra ano.

He pai toku haere i runga tima a whiti tonu atu i te moana a
Kiwa. A u kau atu ki Amerika ka limata taku haere ma runga
tereina, mo roto ma te koraha, a piki ake i nga maunga e kia nei
ko nga maunga kohatu. I reira ahau ka kite i te hukapapa mo
te taima tuatahi.

He torutoru nga ra o matou i te pa Tote a ka haere ano ahau
ki toku wahi noho tuturu ara i te wahi whakateionga. He wahi
pamu tera. Kihai ahau i mahara i taua taima i te mahi uaua o
nga tangata tuatahi i tae atu ki taua wahi, i ta ratou whawhai
hoki i nga Inia. I te tino kino hoki o nga makariri. Ko te toko-
maha o ratou he iwi no Scandinavia, kua haere mai ratou he
whakaarotanga ki te Rongopai. Kaore nei hoki ratou i whai
takotoranga i roto i toku ngakau, a me he mea he waahi ataahua, he
whenua ataahua, he maunga ataahua ranei kua pohe ahau ki ana
waahi.

Engari rite tonu ki a au penei me te uira o te rangi kua pa
mai ki a au te mate kainga. Ki toku ake kainga i Tauranga. He aha
koa ra kua whakaritea mai nei e tenei iwi he hakari nui kua homai
nei moku. Kahore e taea e a au te horomi i te kai a me te mea kua
pupu ake toku ngakau, kua kati tonu te huarahi ki toku puku.
Taku koa i te mutunga o tenei hakari, a ka haere au ki toku ruma
i reira au ka tangi tonu a moe noa atu. Taku whakaaro i aua ra,
he aha te take i haere mai ai ahau ki Amerika a i whakarere ai
ahau i oku matua me oku hoa i Tauranga. Kimi tonu au kia
kite i tetahi whaea penei me toku ake whaea Maori, a kaore au
i kite. Ka mahara au ki oku matua me oku tungane me toku teina,
a ka inoi au ki te Atua kia whakatuwheratia e la te huarahi kia
ahei ai ahau ki te hoki ki te kainga i Aotea-roa, kia kai ai ahau i
nga pipi, i nga kuku, i nga ika i nga kumara. i nga hua e tupu
nei i Tauranga.

A ka haere au ki te Pa Tok\ tika tonu atu ki te kainga o
Mere Whaanga me lona hapu. Ka tangi a Mere, ka awhi mai i
a au, a ka kite pu atu au te take o taku mokemoketnga. 1 te whaea
Maori ahua rite ki toku ake whaea. E torn hoki nga tamanki
Maori, ko Sid Christy, ko Walter Smith ko lhaka Whaanga —
kua kiia ratou he tungane moku, he riwhi mo aku ake tungane i
Tauranga, a ko Kate Christy he tuakana, he riwhi mo taku teina.

Ka tahi au ka oho ake i te moe, ka titiro ake au ki te Anahera,
;i Moronai, e tu ana ki te keokeonga o te Temepara a te Atua.
( ( otitimted on pane 173 )

170 HUNE, 1938 TE KARERE

TE TAENGAMAI O TE APOTORO RAUA KO
RUWHARA KI HAURAKI.

Panuitia atu tenei ripoata o te taenga mai o te Apotoro,
George Albert Smith, o Rttwhara me Matiu Kauri, Timuaki o te
Mihana ki te Peka o Kirikiri, Hauraki, i te Ratapu muri mai o te
Hui Tau, ara i te 24 o Aperira.

He pai hoki no nga tohutohu me nga whakaniarama mo te
Tohungatanga i hiahia ai te Hekeretari o te Tumuaki Takiwa o
Hauraki kia panuitia atu tenei ripoata. Haunga
ra te wahi mo nga kainga noho, i moe ai, i kai
tahi ai nga manuhiri nei, no te mea kei te pai
era ahuatanga, engari mo nga kupu nunui i puta
mai i te mangai o te Apotoro kia rongo ai te
Tohungatanga o Hauraki me te Mihana katoa
o Niu Tireni nei i ana korero.

Ko nga korerotanga a te Apotoro i tenei

Ratapu e whakakotahi i te Kura Hapati, kotahi

Geo. Watene. i te Hui Tohungatanga, kotahi i te hui Kauwhau,

a kotahi i te hui o nga pakeha i te Peka o

Thames i te po, Kahore a Ruwhara i korero i runga i te ahua

ngoikore o tona tinana. Heoi, ahakoa ra kaore ia i korero, he

mihi atu ra tenei ki a ia mo matau i kite atu i a ia.

Etahi O Nga Korero a Te Apotoro Ki Te Tohungatanga.

1. Ahakoa keiwhea ia e toroioro haere ana, kei a ia (kei te
Apotoro) te mana whakahaere i taua waahi. He takes charge or
presides. I 'era ano mo te Tumuaki o te Mihana.

2. Ko te Tumuaki o te Mihana te Tumuaki ano hoki o te
Tohungatanga, no reira kei a ia te mana whakahaere i nga huihui-
nga Tohungatanga katoa.

3. Ko te Tumuaki o te Mihana, kei raro i te whakahaere a
te Tumuakitanga o te Hahi, a ki te taemai he Apotoro o Te
Hahi, ka riro te Tumuaki i raro i te whakahaere a te Apotoro.

4. Ko nga kaumatua o Hiona he mea tono mai ki te Mihana
c te Tumuakitanga o te Hahi, a i to ratou taengamai ki te Mihana
kei raro ratou i te Tumuaki o te Mihana.

5. Ko nga wehewehenga i roto i nga karangatanga o te
Tohungatanga: he Apotoro oti katoa (ahakoa he "High Priest"
ia, kaore ia i tu i te karangatanga kia tu nga Hai Piriti) ; Hai
Piriti (Tumuaki o te Mihana me era atu.); Whim Te Kau ;
Kaumatua ; Piriti ; Kai-Whakaako ; Rikona. Koia na te tauira
o te Hui Tohungatanga i te taenga mai o te Apotoro ki Kirikiri.

6. Katahi ano te Apotoro ka kite i te Mihana he Maori nga
Tumuaki Takiwa, a ko nga Kaumatua o Hiona e mahi tahi ana
ki nga Tumuaki Maori i nga mahi mo te takiwa. Ka nui ano hoki

TE KARERE HUNE, 1938 171

tana whakamihi mo tenei ahua.

7. Katahi ano ia ka kite i te iwi Maori, he iwi matau, whai-
whakaaro (intelligent), no reira e tika ana kia nui nga mahi o te
Rongopai e oti i a ratou. Koia nei ana korero mo nga tai
tamariki.

8. Ko nga Tumuaki Takiwa Maori ko ta ratau mahi nui
he tirotiro haere i nga ahuatanga o ratou takiwa, he kaute haere
i nga kainga kaore ano i rongo i te Rongopai, a he whakapuare atu
i te huarahi e rongo ai ratou i te Rongopai, pakeha atu Maori ranei.

9. Ko te mahi nui i runga i nga tohutohu a te Apotoro kei
nga Tumuaki Peka, no te mea kei a ratou hoki te mana whaka-
haere mo te tupu haere o nga mahi katoa o te Hahi i nga Peka,
ara i nga Kura-Hapati, Hui Atawhai, Miutara, Paraimere me era
am. Haunga ena mahi, engari ma aua Tumuaki Peka ano e titiro
mehemea kei te torotorongia ia wiki ia wiki nga mema katoa o te
Hahi kei roto i o ratou Peka. a mehemea kei te whiwhi mahi nga
mema katoa o te Tohungatanga. Kahore hoki he painga o te
Tohungatanga ki te kore e whakamahia. Ma koutou ma nga
Tumuaki Peka ena mahi whakarite atu.

10. Pie manaakitanga nui ki te mema o te Tohungatanga
mehemea ka karangatia ia mo tetahi mahi i roto i te Rongopai,
a me kaua taua mema e whakakahore i taua tono. no te mea ki
te whakakahore ia e kore rawa ia e karangatia a muri atu, a ko tona
ngoikoretanga atu tena i roto i te Tohungatanga.

11. Ahakoa ra kua kite nei au i nga mahi a nga Kaumatua
o Hiona me nga Tumuaki Takiwa i roto i tenei mihana. ko taku
whakahau ki nga kaumatua o Hiona, kia kaha koutou ki le kau-
whau i te Rongopai ki nga hunga katoa o waho i te Hahi, haunga
ra nga hungatapu, kei te pai ratou i raro i nga whakahaere a te
Tumuaki Peka.

12. Ko koutou e nga Tumuaki Takiwa Maori, tae atu hoki
ki nga Tumuaki Peka, kia kaha koutou ki le tautoko i a koutou
mahi, no te mea taihoa ake te \va ka riro ma koutou ano e whaka-
haere nga mahi o te Mihana.

13. Na Tumuaki Kauri: — Ko Koutou e nga Tumuaki Peka,
e hiahia ana ahau kia tuku kai-kauwhau ano koutou Ki nga hunga
o waho atu o koutou peka ia wiki ia wiki pera ano i nga ra
kua pahure ake nei. No reira kia kaha. Week end Home
AI issionaries.

Eieoi ano kia ora e te Hunga Tapu. Kia <>ra ano hoki nga
mema o te Tohungatanga.

HOR] WATENE.

172 HUNE, 1938 TE KARERE

HE MIHANA KI WHAREKAURI.
Na Elder Horace Hollingsworth.

E tc manu pai, tera pea he mea pai rawa maku e tuhituhi atu
Id a koe mo te karangatanga i a maua, ko Wircmu Herewini o
te peka o Matehana, i te moutere O Durville, o te takiwa o Wai-
rau, kia haere ki Wharekauri mo te mihana.

I karangatia maua e to tatou tumuaki kua hoki ano ki Hiona,
ko Moronai C. Woods, i te 31 o nga ra o Tihema o tera tan. I
haere atu maua ra i Poneke ma runga i te s.s. Wahine i te 4 o nga
ra o Hanuere ki Lyttelton. I te tekau o nga haora o te po o te 5 o
nga ra o te marama i rere atu ta maua tiima te Tees. Koia hoki
he mea tawhito, he paku hoki. I te 56 haora
ka tahi ka tae atu matou ki Waitangi, kei
reira hoki te waapu kaore hoki he mea pera
i era atu mahi o te moutere. Kaati.

I te mea o te ohorere rawa o ta maua

karangatanga mai, kaore tahi he kupn

whakaatu ki o tatou hoa aroha mo ta maua

haerenga mai. A, i te tino oho i ta maua

putanga atu i te tiima. Kia mohio mai kou-

tou nui atu i te 30 nga macro i Waitangi ki

Taupeka te kainga noho ra o tatou teina.

tuahine kei konei e noho ana. Kia ahatia ra,

i tutaki maua ki a Sister Kaweau Mataira,

H. Hollingsworth koia ra ko to tatou whaea kaha ki te mana-

aki mai i a matou nga kaumatua. Nana hoki

i haere atu hei rapurapu hoiho he u aha ma maua. Kua ahiahi ka

hoki mai ia me nga hoihoi. No reira i haere tonu atu matou tahi

a tae atu ki te kainga i te ra tuarua ki Te Roto, te kainga o tetahi

hoa aroha ko Te Whare Tuamu. Ahakoa ra he Katorika te

tangata nei me tona whanau katoa.

Ka nui rawa te manaaki mai i a maua mo nga wiki e torn
tahi i a maua e whanga ana ki te hoki nga mai a o tatou teina hoa
aroha hoki ko Reta raua ko Jack Raumoa. He kai hii ika enei
tangata a i. waho i waenga moana hoki raua ara ratou tokomaha
e hii ana mo tetahi trawler no Poneke. Nawaia, i a maua e noho
ana i waenganui i nga kainga e rua tahi o nga hoa Katorika i Te
Roto i Port Hutt hoki, e warn maero i tetahi ki tetahi i te pai
rawa ratou ki te whakarongo ki a maua i a maua e whakamarama
ana i nga tikanga o te Rongo Pai, mo nga ahuatanga hoki o nga
mea o te Pa Tote me era atu mea pai o Amerika. Kaati.

I te hokinga mai o nga kai hii i haere tonu atu matou ma
runga i ta Reta ma launch ko te Margaret i Port Hint ma
te Western Reef Tae tonu atu ki Taupeka te kainga ra koia hoki
te peka o te hahi nei. I reira ano ko etahi nga tamahine a to
tatou teina a Reta me nga mokopuna ahua pakupaku. I a maua

TE KARERE HUXE, 1938 173

i reira mo nga ra kotahi tekau, tera ano he tangata ko Wiremu
Tamati tona ingoa, a koia hoki ie tane a Sister Maude Raumoa,
ka tono mai ia kia iriiria, kia manaakitia hoki a raua tama-
riki e rua tahi. Xa reira i te Ratapu ka iriiria to tatou teina
hou me nga tamariki e rima tahi i manaakitea, me te whakarite
hoki i tetahi marenatanga a Brother Reta Raumoa ki a Pare
Mataera tamahine a Sister Kaweau Mataera. I a maua i reira
i whakatapua te urupa a to tatou tuahine a Hene Rarere. Koia
hoki te wahine a Te Reta Raumoa, te whaea hoki o tetahi tae
tama riki papai rawa o Taupekar he mea katoa no te hahi nei.
I te nui rawa te koa me te hari o enei tangata katoa i to maua
torotorotanga i a ratou, moku hoki kua hoki ano kia kite i a ratou,
i te mea hoki ki ta ratou i mohio ai kei a Hiona tonu ahau e noho
ana. Kaati.

Ko te iwi o enei moutere nei Wharekauri (Chatem Islands)
he iwi aroha nui, kaha rawa ki te manaaki mai i tenei hanga i nga
pononga a te Atua. Kei te whakapono maua, hei marae mahi
nui rawa kei reira mo te kauwhautanga o te Rongo Pai pono te
R-ongo Pai i whakahokia mai i enei nga ra whakamutunga. He
maha rawa o ratou nga menia me nga mema kaore i mea mai ki
a maua tena ta matou moi atu ia ki to tatou tumuaki mihana,
kei warewaretia matou i roto i tenei wahi mohoau, mataara, rawa,
cngari kia tonoa mai ano i roto i tetahi taima tata he kaumatua
ano, me tetahi o o latou tuakana, wahine, he mea pakeke hei whaka-
ako i a matou nga wahine ki nga mahi papai rawa a te Hui
Atawhai. Kaati.

E ono nga wiki i a maua ko toku hoa mahi e noho ana, e
haereere ana i waenga i a raiou, a katahi ka hoki mai ano ma runga
i taua tiima ano.

(Continued from page 169)
Te Temepara tona keokeonga e whatoro atu ana ki nga ao. Ka
haerc matau ko aku hoa ki roto i te Tapenakara a me te mea ko
nga anahera e waiata an a ko te okena nui ka haruru mai penei
me te whatatiri. Te pai o tona tangi te reka nei hoki ki te whaka-
rongo atu. Ko nga waiata i waiata tia nei e ratou rite tonu ki
nga waiata o Ao ea-roa, a e kore au e wareware ki aua waiata ka
mutu noa tenei mea te wa. Ka rongo au ki te reo o Hohepa F.
Mete, Tumuaki o te Hahi. me ana Kaunihera, me nga Apotoro';
he hui tan nei hoki ki reira i taua wa. a kua haere mai nga tangata,
tenei iwi, teni iwi p te ao. I te mutnnga o te karakiatanga
Tohungatanga ka haere nga Langata o tenei iwi, o tenei iwi ki a
ratou nei ake hui, kia mini ano ki o ratou nei hoa. ki nga kaumatua
kua hoki atu nei i o ratou mihana.

I lino mohio ahan i te tirohanga ake a Brigham Young i
lana waahi koraha i te wa i tae ai a Brigham Young ki reira.
mohio Lonu an me ia i te ra i ki ai ia "Ko tenei ta tatou wahi."

lie kainga ataahua inaianei, nana na Brigham Young i ruri

174 HUNE, 1938 TE KARERE

mai tenei pa, e korerotia paitia ana e nga tangata mohio katoa.
Kua haere mai nga karakia katoa ki te pa Tote inaianei, ko nga
whare kawengatanga tino ataahua e tu ana ki te pukepuke. Ko
te wahi e patata ana ki te Pa Tote ki tonu i nga pamu, kei reira hok
i te wahi keri kapa te wahi nui o nga copper mines o te ao katoa.
A i waenganui i tenei kororia e tn ana te Temepara a te Atua,
he whakaaturanga nui ki te kaha ki te matauranga o nga tangata
tuatahi nana nei i hanga. Kua tino mohio ahau ki etahi o ena
tangata malamua. I haere mai ratou ma raro a hikoe mai i te
makariri i te raumati kia whakawhetai ai ratou ki te Atua kia
rite ano ki a ratou nei hiahia.

Mo reira e hoa ma ka ahua whakama ahau no te mea kei
te mohio au heoi ano taku mohiotanga i au ki Tauranga, ki, Hiona
hoki he kakahu papai he kai pai e tae tonu mai ana ki au.

Iau ka tae atu nei ki te pa Tote kua mutu ake taku mate
koingo ki te kainga. I reira hoki e toru nga kaumatua ka tu
hei riwhi mo toku papa. Ka tuohu toku mahunga i oku mahara-
tanga kia Pene Katata, kia Nitama Ramapata, Kia Ruvvhara i
haere mai nei, ko ona tau tekau ma iwa i tona taenga tuatahi mai
ki Aotea-roa. Nana nei i awhina toku papa ki te hanga i tetahi
whare mo nga kaumatua. Koia nei te Saint Nicholas o nga Maori
katoa i Hiona, e kore e hohonu rawa te hukapapa a e kore hoki e
roa te kainga ka tae a Ruwhara kia matou ki te hari mai i tona
koa me tona hari me nga hoatutanga ki nga tamariki. Me nga
mataitai mo nga pakeke. Ko te wa tuawha tenei o tona haerenga
mai ki Aotea-roa nei he nui no tona aroha me tona mohiotanga
ki nga tikanga onamata a te Maori. Kei te inoi matou mona kia
hohoro rawa tona hoki ki te ora. Ko enei tangata i homai ki au
nga painga a te kura, na ratou hoki i homai nga kakahu, na ratou
hoki i tohutahu mai e tiaki pai ana i ahau. Kahore i roa ka riro
mai nga manakitanga nunui ki au i runga i taku whiwhitanga moni
i puta mai i runga i toki motiotanga ki te whakahaere i nga tikanga
matau i roto i nga tare a te pakeha.

A iau e haere ana ka kite ahau i tetahi tangata ka tino puta
atu toku ngakau ki a ia a ka marenatia maua, a ka puta mai ki au
he aroha hou ara i te whanautanga o taku tamaite. Kotahi tau
i muri iho ka mohio ahau ki te auetanga me te pouri tanga, no te
mea katango hia atu taku tamaiti e te mate. I nga tau o muri
iho ka manakitia ahau i nga tamariki tane kotiro a ki tonu ahau i te
hari me te koa o tou whiwhinga i te nuinga o toku hapu.

Kanui nga wa ka tino hiahia au kia mauria atu ratou ki Tau-
ranga kia kite ai taku iwi i taku hapu. Engari e tae kohi te pehea,
he tokomaha nei ratou, a e haere ana ratou ki te kura, i muri hoki i
tenei ka marenatia ratou.

Nawaia kua haere aku tamariki kua whakaturia he kainga
no ratou kua marena katoatia.

Penei me te whakakitenga mai ki au ka noho moe torahu

TE KARERE HUNE, 1938 175

ahau i runga i toku moenga, a e whakarite tikanga ana ahau mo
toku hoki mai ki toku iwi i Tauranga. He maha nga po me
nga ra whakaaro ana ahau ki tenei mea i mua i toku maiatanga ki
te korero atu ki toku hoa, engari ka whakaaro ia, "ae me hoki
atu au kanui te manawanui o toku iwi me toku manawanui hoki."

A ka tahuri taku hoa ki te whakarite mea moku mo taku
hoki atu ki Aoiea-roa. Kaore i voa kei runga au i te tima i taua
moana ano, te moana a Kiwa te moana i kau ai o tatou nei tupuna
i runga i o ratou nei waka.

I Hawaiki ka kite au i a Dr. Peter Buck Te Rangi Hiiroa
koia te Maori tuatahi i kite ai au i nga tau e rua takau. Heke
iho, heke iho matou, a, u pai mai ki te Tauranga i Aotea-roa.

Taku taenga ki uta taLa ana au ki te tangi i taku kilenga
i te tamaite 1 a Kelly Harris. Na taku tungane i kawe atu au
ki tetahi kainga, i reira matou ka tangi ai. A ka haere wawe
atu ki Tauranga a ka tutaki matou i nga Maori i te huarahi, ka
kawea atu ahau ki Huria, i reira hoki a Ngatiranginui mae taiari
ana ki te whakatau mai iau. Ko a ratou nei powhiritanga haururu
mai ana i nga maunga, ko te tangi kaha rawa, ka tangi hoki nei au
me te mea ka kite au i oku tupuna e haere tonu ana i mua i oku
kanohi.

A tahi ra ka haere ake taku hapu ki te vvahi urupa o oku
matua, me toku tungane. Me korero au i te korero i puta nei i
roto i Te Karere i te wa i tanumia ai ratou.

"He pono taku e mea nei kia koutou ko ta koutou i mea
ai ki tetahi o aku teina iti rawa nei, hei mea tanga ia ki ahau."

Ae koenei matua i a raua e ora ana ka hanga he whare mo
nga pononga a le Aiua, a ko nga manakitanga o le rangi ka riri-
ngitia ki runga i a raua. U tonu raua a tae noa ki te mutunga.
Nuku atu i te rua tekau tau ko Tumuaki Cowley he taitamariki
tekau ma waiu ana tau nana nei i nehua toku whaea a i tuku atu
i tona tinana ki lona okiokitanga.

Ko ratou e noho ana ki le wahi e karangatia nei ko te koko-
rutanga Moromona. Ki au ia koia te wahi tino tapu o nga wahi
katoa i roto i taua vvahi nehuatanga.

Ko ratou e noho ana ki te wahi e karangatia nei ko te koko-
rutanga Moromona. Ki au ia koia te wahi tino i.apu o nga wahi
katoa i roto i taua wahi nehuatanga.

Ka mahara ahau kua lutuki taku moe inoea. A kua tika nei
hoki, kei konei au kei oku tungane, kei toku tenia kei te iwi, kej
te kai ahau i a koutou nei kai, nga kai o nga rangatira, nga pipi,
kuku, paua ika, kuinara, me nga hna e i.upu ana ki konei.

Kua haeie atu matou ko Tumuaki Cowie) me tona hoa wahine
me te hekereteri a Clarence S. Johnston ki Tahoraiti. Kua LUiakj
ahau i a koutou i reira a kua kite hoki ahau i toku whaca i tino
pai mai ki au i a Amerika ara a Mere Whaanga, oku tungane n

176 HU\TE, 1938 TE KARERE

Sid Christ}-, Walter Smith me taku tuakana a Kate Christy.
Kua tae atu au ki te Hui Tau i Ngaruawahia kua kite au i ta
koutou tupu. Kua kite hoki ahau i te matauranga e puta ana i
nga manga i o nga taitamariki i roto i nga mahi whakataetae kaore
cno ahau i rongo noa ki tetahi korero e rite- ana ki ta ratou i
whakahua nei i roto i nga a kupu pakeha.

Ko nga marama kei te toe mai moku, ka Pahemo wawe, e
kore pea au e kite i etahi o koutou no reira ma tenei reta e ki
atu ki a koutou, kua pupu ake teahi roto i au tenei mea te aroha
Maori, me nga tikanga Maori, ki au i mua kahore he tino ritenga
ki nga mea Maori. Kei to mohio ahau inaianei ki te whakatau
tangata ki te whakamanuhiri tangata.

Ma te Atua e tuku atu ki ana tamariki Maori e noho nei i
Aotea-roa te laneaianga a te rongopai, he marama hei arataki i a
koutou a ake tonu atu.

RELIEF SOCIETY:

My Dear Relief Soeiety Sisters, —

/ lake this opportunity to congratulate you on your attend-
ance at the 1938 Hui Tau and on the success of the Relief Society
meetings. I am sure that we who zvere there felt repaid for our
efforts and that we received much to take back to our various
branch organizations.

The programme indicated thoughtful and careful planning by
President Pare Takana and her counsellors and was carried out
with precision.

The subjects handled by the various Sisters zvere all faith
promoting and should inspire each and every one to put forth
greater effort to live the Gospel of Jesus Christ and to help his
neighbour do likewise.

I woidd like to suggest here that the value of planning is im-
portant in every activity of life. It was especially important in
making our Hui Tau a success. It is careful planning and not
hasty preparations that will make every branch organization pros-
perous and happy. Preparation is needed in both spiritual and
temporal work. Officers, class leaders, visiting teachers, and all
workers, if efficiently performing their callings, will prepare and
plan. Early preparation and planning will eliminate confusion and
will make for more interesting meetings. It is impossible to
over emphasize its importance in every phaze of Relief Society
work.

An architect never builds without previously made plans, and
he knows ahead of time exactly what the completed building will
be because of his careful planning. The mother who knozvs early

TE KARERE HUNE, 1938 177

in the day what the dinner menu will be has a much better pre-
pared meal than the mother who does not plan.

Meeting discussions and instructions by the president and her
officers wilt make the wheels of Relief Society revolve more
smoothly and will give joy and progression to all.

Every officer and teacher is important in her department and
each must prove her importance by planning and co-operating to
make one grand general plan.

It is above all essential and important that the secretary plan
her work in order that she might get her reports to the Mission
Secretary on time. To date very few reports have been received.
These reports must be sent to Zion and from them our progress
in this mission is determined. I urge you dear Sisters to make
these reports as complete and neat as you can and send them
immediately to your Secretary, Sister Ida Smith, Number 16,
Turner Street, sine bland, New Zealand.

May i lie blessings of the Lord attend you in your efforts
to carry out His work.

I remain, with love,

SISTER ELY A T. COWLEY,
Mission Supervisor.

PRIMARY NOTES:

DEAR PRIMARY SISTERS,

This is the first time since Hui Tau, that I have had the
opportunity of greeting you through Te Karere, but I do so now,
and send to you one and all the good wishes of the Mission
Primary Board.

I would especially like to commend those sisters who came
to Hui Tau, and 1 know that the)' will he working with greater
zeal, because of mingling with sisters of the oiher primaries.
To me, it was an inspiration to meet and know ihose who came
to Hui Tau, and 1 am only sorry that more could not make it.

1 do not believe it will be out oi" place ii" i suggest that right
now, from this month, you start in and save and prepare yourself
and your primaries for next Hui Tau. Time goes so quickly
that before we realise it, Hui Tau 1939 will be kere, and we must
be ready for it when it comes. Make your plans well ahead oi
time, and then, nothing except the unexpected will prevent you
from representing your primary at Hui Tau next year.

In the meantime, keep at your primary work, for there is

no greater joy than that which comes from doing the work of

the Lord. This is surely Mis work — to teaeli little ones; to train

them for the life that is opening out before them, full of possi-

( ( on tinned on page 186 )

178 HUNE, 1938 TE KARERE

SUNDAY SCHOOL

After Cowex.

SACRAMENT GEM.

Ye children of our God,
Ye Saints of Latter Days,

Surround the table of our Lord
And join to sing His praise.

Postlude

Soft 9ft stop

p^E£g^^ss^=p=4^=a

igUge^iUlSiiili

CONCERT RECITATION.

"1 Nephi, Chapter 3, Verse 7."

"I know that the Lord giveth no commandment unto the
children of men, save he shall prepare a way for them that they
may accomplish the thing which he commandeth them."

KO TE KORERO A NGAKAU.

"1 Niwhai, te 3 o nga Vpoko, te 7 o nga Rarangi"

"No te mea e mohio ana ahau e kore te Ariki e homai i tetahi
ture ki nga tamariki a te tangata, engari ka whakapaia e ia he
huarahi e ta-:~ ai e ratou tana i whakahau ai ki a ratou.

TO THE CHORISTER.

"Hush! Be Every Sound Subdued" Page 185

KI NGA KAI WHAKAHAERE O NGA HIMENE.

"Kei te Puta Mai te Atua" Wharangi 61

TE KARERE

HUNE, 1938

179

M.I.A. GOES FORWARD.

By Elder Rushby C. Midgley, Jr.

During its 70 years of existence, the M.I.A. has made count-
less friends and converts for the church throughout the world.
It has grown from an organization of one family, that of Brigham
Young, until it has an enrollment of more than 70,000 members.
This mighty membership is organized in small groups throughout
the world and its influence for high ideals, clean living and true
sportsmanship is felt and made manifest to most Christian nations
through the efforts of Church missionaries and local members of
the Latter-day Saint faith.

It is the genius of this organization and the
fact that it is actually striving for "Mutual
Improvement" that is fast bringing the
M.I.A. to the front as one of the most im-
portant organizations for the development of
young people. The M.I.A. programme is wide
in scope : in fact, it embraces wholly those
things that when put into practice will make
its members more fit for the society in which
the;.' live.

Leadership undoubtedly is one of the
greatest problems of the Mutual, and it is
good, hard-working leaders who are needed.
Leadership is synonymous with supervision,
and the latter can be properly carried on only
when the entire group functions in complete harmony with unity
of purpose. Preparation on the part of those acting in super-
visory capacities and those who present weekly lessons is too often
neglected. Members would receive greater benefits from the
Mutual classes if they would subscribe to "Te Karere" and read
the lessons beforehand.

The Hui Tau, which was held during the Easter week-end.
demonstrated the talent which lies dormant during the remainder
of the year. We should strive to put into action the thought
expressed in one of the recent M.I.A. themes — -"Inspired by the
refining influence of 'Mormonism' we will develop the gifts
within us." Above all, we should avoid letting the Mutual work
become a duil task that is burdensome to us. With ihe proper
spirit Mutual activity may become the most enjoyable and instruc-
tive part of our lives.

In )()M), as a part of the great centennial celebration of the
Church, the rallying song of Lhe M.I.A., "Cany On," was intro-
duced in the great Salt Lake Tabernacle, [t was rcali :ed by many

C. Midgley, Jr.

ISO

HUNK. 1933

TE KARERE

that an outstanding contribution had been made to the M.I.A.
cause. Since that time, "Carry On" lias been sung in many parts
of the world and in many languages. It has come to stand as ..he
thrilling battle-cry of the M.I. A.

The year 1938 has produced another rallying call which has
motivated the Miuual work in many nations. "LET'S GO T( )
MUTUAL/' the slogan introduced churchwide ai the conference
last June, has furnished our associa-
tions with a much-needed rallying call.
In Zion this slogan has probably been
the most important single factor in es-
tablishing the highest attendance record
in M.I. A. history.

" LET'S GO TO MUTUAL/'
Dream about it. Think about it. Talk
about it. Do something about it.
Make this rallying call really mean
something to the work this year.

The M.I. A. has primarily a religious
foundation. But upon this foundation
has been built a framework of study
courses : drama, singing, dancing, ath-
letics, cooking sewing and other useful
and educational subjects.

In 1923 the General Authorities of
the Church assigned to the M.I. A. the
responsibility, in a general way, of
providing recreation for all the people of the church. From the
many missions comes word that in these days when so many have
little or no interest in the scriptures, our M.I. A. activity pro-
gramme provides a means of opening the door for the Gospel
message. The M.I. A. programme of recreational activities and
leisure time guidance, founded upon a thoroughly inspirational
basis, has brought favourable comment from many of the great
recreational authorities of the world.

In conclusion and most important is the fact that the out-
standing aim of this phenomenal young people's organization —
a modern institution throbbing with life and vigorous vitality —
has been and will forever continue to be to awaken and to keep
burning in the hearts of the young people of the Church faith
in Divine Providence and a glowing, satisfying testimony of the
divinity of the mission and message of the prophet, Joseph Smith.

Elder R. C. Midgley,
Junior.

Arriving in New
Zealand December 27,
1935, Elder Midgley
has laboured in the
mission field for 29
months. During the
last 14 months he has
served as President of
the iVI.I.A. Under his
leadership this organ-
isation attained new
high standards in mem-
bership and activity.
It was through the
efforts of Elder Midg-
ley and his co-workers
that the Mutual during
1937-38 has been a
financial success.

NEW MEMBER BAPTISED.

A new member into the Church is Wirema Tanu, 1 4-years-old.
who lives in the Whangaroa branch. He was baptised March 1 4 by
Elder Don M. Handy.

TE KARERE HUNE, 1938 181

A CHALLENGE TO THE CHURCH IN
THE NEWS.

By Marba C. Josephson.

(Reprinted from the Improvement Era.)

From 1830 to 1938 is a long jump in more than a period of
time. It represents a broad jump in the changed attitude of the
press towards the Latter-day Saints. Throughout the nations
favourable repons have appeared so frequently that at the present
time, the eyes and ears of the world are turned toward us.
Eagerly all countries await the stories of our success in the hand-
ling of our multiple problems.

The worth of the Word of Wisdom has received wide recog-
nition. In the Health Digest of October, 1936, appeared an article
titled, "The Mormons and their Health Problems." This had
previously appeared in the Horizon of New York City, New York.
The article begins in the following stimulating manner :

Do you want to know about the greatest experiment in correct eating
and correct living ever conducted? Would you be interested in learning
the results of feeding experiments made over a period of more than a
hundrd years and utilizing hundreds of thousands of human beings ?

The conclusion also stirs :

In the experience of the Mormons we have all the essentials of a per-
fect experiment. We have, first, the premises, that healthful food means
healthy bodies ; second, the subjects — thousands of people who have fol-
lowed the premise as stated in the Word of Wisdom. And, best of all,
we have clear-cut results — comparative vital statistics, figures, which
don't lie !

In the February 1938 issue of the Reader's Digest, "A Step
Toward A Livelier Old Age," by Ray Giles, also gives a tribute
to the same Latter-day Saint principle. In this article Mr. Giles
quotes from Professor Irving Fisher, Yale Professor Emeritus
of Economics, who pays tribute to the Prophet Joseph Smith.

The world at large has been electrified recently by the
announcement of the Church that Latter-day Saints should seek
every opportunity to get off relief. In News-Week of May 22,
1937, more than a two-page spread appeared, showing the work
of the men and women in their effort to care for themselves and
the worthy poor through the Church Security programme. In this
article there appeared several misstatements which the News-Week
of July 10, 1937, permitted to be answered by Latter-day Saints,
including one letter which was submitted to them by Reed Smoot,
former United States Senator, and George Albert Smith, both of
the Council of" the Twelve. Part of the Editorial Note on the
same page rends: "News-Week's aim is to report fact , not opinion.
. . . News-Week regrets that it relied upon accounts of Joseph
Smith which were written by historians whose bias is open to
question." This note in itself is an indication of the desire to

182 HUNE, 1938 TE KARL- RE

be fair which is largely permeating the publications of the day.

In The Nation for February 12, 1938, although Martha
Emery, the author of "Mormon Security," says that as a Church
we have not measured to our opportunities in the security pro-
gramme, she feels that we are to be complimented for : "The
only project organized solely to free Americans from the burden
of government relief, and advertised as such, has been the Mormon
Security plan." At the close of her article she rightly challenges
us by saying, "Mormons have been preparing for the day of
want. The day of want is upon them." In his book, Careers
After Forty, Walter B. Pitkin commends the Latter-day Saints
for their stand in uniting to fight the dole.

On September 4, 1937, The Saturday Evening Post ran a
complete article on the Church Security programme called
(Con tin ued on, following page)

HAWKE'S BAY HUI PARIHA.

Appointment of officers to fill vacancies in the district presi-
dency and the calling of eight local missionaries featured the
annual confe ence of the Hawke's Bay district held May 7 and
8 at Waipawa.

President Matthew Cowley presided over the two-day con-
clave. Hundreds of Saints and interested friends assembled at
Waipawa to attend the conference sessions and take part in its
activities.

Brother Wi Duncan was appointed second counsellor to
Brother Eriata N opera, district president, to fill a vacancy caused,
by the death of Wilson Paewai. Sister Harriet Reed was set
apart as first counsellor to Sister Una Thompson, District Presi-
dent of the Young Women's Mutual Improvement Association.
Other Mutual officers set apart at the conference were Sister Marx-
Harris Ihaia, second counsellor, and Sister Pahimata Hirini,
secretary.

Inspirational meetings were held Saturday and Sunday, with
many prominent Maori investigators as well as all district officers
and many members present. Sunday's meetings were dedicated
to Mother's Day programmes and fitting observances were held.
The Sunday evening meeting lasted for five hours.

President Cowley called Brother Lester Harris Ihaia and
Brother George Chase, who live in Hawke's Bay, to labour in
the Whangarei district. Sisters Caroline Hook and Pahimata
Hirini were called to labour in the Mahia district as soon as flood
conditions make possible the journey. Sisters Merehana Baker,
Wiki Katine, Lucy Rangi, and Mary Harris Ihaia were called
to labour in the Hauraki district. The women missionaries will
concentrate on the organization and building up of the Mission
Primary programme.

TE KARERE HUNE, 1038 183

"Pioneers, 1937," and written by Charles Morrow Wilson. This
article, based on Air. Wilson's own observations while he lived
among the Latter-day Saints for approximately six weeks, offers
a stimulating rallying call :

Superficially, this present-day pioneering is not particularly dramatic.
But the people of Joseph Smith and Brigham Young still plod forward to
take subs.stence from the land. ... It is essentially the same hard way.
Some faker. Some will fail. But many are winning by way of stubborn
labour.

Life in its January 3, 1938, issue publishes two pages of illus-
trations dealing with the projects. In addition a full page repro-
duction of a picture of President Heber J. Grant appears, and a
full page introducing Presidents J. Reuben Clark, Jr., and David
O. McKay; Rudger Clawson, Reed Smoot, Melvin J. Ballard and
Dr. John A. Widtsoe of the Quorum of the Twelve ; Presiding
Bishop Sylvester Q. Cannon, and Managing Director of the
Church Security programme, Harold B. Lee.

From the pages of The Digest of both August 7, 1937, and
of January 15, 1^38, come articles which deal with the Church
Security programme.

Articles appearing in various magazines deal with others of
our practices and accomplishments. In The Commonweal of
September 3, 1937, Paul Sullivan wiites an article called, "The
Mormon Way of Doing Things." In it he explains somewhat
the Latter-day Saint method of giving religious instruction to its
young people. Lie of course is not cognizant of our plan in its
entirety and does not know that it extends beyond the boundaries
of Utah, for our Church seminary and institute system now
includes institutions in California, Arizona, Idaho, and Wyoming,
as weil as in Utah. LLowever, his approach is distinctly sym-
pathic and understanding, and he pays the Latter-day Saints some
marked compliments. In the article he states:

Emphatically, they do not thrive on fanaticism. If anyone disbelieves
this, let him live among them for a quarter of a century as I have. ... 1
have written this papei with a view to interest rather than as a suggested
method of coping with the burning question of complete secularization of
public schools in the United States. I also wanted to deny that fanaticism
abounds in the valley made verdant by the irrigation genius of the early
Mormon leader, Brigham Young. If those who are still unconvinced could
see nearly 100 seminary buildings scattered over the 85,000 square miles of
Utah, they would not long remain unconvinced.

In Time for October 4. 1937, appears an article called '■Mor-
mons, Money, Missions." In this article, tribute is paid to the
Church Security plan and special mention is made of the special
fast day which was held in Salt Lake City lasl September to raise
additional money. Then the attention of the article was turned
particularly to our new mission, the New England, and a discus-
sion of our missionary service which concludes in the following
manner :

Once convinced by a missionary that 'silly tales' about Mormon have
been 'fully disproved,' a prospeel is likely to be impressed by Mormon

184

HUNE, 1938

TE KARERE

statistics — literacy among Saints in the U.S. 99.7 per cent., births 30 per
1,000 as compared with 22 per 1,000 in 25 non-Mormon nations, a death
rate of 7.5 compared with the international average of 14.

Articles of general interest to Latter-day Saints have apepared
in the National Geographic of May, 1936, which had as its sub-
title, "The Bee-Hive State, Settled Only 89 Years Ago, Stands
a Monument to the Courage of Its Founders" ; in the April 10,
1937, issue of The Literary Digest which attempts to explain our
principles and something of our history in the article; "Nomadic
Evangel" ; and in the German publication, Das Illustrierte Blatt,
for February 5, 1938.

These reports are simply indicative of the countless numbers
of similar reports which are flooding the presses in many lands.
Newspaper clippings constantly pour into the Era office. One
from The Daily Mail comes from far-away South Africa and has
permitted one of our missionaries to expound the principles of
our religion.

Avidly we have read the glowing tributes to the Latter-day
Saints, proud and happy that at last the world at large has come
to an open-minded attitude on our faith. However, there is
another point of view that must of necessity be stressed in con-
nection with this adulation. We are a chosen people in that we
have been given great truths which if we adhere to will make
us a superior people. On the other hand, if we do not live
according to the truth which has "been revealed, we have every
expectation of receiving condemnation rather than commendation.

We have been told by President Brigham Young that the
only way in which the kingdom of Zion will be established is by
our own efforts. He stated on one occasion: "When we enjoy
a Zion in its beauty and glory, it will be when we have built it.
If we enjoy the Zion we now anticipate, it will be after we redeem
?nd prepare it." With this admonition constantly before us, we
can read the tributes paid to us and resolve that we shall measure
up to what onlookers are saving and to what we know we should
he doing.

•Foreign News'

GENERAL AUTHORITIES

of the Church announce the ap-
pointment of Bishop M. D. Wood
as President of the West German
Mission to succeed President Phile-
mon M. Kelly.

President Wood was a mission-
ary in Germany from 1925 to 1927
and served a part of the time as
mission secretary. He has long
been active in Church affairs and
has held many responsible Church
positions.

MISSIONARIES. — A new mis-
sion home for Elders preparing
to leave for the mission field is
to be erected in Salt Lake City,
according to announcement of
the Church First Presidency.

Accommodating I 50 persons,
the structure will be erected on
the L. D. S. school campus in
the heart of the business dis'.rict.
Modern in every detail, the build-
ing will be three storeys high.

E KARERE

HUNE, 1938

185

NEWS FROM THE FIELD.

APOSTLE GEO. ALBERT
SMITH sailed May 6 for Tonga,
where he will spend approximately
a month's time visiting with Saints
and studying conditions peculiar to
that mission.

Because of illness President
Rufus K. Hardy was unable to em-
hark With Apostle Smith, Brother
Alex Wishart, a native of Tonga,
who has been residing in Auckland,
made the trip with Apostle Smith.

President Hardy, who has been
convalescing at Mission head-
quarters in Auckland since his ill-
ness, plans to sail June 2 for Tonga,
where he will meet the Apostle.
Together they will sail to Samoa
and Tahiti to complete their tour
of the Polynesian L.D.S. missions.

TWO MISSIONARIES who

have been labouring in New Zea-
land for the past few years were to
sail May 30 for their homes in
America.

Elder Rushby C. Midgley, Jr.,
arrived in New Zealand December

27 1935, and has laboured in the
Whangarei, Bay of Islands and
Mahia districts. On March 6, 1937,
he was appointed president of the
Mission's M.I. A. He has per-
formed a great work in this capa-
city and the Mutual has had a suc-
cessful year under his leadership.
He returns to his home at 2156
South Twenty-second East Street
in Salt Lake City, Utah.

Elder David G. Parker arrived in
New Zealand May 11, 1936, and
has since laboured in Hamilton and
Wellington cities and in the Wai-
kato district. With his release he
carries the love of his many friends
in these islands. He has overcome
a handicap in speech to perform a
marvellous mission. He returns to
his home at Ovid, Idaho.

LOST — Several articles have
been reported to Mission Head-
quarters as being lost at the recent
Hui Tau. If lost articles that have
been found are returned to the Sec-
retary's Office at Headquarters
they will be returned to their
owners.

CHURCH OF JESUS CHRIST OF LATTER-DAY

SAINTS.

STATISTICS AND OTHER DATA COMPILED FROM THE
ANNUAL REPORTS FOR THE YEAR 1937.

At the present time there are 121 Stakes of Zion ; 1,017 wards;
84 independent branches, or a total of 1,101 wards and branches
in the Stakes of Zion; also, 36 missions (including the European
Mission), mission branches, and 235 districts.

CHURCH MEMBERSHIP.

Total Church membership 7()7.752

Children blessed and entered on the records of the Church

in the stakes and missions 21.01)5

Children baptized in the stakes and missions .. .. 14,631

Converts baptized in the stakes and missions 7.322

Total number of missionaries in the missions of the Church 4,365

Persons recommended 1<> the temples from the slakes .. 83,092

SOCIAL STATISTICS.

Birth rate, 30.9 per thousand.

Marriage rate, 18.7 per thousand.

Death rate, 6.9 per thousand.

Families owning their own homes, 59.2 per cent.

186

HUNE, 1938

TE KARERE

BASKET3ALL TEAMS have

Keen organized by Saints in W el-
lington, Nelson and Auckland.
Thus far the teams have been suc-
cessful in winning competitive
matches and hope to win the.r re-
spective champion cups.

ELDER HOMER C. PORTER

of Weston, Idaho, and Elder John
M. Shephard of Logan, Utah, ar-
rived in Auckland May 13, from
the United States. They will stat-
in New Zealand for a few weeks
while awaiting passage to Tonga,
where they have been called to
labour as missionaries.

AUCKLAND.— Prior to the
departure of Apostle George Albert
Smith for Tonga, Saints and
friends in the Auckland district held
a social in his honour at Mission
headquarters. Apostle Smith enter-
tained the group with a few of his
apparently inexhaustible supply of
stories and community singing was
featured. After the programme re-
freshments were served.

ELDER MARCELLAS E.
LEWIS, has been temporarily
transferred to the Auckland district
while he recovers strength after his
illness. He formerly laboured in
the Waikato district.

(Continued from page 177)
bililies for achievement, and we can help them considerably if we
do our part in their primary training.

May the Lord bless you one and ail in your callings in this
great work and give you Strength to endure that you might
accomplish much good among the youth of /ion.
Sincerely,

RON A V. ATTENBOROUutl,
Secretary, Mission Primary Jioard.

PRIMARY LESSONS:

FIRST WEEK— ALL GROUPS.
Moral — Kindness.

I have an intererting story to tell you to-day. It is the story
of a li tie boy who Lved with his mother many years ago away in Den-
mark, He was a very good boy, he went to Sunday School, just as you
do, and he learned many good things there. His teacher taught him
the stories of the Bible, and he learned to repeat some ve.ses that come
from that Holy Book. One verse thai he remembered particularly was
this — " Love your enemies. Do good to them that hate you."

Whenever his comrades injured him in any way, he always thought
of the verse his teacher had taught him, and he would then show some
kindness to the boy who had injured him. This made the boys feel
ashamed of their conduct towards him and they would then reat him
more kindly. Years passed by and this boy grew up to be a man,

Then a war broke out between Denmark, his country, and Sweden,
and he had to go to war to fight for his country. In one of the battles
he was wounded and as he was making his way to the hospital to have
his wounds dressed, he stopped to take a drink of water out of a bottle.
As he did so, he heard someone moan painfully, near him, and looking
down he saw a soldier of the Swedish army lying wounded. This man
was an enemy, but seeing that he was more seriously wounded than

TE KARERE HUXE, 1938 187

himself, the Danish soldier stooped down to give him a drink of the
water. As he was about '.o do so, the Swedish soldier shot at him,
wound. ng him in the shoulder. Then this brave soldier thought of the

words of Jesuc " Love your enemies," and turning to his enemy, he

said " 1 would have given you a drink and you would murder me in
return. Now 1 will punish you. 1 would have given you the whole
bo tie, but now you shall have only half." And drinking the half of
the water himself, he gave the rest to the Swedish soldier.

The King of Denmark afterwards heard what this noble soldier
had done, so he sent for him and gave him many presents and also
made him a nobleman. Thus you see .hat kind acts always bring their
own reward.

TO THE TEACHER. This story is printed for your benefit that

you may have material to work on. Do not read it to the children
just as .t is printed; enlarge on it, and make it so that the li tie ones
will understand and that .hey may see the moral of the story Illus-
trate your story. Maybe they do not know jus!: what a soldier may
look Lke; have a picture on hand. Show them where Denmark and
Sweden are, and make the lesson interesting for them. Have the
children learn this verse which so guided the actions of the small boy
so long ago, and then next week ask them .o repeat it.

SECOND WEEK— ALL GROUPS.
Moral — Love:

"Little children, love one another." Do you know who wrote
these beautiful words? It was John. You know who John was. He
was one of Jesus' Twelve Apostles. I believe when you have heard
my story you will all try to remember this little verse. The story
I am going to tell you is about a little girl whose name was Libby
Taylor. She was a very good little girl and always wore a smiling
face and had a kind word for everybody. She attended her primary
and here the learned this verse. "Little children, love one another."

One cold winter morning when Libby went to school, she saw a
number of boys and girls gathered around the stove. They were
talking and laughing among hemselves, paying little heed to a new
scholar apart Lorn the resc. Not one of them had spoken to her.
The little girl who stood alone, had never been to school before and
she began to feel shy and homesick. She wished that she could run
home to her mother and cry in her loving arms. One little tear-drop
trembled in her eye and se med ready to fall, but it never did, for
just then some hing happened. Suddenly the outer door flew open, and
a bright-eyed, rosy-cheeked girl rushed in. She brought plenty of the
clear, frosty air with her, and she imparted a cheer to the school-
room hat it had not had before. She walked up to the stove quite as if
she were at home and after saying good-morning to everybody, her
eyes fe.l upon the new scholar. "Good-morning," she said, sweetly,
aero s the stove p.pe. The little girl on the other side brightened
up at once, though she answered somewhat timidly.

Cold, is it no ?" said Libby, pulling off her mittens, and hold-
ing her hed hands over the stove. Then she sent one of the plump
hands down to the depths of her pocket and when it came out. it
held a fine red apple. With her strong fingers she split it in two,
and with a smile she passed half of it to he ne'w scholar. "Do y >u
like apples?" she said. The Kttle girl did like apples very much,
and she thought that none had ever tasted half so nice as this. It was
so juicy and crbp and tar'.

188 HUNE, 1938 TE KARERE

"My name is Libby," said the owner of the bright eyes. "What
is yours?" "My name is Hetty," replied the other little girl." "Well,"
said Libby, " do you want to sit with me? There is a vacant seat beside
me, and 1 know the teacher will let you." Hetty thought she should

like tha. plan very much so the two girls went off to find Libby's seat,
where they chatted happily till the bell rang.

"Where is Hetty Rowe?" asked .he teacher, and then, beiore any-
body had time to answer, she espied her seated next to meny-raced
Libby. The teacher smiled and said, * Well, I see you are in good
hands," and Hetty was allowed to keep ihat seat lor many a day.
When Hetty went home that day, she told her mother of he kind
friend she had found in Libby Taylor, and that evening, Mrs. Howe
called upon Libby to thank her, but Libby said, "1 only did my du y,
the Bible teaches us to love one another." Do you wonder Libby
Taylor was loved by everyone.

TO THE TEACHER Help the children to realise the joy of lovmg

everyone, and you can probably think of oher little incidents thai
show the love of one person for another, and you could culmina.e
your illustrations, with the love of Christ for us ail. in concluding,
read them this little verse.

LOVE ONE ANOTHER.

Children, do you love each other,

Are you always kind and true,
Do you always do to others,

As you'd have them do to you?
Are you gentle to each other,

Are you careful day by day,
No to give offence by action,

Or by anything you say?
Little children, Love each other,

Never give another pain,
If your brother speaks in anger,

Answer not in wrath again.
Be not selfish to each other,

Never spoil ano her's rest,
Strive to make each other happy,

And you will yourselves be blest.

THIRD WEEK— ALL GROUPS

Moral — Service.

"Greater love hath no man than this, that a man lay down his life
for his friends." (Let members of your class repeat and learn).

The story is told of a very rich man who went to his doctor for
advice. He did not feel exactly sick but he seemed to have lost all
interest in life and he felt depressed and unhappy.

After a careful examination the doctor, who knew the man qu^te
well, said, "You seem to be well physically and there is no'. hing 1
can do for you, but 1 will give you some advice. Go out and do some-
thing to make someone else happy." The man was rather offended
and started to say something about his secretary taking care of the
cheques for charity, but the doctor stopped him and said, "That isn't
what I meant. Do something yourself."

The man left the office feeling rather provoked and thinking that
the doctor was a queer sort of fellow. He thought very little of .he
advice given him. The next day as he was walking through the rail-

TE KARERE HUNE, 1938 189

way station, about to start on a business trip, he saw an old lady
sitting on a bench crying quietly. Ordinarily he would have passed
her by, but all at once he remembered the advice given to him by the
doc or, and on the impulse of the moment he stopped and asked her
if he could help her. She wiped her tears away and told him that
she had come to the city to pay her daughter a surprise visit and some
way she had lost her daughter's address and she didn't know what to do.

He asked her for her daughter's name and then he told her not
to worry but to wait a few minutes and he would help her. it didn t
take him long io find the address in the city directory. .He put the olci
lady in a taxi and was about to leave her, but she seemed so frightened
and nervous that he decided to go with her. As they were passing a
florist's shop he suddenly motioned for the driver to stop, and he bought
the old lady a bouquet of flowers. In a few minutes he deposi ed her
trembhng with gratitude at her daughter's door. As he was rid.ng
back to the s.ation he discovered he feit like a different man.

Before he left on h>s trip he called up his doctor and said, 'Man
why didn't you give that advice long ago. 1 feel like a human being
for the first time in years."

FOURTH WEEK— ALL GROUPS.

Moral Obedience :

Who has been .empled to do something he shouldn't do? Jesus,
our Guide, has shown us by example what to do.

Jesus was led by the spirit into the wilderness, and when he had
fasted forty days and forty nights he was very hungry. Then the
tempter came to him and said to him tauntingly, " If thou be the Son
of God, command that these stones be made bread."

Now, Jesus knew all God's word as contained in Holy Scrip ure
and he answered, "It is written, man shall not live by bread alone,
but by every word that proceedeth out of the mouth of God."

"Then the devil taketh him up into the holy city, and setteth him
on a pinnacle of the temple.

"And saith unto him, if thou be the Son of God, cast thyself
down: for it is written, He shall give his angels charge concerning
thee: and in their hands ^hey shall bear thee up, lest at any time
thou shalt dash thy foot against a stone.

"Jesus said unto him, It is written again, Thou shalt not tempt
the Lord thy God.

"Again the devil taketh him up to an exceeding high mountain,
and showeth him all the kingdoms of the world, and the glory of them;

"And saith unto him, All these things will I give thee, if ho.i will
fall down and worship me.

"Then saith Jesus unto him, Get thee hence, Satan: for it is written
Thou shalt worship the Lord thy God, and Him only shalt thou serve."

Satan departed.

Illustration. — An English farmer was one day at work in the fields,
when he saw a party of huntsmen riding about his farm. He had one
field which he was especially anxious they should not ride over, as the
horses' hoofs would greatly injure the crops. So he sent one of his
boys and told him to shut the gate, and keep watch there, and on no
account to let any one go through it.

The boy went, and had scarcely taken his post there before the
huntsmen came up and ordered him to open the gate. He declined

190 HUNE, 1938 TE KARERE

to do so, elling them what his orders were, and that he meant to
obey them. They threatened him but he did not mind their threats.
They offered him money, but he refused to accept it. At last, one
of them came up to him and said in commanding lones:

"My boy, you do not know me, but 1 am the Duke of Wellington.
I am not accustomed to be disobeyed; and, now, 1 command you to
open the gate, that I and my friends may pass through."

The boy lifted his cap and stood uncovered befo.e the man all
England delighted to honour, and then answered firmly:

"I am sure that the Duke of Wellington would not wish me to dis-
obey orders. I must keep the gate shut; no one can pass hrou^, :
it but by my master's express permission."

The brave old warrior was greatly pleased with this and said: "i
honour the man or boy who can neither be bribed (what does it mean
to be bribed?) nor frightened into disobeying orders. With an army
of such soldiers I could conquer, not the French only, but the world."'
Then handing the boy a sovereign he galloped away.

TO THE TEACHER. Make your own application, and impress

on the minds of the children, the need of obeying -hose who are
our masters and our elders.

M.I. A. LESSONS:

WAKE UP AND LIVE

A Condensation from The Book

by

Dorothea Brande

ACT AS IF IT WERE IMPOSSIBLE TO FAIL.

This is the talisman, the formula, the command of right-about-face
which turns us from failure toward success.

Everyone has either experienced or observed the state called the
courage of desperation. In the most extreme cases, this courage arises
because some catastrophe or series of misfortunes has completely wiped
out every alternative to success. " He has nothing to lose," we say
of one in this situation. Very well, then; he acts with directness and
daring which he could not ordinarily command. So often that it has
become legendary, this action is attended with overwhelming success.
The man who is in such straits that he dare not fail invariably acts as
he should always act; as if it were impossible to fail.

But how can you get into the frame of mind to ac is if it we.o
impossible to fail? Well, everyone has had a taste of success in some
line, if only in a very minor matter. Think back to some such success
of your school days. What you want to recapture is the state of mind

he steady, confident feeling that was yours in former moments of

success.

TEN RULES OF SUCCESS.

But, having achieved the proper mood for successful action, there
are still two mental qualities to be acquired. We must make our minds
both keener and more flexible. We all tend to find a routine which

TE KARERE HUNE, 1938 191

gets our day's tasks done with a minimum of effort, a fact which might
have no unfortunate effects if we used the time we save to good pur-
pose. But the cold truth is that we supply the routine-observing ten-
dency to our whole lives, growing mentally and spiritually more placid,
more timorous, less experimental wi.h every day we spend supported
by the rigidity of habit. Indeed we have so far allowed ourselves to
soften, to abandon our ingenuity, to escape responsibility whenever
possible, that we have grown to abhor the very word " discipline."

Not all of the disciplines suggested here will be equally valuable
to all cases, but before rejecting any one of them, examine you. self to
discover if you are not possibly throwing it aside simply because it
does ask you to put a little more restraint on yourself than you find
pleasurable.

1. The first exercise is to spend an hour every day without saying
anything except in answer to direct questions. This should be done
without giving anyone the impression that you are sulking or suffering
from a bad headache. Present as ordinary an appearance as possible;
simply do not speak. Answer questions just to their limit, and no fur-
ther, and do not attempt in any way to draw another question.

And all who have experimented with it agree that, while the sil-
ence lasted, a sense of mastery grew in them. When they resumed
speech it was with the sense of using speech definitely and purposefully.

2. Learn to think for half an hour a da.y exclusively on one subject.

Simple as this sounds, it is at first ludicrously hard to do. The novice
should begin by thinking on his solitary subject for five minutes a day
a first, increasing the period daily till the half hour has been attained,
i'o begin with, a concrete object should be chosen; say a flower. Do
not have it before you; build it up in your mind. Describe it to yourseli
as each of the senses would report it. When that is done, go on to
how it grows and where; what it symbolises, if anything; what uses
aie made of it. From this simple beginning, work up to considering
a concrete problem and, finally, to an abs raction. Start with subjects
wh.ch really interest you, but when you have taught your mind not to
wander even for a moment, begin choosing a subject by putting your
finger at random on a newspaper or the paga of a book and think on
the first idea suggested by the lines you have touched.

This, of course, is simply the " concentration" which was often so
vainly preached to everyone of us in our school days. Once it is
learned, it is of immense benefit. Anyone who is capable of it can,
lor instance, pick up a foreign language in very short order. The
accent may be barbarous unless one has learned phonetics early, but
books and newspapers can be easily read, and enough of a vocabulary
to get around in the strange land can be acquired in less than a month.
Moreover, in any competitive performance, the one who has
trained himself to think steadily, without deflection, will arrive at his
conclusion firs .

3. "Write a letter without once using the following words: 1, me,
my, mine. Make it smooth and keep it interesting. If the recipient
of he letter notices that there is something odd about it, the exercise
has failed.

4. Talk fo fifteen minutes a day without using I, me, my, mine.

5. Write a letter in a "successful" or placid tonei No actual
misstatements are allowed. No posing as successful, no lying. Simply
look for aspects or activities which can be honestly reported in this
way and confine your letter to them. Indicate by the lei er'a tone
that you are, at the moment of writing, not discouraged in any way

192 ill \i . I , \s

6. Keep a new acquaintance talking about himself without allow-
ing him to become conscious of what you are doing. I urn back, at
first, any courteous reciprocal questions in such a way that your auditor
doet not feel i«-huffed. You will find a genuine interest rising in you
for your companion; soon, if you are at all kindly or imaginative, you
will find yourself engrossed. The last lingering trace of self-conscious-
ness will drop from you. At the very least you will have extended
your horizon and learned a little more about how the world looks
to another.

7. (The exact opposite of the above exercise, and infinitely harder
to do w.th intention): Talk exclusively about yourself acid your inter-
ests without complaining, boasting, or (if possible) boring your com-
panion. Make yourself and your activities as interesting as you can
to the person to whom you are talking.

T Ins, paradoxically, is an excellent discipline for those who ordin-
arily alk too much about themselves.

8. Plan two hours of a day and live according to the plan. Make
a schedule lor reading the paper, opening mail, writing letters, filing
papers, etc., and turn from one activity 10 the next, not at the ap-
proximate minutes of your schedule, but on the exact moment. 1.
you are only half way through :he newspaper, that's very sad. tiu.

down it must go, and you open your mail hitherto disregarded.

W "a s revet you are at 8.20 with your correspondence, you stop and
turn to the arranging of your papers.

One purpose of this discipline is to demonstrate how badly we
lose our sense of the time necessary to accomplish any stipulated
activity. We will nonchalantly plan to cram the work of half a day

into a couple of hours af er lunch. It is possible to learn by planning,

drst, two hours of a day, then three, then four, and so on till we have

p.anned and lived an effective, eight-hour day (at the leas ) to use

to the best advantage. Rigid scheduling of a whole day is not al-
ways possible or desirable, but a few days lived by time table no v and
again will refresh our sense of the value of time and teach us wha
we can expect of ourselves when we do no: waste it.

('. ( I his is the mos difficult of all. It w.ll seem so arbitrary
to many readers that they will not even iry to apply it
trary; hat is its very essence.): Arrange to put yourse.f into a Situa-
t.on wk.-e you must act nonhabitually, where you must adapt yourseii.
It is not easy to get resilency in o our lives, but it is a quality too
valuable to be lost. If the following recommendation seems ft
what toj dramat.c, almos' too ridiculous, bf a.-sured that the results
W 1 show the worth of the discipline.

On a number of slips of paper twelve will do to start with

wri c inat.UCtio :; l.ke these: "Go twenty miles from home, using
. id nary conveyance." (In other words streetcars, buses, ferries,
r.ubways). "Go twelve hours without food." 'Say nothing all day
except in answer to questions." "Stay up all nigh', and work " And
this, by ihe way, is the most valuabl * oT them all.

Seal these slips of paper in twelve envelope *, shuffle hem thor-
oughly, and put them in a drawer. Every other week, or on a given
day of each month, p.ck one of the envelopes, open it, and perform
your own command. It may be raining pitchforks on the day you
command yourself 'o travel twenty miles by common carrier; never-
theless, unless your state of health absolutely forb;ds it. you go.

if you car> think of activities which are genuinely difficult for you
to do. wh;ch go againr' the grain but which you yet know would h •
valuable train. nq for you. include them. One young man of my ac-

TE KARERE HUNE, 1938 193

quaintance who was abnormally shy insisted to himself that he should
get »nto conversation with at least three strangers daily. Any activity
you choose should be both corrective and unusual, cutting abruptly
across your ucual routine.

10. (An alternative to the above): From time to time, give your-
self a day on which you say "Yes" to every request made of you which
is at all reasonable. The more you tend to retire from society in your
leisure, the more valuable this will be. You may find yourself invited
to go sleigh riding in your twenty-four hours; you may be invited to
change your job. The sleigh ride should certainly be accepted, how-
ever much you hate straw and cold weather. The job changing, fort-
unately, can be submitted to examination, since it is only "reasonable"
activities which you are to undertake.

Once you get the idea, you will find these disciplines not only
helpful but genuinely amusing. In matching your wits against yourself
you >ake on the shrewdest and wiliest antagonist you can have, and
consequently a victorious outcome in this duel of wits brings a great
feehng of triumph.

Only by acting as if it were impossible to fail can we discover
the far best reaches of what our best may offer. And success, for
any sans adul , is exactly equivalent to doing his best."

Activity Period: Prayer Roll Call Consider the ways of getting

attendance of absent members — Report of assignments performed —
Assignments for ensuing week.

Second Tuesday.

PRESIDENT HYRUM SMITH— BE YE CLEAN

Soon after the organisation of the Church the Prophet Joseph
Smith received a revelation from the Lord telling the people what
foods they should eat and which they should refrain from using. They
were told that if they would study this revelation and follow its teach-
ings they should have knowledge, even hidden treasures of knowledge.
They should run and not be weary and walk and not faint. This reve-
la ion is know as the "Word of Wisdom." Now after nearly one
hundred years many of the greatest scientists of the world who have
made a study of food values and the effects of so-called foods upon
the body are beginning to teach as a scientific fact that which was given
to the Prophet at that early day.

Hyrum Smith, brother to the Prophet and who became one of
the Presidency of the Church, later the Patriarch for the Church,
received this revelation as the word of God as he did all other reve-
lations received by his brother Joseph Smith. In commenting upon it
he givea some very interesting thoughts. For example he says:

"When Cod first made man upon the earth he was a different
being entirely to what he now is. His body was strong, athletic,
robust and healthy; his days were prolonged upon the earth; he lived
neatly one thousand yeais; Ins mmd was yi>m>ious ,m<l artivr, .\nd his

intellectual Faculties clear end comprehensive. Bui he has degenerated,

hil hie has dwindled to ,1 span; disease preys uon his system; his hod\
is enervated and feeble( and his mental end intellectual faculties are

impaired end weakened. Man is not now that dignified, noble, maj
estic, honourable, end mighty hem:-, that he was when he lust pro
ceeded from 'he handi ol ehii Maker.*'

I'M ill \i . | i i. KARERE

lie furthei Myi, tin- Lord has told us what is good for us to cat
and drink and what is not, hut many of us seem to counsel in our
OWn way and cannot unders and why the Lord should attempt to
direct in n at to their food and manner of living. This, they feel
should be lefl to theil own judgment and desires. Hyium .Smith says:
"Who made the corn, .he Mfheat, the i j .■ and .til the vegetable sub-
stances? And who was it that organised man, and constituted bin <> I
he is found? \X ho made his stomach and his digestive organs, and
prepared proper nutriment for his sys.em, that the juices of his body
might be supphed and his form be invigorated by the kind of food
which the laws of nature and the laws of God have said would be good
for man?"

Some think ihey are too small for God : o notice and we have
got so high, so bloated out, that we cannot condescend to n
thing* tint God has orda.ned for our ben . • we become I

weak that we are not ht to be called Saints: for the Word of Wisdom
is adapted to the capaci y of all that are or can be called Saints. The
man who says, I can dunk wine or strong drink and it w.,1 not hurl m .
is not wise. But some will say, I know that i. did me good, for 1 was
latigued and feeble on a certain occasion and it revived me, and I was
invigorated therby. But Hyrum Smith says, "ihat which he thinks has
invigorated him onl> p.oduc s a greater languor when 1 s eftec.s
to operate upon him. Bui he knows that he is benefited, yss, SO
the man who has mortgaged his property know that he is relieved
from his present embarrassment, but his .emporary relief only bind,
the cords of bondage more severely around him."

So it is with those who use liquor, tobacco, tea and coffee and
those things which are not good for man. What is more desirable
than to be sound physically, mentally alert, and with s'rong healthy
bodies, all of which ar< promised to those who keep the command-
ments of the Lord and take in o their bodies those foods only which
are ordained for the use of man. Let us study carefully Section 89
of the Doctrine and Covenants and eat only he food which will bring
to us the blessings the Lord has promised.

QUESTIONS.

1. Who was Hyrum Smith? Whj lation known i
the Word of Wisdom given (o the Church?

2. How do many scientists look upon these teachings in this day?

3. Why should we keep our bodies clean, outwardly and inwardly?

4. What are the promises made to those who obey the teachings
of the Word of Wisdom?

5. What do athletic coaches and great athletes say about the use
of things forbidden by the Word of Wisdom?

6. Does the Word of Wisdom appeal to you as being sound and
a good rule to follow?

THIRD TUESDAY.

A STEP TOWARDS A LIVELIER OLD \GE

(By Ray Giles)

Early in 1937, Irving Fisher, Yale Professor Emeritus of Econ-
omics, described in a three-minute talk an experiment which may be

the naxt great stride toward longer lives for all of us and lives with

such vitality that we shall no longer dread growing old. Though he

TE KARERE HUXE, 1938 195

promised little, he received 1,100 letters. Many of the writers later

answered a detailed questionnaire about their daily living habits.

Some added astonishing stories of mental and physical regeneration
after apparently hopeless ill health.

To-day these confession are being studied by Vitality Records in
New York. Co-operating with Professor Fisher are 23 health author-
ities, including Dr. Alexis Carrel, Prof. Russell Chittenden of Yale,
Dr. Victor Heiser, Dr. John B. Kellogg, and Prof. E. V. McCollum of

Johns Hopkins. By analyzing thousands perhaps a million of such

records, and by keeping in touch with these persons each year, a re-
markable mass of new health knowledge, of the utmost importance to
human welfare, is being accumulated.

"Forty years ago," says Professor Fisher, "tuberculosis took
several years out of my life. But that experience gave me a deep
interest in the art of achieving a vigorous old age. In 1908, Theo-
dore Roosevelt appointed me to his Conservation Committee. I
wrote its "Report on National Vitality." I predicted that at least 1 5
years could be added to the average life, a prediction pooh-poohed
at the time, but since fulfilled. In 1914, with Mr. Ley and ex-Presi-
dent Taft, I founded the Life Extension Institute. Its medical direc-
tor, Dr. Frisk, and I wrote a book, "How To Live," which has sold
over 400,000 copies."

These credentials are offered merely because Professor Fisher's
prominence as a political economist is even greater than his reputation
as an economist in life and living. To-day, at 71, he is a striking
vindication of his conviction that most of us can greatly extend our
years and vigour by sensible living habits. Few men at any age are
so literally in the pink of condition; few over 20 have eyes so clear.

For decades he has studied the subject of longevity and collected
stories of persons whose health has been transformed through the
simple expedient of a new regime of living. A typical story is of a
prominent physician who was about to retire four years ago because
of ill health. He decided to revise his living habits. His meals con-
sist largely of vegetables, fruits and salads. He eats no meat, drinks
no alcoholics, tea or coffee. Every day he exercises briskly. He
sleeps with very light coverings even on the coldest nights, and
this practice, together with cold baths and light clothing, keeps his
skin well stimulated. He has adhered faithfully to his Spartan regime.
To-day, at 65, he outworks many of the young physicians in the
hospitals where he operates.

"Any person can do for his health vastly more than he no.v
realises," says Professor Fisher. "For example, by eating more fruits
vegetables, and milk you may well add several years to your life.
Daily exercise, calisthenics, or outdoor life may easily add several
years more. Either better breathing, or better elimination, might pro-
long your life a year or two. Thus you can begin to-day not only to
increase your present life expectancy by seven or eight years, but to
gain greater vitality and energy. Simply by living as yon know von
should !"

Recently, Professor Fishar saw some statistics comparing the
Mormon death rate with that of six foreign countries. .The table, was
surprisingly favourable to the Latter Day Saints. .Their mortality
from cancer and from diseases of the kidneys and the nervous system
was less than half that of the foreign countries.

"Now, Utah is a healthful place to live," said Professor Fisher,
"so I looked into the death rate of Mormons as compared to that

HUNE, : KARERE

ot non-Mormon-, in the same state. It was 70 per cent lower!

1 think 1 know the reason. 'Joseph Smith, founder of the re-
l.gion, wrote a book, "Words of Wisdom," in which he laid
iuiet for his followers. i hey included: no ..it---.

:>.tcco. He urged modc:,i ion .n the u><- ot meal but advised
an abundance of vegetables and fruit. There you have a mass
demonstration of the effect of simple living, and I understand tint
'Ik- Mormon group ii notable tor the number of vigorous old people

within it."

\ itality Kecords gives no medical advice or personal consultations.
Iu merely the records of those who have overcome serious ill-
ness and now enjoy perfect heahh, so that their experience may
furnish important scientific evidf i:< e pointing the way to h.g i
vi ftlity for us all.

1 be questionnaire asks whether you are a Christian Scientist,
a Mormon, a Nudist, or a Vegetarian or a member of some other
group or cult having special rules. It covers such points as," How
much do you indulge in fear, anger, despondency?" Do you ever
expose your bare body to the air and sun?" "Do you ureal
fit.ing clothes?" "How much do you worry?" Do you pei
daily?" What habits have either improved or hurt your well-be-
ing?" Just filling out the blank makes you want to wake up and live!

FOURTH TUESDAY.
Civic Cleanliness and Beauty.

Communities are very much like personalities. They vary, in the
matter of health and hygiene, all the way from one possible extreme
to the other. Some are dir'y, noisy, full of flies, with unkempt alleys,
etc., wh.le others are models of successful civic housekeeping. It
ll no argument to show that, in general, communities of the tattet
type are healthier, happier and much more prosperous.

The major concrete objectives in civic cleanliness and beauty with
which all communities are more or less concerned, are the following:

1. Th* frequent collection and the adequate disposal of garbage
which householders have been taught to place in clean, '-anitary con-
tainers.

2. The frequent cleansing of stree's by flushing, sprinkling or
oilinu; to prevent undue spread of dust.

3. Removal of debris from streets, alleys, and vacant lots.

4. Periodic destruction of weeds from streets ditch-banks, vacan:
lots. etc.

5. Elimination of flies, mosquitoes, rats and other vrmin; elim-
nntion of foul odours, unnecessary l etsiv" sm >1

6. Supervising of dumping.

7. Liberal us» of paint and the making of simple repairs on all
public property.

8. Ti^e-plantinvT and landscaping of public grounds: the conver-
sion of vacant property into parks, play centres, etc.

9. Campaigns of education, demonstration and competition
among individual home-owners and tenant? for the sanitation and beau-
tification of their own premises

TE KARERE HUXE, 1938 197

These and other objectives of a very concre'e sort might well
consLtute a major health objective for almost any community. The
appropriate technique would, of necessity, depend upon (a) initiative,

(b) group th.nking, and (c) group action. More specifically, it will
call tor tno ioilowing initial steps.

THE DISPOSAL OF WASTES

From the standpoint of health, we are interested in knowing that
the disposal of waste materials from the community be such that human
discharges cannot be spread. The ihings of most interest than arc
>he ordinary household wastes, the most important substances of which
consist of the following:

I . Garbage.

2. Kitchen drainage.

3. Human excretions.

These last two substances, with a large proportion of water added,
make sewerage.

Often in homes without the convenience of running water, in add.-
tion to the ordinary purposes, the kitchen serves as a place for wash-
ing and bathing. The ordinary kitchen drainage in these cases will
have added to it thece washings from human bodies. If tms d.ainag^
material must be disposed of without the aid of a cesspool or sewerage
system, care mus. be used to protect it from flies and also to prevent
undesirable odouis. It is desirable to place it so that the excess
may drain .i.io -he soil, without allowing an accumulation of the
material. . . .

Garbage consir.ts mainly of food wastes and seldom contains many
disease germs of importance that are likely to be transferred by it.
The chief sanitary problem in /he disposal of garbage is the removal
of the fermenting, organic material from the vicinity of human habi-
tations. The bad odours may not directly injure the health, but they
are offensive and should be prevented. One possible evil connected
with garbage if it is not properly protected is the attraction it has for
fi.es from undesirable places. From the standpoint of sanitation there
seems to be no objection to the feeding of garbage to hogs.

Human wastes may transmit d.sease germs: (a) by entering wra ei
supplies, (b) by houseflies that have had access to the excretions, and

(c) by the contact of persons with the excretion.

In order to prevent these, sewage must not remain exposed on
the surface of the ground; it must be protected tiom dies; and mu.;
be kept out of water supplies, if possible. In case it reaches the water
supply, some efficient method of purifying the water must be used.
It is the recommendation of many of our best sanitary engineer! thai all
surface waters, because of the difficulty of protecting them from human
was (•:,, be treated routinely for purification purposes.

In rural districts and small towns one of the most serious menace.',
to public health is the open privy. The substitution <>l the " sanitary
privy" will be a measure of great importance. Such pi ivies will be

marie proof against Hies, rata, mice, .ind chickens, and the w
from them will be disposed of in such a way thai hogl will not have
access to them. Human excretions should ne\ei be- used in the- tei'ili
sation of gardens for the production ol green Vegetable*! 01 foi potatoes

which require in iheii harvesting extensive contacts with the toil by
human hands.

As the density ol population increases, especially in urban districts

198 HUNE, 1938 I I. KARE RE

tli- ■« m] will be ol increasing importance. All

intelligent ei i/rns of the futurr will desire information on this subject.

1 lie- purpose of sewage treatment and disposal consists mainly in
tin- destruction of disease germs and the disposal of organic materials
so that they will no longei be a nuisance. The organic matter in
lispoea] plants is decomposed by bacteria to a stable
>t.i!<- in which foul odouii; are not present. 1 his requ.ies that <[■■■
i omposi ion !)«• carried on first, in t!i<- <«hsence of air, and then in the
in abundant supply. I he final result is the formation ot
simple gases and harmless compounds such as oxygen, hydrogen, car-
bon diox.de, sulphates, and nitrates. Under this method of treatment
the amount of undecomposed sludge is reduced to a minimum.

lor the disposal ot small supplies the septic tank and the cesspool
are often used. It is necessary to realise that, in both cases, there is
not complete d composition, mainly because the step requiring the
presence of air is omitted. Effluent material from the septic tank and
the cesspool is not necessarily free from disease germs, and therefore,
all pors ble precautions should be taken to prevent its en'rance into
culinary water supplies, such as rhallow wells.

Barnyard wastes, including manure, are not likely to contain
disease germs that infect human beings. The most likely exception
to this is the bovine tuberculosis germ wh.ch may gel into milk. From
ill,- standpo.nt of sanitation, h disposal of barnyairl waste is mainly
importan in removing breeding places for flies.

Summary.

In the past, water has been one of the most common loutes for
the transmission of epidemic diseases. Because of better sanitation,
water is fast losing its prominence in this respect. Every possible effort
should be made to improve our presen'. record in this respect and, as
early as poss.ble, make all culinary water perfectly safe.

The transfer of disease through water depends entirely on the
presence in :he water of discharge from human inte tines and kidneys.

It is impossible, in every case, to protect public water supplies
from these discharges. Whenever it is not absolutely known that they
are not present the water should be carefully disinfected.

There are various ways of treating water supplies to secure puri-
fication, perhaps the most practical of which, in most cases, is chlori-
na.ion.

All possible precautions should be used to pro ect water supplies
from pollution.

The proper d sposal of all sewage, if it were possible, would auto-
matically insure pure water supplies.

Questions.

1. What s the source of water used in your community? Is every
possible piecaution taken to prevent its pollution? How often is it
tested for purity?

2. Are swimming pools in your community properly safeguarded?
Does swimming pool water need to be as pure as drinking water?

3. is the water used in your community treated for the purpose
of purification? If so, by what method or methods? Do you consider
the treatment adequate?

4. What is the method of sewage and refuse disposal in your
community?

5. What are the dangers of living near an open privy? How
much would it cost to make it safe for the neighbours?

Every One

Should Read I

OOKS

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"THE WAY TO PERFECTION" 7/6

By Elder Joseph Fielding Smith

Short discourses on Gospel themes by this noted
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interested in the "hereafter" and work for the
Salvation of their dead.

"WONDERS OF THE UNIVERSE" 10/-

By Orson Pratt

Written by that great thinker and scientist Orson
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easily understood form the wonders of astronomy
and related subjects.

"STORY OF THE BOOK OF MORMON" 7/6

By George Reynolds

With illustrations and maps, this work presents
new testimonials for the Divinity of the Book of
Mormon in story form -clear and complete.

Send All Orders to:

L. D. S. MISSION HEADQUARTERS

Box 72, Auckland, C.l, N.Z.

(

NGA TIKANGA O TE WHAKAPONO.

O TE

HAHl O IHU KARAITI O TE HUNGA TAPU O MUR1 NE1

1. E whakapono ana matou ki t<- Atua ki te Matua ora tonu. ki
I .in. i I .1111.1 ki .1 llm Karaiti, ki t<- Wanna Tapu ano hoki.

2. E whakapono ana matou tera e whiua ii. .i t.m .i!,i mo o

i.itou Kara alee, <• hara i t<- mea mo to Arama ha ran

v I. Mrkakapono ana matou «• taea ano, e te whakamariet

.i te Karaiti, t.- arkakaon nga tangata k.itoa «• n^olu-n^ohe ana

ki 11^,1 ture ni«- nga tikanga o t<- Kongo Pai.

4. E whakapono ana matou ko nga tikanga o taua Rongo Pai;
tuatafv ko t<- Whakapono ki te Ariki ki .i llm Karaiti; tuaril
ko te Ripenetatanga ; tuatoru, ko te Iriiringa rumaki, hei murunga
hara; tuawha, ko te Whakapakan ga 0 Qga rin aringa mo te
Hoatutanga o te Wairua Tapu.

5. E whakapono ana matou kua takoto te tikanga kia karangatia
te t. iiu;.it.; c te Atua, ki e kauwhau i t-- RongO Pai, ki te mahi
hoki i ona tikanga, " i runga i te poropititanga me te whaka-
pakanga ringaringa," o n<^a tangata kua whakaritea hei para

6. E whakapono ana matou ki taua whakaritenga ano i whaka-
ritea ai te hahi i mua; ara, ki nga apotoro, ki nga poropi.i,
ki nga hepara, ki nga kai vhakaako, ki nga kai kauwhau i te
rongo pai, ki era atu ano hoki.

7. E whakapono ana matou ki te homaitanga o nga reo k<\ ki te
mahi poropiti ano hoki, ki nga whakakitenga, ki nga kitenga,
ki nga mana whakaora, ki te whakamaoritanga i nga reo, ki i -ia
atu ano hoki.

8. E whakapono ana matou ko te Paipera te Kupu a te Atua;
ara, ko te wahi i tika te whakamaoritanga; e whakapono ana ano
hoki marou ko te Pukapuka Moromona te Kupu a te Atua.

9. E whakapono ana matou ki nga mea katoa kua whakakitea
mai e te Atua i mua, ki nga mea ano hoki e whakakitea mai nei
e la inaianei; a e whakapono ana ano matou tera e maha nga tino
tikanga atu nui o te rangatiratanga o te Atua, e whakakitea
mai ano e Ia.

10. E whakapono ana matou ki te huihuinga katoatanga o Iha-
raira, ki te whakahokinga mai ano hoki o nga hapu kotahi tekau,
ki te whakahokinga mai ano hoki o n<*a hapu kotahi tekau. ki te
hanganga o Hiona ki runga ki tenei tuawhs_i.ua (ki Amerika),
ki te kingitanga tangatanga a te Karaiti ki runga ki te whenua,
ki t<- whakahoutanga ano hoki o te whenua, ki te rironga hoki
i a ia o tona kororia pararati

I I . Kua Kiia e matoj fcei a matou te tikanga ki tekarakia atu
ki te Atua Kaha rawa i runga i te wha ka aetanga o o matou
ake hinengaro; a ka tuku atu i taua tikanga ano ki nga tangata
katoa, ahakoa karakia ratou pehea, ki hea, ki te aha rami.

12. E pai ana matou ki te haere i raro i te mana o nga kinui,
o nga tumuaki, o nga rangatira, o nga kai whakahaere tikanga;
a e pai ana hoki matou ki te ngohengohe. ki te whakahonore,
ki te tautoko hoki i te ture.

13. A e hiahia ana matou kia tika, kia pono, kia he kore, kia
atawhai, kia u ki te pai, ki te mahi pai ano hoki ki nga tangata
katoa: ara, e whai ana matou i ta Paora whakatupatoranga, "E
whakapono ana matou ki nga mea katoa, e tumanako atu ana
matou ki nga mea Katoa," kua manawanui matou ki n'j,a mea
maha, a e hiahia ana matou kia manawanui ki nga mea katoa. Ki
te mea he mea pai, he mea ataahua ranei, he mea korerotia pai'ia
ranei, he mea whakamoe-mititia ranei, e whai ana matou i aua
mea.

€ HAR€R€

Wahanga 32

Akuhata, 1938

Nama 8

H

KO REWI MANIA-POTO)

(HE T() A NO NG ATI MAM IPOTO)

I Titiro Ki Roto)

rn\/^m mMx^zo<2\^i\.wm~^ rc&s*.

TE

u.

Wahanga 32 Akuhata, 1938 Nama 8

Matthew Cowley Tumuaki Ifihana

Don. L. Cotterell Etita

Eru T. Kupa Kaiwhakamaori

Waimate A nam Kaiwhakamaori

K(» tenei Pepa i whakatapua hei hapal ake i te iwi
.Maori ki roto i nga whakaaro-nui.

Subscription Rates: One shilling Bixpence for three months;
Two shillings sixpence for six months; Five shillings per year.

Printed i.v 'IK KAKKRK I'KKSS N<>. 2 Scotia Place, Upper Queen
Street, Auckland, Cl., N.Z.

HE KORERO MO TENEI TANGATA MO REWI
MANGA MANIA POTO

I. I MAI tona ingoa i warewaretia i roto i nga whakatupuranga maha
" i roto c Votearoa me te Waipounamu. I te una ra ko ia tetahi
tangata mohio ki te whakahaere ki te arahi hoki i tona iwi i roto i
nga pakanga katoa i haere ai ratou ko tona iwi i a Ngati-maniapoto.
I a ia ano te wairua whawhai atu ki te Kawana kia here kore ai
tona iwi.

Xa tenei ahuatanga ano i a ia i uru atu ai ia ki te pakanga i
timata nei i te tan I860, tae atu ana ki te tau 1870. I heke mai a
Rewi i te heke tika i roto i tenei hapu i a Ngati-maniapoto, me
nga hapu katoa e piri mai ana ki a ia. He uri ia no Eioturoa te
rangatira o tenei svaka o Tainui i uru mai nei ki te wahapu o Kawhia,
i hoc mai nei i te M'-ana-nui-a-kiwa ; i nga moutere ano hoki o tc
moana i roto i te 600 tau kua pahure atu nei.

lie toa ano hoki te matua o Rewi. I uru atu ia hei arahi i
nga pakanga tuatahi i ara ake nei i nga wa whakamutanga o tana
whakatupuranga. Whaihoki ko Rewi e tamariki ana ano ka urn ki
te pakanga i te tau 1832. A i te tau I860 kua tu ia hei toa i waen-
ganui o tona iwi.

I te aranga ake o te pakanga ki Taranaki ka huihui a Rewi me
nga rangatira o tona iwi o Ngati-maniapoto ki roto o Kihikihi
me nga kainga katoa i roto o ana pa. I konei ka whiriwhiria kia
haere tenei toa ki te pakanga o Taranaki. me tona iwi, tae atu ano
hoki ki nga iwi katoa o Waikato.

Otira kihai ratou i uru noa iho ki tana pakanga; engari he mea
tono ano he tangata hei whakarongo i te tautohetohe i roto o Waitara.
No te putanga ano o te kupu o Wiremu Kingi ka whakaarahia e ia
he pakanga ki te kawanatanga hei awhina i tona iwi, katahi ano a
Rewi me tona iwi ka urn ki tana pakanga.

A i te whakaekenga a te Maori i te pa i Huirangi i te po; e
tata ana ki Pukerangiora i Waitara. ko Rewi ano tetahi o 0 ratou
kaiaralii i kitea ai ia he tino kai-arahi mohio. Engari i roto i

Akuhata, 1938

TE KARERE

238

tenei whakaekenga he nui o ratou tangata i mate i te pakeha ;
nui nga mea i whakamararatia, a hoki muri ana ratou.

a he

A ko Rewi ano me tona iwi i tautokongia ai te pakanga o
Waikato-. I haere mai nei ia me tona ope e waru tekau. I whaka-
hingaia ai e ia te maunga-rongo a Wiremu Tamehana i to ratou
haerenga mai i Kihikihi me nga kainga e tata ana ki reira ki roto
o te Awamutu i roto i te cuatahi o te tau 1863. Na Aporo tenei ope
i arahi i raro i te whakahaere a Rewi. Xa taua ope nei i pahua te
whare kura o te kawanatanga. Ko Mr. (later, the Hon. Sir John)

Gorst te kai whakahaere ; pakaru-
hia ake e ratou te whare ; mauria
aiu te perehi ta pepa o roto. 1
taia ki reira tenei pepa a te pio-
pio. A i muri iho ka whakaho-
kia ano taua perehi ki te kawan-
atanga. A ka kiia e Rewi a Mr.
Gorst kia haere atu ia i taua tei-
hana nei.

A i muri i tena ka tuhi a Rewi
i tana reta ki a Kawana Hon
fCerei kei Taranaki : "E toku hoa,
e Kawana Hori Kerei. Tena koe.
Ko taku kupu tenei ki a koe : Kua
patua e ahau a Mr. Gorst. Kua
mauria c ahau te perehi. Ara, na
aku tangata i man atu, e waru
tekau nga tangata kua whaka-
niaua ki te pu. Ko te take hei
whiu atu i a Mr. Gorst kia hoki
ntu ki te taone. A i roto i te pouri-
tanga i tau nei ki a matou mo
runga i tona tononga mai kia
noho i waenganui i a matou Mo
roto ano hoki i tau kupu e mea nei ka keritia tonutia e o matou taha
iac noatia t< wa e hinga ai to matou kingi. E hoa. whakahokia at -i
unci tangata ki te taone. Kaua ia e waiho kia noho i Awamutu. Ki
te noho ia ka mate ia. Kia tere; i te taenga atu o ta matou reta e
toni nga wiiki e hoatu ana c ma*OU. Xa to hoa. na Rewi Maniapoiu."

I muri i tenei ka hoki atu a Mr. Gorst ki te taone, ara ki
Akarana. A kei te pakanga tonu a Ngati-maniapoto. \ i muri tonu
iho ka timata te pakanga o Waikato, tae atu ana ki te tan 1864, a
iac atu ki te pakanga ki ( trakau. E toru ran e rua tekau nga Maori
ki te kotalii mano e warn ran nga hoia pakeha. \ he nui te hinganga
o ratou i tenei pakanga. E toru ra i kaha rawa ai taua pakanga. I

male ai hoki j i< liia kai; a kahore kan li "ki he wai mo ratOU,

HE PANUITANGA HUI

He panuitanga tenei kia mo-
hiotia ai ka tu te hui pariha o
te Takiwa o Whangarei me
Bay of Islands ki Te Horn i
te 29 te 30 me te 31 o nga ra n
Hurae, 1938

Ko te hui pariha i karangatia
kia tu ki Porirua e kore e tu.
Xa te mate (measles) i whaka-
korengia ai. Tera ka panuitia te
wa e tu ai.

He panuitanga tenei kia mo-
hiotia ai ka tu te hui pariha o
tc Takiwa o Herataunga
( Hawkes Bay) ki Korongata
i te 23 me te 24 o nga ra o
Hepetema, 1938.

He powhiri tenei ki te katoa,
haere mai ki enei hui. kia rongo
kia kite i nga mahi ataahua
ka mahia ki enei hui. kia kai
hoki i nga kai whaka-te-wairun.

239 IT K VRERE Akuhata,

I roto i te tono a Kanara Kemerona kia Uiku atu a K wi i ana
hoia Ida ia ka puta ta ratou kupu: "Ka whawhai tonu ahau ki a
koc ake, ake, alee." \ i a ratou e pahi ana i Orakau ka puta te
kupu a te 'rchun.ua: "Me tango te ngakau o tetahi o nga hoia pakeha
e takoto ana i reira, hci whakaritenga, hei popoa ki te Atua o te
wahi ngaro kia whakaputa ai to ratou Atua i a ratou, i tenei mate.

Ka una a Rewi: "E kore ahan e pai kia haehae koe i te linana 0

tetahi o nga hoia pakeha kua mate nei."

Wore kau oku whakaaro ki nga atua Mauri. E pakanga ana
latou i roto i nga ra o te whakapono. A i te mea kua rite i a ratou

kia inawhi atu ratOU i tenei ;a; a ko te liuarahi mo ratOU C puta ai

me haporo tonu atu ma waenganui i te rohe o nga hoia [ngarihi. i ka
mea a Rewi) "Ka whati tatou." "Kaua hei pera me ta Waikato, kia
riro herehere. Engari kia haere atu tatou i konei i roto i to tatou
here-koretanga ; kia hinga ranei o tatou tinana ki runga i to tatou
oneone." Kati.

Puta atu ana ratou i tenei pa i ( >rakm I ra roto i ie repo raupo
t< ratou whatinga atu. E rua ano a ratou pu, i mauria e ratou nga
pouaka kariri e ono me nga toki kakau roa me nga mea poto.
I te mea ka puao mai te ata ka haere ratOU. A i etahi 0 ratou ka puta
atu i te pa ka akina mai nga pu o nga hoia Pakeha ki a ratou. Ka
taiawhiotia to ratou pa e nga hoia nei. Ko ia ra te tin- take i puta
atu ai a Rewi me te nuinga o ana tangata; i te tutata rawa o nga h »ia
nei ki a ratou ano e kore e pupuhi kei tu ano etahi o ratou i te mata.
I\a pa atu te karanga a Rewi ki tana iwi: "Haere. haere, haere.'*
Ka haere tonu te korero a Rewi i a ia e tu ana i te taha o te pa.

"I". rua tekau tau i muri iho o tana pakanga/' e ai tana, "i toku
l utanga atu ki waho o te rohe nei, ka Inoi ia ki te Atua o te Pakeha
kia tohungia ia; ka hinga ano ia ki raro; ara ake ka mohio ia he tohu
kino tera ki a ia. Ka inoi ano ia i nga karakia Maori, e mea nei,
"Wetea mai te whiwhi; weta mai te hara; Tupe runga, tupe raro."
ara. kia puta ai ia i roto i te \va 0 te pakanga. I te mutunga 0 tana
karakia. ka nrirama tona ngakau. Ka timata ano to ratOU haere.
Ka karapotia ano ratou e nga ropu hoia. Kahore h ki ana pu. ( )tira.
ka whakahau atu ia i ana tangata kia timata te pupuhi. Ka haere
tonu atu ratou ki te ritenga mai o nga hoia nei. kia puta ai raton.
Ka inoi ano ia. Ko nga kupu enei o tana inoi: "Matiti, matata."
Kati ano tana inoi."

He whakaritenga tenei ki nga wa onamata te ahuatanga o enei

karakia: kia tere ai to raton haere atu ki waho o te hoa riri. Ara.
i whakawihirinaki a Rewi ki tona Atua Maori kia puta atu tona iwi
ki waho o tenei pa e tiakina nei e te Pakeha. ( )tira. puta atu ratou.
He rtiaha ana tangata i mate; a ka puta raton ki te wahi makariri ki
roto o te repo me te manuka, ka whai haere i te awa o Punui; whiti
atn ki tera taha. E ono tekau ratou i puta. Ka okioki raton i te
( Continued on peer 24.1 >

Akui-.a.a, 1938

TE KARERE

240

TE TAKANGA ATU I TE RONGO-PAI.

NA ELDER NGAPUH] RENATA.

"IZO tenei Takanga aai no te Hunga Tapu i roto i te Hahi o te
" Atua e mau nei te whakaaturanga kei 1 Koriniti, 1, 2, ki ta
te Atua Hahi c noho ana i Koriniti; ki te hunga kua oti nei
te whakatapu i roto i a Karaiti Ihu ; kua karangatia hei Hunga Tapu,
ara nga Hunga Tapu katoa i a t£ Karaiti ratou ko nga Apotoro.
He mea tenei i poropitia e Ihaia 757B.C. kei te 24 o nga upoko; te
tahi ki te ono o nga rarangi: "Nana, kua nioti i a Ihowa ta te
whenua, takoto kau ana, porohurihia ake e ia ona tangata, marara
ana i a ia. A ka rite te iwi ki te tohunga, te pononga ki tona
ariki, te pononga wahine ki tona rangatira wahine. te tangata i utua
ai te taonga ki te tangata i a ia nei te utu. te
k iwhakatarewa mai ki te tangata i te nama,
tc tangata i te moni whakatupu ki te tangata
nana nei i homai ki a ia. Ka moti rawa ta
te whenua, pahua rawa." Kua korerotia hoki
e Ihowa tenei kupu : E tangi ana te whenua,
ngohe noa iho ; kaha-kore kau te ao, ngohe noa
iho ; harotu kau te hunga rarahi o te whenua.
Kuo poke ano te whenua i raro i ona tangata.
kua takahia hoki nga ture. whakaputaia ketia
ake e ratou te tikanga i whakatakotoria ;
whakataka ana e ratou te kawenata onamata.
.. . . „ Xa reira i kainga ai te whenua e te kanga.

Ngapuhi Kenata . . ., ° .

mokemoke iho ona tangata; na reira i wera ai
nga tangata o te whenua, a lie tomtom te hunga i toe."

I poropitia e Amoho kei te 8 o nga upoko; te 11 me te 12 o
nga rarangi, i te tan 809B.C. : "Nana, kei te haere mai nga ra. e ai
ta te Ariki. ta Ihowa, e tukua ai e ahau te hemo-kai ki te whenua.
ahara i te hemo-kai taro, ehara ano i te mate-wai ; engari he hiahi.i
kia rongo i nga kupu a Ihowa. A ka atiutin atu ratou i tetahi
moana ki tetahi moana, i te raki ki te rawhiti, ka kopikopiko, he rapu
i te kupu a thowa; heoi e kore e kitea."

E te iwi e tino whakapono ana matOU ki tenei, i taka atn te
Ilnnga Tapu. Ko ratou nei te iwi i nru nei ki roto ki te Hahi 0 te
karaiti i te kauwhautanga a Hoani kai-rumaki. a te Ariki a Ihu. a
nga Apotoro. Ko ratou nei no nga peka o Roma, 0 Koroniti, R

Karatia. <> Epeha, o Piripa, o Teharonika me nga Hiperu. E whitu
enei Peka i taka atu ratou i te kaha o nga kai-tuki kino, I timata
i te wa o Paora. Kei te 20 <> nga upoko n Nga Mahi; te 28 ki tc
30 o nga rarangi: "Na kia tupato ki a koutou, ki te kahui katoa ano

241 II KARER] Vkuhata, 1938

I meinga ai koutou e te Wairua Tapu hci kaitirotiro, whangaia te

I lain a te Atua i hokona nei c ia ki ona ake toto. E mohio ana

hold alian ki tenei. ka riro alum, lera e puta ki a koutOU he wuruhi
nanakia. e kore iK'i e tohu ki tC kahui. A ka whakatika ano etahi

tangata i roto i roto i a koutou. korero ai i nga mea parori ke,
kukume ai i nga akonga hci whai i a ratou."

\a Paora ano ki te hunga Tapu o Karatia, te 1 o nga upoko; te
(> ki te 9 o nga rarangi, i te tan 54A.D.: 'Miharo tonu ahau ki te
hohoro o to koutou nekehanga atu i te kai-karanga o koutou i runga
i te aroha noa o te Karaiti; na kei tetahi rongopai ke tia koutou.
Ehara nei ia i te mea kc atu; engari he hunga tena e whakararuraru
ana i a koutou. e una ana kia whakaputaia ketia te rongopai 0 U
Karaiti. ( )t ira. ahakoa ko niatou ko tetahi anahera ranei o t(
rangi, ki te kauwhau i te rongopai ki a koutou. i te mea rereke i ta
mat' in i kauwhau ai ki a koutou, kia kanga ia. Kia rite ki ta maton
i ki ai i niua. a ka kiia nei ano e ahau inaianei, ki te puta ke te kau-
whau a tetahi ki a koutou i tera kua riro i a koutou. kia kanga ia."
E tino marama ana tenei alma.

Ko Iloani Whakakitenga, te matakite, te kai-whakakite i nga
main a te Atua. A ka kore atu a Iloani i te ao ka timata te kupu
whakaari "Kahore he tangata tika i runga i te whenua; kahore kia
kotahi." ara, ta te Atua tangata. Ka tangohia te mana tapu e te
Atua. a e kore e kaha nga tangata matauranga o enei ra ki te ki mai
ko wai te Poropiti a te Atua mai i a Hoani-whakakitenga i mua i a
Hohepa Mete te Poropiti o nga ra o muri nei. Kati.

I mutu te whakahaere o te llahi o te Atua mo nga tau kotahi
niano e whitu ran e rua tekau. I korerotia tenei c te Ariki; kei te
2\ o nga upoko a Matin, te 43 o nga rarangi: "Koia ahau ka mea
nei ki a koutou, Ka tangohia te rangatiratanga o te \ttia i a koutou.
a ka hoatu ki tetahi iwi, no tana rangatiratanga nei 0 ratou hua.
Ara. a te \va o te whakahokinga mai e te Atua o te Rongopai i whaka-
aturia e Hoani-whakakitenga; kei te 14 o nga ti]>oko o Whakakitenga,
le 6 0 nga rarangi: "1 kite ano ahau i tetahi atu anahera e rere ana
i waenganui o te rangi, kei a ia te rongopai man tonu, hei kauwhau
mana ki te hunga e noho ana i te whenua. ki nga iwi katoa, ki nga
hapu, ki nga reo, ki nga huihuinga tangata."

Ko te ritenga 0 te korero a te Karaiti ka riro ano ma te iwi
Hunga Tapu ano e whakahaere. Ko tana kingitanga ra ano kua
riro i te Hunga Tapu o nga Ra o Muri Nei, e kauwhau nei ratou
ki nga iwi katoa. ki nga hapu. ki nga reo. ki nga huihuinga tangata
kia repeneta; ka tata tere te taetiga mai o te Ariki: kei nga kuaha.

Kei te whakapono matou kahore te mana tapu o te Atua i runga
i te whenua mai i tana wa i mutu ai nga Apotoro a te Ariki te k.'iu-
(Contimtcd on Page 247)

Akuhata. 1938

TE KARERE

242

HE AITUA WHAKAPOURI

IVfO tc Paraire to 17 o nga ra O Hune, i te tekau o nga haora i
J- ' te ata ka haere atu a Niwhai Karora Kohu i runga i tona paihikara
i tona kainga i Huria, Tauranga. Ka tuki mai te rore i te kokinga ki
Huria a mauria atu tona tinana mo te tekau ma waru iari. Ko taua
rore e haere tere mai ana i te taha matau o te huarahi. Ka taka iho
a Niwhai me tona paihikara. He iti tona manawa e mau ana ka tae
mai te ka hei hari i tona tinana ki te hohipera ki Tauranga. E rua
nga po ki reiri ka hemo rawa ia.

I tae atu maua ko tona whaea me nga Kaumatua tokorua a ka
whakawahia ia ki te Hinu Tapu. Ka puritia tona manawa mo nga
po e rua. Otira. ko tona tinana kua maru
ke me tetahi wahi o tona mahunga.

I te wiki ka whakohokia ki te kainga a
ka tangihia e ona tuakana, teina, kuia, mc
te iwi hoki. Ko tenei tamaiti e aroha nui-
tia ana e te iwi katoa. He nui te mamae
i pa mai ki a maua no te mea he tamaiti
pai, kaha hoki ia i roto i te Hahi. Ko ia
hoki te kai-whakatangitangi i te pere mc
te kai tiaki o te kii o te whare karakia.
He Rikona ia i roto i te Tohungatanga o
Arona ; he mea whakapa i raro i nga
ringaringa

Niwhai K. Kohu

He tamaitiparahi tika

Ngapuhi Renata.

taku tamaiti aroha po.no.

e matau ahau he mea
mate kino ki a koe hei
ii on matua, teina. tuahine

Haere e

< )tira. kei

homai tenei

mea e hoki

ki tenei whare karakia kua tu nei mo ratau. Haere ki o kuia me te
iwi hoki. Takahia atu e koe nga tapuae o to matua. Moronai Woods,
te Tumuaki. Haere e tama ; tena pea korua kua karangatia ki te
rriihana ki tua o te arai; ki te hunga mate, ki ou tupuna. Ka nui te
mamae o te wahi ki te tinana. Ko tetahi wahi kei te marama no te
mea kei a koe te Tohungatanga e man ana wliiti noa koe i nga wai 0 tc
mate ki o Matua i te Rangi.

No tc Wenerei ka whakapa ia tc whare karaika ki nga tu ahua
piltiputi i raro i te whakahaere a Mary Harris. Mcrchana Baker
me Lucy Rangi o llaaki Pei. He mihinare enei kotiro. Tino pai tn
ratOU niahi. Tino ataahua hoki tc takotoranga 0 tona tinana.

Na Matin Kauri nga kupu kaha rawa i roto i te whiunara. Kp
enei etahi tino kupu ana mo te ahua 0 tona tinana ; i runga hoki i
nga kupu pai c kitca ana e tc iwi. me te ngawari mc ana niahi pai i R

ia c ora ana. E ki ana a Kauri kua tae te tamaiti ki te okiokinga ki

243 IT. K VRERE Vkuhata, 1938

tona Matua-i-te-Rangi. Hei tauira ana main pai katoa ki a tatou.
Ko tatou c pouri ana i te tana kikokiko; engari kia koa tatou mona i
haerc tika mc tc whiwhi ano ki tona Tohungatanga i haria ano e ia,

i wailio.

l\a inutu ana korcro ka mauria tona tinana i te mutunga 0 te
kr.rakia. 1 tc mea he tamaiti nui i roto i nga uiahi sports, whutu
pooro, tenehi; no reira ka tnauria e ona tuakana i runga i o ratou
pakihiwi mc te tangi hacre ano o nga mea whakatangi, mc nga tama-
r i ki o tc Paraimeri, mc tc i \\ i hoki. Ka pa tc tino aroha i tcnci
wlnunara tac noa ki te urupa. Na Erata Ramapata tona rua i
whakatapu.

No reira tangi mai i kona ki tc koutou teina. Engari maharatia

!ti tua te kain.^a tuturu mo tatou. Me u tatOU, me nialii pai i te
u;i e ora ana 0 tatOU tinana.

llroi ano. Na to koutou teina iti rawa.

Na Karora Kohu.

KIWI MARIA POTO—

( Continued from page 239 )
v.hitin^a atu i te awa nei. Kotahi 0 ratOU i mate ki reira; he mea
puptihi tawhiti mai e nga hoia nei.

I muri o tenei pakanga, i te atu 1873 ka whakaorangia e Rcwi
a -Mr. Janus Maekay i a ia i tonoa nei ki Tokon gamut U, Te Kuiti.
ki te uitii i te |>akeha i kohurutia nei ki I'ukekura; ara ko (Timothy
Sullivan), i kiia a Maekay kia patua etahi o nga Maori.

I te tan \X7l) ka tonoa mai a Rewi e te Minita Maori, e Mr.
Sheehan, kia haere mai ki Akarana. No te mea ka rua tekau nga
tau kahore ano a Rfwi i tae noa mai ki Akarana A he nui te
powhiri a nga ropu1 pakeha i a ia; a ka whakawhiwhia ia e tc Kawana-
tanga ki te pehihana, a ka hangaia he whare nui mona ki Kihikihi.

I mate a Rewi i a I June 21, 1894. Ko tona kohatu whakama-
haratanga kei te taone o Kihikihi e tu ana; kei ko tata mai i te wahi
i tu ai tona whare runanga i kiia nei ko Hui-te-rangiora. Ko tenei
whare he mea tahu ki te ahi na nga hoia [ngarihi i te tau ISM.

K AI KAUWH \l' M< I AKUHATA 1938

TO BRANCH OFFICERS

\v* would have jrou note that n<. mlsslonariei are < -. • 1 1 «•*! for the Brat
Sunday. We have decided bhat it vrould \»- of greater benefll If tl

.:;% observed aa ■ day of fasting, testimony meetings and tendering
• hat ai •■ called for local
and stud i and 11 of the Doctrine and Covenants for In thf-m are

thoughts and srords we ptiysrfully commend you to follow

-Md Sunday afuriwi i.

nd si< afatiu Smith ». . Srd Sunday Sfuctwai.

Akuhata, 1938

TE KARERE

244

Whakahei Matenga and Sis. Hera Tawiri 2nd Sunday

Ray Kahuroa and Sis. Xepe (Hine) .... 4th Sunday

Kru Tawiri and Sis. T. Dennis 3rd Sunday

Harold Hamon and Tom Dennis 4th Sunday

Bro. and Sis. Waitohi Waaka 3rd Sunday

Hemi Kara and Sis. Martin Pohatu .... 4th Sunday

Winiata Ihimaera and Michael Ihimaera 4th Sunday

Karaitiana Poki and Ted Poki . .» 2nd Sunday

Bro. and Sis. Wi Karaka 3rd Sunday

Tipi Kopua and Phil Aspinall 2nd Sunday

Bro. and Sis. Rupert WiHongi 3rd Sunday

Te Arai.
Te Arai.
Waituhi.
Waituhi.
Te Hapara.
Te Hapara.
Whangara.
Uawa.

Tokomaru Bay.
Tiki Tiki.
Horoera.

KAI KAUWHAU O XGAPUHI MO XGA MARAMA O AKUHATA
ME HEPETEMA. 1938.

WIKI TUARUA.

Houturangi Witehira me Tera Eruera
Hare Xehua me Rangi Wharemate ....

Mairangi Xgakuru me Tangirere Xehua
Hirini T. Heremaia me Kato Kauwhata . .

Patu Pei Hopa me Morehu Waa

Taite Revvi me George Henry

Henare Hoterene me Rangihaeata Kiharo;<,

Rehu Hura me Riki Reihana

Cyril M. Going me Paepae Witehira

Pita R. Pene me Haehae Taniora

Wiremu Kingi Rapata me Wi Wharekura

Heta

Pere Here Ora me Tirarau Renata

Koroniria Tari me Hetaraka Anaru ....

WIKI TUATORU.

Peneha Maru me Wehi Heta

Ruru Hohaia me Les Xelson

Charlie Rei me Tametai Rakena

Hone Kanuta me Te Ahu Wihongi ....
Nopera Otene me Rangi Whaikawa ....
Paikaraihe Otene me Fatariki Wihongi . .
Hemi W. Witehira me Tuhiwai Wharemate

John Shortland me Raniera Rewi

Hiri Te Rangi me Haki Wharemate ....
Hare Reihana me Mete Reihana .......

Joseph Hay me Norman Mason

Hohepa Tanu me Hare Pita

Hone Paea me Hori Anderson ........

WIKI TUAWHA.

Rru Kupa me Leonard Nehua

Hemi Xai Tairua in.- W'ii.-inu Talma

Pene Herewini m<> Wiremu Mokaraka
Te Whango Witehira me Matekino Whare-
mate

i lop. Peepe me Wiremu Pel Hopa

Ben Armstrong me Rail ihaia

John T. Pita me Warana Taniora

Win mu Pita me Waaka Hepi
ICorore Pirlpl me Tamati Mokaraka ••••
Atawhal Wihongi me Takena Wihongi . ,
Rangihuanoa Te Haki me Rurana Wihi ngl
Pera Wihongi me Hono Wihongi

Peka

. . . . Awarua

. . . . Mataui i Bay

Maninepua
. . . .Mangamuka
. . . .Kaikou
. . . . Waikare
. . . .Poroti
. . . . Punaruku
. . . .Awarua
. . . .Takahiwai
. . . . Waiomio

. Whangaroa
.Kaikohe
Punaruku

Kaikohe

Tautoro

Utakura

Wailu u

Otaua

Alataiaua

Te Horo

... .Takahiwai

Mokau

Whangarui u

Waihou

Mokau

Utakura

Waimamaku

Whirinakl

.Ngawha

Ruatangata

Wait. mid

'Ngunguru

Whananakl

Walrua

Whananakl

Ra ma 1 1

.. . ... , .Waikar.

Ngawha

Mangakahla

Rama Rama

HENARE ii am w \
TIP! KOPUA

District Pis

245

TE KARERE

Uaihata, 1938

ATHLETICS AND THE WORD OF WISDOM

/ |NE of the most attractive Features of the Church of Jesus Christ
^ of Latter-day Saints is the scope and balance of its organizations.
To the observer these systems of organization do more than promote
ilif brotherly love and spiritual education of its members. Thej
actively promote physical and intellectual progress as well.

The various organizations within the church which have- to do

with the improvement of the body find their origin in a revelation

given to the Prophet, Joseph Smith, more than one-hundred years

!n this revelation we find some enlightening do's and don't's

concerning good health.

Among the don'ts we find the state-
ment : " . . . strong drinks are not for the
belly, . . . and again, tobacco is not for
the body, neither for the belly, and is nol

good for man."

These two negative virtues of the
Word of Wisdom are stressed more and
more by the church because of the ap-
parent disregard of their ultimate effects
on the human body.

Let us sec what men, who arc con-
cerned with physical culture, have to say
about the use, or non-use, of these drugs.

What do the world's great athletes and
athletic coaches think of liquors and
tobacco ?

"Athletics and liquor don't ,^<> toge-
ther/' <iys "Pop" Warner, cue of the
greatest of American football coaches. " \
boy has to leaye it alone - - completely

P.lone — if he expects to be a successful

player. No coach would bother with a
boy who thought so little of his body. No
i am would tolerate him."

"!'<>p" Warner knows what he is
talking about. For forty-three years he has produced great football

team-. lie has worked closely with some of the greatest world
athletes and has watched thousands of young men rise and fall in the
sports world.

Without hesitation the coaches of the 1936 American Olympic
swimming team ruled out one of their finest women swimmers
because sh< drank liquor at a party while making the ocean trip to
G< rmany.

Their unanimous decisions were to the > i'('\-] that no individual

Detto

Akuhata, 1938

TE KARERE

• 246

player had the right to jeopardize the team's chances for victory by
breaking training rules. They would rather lose their finest swimmer
than make an exception to a proven rule of good health.

These great health authorities, as well as many others, are not
members of our Faith, yet they heartily endorse the principles
included in our Word of Wisdom. And they do not give their
endorsement for money, but because of the faith they have in their
beliefs.

The effectiveness of health rules included in the Word of
Wisdom is shown in the lives of such
international sports figures as Jack Demp-
sey, one-time world's heavyweight boxing-
champion, Abe Jenkins, renowned racing
driver, and Dean Detton, recent world's
heavy-weight wrestling champion. They
are all Mormons, and at the time of their
successes were hearty endorsers of its
health teachings.

Dean Detton, who is now in New
Zealand on a prospective world wrestling
tour, is recognized as one of the world's
greatest athletes.

Born of Latter-day Saint parents.
"Wrestler Dean" forcefully attributes
whatever success he has attained to the
fine heritage he received from his parents
and the principles of the Gospel they
taught him in his youth.

When visited at an Auckland hotel recently, the so-called "Mor-
mon Wrestler" welcomed representatives of the Church and asserted
that he was proud to be known as a "Mormon."

Seated in a large chair in the hotel lounge, the former champion
hunched his huge shoulders forward as he told in a low voice of his
early life on a farm in western United States. The deep-chested
Dean sticks to his claim that the farm is the best place in which to
live. In keeping with this fondness for farm life he has purchased
a 30-acre citrus ranch in lower California. Mere, he lives with
his wife and two children.

During a half-hour conversation the famous wrestler was

earnest in commenting on the good effects brought about through
observance of the Word of Wisdom. Me strongly decried the use
■ t tobacco and alcoholics.

'Aon can quote me as being absolutely against the use of liquor
and hard spirits." he said. "Most trainers and coaches WOn'l even
handle an athlete it' he drinks. And ;is far as smoking is concerned,
1 know the non-smoker is far ahead of tin- smoker."

Steve Watene

247 TE K VRERE Vkuhata, 1938

Dean, who abstains from liquor and tobacco, pointed <>ui thai
another precept in tin- Word of Wisdom called for the eating of
various foods in moderation. He voiced the opinion thai over-eating
is one of the commonesl and most harmful practices <»t" middle-aged

DC 'pie.

These opinions cany weight when they come from such a man
as Dean Detton. For Detton held the world's championship heavy-
weight wrestling title for nine months against all comers, He has
had an opportunity to test his theories and prove that they arc based

on a solid foundation.

Let's look at testimonials a little closer to home. Such men as
Don Bradman of Australia. Tori Reed and Steve Watene of New
Zealand, and many others are noticeable. All agree thai liquor and
tobacco are harmful to man.

'The latter named. Steve Watene. was the first Maori to captain
a Xcw Zealand rugby football league team in international com-
petitions.

At the age of 1() he toured Australia as the youngest member
of the New Zealand League team, and his flashing attack and
accurate kicking has won him fame. Through almost a decade of
competition he has hung Up an enviable record of sjx.rts achievement.

Throughout these years tin- affable Steve has held true to the
health teachings of the church. He. like Dean Detton. pays tribute
to tin- teachings of his parents who raised him in the church and
taught him its principles.

In looking over this array of great athletes, who show a united
front against the evils of tobacco and liquor, can one help hut he
impressed by the truth of their statements?

I E TAKANGA ATU

I c ontinued from page 241 )
whau. I whakamatea katoatia hoki ratou. Ahakoa i k<»re atu
era katoa i runga i te ao nei, kua puta te kupu a Raniera Poropiti;
kei te 2 o nga upoko; te 28 ki te 45 n nga rarangi, tera ka whaka-
turia e te Atua Tona kingitanga, ara rangatiratanga i nga ra o muri
nei. I mea nei hoki te Karaiti; kei a Matin te 24 o nga upoko, t'-'
14 o nga rarangi, ka kauwhautia tenei rongopai o te rangatiratanga
puta noa i te ao katoa i te wa e puta ai nga poropiti teka. nga
pakan!-;a. nga ru-whenna me era atu tobu e kit t a nei e tatOU inaianei.
Kei ta Hoani Whakakitenga i kite ia i te anahera kei a ia te
rongopai man tonu he kauwhau rnana ki nga iwi katoa. ki nga hapu,
ki nga reo, ki nga huihuinga tangata. Na e te iwi Maori ko ia tenei
ko tana rongopai e kauwhautia nei e matou. Ko matou nga Hunga
Tapu o nga Ra o Muri Nei; nga apiha me nga mema o te kingitanga
o te Vtua i runga i te whenua.

248

G
E

M

T
H
O
U
G
H
T
S

I have a curt tor boredom that never will fail: it is
made of ten rules. Go out among the people and perform
one kind act, ten times. — Carrie Chapman.

Give me a new-born child, and in ten years I can have
him so scared he'll never dare to lift his voice above a
whisper, or so brave that he'll fear nothing.

— Dr. George A. Dorsey.

The mind is like the stomach. It is not how much you
put into it that counts, but how much it digests,

— Albert Fay Nock.

"Dignity is one thing thai can't lie preserved in alcohol.
— Graeme and Sarah Larimer.

It is with words as with sunbeams— the more they are
condensed, the deeper they burn. — Robert Southey.

It is indeed a desirable thing to lie well descended, but
the glory belongs to our ancestors. — Plutarch.

Dost thou love life? Then do not squander time, for
that is the stuff life is made of. — Franklin.

God gives every bird its food, but he does not throw it
into the nest. — /. G. Holland.

If you don't get everything you want, think of the
things you don't get that you don't want. — Selecetd.

EVERYDAY CREED

1 believe in my job. It may not be a very imp riant job,
;- mine. Furthermore, it is God's job for me. lie has a purpose in
niv life with reference to His plan for the world's progress. No one
else can take my place. It isn't a big place l*> be Mire, but for year<
1 have been molded in a particular way to till a peculiar niche \\\ the
world's work. Yes. 1 believe in my fob. May I be kept true to the
task which lies before me— -true to myself and my God who entrusted

me with it. Selected.

Success iii marriage is much more than finding the right person:
it is a matter of being the right person. Rabbi />. R. Brickncr.

[I Is a thin- of no greal difficulty to raise objections against
another man's oration nay, it is :i very eas) matter; but to produce
a better in it- place is a work extremely troublesome. Plutarch.

249 TE KARERE Vkuhata, 1938

MY TESTIMONY OF THE GOSPEL

By RULON S. WELLS
(Member of the Kirn Quorum ol Seventy)

BRIEF SYNOPSIS OF OPENING INSTALMENT. The Gospel »f
Jesus Christ is the divine plan formulated in heaven before the foundations
nf this earth were laid for the express purpose of bringing about the
immortality and eternal life of man. In order to gel a proper understandinp

of thi> plan and purpose we must study tin- Bcriptures. In them are Karn

that ui- lived as tin1 spirit children of God in another world before this one

was made. After this spiritual creation we were created in the rle>h by the
Lord who formed man out of the dust of the ground. All the children of
men wen- tir-t created spiritually and lived in the presence of God as His
sons and daughters. Since He is the "Father of our Spirit-*' He is deepl)
Concerned in our welfare and salvation.

AXY natural father— the head of a family — with normal intelli-
gence and character- would surely feel a deep interest in tin
well-being of his children and would d<> what he could to provide for
their training and education and for their temporal and spiritual wel-
fare. How much more, then, would Our Heavenly Father with His
supreme power and wisdom and knowledge devise a plan for the
eternal well being and exaltation of Mis children that they might
through obedience to that plan attain to His divine perfections and
dwell with Him in His Celestial Kingdom throughout the endless
ages of eternity.

Now this i- precisely what He has done and no other being in
all the wide universe is capable of doing it. How may we then
learn of that plan? The answer is: Only by revelation.

In this important matter the Lord has not failed us. Let me
'■< w call your attention to a few of the things which He has revealed
to His servants the Prophets:

Let us visualise the Father standing in the midst of His chil-
dren whom He had assembled to hear His proclamation of the divine
plan, as it was revealed to Abraham, in a vision. This thrilling event
i- vividly set forth in the Book of Abraham and the writings of

s from which I quote as follow-:

"Noii' the Lord had shoum unto me, Abraham, the intelligences

flint were organised before the world teas; and among al' these then

were many of the noble and (/refit ones;

"And God saw these souls that they were good, and he stood
in the midst of them, and he said: 'These f wUl make my rulers';
for he stood among those that were spirits, and he SOW that they
were (/ood; and he said unto me: 'Abraham, thou art one of them;
thou least chose before thou wast bom."

Akuhata, 1938

TE KARERE

250

he

''.-iud there siood otic among them that was like it nl o God, and
said unto those wJw were with him : 'We will go down, for there
space there, and we will take of these materials, and we w'll make
earth whereon these may dwell;

' And we will prove the,m herewith, to see if they wih do all
nc/s whatsoever the Lord their God shall command them:

''And they who keep their first estate shall be added upon; and
they who keep not their first estate shall
not have glory in the same kingdom with
those who keep their first estate; and
they who keep their second estate shall
have glory added upon their heads for
ever and ever.

"And the Lord said: 'Whom shall I
send/' And one answered like unto tJie
Son of Man: 'Here am I, send me.' And
another answered and said: 'Here am I,
send me.' And the Lord said: 'I will send
the first.'

"And the second was angry, and kept
not his first estate, and, at that day, many
followed after him." (Abraham 3:22-28).

In this plan the Lord makes a cove-
nant with His Spirit children before they
came to dwell upon the earth; and in the
plan consideration is given to the two es-
tates of man, the first and the second,
and we might also say for a third estate
of glory; — the first estate in the spirit
world, — the past; the second estate. — the
present, in this natural world ; the third
estate — the future or Celestial glory in
the Kingdom of God.

This meant that if we would keep the
commandments of God in our first estate
we would be "added upon." In other
w >rds (here would be ; ur im-

^M^^t^.>* v y^H

Rulon S. Wells

The author, an active
tnd brilliant leader o
the Latter-day Sain
"aith, has written this
article especially to
lie Saints in the New
Zealand Mission at ch
•equest of forme
President Rufus K
Hardy. With sim
)l:city and forceful
less he records hik
testimony to the trittl
>f t'v ( iospe] of Jesu
Christ as taught :<
►ur Church.

lOrtal spirits these bodies of flesh and hones.

All who now live upon this earth or who ever
ver will live upon it are now, or have been, or wil
enefil of fh< covenamt made in heaven by reason n
i their fust estate. Mam there were who fail d
lereforc never have the privileefi of havins n hod^
lan <"'Mi never re eive n fullnes • f jni D °- C,

lived upon it or

he. reaping the

their obedience

is and will

. without whi h

Having thus far advanced we are now nlaced on our second trial

251

'IT. K \k'l Ki:

\kulia

the second estate oi man, in which the Lord will prove us "to see
Y we will do all things whatsoever the Lord our God shall command
us," enter into tin covenant and remain true to its obligations l>>
obedience to the commandments.

The w<»rk of carrying out this plan was of the highest import
tance, and therefore the question arose: "Whom shall I send?*' and
arose one like unto God who said: "Merc am I. send me."
''Father, thy will he done, and the glory be thine forever." (Moses

; j i.

\nd Satan also came before tlu- Lord, saying:

"Behold, here am I . send nie. I will he thy sou. and I wUl
redeem all mankind, that one soul shall not he lost , and surely I will
do it; wherefore give '"•' thine honour." (Mos,s 4:1 ).

And the Lord said, "I ivill send the first." And Satan grew
angry and rebelled against God and because »»t" this ami because he
sought to destroy the free agency of man and also because he arro-
gated the honour to himself therefore he was cast out of heaven
where he had been in authority and powerful anion- tin- spirit chil-
dren of God and was called Lucifer, a son of the morning, and
now called Satan and upon being cast down he became the devil.
the father of lies, to deceive and blind men and lead them captive at
( Continued on l\ire 1?? \

NEWS FR( ).M Till-: FIELD

a < omblm (I <oiii' rence of the
Whangarei and Bay or islands dis-
trict* will be held .Inly 2!». SO and
::i at Te Hom. Invitations are ex-
t nded to Saints and friends
throughout the miss'on to attend
the conference, bul parents are ad-
vised against bringing their chll-
because of the prevail n< e of
measles. Brother Hohepa Heperi.
prt Bident of the

Bay Of Islan 's

district, and Bro.
Henry P. Wi-
hongi, president
of the Whanga-
rel district, will
conduct the hui
with the aid 'f
th- ir counsellors
and Elders. Mis-
sion President
Matthew Cowley
will pres'de.
a tentative programme Follows:
Friday. July 29 Dance in the
- vening.

Henare Pere
Wihongi

Saturday. July 30 General con-

[< penc( B s>i<>ns at 10 a.m. and :.'

p.m. A comb'ned programme Boon-
sored by the Primary and Mutual
i iations will he given in the
• vening under the direction of
si-i' i- Elli n Anderson and Brother
Hetaraka Anaru.

Sunday. July 31
Priesthood
meet ag at B a.m.

and S u n d a y

School at 1<» a. m

I Gen ral sessions

twill be held at _'

|p.m. and at f,:.\'>

p.m. The even-

: session will
conducted hy

the Relief So-

ciety and t h e
Hohepa Heperi [» , j ,. s t h o o d

quorums. Slst r
Ripene I' Wihongi and Brother
Barney Wihongi win he n charg

of the combined session.

Akuhata, 1938 TE KARERE 252

NEWS FROM THE FIELD:

Pat

rina Jensen

AUCKLAND.— Partial reorgan -
zation of officers in the Auckland
branch and organization of the new
Tamaki branch is announced by
th3 district presi-
dency. William R.
Psrratt and Clif-
ford Pentecost
were appointed as
counsellors to Wil-
liam Carr, presi-
dent of the Auck-
land branch. Elder
Don. L. Cottere:l
has been appointed
president of the
Auckland M. I. A.
With Ivan Reid and Hohepa Meha
as counsellors.

Officers of the newly organized
Tamaki branch are Mahuika Otene,
president, and William Williams
and Henare Anaru, counsellors.
Little Patrina Jensen, daughter of
Brother and Sister Peter A. Jensen,
was chosen Queen of the district
Primaries following a series of
party contests between the various
branches. The Queen represented
the Auckland branch. The con-
tests were held to improve the fin-
ances of the Primar'es and officer;;
announce that more than £45 were
raised.

Under the direction of Elders
Lawrence G. Whitney and A.
Harper Wallace several radio
broadcasts featuring musical re-
cordings of the L.D.S. Tabernacle
Choir have been given over Auck-
land radio broadcasting stations.
* * *
WANGANU1.— A new M.I.A. has
been organised at Wanganul with
the following Priesthood officers:
Arthur St'nson, president: David
and Malt hew Allen as counsellors:
and Robert Allen, a icretary. Th i
Ladies' presidency Includes Sister
Louise stent as president; Wal
iiimin and Margaret Pen pe coun
Bellors, and Mary Kal
tary. New officers of the Rellel
s ciety also are annoupced as to!
low i: Sisti r Francis K. Alien, pre
ildenl ■ Si iter Louise stent and

Sister Dorothy Katene, counsellors.

* * *
HAWKE'S BAY.— Since the re-
opening of missionary activities in
this district in 1935 great progress
has been reported by the Elders.
Much growth has been made in the
Hastings branch in ^ts various or-
ganisations. On June 26, members
changed the name of the branch
to Heretaunga and new officers
were sustained. They include
Brother James South n as presi-
dent and Brothers John Ormsby
and London Kelly as counsellors.
Other officers were chosen and set
apart for the auxiliary organisa-
tions. Members of the Korongata
branch are completing the erection
of a £1100 chapel which contains
three class-roms and an office as
well as a meet ng hall. The Koro-
ngata Pa has received newspaper
publicity because of the cleanli-
ness and attractiveness of their
branch. The chapel is exp?cted to
be dedicated at the Hawke's Bay
district Hui scheduled for Septem-
ber 24 and 25 at Korongata. Under
the direction of Elliot Nopera, dis-
tr'ct president, and Elder Wilford
E. Smith, the Ohiti branch has
been reorganised and now has

of the largest M.I.A. groups in the
district, Brother and Sister W.
Heke announce the birth f a bal
boy on June 30 in Korongata.

WELLINGTON.— Cancellation ol
the district hui originally BChedlll
ed for AugUSl 13 and 14 at Port
rua is reported by S'ster Alice
Scott, correspondent. Danger of an
epidemic of measle i caused the '"•
definite postponement i E th<
t\ rence Several rad'p broadcast b
of recordings by the renowned Tab
ernacle choir hav >, been given ^\ i
Wellington st;it:<>ns with mucb
success under direction of Eld< '•
r amonl F Toronto and Alb< it V
Sterling.

* * *
\v\iK.\To Harriet Swanson

in. i>r tin Puketapu branch, died
June 25, at Rangiriri,

I I k VRER]

Vkuhata. 1938

NEWS FROM THE FIELD.

WHANGAREI. At Maromaku,
the only European branch north ol
Auckland, an mi. a. wsj orgai
June i!' under direction of branch
officei number of Inter

eated memberi bare Joined and
keen lnt< rest Ib reported In Mutual
art ivit i> s. Brother Cyril Going of

Maromaku and Sister Mary l'aki

kleigh, s er ■ married June 25
at the borne ol Brother Jack Paki

.n Oakl< l.-ii. a large crowd of
friends and relal rea ware In at

tendance. Brother Going is pr< si-

(.cut of the Kama Kama branch
and the couple will make their
home in Maromaku. Sister Tia B.
\Y bongi, long an ardent worker in

the Awarua Mutual organisation,

was baptised June 20th by her hits
hand. Brother Barney Wihongi.

Bc-fors being transferred from
the Whangarei district. Elder Don
M Handy organised a Boy Scout
tr op at Awarua with eight en-
rolled m nihers. Brother Pera
Wihongi is the scoutmaster and is
ssister) by Brother Duncan

Wihongi.

Janes Kairau, of Awarua, and
his eight-year-old daughter, Iritena,
were baptised June 26th by Bro.
I 'at ret Wihongi.

* * *

BAY ()F ISLANDS.— Elder Rulon
X. Smith has been appointed presi-
dent of the Y. M.M.I. A. following
Its reorganisation. Brother Perei
Nfehua is his counsellor. TIip

Young i..: i uisation li

h.-adrd by Sister Rebeccs Bruera
with sister Bella McKensie .is bei
counsellor. Three <>• the branch
Miituais w li h hi their Green and
Gold hails during the next
months. a combined social toi
tin Aye branch Mutuala will be

ileal in October ;it I'takura.

* * *
TRANSFERS Blderi Don M.

Handy and Leal e Delheit All( n

from Whangarei ami Bay
lands to Wairarapa district ; Elder
Robert L. Simpson from Hauraki
to Bay of islands district; Elder

C. Burnett Mason from Wairarapa

t i Whangarei district: Elder Frank
w. Aldoua from Auckland to Ba ..
of Islands district.

* * *

hauraki. --New branch officers
were recently Installed at Judea by

Hie district presidency. Roy Mal-

tie w Kohu was appointed presid-
ent to replace Kol Tarawa. Th
n. w counsellors in the presidency

are Pere Kohu and Hohepa Kohu
Hoani Kohu was appointed seer ■
tary. Clifford Matthew Kohu is the
new Sunday School superintendent

* * *
AMERICA Word has been re

ceived of the marriage of Brothei
Russell Carr, son of Mr. and Mrs
William A Carr of Auckland, to
Sister Ella Fisher. of Corpus
Christi. Texas. Brother Carr form
erly resided in Auckland witli his
parents.

EDIT< >R'S N< >TE:

Several of the Elders and c\ rrespondenta failed to
report the activities in their districts during the lasi
month. We arc anxious to include as many news
articles in TE K VRERE as possible and would appre-
ciate if the Elders would send in reports on all births,
marriages, deaths and conversions as well as timely
news event-. This information will appear each month
under the "News from the Field" section.

Also, if readers have any contribution of articles
or poems we shall he happy to receive them.

Akuhaia. 1938 TE KARERE 254

1 STEPPED IN YOUR STEPS ALE THE WAY.

A father and his tiny son

Crossed a rough street one stormy day.
"See, papa," cried the little one,

"I stepped in your steps all the way."

Ah, random, childish hands that deal

Quick thrusts no coat of proof could stay.

It touched him with a touch of steel,

"I stepped in your steps all the way."

If this man shirks his manhood's due.

And heeds what lying voices say,
It is not one who fails, hut two —

"I stepped in your steps all the way."

But they who thrust off greed and fear,

Who love and watch ; who toil and pray.

How their hearts carol when they hear,
"I stepped in your steps all the way."
— Selected.

BEGIN TO-DAY

Dream not too much of what you'll do to-morrow.
How well you'll work perhaps another year';

To-morrow's chance you do not need to horrow —
To-day is here.

Boast not too much of mountains you will master.

The while you linger in the vale below;
To dream is well, hut plodding brings us faster
To where we go.

Swear not some day to break some habit's fetter.
When this old year is dead and passed away;

It" you have need of living wiser, better.
Begin to-day !

— Vancouver Daily Province.

A person's grade of intelligence may be rated by bis sense of

humour. -Selected.

That which we persist in doing becomes easy to do; not that
'be nature of the thing has changed, but that our power t<> do has
increased. I 'resident 1 [eber I. ( Jrant

'IT K \\<\ lRE \kuhata. 1938

MY MM IMOW

ontinued from Page 251 )
his will, even as many as would not hearken unto the voice of the
Lord. All this is recorded in the Writings of Moses and of Abraham
as the) have been revealed to Joseph Smith, the Prophet. '"./// things
whatsoever the Lord shall command" arc- embodied in the Gospel of
Jesus Christ. ( Obedience to this one and only trui
will entitle us to a never ending glory in the Kingd< m ol i

No wonder, then, that "the morning stars, the great and noble
together, and thai the mighty tl Bpiri:

children shouted for joy upon hearing this wonderful proclamation
these glad tidings of great joy.

Merc then is set forth "The new and everlasting covenant/'
which for our part, consists simpry of rendering obedience to the
Gospel of Jesus Christ, and on the Lord's pan. of granting to those
who an* true to the covenant a never ending glory the power of
eternal increase, inheriting all things that the Father hath and be-
coming heirs of God, even joint heirs with Jesus Christ. In other
words it means "Eternal Life" "God's greatest gifl to man."

Let ns now briefly analyse this plan.

Accepting Him whom Qod did send; that i> Faith. Therefore,

"believe on the Lord Jesus Christ -and thou shalt be sure,/." This
must not he contused with a dead faith which can never saye anv-
■ 1 is ii" part of the Gospel ; hut a living faith in Jesus Christ
which is only manifest in the works of obedience, or in "doing all
things whatsoever the Lord commands us." will save every one that
"believes in the Lord Jesus Christ."

Rejecting him Whom Cod did not send, hut cast out of heaven;
diat is Repentance. Therefore we read "Resist the devil and he ivill
fee from you. Draw nigh unto Cod and lie will draw nigh unto
you." Drawing nigh unto God is faith. Resisting the devil is re-
pentance. These are fundamental principles and should he the gov-
erning principles of all human conduct, Ik cause there i^ a right way
and wrong way of doing everything. \nd this relates to everything
\\( do; our business affairs, our social affairs and our amusement-,
and indeed to every thought that enters into the mind of man. There-
fore, let your mind be pure and holy and your deeds will take care
i f themselves, for, every responsible act of our lives is first con-
re ived in the mind.

Thus you will see that the acceptance of these two soul-saving

principles, Faith and Repentance, is merely a matter of choosing
your master — The Lord whom God did send, or the devil whom He
cid not send, ft is the choice between good and evil. Later we shall
consider baptism by immersion for the remission of sins and the

Almhata, 1938 TE KARERE 256

laying on of hands for the gift of the Holy Ghost as a part of this
There are, however, two things that are absolutely necessary and
indispensable to us before we can make a practical application of
these saving principles, namely :

First — A knowledge of good and evil.
Second — The free agency of man.

How can we choose between good and evil without that know-
ledge, and how can we be held responsible unless we are free to act
for ourselves ? It simply cannot be done.

How may we secure these divine attributes? Let us read the story
of the Garden of Eden and we shall learn what the Lord did "in
order to bring about his purpose in the end of man."

"And the Lord God formed man of the dust of the ground, and
breathed into his nostrils the breath of life; and man became a living
soul.

"And the Lord God planted a garden eastward in Eden; and
there he put the man whom he had formed.

"And out of the ground made the Lord God to grow every tree
tiiat is pleasant to tlie sight, and good for food; tJie tree of life also
in the midst of the garden, and the tree of knowledge of good and
evil." (Gen, 2:7-9).

"And the Lord God took the man, and put him into the garden
of Eden to dress it -and to keep it.

"And tJie Lord God commanded the man, saying, 'Of query
tree of tJie garden thou mayest freely eat :

"But of the tree of the knowledge of good and evil, thou shalt
not eat of it : for in the day that thou eatest thereof thou shall surely
die/

"And the Lord God said, 'It is not good that the man should be
til one; I will make him an help mate for Jiim.'

"And they were both naked , the man and his wifc.v and were not
ashamed." (Ge,n 2:15-18 and 25).

"And the great dragon was cast out, that old serpent, called the
Devil, and Satan, which dec civet h the whole world he was cast
out into the earth, and his angels were cast out with him." i Rev.
12 :9.)

1 1 ere tin n is the setting. A wonderful drama is being perf Mined.
A tragedy is being enacted. There are four beings taking pari.

1. The Lord himself creating the man out of tin dust of the
ground, creating the woman, whom he brought unto the man. and

placing them in Eden where lie had planted a garden with all manner
of fruit pleasant to the eve and good for food, of which they wen1

freely to partake. Me also planted in the midst of this garden tw><

IK K VRERE Akuhata. 1938

other special trees; namely, the tree of life and the tree of know-
ledge of good and evil. \n<l of this latter he commanded that they
.shall not partake of it; for, said the Lord, "in the day thou eatesl
eof thou shall surely die."

2 and 3, Adam and Eve, his wife

4. Satan or the devil, who w;n cast m i I h aven into tin'
earth, and who now follows Adam and Eve into the garden which
the Lord had planted in the East of Eden; and who now. through
his deceptive lies, intermingled with some truth ti make them all
me more effective, persuades them to disobey God's commandment
and partake of the forbidden fruit.

What was this mysterious fruit, the partaking of which was to
cause such dire penalty? !><< not imagine that it was some mysteri-
ous, pois, ,nuns fruit that tinalh caused tin- disintegration of the body
thus resulting in death. Then, what is tin- fruit of these wonderful
hist as a pear is tin- fruit <>t' the pear tree and the peach and
the apple are fruits of the peach and the apple trees, s too is "know-
ledge of good and evil" the fruit of tin- tree that hears that name
and life, by which I mean eternal life, is the fruit of the "
life." The tree is known by the fruit it hears and "by their fruits ye
shall know them."

But how can a man choose between good and evil without hav-
ing a knowledge of them? Was there anything wrong about partak-
ing of that fruit? In and of itself no; hut. doing so against God's
command was sin. Hearkening to the devil was a sin. Did partaking
of this fruit cause death? Certainly not. and the Bible docs not say
s>>. Then what did cause death to come upon Adam and Eve and
;,;! of their posterity? The answer is: '"sin." "For the wages of sin
is death, hut ctcnml life [the fruit of the 'tree of life') is the gift
of God through Jesus Christ our Lord." i Romans 6:23).

Then, if partaking of this forbidden fruit did not cause death,
what was the result of partaking of it? The answer t<> this question
is clearly stated in the closing chapters of Genesis, Chapter 3,

es 22-24, which I quote in full:

"a Ind the Lord God said. Behold? the man is become as our of

us. to know flood and evil : and HOW, lest he put forth his hand, and
take also of the tree of life, and eat. and live for, :

"Therefore the Lord God sent him forth from the garden of
/'.den. to till the ground from whence he was taken.

"So he drove out the man; and lie placed at the east of the
garden of Eden Cherubims, and a flaming sword wltich turned every
way, to keep the way of the tree of life."
1 Co he continued.)

Akuhala, 1938 TE KARERE

SUNDAY SCHOOL

258

Prelude

Afoderato.

8 ft.

Tracy Y. Cannon.

r r- r f-

1 §i§|^gpgii^iirtfcii|^

SACRAMENT GEM

While of these emblems we partake
In Jesus name and for His sake.

Let us remember and be sure

Our hearts and hands are clean and pure.

8 ft. an&4 ft.

Postlude

off 4 tt.

pgm^gmi-ajj i\lm

mp cres. mf

Sliiiill

CONCERT RECITATION

Matthew, Chapter 7, Verse 12.
"All things whatsoever ye would that men should do to you.
do ye even so to them."

KO TE KORERO A NGAKAU

Matin, tc 7 o nga Upoko, te 12 o nga Rarangi.

"Na nga mea katoa e pai ai koutou Ida meatia e nga tangata ki

a koutou. meatia ano e koutou ki a ratou.

SINGING PR UTICE
"Precious Saviour, Dear Redeemer" .. .. .. Page \Q

K \l Wll \K Ml VERE o \(i \ HIMENE
"] [oia ( ) Te J fane" .... . . . . . . . . |>:,.,(. rq

I E KARERE Vkuhata.

MAHI KURA HAPATI:

KO IT. KARAHE MAORI UCORANGA ME NGA

K \W EN \T \

RATAPI] 'IT \T ami AKORANGA 98

W'li;ik,i;it';r;iiiL'.i : Akm;uma ni nga KB
Mo If Inoi.

i .1 1 > • inoitanga

3 Ifo te whakariterite mo te mahl kauwhau.

i man' e rite al mo tent i kari ngt I
• hi Te whakatapu i a ratou.
ni Te Inol me te noho-puku.
\. Te whakaturanga me nga una whaka-te-Atua me nga toea
iranga (sciem

(a) M te taha Una whakakitea e pa ana kl t Atna, me tona
panga mal hokl ki te tangata.

I b I Te alma me te timatanga ma] i

T tauira o te orangatonutanga me te mahl a te Kalwhaka-
ora; me t< panga o tona man] be! wnakaplkl he! wha
hokl i te tangata.

nil Te ahua o te wairua ina mate te linana; tae noa ki te arang
ma] me te ra whakamutunga.

Te Hahi: tona banganga me ona alma katoa. Me
hungatanga.

NG S I 'ATA I:

i. ina inoia tetahl mea kaore ael e pa] ka pehea te tukun
l u?

a te mea mil e puta ki te bunga • wiiakatapu ana i a
rata*?

3. ii aha te toimtolm mal mo te whakaaro horlhor! me te puku
katakata?

i. Me pehea •• meinga a] ratou kia ma?

Ko wai ma etahl b nga matamua o nga kai main i roto i tone'
k'rmitanua?

RATAPU TUARUA AKORANGA >9 // /

Whakaaturariga: Akoranga me nga Ka* J2-141.

l. Nga mea <• tupono i enei nga ra whakamutui
(a i Ka w iii te whenua.

(b) Ka buna te ra i tona kanolii me i ■ marama i tona niaran-

tanga.

v_;i mea e tupono i muri i te kauwhautanga ngi
matua i te rongl-pai: Nga ru whenua me era atu; te reo o
Qga u:r l, o nga tupuhl, o nga ngai J
o t< moana.
I Nga Anahera e pert ana I waeganul - te rangi.
whakaaturanga.
i hi Te herenga I a Hatana me te tukunga ano mo tetahi
::. Nga whakahau ma] kia noho fit- al; mataara al hokl mo ana wa
(a) Nga baerenga atu me nga haerenga ma . mo nga mea katoa
i roto i te Ariki.

Akuhata, 1938 TE KARERE 260

(h) Me whakamutu nga korero hanga-noa iho; nga kata, nga
hiahia o te k kokiko, nga whakapehapeha, me era atu ahua
kino katoa.

(c) Kia aroha tetahi ki tetahi, Kia kaua hoki e mangere. K?a
mau ki te inoi.
4. Te Kura o nga Poropiti.

(a) Tona tikanga me tona kaupapa.

(b) Te ahua o nga mahi ina tomo ki rot ) i taua whare.

(c) Te horoitanga o nga waewae.

NGA PATAI:

1. He aha etahi o nga ni3a e tupono i enei nga id o muri nei?

2. He aha te tikanga ake o te kupu nei "Ka huna te ra i tona
kanohi a ka kaukau te marama i roto i te toto." (Tirohia Ihaia 13:10-14;
Ehekiere 32: 1-9).

3. He aha nga mea e tupon ) i te tanginga o te tetere o nga ana
hera?

4. Ko ahea te wa e herea ai a Hatana? Ka pehea hoki te roa e
herea ana ka tukua ano?

5. Ko tehea te wa a Mikaera me t na taha whawhai ai ki a
Hatana me tona taha?

RATAPU TUATORU— AKORANGA 100

Whakaaturanga: Akoranga me nga Kawenata SO.

1. Te Kupu o te Matauranga.

(a) Hei painga mo nga tohunga nui; mo te Hahi; mo nga Hunga
Tapu katoa.

(b) Mo te inu waina me nga wai kaha.

(c) Mo te kai tupeka.

(d) Mo nga inu whakawera.

2. Nga kai e pai ana ma te tangata.

(a) Nga manu me nga kararehe.

(b) Te ahua o te kai.

(c) Nga witi me era atu kereina (grain).

3. Nga manaakitanga e hua mai ana ina whakarite i enei whaki
haunga.

NGA PATAI:

1. He aha i homaingia ai te Kupu o te Matauranga?

2. E mohiotia ana ano ranei lie kino enei mea I mua atu o tenel
whakakitenga?

3. He aha i meatia mai ai kaua e kaha te kai miiti; engarl i n-a
wa o te mate kai, o te makariri kia nui?

!. Ho aha Dga ka e pai ana ina te tangata?
5. Ko tehea te waina e pai ana ki te inu?

RATAPU TUAWHA— AKORANGA 101.

Whakaaturanga: Akoranga me nga Kawenata 90,

1. Mo nga kii o te rangatirataima.

(a) Kahore e tangohla atu i a Hobepa Mete i a la tenei ao

i te ao hoki o tu mai nei.

2. Mo Hirlni Rikitana raua ko Pororika Wiromu.

:j. Mn aga mahi mo to Poropiti mo ona kaunihera.

4. Nga tOhUtohu mo nga mahi mo to whakat upatoiaio-a i Hiona.

261 TE K \kl R] Ucuhata, 1938

NOA PATAI:

1. Pehea te irhakawhlwhinga I ;i Hohepa Mete ki nga kii o
i angatiratanga ?

_'. Me pehea e arhlwhi al etahl atu ki oga mana tapu (oraclea)?
K ;i pehea te hnnga e vrhiwhl ana ki oga mea tapu 0 te Atua.
4. He aha te arhakatupatoranga I HionaJ

MAUI WHAKAPAPA MO I I MARAMA 0
AKUHATA

WIKl TI AT Mil :

l. Te hltorl-a-whanau (family record), me timata atu I te matua-
Le wharangi tuatahl «> te pukapuka whakamaharatanga (Booh i
fn membranc< ).

_*. Tnhia te ra me te tau i whanau a ; tone bapu; te manaakitanga;
i ia i rumakina ai, me if tau me te wain hoki. Te tau i baere tetahl

..i ki te kura me to Ingba 0 te wahi kei reira te kura. tae DOa ki '

tautunga mat <» te haerenga ki te kura.

.:. Te \\ii whinga ki te tohungatanga; te ra me t< tan; te peka me
i takiwa kel retra te ingoa o te Kaumatua nana i vrhakarite.

i. Upoko •">. ''The SVay of Life." Kel roto tenel upoko i te pukapuka

"Way to Perfection.-'

WIKl TUARUA

l. Te Kaumatuatanga i roto i te Tohungatanga; te whakapapa o t>
Tohungatanga mal i a iiiu Karaitl tae noa mai k t»- tangata kua arhaka-
nrhiwhia ki te Tohungatanga; \>- Ingoa o te Kaumatua nana i vrhakarite
■2 Nga karangaranga-tanga i whiwhl ai i roto i te Peka; te ra,
• marama me te tau. Te haerenga ki t- whakarte i nga mihana; nga
mahi i tupono mai ki a ia; ara, nga merekara, nga iri rinua me era atu
m:li<' nunui.

Upoko 'i. "Premortal Preparation."

WIKl TUATORU

l. Tuhia te ra, te marama, me te tau i marena al kl tona boa-
v.uhine; mi te ngoa o te tangata naana i bono; to raua bapu me a raua

tamariki. Mehemea he ra-waho me whakaatu.

_'. Mehemea ka taea te t ak iri mai o raua ara whakapapa i roto i ti
tupuna kotalii me wliakaatu te tupuna o runga i te waka. Me tulii te
i ama o te arharang kel runga t<- whakapapa o te tupuna tae noa atu ki

!•• waka ka mutu.

'■). DpokO "Appointment of Lineage."

WIKl TUAWH \:

1 Me tuhl i te kawa'-tangata (Pedigree Chart); me timata atu i a
koe ki to papa me to whaea me 0 raua matua tupuna tae noa atu ki te
tupuna o runga i te waka ka mutu mai.

2 Ko nga tant ki runua nga ingoa; ko nga ingoa o nga wahine ki
Kei runga tonu i te wharangl e wliakaatu ana te ahua o te malii.

3 Wanangatia mehemea kei te tika nga whakatupuianua ma atu
i .i koe tae atu ki te tupuna i haere mai i runga I te waka.

t. Qpok i 8 "Theae I win make my Rul<

Akuhata, 1938 TE KARERE 262

PRIMARY LESSONS

LESSON INDEX.

FIRST WEEK — Lessons all groups.
SECOND WEEK— Lessons all groups.
THIRD WEEK— Lessons all groups.
FOURTH WEEK— Review.

FIRST WEEK— ALL GROUPS.

PRAYER: (Have a child read this little prayer).
Dear Lord we thank Thee while zve pray.
For the blessings of each day.
And zve ask that from each night.
We may wake to morning light,
Keep safe our folks and all the rest,

And may zve all, in Heaven, he blest.
In Jesus Name, Amen.

MEMORY GEM: Teach this to the children, and then have two or three
repeat it.

BIBLE STORY: THE CREATION OF THE WORLD.

(Genesis 1st. Chapter.)

In our lesson to-day we will learn of the creation of this beautiful
world in which we live. This great world was made by God. It took
Him six days, or periods of time, to make it. He had to make the
heavens and the earth, and the great seas of water.

Then He made the sun, to give us light by day, and after that the
moon and stars, which we see shining so brightly in the sky at night.

After Gcd had created the earth, He took seeds of every kind, which
He had brought with Him from heaven and placed them in the eanli
He planted seeds of all kinds of flowers, and also of the grass which
g ows in the fields and meadows.

Then He planted fruit trees of every kind, for Gcd knew that when
we would come to live here we would love to Bee the flowers and ih'>
trees, and also that we would need fruit to eat.

When the flowers began to bloom, and the grass had grown In the

fh Ids, God brought beasts, birds and insects from heaven, and placed
them upon the earth. He brought the horse to cany our burdens, the
cow to give us milk, the Sheep to supply us with wool to make our
clothing, and the birds Of the air to gladden our hearts With their sweel
songs. God a'so put fish Of all kinds in the BOSS and rivers, that they

might sei ve us for food in the proper season.

When God had made the world, He then decided to make man S>
lie created ;i man, whom lie named Adam and a woman, named BTfe,
to be Adam's wife. God made Adam and Kve in His own Image, All

men ;i 'e ci eated In the Image ol ( lod

263 TE KARERE Ucuhata, 1938

REVIEW.

1. Who made the world? 2. How many days Of periods of time

squired to create the world/ :;. For what purpose did Qod make

the sun? J And the moon and slurs? 5. What kind of seeds did

Cod plant in the earth? •;. Where did He get tin- seeds? 7. Mention

some of the animals useful to man. 8. What did Qod do alter He had
made the world? !>. In whose Image did God make man? 10- How
ran we show Cod that wo are thankful for all His blessings?

TO THE TEACHER: It would he wise to supplimeiit your Knowledge
V.t ;h s story trom the original account given in the Bible — Genesis,
First Chapter.

SECOND WEEK— ALL GROL IPS.

PRAYER: BY TEACHER.

MEMORY GEM: Have children volunteer to repeat it.

BIBLE STORY: Till-; (i VRDEN OF EDEN.

(Genesis 2nd Chapter.)

When the world was finished, it looked very beautiful indeed. It
was filled with peace and love. The birds of the air built their little
nests in safety, and the wolf and the lamb lay down together.

Then God chose a certain piece of ground, which He called the
Garden of Eden. In this garden He planted all kinds of beautiful
flowers, fruit trees, and all plants good for food. The garden was
wate.ed by a beautiful river which God caused to flow through it.

This garden God planted for Adam and Eve. When the garden
was ready Adam and his wife Eve were taken into it. God told Adam
to till the garden and to take good care of it. He also told him that
be and Eve could eat of the fruit of every tree in the garden, except one,
which was called the Tree of Knowledge of Good and Evil. Of the
fruit of this tree God forbade Adam and Eve to oat. telling them that if
i hey were to eat of it they would surely die.

Then God brought the beasts of the field and the fowls of the air
to Adam, that he might give to each its name, and whatsoever Adam
Called every living tiling, that was the name thereof.

REVIEW.

1. When the world was finished, how did it look? 2. For what
purpose did God select a certain piece of ground? 3. What was the
name of the garden? 4. What did God plant in the garden? 5. How
was the garden watered? 6. Whom did God place in the Garden of
Eden? 7. What commandment did He give to Adam and Eve? 8. Wh.it
was the name of the tree the fruit of which they were forbidden to eat?
f>. What was to happen to them if they ate any of the forbidden fruit?
10. For what purpose did God bring the beasts of the field and the
fowls of the air to Adam.

TO THE TEACHER: Review this lesson also with the account
given in the second Chapter of Genesis.

Akuhata, 1938 TE KARERE 264

THIRD WEEK— ALL GROUPS.

PRAYER: By a child. (Encourage the little ones to think of and
say their own prayers, but be always ready with some little thought for
ihem to say.
MEMORY GEM: Call on two or three children to repeat it.

BIBLE STORY: ADAM AXD EVE BANISHED FROM

THE GARDEN OF EDEN.

(Genesis: Third Chapter)

One day after Adam and Eve had been some time in the Garden
of Eden, Satan came to Eve and said to her: "Hath God said ye shall
not eat of every tree in the garden?" Eve said that God had given her
husband Adam and he self permission to eat of the fruit of all the trees,
except the fruit of the Tree of Knowledge of Good and Evil. Of the
fruit of that tree they were not to eat, lest they should die. The evil
one to^d Eve that the Lruit uas most beautiful, and very delicious. He
said that she and Adam should not die if they ate of the forbidden fruit:
but on the contrary their eyes would be opened, and they could become
like God, knowing the difference between good and evil.

Eve listened to what the evil one said. Then she went to see
the Tree of Knowledge of Good and Evil. She found the fruit of this
t;ee very beautiful to look upon. Finally Satan persuaded her to eat
some. After she had eaten she took some to Adam and asked him to
eat. He at first refused; but seeing Eve had partaken of the fruit, and
would therefore be cast out of the garden, Adam ate of the fruit also,
that he might not be left alone.

In the evening of that day God came down to visit Adam and Eve
in the Garden of Eden. When they heard the voice of God, they hid
themse ves behind some of the trees in the garden, for they realised thai
t:i y had broken His commandments. God called Adam and Eve three
t'mes, and then they came forward. He asked them why they ha*,
hid from His presence, and they confessed that they had eaten of the
forbidden fruit.

God told Adam and Eve because they had done this they wouhl
be banished from the Garden of Eden, and also from His presence. H.?
told Eve because of her disobedience she would have much sorrow. To
Adam He said that he would have to earn his bread by the sweat of hi-
bow. and in the course of time he and Eve would die. Thus, through
the disobedience of our first parents death came into the world. Later
on we shall learn how through our Lord Jesus Christ all men will be
laised from the dead.

REVIEW.

1. After Adam and Eve had been some time in the Garden of Eden
what happened? 2. What did Eve say to Satan? 3. What did th
evil one say concerning the forbidden fruit? 4. What did he tell Eve
would happen to her and Adam if they would eat the fruit? 5. Dili

Eve do as the evil one told her? 6. After Eve had partaken of th
fruit what did she do? 7. Did Adam eat of the fruit? 8. When Adan
and Eve heard the voice of God what did they do? 9. Why did the
hide? 10. What did Cod say when they confessed that they had eaten
the forbidden fruit? LI. What was to happen to Eve? 12. To Adam?

I E In VRER] Vkuhata, 1938

FOURTH WEEK ALLGROUPS.

['RATER: By a child. (Have Borne child say a prayer that he <>r she

already knows.)
MEMORY GEM: Have the class repeat thia In concert

LESS( ).\.

Review the three Leaaona that have already been given this month,
be almoBl minute In detail and then have each child tell bo much of

ry VOU may, on this lesson, produce picture! to show them:

picturea of the Garden of Eden, pictures of the fruit ol which Adam and
Eve partook. .Make the lesson a complete review, so that the children
bave the Btory firmly Implanted on their memories; tor if you can do

tins, they will find it a joy to remember.

M.I. A. LESSONS

Under direction of Elder B, Boley Bigler, mission M.I. A. president,

i« Baon work has been divided into three age groupa for Mutual members.
The first group will comprise member a under l(i years of age, who will
make up the .Junior (iirls and Explorer (lasses. Lessons for this division
may be obtained by writing to Brother Kelly Harris of the Mutual presi-
dency, or Sister Olive Edwards. Their post office address is Korongata,
Hastings.

The second division includes the M'Men and Gleaner Girls. Lessons
1)1 these classes are printed as usual in TE KAUERE and project woik
will consist of preparation for Hui Tan events, improvement of church
buildings and grounds and development of "Treasures of Truth" books.

The third classification will consist of an Adult class for married
people. Lessons will be printed in TE KARERE and activity periods
will be utilised for project work of "Whakapapa." Hooks of Remem-
brance used in these classes as well as "The Way to Perfection"' mav
he purchased from L. I). S. Mission headquarters, Box 72. Auckland.

FIRST TUESDAY

COMBINED LESSON WORK AND ACTIVITY FOP, ALL
THREE GROPPS

LESSON

In the homes of New Zealand are born the children of New Zealand
and from them mo out into life New Zealand men and women. They go
OUl with the stamp of the New Zealand honu upon them and only as
theae homes are what they should he w 11 the children he what they
should be.

In the organisations of the Church young people receive physical.
cultural and spiritual development and with this background they face
tin world as men and women with high virtues and ideals. If they do
net receive the proper training and supervision in the church organis-
ations along with a moral background from their home environment.

Akuhata, 1938 TE KARERE 266

these men and women of the church are not as they should be. They
are not as the Latter-day Saint Church would have them be. How growth
and development of the individual are promoted through organisations
of the church is treated in the following excerpts from an address given
by Apostle J. Reuben Clark, Jr., as reprinted in the Improvement Era.

Speaking on "The Place of the M.I.A. in the Church Programme,"
Elder Clark says:

"It seems to me that in no other place than in the Primary and the
Mutual Improvement Associations can the youth of the church so well
or appropriately receive spiritual instruction in mus c, art, literature,
history, drama and those great cultural elements which go to make up
a rounded man and woman and a cultured society. It seems to me that
the bringing of these cultural elements into a proper relation to our
spiritual growth and development, and it can be done, is part'cularly a
field for the Mutual Improvement Association.

"So as I see the work of the M.I.A. roughly outlined, it is this:
First, the spirit of the Gospel must penetrate into all the recesses of its
work and this spirit must be the foundat on of everything that is taught.
Next, it seems to me, but subject always to the first, that the bulk of
the work in the Mutuals is to be connected with the great cultural activi-
ties which I have just named, however, not by way of giving scholastic
work in this field, for we are not fitted to do this. And now there is one
thmg more that I would like to emphasise: — I mean purity of life among
our young people — cleanliness of mind and body. Cleanliness is next to
Godliness and not far removed therefrom.

"The work of the Mutual Improvement Association is to bring "nto
the lives of the young people of this church a knowledge of the fact
that they must be pure in their lives, that they must commit no sin, that
their thoughts must be lofty, that their acts must correspond therewith
that they must live righteously in accordance with the commandments of
the Lord."

As we work annually towards our Hui Tau competitions and numbers
in dancing, programmes, and so forth, let us keep in mind these remarks
of Brother J. Reuben Clark that we may represent our church by our
high ideals and cultural growth.

QUESTIONS: What attitude should parents take towards their chil-
dren? The child towards its parents? The young people to other mem-
bers of the family? What is meant by an example n life? How can
the horn 3 lift up or tear down a nation? In what way does the Mutual
encourage music art, drama, and other cultural activities of its mem-
bers? What is the full meaning of "A Purity of Life?" What are the
advantages of disadvantages of such a life? Is any good derived from
drunkenness and debauchery?

SECOND TUESDAY

ADULT CLASS. — Use as subject matter for this week's lesson the
material outl nod for genealogical classes in the TE KARERE. A part
of this mater al s contained In chapters five and six of the book "The
Way to Perfection." These texts may be obtained from the Mission
Headquarters for 7/6.

M'MEN AND GLEANERS:— "An M.I.A. Orchard."
The climate and other conditions of New Zealand are such that ex-
tensive fruit rais'ng activit'es may be carried on. The world market

265 TE KARER] Vkuhata, 1938

always has a large demand tor fruit, especially during the Men Zealand

ting season. The only disadvantage In disposing of fruit crops Is

tie distance to the markets and to-day this is less and less s disadvanl-

transportat.'on and refrigeration facilities are rapidly ImproTlng.

Caring tor an orchard Is one of the most healthful and pleasant of
occupations. Fresh air, wholesome food and plenty of exercise a r«« ai-
\.;.>s conducive to health. Grafting, pruning trees, and caring tor fruit
are some of the most Interesting kinds of work. With consistent hard
v rk fruit raising may also prove very profitable .

Look at the Dole p'neapplc plantations and factories In Hawaii. A
young hoy starting out with a small garden has developed e major Indus-
try employing thousands of workers and utilising several large factories.

Yei the fruit industry with its unlimited possibilities has hardly been
t; pped. Millions of people in various parts of the world lack sufficient
tood nutriments that are found in fresh fruits. The person or persons
wlio can devise a means of bringing to these people the fruits they Deed
and desire will perform a great service and will henefit himself,

In a very small way some of the Mutuals in this mission could com
bini their eff rts for a commun'ty orchard to improve the finances i
their branch. An old vacant lot or unused plot of ground might be
Becured and with the comhined aid of the M'Men could he tilled and .1
few fruit trees or vegetables planted. Working harmoniously together
the members could take turns weeding the plot of '-round and keeping
.'t in good condition. The possibilities of such a project are great and
if the Mutual members were to enthusiastically adopt such a programme
it would prove beneficial in many ways. Of course many of the branches
are not situated for the full advantage of a gardening or fruit raising
pioject, hut for those that are, serious thought might be given.

There are many such activities that the groups might undertak t >
Inipr ve the financial conditions of the Mutual. Let's get together and
perhaps with our combined efforts and thoughts we might devise a good
workable plan for the promotion of such a project.

Church authorities at home are sponsoring such programmes in
firming communities as a means of providing work for the jobless and
giving aid to the needy. Why couldn't a similar programme be adopted
by the Mutual organisations where conditions are favourable? Think
1 0V( r in your (lasses and consider the possibilities. Would you have a
market for your products? w< uld 'he m< mbers be willing to give un
B< ilishly of their time in opening up the work? If such a programme
appeals to you talk it over with your Mutual President and lie in turn
with the branch authorities.

THIRD TUFSDAY

ADULT CLASS.— At the discretion of the supervisor choose some
article :'n TE KARERE as the subject for a lesson nr use the same
material uiven below for the M'Men and Gleaners.

M'MEN AND r.LKANERS: —

THE ABUNDANT LIFE
By Arthur F. Wiltse
{Reprinted from the Reader's Digest}

The joy of living, the growth of character, the development of in

Akuhata, 1938 TE KARERE 268

tellect, and the material rewards, which we vaguely group together as
'The Abundant Life," are found only along the rough road of endeavour

The More Abundant Life cannot be voted in by legislative decree.
It is brought about by the operation of inescapable laws. We work
haid in order that we may play hard. We suffer greatly to enjoy great
ly. We know humility in defeat and d'saster. Out of victory comes
exaltation.

An Abundant Life is a life of active toil and effort. The activity
may be mental or it may be physical. To be perfect it should be both.
No mental or material wealth can be stcred up if ease is preferable to
effort.

It required the brilliant mind of Tennyson to put in Ulysses the
brave philosophy of a busy life.

I am a part of all that I have met....

How dull it is to pause. . .

To rust unburnish'd, not to shine in use!

The problems of life are always new, but their solution is arrived at
by the exercise of qualities as old as time. Those qualities are controlled
by neither king nor congress. Within each man's soul lies a willingness cr
an unwillingness to pay the price and win the reward. Neither prince,
president, nor potentate can fix that price — can guarantee the delivery
of abundance.

Active work and responsibility bring on experience. Experi:iu
unites with knowledge. Time brings reward. All of these collectively
are "The Abundant Life." Man becomes a part of all he meets. If ie
meets nothing he becomes nothing. Like bold Siegfried he absorbs the
strength of his dragons- — the problems met and mastered.

What is more soul-satisfying than an abundant life earned by work?
What knowledge is more basic than knowledge wrung from bitter ex
perience? What character is finer than that developed humbly out o
disaster and triumph in active everyday l'fe?

Hard work and high intelligence are still the basis of a prosperous
country. No law can be devised which will kill individual enterprise
without killing all enterprise. We have demonstrated in the best possible
way that individual ambition is a productive attribute

If the term collective bargaining could be supplanted by collective
effort, collective efficiency, collective honesty, collective square-dealing,
collective love of our fellow men — we would have the greater abund-
ance which is so desirable.

Out of the strife and turmoil and hardship of this depressi' n will
come the strong leadership of to-morrow. Having encountered much the
new leaders will gain much. New men with brains, new men with cour-
age, new men willing to work will come packing through this slough of
despond, striking down the wrong and battling for the right just as
Great Heart fought and battled for it in John Bunyan's immortal story.

There are two kinds of Abundance — material and mental. Both are
tho result of work. Not the slothful but the clean, not the lazy but the
hard-working, these are the people who have paid in effort for the joys
of success. They have injured no one in creating wealth. On the con-
trary, they are the world's benefactors.

For the dullard then, the Abundant Life is ever-elusive. The dullard
is unwilling to pay the price and win the reward, Carry him along with

IT. KARERE Vkuhata, 1938

.1.1 and dole, feed him at the public trough, organis aim Into howling
legislate tor him alone, make h b righti the wrongs <»r others, let
him Btone and club and maim, let him destroj Instead ol create, let him
break the law, win hie trote with hue and cry but tin- quagmire ol
poverty and want will hold him still. Old Nature is an honest pi
sin- pays for i n mIuci ion and rewards efficiency alone.

The people <>r abounding energy, those who rej Ice at opportunity

to work, the studious, tin efficient, the courageous, the kindly, the four
square, these are they who will know the Joy of living in its fullest and
ts truest Bense, these are they who will live "The Abundant Lite*'

QUESTIONS:- What does the author of this art eh- in an by in

"Abundant Life?" is it a real, tangible thin.- or u es it exist only in
the minds ol men? Do yon know of any person who would qualify as
iiaving lived an "Abundant Life?" Is such a life too elusive for mankind
an a whol i to enjoy or will t always be confined to individuals or rela-
tively small groups?

FOURTH TUESDAY

ADULT CLASS. — Read the article appearing in tho first part of this
month's TE KARERE on the life of Rewi Manga Maniapoto.

M'MEN AND GLEANERS: —

In this month's TE KARERE you will find a page of OEM
THOUGHTS consisting of sayings and poems by great thinkers and

writers. Read these thoughts slowly and carefully and then discuss the
merits or demerits of each.

FIFTH TUESDAY

OPEN TUESDAY FOR ALL GROUPS TO PARTICIPATE IX
SOCIAL ACTIVITY

NOTICE TO READERS

Man\- subscriptions have expired during the Inst few months
and readers have failed to make renewals. If you receive a notice

of expiration with this copy, won't you please take the time to send
an early renewal to Box 72. Auckland?

Subscription rates arc 2/6 tor six months; 5/- for one year,
and £\ for five years. (One year's subscription free with five year
purchase ).

ACKNOWLEDGMENT

The frontispiece picture is printed through the courtesy of the Auckland
Library and lVhitcotnbe and Tombs, Publishers.

Men heap together the mi-take- of their lives, and crente a
nmnster they call destiny. — John Oliver Eiobbes.

ARTICLES OF FAITH

Of the Church of Jesus Christ of Latter-day Saints

1. We believe in God, the Eternal Father, and in His
Son, Jesus Christ, and in the Holy Ghost.

2. We believe that men will be punished for their own
sins, and not for Adam's transgression.

3. We believe that, through the atonement of Christ,
all mankind may be saved, by obedience to the laws and
ordinances of the Gospel.

4. We believe that the first principles and ordinances
of the Gospel are: First, Faith in the Lord Jesus Christ; second,
Repentance; third, Baptism by immersion for the remission
of sins; fourth, Laying on of Hands for the Gift of the Holy
Ghost.

5. We believe that a man must be called of God, by
"prophecy,, and by the laying on of hands," by those who
are in authority, to preach the Gospel and administer in the
ordinances thereof.

6. We believe in the same organization that existed in
the primitive church, namely, apostles, prophets, pastors,
teachers, evangelists, etc.

7. We believe in the gift of tongues, prophecy, revela-
tion, visions, healing, interpretation of tongues, etc.

8. We believe the Bible to be the word of God, as far as
it is translated correctly; we also believe the Book of Mormon
to be the word of God.

9. We believe all that God has revealed, all that He does
now reveal, and we believe that He will yet reveal many great
and important things pertaining to the Kingdom of God.

10. We believe in the literal gathering of Israel and in
the restoration of the Ten Tribes. That Zion will be built
unon the continent. That Christ will reign personally upon
the earth, and that the earth will be renewed and receive its
paradisical glory.

11. We claim the privilege of worshipping Almighty God
according to the dictates of our conscience, and allow all men
the same privilege, let them worship how, where or what they
may.

12. We believe in being subjects to kings, presidents,
rulers and magistrates, in obeying, honouring and sustaining
the law.

13. We believe in being honest, true, chaste, benevolent,
virtuous, and in doing good to ALL MEN; indeed we may say
that we follow the admonition of Paul: "We believe all things,
we hope all things," we have endured many things, and hope
to be able to endure all things. If there is anything virtuous,
lovely, or of good report or praiseworthy we seek after these
things.

JOSEPH SMITH.

Every One

Should Read I

OOKS

"VITALITY OF MORMONISM" 7 -

By Elder James E. Tahnage

350 pages of short essays oil Latter-day Saint
doctrines compiled by Elder Talmage from his
many writings during his most colourful years as

a scholar and teacher.

"SHORT HISTORY OF THE CHURCH" ... 3 9

A brief narrative of the founding and development
of the Church of Jesus Christ of Latter-day Saints
compiled by the recently formed Church Radio,
Publicity and Mission Literature Committee.

"THE BOOK OF MORMON" 2 6

(Missionary Edition. Cloth bound)

Every Latter-day Saint should possess his own
copy of this record of the Lord and His dealings
with early Israel in the Western World.

Send All Orders to:

L. D. S. MISSION HEADQUARTERS

Box 72, Auckland, C.l, N.Z.

€'HAR€R€

Wahanga 32 Hepetema, 1938 Nama 9

¥:>

/

: /I

1

KO TARAIA NGAKUTI TE TUMUHUIA

(NO TE IIAPU O NGATI-T'YMATERA ME NGAT' ". JfcRU)

TE KARERE

Waha

32

Hepetema, 1938

Ni

na 9

Matthew Cowley Tumuaki Mihana

Don. I.. ( otterell Etita

Eru T. Kupa Kaiwhakamaori

Waimate Anaru Kaiwhakamaori

"Ko lend Pepa i whakatapua lw; hapai ake i te iwi Maori ki
roin i nga whakaaro-nui."

Te Karcre is published monthly by the New Zealand Mission < i the Qiurch
i t Jesu Chrisl of L'atter-daj Saints, and is printed In TE KARERE PRESS,
No. 2 Scotia Place, Upper Queen Street, Auckland, C.l, N.Z. Subscription
3/- per six months; 5/- per year: £1 for fiv< years.

Address Correspondence, Box 72, Auckland, C.l, New Zealand.

KO TARAIA NGAKUTI TE TUHAHUIA

No te hapu o Ngati-Tamatera me Ngati-maru.
Ko in tenei e noho nei i roto i tona kalm whawhai
nei, me tona toki ano i roto i tona ringa.

HE tangata tino toa rawa tenei tangata no nga wa ra ano o te
kai tangata. Me titiro noa atu ki tona alma; ren ana te wehi.
K i ia i kiia ai e te pakeha: "Savage of the savages." Ko ia
nei hoki te tino rangatira arahi i nga pakanga katoa i roto o te rohe
o Marntnahn e noho nei i Waihou, takiwa o Manraki.

I te tan 1824 i haere atu a Taraia ki tetahi pakanga, me nga
toa whawhai katoa o tona iwi, tae atu ki nga rangatira o Ngati-
Maru; tae atu ki te Urewera i Ruatahuna; tuhono atu ki a Ngati-
Awa me te Arawa; me etahi hapu ririki i uru mai ki roto i a ratou.
Mo reira ko tetahi tenei o nga ope nui i haere atu ki te pakanga. E
aim ana ta ratou haere ki Heretaunga he rapu mo o ratou mate i nga
wa o nuia.

I kake atu ratou i nga maunga o Ilnaran. whakawhiti tonu atu
i nga waka i Waikaremoana. Ka haere i te huarahi e tika atu ana ki
te Wairoa; kia rapua te utu mo Toroa me etahi o nga rangatira o
Urewera. Ko te Rangi-wai-tatao i patua nei e Ngati-Kahungunu
i te takiwa o to ratou pa e kiia nei ko Titirangi. Ko te pa ano tenei
o Ngati-Kahungunu i whakaekea nei e nga tana o Ngapuhi. I huri
mai nei ma te tai-rawhiti, i haere mai nei i runga i o ratou waka.
Nui atu te matenga o Ngati-Kahungunu i tenei pakanga i nga patu
hon a Ngapuhi, i te pu. Kati.

Ko te ope o Taraia i whakaeke tonu atu i te pa i te Wairoa;
tae atu ki Nuhaka. Ki tenei pa kaha ano hoki ki Moumoukai ; me
Wai-kotero. He nui te parekura o enei pa katoa. me nga mea hoki
i riro herehere i a ratou ko Pukekaroro. I konei ka hoki mai to
ratou ope me a ratou herehere.

Hepetema, 1938 TE KARERE 271

I muri o enci pakanga, i te tau 1831 ka haere ano a Taraia
raua ko Te Rohu me to raua iwi me Ngaii-tamatera ki te takiwa
whakararo o te motu nei ; kia tutaki atu ki te ope a Te Rauparaha.
Te taenga atu ka whakawhiti ratou ki te Waipounamu ki te wha-
whai atu ki tenei hapu e kiia nei ko Ngai-tahu. Ko Kaikoura te pa
tuatahi i hinga i a ratou i to ra.ou taenga atu ki uta. Tuarua. ko
Kaiapoi. I reira ka haere tonu atu ki te pa nui, kaha hoki o Ngai-
tahu, e kiia nei ko Karaitiati. Ko ta ratou mahi i taea ai tenei pa he
mea whakapu he puaka vvahie ki waho o ie pa i te taha ki te tonga,
he whakaaro no latou kia huri mai te hau tonga ka tahu ai ki te
alii te pa nei. Kati, i te mohiotanga o te Tohunga o Ngai-tahu
ki te whakaaro a te Rauparaha ka tu te Karakia arai i te hau kia
kaua e pupuhi mai te hau tonga. Nana, pan rawa te hawhe o te
marama e talari ana te Rauparaha, hore noa he hau e puta mai. Ka
whakahau a ie Rauparaha ki to ratou tohunga kia tonoa taua hau
kia puta mai. I muri ka tahuna te pa nei e ratou. Te tahunga
atu pupuhi tonu mai te hau tonga, a ka huri te pawa me te kapura
ki te iwi i roto nei i te pa.

Ka tu i konei te ngeii o te ope o te Rauparaha. Ko ia tenei
to ratou ngeri :

Awhea ion ure ka ririf

Azvhea ton ure ka toraf

Tnkna te iliu ki te tamaiti!

Me pew lira!

Ka kite koc

J nga tai zvhakamanamana

Tc toa haere ana

Ka riro he Rongo-mai-whiti!
Ale he reo whatitiri o ratou reo. Xgaere ana hoki te whenua i o
ratou tapuwae. Katahi ka kotirilia e ratou te pa nei. Ka hinga
tenei pa nui o Ngai-tahu. Ka puta etahi i kau mai i roto o te roto;
e kiia ana mangu ana a roto o te wai i te tini o te tangata e kau ana.
He parekura nui tenei na te Rauparaha raua ko Taraia : a he maha
ano nga mea i riro herehere mai i a ratou.

E rua atu nga pa i whakaekea e ratou i muri o tena, ka hoki
mai ratou ki te motu i Kapiti. A i konei ka hoki a Taraia me tona
ope ki roto o Hauraki.

Ko nga korero mo Taraia na John Logan Campbell i tuhituhi i
te tau 1834, i mua i te kiteatanga o tenei taone o Akarana. Kati.
1 te tau 1842 ka huiluii ano a Taraia i tona ope whawhai, ka
whakaekea tenei pa a Ongare me Kati Kati, no te hapu o Xgai-te-
rangi. Ko etahi he mea kai; ko etahi i riro herehere i a ratou. Ko
Whanake te rahgatira o taua pa i patua nei e ratou. Kati: te
rongonga o te Kawana i tenei raruraru ka tae ia ki te pa <> Taraia
i Hauraki. Ka ki atu a Taraia ki te Kawana: "Hore kau he wahi
ma te pakeha i roto o tenei raruraru. Kei ie Maori anake te tikanga.
( ( <>n<innc<t on Page 17(). )

KARKRE

1 ! >38

HE IWI KIRITEA? E PAINGIA ANA

NA ELDER WILFORD E. SMITH

Elder W. Smith

KU \ haereere ahan Id nga pa maha, tiniatn ai i Ngapuhi i tc
ic noa ake ki Poneke i te tonga. Kua kite ahau
whenua ataahua me nga whenua ahua weriweri o Xiu Tireni
n( Ki tooku whakaaro ake ko Te Urewera te whenua ataahua rawa
ki te titiro am. Kei reira nga maunga teitei me nga ngahere pouri
rite tonu ki nga wa onamata; ara ki nga ra e ora ana nga tupuna
Maori. Tino ataahua tera whenua.

I haere maua ko loku hoa, ko \nihana i Rider
Anderson) i Here;aunga ki reira ma Taupo. I
haere maua i te Raumati i mua i te Hai Tau.
E kore rawa c warewaretia tera haerenga o
maua. Te nui hoki o nga pukepuke me tc- puehu
o nga huarahi. Ka tino hari maua i nga po i
whiwhi ai maua i tetahi moenga. E mahara ana
ahau ki tetahi po i moe maua i runga i te whariki
(floor) (i te whare; kotahi tonu te paraikete i
runga i a maua. Te roa hoki o taua po me tc
kaha hoki o te aroha o nga puruhi ki a maua.
( )iira. ka tino manaakitia maua e Ngati-Tuwharetoa me Ngati-Tuhoe;
ahakoa he Hauhau hoki te nuinga o ratou. Tokoono anake te Hunga
Tapu i kitea e maua timate ai i Murupara tae atu ki Whakatane me
Te Ruatahuna. E mihi ana hoki ahau ki a ratou mo nga manaaki-
tanga nui i homai ki a maua.

I haere maua ki Maunga Pohatu. I roto i te ngahere tenei
pa; c iwa macro te tawhiti i te huarahi mo nga moluka tae atu ki
te pa. He ara knit i . nana hoki te ara e aim atu ana ki taua pa. Te
nui hoki o te paruparu i nga ra maaku. I haere maua ma runga
hoiho tae atu ki reira. Ko ia ra hoki te pa nui a Una. te poropiti
Maori, i mua i tona matenga. Tino kaha te whakapono o taua iwi
ki a raua ko Te Kooti. He poropili raua e whakanuitia ana e Ngati-
Tuhoe. E ki ana ratou he tangata ti l<a a Te Kooti, he tangata aroha
hoki; engari na nga tukinotanga a te Kawanatanga ki a ratou ko
tona iwi i tu atu ratou ki te whawhai ki te Kawanatanga.

I haere maua ki to raiou karakia. a i te mutunga ka karanga
mai te kai-whakahaerc '*kei a korua te taima." I tu ake a Anihana
me te whakapuaki i tona hinengaro ki a ratou i te reo pakeha. I\ i
whaki ahau i toku nei hinengaro i te reo Maori ; a ahakoa kahore ahau
e tino mohio ana ki te korero Maori ka wetekina e te Atua toku
arero, a i kauwhau ahau ki a ratou mo runga i te Whakahokinga
mai a te liahi i eiiei nga ra whakamutunga, a tae atu hoki ki era atu
tikanga o tenei I Iain. Kihai maua i whakapatipati i a ratou, engari
ka kauwhautia nga tikanga tika i runga i te aroha pono ki a ratou.

Hepetema, 1938 TE KARERE 273

Ina ka niutu te karakia ka ki mai tetahi tangata ki a au, "E hoa,
e whakapono ana ahau ; ae, e whakapono ana matou he Hahi tika te
Hahi Moromona. Engari, e whakapono ana hoki matou ki a Te
Kooti ; ara, ko ia ano he tino pononga na te Atua. I a ia te mana
whakamiharo ki te mahi merekara. I tetahi taima ka oma atu Te
Kooti ratou ko ona hoa i mua i tetahi ope whawhai a te Kawana-
tanga. Tino roa ratou e oma ana ka ngenge ratou. Katahi ka
karanga atu a Te Kooti kia lau ki runga ki a ratou tetahi kohu
hei huna i a ratou i nga kanohi o te ope o te Kawanatanga. A ka
tau iho taua kohua ka ora katoa nga Maori. Kihai hoki nga pakeha
i mohio kei whea ratou. He maha nga merekara pera a Te Kooti,
e ai tana. Nana hoki i whakatu te Hahi o nga Hauhau. Ka mea
hoki a Te Kooti i puta mai tetahi anahera ki a ia, a na taua anahera
i whakaako ki a ia te karakia pono mo nga Maori."

E hara a Maunga Pohatu i te tino pa nui inaianei. Kei te
noho mokemoke nga Maori o reira. Ko to ratou hiahia hoki kia
puta atu ratou ki te matakitaki pikitia, telephones me era atu mea
papai o te ao hei. Ahakoa kei te takoto wehe atu to ratou pa. ehara
ratou i te iwi kuare ki nga maiauranga o te pakeha. Tokotoru nga
wahine pakeha e noho ana kei reira hei kai-whakaako i te kura. He
kai-kauwhau hoki ratou no te Hahi Perehipitiriana. E mahara tonu
ana nga Maori o reira ki te haerenga ake o Elder Wadsworth raua
ko Elder Larson ki te torotoro i a ratou i te tau 1935.

I haere matta i reira ki Matatua e lata ana ki Ruatahuna. Ko
ia ano te pa o Te Koo'J i mua. Kei reira tonu tona whare nui e
tu ana : he tino whare ataahua hoki taua whare me te pai ano o
nga whakairo kei roto. E rite tonu ana nga Maori o taua pa ki nga
Maori o Maunga Pohatu; ara. e tino whakapono ana ratou ki a Te
Kooti raua ko Rua. E ki ana hoki ratou kei te aroha ratou ki te Hahi
Moromona.

T haere maua i reira ki Whakatane, ki Ruatoki me Waimahana.
He tino maha nga Maori o enei takiwa. He ahakoa he Hauhau te
nuinga o ratou ka whakarongo ratou katoa ki a maua. He pai
rawa hoki nga mihi ki a maua.

Ka mate a Rua ki Matahi. no reira ka haere maua ki reira kia
kite i toona kdhatu ; ki te kauwhau hoki ki toona iwi e noho ana
kei reira. I te wa ka mate a Rua e whakapono ana ratou ka ara ake
a ia i te torn o nga ra i muri iho. Xa, ahakoa kihai ia i ara kei te
man tonu to ratou whakapono ki a ia.

He iwi pai taua iwi a te Urewera; engari kei te pouri te ngakau
nei mo ratou e whakapono ana ki nga karakia rereke. 1 ki mai ratou
ki a maua, e whakapono ana ratou ki to ratou hahi, he hahi pono;
he pono hoki te Hahi o lliu Karaiti o te llunga TapU 0 nga Ka
o Muri Xei.

E whakamihi ana ahau ki a ralou mo te kaha o to ratou whaka-

274 i r. k \ U l u I ; h petcma, 1938

pono; mo ratou hoki i manaaki i a maua. Kn taku kupu unci ki
a ratou; otira, ki t<- ao katoa: "Whakatakina nga Karaipkurc; kia
tnohiotia ai nga poropititanga pono me nga tikanga o te Main o te
Atua. [noi ki te Atua, a maua koutou e whakamarama ki nga
mea tika katoa; kia rile ki Tana kupu whakaari i rdo i te Pukapuka
a 1 1 tn ii : te tuatahi o nga upoko, te rima me te ono o nga rarangi."
Kia mahara hoki tatou ko enei nga una nui, ara, te ngakau iti me
te whakapono.

I", whakapono ana ahau meakc nei ka mohio nga Maori o tc
LJrewera ki nga tikanga pono o tc- Main a te Karaiti. Tera hoki
ratou ka whakapono he Poropiti tika a Eiohepa Me«.e. A ka tu ano
ratou pera me te Hunga Tapu, he iwi mohio; he iwi kua whiri-
whiria t- te Atua kia rite Lonu ki ta Mephi poropititanga:

"\a e mea ana tenei au kia poropiti ano mo nga Hurai me
nga Tauiwi. I muri i te putanga mai o te Pukapuka (te Pukapuka
a Moromona) i korerotia nei e al.au. me tona tuhituhinga mo nga
Tauiwi, me tona hiritanga ano ki tt- Ariki, he tokomaha e whakapono
ki nga kupu ka oti te tuhituhi; a ka kawea aiu e ratou ki tt- toenga
0 0 tatou uri.

Katalu te toenga o o tatou uri ka mohio ki a tatou. ki te putanga
mai o tatou i I liruharama, ki a ratou ano hoki he uri no nga Hurai.

A ka whakapuakina tt- Rongo Pai o thu Karaiti i roto i a
ratou; no rt-ira. ka whakamohiotia ano ratou ki tt- mohiotanga ki o
ratou matua. ki te matauranga ano hoki i matau ai o ratou mama
ki a Ihu Karaiti.

Ko reira hari ai o ratou ngakau; no tt- mea ka mohio ratou
ki tenei he manaakitanga ki a ratou na te ringaringa a tt- Atua; ka
timata ka mart-re- iho enei unahi pouriuri i o ratou kanohi; a e kore
t- maha nga whakatupuranga i roto i a ratou t- pahemo kua riro ratou
nei iwi kiritea, e paingi? ana.'* 1 Mephi 30:3-6.

PANUI HUI PARIHA

IK pnnuitianga tenei kia mohiotia ai ka tu te hui pariha o tc
Takiwa o Auckland i tc- 17 me te 18 o nga ra o Hepetema, 1938, i
raro i te whakahaere o Elder Lawrence G. Whitney, Tumuaki Takiwa.

Ka tu te hui pariha o Haaki Pei ki Korongata i te 24 me te 25

0 nga ra Hepetema, 1938, i raro i te whakahaere o Eriata Nopera.

1 roto i tenei hui ka whakatuwheratia te whare karakia hou o te
peka o Korongata.

Ko te hui pariha mo te takiwa o \\ airarapa ka tu i te 1 me te 2
o nga ra o Oketopa. 1938, i ram i te whakahaere o Eruera Taurau.
Tumuaki Takiwa.

HAERE MAI ! HAERE MAI ! HAERE MAI !

Hepetema, 1938

TE KARERE

275

HE POROPITITANGA A NGA MAORI MO

TE HAHI.

NA HAMIORA KAUMAU

Ha

Kaun

HE poropititanga enei na nga poropiti i ara ake nei i roto i te
iwi Maori o Niu Tireni nei. He rui ratou no Rihai i puta
atu nei i Hiruharama e 600 tau i mua atu i a te Karaiti. A
koia nei he rui no Eparaima, he tama nei ia na Hohepa. Hokona
atu ra e ona tuakana ki Ihipa. Ko tana Rihai nei raua ko Ihimaera
nga peka o Hohepa i korerotia ra ona manaakitanga e tona papa c
Hakopa, i korero ai ia, tera e ;otoro ona manga ki tna o te taicpa.
(Kenehi 49:22-26.)

Na Tawhi'io o Waikato tenei poropititanga
i ; e tan 1879 : "Kei ie haere mai toku hahi. Ehara
i te hahi utti ki te nioni. Ko ona minita e haere
takirua ana. E kore c haere mai me to hoki
atu ki nga pa pakeha engari ka kai tahi. ka noho
tahi, ka korero tahi, ka moe tahi me koutou."
Na Paora Potangaroa o te Oreore. Wairarapa
i te tau 1881. He patai na te iwi. "Korerotia
mai e koe. Ko tehea o enei hahi te hahi tika
a te At.ua? Kia hni tatou ki te mea kotahi."
Whakautu i te patai :
"Ko te hahi mo koutou kei te haere mai i te rawhiti, kei waho i
to moana. E kore e ngaro. Ka inoi ona minita ka tu nga ringaringa
ki runga. Ko enei kua tae mai nei e hara, he hopu para. I haere
mai i te hauauru, ki te tae mai tenei e kii ake nei e ahau, ata waiho
pai enei, ko ia te hahi mo koutou."

Ko te Haerenga mai o te hahi ki Niu Tireni nei he mea tango
mai i roto i te Hitori qrte Hahi (Volume 6, page 108). No te
tau 1874 ka timata te haere mai o ;e Hahi ki te rapti haere i nga
rui o Rihai. No tenei tau ano ka haere mai nga Kaumatua. Ka
tutaki ki tetahi Maori i runga kaipuke, ka kauwhautia ki a ia te
Rongopai, ko taua tangata he Heramana, ripeneta ana ia iriiria ana
ki tetahi wahi e patata ana ki Hawaiki. Ko te Maori tuatahi tenei
i uru mai ki roto i te Hahi i te tau 1874. na Elder Richard A.
Lambert i iriiri. Ewhitu tau i muri iho ka tae mai ie Hani ki
Akarana i te" tau 1881 i a Oketopa 18 0 nga ra ka iriiria tc Maori
tuatahi ki Niu Tireni nei, ko Ngatoki tona ingoa e Elder William
J. McDonald.

E rua tau i muri iho ka horapa te hahi ki Waikato. ka whaka-
tungia he peka ki reira. Ko te peka tuatahi tena ki Niu Tireni nei.
Ko Hare Te Kotore te Tttmtiaki. Na Elders William M. Bromley,
William J. Mel )onald me Thomas ( 'n\ i whakatu te peka, i a I 'epuere

I E is VRERE Hepetema, 1938

tau 1883. He nui tc main' a nga Kaumatua i konei, no tc mea e man
Mini ana ratou ki a ratou mahi Maori ahakoa i tiria nga kakano
engari kaore i tino hua, lie nui hoki ratou i ngoikore ki te pupuri i
nga tikanga.

I tc tan 1883-4 ka timata tc haere mai a nga Kaumatua ki te
upoko o te ika nei, ka tae mai nga Kaumatua ki roto <» Wairarapa
ka kauwhau i tc Rongopai, he tokomaha ratou i iriiria ki roto i te
hahi i Papawai. Ka whakatungia In- peka ki reira e Elder Ira X.
Hinckley. Ko tc Manihera tc Tumuaki, hoatu ana ki a ia te
Tohungatanga a Arona, he Piriti ia. Ko te Maori tuatahi tenei i
whiwhi ki tc Tohungatanga. Ko tc peka tuarua tenei ki Xin Tireni
nei. I tenei tan ka whakakorikoria tc Mihana o Xin Tirenei nei,
ara, o nga Maori. Mai i tana wa. c haere nei koia tenei tetahi o nga
manga tino hua, tino kaha hoki o tc ao.

Mr Poropititanga ano tenei na Toiroa Pakeke, IS 15.

"I\u tc whakaoranga mo koutou kei tc taha tu o tc rangi e
haere mai ana. E kore e ngaro. Ka karakia ka tu nga ringa ki
runga. Oiira e kore e tae wawe mai. Kia mate ra ano ahau, kia
torotoro ra ano tc tarntarn i runga i toku rna. Katahi ano ka tae
mai, a. ma tetahi o koutou e kau tc Moana-nuia-Kiwa." A i tutuki
tenei poropititanga; no tc Mahia tenei koroua nana nei tenei
poropititanga.

I tc tan 1894 ka haere etahi o nga Maori, a Hirini Whaanga
ratou ko ona tamariki, mokopuna hoki, ka whakawhiti i te Moana-
nui-a-Kiwa, tae atu ana ki te Pa Tote, (Jta. Ko etahi o enei i hoki
mai ano ki te kauwhau i te Rongopai ko nga whakahau i tana wa,
kia u te noho i te kainga, kia man ki te Rongopai.

I te tau 1913 ka kauria ano tc Moana-nu-a-Kiwa e Wi Takana,
Takerei lhaia. Tuati Meha, Rakiwhata Peeti me etahi atu. E win
marama e torotoro haere ana i te ahuatanga o nga Hunga tapu e
titiro ana hoki i te tika o nga korero a nga Kaumatua e tukua mai
ana ki Xin Tireni nei. Kua tae mai ra tenei ki to tatOU wa. Kei
tc mohio katoa tatou ki nga hua o tana haere.

I tc tau ln2(> a 7075 tc kaute o nga mema o te Mihana o Xin
Tireni nei. e 55 nga peka. 14nga takiwa, e 35 nga Kaumatua n
llinona. I tenei tau 1 (>3S e 8900 tc nui o nga mema.

NGAKUTI TE TUMUHUIA—

{Continued from I'at/c 271.)
He aha koia tc whanaungatanga o Whanake ki tc pakeha. Xa

ratou i patu aku whanaunga; mc toku whaea na ratou i kai. Koia
te take i rapua ai e ahau he utu i a ratou: mo oku whanaunga katoa
i patua nei c ratou."

Xa enei kupU a Taraia ka mutu te whakaaro a tc Kawana mo
tenei take. Ka tau te marietanga ki tenei iwi katoa.

Hepetema, 1938 TE KARERE 277

KO TE REPOATA O TE HUI PARI HA
O NGAPUHI

No BARNEY WIHONGI

ETE manu tangi pai mau e panui atu ki nga marae e tae ai
koe, te ripoata o te Hui Pariha a nga takiwa o te Whangarei

me te Pei Whairangi i tu ai ki te peka o Te Horo i te 30 me
te 31 o Hurae kua huri ake nei.

Tino nui te awha me te waipuke i nga ra katoa o tenei Hui,
Otira i te mea "he ara nona kei nga wai e haerea te awha" hore rawa
i taea kia tumu tana mahi. Kia ahatia ra i "ruia te taitea toe ana
ko te more." He more anake nga mea i tae ki tenei Hui.

I te awatea o te Rahoroi i huihui mo runga i nga mahi whaka-
papa. Tino pai marama hoki nga tohutohu me nga kauwhau mu
runga i tenei kaupapa.

I te ahiahi o te Rahoroi ka tu te karakia. Ko nga kaupapa
na te Paraimeri me te Miutara i raro i te whakahaere a Erana
Anderson raua ko Heteraka Anaru. Tino pai tenei huihuinga. Nga
kaupapa i mahia tino ahuareka ki te matakitaki.

I te ata o te Ratapu ka tu te karakia Tohungatanga me te Hui
Atawhai. Ko te nui tenei o nga mema o Tohungatanga i roto i to
ratou huihuinga. Tohunga Nui 3 ; Whitutekau 3 ; Kaumatua 29 ;
Piriti 8; Kaiwhakaako 3, me Rikona 2. Ko nga kaikauwhau enei
me e ratou kaupapa i roto i tenei karakia. Henare P. Wihongi,
"Te Mana o te Atua" ; Hohepa Heperi, "Te Nui o te Tohunga-
tanga"; Aperahama Wharemate, "Utua te Whakatekau; "Puritia te
Kupu o te Matauranga" ; Rangi Wharemate, "Nga Kii"; Wirimu
Mokaraka, "Ta te Tangata e kokoti ai i te kikokiko he pirau" :
Wiremu Pita, "Taimaha atu tenei pakahga i te pakanga nui kua
pahure ake ra" ; Hone Peepe, "Kia takatu ki te kauwhau"; Atawhai
Wihongi, "Kia ma nga kai pupuri i te Tohungatanga," me Tumuaki
Kauri, "Te Mana o te Atua."

T tu te Kura Hapati i muri iho o tenei. Ko te kaupapa o tenei
karakia ko te "Kakama" ara "Punctuality." Tino pai tenei karakia
marama hoki nga kai korero me nga kai whakaahua o tenei take.

I muri iho i tenei ka tu te huihuinga o nga apiha me nga kai
whakaako o nga Kura Hapati me nga Miutara o nga Peka. Tino
pai, kaha hoki nga kupu ako a Kelly Harris i enei ropu.

I te ahiahi ka tu te huihuinga i raro i te whakahaere a Ripine
Wihongi raua ko Barney Wihongi. Tino ataahua nga mahi a te
Hui Atawhai i whakahaere, i whakaahuatia, ara mo nga wahine kotahi
takau.

27* I I K VRERE Hepetetna, 1938

I niiitu pai tend llm. Tino pai hoki te wairua. Ko tetahi pai
e hoa ma ko te tin<> kaha o te awha, kore rawa nga tangata i puta
puta; man umii ki roto i nga huihuinga katoa. Tino kaha hoki nga
korero a nga kai kauwhau, tera noa atu ra ko a to tatou Tumuaki
Mihana, ka mtttu pea i a ia tc marama <» te korero. Koia end ko
etahi oana kaupapa korero. "Nga Kohatu, Nga Mana Maori, Time,
Woman" me e.aki atu. Tino tokomaha hoki nga tangata i kauwhau
i roto i tenei Hui — nuku atu i tc- 25. Tino pai hoki tc koea i raro i
te whakahaere a Tiata Witehira. Nga tangata katoa i tae ki tenei
Hui i ki o ratou ngakau i tc koa i makona o ratou wairua, i pupuhi
hoki o ratou hinengaro i nga mea i rangona e ratou. Kia ora koutou
katoa.

HE MATENGA

Kl'A mate to matou hoa aroha, a Alexander Frances McDonell;
e mohiotia ana ia e nga Maori ko Tamatea McDonell.

I mate ki te hohipera o Whanganui i te 24 o nga ra o llurae
nei. Ko ona tan 72. Tino kino tona matenga; ara, i tukia ia e te
motuka. Kotahi te wiki e lakoto ana i te hohipera ka hemo.

Me nui te tangi ki tenei KauiiKUua. lie nui hoki ona hoa Maori,
pakeha i tae mai ki tona whiunara. Ko te Mea < Mayor) o te taone

0 Whanganui hoki i reira. Ko te tupapaku i haria ki roto o te whare
karakia o te Mihingare. lie whare hou tenei: he una whakairn

katoa o roto. Tino ataahua tenei whare karakia.

Ko te himene tuatahi. Piko nei le Matenga. Ko te kai kau-
whau he Minita Mihingare. E mihi ana ia ki tenei tangata pai. ki
tona iwi Maori.

lie kai-whakamaori a McDonell no te Karcre i a ia i Akarani
i niua. Ko Kanara McDonell tona papa, he hoia o mua. lie tino
tangata mohio ia ki te korero Maori. Ko ia hoki tc kai-tiaki i ngl
pukapuka ture a te Kawanatanga o mua; me nga pukapuka Maori.
whakapapa o nga wahi katoa; me nga pukapuka e whai mana ana nga
Maori ki o ratou whenua.

I te wa ka mate tona papa ka riro i a ia te tari a tona papa me
nga taonga katoa. I tana tan ka whakaturia e ia he ropukomiti.
Ko ia ano te tumuaki. Ko tenei komiti hei whakahaerc i nga take
Maori katoa. Ko te ingoa o tend ropu "United Maori Welfare

1 <eague."

Tino kaha te whakapono o tenei tangata ki tc llahi Moromona.
Heoi ano.

NOPERA TE NfGIHA KATENE.

Xa tc Tumuaki Peka o Whanganui,

Hepetema. 1938

TE KARERE

279

SEPTEMBER— AN ANNIVERSARY MONTH

1"*" T was just one hundred and fifteen years
ago on the 21st day of September that an
untutored farmer hoy in eastern America
sought the Lord in earnest prayer and re-
ceived a heavenly visitation from the angel
Moroni. It was on that eve that Joseph
Smith learned of the Book of Mormon,
written upon plates of gold, which contained
the everlasting Gospel as delivered by the
Saviour to the ancient inhabitants of America.
Four years passed by after that glorious
event during which time the Prophet received
instructions from the Lord, and on the 22nd
day of September, 1823, the sacred records
were entrusted to his care. .After, many per-
secutions and trials the Book of Mormon was translated and printed
and the Church was organized. Thus began the great work which
prophets foretold was to revolutionize the world in latter days.

To the hundreds of thousands of members of the Church of
Jesus Christ of Latter-dav Saints this date marks die anniversary
of one of the greatest evenls in the world's history. For, at that
time God again revealed himself to a glorious man aiid opened the
way for the return of His Holy Priesthood to the earth It marked
the beginning of the dispensation of time when the Fullness of the
Gospel was to be restored to man and the wav should be made ready
for the second coming of Christ.

In this wonderful plan of the Lord's, the Prophet Joseph
Smith played an important part and he exaltingly fulfilled the trusl
and responsibility of restoring the Gospel of Christ. To-day, after
108 years of "Mormonism," we who are members of ihe Church oi
Jesus Christ have a trust to honour and a responsibility to fulfil.
It is up to us to keep the commandments of our Heavenly Father
and to prepare the wav for the second coming of llis son Jesus
Christ.

As we pause to commemorate this great anniversary, lei us
not fail to follow the teachings of God nor shirk the responsibilities
placed upon us. The Lord's work will go forward and "'heaven and
hell" will not prevail against it.

NEWS IS COMING IN LATE.

Several news articles and local missionary assignments arrived a1 head-
quarters too iai<' i" be printed in the October issue of Te Karerc. All lesson
material musl be received al the KARERE office before the fifth day of each
month, and all news articles, assignments and special feature material must
be mailed before the loth day of the month, If you would have the mission
paper delivered i<> you on time, please co-operate with this schedule.

C\

280 'i E K \ki ki H | -tuna. [938

BITS OF MISSION HISTORY

IN the year 1880 Elder W. M. Bromley of Springville, Utah, was
called by President John Taylor to go on a mission to Australia.
He left his home town on the 10th day of December, 1880, for
Salt Lake City. Here he was set apart by Apostle Franklin I).
Richards to preside over the Australian Mission. At the time he
e apart President Joseph F. Smith expressed an opinion that
the time was propitious for the preaching of the Gospel to the
Mauri, and that the Mann' people were of the House of rsrael. lie
expressed it as his belief also that the Maori people would accepi
the Gospel in great numbers.

President Bromley left Salt Lake City on December 12, 1880,

and a few days later he sailed from San Francisco on the s.s City of

New York. Elders X. II. Groesbeck and John

T. Ferris accompanied him on the ocean voyage,

having been called to the same mission. About

the voyage I 'resident Bromley wrote-: "We set

sail at 2 o'clock one afternoon, and after passing

through the Golden Gate into the Pacific Ocean

j^fefc .. ■ were met by head winds which increased in force

^jLj^fl and violence as we proceeded on our journey.

^^y^^ until they developed into a storm. It proved

^^M^^^ t^Elk !<) hr verv disastrous in its effects, as two

Wm^^^ i^BI nun were washed overboard and nothing further

was heard of them. Two passengers were also

Pres.dent Bromley ^.^ anf, ^ ship sustajne(J considerable

damage from the force of the waves, as they from time to time
submerged the vess< 1.

"After a voyage of ten days we arrived at Honolulu, at which
place we were detained one day. As the small-pox was then raging
in that city, no through passenger was permitted to land. After
leaving Honolulu the voyage was very pleasant. At the end of two
weeks we arrived at Auckland, a beautiful seaport town in the North
Island of New Zealand. This city is built on a series of hills and
gullies that reach down to the water's edge. The suburbs are
adorned with beautiful villas and cottages, surrounded by lovely
lawns and gardens, in which may be seen some of the finest shrub-
bery and flowers that the world product s.

"The picture as witnessed from the steamer's deck, as we sail up
the harbour and approach the city, is enchanting. Truly this city
might be called the Venice of the South Seas. The land is of vol-
canic formation, extinct volcanoes abounding in every direction."

Continuing, President Bromley gives a description of Auckland
and its environs, and relates his impressions and first contact with
the Maori. Apparently the Maori pa referred to is Orakei, and the

Hepetema, 1938 TE KARERE 281

native chief mentioned was Paora Tuhaere.

"Auckland is a city of about 35,000, and is English in every
respect. We arrived there January 14, 1881, on a beautiful summer's
day. I met a gentleman by the name of William W. Day, who, with
his family, kindly received me. He informed me that he was presi-
dent of a branch of the Church of Jesus Christ of Latter Day Saints,
numbering about seventy souls.

"After a few days' rest I began to make inquiries in regard to
the natives of New Zealand and learned thai they numbered about
45,000 souls, inhabiting mostly the central part of the North Island.
They were divided into two classes, consisting of those who were
associated with the whites, and those who were known as Hauhaus.
The latter class is isolated and would have no dealings with the
whiles nor ever permit them to come among them; and it was con-
sidered unsafe for any white person to attempt to explore the country
in which they lived. Their customs and habits I found to be in
keeping with ihe account given in the Bible of the ancient Israelites
in many particulars. I learned they had been a very warlike race
and were often able to hold their own in a conflict with the troops
of Great Britain, who had been sent against them in times past.
They acknowledged the rule of King Tawhiao.

"The Maori formerly practiced cannibalism, but die custom was
long since abolished. They were divided into tribes ; but the father
of the reigning king had succeeded in subduing a great number of
them and was consequently acknowledged first king of all the Maoris.
I learned that if I wished to communicate with the natives I must do
so through their king, and that it was quite difficult to reach him; but
in a short time after my arrival, I found there was a Maori pa, or
village, located a few miles from Auckland, and uhat the chief who
presided over it had influence with the king.

"One Sabbath morning in February, 1881, after carefully matur-
ing my plans, 1 visited this pa in company with Elder William J.
McDonnel and Steven Surman. We found the chief. Paul, sitting
upon a mat on the floor of his "whare," with his legs crossed,
.and were introduced to him through the window. Elder McDonnel
acting as interpreter. After talking to him with the aid of the
interpreter, upon the subject of religion, he became interested and
invited us into his "whare." I was shown into his sitting-room,
which was furnished on the European plan, and had an interview
of an hour's duration with him. I told him the object of my visit
to New Zealand, referring to die message I was sent to communi-
cate to the Maoris. lie seemed pleased with what I told lam. and
stated that if I would prepare a statement of my mission and inten-
tions he would see that it was forwarded to die king. I thanked
him for his ofTer, but remarked ;it the same time that ;is soon ;is the

IK KARERE Hepetema, 1938

white people learned of my visit to him, all manner of sensational
stories and false reports would l>e circulated relative t<> my lalxmrs
in ihat land. He replied thai the;, must not come humbugging around
him, and it' they did he would run them away from his pa and see
that I had fair play. I left him, promising that I would prepare a
statement as suggested, have it translated into tin- Maori tongue
and return it to him and he could then forward it to the king'

"To all human appearance there was nothing t«» prevent the
accomplishment <>t' my mission in presenting tin- Gospel to the
Maoris, and 1 found myself exulting in my mind over tin- pleasure
I would experience in being the person who had introduced the
glad message to them. I went so far in my reflections as to imagine
myself and a few of the leading Maoris walking up the main street
of Salt Lake City on our way to President Taylor's office, with a
feeling of pride and self-gratification over my success filling my mind.

But soon I was taught a lesson which I am persuaded will he of

lasting benefit to me. It was. thai if there was anything accom-
plished in this direction. God should have the glory and 1 must take-
none to myself."

t To be continued, i

HAVE YOU RENEWED YOUR SUBSCRIPTION ?

In an effort to make Te Korere self-sustaining a drive for new subscribers
began at the first of August and the support of Saints and friends throughout
the Mission is asked in this campaign. To accomplish this financial self-
sufficiency, 400 new subscriptions are needed to make a total of 1,000.

Inactive correspondents throughout the Mission are asked to l» tt behind
this drive and boosl the circulation within their district-.

Those persons who obtain 25 new yearly subscriptions to Te Korere by
December will be given recognition in this magazine with a picture and story.
Effective on the first ->\ August was an increase in the six months' subscription
rates from 2/6 to 3/- even. Yearly subscriptions remain the same.

HOW WELL CAN YOU RHYME?

Two three-month subscriptions to Te Karere will he given free to the
persons supplying the best two or four-line rhymes telling of Te Karere's sub-
scription drive. Sample verse:

"One thousand readers by Christmas week
Will place TE KARERE on its feci."
Try your hand at rhyming. It's a lot of fun, and yon might he the one
to win a free subscription. The contests will be held each month until the end
of December, with the two awards being given away each month. Verses must
Ik- submitted prior to the 15th day of each month.

Hepetema, 1938

TE KARERE

2S3

MY TESTIMONY OF THE GOSPEL

BY RULON S. WELLS

(Member of the First Quorum of Seventy)

BRIEF SYNOPSIS OF FIRSF FIFO INSTALMENTS.— In studying

the Scriptures we learn that we once lived as the spirit children of God in
another ivorld before this one was made. While in this spiriual existence the
Lord formulated a plan for His children, which, if followed .would bring about
their eternal well-being and exaltation that they might attain to His Divine
perfections and dwell with Him in the Celestial kingdom. In this plan the
Lord made covenants with His Spirit children relating to the three estates
of man; the first estate in the spirit ivorld, — the past; the second estate, — the
present, in this natural world; the third estate — the future or Celestial glory
in the Kingdom of God. This meant that if we would keep the command-
ments of God in the spirit ivorld, or first estate, we would be "added upon."
In other words, we would be privileged to come to earth and have bodies of
flesh and bone. If we keep His commandments in this the second estate and
"do all things whatsoever Fie shall command us," zee might attain the third
estate or exaltation in His heavenly kingdom. Fhis plan for eternal salvation
of mankind is the Gospel of Jesus Christ. God then gave Adam, the first man.
a body of flesh and bone and placed him in the Garden of Eden. Adam was
given his free agency and also a knozvledge of good and evil. This know-
ledge came through the disobedience of Adam and his helpmate, "Eve," who
partook of the forbidden fruit of the tree of life.

T

*HROLTGH this transgression came the fall

}f man ; the penalty (of which hoth Adam

and Eve had been warned) was death, for

the Lord said: "In the day thou eatest thereof

thou shall surely die." Now, as will be seen,

there were two kinds of death:

First spiritual death, which is banishment
from the presence of God. This went immedi-
ately into effect, for they were literally driven
out of the garden of Eden— -shui out From the
presence of God. This penalty has likewise
Rulon S. Wells come upon all their posterity.

Secondly, the natural death, which was also decreed immediately,
and uhis will surely com:- upon all. But a stay of execution was
granted, even the span of human life, to see if the children of God
will do all things whatsoever the Lord their God shall command
them: remember the Covenant. But, nevertheless, the natural death
will surely come to every soul. None can escape it, for in Adam all
men shall die.

In referring to the disobedience of our first parents as sin, let us
not forget that at the same time of their temptation they had not
vet come to a knowledge of good and evil : for. they bad not yet eaten
the forbidden fruit. All they knew was that God bad forbidden it
and hence their offense was a transgression of the law of Cod. which

284 TE KARERE Hepetema, 1938

is obedience to his divine will. Nor should we think thai Adam
acted with his eyes open, with a clear understanding of the purpose
ol God; for, had that been the case, there would have been no trans-
gression and hence no fall.

Now, what is this new and everlasting covenant to which we are
continually making reference, and to which so man\- allusions are
made in the Bible? Let me answer this question. It is the Gospel
of Jesus Christ in its fullness. Nothing more and nothing less,
lint inasmuch as it means, as already stated. "Doing all things what-
soever the Lord, our God shall command," it naturally follows thai
this covenant consists of a series of covenants, all of which, how-
ever, are embodied in that one and only true Gospel; namely, "the
Gospel of Jesus Christ in its fullness"; for "There is a law irrevoc-
ably decreed in heaven before the foundation of this world, upon
which all blessings are predicated — And -when we obtain any blessing
from (iod, it is by obedience to that law upon -which it is predicated."
(D. & C. 130:20, 21.)

And, then, too, there are many supplemental covenants which the
Lord makes with his children, all of them, however, predicated upon
their keeping his commandments. • For instance, he makes covenant
with Abraham,- Isaac, and Jacob that he will give them and their
seed the land of Canaan for an everlasting inheritance, provided
that they will keep his statutes and teach their children after them.
And then we have the revelation given through Joseph Smith, the
Prophet, relating io this new and everlasting covenant, including
within it, the eternity of the marriage covenant with the wonderful
blessings promised to them who enter into this covenant and remain
true to its obligations.

The Saviour's sermon on the mount, the greatest sermon ever
falling from the lips of man, contains a series of covenants with
special blessings attached to each: "Blessed are the pure in heart, for
the.y shall see God" (Matt. 5:8) is an example.

What is a covenant: If you will look in your dictionary you
will find this definition: "An agreement entered into by two or more
persons or parties." We often enter into such agreements with our
fellow-men: We draw up an instrument setting forth the terms and
obligations of each party and sign it in our own hand-writing and
seal it in the presence of witnesses and then go before a notary public
or justice of the peace and make oath that we have executed this
document of our own free will and agency.

If such a covenant is made between nations, such as the covenant
of the League of Nations made at Versailles after the Great World
War, it is often called a treaty. In this case Articles of Agreement
are drawn up and signed by the executive heads of the nations
involved and then referred to their legislative bodies, as the Senate
or Parliament or Chamber of Deputies for ratification, upon which

Hepetema, 1038 TR KARERE 285

being done the covenant is in force and should be faithfully kept
by the contracting parties.

If, then, such is the nature of covenants made by man with his
fellow-man in the ordinary affairs of life, what must we think of
a covenant where God, Himself, is the party of the first part? Pre-
cisely such a covenant God has made with his children, the terms of
which we have already explained.

This covenant was first made in heaven before die world was.
and the same was revealed to Abraham in a glorious vision. It was
renewed with Adam after his expulsion from the Garden of Eden.
Tt was continued with Enoch and again re-established with Noah and
his sons: and, after another falling away, was again made with
Abraham; and. after the long sojourn of the Children of Israel in
the Land of Egypt, where they greatly increased in number, but
imbibed much of the Egyptian idolatry and were (under cruel task-
masters) reduced to a state of servitude. The Lord raised up a
mighty prophet who led them out of their bondage into the wilder-
ness of Sinai, where he again established the covenant, bin not in
i;s fullness; for, the children of Israel were not prepared for the
higher law. But nevertheless the covenant was re-established under
the lesser law — the law of carnal commandments written by the
finger of God upon the tablets of sione and through Moses, whom
God had called up into Mount Sinai to receive it; it was delivered
unto the Children of Israel as a schoolmaster to bring them to Christ.
And, under the leadership of Moses and those- that followed after
him, they were brought back to the promised land of Canaan. The
I ,ord ever keeps I lis covenant.

After the Children of Israel became established in the "promised
land." there followed a succession of Judges and Kings and of
mighty prophets, who spake as they were moved upon by the Holy
Ghost, and main- of whom were killed. lint, through them all
there eaine many revelations and pro] hecies concerning the coming
of the Messiah and the final triumph of God's Kingdom. And. above
all, the knowledge of the tine and living God- -the God of Abraham.
Isaac and Jacob was preserved among the Children of men. I hiring
this period, which is rightly called the Mosaic dispensation, the
Children of Israel were governed with more or less fidelii\ under
"THE LAW AND THE PROPHETS," and Moses was looked
up tn as the great Law Gi\er. The final arbitei of ever} question
was '*lt is written in the law."

'fhe world is greatly indebted to Mi. so and the Propheis who
followed him for the establishment of a government of law and

order; for. this law. wbieh eanie down through the ages from Mount

Sinai, has become the basis of all our modern jurisprudence.

(To •' i <>nii)ii<t'<i. i

286 TE KARERE Hepetema, 1938

NEWS FROM THE FIELD

Elder Crandall

TRANSFERS and arrivals.— Eld-

rs Robert Earl Crandall and (harks
T h e o Fawson,
1 1 x .tli of Salt
Lake City, Utah,
arrived in Auck-
land August 5,
to labour as mis-
sionaries in New
Zealand. Both
Elders have been
assigned to la-
bour in t h e
Auckland district.
Elder Athol B.
Fitzgerald h a s
; been transferred
j from the Hau-
" raki district and
will labour in
Taranaki. Eld-
er Lamont F. Toronto, has been
changed from Wellington to Christ-
church where he wi'l labour with Eld-
er Mark C Wheeler. Elder Albert
V. Sterling also was transferred from
Wellington, and will labour in Dune-
din with Elder Delmont Beecher.

Four Sisters in the Gospel have
been called to labour on short term
missions. They
include Wiki Ka-
tene, daughter of
Brother and Sis-
ter Crco. Katene
o f P'orirua;

Eriana Tc Hik<>.
daughter of Bro-
ther and Sister
Pumipi M, Te
Hiko of Porirua ;
Sister Matiti Pa-
raene of Tahawai,
Kati Kati, and
Sister Laie Wil-
son, daughter of
Brother and Sis-
ter Te Ao Wilson
of Hastings. Sis- .
ter Paraena will labour in the Hau-
raki district and the other three
missionaries are to labour in the
Hawkes Bay district.

Elder Fawson

WELLINGTON.- -In the attrac-
tively decorated Assembly hall on
Brougham Street tin- Wellington dis-
trict M.I. A. celebrated their Cold
ind Green ball, August 12. Coloured
balloons added to the decorations,
and an inviting dinner was served.
President Matthew Cowley and his
wife were in attendance as well as
Elder E. Boley Bigler, President of
the Mission M.I. A., and Sister Una
Thompson, first counsellor.

Inspiring services were held at
Porirua viul Wellington, Sunday,
August 14. President Cowley pre-
sided and spoke at both meetings.
Farewells were held for Elders Al-
bert V. Sterling and Lamont F.
Toronto, who have been transferred
to the South Island.

* * *

WAIKATO.— E'dcr Jay B. James
suffered a broken leg August 6, when
he was struck by an automobile while
riding a motor-cycle at Hamilton.
Elder Marcellas E. Lewis, who was
riding with him, was uninjured.

Elder James was taken to the Wai-
kato hospital where his leg was set
and placed in a cast. He was removed
to district headquarters at Huntly,
August 20. and is reported to have
suffered no other ill effects from the
accident.

The two missionaries said they were
riding west on the main street of the
town and were blinded by the sun
when the col'ision took place. The
driver of the automobile stopped and
rendered assistance to the injured
Elder.

* * *

NGAPUHL— He whakaaturanga
ki nga kai-kauwhau o nga takiwa c
rua o Ngapuhi.

Ka tu te hui tohungatanga o enei
takiwa e rua ki te wharekarakia o
Kaikohe a te toru o nga ra o Hepe-
tema. Haere mai koutou e nga kai-
kauwhau ki te whaka ripoata mai i o
koutou mahi. E nga tumuaki peka,
mauria mai nga ingoa o nga tangata
o ou koutou peka e tika ana kia
haere ki tenei mahi pai.

Hepetema. 1938

TE KARERE

287

NEWS FROM THE FIELD

AUCKLAND.— A branch confer-
ence was to be held, Sunday, August
28, under supervision of Brother Wil-
liam Carr, branch president.

Eight children were baptised dur-
ing the month. They include Dorothy
Margaret Cameron, John Hamphries
Page, Ngaire

Olynn Ridgeway,
Tilly T. Turn-
bull, William
Bruce Johnstone,
Joan Ormsby
Bush, Ralph Ken-
neth Bush and
William K. Dye.
Elder A. Har-
per Wallace has
been appointed
Asst. Secretary
of the Mission,
and will labour
in the mission
office with Elder
Elder Browning Clarence S. John-
ston, secretary.
Elder Milon M. Browning has been
transferred from the Ngapuhi districts
and will labour in Auckland.

The Auckland branch M.I. A., spon-
sored benefit picture shows at 11
theatres during August to raise funds.
The Association wi'.l hold its Gold
and Green Spring Festival Dance,
September 21. Queen nominees in-
clude Betty Perrott, Mabel Walker
and Marjorie Jackman.

A baby girl was born, August 17,
at a local hospital, to Brother and Sis-
ter Les and Mar gar e1 Nelson, of
Okaihau. Mother and baby art report-
ed in good health.

* * *

• HAWKES BAY. Brother John
( Irmsb} . oi I [astings, u .i- oi dained an
Elder on Sunday, Augu I 7, b) Elder
Joseph R, Blackmore William
Mataira was si I apart a- lecond coun
i llor to I 'resident Janus Southon, in
the Heretaunga Branch. Sister Cm
maihine Tahau was set apart on the
same date .i fir i counsellor to Sister

Rangi Wilson in the Heretaunga Re-
lief Society organisation.

A double marriage ceremony for
two brothers was performed by
Elder Wilford E. Smith, Sunday.
August 14. Ekengarangi Ngaruhe
Hapuku, 21, was married to Te Iwi
Kore Tuiti, 21, and Temi Miti-O-Te
Rangi Hapuku, 19, was married to
Ripeha Panere, 18.

The sympathies of the mission go
out to the families and friends of
Brother Koromona Maere of Koron-
gata, a world war veteran, who died
at Korongata, July 28; of Pohato
Chase, six-months-old baby of George
and Ruia Chase, who died July 28,
while Brother Chase was fulfilling a
mission; and of Hakoro Hoepo, 11-
months-old baby of Brother and Sis-
ter Karena Hoepo, who died July
31 at Korongata.

The coming of the pioneers to
Utah Valley in America was cele-
brated in inspiring fashion at Koron-
gata. The Deacon's quorum present-
ed a pageant portraying the arrival
of the pioneers, Saturday, July 23,
and a musical film slide "The King of
Kings" was given by President Mat-
thew Cowley. Five meetings were
held on Sunday. July 24, with Presid-
ent Cow'ey presiding.

The much heralded Dannevirke
M.I. A. Cold and Green Ball will he
hp'rt, SoptrmtvT 2\.

WAIRARAPA. Under direction
..i Elders Don M. Hand] and Leslie
Delbert Allan, together with Ml A
officers) a Gold and Green ball will
be held September 14 at Pirinoa.

In s\ mpathy to the famil) oi
Morris, two j ear i 'Id ion ot Bi

ther and Sister llipa Morris, who died

pi mi the following poem
written bi Ins listei . K

//<• beholdeth the Kin,, of (.'lory
hi ///.// land of pur,- delight,

/ bind (!>,■ broken chain
When <"«<• frv

288

I I'. KARERE

Hepetema, 1938

QUEEN PICTURES WANTED !

1 ( Elders in charge of M.I. A. "Gold and Green" Balls will send in
pictures of the Sisters who arc successful in winning the "Queen" competi-
tions in the various districts the pictures will be reprinted in columns of TK
KARERE. Please send pictures of the winner only as TE KARERE cannot
afford to print pictures of the Queen's attendants.

DISTRICT CONFERENCE SCHEDULED

Three conferences have been called
by District Presidencies during the
months of September and October.

Members of the Auckland district,
under direction of Elder Lawrence G.
Whitney, district president, are mak-
ing preparations for a conference to
be held September 17 and 18 at
Auckland. A tentative schedule of
events call for a dance in the even-
ing of Friday, September 16 ; sports
activities Saturday morning and a
genera] session sponsored by the
M.I. A. and Primary Groups in the
afternoon; Priesthood, Relief Society
and Sunday School meetings on Sun-

day morning, September IS, and gen-
eral sessions, Sunday afternoon and
evening.

Dedication of a new chapel at
Korongata, Hastings, will be a fea-
ture of the Hawke's Bay district con-
ference scheduled for September 24
and 25 at Korongata. Arrangements
for the conference are going forward
under direction of Brother Eriata
Nopera, District President.

The Wairarapa District Confer-
ence will convene October 1 and 2 at
Gladstone with Brother Kruera Tau-
rau, District President, in charge.

NGA HUI O E TAKIWA O WHANGAKEI

Waiomio Oketopa

W'aikare „

Maromaku ,

Whangaruru „

Whangaroa „

Punaruku ,,

Mokau ,,

1-2
8-9
15-16
22-23
22-23
22-23
22-23

Takahiwai 29-30

Te Horo Nocma 5-6

Kaikou 12-13

Tautoro 19-20

Awarua „ 26-27

Na HENARE P. WIHONGI
Tumuaki Takivva

NEWS FROM THE FIELD

HAURAKI.— Elder G. P. Lang-
ton has been confined in the Thames
hospital due to a leg infection. His
condition is not serious and he is
rapidly recovering his health.

Sisters Marjorie Bryan and Marai-
hana Baker performed fine mission-
ary work in tin's district. Under their
direction Primaries were organised in
the Ohakei and Taupo branches and
many friends were made.

Sister Annie Rahipere, who was
married to Brother John Kohu, secre-
tary of the Huria Branch, several
weeks ago, was recently baptised into
the church and is working with the
Primary Association. The marriage

was solemnized by Elder Richard A.
Lambert and was the first to be
performed in the new Huria whare
karakia.

In honour of Sister Cecilia "Ma"
Payne, who celebrated her eightieth
birthday recently, a party was given at
the home of Klder Sid Ensor. mayor
of Thames. Many of her friends were
in attendance.

Sponsored by the M.I A., a Gold
and Green Ball will be held in the
Judea Dining Hall, September 30. The
hall will be decorated to provide a
tropical setting and the Queen will be
crowned by Mr. L. R. Wilkinson,
Mayor of Tauranga.

o o

289

/") ET every man and woman count himself immortal. Let
^l— him catch the revelation of Jesus in His resurrection. Let
<-^° him say not merely, "Christ is risen," but "I shall rise."
Not merely, "He underneath all death and change was unchange-
able," but, "In me there is something that no stain of earth can
tarnish and no stroke of the world can bruise. I, too, am a part
of God and have God's immortality in me." Then nobility must
come.

—Phillips Brooks.

JUST BE GLAD

O, heait of mine, we shouldn't worry so.

What we've missed of calm we couldn't have, you know.

What we've me: of stormy pain, and of sorrow's driving rain.
We can better meet, again if it blows.

For we know, not every morrow can be sad ;

Let us fold away our fears, and put by our foolish tears,
So, forgetting al the sorrow we have had,
And through all the coming years — just be glad.

THE PROOF.

Impossible — the eagle's flight !

A body to lift itself in air?
Yet see, he soars way from sight.

Can mortals with the immortals share?

To argue it were wordy strife ;
Life only is the proof of life.

Duration — curcumstances — things —

These measure not the eternal state.
Ah, cease from thy vain questionings

Whether an after-lite await.

Rise thou from self to God, and see
That immortality must be.

Liu y Larcom.

s~yO\\ behold, thus saith the Lord God; "I will give unto the children of
Xr-T men line upon line, precept upon precept, lure a little and there a little
^— ^ and blessed are those who hearken unto my precepts, and lend an ear
unto my counsel, for they shall learn wisdom; tor unto him that receiveth
I will give more; and from them that shall say, 'We have enough,' from them
shall be taken away even that which the) have." 11 \ephi 28:30.

In religious as well as in all kinds of public assemblies, even in theatres

and places of amusement, children are to be taughl the principles of respect
and reverence for the place, the occasion, the property and for the feelings

of others. This principle is urged upon the parents for cultivation at their

firesides.

Dr. Karl G. \fatsrr.

G
E
M

T
H
O
U
G
H
T

We are all blind until we see that in the human plan
Nothing ifl worth the making if it docs not make the man

Why build these eitics glorious it' ui.ui unhuildcd |

In vain we build the world unleu the builder ilto grows.

2! K i

SUNDAY SCHOOL

Prelude

Arr. front 8CHUBEKT
Atlegretlo. ' by T. Y. C.

^fiil^ipli^SiiilgJ^)

p 8ft.

V * . ^: *

Sliil^^^^fcrtl^iiiti^

SACRAMHXT GEM.

His precious blood Ho freely spilt
His life he freely gave,

A sinless sacrifice for guilt,
A dying world to save.

Postlude

:lgiiiiii^ip^^p^ipipl!

CONCERT RECITATION.

Luke, Chapter 3, Verse 16.
"John answered, saying unto them all, *T indeed baptize you
with water; but one mightier than I cometh, the latchet of whose
shoes I am not worthy to unloose: he shall baptize you with the Holy
Ghost and with fire."

KO TE KORERO A XGAKAU.

Ritka, te 3 o nga Upoko, ie 16 o nga Rarangi.

"Ka ki a Hoani, ka mea ki a ratou katoa, Ko ahau nei, he

iriiri taku i a koutou ki te wai ; kei te haere mai ia tetahi he kaha

rawa nei i ahau, e kore ahau e tan hei wewete i te here o ona hu :

mana koutou e iriiri ki te Wairua Tapu, ki te kapura.

SINGING PRACTICE.

"Come. Let Us One and All" Page 1 5

KAI WHAKAHAERE O NGA HIMENE

"Te Haora O Te Tnoi" • • Page 24

Hepetema, 1938 TE KARERE 291

MAHI KURA HAPATI:

KO TE KARAHE MAORI— AKORANGA ME NGA
KAWENATA

RATAPU TUATAHL— AKORAXGA 102.
Whakaaturanga: Akoranga me nga Kawenata 91.
1. lie whakair.arama mo te Apok.'riwha.

(a) He vvhakamaori te mahi i Hohepa Mete i nga Karaipiture.

( b ) Xga pukapuka e kiia nei he Apokiriwha, i awangawangatia me
whakamaori, me pewhea ranei?

(c ) Ko tenei whakakitetiga he whakaatu kaore he tikanga e whaka-

Tir.'or't a ai aua pukapuka
(d) Ko te Apokiriwha ko nga pukapuka e kiia nei ko Makapii

( Maccabees) .

XGA PATAI:

1. He aha te mahi a Hohepa Mete i tenei \va?

2. Ko ehea tuhituliinga i awangawanga ia me whakamaori ranei, me

pehea ranei?

3. He aha te whakautu mai i rote i tenei whakakitenga ?

4. Pehea te whakamarama mai mo te Apokiriwha?

RATAPU TUARUA.— AKORANGA 103.
Whakaaturanga : Akoranga me nga Kawenata 92.

1. Mo tc kotahitanga; he whakahaunga hoki ki a Pererika Wiremu Icia

i. 'n ki tana ritenga.
(a) Ko tenei ritenga he mea homai i mua ki a Matene Harihi

ma (Wahanga 82).
(!>) I konei ka whakahaua ratou kia tuku atu i a Pererika ki roto

i tana tikanga.

NGA PATAI :

1. Whakamaramatia he aha te ritenga o te kotahitanga,

2. He aha t.' whakahaunga i konei?

3 Ko wai ma etahi o nga mea i urn ki tenei tikanga i mua atui

4. Kei hea e \\ hakaa u ana ?

u.\ r \ir i u \Tokl \k< IRANG V 104.
Whakaaturanga: Akoranga me nga Kawenata 93

1. He whakaatu ko te ngohengohe te hurahi atu ki te kororia

2 i e w liakaatui anga a 1 loam.

.}. Ka whakaako mo te whakapono tut urn.

i Mo h oi anga i mu i atu o t< nei (pren xu t< no I

•; Te mutunga-kore o te pono, me era atu mea (elements),

6. \\<> i« whakatupu ake i nga tamariki me era atu whakahauhau

\«. \ PA I \i

l M. pehea tatou e kite ai i te mata o U \
Pehea V ihua n te Matua raua ko U I .......

292 TE KARERE Hepetema, 1938

3. He alia tc kororia <» t« Atua?

4. Xa te aha i tangohia ai te marama me te pono e te Rcwera?

5. Ko wai etahi o nga mca i whakahengia mai e te Ariki? Mo te

aha huki ?

RATA PL' TUAWHA— AKORANGA 105.

Whakaaturanga : Akoranga me nga Kawmata 94.

1. He whakahaunga kia timata te mahi ki te whakatakoto hoki i te
kaupapa mo te pa o Hiona.

(a) Me hanga ki te tauira kua riro atu i a ratou.

(b) Te wahi hei hanganga me te nui o te whare.

2. Era atu whare hei hanganga; nga wahi hei turanga me te nui o taua
whare.

3. Te wahi mo Hairama Mete, mo Renara Kahuna raua ko larere Kaata.
(a) Ko te wa e hangaia ai ko te wa e whakahaua ai.

NGA PATAI:

1 He aha te whakahau mai?

2. He pehea te mahi mo taua whakahau?

3. He aha etahi o nga tohutohu mai?

MAHI WHAKAPAPA MO TE MARAMA O
HEPETEMA

WIKI TUATAHI

1. Nga whanau katoa me whakaropu i raro i nga uri matamua, wha-
kamau-atr ai ki te tipuna ko tahi o runga i te waka.

2. Me rapu me wananga ko wai te upoko-ariki taane o ia hapu o ia
hapu, hei whaka-maunga atu mo nga kawai o ia whanau o ia whanau.
Upoko 9. First revelation of the Gospe! plan.

WIKI TUARUA

1. Tirohia nga ropu-whanau (One family group record ( me he mea
kua tuhia nga ra i whanau ai me nga ra i mate ai, o nga mea kaore ano i
mania i roto i te Temepara.

2. Kia pera ano ki nga kawai tangata (Pedigree Chart) me tuhi nga
ra, me nga marama, me te tau. Te waahi e taea te tuhi.

3 Upoko 10, "The Language of Adam."

WIKI TUATORU

1. Mauria mai ki roto i nga huihuinga, nga pukapuka whakapapa. Ko te
mahi nui he whaka-moemoe i nga ara rere-tahi, kia noho tika ai ia kawai
ia kawai.

2. Tirohia nga ingoa o te hunga-mate nga mea kua oti te mahi i te Teme-
para. Me whakaatu ki nga mema o ia whanau, o ia whanau o taua kawai
kotahi. Kia kore ai e mahia tuaruatia.

3. Upoko 11. "Early-day Succession in the Priesthood."

WIKI TUAWHA

Hepetema, 1938 TK KARERE 293

1. Me whaka-riterite e nga meina o ia whanau o ia whanau nga ingoa
o ratau kawai hei tuku ki te Temepara, nga mea kaore ano i mahia.

2. Kia kotahi te mea maana e tuku nga ingoa ki te hekeretari o te
main whakapapa o te miliana. Kia marama te tuhi i nga ingoa, i nga ra,
marama, me te tau.

3. Upoko 12. "Ancient Books of Remembrance."

PRIMARY LESSONS:

FIRST WEEK— ALL GROUPS

TWO BROTHERS

AIM: Those who serve the Lord in little things are safe from great
temptation.

MEMORY GEM: "If thou doest well, shalt thou not be accepted? and
if thou doest not well, sin lieth at the door."

SLOGAN : "The Lord's house is sacred."

TEXT: Genesis 4; Pearl of Great Price. Moses 5, 6:1-10.

POINT OF CONTACT: A father sent his two young sons out into
his field to work for him. They were to hoe in his garden. One went out
willingly, worked cheerfully all the day, and by night had done his share
of the rows to be hoed.

The other grumbled at having to go, and played a while before beginning
his task ; and when he did work he did it in a slow, lazy, careless manner
which said plainly, "I'm doing this only because I have to do it."

At night their father went out to see how much each had done. How
do you think he felt toward the first boy? Toward the second boy? Which
would get the more love? How would the other boy be likely to feel?
Would he have any right to feel angry toward his father? Toward his
brother? Why? How could he get his father's love and respect if he
wanted them ?

LESSON STATEMENT: L Adam and Eve were now very happy
because they knew that if they served the Lord, they would go back to live
with Him.

Sometime after they left the Garden of Eden a greal bl< ssing came to
them. A dear little baby boy was born. Adam and Kve loved this baby and

tried to tcaeh him to do right Other sons and daughters were born to our

first parents. Winn '.In- boys grew up the) began to till the land, and t"

tend llocks. They had BOns and daughters also, so that now there were quite

,i number <>f people upon the earth.

"Adam and \-.\\ blessed tin- name of God, and they made all things known

unto their sons and daughters." They showed them how to offer sacrifice;
they told them to he baptized and serve the Lord in all things But tin

(\il spirit tempted many of them, and the) loved "Satan more than God."

So when another bab) boy was horn to them. Adam and Eve rejoiced,
and I've -aid, "Surel) he will serve the Lord" This, bab) bo) was named
("ain. Some time afterwards, Cain'! baby brother, \bel, was born Hon
happy the tatlier and motl they watched these little boys growing

294 TE KARERE Hepetema, 1938

up, how hopeful, too, that both of them would serve God. Abel was obedient
to his parents. He prayed to the Lord, and tried to do what was right.
This made Adam and Eve very happy, but Cain brought only sorrow to them.
He would not pray to Cod. He disobeyed his father and mother, and fol-
lowed evii companions.

When these two boys, Cain and Abel, grew to be men "Abel was a
keeper of sh ep, but Cain was a tiller of the ground."

A!) 1 being a shepherd, went out on the hillside and took care of his
flocks of sheep. During the day lie found good pasture for them. He led
them wluie they could find water to drink; he protected them from wolves
and other wild animals. At night he brought them sate within the- fold. And
as he worked he "hearkened unto tie Lord." His thoughts were- pure and
he lived a good life

Cain was a farmer. lie went out into the field and plowed the ground.
Then he panted the seed. He watched the crop and took care of it until
it was ripe, when he cut it down.

II. But Cain loved Satan more than Cod. And Satan commanded him.
saying, "Make an offering unto the Lord." And "Cain brought of the fruit
of the ground an offering unto the Lord."

Abe! also brought an offering unto the Lord. He brought a little lam!)
as his offering, and he brought it with love and respect, to show honour to
the Lord. But Cain brought his offering because Satan had told him to.
Whose offering do you think was accepted by the lord? Yes. Abel's; and
when Cain saw that Abel's offering was accepted and his was not. he became
very angry. The Lord said to him: "Why art thou wroth? If thou doest
well, shalt thou not be accepted? and if thou doest not well, sin lieth at
the door.''

III. The lord then told Cain that if he did not repent, Satan should
have power over him. Hut Cain paid no heed to this warning Abel tried
to help Cain to do right, but this only made him more angry and jealous.
Abel had worked hard and owned large flocks. Cain envied him and desired
to possess these flocks. The evil spirit tempted Cain by suggesting that if
he were to kill his brother, he could get the flocks. "And Cain went into
the field, and Cain talked with Abel, his brother. And while they were in
ill-' field, Cain rose up against Abel, his brother, and slew him." This was
n t the impulse of an evil moment, but the resu't of yielding to the power of
Satan many times before.

IV. Cain was punished very severely for what he had done. He became
a wanderer upon the earth. The ground that he tilled was cursed, and would
n.it vie d unto him its strength. Cain cried out, "My punishment is greater
than I can bear, and he that iindeth me will slay me." Hut the Lord claims
the right to take vengeance. He has said: "To me belongeth vengeance and
r compense." So the Lord caused Cain's skin to become dark, "lest any
one finding him should slay him."

"And Cain was shut out from the presence of the Lord, and with his wife
and many of his brethren dwelt in the land of Xod. on the east of Eden."

APPLICATION: Every time we get angry it becomes harder for us
to control ourseives. Why is it dangerous for us to get angry? How can
we help bad tempers? Besides hurting someone else, how can we hurt our-
selves ? The more we think ugly, bad thoughts about other people, the more
disagreeable and ug'y we become ourselves. And sometimes a child's temper
will grow so strong, if he does not check it, that he may do something while
angry or jealous, that he will be sorry for all his life. Illustrate.

Hepetema, 1938 TE KARERE 295

SECOND WEEK

MOST WONDERFUL CITY

AIM AND MEMORY GEM: "Blessed are the pure in heart; for they
shall see God."

TEXT: Genesis 5:18-24; Pearl of Great Price, Moses 6:21-68; 7.

POINT OF CONTACT: What do we mean by pure water? By pure
food? By pure air? Sometimes we speak of people as having pure minds
and hearts. What do we mean by that? To-day we are going to hear about a
wonderful thing which happened to some people because they were pure.

LESSON STATEMENT: I. We have told you of two sons of Adam
and Eve, one of whom loved the Lord, the other being a very wicked man.
Other children were born to Adam, among them a boy named Seth, who, like
Abel, loved and served the Lord.

Now we shall tell you of one of his descendants, the seventh from Adam.
His name was Enoch. He loved the Lord and served him so well that God
blessed him in many wonderful ways — as He will bless us if we serve Him as
Enoch did.

By this time there were hosts of men on the earth, most of them very
wicked, and oh, how the earth had changed from the beauty and peace of
the Garden of Eden, and all because of sin!

II. While Enoch was on a journey the Lord spoke to him saying: "My
son, prophecy unto this people, and say unto them, repent, for thus saith flic
Lord; my fierce anger is kindled against this people because of their sins."
Enoch bowed to the earth and said : "Why is it that I have found favour in
Thy sight? I am but a lad. Besides I am slow of speech?" God can qualify
for missionary work all who love Him and are pure in heart, so He said :
"Go forth, and do as I have commanded thee." "Behold my Spirit is upon
thee." "The mountains shall flee before thee, and the rivers shall turn from
their course."

The Lord told him to do a strange thing: to anoint his eyes with clay
and wash them. Enoch had faith and did so and then beheld a most wonder-
ful vision. He saw the spirits of all men and a'l things not visible to our
eyes. God thus made him a Seer.

III. Enoch went forth calling upon the people to repent and be bap-
tized in the name of Jesus Christ, promising those who did so the

the Holy (.host. He told them that God would send His Sou, Jesus, to the
earth who would die for them.

These things made the wicked angry, and the> led the armies against
Enoch, whom the good people had chosen as their leader

So great was Enoch's faith thai when he spoke the word oi the Lord
the earth trembled, mountains moved, rivers turned out of their course, and

the roar of lions was heard out of the wilderness. The wicked, terrified,

fled afar off.

IV. The people who accepted Enoch's teachings found favour before
the Lord, and He blessed them and the 'and for their sakes. The people be
came united, each "loved his neighbour as himself"; there wen-

among them, and all became pure in heart, rhej built a city, which was called
the "Cit) of Holiness, even Zion,M because .ill its people dwell in righteous

IK

V. The lord showed Enoch one oi the most wonderful vision
■een all thai was to happen to the end ol the world I rn comfa

because ol wickedness; the dc traction of all bul Noah and his family; the

296 I K KARERE Hepetema, 1938

coming of Jesus in the meridian of time, when multitudes of people were
again upon the earth, and again in sin; Jesus' ministry and crucifixion; and
the wicked in prison waiting for deliverance. At one time when Enoch be-
held the suffering and misery of the wicked, he saw that God wept, and
Enoch said: "How is it that ["hou canst weep, seeing Thou art holy?" And
the lord answered: "Behold these thy brethren; they arc the workmanship
of my own hands." They have been given "commandment that they should
love one another, and that they should choose me, their Father; but behold,
they are without affection." Because of their wickedness they would have
to suffer punishment and "for this shall the heavens weep.-' Enoch also
wept, but the Lord said, "Lift up your heart and be glad : and look." Then
the Lord showed him how Jesus would come to save die people by dying mi
the cross. Our Heaven'y Father gave Enoch a promise that after Noah the
earth should never again be destroyed by a flood ; that in the last days the
Lord would come again, bring about the resurrection from the dead, and
gather the righjeous to a place He would prepare, even a Holy City, which
should also be "called Zion, a New Jerusalem." The Lord said to Enoch:
"Thfn shalt thou and all thy city meet them there, and we will receive them
into our bosom, and they shall see us ; and we will fall upon their necks,
and we will kiss each other." "And for the space of a thousand years the
earth shall rest."

VI. "Enoch and all his people wa'ked with God and He dwelt in the
midst of Zion ; and it caroe to pass that Zion was not, for God received it
up into His bosom." Thus through right living, loving one another, being pure
in heart, and obeying the Lord in all things, the people and their city were
taken to heaven.

APPLICATION: Shall we belong to that later Zion. and be among
those who "shall meet the Lord and Enoch's band triumphant?"

How must we live, then? Tell something of Enoch's life which shows
that he was obedient to the Lord. What did our Heavenly Father show
Enoch? What happened to the city of "Zion?" Why?

What promise has our Heavenly Father given to the pure in heart?
Can you th'nk of any little thing you can do now to keep your mind pure?
What is one of the best ways to crowd out bad thoughts? How can you
keep your hearts pure? What is one of the best ways to crowd out angry or
jealous feelings toward our friends?

THIRD WEEK

WHY THE RAINBOW IS IN THE SKY

AIM: Our Fleavenly Father guides and protects those who obey Him
and seek His counsel.

MEMORY GEM : "I do set my bow in the cloud, and it shall be for a
token of a covenant between me and the earth "

TEXT: Genesis 6. 7, 8. 9:1-17; Moses 8:15-30.
REFERENCES: Bible Stories— Laura Ella Cragin.

POINT OF CONTACT : A certain man planned to make a most
beautiful garden. He spaded the ground and raked it Then he put in some
fertilizer, that is some extra food for the plants to feed on beside that which
they could get from the soil. After gett'ng the ground in the very best
condition, he planted his seeds and roots and bulbs, hoping they would grow
up to be strong plants and shrubs, bearing the most beautiful 'flowers. The

Hepetema, 1938 TE KARERE 297

first which grew were strong, healthy and blooming, but after a while some ugly
weeds began to peep above the ground. They grew and grew until they
became larger and stronger than the beautiful plants.

Imagine how surprised and sorry the gardener must have felt when he
saw these ugly things crowding out and killing his exquisite flowers, instead
of the plants growing stronger and healthier and more beautiful and crowding
out the weeds. Soon there were only a few of the flower bearing shrubs left.
He was so disappointed with his garden that he decided to clear the ground
all out, and start a new one. He wanted to dig up and destroy everything in
it — all except those few beautiful plants, that had been strong enough to hold
their own against the weeds. He was proud of them and loved them. So
he. took them up, and set them safely in boxes of good soil, until he had pre-
pared the ground again for a new and, he hoped, a much more beautiful
bed than he had previously had. Then he took these plants from their boxes,
and placed them the first ones in his new garden.

The Bible lesson we have to-day is verv much like this little story, only
it is about people instead of flowers See if you can find the garden and
the few sturdy plants which grew till the last.

LESSON STATEMENT: I. Hundreds of years had passed since the
Lord showed Enoch that there shou'.d be one of his descendants who should
perform a very remarkable work, and it was now to be fulfilled. Noah was
born. At this time there were many people living on the earth. They were
all wicked except a few. These wicked people would not do as the Lord
told them. 1 hey did not pray, nor go to meeting to worship Him upon the
Sabbath day. They thought evil thoughts and did wicked things all the time.
Their children were following their bad example. The Lord was very much
displeased with them, and saw that He would have to punish them, in order to
teach them to be good. So He decided, if they would not repent, to destro)
them by sending a flood of water upon the earth.

II. There were eight good people on the earth at that time. They were
Noah, his wife, their three sons — Shem, Ham and Japheth — and their wives
Noah loved the Lord and kept His commandments. He taught his children
to speak the truth, to be always kind and loving, and to serve the Lord in
all things. This pleased the Lord. He loved Noah and said He would
remember his family.

III. One day the Lord told Noah He was going to destroy the world by
a flood. He told Noah to build an ark. or large boat, in which he and his
family could live while the earth was covered with water. Noah felt very
sad when he heard that the people were going to be destroyed. He preached

In them for many years, and pleaded with them to turn from their evil ways

and to do as their Heaven'y Father wished them. Noah continued his preach-
ing unto the people, saying, "Believe and repent ol your sins and be baptized
in the name oi Jesus Christ, the Sun of God, even as your fathers, and
ye shall receive the H0I3 Ghost, thai ye may have all things made manifest;
and if ye do not this the floods wi 1 come upon you." But noi one of them
would obey him. The) did not believe that 1 Rood would come. No doubt
some of them made fun of Noah, and thought him very foolish.

IV Bui Noah believed what the Lord had told him, and he and his
-ons. s(t tn work building th< ark, M" \ buill one storey, then anothei
then a thud, and they put on a flat root I the rain, [*hey put win

dowa in the upper store; to give light, and .1 door in the side Then the)
d the ark w ith tar to keep out the watt 1

At last the ark was finished. It wi . of the si,

thai an built the 1 days Noah and his sons then gathered food foi :;' n
and their families, also for the birds and animals, and stored it in the ark

298 TE KARERE Hepetema, 1938

Then the Lord told Noah to gather the animals and go into the ark.

V. A week ater the sky became dark, then Lhere were terrible peals o\
thunder, and soon after the rain began to fall. It Pell gently at first, then
faster and faster. When it had ra.ned for several days the people became
frightened. They felt that Noah had told them the truth, and that the
flood was upon tnem. Th y wished they had repented, but now it was too
late, i or the Lord had shut the door of the ark and they could not get in.
It kept on rain'ng until all the houses were covered, then the hills, and at
last the high i!' untains I. ra'ned for forty days and forty nights, mud
nothing COU d he seen but water all over the earth.

VI. At length the rain ceased. Then the Lord sent a wind to dry up the
water. Some time after the ark stopped float'ng. It had rested upon the top
of a h'gh mountain, called Ararat. Soon after that Xoah sent forth a
rav n. hut the bird did not come back. A week later he sent forth a dove, but
t e dove could not find a bush or tree to rest upon, so it returned to the
aik. At the end of another week Noah sent out the dove again. This time
it came back with a green leaf in its bill. That was a sign that the green
leaves were growing again.

Vlf. At last Xoah heard the voice of God say: "Go forth from the
ark. lh;>u and thy wife, and thy sons and thy sons' wives with thee. Bring
forth with thee every living thing that is with thee, both birds and cattle and
every creeping th:ng .that creepeth upon the earth, that they may be fruitful
and multiply upon the earth." How happy Xoah and his family felt! How
good it was to be on land again! I he first thing that Noah did after coming
ou of the ark. was to kneel down with his family, and thank the Heavenly
Father for taking care of them, while all the rest of the people perished. He
also offered sacrifice to the Lord.

VIII. The Lord was p' eased with Noah for this, and He promised that
lie would never again destroy the world bv a flood. He placed the rainbow
in the sky as the sign that He would keep His promise. He said to Noah :
"I do set my bow in the c'oud, and it shall be for a token of a covenant be-
tween me and the earth."

APPT ICATION : How many of you have seen a rainbow? Name some
of the colours of the rainbow. For what purpose did the Heavenly Father
place the rainbow in the sky? Why were Noah and his family saved? In
what ways can children obey the Lord? By obeying mother in little things
we leaMi tW obey the Heavenly Father in greater ones.

FOURTH WEEK

HOW GOD ACCOMPLISHED HIS PURPOSE

AIM : "Man cannot thwart the purposes of God."

MEMORY GFM : "The earth is the Lord's and the fulness thereof, the
wor'd and they that dwell therein ."
TEXT: Genesis 11:1-9.

POINT OF CONTACT: A man who had a large family of boys, owned
a very big farm. It covered many miles, and within it were lowlands and
highlands ; pretty valleys, level plains, deep canyons, and high mountains.

He told his boys that he would give them this great farm, and he wanted
them to cultivate the whole of it that could be cultivated ; to make it as beau-
tiful as they could, and use all of it for some good purpose, so their child-
ren, when the Lord should give them some, would have room to grow and

Hepetema. 1938 TE KARERE 299

build homes for themselves.

There was one particu'ar spot which some of the boys thought would be
the best place to build a house upon and live in, and they wanted all of the
boys to join them in it, notwithstanding their father had advised them
differently.

The site was a beautiful one on a high plateau, overlooking a valley, with
a great river rushing part way around its base, and with a background of
grand mountains, while a deep canyon opened directly upon the place for the
building.

They did not stop to consider that dreadful winds sometimes came down
from the mountains through this canyon, against which it would be hard to
construct a bui ding that would stand. Nor did they see that the river was
cutting away its banks, and that in time the site chosen for the building, would
be washed away by its mad waters.

The father warned them, and advised them to scatter out over the
whole of the farm, but the boys commenced to build, confident of their own
strength, believing themselves wiser than their father ; and blind to the
dangers he had pointed out or the advantages he had shown them in each
getting a home of his own with plenty of land adjoining it. Perhaps they
thought themselves so strong that they could prevent the wind from damaging
their house; or the water from undermining it.

Gradually the waters came nearer and nearer until the foundations of the
house were weakened, and then one day there came a heavy wind and the
house feM. Their labour was wasted.

Some of them then recognized that their father was wiser than they, and
they sorrowfully went forth, some to one and some to another part of the
great farm, where, after much toil they built for themselves beautiful homes,
and in after years were glad, for when their children grew up there was room
for the children to live near their parents. These felt grateful to their
father for the counsel he had given them, and thanked their Heavenly Father
for permitting the winds to blow, and the river to run, and thus prove to
them they were not so strong and independent as they thought, and to enable
them to realize that "the earth is the Lord's and the fulness thereof ; the
world and they that dwell therein." Others left the place unwillingly, and
never got over their disappointment, but blamed their father for it, ungrateful
even for the gift of that portion of the farm to which they moved.

How much better that the house fe'.l before it was finished and they had
moved into it — at least their lives were saved, which might not have hem
the case had they been in the house when it fell.

LESSON STATEMENT: I. After the flood the people hid to begin

life anew as it were. Their homes and their cities were destroyed, so all had
to be rebuilt. Tiny journeyed to the east until they came to a plain in the
land of Shinar, where they decided to make their new home.

II The Lord, desirous that a great part of the earth should be ml
tivated, wanted them to send colonies abroad, but. Conscious of their own

strength, and being of a disobedient nature. the] would not

III. In their unity they were mighty, I unit> that would hive aCCOm
plifhed wonderful and wonderfully good things, had it no1 been uied in SO
foolish B purpose, for, the} said, ' I n us build a Cltj and .1 tower WHOM

top may reach unto Heaven, and let ui make a name, lest we he Mattered
abroad upon the face of the earth.*1 It ma) be, too, thai they thought the
tower might prove a place of refuge from possible future flood-. ibe\
appear already to have forgotten the Lord and the promise He gave in the
rainbow. They may have thought ii would AU\ them in militan defence

300 TE KARERE Hepetema, L938

IV. Their citj was soon builded, and their tower began to rear its head
to .1 great heighth Although we have no record of the dimensions and shape
of this tower, it was probably like some other smaller ones in the same locality.
One of these, Birsh Nimrod, was an oblique pyramid, built in several receding
stages. Its base was two hundred seventy-two feet square, and total height
one hundred fifty-six feet.

V. Now the Lord saw their disobedience and was much displeased. He
desired the people to scatter over the face of the earth, build cities, till the
soil and carry on His work as He had directed them. But they found it much
easier to remain together and combine their efforts.

At this time the world was of one language and of one speech Now the
Lord confounded their speech, giving each a language understood only by him-
self. This of course forced them to .-top building and in time they scattered
over the earth, according to the Lord's p an.

APPLICATION: Do you sometimes want to -a<> out doors when the
weather is very cold, or a storm is raging? Do you not often think you know
better than Mother, when she tells you to put on your coat <>r your rubbers?
How much older is your Mother than you? Do you not think she has been
in more storms than you have, and would therefore know better what things
should be worn? Is it not worth while to listen to and obey our parents, who
love us and know so much more than we? Who is wiser than all of us?
Who loves us more than tongue can tell? Who sends the sun to warm us,
the rains to cause our food to grow? Who is the Giver of .all good? How
can we show that we love Him and want to prove our love?

MUTUAL NOTES:

The reports from M.I. A. organizations are required immediately.
Branch Presidents should inform their M l.A. Presidents to forward
at the close of each month their reports to the District Officers.
District Presidencies should inform their District Officers to send
their reports to the Mission M LA. Secretaries at '.east by the 15th
of each month.

Send Young Men's reports to Tapseli Meha, Box 61, Dannevirke,
and send Young Women's reports to Rere Kingi, at Korongata,
Hastings.

The closing M.I. A. function will take place the last week in
September. It is up to the M.I.A. Officers of the various Mutuals
to sponsor an "Extra-Special" closing function. Give the members
a banquet, social or some event that will fire their interest and
enthusiasm for Mutual activity until next year.

Watch the issues of Te Karere for information regarding the
coming activities for next year's M.I.A. Careful study of the pro-
posals will help the M.I A. of New Zealand to be what it should be.
Watch for new instructions and information.

Will the M.I.A. Presidents of the various branches and districts
send to Kelly Harris, Korongata, Hastings, the names and addresses
of all officers in their organizations as soon as possible?

MISSION M.I.A. BOARD.

M.I.A. LESSONS

FIRST TUESDAY

Heptema, 1938 TE KARERE 301

COMBINED LESSON' PERIOD

References :

Exodus ; Chapters 18. 19, 20, 34.

Deuteronomy ; Chapter 6.

Battenhouse": "The Bible Unlocked," Chapter VII.

Gordon, et al ; "The Truth About the Bible," Study I.

According to the concrete story of the Decalogue in Exodus nineteen
and twenty the Ten Commandments were given to Israel in fulfilment of a
promise and an appointment. To get the full significance of this promise it
is necessary to read the text carefully, and patiently.

THE PROMISE OF GOD TO ISRAEL

It was in the third month from the time Israel left Egypt, "The Same
day," that they came into the wilderness of Sinai and "camped before the
mount."' Moses, leaving the people, went up into the mountain "unto God."
1 he mountain tops were thought, in that early day, to be frequented by the
gods, and hopes of Israel were high that here, in Sinai. Moses would find God
and receive from Him some good message concerning His people. Their
hopes were fully justified, for the Lord ca'.led to Moses "out of the mountain"
and bade him to remind Israel of God's great leadership and that He would
treasure them above all people if they would obey His voice. Moses came
back from the mountain and laid "before their faces" all "these words"
which the Lord had commanded. "And all the people answered together"
and said they would do everything God had spoken. "And Moses returned
the words of the people unto the Lord." God was pleased with Israel's
willing response and sent Moses back to "sanctify them' and get them ready
against the third day when he would "come down in sight of all the people
upon Mount Sinai."

GOD SPEAKS TO ISRAEL

"And it came to pass on the third day, in the morning, that there were
thunders and lightnings, and a thick cloud upon the Mount, and the voice of
the Trumpet exceed. ng loud; so that all the people that were in the camp
trembled." Being human now, as Israel was human then, it is not difficult
to understand how everyone would tremble. We all remember vividly how
we went out en masse, indeed almost to a man, to witness the arrival of the
first airplane. We remember how we all trembled with expectant excitement
But what a tame affair the airplane episode was as compared with what
Israel was to witness. I ollowing the.se tirst emphatic signals Moses led the

people forth, where they "stood at the foot of the Mountain" which was in

smoke "because the Lord descended upon it in tire'*; and the "smoke ascended

as the smoke of a furnace and the whole mount quaked greatly. Ami when

the voice of the trumpet sounded long, and waxed ouder and louder, Moses

spake, and God answered him by a voice." The Lord railed MoSCS to come

u]) to the top of the mount and Moss, leaving the hosts of Lr.iel. woit

up. God tit concerned about the danger of the people breaking through the

bounds at 'lie fool of tin- mount and 11. charged Moses to go back down and
warn them. Moses as ured God thai the bounds were sure and that the people
had been dulj warned; but the Almighty insisted and Mom- wuit do«

to make sure aboul the safety of the people, Finally all was read) and God

spake, laying, "I .on tin I. old thy God, witch ha\e brOUgtlt thee out Of the

land of Egypt, out of the house Thou shah nave no oi

h. fore Me/'

302 TE KARERE Hepetema, 1938

DIFFICULTIES IX THE MODERN MIND

It is interesting to stand before a c'ass of students of college age or

attainment and hold before them this vivid and literal description of Israel
receiving the Ten Commandments. Unless the Students have been made to
feel that they are at liberty to discuss the whole thing with the utmost free-
dom, they are likely to sit in silence and leave the instructor to guess what
they are thinking. Most young students in the church, in most places, would
sooner let the story go like it is than to be branded as not believing the Bible.
It would in all probability be a serious mistake on the part of the teacher to
believe that the student's silence means his full consent to accept the Story
literally. It is difficult for enlightened people in a scientific age. as this in
which we live, to interpret events as did a primitive people long before the
age of science when all cosmic phenomena were shrouded in complete
mystery. No one knew then, the truth about thunder, lightning, clouds, earth-
quake, sun, planets, earth movements, storm, wind, tornado, and other natural
phenomena. Israel had been in Egypt for many generations under the
shadow of Egyptian images of Egyptian gods and under the influence of
the cosmic interpretations of those times Nature was nearly unknown;
almost everything was supernatural. Nowadays, science has explained numer-
ous phenomena which then were misinterpreted for want of knowledge.
If one situated in this modern setting looks back on the scriptural descrip-
tion given above and brands it as an unbelievable and impossible fabrication.
Kt him consider for a moment how one situated in that ancient setting could
possibly be'ieve what we who are now here, actually know to be fact>. Un-
less we can enter into that ancient setting so completely as to be able to
feel the pulse of it we are no more fit to pass judgment on it, than those
who lived then could pass judgment on the achievements of the present
day.

A POSSIBLE RESTORATION-

Bible students who have actuary studied the ruins of old Mesopotamia
tell us that laws similar to those in the Deca'ogue were in use among Semitic
peoples in the lower Mesopotamia as much as seven centuries before Moses.
Th° Ten Commandments reflect sentiments in the code of Hammurabi. King
of Babylon, more than two thousand vears B.C. Battenhouse says (page 90),
"The greatness of Moses does not lie in his literary originality, but in his
unparalleled moral and spiritual conception of God. To Moses belongs
the g'ory of having spoken best rather than first." Findings among the
ruin- of ancient Babylon and C'-a'dca ind:cnte the possibility of the exist-
ence of a Code similar to the Decalogue among the very people whom
Abraham and his ancestors dwelt with. It seems possible that Abraham
might have known something of the code himself and vestiges may have
remained with the chosen people through their sojourn in Egypt. Should
this be the case, then the revelations at Sinai may have been largely in the
nature of restoration and revision.

Gordon says (Truth About the Bible, page 9), that the early traditions
of Israe' gradualy assumed literary form "'in two documents known as the
Jehovistic and Elohistic sources of the Pentateuch." The firs1 of there
two documents dates from about 850 B.C. and belongs to Judah The
second dates frotn about the first half of the following century, or somewhere
near 775 B.C., and belongs to North Israel. Pefore this time the traditions
and laws must have been traditionally carried since the time of Moses, about
1490 B.C., as far as most of Israel was concerned, at least, since the art of
writing had not developed before that time among the Hebrews. The two
accounts, however, are so nearly in agreement as to make it certain that

Hepetema, 1938 TE KARERE 303

they both had their origin in the same genuine source.

THE USE OF THE TEN COMMANDMENTS

An extensive and thoughtful consideration of the Ten Commandments
will probably justify the conclusion that these Commandments are not neces-
sarily a set of rules laid down by the Divine Will in the beginning merely as
something to please Him. They fit human behaviour so admirably that they
seem to be more in the nature of inevitable conclusions resulting from a
correct understanding and evaluation of human behaviour for a very long
period of time. Man is commanded to do certain things or follow certain
behaviour because to do them resu'ts in his own good. Not to do them,
results inevitably in a positive injury to the one who fails. He is com-
manded not to do certain other things and not to follow certain other be-
haviour because to do them would result in positive injury to the doer,
and not to do them would be a positive advantage to him. In other words,
the Ten Commandments were not intended as something to please God but
rather as something to help man. They are a positive exemplification of the
laws of cause and effect.

Questions :

1. How does the giving of the Ten Commandments indicate an anxiety
on the part of God for His people?

2. Compare what is known now about nature with what was known
when the Ten Commandments originated. How does knowledge influence
interpretation ?

3. Compare the separate accounts of the Ten Commandments given in
the references at the head of this chapter and note the arguments. Is there
any fundamental disagreement?

4. Are the Ten Commandments a set of requirements to please God
or to benefit man ? Give reasons.

SECOND TUESDAY

''For his heart ivas in his work

And heart giveth grace unto every art."

— Long fell oik'.

"Whatsoever thy hand findeth to do,
Do it with thy might."

— Ed-. 1 :10

WHAT MUST I CONSIDER IN CHOOSING A VOCATION?

In these days there an- so many distinct vocations and 10 many different

services which people perform, that it is impossible for one to gain first-hand
experience in more than a few of them. It is usually necessary to learn
about vocational typei oi work through reading hooks and magazine articles;
observing kind oi services performed, and talking t<> these engaged in the

work. For this reason it is important that one study the world's work and

its workers, and Formulate an attainable goal in one'i youth.

In the first place, we must think ot OUT JODI as pari <>i Ottf lives as .1
who],-, and Of our work as related t" what we do in OUT free time An.!

we must plan not only for the comparative!) few hours at the lob, hut foi

304 TE KARERE Hepetema, 1938

tin' whole sweep of our twenty-four hour day our work period, our rest
period, our recreation period and so on. Only suggestions can be offered
to a solution of the problem, "what do 1 want to be," stnee each individual
varies in interests and desires, aptitudes and abilities.

In this lesson and in the next, we shall devote our considerations to those
that govern the choice of a vocation.

1. WHAT ARE MY INTERESTS?

Interest of the right sort puts one wholly into the thing he is centered
on — the thing he is doing. He is stirred to act with all his might. He is
not bored. His attention is not divided. He works intently and determinedly.

The story is told that Edison was so intent, so absorbingly interested in
his work, that he at times forgot to eat his una!-. On one occasion he
invited a friend to come and lunch with him. At the appointed time the friend
came, entered the room, and found the table and meal prepared for two. He
waited as long as he could, ate his lunch and left. Finally Mr. Edison finished
the problem in hand, came to the lunch room and saw that one had eaten.
Still unmindful of his appointment he concluded that he was the one who had
eaten so he returned to his work, saying that if the evidence was not there
before him he would have sworn he had not eaten.

Interest really doesn't need to carry us quite so far, but it is a necessary
characteristic to success It puts heart into our work. It delays boredom.
It makes work a joy when without it our efforts would be painful.

It can be cultivated. We can built up artificial interests. Where interests
grow cold or tend to lag it is desirable for us to search for new interests.
The more abiding and absorbing our interests are and the more disciplined
they become, the more they contribute to our success.

What do we think about the following: —

Do we like to handle materials? Are we happy in dealing with abstract
ideas? Are we mechanically inclined? Do we like to drive the car rather
than let another good driver handle the whee1 ? Do we like to cook ? Do
we like to handle cash? Are we successful savers? Do we prefer to spend
even though we might be "broke" by doing so? Do we prefer to go without
desired things than be "broke?" Do we like to audit accounts, searching
persistently for a cent or two that is needed for balancing? Are we inter-
ested in home-making? Do we like housekeeping? Do we find joy in
caring for children? Do we make our work painstakingly neat and accurate,
even when it might be acceptable otherwise? Are we inclined to say, "This
isn't my best, but it will do?" Are we unhappy when we are alone? Do
we seek companionship even in our work? Do we find joy in directing
others and are others happy in co-operating and taking instructions from us?

All these questions are diagnostic of our vocationa' aptitudes.

"INTEREST LIBERATES EFFORT.— If a person is interested in a
subject, has read much about it, has worked hard at it. and has some purpose
in learning, he usually finds the problems which it presents easier to solve
than does the person who only works at that kind of problem disinterestedly."
Interest helps us overcome what would otherwise be insurmountable difficult-
ies. Miss "X" is a young lady, who entered the University of Auckland re-
cently. She had never had any arms, and did all her writing with her toes.
So interested in her work was she. so persistent in her endeavour, that she
was recently graduated with honours.

DISCUSS : Is it desirable for one who knows for certain what field of
endeavour he wishes to train in to explore around a year or two before he

Hepetema, 1938 TE KARERE 305

decides ?

Have you made up your mind definitely as to the kind of work you expect
to follow in life?

TO THE CLASS LEADER

Let the class know that your lesson for the next week is a continuation of
this week's, taking up, "Have I the Capacity to Succeed?" Try and assign
talks or discussions on this next lesson. Read it and plan out your class work
thoroughly and make a definite effort to make this lesson period the best
you've had the whole year, even if you have to use some subject apart from that
given here.

THIRD TUESDAY

"HAVE I THE CAPACITY TO SUCCEED?"

Ruskin says, "You can best find out what you are like by taking paper and
ink and writing down as accurate a description of yourself as possible." Dr.
Kitson suggests that you draw a six-sided figure on a pad to represent your-
self, and label the sides in this order : —

A, mental ; B, moral ; C, physical ; D, health ; E, social ; F, economic. When
th.'s is done, give yourself a true unbiased rating.

A, MENTAL. — Are you quick or slow of apprehension? Do you speak
correctly? How good is your vocabulary? What do you most enjoy?

Those who can master the art of abstract thinking are the ones who
wri.e the laws, become the mathematicians, scientists, authors, teachers, and
philo ophers. Those who do their thinking mainly in terms of things and
concrete objects, become the skilled craftsmen, the inventors, the builders,
and the doers of the thousand and one necessary tasks to keep the wheels of
progress moving forward.

B, MORAL. — How honest are you? Are you dependable in all things;
How much stkk-to-itiveness and loyalty do you have? How well do you
control your temper? Do you sulk when things go wrong? Arc you always
cheerful when you must do things you don't like?

Two boys took mental tests. One scored 205. The other scored 105. The
boy scoring highest had never had to work very hard, either for a living or
for good grades. He was brilliant and entered college at the age of 17.
lie decided to take up engineering, but being an egotistical fellow, he often
quarrelled with his teachers and as a result failed within a year. The almost-
dull stud' hi from the age of 14 worked to Fupport his mother, en ered college
and also took up engineering He liked his work and studied hard. He
did not make a brilliant record, l»nt stuck to it and worked hard, and finally
received . n engine ring d - ee On mental ability the bright studenl had
ili'- better chani On character traits, with enough mental ability t>> mastei
ii. the duller student w<.u .nit. Character can be developed,
li we imd ourselves lacking in certain traits t is often possible

to remedy the defects

C, PHYSICA1 Whe are your habits of cleanliness and order? What
is your proficiency in sports. .in,i manual dexteritj

People have becom< great because of their physical abtlitu
\rocatiom depend on physical abilities A musician must hav<
rhythm. And an abil-'tj to determine pitch and the intensity -t sound \
railroad engineer must be able to distinguish coloui i and

306 TE KARERE Hepetema, L938

A blind man could not well become a great colour artist, yet some musicians

have been blind.

I). HEALTH. — How is your endurance? Have you abili.s to withstand
fatigue? How can you withstand changes of climate and long hours?

E, SOCIAL. — Have you the ability to meet people properly? What kind
of manners do you have? Does your background hold a sociations or sur-
roundings which are obstacles in getting ahead in certain occupations?

Some persons have what we call a gift of getting along with others.
I hey know how to make themselves agreeable They can say the right word
at the right time to make people feel at ease. 'I hey are capable of handling
groups of people, and getting them to work together for a definite end or pur-
pose. They can plan social, or religious, or political gatherings and have them
carried out harmoniously.

I\ ECONOMIC — Are you able to pay for adequate training to fit you
in the occupation you are choosing? Have you the gift of making ends meet:

A thorough self -analysis and early planning may prevent unfortunate
casting about or drifting. A young woman wanted a business career so she
attended business school and then was employed in an office. Here she was
efficient, but chafed under the confinement. She then went into the physical
culture realm, but found that she was still not satisfied. 1 caching came next,
but she found that her training was inadequate. Faced with the fact that
she was unsuccessful and unhappy, she finally accepted a position as reporter
for a Chicago newspaper for twenty-five dollars a week. At as. she found
the square hole for the square peg. She was a success. This success, how-
ever, could have been obtained earlier in life, before so much expense had been
paid for training had she only checked her capacities to succeed in her
earlier years.

FOR DISCUSSION. — Should young men quite definitely follow the
vocation of their father? Should one get a wide general training before
he begins to train for his vocation? — in the profession? in the skilled trades?
in the business enterprises?

TO THE TEACHER— In your study of the above lesson, try and get
as much information from outside sources as possible, to help you illustrate
and put over your lesson.

This is the last lesson for this Mutual year so piease try and put forth
extra effort to make it worth while. Get as much discussion from your
students as your subject matter will permit.

ACTIVITY PERIOD WORK.

There will only be two Tuesdays for this phase of Mutual activity. The
second and third Tuesdays may be used to advantage by all departments to
sponsor a special department programme for your closing Mutual Night
which is to be held the last week of the month. Department presidencies and
Class-leaders should contact Young Men and Young Women Officers about
such a project. If the M.I. A. is not having any special programme for the
closing Mutual, the departments should arrange to sponsor a good Social
Evening for their groups.

FOURTH TUESDAY

SOCIAL ACTIVITY

Vahar-ga 32 Oketopa 1938 Nama 10

KO HORI NGAKAPA. ^^

i \() TK MAIM (> NO ATI \\ II \N \l'.\(i \ MK^^TI I* \t . \ .

TE KAREME

stablij

Wahanga 32 Oketopa 1938 Nama 10

Matthew Cowley Tumuaki Mihana

Don. L. ( otterell Etita

Eru 'I". Kupa Kaiwhakamaori

Waimate Anaru Kaiwhakamaori

"Ko tenei Pepa i whakatapua hei hapai ake i te iwi Maori ki
nga whakdaro-nui."

Te Karere is published monthly 1>v the New Zealand Mission of the Church
of Jesus (lu-i>t of Latter-day Saint-,, and is printed by TE KARERE PRESS,
No. 1 Scotia Place. Upper Queen Street, Auckland, CI. N.Z. Subscription
Rates: 3/- per six months; 5/- per year; £1 for five years.

Address Correspondence, Box 72, Auckland, C.l, New Zealand.

KO HORI NGAKAPA TE WHANAUNGA

KO tenei tangata 1 heke mai i a Tainui a ko ia tetahi tangata
whakaaro nui i waenganui i ona i\\i i a Ngati-Whanaunga me
Ngati Paoa. Ko tona kainga kei Ilauraki ara i te Waiau me
Te Tiki. I a ia e rua tekau ma wha ona tan ka tu ia hei kai arahi
i tona iwi i a Ngati-Whanaunga me Ngati Paoa; me to ratou
waka taua. ki Akarana nei i te tau 1851. Ko tenei ngakau whaka-
takoto a nga iwi nei mo te patunga o tetahi o ratou Rangatira, ko
Iloera tona ingoa, tetahi o nga pirihimana Maori ki Akarana nei a
maka ana ki te whare herehere.

A koia a Ilori Ngakapa i lioe mai ai i runga i o ratou waka me
tona iwi e torn ran, he mea whitiki ki nga patu whawhai he pakanga
na ratou ki te pakeha. U mai ana o ratou waka ki Waipapa. I\<>
nga toa o te ope nei ko Iloera. ko Ilaora Tipa, ko te Rauroha, ko
Aperahama Pokai, me Mori Ngakapa. IU mea whitiki ki nga pu
tupara me te mere paraoa ki nga hope.

Ko Ngati Taniwhi he waka tana to ratou ko Wai-Kohari, ko
Ngati Maru, me Ngati Paoa. Ha waka nui rawa to ratou e kiia at
he waka pitau. Ko Maramarua te ingoa. Ka ki atu a Hori, "Ki t
u tatou kia ngaeri te whenua, i te takahi a te waewae."
Airihi. Xa te kakama o tana wahine ki te arai i a Hori ka ora ia.

Otira i to ratou unga atu kua rite ke mai nga hoia pakeha hei
tutaki i a ratou. me nga pu hoki o runga i te manuao kua hurihia
katoatia ki runga i a ratou.

Otira tere tonu te Kawana Kerei ki te ki atu ki a Hori kia hoki
me tona iwi : me hohou tenet rongo, me mutu te riri. Otira ka
man te rongo o tenei pakanga. Ka whakaiakotoria e Hori he mere
pounamu ki nga waewae o Kawana Kerei hei tohu maunga rongo
ki te Kawana o Niu Tirene.

Oketopa, 1938 TE KARERE 308

Kati i te tau 1863 ka uru a Hoii Ngakapa me tona iwi ki te
avvhina i te iwi o Waikato i te whawhai ki te pakeha. I te taha
rawhiti o Pukewhau, ara e kiia ana inaianei ko Bombay Hill. I
reira to ratou pa. I reira ka whakaekea ratou e te reiimana o nga
Airihi Na te kakama o tana wahine ki te arai i a Hori ka ora ia.
Ko tana wahine ko Hera Puna ; a he nui nga wahine e mau pu katoa
ana i roto i tenei pakanga.

I tnuri iho i tenei ka hoe ratou i te awa o Waikato ki te awhina
i te pa o Rangiriri. Ko Hori he mea whitiki ia ki te pu tupara me
to mere koi ki tona hope. Otira kihai a Hori i pai kia riro here-
here tona iwi, engari i mawhiri atu ratou i roto i nga ringa o te
hoa riri, he mea kau na ratou i te roto i wehe ai te tua whenua.
I ora ai ratou i te rironga o te pa o Rangiriri i te pakeha.

A i muri iho i te horonga o Rangiriri ka haere atu ia ki Nfgarua-
wahia. Koia ra te paenga-nui o te Maori, a ahu tonu aai tana
haere ki pa te Rangi a ka nuku atu i reira ki Rangiawhia.

A i te minunga o te pakanga i te tau 1864, ka hoki a Hori me
nga toenga o tona iwi ki nga tahataha o Hauraki. A i muri mai o
enei pakanga ka piri pono ia ki te kawanatanga. A ko ia ano te
tangata i whakatuwheratia ai te keri koura ki Hauraki. A ko tenei
whakaahua i peitangia ki te taone o te Temu, Hauraki. i te tau
1874. A i huri ia hei kai awhina mo te Kawanatanga mo nga tau
maha.

A CALL TO M.A.C. OLD BOYS.

A call to graduates and former students of the destroyed L 1). S. Maori
Agricultural College at Hastings to join the Old Boys Association in a
meeting during Christmas week is issued by Brother James R. Elkington of
Madsen, French Pass.

Brother Elkington writes.- "Since the M.A C. was destroyed by a
terrible earthquake six years ago, many an ( )ld Boy has shed tears of sorrow
and regret at the passing of such a great institution; sorrow because of
associations that will live only in memory, and regret because the oppor-
tunities open to them are closed to their sons.

"These are our feelings. Bui because of this unhappy stroke of fortune.
must we remain inactive? Nol The M.A.C. has left us a dut) to perform.
From tlie tumbled ruin of brick and mortar her voice rin^s out, "l 'a: r\ Onl
Carry Onl What I have started 1 leave in your hands to complete.1

"My Brothers and l'e.low student! of the M.A.C. this is a 'call to

arms.' A meeting of the Old Boys' Association will be held in Madsen, South
Island, at the forthcoming distrid conference during Christmas week. We

invite and ur^'e all those, who arc able, to attend this meeting. Ki.i Oil kOM

ton katoa."

ACKNOWLEDGMENT

/ /;.- frontispiece picture is printed through th,-
Library and Whit combe and Tombs, Publishers

309

KARERE

i Iketopa, 1938

KO PIRIKAMA

IANGA HE
TE ATUA

POROPITI NA

IWHANAU a Pirikama fanga u whakakapi mo Hohepa Mete
Porop'ti mo te Tumuaki-tanga i roto i te 1 1 alii, i a Hune 1»
1801 i tetahi tikiwa o Amerika. I whawhai tona matua i roto o te
pakanga a te [ngarihi ki te Marikena i te tau 1776. A ko tona tupuna
i j-oto i tetahi atu pakanga. He pono no te kawei rangitira o Amerika

a ia. Ko ona whanaunga toto i nga
taha e rua he kai tautoko i te here-
koretanga o te tangata, koia ano i
arahina mai ai ratou ki taua tua-
whenua. I whakaakona ia ki te tika,
kia haere tonu ai i roto i te tika. A
i uru ia ki te Hahi Merotihi. Ko
ia ra hoki te hahi o ona matua. A
i haere atu ona matua ki Niu Iaka.
1 marenatia ia i te tau 1824. I
te tau 1830 ka kite ia i te Puka-
puka a Moromona i mauria atu nei
e tetahi o nga Kaumatua, e Ha-
muere II. Mete. Kati. I ata whaka-
takina e ia taua pukapuka i runga i
te tino hiahia me te inoi ki te Atua
kia mohio ai ia ki te pono. Te
tukunga iho o tenei hiahia ona ka
mohio ia he poropic' a Hohepa
Mete na te Atua ora a he whaka-
papa onehe te Pukepuka a Moro-
mona. I tona mohiotanga ki tene*
ka rumakina ia e tetahi o nga Kau
matua i a Aperira 14, 1832. a i
whakaritea ia he Kaumatua i taua rangi ano. A e toru wiki i muri o
tenei ka rumakina tana wahine pono. Mai i taua rangi ano i riro ia
hei kai tautoko pono, maia hoki. mo nga tikanga katoa o te Rongopai
i whakakika mai nei ki a Hohepa Mete. A he maha o tana hapu
i uru mai. A i riro ratou hei kai mahi pono i roto i te hahi. A i te
tau i muri mai. i haere tonu ia ki tona ake takiwa me nga
pa e tu tata ana ki reira ki te kauwhau. A he maha nga tangata i
whiwhi ki tona whakaaturanga a rumakina ana ratou e ia. A whaka-
turia ana e ia nga peka o te hahi. I reira ka uru mai tona hoa pono
a Hipa C. Kimipara. A i te tau 1832 ka haere atu a Pirikama ratou
ko Hohepa Ianga ko Hipa C. Kimipara ki Katarana, wahi o te Teme-
para. I reira ka tutaki ia ki a Hohepa Mete t<e matakite a te Atua.
I te alv'ahi ka karangatia a Pirikama e Hohepsa a mana te inoi ; a i a ia
e inoi ana ka korerotia e ia he reo ke. Xa i whiwhi a Hohepa Mete

He tohu whakamaharatanga o

te 'Tragedy of Winter Quarters'

na Avard Fairbanks.

Oketopa, 1^38 TE KARF.RE 310

ki tona whakamaoritanga. Ka ki atu ia ko te tino reo tena o Arama
i te Kari O Erene.

Ka haere a Pirikama ki waho. I reira ka poropiti a Hohepa Mete
ka mea, "Nana, tenei ake te wa ko Pirikama tonu te Tumuaki o te
hahi." Kati, mano atu, mano atu nga tangata e mohio ana ki tenei
poropititanga ; kua tutuki aua kupu i korero nei ia ki a ratou.

I te tau 1832-33 ka haere ia me tona teina ki Kanata kauwhau ai.
He tino waimarie raua. He maha nga tangata i uru mai ki te hahi.
A i te tau 1833 i a Hurae, na Pirikama ma i arahi mai tetahi ope
Hunga Tapu ki te uma o te hahi ki Nawu. Ko te timatanga tera o
tana mahi maia ki te arahi i nga ope. Kati, no muri nei ka kiia ko
ia te Mohi o roto o enei ra. No te ngahuru i te tau 1833 i heke mai
ai ia me tona hapu ki Katarana, ki te wahi i noho ai te Hunga
Tapu i aua ra. Kari, i te tau 1835 i whakaritea tetahi ope hei man
kai. Koia nei te wa i puta mai ai nga whakatoinga i te Hunga Tapu,
kore nga kai, kakahu ano hoki. Kua tawhitotia o ratou kakahu. Otira
kihai ia i amuamu ki te Atua. I whakahe ranei ki te poropiti a te
Ariki. E 2,000 maero i pau i a ia i tenei haerenga. Ka hoki mai ki
Katarana. A i pau te hawhe tau i a ia e hanga ana i te Temepara. Ko
tana mahi hoki tera he kamura.

I te whiriwhiringa ai o nga apotoro i te tau 1835 ko ia tetahi i
uru ki roto. Taea no latia te tau 1837, i pau tona taima i te raumati
ki te kauwhau, ki te rumaki, ki te whakatutu haere i nga peka hahi.
1 te hotoke he mahi kamura i roto i tc temepara. I tenei wa kua
tahuri mai etahi o nga tangata kaha o te hahi ki te whakatoi ki te
poropiti. Ko etahi o ratou i tapahia atu i roto i te hahi. A maka hoki
a Hohepa Mete ki te herehere. Otira, ko Pirikama tonu tona tino
hoa mo tana tautoko tonu i a Hohepa. me tana ki, he poropiti ia na le
Atua. A panga ia e te ope o te hoa riri ; haere ana ia lie wahi ke noho
!ahi ai me te I [unga Tapu.

1 a Hepetema 14, 1839, i haere moni kore atu a ia ki te kauwhau
ki [ngarangi. I mahue i a ia tona wahine e mate ana. me te pepi
tekau nga ra; me etahi atu e mate katoa ana. M< ia ano hoki e nunc
ana. Otira na tona whakapono he poropiti tika a Hohepa Mete, me
tona whakapono tera te Atua e awhina i tona whanau i roto ano
hoki i te tika o te Rongopai ka haere atu ia i tenei haerenga. 1 na U

tai rawhiti tona haerenga, eke atu ana ki te kaipuke, haere atu ana
ki I ngarangi.

E kauwhau ana i reira i t< ringOpai. I hoki mai ia i te tau 1841.
I a ia i reira he mano he mano nga tangata i whakaurua mai ki te

hahi. I tana wa an- e 20,000 nga tangata i heke mai ki te whenua
a te kupu whakaari.

No tenei wa hoki ka whakaritea a Pirikama hei tumuaki mo
( ( ontinued on page 316 >

M\ TE KARERE I rtcetopa, 1938

HE WHAKAKITENGA

HE mea h-atu lenei ha te Karaiti ki a Hohepa te poropiti i a
Aperira 1830 mo te whakahaeretanga o te Hahi. 1 whakapu-

mautia ano te Hahi o te Karaiti i enei nga ra whakamutunga ;
kotahi mano e warn ran e torn tekau tau o te whanautanga mai o to

tatou Ariki o te Kai whakaora o Ihu Karaiti i roto i te kikokiko. I
whakaturia hoki i raro i te mana o te ture o te whentia e rite ana hoki
ki nga whakaaro me nga whakahaunga a te Atua; i te marama tau-
wha, i te ono hoki o nga ra o te marama c kiia nei ko Aperira, i hoatu
aua whakahaunga ki a Hohepa Mete, Tamaiti, i karangatia nei e te
Attta. A whakapangia ano hei Apotoro mo Ihu

3 Karaiti. Ko ia hoki te Kaumatua Tuatahi o
tenei Hahi, me Oriwa Kautere ano hoki i
Karangatia nei e te Atua hei Apo-toro ma Ihu
Karaiti. A ko ia te Kaumatua tuarua o tenei
Hahi i raro i nga ringaringa o Hohepa Mete.
A e rite ana tenei katoa ki te aroha noa o te
Ariki o te Kai Whakaora o Ihu Karaiti mo
raua nei te kororia, inaianei a ake ake, ake,
Amene.
Ko nga mahi ma te Kaumatua, Piriti, te
Kai whakaako, te Rikona, me nga mema hoki
o te Karaiti. He Kaumatua te Apotoro a e
whai mana ana ki te iriiri, ki te whakapa hoki i
nga tangata hei Piriti, hei Kai whakaako, hei
Rikona ki te whakatapu hoki i te taro me te wai hei whakari-
tenga i nga kikikiko me nga toto o te Karaiti. Ki te whakapa hoki i
te hunga kua iriiria i raro i te whakapakanga ringaringa mo te
iriiringa ki te kapura me te Wairua Tapu, e ai ta nga Karaipiture.
A ki te whakaako, ki te kauwhau, ki te whakaoho, ki te tiaki i te
Hunga Tapu, ki te whakahaere hoki i nga karakia kauwhau katoa.

E whai mana ana te Piriti ki te kauwhau, ki te whakaako, ki te
whakamarama i nga tikanga o te Rongopai, ki te tohutohu, ki te
iriiri, ki te whakatapu hoki te Hakarameta ; ki te torotoro haere i nga
mema me tc whakahauhau i a ratou kia inoi matanui me te wahi
ngaro ano hoki. Kia whakarite hoki i nga mahi katoa mo tona hapu
ake mo tona hapu ake. Kei te whakaaengia hoki ia ki te whakapa
i nga tangata kua rite hei Piriti, hei Kai Whakaako hei Rikona.
A mana ano e whakahaere i nga karakia ki te mea kahore he Kau-
matua i reira, a koia hoki hei kai awhina i nga Kaumatua i nga
wa katoa.

Ko te Kai whakaako ko tana mahi he ako i te Hunga Tapu
hei whakakaha i a ratou kia hore ai e puta mai he raruraru, he tauto-
hetohe ranei tetahi ki tetahi, he korero teka, he ngau tuara, he korero

Oketopa, 1^38 TE KARERE 312

kino ranei tetahi mo tctahi. Mana hoki e mea kia huihui putuputu
te Hunga Tapu, kia mahi hoki tena tangata tena tangata i tana ake
mahi. Ko ia hoki te kai whakahaere o te karakia ki te mea kahore
he Kaumatua he Piriti ranei i reira, a ko te Rikona hei kai awhina
mona ki te hiahiatia. Otira kahore o te Kai Whakaako me te Rikona
mana, ki te iriiri, ki te whakatapu ranei i te Hakarameta, ki te
whakapa ringaringa ranei mo te hoatutanga o te Wairua Tapu. Kati
ano ma raua ko te whakaako, ko te kauwhau ki nga tangata kia haere
mai ki a te Karaiti, whaihoki ko nga apiha katoa o te Hahi e kore
ratou e whakatungia ki te kore e tautoko e nga mema o te Hahi.

Te mahi mo nga mema i muri i te iriiringa. Ma nga Kaumatua
me nga Piriti e whakamarama i nga mea katoa o te Hahi ki nga
mema i mua atu i te kainga i te Hakarameta, i mua hoki i te whaka-
panga ringaringa o nga Kaumatua kia oti pai ai nga mea katoa, a
ma te ahuatanga o nga mema ka mohiotia ai e nga apiha e pai ana
ranei kia hoalu ana mea ki a ratou kia ai he mahi he whakapono e
rite ana ki ta nga karaipiture e whakaatu nei. Kia haere hoki ratou
i roto i te tika o te Atua. Ko nga mema katoa o te Hahi e whai
tamariki ana me kawe mai e ratou ki nga Kaumatua kia manaakitia
ratou i ro'o i te Hahi o Ihu Karaiti. Ko te tikanga ia me huihui
putuputu ki te kai i te taro me te inu hoki i te wai, he whakamahara-
tanga ki te Ariki ki a Ihu. Kei nga Karaipiture te whiunga mo te
hunga e mahi ana i te hara.

AUCKLAND DISTRICT CONFERENCE.

Boosting of Book of Mormon sales by missionaries ami church
members was the keynote of the 1938 conference of the Auckland
district held September 17. and IS, at Auckland.

President Mai! hew Cowley urged those in attendance to whole-
heartedly support a Book of Mormon drive throughout the mission.
He pointed Out that the Xew Zealand Mission is one of the lowest
from the point of Book of Mormon sales of any of the foreign mis
sions of the cliurch.

The two-day conference opened Saturday, September 17. with
a genealogical meeting iii the afternoon in the Auckland Chapel.
Elder Milon M. Browning was in charge.

A combined session of the Primary and Mutual Associations,
was held Saturday evening under direction of Sister Ida Smith
and Elder Don Cotterell. The Primary sponsored a series oi pag-
eants and numbers featuring activities by Primary membei

IUCC( -tnl M.I. A. year was i< viewed m die Mutual meeting and
President Cowley was (lie principal speakei Eldei E. Bole) H

Pn - drnt of the' Mission \\.\. \.. also spoke.

313 TE KARERE Oketopa, 1938

Stress was laid on Book of Mormon sales at the opening Priest- '
hood meeting Sunday morning by President Cowley, lie pointed out
that it is impossible to become converted to the teachings of the
Church of Jesus Christ of Latter-day Saints without having a know-
ledge of the contents and origin of the Book of Mormon.

Wlv'le the Priesthood meeting was in session, members of the
district Relief Society met with Sister Elva T. Cowley in charge.
Sister Cowley urged members to avail themselves of all material
that would aid them in advancing the Relief Society organization
in New Zealand and suggested that all members subscribe to the
Relief Society magazine.

In the first general conference session held at 10 a.m. the
''Word of Wisdom" theme was treated by speakers. The meeting was
in charge of the Sunday School organization will Elder Browning
conducting. A short meeting for officers of church auxiliary organi-
zations was held following the Sunday School meeting. Elder Hohepa
Meha was in charge.

The need of greater Book of Mormon sales was also brought
out at the second general session held at 2 p.m., and Elder Lawrence
G. Whitney was in charge. Mission and general church authorities
were sustained at this meeting. Musical numbers included a number
of recordings of the renowned L.D.S. Tabernacle choir.

In the late afternoon dinner was served to approximately 150
persons who attended the various meetings. These members were
largely from the Auckland, Tamaki and Mangere branches.

The closing general session was held in the evening and was
sponsored by the Priesthooel body and the Relief Society. Elder
Whitney and Sister Smith conducted the programmes.

The entire conference proved highly successful and provided
inspiration and doctrinal learning for those in attendance. President
Cowley spoke at practically all of the meetings, and his inspired
leadership was strongly felt.

Committee members in charge of the conference included Elder
Whitney as chairman, and Elder Meha, Pat Rei, Waimate Anaru,
Mahuika Otene, Tangataiti Maru, Koi Tarawa and Elder Browning.

VISITOR TO RETURN TO AMERICA

Sister Mary Hall Bean, who has been visiting during the last
several months with relatives and friends in New Zealand, has booked
passage to return to her home in Los Angeles, California, October
17.

Saints of the New Zeaalnd mission have enjoyed having Sister
Bean with them once again after an absence of many years and
regret that the time has at last come for her departure.

Oketopa, 193S TE KARERE

BITS OF MISSION HISTORY

314

AFTER President Bromiey had visited with Paul, the Maori Chief, he
returned to Auckland to prepare a pamphlet to be sent to die Maori
King. He prepared this article in English and then sought the aid of
Elder Wm. J. JVJcDonnei in having it translated into Maori. But it was at
this point that his troubles began He soon realized that the introduction of
the Gospel of Jesus Christ to the Maori, as revealed by the Prophet Joseph
Smith, was to be a difficult task fraught
with opposition and trials.

Let us continue from a personal account,
President Bromley recorded of these events.
"While in conversation with Brother Mc-
Donnel, I was in formed by him that he
knew a party who would readily undertake
the task. I left a copy with him with the
understanding that he would see the party
referred to, and get the work done. The
next day 1 returned to his place and saw
at once from the expression on his counten-
ance that something had gone wrong. He
said to me, 'Brother Bromley, I presented
this document to the party who has here-
tofore done translating for me and in the
reading of it when he came to the name
of Joseph Smith I saw a tremor pass over
him, the result being his utter refusal to
have anything" to do with it. I asked for
his reasons, and was informed that he
would have nothing whatever to do with the
'Mormons,' or 'Joe Smith' ; consequently.
I was unable to accomplish what I thought would have been an easy task.

"I then visited the residence of a Mr. Nelson, a native interpreter, but
found that he was absent from home. I met his wife, a very intelligent Maori
lady, who entertained me p'easantly, and after stating to her my
business, was informed that her husband would be pleased to do
what I wished on his return from a journey to her people in the 'King Coun-
try.' I left with her a copy of what I wished translated, and was told if I
returned in about two weeks her husband would be at home. At the expira-
tion of the time mentioned, I visited his residence again in company with
two others, and met the gentleman upon the verandah of his home. He ad-
dressed us as follows : —

"Gentlemen, I am very sorry that T can do nothing for you. hut I am an
infidel, and do not believe in assisting in any way in the dissemination of views
contained in the Bible; for I consider it the worst book extant, and no man
is justified in allowing it in his family. Although 1 feel thus, I will refer you
to a friend of mine who has no such scruples. I wi'l give you an introduction
to him, and doubtless he will do what you require.

"An appointment was made to meet him tin- following day at 11 o'clock
at his office, at which hour I visited the gentleman, and he accompanied me to
Mr 1 )e Thierry, another native interpreter. After introducing me. he stated
the object of my visit, explaining that my work was of a religious nature,

which fad induced him to refer trie to him. The gentleman Faid lie would

Native Fire-making

315 TE KARERE Okctopa, 1938

be pleased to accommodate me, and asked for a copy of what I wished trans-
lated. I handed it to him and he read it carefully. When he came to the
name of Joseph Smith, he began to tremble, and told me that he would have
nothing to do with it, as he considered Joseph Smith an impostor. He would
not, he said, dare to assist in disseminating his views among the people.

"I told him that he misapprehended my position, for I did not wish him to
in any way advocate the doctrines we were prepared to teach, hut simply to
perform a piece of work, for which he would be paid. Mr. Nelson, thereupon
although he had refused to perform the labor himself, began to advocate my
claim, and to urge upon him the necessity of undertaking the labor, arguing
that it was folly in him to refuse on a religious basis, and strenuously urged
him to accommodate me. After some further conversation, the gentleman
requested me to return on the following Monday and he would then give me
an answer.

"I left him, feeling somewhat disheartened at these three failures, and,
visiting the house of Elder McDonnel, it occurred to me that as I had signally
failed in the plans that I had adopted, perhaps the Lord would open the
way were I to present the matter again before Him. Feeling my dependence
upon the Almighty, in company with Elder McDonnel, I knelt by the table
in his private room, and there in a few words of humfre and sincere prayer
presented the matter before the Lord, and asked His aid. Upon rising from
our knees, Elder McDonnel remarked that there was a "half-caste" working
near by, who would readily do the work. 'I will see him forthwith,' he said,
and return in a few minutes.' This he did, and informed me that the
party had agreed to do what I wished. In the evening, I met with the
interpreter to translate the document into the Maori language, which was
accomplished after numerous corrections.

"I found that it would cost thirty shillings to print two thousand copies,
and engaged a printer to perform th* labor, although I had no means at
hand to pay for it My faith, however, was sufficient to justify me in
making the bargain.

"After having received from the printei a proof copy, I left his office.
and in walking down the street met a member of the Church. Charles Hardy,
by name, who resided in the country, twenty miles distant. He accosted me
and desired to know how I was getting on with the Maori tract. I told him
what steps I had taken, and was asked by him if I had money to pay the
expense of printing. 'No,' said I, 'but the Lord will open up the way.' He
thereupon put his hand in his pocket, and gave me forty shillings, remprking
that the amount would pay for the printing and leave a remainder which a
traveling Elder could always use. Thus I acknowledged the hand of Ciod in
providing means in a way that I least expected.

"Having secured 2,000 copies of the tract one beautiful Sabbath, I met
Brothers W. W. Day. William J. McDonnel. Stephen Surman and James
Miles at the residence of the first-mentioned, and after partaking of the
Sacrament of the Lord's Supper, we all went on foot to the 'Pa' at Orakie.
arriving there at 10 a.m. We found Maories assembled from many of the
tribes for the purpose of holding a council to consider matters of interest
pertaining to the native race. We sought the chief Paul, and found him
drunk, and. instead of the hearty welcome we anticipated, he was determined
to be quarrelsome and full of mischief. He said that he would call the
Maoris together and I might preach to them. T informed him that was
not the object of my visit, but that I came according to appointment bringing
with me the document agreed upon for him to forward to the King. He
would not listen to argument, but with a drunken leer remarked that we
were like all the rest of the ministers. He further remarked that little more

Oketopa, 1938 TE KARERE 316

than a hundred years ago, Captain Cook visited New Zealand, and found the
natives healthy, happy and contented. No sexual vices existed in their midst,
the penalty for adultery being death. A short time after his visit, missionaries
came among them, telling them that their worship of idols was wrong and
that they (the missionaries) worshipped a God, viz, Jesus Christ, who had
come into the world and through whom they might receive salvation. He
further said that the Maoris became interested in this statement and began
to inquire where this Jesus Christ now was, and were answered that He was
then in Heaven with His Father, the Great God, and that all who believed
on Him would have eternal life. He also stated that the Maoris became
desirous of seeing this same Jesus, and looked earnestly up to the sun with
this feeling in their hearts, having full confidence in the missionaries and
their statements, trusting them without reservation, and whilst in this state
of mind and perfect confidence, the ministers took advantage of their con-
dition, and robbed them of their best land. 'You are,' he said, 'of the same
class, and wish to do us no good. You desire to steal our women and what
land we have left. You must have something to eat, after which I will
call the people together, and you must speak to them.' "
(To be Continued.)

Ko Pirikama —

(Continued from page 310.)
Apotoro. A i kiia ia c te poropiti hei kai tiaki mo te hahi katoa.

I reira hoki ia i te kohurutanga o te poropiti e te hoa riri. I
tino pa nui tenei pouritanga ki nga Hunga Tapu katoa. I te mea
kua hinga to ratou kai arahi i puta hoki te whakaaro a nga hoa riri
kua mate te poropiti, kua. hinga te hahi. Otira, kihai ratou i mohio
na te Atua ke tenei hahi i whakatu ; e kore e taea te whakanoa e te
tangata.

I reira ka ara ake etahi tangata me te ki ma ratou e whaka-
haere te hahi. Heoi, e hara tera i te whakaaro a te hahi. I whaka-
tungia he huihuinga ; whiriwhiria ana ko nga Apotoro hei arahi i
te hahi kia kitea rano tetahi kai arahi e tika ana. I konei ka tu ake
a Pirikama i whakahua ketia ia e te wairu o te Atua. Tona ahua me
tona reo ano hoki kia rite ki a Hohepa Mete. I ohorere hoki nga
tangata katoa i tenei mea. Otira ka mohio tonu te Hunga Tapu kua
tau te whakaaro o te Atua ko ia ra hei kai arahi mo te hahi. Kati,
i whakaotia hoki te temepara ; i whakatapua hoki. A he maha nga
tangata i mahi i roto. Kati.

I te tau 1846 i te mea kua panaia te Hunga Tapu i roto i to
ratou pa ataahua ki roto i te mania titohea, ki te wahi e kore e nahoia
e te tangata i te hotoke. He mano, he mano nga Hunga Tapu i
arahina mai e Pirikama ki nga raorao o nga maunga a hoho mai nei
ratou. Kotahi mano maero te tawhiti. lie maha o ratou i mate ki
le huarahi. E kiia ana he tangata e mate ana i ng la maero katoa.
He maha hoki nga wahine i whanau ki te huarahi. A i mate a Piri-
kama Ianga i te 29 o nga ra o Akuhata, 1S77. E 30.1XX) nga tangata
i tae mai ki tona nehunga.

\Y. ANARU.

317 TE K VRERE Oketopa, 1938

YOUTH VOTES AGAINST
LIQUOR AND TOBACCO

By RICHARD L. EVANS

THE reading of the statement reprinted below was the signal
for a rising vote of more than four thousand people in support
of the Churchwide campaign against the sale, use and advertis-
ing of tobacco and alcoholic beverages. The occasion was the open-
ing meeting of the M.I. A. Conference, in the Tabernacle, Salt Lake
City, Friday, June 10, 1938, with President Grant and many of the
general officers of the Church in attendance:

Thankful to the Lord for His kindness in revealing the Word of
Wisdom to the Prophet Joseph Smith for the benefit of this people.

Grateful to the generation that is past and to older members
of the Church for the splendid tradition of sobriety they have created,
of which the world is now taking note,

Appreciative of the tireless efforts of President Grant and his
associates, the General Authorities, in teaching us to obey this word
of the Lord and of their present call on the Priesthood and auxiliaries
to bring about among us the non-use of alcohol and tobacco,

We, the officers and members of the Mutual Improvement As-
sociations of the Church of Jesus Christ of Latter-day Saints, in
annual conference assembled, consider it a privilege and a duty to
declare our feelings and our intentions in this serious matter.

We believe that the alluring advertisements of tobacco, in many
cases amounting to moral if not legal misrepresentation, by which
the manufacturers of this damaging narcotic have so widely extended
its sale, is a conspiracy against our most precious possession, youth.

We believe that the alarming increase since the repeal of pro-
hibition in the consumption of alcoholic beverages, with their ancient
evils of disease, poverty, crime and insanity and their present fright-
ful effect on daily traffic, is also due in very large measure to the same
potent influence, advertising.

We believe it is not fair for the sake of gain, to play upon the
susceptibilities of youth by constantly repeated enticements, nor to
make boys and girls feel that they will live happier and fuller lives
if they use these hurtful things.

Guided by the above statements and consistent with the tradition
of the Mutual Improvement Associations, we declare that in earnest
support of the programme of the Church we pledge ourselves:

That we will gladly teach the Word of Wisdom as a divinely
revealed law of health :

Oketopa, 1938 TE KARERE 318

That we will cheerfully act on ward or stake committees as we
may be called, or work under their direction in carrying information
to homes and in making friendly contact with individuals ;

And that we will strive to diminish the use of alcoholic beverages
and tobacco by doing all that lies in our power to curb the false and
persuasive advertising of these poisonous and habit-forming drugs,
the baleful and alluring publicity that is now deluging the country.

It is to be hoped that the rising vote of the M.I. A. may be only a
forerunner and symbol of a rising vote of nationwide effective
indignation against these evils which rob us of health, wealth, virtue,
and manhood, the promoters of which flaunt lying deception in our
faces with apparent impunity, trading for profit the integrity of our
youth.

"THE WINNAHS"

Winners of the first month's rhyming contests are Miss Rona Atten-
borough of the Auckland branch, and Elder A. Harper Wallace, assistant
mission secretary. Each receives as prizes a three-month free subscription
to TE KARERE.

Miss Attenborough's verse follows: —
. , TE KARERE is on the air,

Its neivs is flashing everywhere,
So hurry then and pay your fee,

If well informed you'd always be. 'I

Elder Wallace's rhyme is : —

TE KARERE is sponsoring a drive,
It's subscription list to keep alive.
If you buy one now and avoid the rush.
It will be better for you as well as\ for us.
A large response was received from Elders and readers to the rhyming
contest which opened last month. Verses of all sorts and description were
submitted and proved very humorous. Inasmuch as meter within the verses
was almost entirely forgotten, it was more a question of which verse was
the least worse. But that's the way we want it. Keep sending them in.
It's a lot of fun and if you catch the spirit of the contest, you'll enjoy it too.
Remember that two three-month free subscriptions to TE KARERE will
be given away each month to the rhyming contest winners until the sub-
scription drive ends in December. The rhymes may be in any meter and
of any length. But thev must encourage in some wav new subscriptions to
TE KARERE

We also print the verse submitted by Miss Connie Horlock of West
Huntly, who receives "Honorable Mention."

Christmas time will soon be here.

Bringing with it loads of cheer.
Who'll win thh drive we know not who,
Hut send in a subscription to Box ll.
Try your hand at rhyming and use any phase of the campaign that von
like. Be sure to send in answering verses before the 15th. day of each
month.

319 TE KARERE Okctopa, 1938

MY TESTIMONY OF THE GOSPEL

BY RULON S. WELLS
(Member of the First Quorum of Seventy)

BRIEF SYNOPSIS OF FIRST THREE INSTALMENTS.— In re-
viewing the Scriptures ive learn that zve once lived as* the spirit children of
God in another zvorld before this one was made. While in this spiritual
existence the Lord formulated a plan for His children, which, if followed,
would bring about their eternal zucU-being and exaltation that they might
attain to His Divine perfections and dzvell zvith Him in the Celestial kingdom
In this plan the Lord made covenants zvith His Spirit children relating to the
three estates of man; the first estate in the spirit world — the hast; the second
estate in this natural zvorld — the present; the third estate in the Kingdom
of God — the future or Celestial glory. This meant that if zve zvould keep
the commandments of God in each of these worlds or estates we should be
"added upon." And finally, zve might attain exaltation in His heavenly
kingdom. This plan for eternal salvation of mankind is the Gospel of Jesus
Christ. God then gave Adam the first man, a body of flesh and bone and
placed him in the Garden of Eden. Adam zvas given his free agency and
also a knozvledge of good and evil. This knozvledge came through the
disobedience of Adam and his helpmate, "Eve" who partook of the forbidden
fruit of the tree of life. Through this transgression, Adam and Eve and
their posterity suffered a spiritual and natural death zvhich entailed their
banishment from the presence of God and the death of their mortal bodies.
From Adam on down to Enoch, Noah and the children of Israel, God has
rcnezved in part, His everlasting covenant or "The Gospel of Jesus Christ in

its fullness" to his children The Gospel ztns not revealed to the children

of Israel through their leader Moses in its fullness, because they were not

prepared to live it Rather they were given the lesser lazv or the Carnal

common iments. The time of Abraham, Isaac, and Jacob is known as the
Mosaic dispensation, during which the people zve re governed by "The Lazv
and the Prophets."

THE COMING OF OUR LORD.

LET us now reverently approach the Messianic Dispensation —
that period of time which is glorified by the personal ministry of
Our Lord and Saviour, Jesus Christ. This is the period in which
occurred the most important events of human history, namely, the
birth, the crucifixion and the resurrection of our Lord. These
stirring events have been foreseen and foretold by the prophets of
old who spake and have written as they were moved upon the Holy
Ghost. In this period occurred the events which form the pivotal
point of our salvation, and are and ever have been the cynosure of
prophets' eyes ever since the world began.

Adam made sacrifice of the firstlings of his flocks to symbolize
the atonement of the first-born in the spirit of all God's children.
Abraham offered Isaac, the son of promise, and would have made
the sacrifice had the angel not stayed his hand, to symbolize what
the God of heaven did when "He gave His Only Begotten Son" ;
that through faith in him we might not perish but have everlasting
life. Moses, under divine direction, commanded the Children of

Oketopa. 1938 TE KARKRE 320

Israel to slay a male lamb that was without blemish, and with a
bunch of hyssop to sprinkle its blood on their door lintles as a token
that the destroying angels shall pass over them while the first-born of
all the Egyptians was being slain ; thus foreshadowing the slaying of
the Lamb of God, who was indeed without spot and without blemish.

Isaiah saw in vision the coming of the Lord and the very manner
of his coming. "Behold a virgin shall conceive and hare a son and
call his name Immanuel" (Isa. 7:14), which, being interpreted,
means "God with us." This prophet also saw his suffering and
atonement for the sins of the world.

"But he was zvonnded for our transgressions, he zvas bruised
for our iniquities: the chastisement of our peace zvas upon him; and
with his stripes we are" healed.

"IV e, like slieep, have gone astray; we have turned every one
to his own way; and the Lord hath laid on him the iniquity of us all.

"lie was oppressed, and he -zvas afflicted, yet lie opened not his
mouth :he is brought as a lamb to the slaughter, and as a sheep before
her shearers is dumb, so he openeth not his mouth." (Isa. 53: 5-7).

That these events had been made known to the prophets is
verified in the greeting of John, the Baptist, when he saw Jesus
coming to be baptized by him and hailed him thus: "Behold the
Lamb of God that taketh away the sin o fthe •world" (John 1 : 29.)

Now let me ask the question : What was the purpose of His
coming? And let me briefly answer the same and cite you to the
Holy Scriptures wherein this purpose is clearly shown and wherein
the fulfilment of His mission in the "Meridian of time" has been
recorded by his disciples.

The divine purpose of His coming was to restore anew His
glorious Gospel in its fullness, which, aforetime, had been taught
to Adam, and to Abraham and to others in the various dispensations
of the past, but from which there had been time and time again a
falling away into darkness and error. But now the Lord comes
in person to restore His everlasting Gospel and re-establish the
New and Everlasting Covenant that was first made in heaven and
that had been renewed in each dispensation, but had again been lost
and "the earth had been defiled under the inhabitants thereof because
they had transgressed the laws, changed the ordinance and broken
the everlasting covenant." (Isaiah 24:5.)

"O Jerusalem, Jerusalem, thou that killest the prophets, and
stonest them that are sent unto thee, how often would 1 have gathered
thy children together, even as a lien gathereth her chickens under her
wings, ami ye would not." (Mat. 23:37.)

In the course of this restoration of I lis glorious Gospel and
the re-establishment of the New and Everlasting Covenant, which
is consumated under and on the basis of the higher law. lb' reveals

321 TE KARERE Oketopa, 1938

the fundamental principles of Eternal Life, which have within them
"the power of God unto salvation." He calls His Apostles and sets
up His Church, ordaining those who minister it to the Holy
Priesthood.

The New and Everlasting Covenant although new to the Jews
who had been living under the lesser law — the law of carnal com-
mandments and its system of sacrifices as established under Moses
their great law giver; hut not indeed new; but a new dispensation
of the original and everlasting covenant first made in heaven before
the foundations of the earth were laid.

Nor must it be assumed that the old has been destroyed. The
Saviour made plain that such was not the case, for he declared in
positive terms :

"Think that I am conic to destroy the law, or the prophets; J
am not come to destroy, but to fulfil."

For verily I say unto you, Till heaven and Earth pass, one jot
or one tittle shall in no wise pass from the law, till all be fulfilled."
(Mat. 5: 17,18.)

As an illustration between the old and the new. let me cite just
one item :

"Ye have heard that it was said by them of old time, Thou shalt
not commit adultery:

"But I say unto you, Tliai whosoever looketh on a woman to lust
after her Jiath committed adultery with her already in his heart."
(Mat. 5:27,28.) Obedience to the higher law "then fulfils the

lesser.

The system of sacrifice as given under the old to symbolize the
great sacrifice made on Calvary's hill, became obsolete after the
crucifixion, but the Lord in order that his atoning sacrifice should
never be forgotten inaugurated the holy "Sacrament of the Lord's
Supper" that we might always remember Him.

The further purpose of the coming of our Lord and most im-
portant of all was to carry out the part of the covenant that had been
assigned to Him; namely, to make the sacrifice, by which lie over-
comes death and the grave — both the natural and the spiritual death
that come upon Adam and Eve and all of their posterity as a result
of their transgression in the Garden of Eden. The natural death —
or the death of the body — is to overcome through the atonement
without conditions being required on the part of mankind for, "As
in Adam all men die so in Christ shall all be made alive again."
Whether they be good or bad — black or white — Greek or Jew — all
shall be made alive again in fulfilment of the covenant and because
all who dwell or have dwelt or ever will dwell upon the earth have
kept their first estate and have therefore been "added upon." In
other words, there has been added to their immortal spirits these

Oketopa. 1938 TE KARKRE 322

bodies of flesh and bone, and although we shall all surely die, we
shall as a result of this atonement be made alive again, and these
bodies shall be ours forever. The resurrection from the dead, there-
fore, is the redemption of the soul. (D. & C. 88: 16.) Christ, Him-
self, being the firstfruits of the resurrection. Thus the Lord ful-
filled his promise and brings to pass "the immortality of man."
(To be continued)

HUI TAU COMPETITION NUMBER
ANNOUNCED

As the year 1938 approaches its close and thoughts of Saints
turn to next year's "Hui Tau" early in 1939, Walter Smith, Mission
Hui Tau Choral Director, announces the competition choir numbers
to be sung in the New Zealand church contests.

Brother Smith reports that all competition numbers will be taken
from the choir book, "Eight Favourite Anthems," composed by Evan
Stephens, former director of the L.D.S. Tabernacle choir. This book
of choice musical selections has but recently been procured by the
Mission Office and is especially adapted for choir renditions.

The 1939 congest numbers will consist of three selections taken
from ths book. The competition choir number is "In Our Re-
deemer's Name," page 16. The introductory contest number is
"An Easter Song," page 46. All choirs are required to learn the
"Hossanah" Anthem, page 19. In tlrs last song the first page and
pages 22, 23, and 24 should be sung and pages 20 and 21, should be
omitted. While the choir sings from pages 22, 23 and 24, the con-
gregation will sing "The Spirit of God Like a Fire is Burning,"
taken from the regular L.D.S. hymn books.

It is sugges'ed that the choirs selecting anthems for their own
use should choose those in the "Anthem" book as the 1940 com-
petition numbers probably wail be taken from these selections.
Walter Smith reports that it is likely that this number will be either
"Grant Us Peace O Lord," or "Awake My Soul." He asks that
choir leaders do not teach the anthem, "God of Israel."

Choirs should immediately secure plenty of books for their
group requirements. Those choir leaders who wish to write out
individual parts for the songs, may obtain manuscript paper for five
shillings by writing to Brother Smith, c/o Box 72. Auckland. Those
who cannot afford this amount may obtain the manuscript paper
by writing to Mission Headquarters.

Song books containing the competition numbers are for sale
by the Mission Office for two shillings (2/-) each, and orders should
be placed at once.

323

TE KARERE

( >ketopa, 1938

OLDEST CHURCH MEMBER LIVES IN
WAIRARAPA

(Contributed by Elder Don M. Handy)

Wrinkled and aged by the suns and winds of countless years,
Sister Maraeatoatoa Iraia of Homewood, Wairarapa, is believed to
be one of the oldest inhabitants of New Zealand.

Old-time settlers of Wairarapa recall that Sister Iraia was an
elderly woman with many children when they were in their child-
hood. They staunchly claim her age to be between 109 and 115
years.

But Sister Iraia, with
the stoic calm and under-
standing born of more
than a century of years,
makes no attempt to
reckon the days since her
birth.

To her the day when
the Maori was the un-
molested ruler o f
"Aotea-roa" and its do-
minions was as but yes-
terday. With a faded
shawl wrapped about her
thin, bent shoulders, she
sits in a rocking chair at
the home of Mrs. Fanny
Morris, her great-great -
grand-daughter, rocking away the years to live in memory again the
days of her youth; days when her ancestors were guided by "myster-
ious" forces of the heavens to valiant deeds and glorious elestinies.

Just a few years ago she scoffed when her daughters and their
daughters and their daughter's daughters told her she must not work
so long. She but worked the harder in her little garden and grumbled
her protests. She did all her own cooking and sewing, and helped
mind the babies while her daughters went to visit friends or see
pxture-shows.

But to-day, her sight is failing No longer can she see to thread
needles nor kneel for hours cultivating the "kumara" or weeding
in her garden. She must be content with her rocking chair and oc-
casional walks around the lands of her children.

Throughout the years of her life. Sister Iraia. who speaks Eng-

Maraeatoatoa kaia and great-great-great-
grand-daughter.

Oketopa, 1938 TE KARERE 324

l'sh as well as her native tongue, has had a strong and abiding faith
in the power of God. She prays earnestly night and morning and
asks blessings upon all the food she eats. She says that without the
help of God and her faith in his powers she would long since have
joined her ancestors in death.

She has been a member of the Church of Jesus Christ of Latter-
day Saints since July 28, 1895, when she was baptised by Elder
George Bowles and was confirmed by Elder H. Lee Bradford. She
enjoys the visits of the Elders and especially enjoys singing the old
L.D.S. hymns. Her favourite is 'E Oho I Te Wairua." She traces
her ancestors for many generations and used to be able to chant
"Rongo Pai" by the hour.

As wife of Pini Hamaiwaho she bore 12 children and now has
seven great-great-great-grandchildren. She is the daughter of Waka
and Kararaine Iraia and was born in Te Awaiti a few miles down
the coast from Homewood. In a family of 16 children she was the
second from the eldest. All have died but she and her youngest
brother, Manaena Waka, 78, who has a farm in Homewood.

SCHEDULE OF DISTRICT CONFERENCES

Wairarapa District at Gladstone October 1 , 2, and 3

Waikato District at Huntly West November 26 and 27

Ngapuhi Districts January 14 and 15, 1939

Poverty Bay District at Muriwai January 21 and 22, 1939

STATISTICS

BIRTHS.— To MR. p.nd MRS. of her daughter, WYNNE MAY FEIL,

HONE F. BROWN, of Wanganui, a to ALLAN BRIGGS, eldest son of

son was bcrn June 16, 1938. MR. and MRS. JOE BRICKS, of

To MR. and MRS. WIRENGA Napier. Miss Feil is formerly of the

NAERA, of Gladstone, a son was Auckland branch.

born August 25, 1938. Engagement of IHAPERA M

nJrt0wJ?; aml MRS- SALTER EDMONDS of the Bay of Islands

SNOW DEN. of Otiria, Whangarei. a district, to COLLIN PAUL of the

daughter was born May 4. 1938. Whangarei district is announced.

t»£°. MR- a.nd ?IRS- JACK, PARA- The marriage will take place in De-

INOA, a daughter was born at eember.

Pa tea, Tnrnnaki, on August 4, 1938

TE REI TUHUA was married

To RW.VATA and ZOLA KAHU- AMOHIA TAUHO at Maukoro

ROA a son was born at Gisborne on ft^^^? V Elde^HORACE

August 31. 1938. HOLE I \'< IS WORTH

To MR. and M.RS. LAMBERT "^Xiinuowvnin.
ROBERT ORMjSBY, a son was born „»«mT«s»/ro o- . i„w i v tux

at Tauranga on March 8. 1*38. * FAFF^P^T*™*™ . i

To HUKURERE TUKUKINO and RAIR'V lli „" , [ 8 , ', • W , A xl !■', pt

TTOHI WATENE a son was born at by Elder RICHARD R LAMBER1

Thames on Mav 30, 1938. in August.

To MR. and MRIS. JAMES BROWN Brother TE WAMALN'GU NEHO, 31,
n son w.-is born at Nubaka on Aug- of the Whangarei district, was bap-
tist 10, 1938. tised by Brother JOHN PAREA on

To MR. ; t i r l MRS. HIKO MIT- Bent«mbei i His son, KORONIRTA

niKi.i, n son was born al Nuhaka on NEHO was baptised by Brother RI1

August 13, 1938. RANA WIHONG1 rn September LI.
* * * Brother HONE WATERE, 82 of

marriages ANT) ENGAGE- the Hoi 0 Tainul branch, has been

MENTS. — SISTER [SOB EL FEIL h^ntlfced" by Elder JOHN \VHATu

A'MADIO announces the i ngagemenl APIT1

32S TE KARERE Oketopa, 1938

NEWS FROM THE FIELD:

mahia. — \ Gold and Green Ball
was held In ihe 'N'uhaka L.D.S. hall
September 16, under direction of the

M.I A. Those in charge of the dance
included WILLIAM CHRISTY, M.l.A.
president; -SISTER HENI CHRISTY,
M.l.A. president; and Elders OWEN
W. OWENS : nd ROBERT L. CARD-
WELL.

The hall was beautifully decorated
with flowers and ferns. MISS POLLY
WHAANGA, daughter of Mr. and
Mrs. TUREIA WHAANGA, of Nu-
haka, was crowned Queen, by Mr.
Turi Carrol of Wairoa.
* * *

AUCKLAND. — The months of Aug-
ust and September have been filled
with activity for Auckland Saints.
Late in August a branch conference
was held under direction of WIL-
LIAM A. CARR, branch president,
which was followed in -September by
a district conference and a Gold and
Green "Spring Festival" dance in the
Auckland branch.

One of the
most successful
conferences ever
plr.nned in this
district was held
September 17 and
18 under direc-
tion of Elder
LAWRENCE
WHITNEY, dis-J
trict president.

The M.l.A.'
Gold and Green
'(Spring Festi-
val" dance prov-i
ed highly suc-i
cessful with a
large crowd in
attendance. Miss1
MABEL NGA-V
WAKA was

elected queen nfMABEL NGAWAXA
the branch M.l.A.

Much favourable newspaper and radio
publicity was given the event.

The Mangere branch M.l.A. will
hold a Gold and Green ball October
28. Queen candidates include MISS
MARY G'RACE, MVS RIKI 1' IT-
MAX and MISS PHYLLIS KEWENK.
Brother TEITO TANGATEITI is in
charge.

* * *

DITNBDIN. — A new branch M.l.A.
has been org: niz d here under d reo-
tion of ELDERS OETMOvt

BEECHER. MARK C. WHEELER,
nnd ALBERT V. STERLING. New
committee chairmen include HARRY
HAYWARD, general chairman of all
committees; GRACE WESTLAKE
«~r? DON ROSS. music; -SISTER
BT^ATRTiCE DALZIEL and JOAN
COBURN, public speaking; HARRY

V jr

HAYWARD and PATSY TIIO.M.
dancing; SISTERS FLORENCE

ROSS and RUBY THOMSON, drama,
and SDSTElR MARY COBURN,
personality. Miss JESSIE ABER-
NETHY was appointed as publicity
agent for- the branch.

Early in September an enjoyable
social was held to celebrate the new
M.l.A. organization and to fare-
well ELDER WHEELER, who lias
been transferred to Ohristehureh.

The Dunedin "Mormon" basketball
team won a coveted honour when they
recently were awaided the Cookham
Cup for winning the city champion-
ship title. In the final games the
Mormon team won victi lies by de-
cisive scores and gained for them-
selves much favourable comment
among spectators and in newspapers.
Members of the team were ELDERS
BEECHER, STERLl'.Vd, WHEELER
'lORONTO and K. BARCLAY. Radio'
Sports Announcer. A. O'CONNELL,
over a local broadcasting station,
paid compliments to ELDERS
BEECHER and WHEELER for their
efforts- in promoting baseball ;.nd bns-
ketb ill in Dunedin.

* * *

Haueaki. — a Home Primary
Group has been organized by women
missionaries at the residence of
Brother nnd Sister RURU, at Tirau
Sister LENA RURU was set apart as
president with Sisters NANCY RLTRIT
and LUCY MATAHAERE as coun-
sellors. Sister MATAHAERE also
was set apart as secretary.

(Sisters MARJORIE BRYAN nnd
MA RAIT TAX A BAKER had an excit-
ing trip while returning from Manaia
recently, when they were caught in
a severe rainstorm, and were forced
to swim a river and wade through
mud knee-deep because of earth
slips.

Brother GEORGE WATENE, dis-
trict secretary, suffered minor injur-
ies recently when struck by an auto-
mobile while walking. He was given
hospital treatment and has since
recovered.

ELDERiS RICHARD LAMBERT
nnd GERALD LANOTOX have been
holding meetings in the Taupo and
Rotorua regions as well as at Horo
Hero and Thames.

Sisters MARY HARRIS IHAIA and
LUlCY RANGT, local missionaries,
hnve been labouring near Rotoiti and
Opotiki.

ELDER LAMBERT acted as mas-
ter of ceremonies at a social spon-
sored bv the American Basketball
Association, August .''0, at Thames.

Oketopa, 1938 TE KARERE

NEWS FROM THE FIELD

326

ELDER JAMES
ELDER LAWRENCE

RSIiEASZ3S.~ -Missionary labours
for two Zion Elders came to a close
in New Zealand during the month of
September, and each received honour-
able releases for his diligent efforts.
EfLDER JAY B. JAMES sailed
for his home in
.the States on a
!| Matson li n e r,
(Monday, Sept. 19
IjHe lives at K>7
'North State St.,
[Salt Lake Clw,
|| Utah.

He arrived in
New Zealand, on
June 12 19 36, and
| has since labour-
successively
the Waikato,
i Hauraki, Auck-
land and Wai-
k a t o districts.
His labours were
princ i p a 1 1 y
| among the Maori
people and he
" gained a fine
knowledge o f
their language.
~ G. AVHIT-
September 30th, via
the western route, for his
home in Brigham City, Utah. His
journey more than half-way around
the world will include stop-overs at
Australia, India, Egypt, Italy, France,
Germany, England and several other
European countries. He will stay
in Germany with his brother-in-law,
who is filling a
mission in that
land. From Aus-
tralia he will be
I accompanied by
mother return-
ing missionary
I and together they
] will spend about
I five months on-
] route to America.
ELDER WHIT-
NEY arrived in
few Zealand as
missionary Oc-
tober 2. 1936, and
has since labour-
in the Bay of
Islands, Walkr.to,
Dunedin, Christ-
I church and Auck-
land districts
While in Christ-
elder whitney;;!;1";;;1 ^"IS-
Labours which won Mission-wide
recogniti* n. Last June he was
erred to Auckland to labour as
district president. His missionary
spent principally

tin

Euro

people

TRANSFERS and Appointments —
President MATTHEW COWLEY an-
nounces the appointment of ELDER
WILFORD E. SMITH as president of
the Waikato district. Elder Smith
formerly laboured in the Hawke's
Bay district.

The following transfer of mission-
aries also was announced by Presid-
ent Cowley.

ELDER L. GARN DASTRUP, from
Wellington to Hawke's Bay; ELDER
ROBERT L. CARDWELL, from
Mahia to Hawke's Bay; ELDER
CLAUDE D. KIiRKLAND, from
Hawke's Bay to Wellington: ELDER
JElSiSE T. LATER, from Mahia to
Waikato; ELDER WILLARD J. AN-
DERSON, from Hawke's Bay to
Poverty Bay; and ELDER JOSEPH
R. BLACKMORE, from Hawke's Bay
to Mahia.

BROTHER KORONIRIA TARI, of
Awarua, who was called in August
upon a short-term mission in Whan-
garei, h.is been honourably released.

BROTHER APERAHAMA WHA-
REMATE, who has been convalesc-
ing from a leg infection, has returned
to his missionary labours in Whan-
garei.

BROTHER ALEC WISHART, of
Auckland, has returned from his
missionary labours in Tonga and
Samoa following his honourable re-
lease by Apostle George Albert
Smith. He was called by Apostle
Smith to accompany him to these
islands missions.

* * ' *
NGAPUHI. — In memory of ERANA

TOMURI, a memorial was unveiled
and dedicated. August 28, at Pnhi-
moanr.riki, Kaikohe. A large number
of persons were in attendance at the
dedicatory ceremonies.

Brother KATO KAUWHATA of
Ngawha, Bay of Islands, recently
placed second in the New Zealand
amateur wrestling competitions in
the 11 stone plus weight divisions.
Brother Kauwhi t.i. who is a strict
observer of the "Word of Wisdom,"
has been wrestling in amateur circles
for the last four years, and pave a
fine exhibition in the final match

* * *
wairarafa. — Organisation o t

two Mutual Emprovemeni Associa-
te "a s planned by the district pre-
sidency ;it Gladstone and Horn -
wood, a B03 Scout organisation also
is to be formed with the Homewo^d
Mutual. These orgnnltations will till
■ ■ long-fell need for such activity in
these communities The district ernlri
reefl hall uas successfully held
Scptomber I i. at Pirinoa

327

TE KARERE

NEWS FROM THE FIELD

Oketopa, 1938

NELSON. — According to news re-
porta from ALMA KAWHARU, cor-
respondent, the Madison Branch Re-
lief Society has been reorganized by
ELDERS WOODROW WESTBN-
■SKOW and H. AX.DOU1S LAMBERT.
New Officers include Sisters PAUL-
INE SELWYX, president and treas-
urer; .Sister HUIRANGI RU.RUKU,
and MARIA HIPPOLITE, counsel-
lors; Sister LUCY BLKINGTON,
secretary, and SISTER POKOHU
HAWHARU, assistant secretary.

A neighbourhood Primary organi-
zation has been formed with Sister
MARIA HTPPOLITE a* president.

ELDER LAMBERT was ill for
several days with measles, but has
fully recovered.

ELDER WBSTE'NSKOW recently
gave an illustrated lecture on the
"Early History of America," at a
Toe H. meeting.

* * *

WELLINGTON. — An interesting
lecture on '"The Origin of the Maori
According to the Book of Mormon,"
was given recently by Brother
PARATA PIRIHI at a meeting of
the Wellington Mr.ori club. Brother
PIRIHI used a large map with
which to illustrate his remarks and
much interest was created among the
audience.

The Wellington "Mormon" basket-
ball team recently emerged vic-
torious in city competitions with 20
other teams. The "Mormon" team
won every match in the tourna-
ment. Members of the team were

eldp:r lamont f. Toronto,
elder albert v. sterling,

BRO. SID SCOTT and MR. JENKINS.

HUNTLY. — With five Queen candi-
dates vying for honours, the Huntly
M.I. A. will sponsor a Gold and Green
ball on October 20 ,in the town hall.
The hall will be decorated with
flowers and palms to create an
Hawaiian setting and a spectacular
queen crowning is being arranged.

The Waikato district conference
has been set for the 26 and 27 of
November with ELDER WILFORD
E. SMITH, newly appointed district
president, in charge.

* * *

OVERSEAS — News I f the arrival
and location of Brother WESTON J.
SMITH, his wife and daughter in
Preston, Idaho, U.S.A., has been ie-
ceived.

EUNICE SMITH writes that their
trip was very enjoyable and they
have been thrilled with the experi-
ences of a new land. Upon their
arrival in Los Angeles thev were
met by ISTANLEY PENTECOST, a
formei New Ze;. lander, and they have
visited wiili the parents of Elder E.
BOLEY BIGLER, who is now labour-
ing as a missionary in New Zetland.

After a week of sight-seeing in
California, the Smiths journeyed to
Salt Lake City where they were met
by ELDER CAN'.s'ON LAMBERT.
who recently laboured in N.Z. The
Saints and their many friends in
Zion entertained them rnd made
their stay very enjoyable.

BROTHER SMITH has opened a
jewellry shop in Preston and they
plan to stay there for some time.
Eunice repcrts that she hopes to
return to New Zealand within two
years as a Missionary, and is looking
anxiously forward to mingling again
with her old friends here.

DEATHS

The sympathies of the Mission go
nut to the families and friends of the
following persons who died recently:

ATUHIA ITTTMAERE, 4, who died
at Tf Hapora of pneumonia on Aug-
ust 8.

HERA WAIMANUKA METE. 66.
who died August 21. at Nuhaka, of
cancer.

LIONELL JAMEtS WATENE, one.
Who died August 30 at Kiri Kiri.

R.AMAHTA WIRT HANATA, 8?.
months, who died June 9 at Hoi O
Tainui.

PRANCT'S -N'AMA HEMMIXGSEX.

8-drys-old. of the Taianaki district,
who died August 10.

MIHI REHE PEENI, 2-year-old
daughter of REHE PEENI of the
Te Horo branch, who died September
10.

GEORGE BRIMFIELD, 43. who
died September 8. of consumption.

BOOKS! BOOKS! BOOKS!

A price list of books on sale at L.D.S. Mission headquarters
may be obtained by writing to THE SECRETARY, Box 72, Auck-
land. C.l. Books of Remembrance used in Genealocv lesson courses
sell for five shillings.

328

G
E

M

T
H
O
U
G
H
T

/■"~7)RIZE not thyself by what thou hast, but by what thou art;
(^J lie that values a jewel by its golden frame, or a book by
^-^ its silver clasp, or a man by his vast estates, errs. — Quarks.

Ponderous and marvellous machinery is sometimes thrown out
of gear by small obstructions. Express trains can be easily
derailed. Either the obstruction is demolished, the obstacle, is
brushed aside, or great disaster follows. Every evil or selfish
thought must be immediately crushed out and thrown away.
We cannot permit it to produce a mental jar, or interrupt our
spiritual progress. It is the test of spiritual will. — C. B. Newcomb.

"God sets before His servants many an open door of useful-
ness. It is safe to enter the nearest one. He who passes by an
opportunity to do good in order to find a better one will search
in vain. It is the busy workman who gets called to higher service.
— R. L. Stevenson.

"Do not pray for easy lives. Pray to be stronger men. Do
not pray for tasks equal to your powers. Pray for powers equal
to your tasks. Then the doing of your work shall be no miracle.
But you shall be a miracle. Every day you shall wonder at
yourself, at the richness of life which has come to you by the
grace of God." — Phillips Brooks.

GOD GIVE US MEN

God give us men.

The time like this demands strong minds, great hearts, true faith

and willing hands.

Men whom the love of lucre does not kill

Men whom the spoils of office cannot buy.
Men who possess opinions and a will.

Men who have honor, men who will not lie.
Men who can stand before a demigogue

And damn his treacherous flatteries without winking.
Tall men. sun-crowned, who rise above the fog

In public duty and in private thinking.

—J. G. Holland.

THE OPTIMIST'S CREED

PROMISE YOURSELF:

To be so strong that nothing can disturb your peace of mind.

To talk health, happiness and prosperity to every person you meet.

To make all your friends feel that there is something in them.

To look at the sunny side of everything and make your optimism come true.

To think only of the best, to work only for the best, and to expect only the

best.
To be just as enthusiastic about the successes of others as you arc about your

own.
To forget the mistakes of the past and press ou to the greater achievements

of the future.
To wear a cheerful countenance at all times and give every living creature

you meet a smile.
To give so much time to the improvement of yourself that you have no time

t<> criticise others.
To be tOO large for worry, too noble for anger, too strong for fear, and too

happy to permit tin- presence of troubles. Christian /'. Larson

329 TE KARERE Oketapa, 1938

SUNDAY SCHOOL

Prelude

Adapted from Handel,
ty Edw P. Kimball.

• — ■ -± -&■

'IT

SACRAMENT GEM.

I come to Thee all penitent,

I feel Thy love for me;
Dear Saviour, in this Sacrament

I do rememher Thee.

Postlude

p eres. f Z^==—

*'« 4 5 4 \ \* <

CONCERT RECITATION
Proverbs. Chapter 0, Verses 9 to 11.

"Give instruction to a wise man. and he will be vet wi^er ; teach
a just man, and he will increase in learning. The fenr of the Lord
is the beginning of wisdom ; and the knowledge of the holy is under-
standine. For by me thy days shall he multiplied, and the years
of thy life s^all he increased.''

KO TE KORERO O NGAKAU
Ko nga Whakatauki 9 o nga Upoko, tc 9 me te 1 1 o nga Rarangi.

"Hoatu te mohio ki te tangata whakaaro nui, a ka neke ake ona
whakaaro : whakaakona te tangata tika, a ka maha ake ana kupu
moh'o. Te timatanga o te whakaaro nui ko te wehi ki a Ihowa ; te
matauranga, ko te mohio ki te Men Tapu. Maku hoki ka maha ai
ou ra. maku ka neke ake ai nga tan e ora ai koe."

SINGING PRACTICE.

"Joseph Smith's First Prayer" Page 41

"E te Toka Ingoa Nui" Page 113

Oketopa, 1938 TE KARERE 330

MAHI KURA HAPATI:

KO TE KARAHE MAORI— AKORANGA ME NGA
KAWENATA

RATAPU TUATAHI.— Akoranga 106

Whakaaturanga : Akoranga me nga Kawenata 95.

1. He whakahe na te Ariki mo te puhoi ki te hanga i te temepara.

2. Te whakahau ano i a ratou kia timata ki te hanga.

3. Te tauira o te temepara.

(a) Te roa me te whanui o te marae o roto.
NGA PATAI:

1. E peheatia ana e te Ariki ana i aroha ai?

2. He aha te hara i hara ai ratou ki te Ariki ?

3. Kua whakahaua ratou kia hanga i tana whare, me pehea e taea ai e
ratou ?

4. Hei aha a raro, hei aha hoki a runga te marae o roto?

RATAPU TUARUA. — Akoranga 107

Whakaaturanga : Akoranga me nga Kawenata 96.

1. Tend whakakitenga he whakautu mai mo a ratou inoinga mo te
ahua o nga paanga kei a ratou.

2. Te whakaritenga i Nuera K. Witini he whakahaere mo te paamu.

3. Te whakaurunga i a Hoani Teonehana hei mema mo te ota o te
kotahitanga (United Order).

4. Te take o te ota o te kotahitanga.
NGA PATAI:

1. Na wai te take kia whakaritea a Nuera K. Witini he kai whakahaere
mo te paamu ?

2. He aha te take i ahei ai a Hoani Teonehana kia uru ki te ritenga
o te kotahitanga?

3. He aha te putake o te ritenga o te kotahitanga?

4. He aha te whakaari mai kia Hoani Teonehana me ka puritia e ia nga

whakahaunga a te Ariki ?

RATAPU TUATORU.— Akoranga 108

Whakaaturanga : Akoranga me nga Kawenata 97.

1. Te take o tenei whakakitenga.

2. Tona ahuareka mo te kura i Hiona mo te u hoki o Pare P. Parata.

3. Te tohutohu a te Ariki ki te poropiti kia Hohcpa Mete me tino hanga
he temepara ki Hiona.

4. Te whakaari mai ka tupu a Hiona ina ngohengohe nga Hunga Tapu
ki ona whakahaunga.

5. Te whiu mo te hunga kino. Ka mawehe atu enci whin i nga Hunga
Tapu ina u ratou ki nga tohutohu.

NGA PATAI:

1. He aha te kura i Hiona?

2. Me pehea e tail iho ai te Kororia o te Ariki ki runga ki te whare
c hanga e tona iwi ki a ia ?

3. Ma te aha e taea ai te hanga te whare p to Ariki?

RATAPU TUAWH A— Akoranga 109

Whakaaturanga: Akoranga me nga Kawenata 98.

1. Te whakaari mai ki nga Hunga Tapu i Katarana.

1. Nga tohutohu mai ki a ratou kia noho hei iwi pupuri i nga ture.

331 TE KARERE Oketopa, 1938

3, Te whakahau kia ratou kia whakarerca te kino kia u ki te pai.

4. 1 [e whakatupatoranga mc te ahua o tau e mea ai ki o hoariri.
NGA PATAI :

1. He aha te mea i whakaaria inai e te Ariki ki nga Hunga Tapu o
Katarana ?

2. Pehea ta te Ariki kia ratou mo nga ture o te whenua?

3. E ai ta te Ariki ko e hea ture e puta ake ana he kino i roto?

4. Pehea te tikanga a te Ariki i nga wa o mua mo te ahua o tona iwi
ki etahi atu iwi ?

RATAPU TUARIMA— Akoranga 110

Me hoki whakamuri ki nga wahanga 95, 96, 98, ako ai.
(review)

MAHI WHAKAPAPA MO TE MARAMA O
OKETOPA

WIKI TUATAHI

1. Mehemca he pakelia nga matua o etahi o nga vvhanau. e tika ana kia
tuhia. Mauria te kawai ki te wahi e taca.

2. Ki te rapu i te kawai pakeha me tuhi ki te (Registrar, Wellington).
Kia tukua mai te "Tiwhikete" o te matenga, kei runga e whakaatu ana te
waahi i haere mai ai taua tangata.

3. Upoko 13. "The Covenant of the Lord with Abraham."

WIKI TUARUA

1. Nga ingoa pakeha kia marama te tuhi, mehemea ko "Thomas Halbert"
kaua e tuhia Tamati Arapata engari te ingoa tuturu. Ko etahi vvhanau ka mauria
te ingoa tuatahi a "Tamati," mehemea ka penei me whakaatu i roto i te Puka-
puka Whakamaharatanga te putake mai o taua ingoa.

2. Mehemea kua whaka-korea te ingoa pakeha, kua mau he ingoa Maori
me whakaatu, kia kore ai e wareware te rapu te taha pakeha. Ko etahi o nga
whanau he uri pakeha kaore e kitea te putake mai, heoi ano kaore e taea te
mahi.

3. Upoko 14, "Thy Seed Shall Be Like Unto These."

WIKI TUATORU

1. Me ata rapu e nga whanau o ia ropu, no whea to ratau tipuna pakeha.
Me tuhi te Hitori o taua tangata. mehemea e taea ana. Ko etahi o nga tipuna
pakeha he Heramana (Sailor) ko etahi he Hoia (Soldier) na te kawanatanga
i nga whawhai o mua.

2. Mehemea taua tangata he pakeha, he Hainamana (Chinese), he Hinitu,
(Hindu), he Poriki (Portuguese), he Mangumangu (Negro), he Wiwi
(French), me tuhi.

3. Tuhia te kaipuke i haere mai ai taua tangata ; te tau i u mai ai ; te
ra me te marama ; mehemea e taea ana.

4. Upoko 15, "The Seed of Cain."

WIKI TUAWHA

1. Ko etahi o nga whanau i puta mai i roto o Rarotonga, o Tahiti, o
Hamoa, o Hawaiki, o Tonga, he iwi kotahi atu tenei ki nga Maori.

Oketopa, 1938 TE RARE RE 332

2. Kia mamma te tuhi i o tatati tipuna o era atu ivvi mo te tuku ki te
'Temepara." Kia noho marama ai tc whakahaere i te vvahanga mona. Ko te
rehana e whai ake nei mana e whakamarama te putake.

3. Upoko 16, "The Seed of Cain After the Flood."

Genealogical lessons will continue throughout the year. All
reports of Genealogical work should be sent to Box 39, Hastings,
Hawke's Bay, before the end of October, so that all reports may be
sent to Zion in America before November.

TAEO WIRIHANA,

Secretary.

NGA KAIKAUWHAU MO NGAPUHI

NIG-A KAIKAUWHAU O vN'GA TAKIWA O WHANGA'REI ME PEI
WHAIRANGI MO NGA MARAMA O OKETOPA ME NOE3MA.
WIKI TUARUA

Hare Nehua me Tera Eruera Kaikohe

Pene Herewini me Wiremu Mokaraka Utakura

Les Nelson me Leonard Nehua Mangamuka

Hemi Whautere me Eru Kupa Whirinaki

Hirini Wikaira me John Ngakuru Utakura

Barney Wihongi me Hone Paea Rama Rama

Hono Wihongi me George Anderson Otaua

Pera Wihc ngi me Rangi Te Haki Mangakahia

Poraumati Reihana me Hone Hura Whangaruru

Rangi Wharemate me Tuhiwai Wharemate Kaikou

Haehae Taniora me Waaka Hepi Whananaki

Hone T. Pita me Hare Pita Mokau

Tamati Mokaraka me Wi Wharekura Heta Waikare

Maki Pirihi me Teira Pirihi Pakikaikutu

WIKI TUATORU

Te Ahu Wihongi me Houturangi Witehira Mataraua

Kawana Erueti me Tametai Rakena Ngawha

Hiri Te Rangi me Haki Wharemate Matauri Bay

James Joyce me Pakaraihe Otene Okorihi

Mairangi Ngakuru me Wiremu 'N'gakuru Panguru

Hare Herewini me Hone Witehira ....•••• Tautoro

Rehopoana Heke me Rangi Whaikawa .Kaikou

Atawhai Wihongi me Mutu Wihongi Takahiwai

Koronira Tari me Rurana Wihongi Mataraua

Patariki Wihongi me Hemi Kairau Tautoro

Hr ne Peepe me Wiremu Peihopa Waikare

Peneha Maru me Pere Hereora Tautoro

Raniera Rewi me Eru Matini Mokau

Taite Rewi me Rau Ihaia Whangaroa

Morore Piripi me Warana Taniora Waikare

Pita Reihann me Himi Reihana Pataua

Ray V. Going me Paepae Witehira '.'.'. iWaihou

WIKI TUAWHA

Nopera Otene me Raniera Paora Takahue

Charlie Rei me Wehi Heta Waihou

Ihaka Rei me Rum Hohaia Kaikohe

Joseph Hay me Norman Mason Awarua

Patu FVihopa me John Shorthand Whananaki

Wiremu Tairua me Heemi Nai Tairua Xgunguru

Henare Hoterene me Tirarau Renata Takahiwai

Ren Armstrong me Hoani Henare Punaruku

Morehu Waa me Rangihaeata Kiharoa Poroti

Mete Reihann me Hare Reihana Ruatangatu

Matekino Wharemate me Hone Kanuta Te Horo

Cyril M. C. Going me Duncan Wihongi Te Horo

xa NGA k Aiwii \k \ii \i:i:i: o \<;\ TAKIWA 0 \'<;\i'rni

333 TE KARERE Oketopa, L938

PRIMARY LESSONS:

FIRST WEEK— ALL GROUPS
WHAT A RIGHTEOUS MAX'S PRAYERS ACCOMPLISHED

TEXT: Book of Mormon, Ether 1, 2, 3; 6:1-13.

AIM and MEMORY GEM : Our Heavenly Father hears and answers
sincere prayers.

LESSON STATEMENT: I. Not all the people were disobedient at
the time of the building of the Tower of Babel. In fact, some of them were
very righteous and prayerful. Among" these were a man named Jared and
his brother. They had always served the Lord, and had been greatly blessed
by Him. In their distress, as at all other times, they sought the Lord in
prayer. At the time the people's language was changed, Jared asked his
brother to "cry unto the Lord, that He will not confound us that we may not
understand our words." "And the Lord had compassion upon Jared: there-
fore He did not confound Jared; and Jared and his brother were not
confounded."

Then they prayed again to the Lord, asking Him this time, that the lan-
guage of their friends and their families be not confounded. This prayer was
answered also. We can imagine how thankful and happy were the little band
of people. They were able to understand each other, to mingle together in
their pleasures, their work, and their prayers.

Then they knew the Lord had a purpose in preserving their language. A
third time the brother of Jared prayed unto the Lord, asking Him if they were
to be driven from the land, and, if so, where they should go. And the Lord
answered and said : "Go and gather thy flocks, both male and female, of every
kind; and also of the seed of the earth of every kind; and thy families; and
also thy brother Jared and his families ; and also thy friends and their families.
And when thou hast done this, thou shalt go at the head of them down into
the valley, which is northward. And there will I meet thee, and 1 will go
before thee into a land which is choice above all the lands of the earth.

"And there will I bless thee and thy seed, and raise up unto me of thy
seed, and of the seed of thy brother, and they who shall go with thee, a great
nation. And there shall be none greater than the nation which I shall raise
up unto me of thy seed, upon all the face of the earth. And thus 1 will do
unto thee because this long time you have cried unto me."

II. So, in obedience unto the command of the Lord, Jared and his family,
his brother and his family, and their friends, about twenty-two in all, began their
journey into the wilderness. They were guided by the Lord to the shores of
the great ocean, where they lived for four years. Then, in obedience to God's
command, eight vessels were built, being made much like the submarine vessels
now being used, as to shape and being water-tight, even if they should go under
the water. The Lord said: "For behold, ye shall be as a whale in the midst
of the sea, for the mountain waves shall dash upon you. Nevertheless, I will
bring you up again out of the depths of the sea."

For light, the brother of Jared melted out of a rock sixteen small stones,
making them clear and white, even as transparent as glass ; and then asked
the Lord to touch them that they might give light in the vessels ; the Lord
did so, and two of these stones were placed in each vessel. "And thus the
Lord caused stones to shine in darkness, to give light unto men, women, and
children, that they might not cross the great waters in darkness." And this
people crossed the ocean to America.

III. When they had landed, they bowed down and prayed to God, thank-
ing Him for caring for them during the journey, and for bringing them in safety
to the promised land, our own splendid land of America. They went forth
on the face of the land and began to till the earth.

Oketopa, 1938 IE ivARLRil 334

SECOND WEEK

A FATHER'S SACRIFICE

TEXT: Genesis 12:1-10; 18:1-16; 22. Pearl of Great Price, Abraham
1, 2.

MEMORY GEM : "Thou shalt worship the Lord thy God and Him only
shalt thou serve."

POINT OF CONTACT: The children's thoughts and emotions could
he drawn to the aim of this lesson (trusting) by telling the following zvetl-
kuozvn incident :

A hoy zvas playing on a railroad track. lie was so engrossed zvilh his
play, that he did not notice the approaching train, until it zvas nearly upon
him. Then he zvas too frightened and bewildered to know what to do. ills
first impulse zvas to run, but it zvas too late in case lie should trip. His father,
at a distance, sazv the situation just in time to shout, "Lie down!" The son
dropped instantly, the train passed over him, and he zvas unhurt.

What zvould have happened if he had not have trusted his father? What
would have happened if lie had stopped even long enough to doubt and question?

LESSON STATEMENT: I. Even though the Lord does bless His
children so much, sometimes they forget Him and displease Him, because they
listen to the wicked spirit.

A long time after the people had built the great Tower of Babel, and the
Lord had scattered them in different lands, they again forgot Him. Not only
did they forget Him. but they made other gods that they praised and wor-
shipped. The people made these gods, or idols, out of wood, iron, gold or
other things. Some were very ugly. Perhaps they would cut down a tree
and make it into some ugly image. Of course, these idols were only made
by man, so they could not see, nor hear, nor feel, nor talk, nor think, nor move,
and yet these people listened to the wicked spirit so much, that they would
bow down and worship them. They did not pray to their Heavenly Father,
who could hear and answer their prayers, but they prayed to these idols, which
could not even see nor hear them.

II. There was one man who would not bow down and worship the idols,
even though all the people around him did. He listened to the good spirit.
This man's name was Abraham, and he worshipped the Lord. He knew "Thou
shalt worship the Lord thy God and Him only shalt thou serve." The Lord
was pleased with Abraham and loved him. But because Abraham would not
worship the idols, the people got angry at him and sought to kill him.

One time these wicked people were ready to kill him. Abraham knew that
the God he worshipped could hear and answer his prayers, so he prayed to our
Heavenly Father to help him. Our Heavenly Father heard Abraham's
prayer, and sent an angel to cut the cords that bound him and set him free.

The Lord did not want Abraham to live among this wicked people, so
He told him He would lead him to another land, a promised land.

Abraham was rich. He had gold and silver, many cattle and servants.
He took these and his wife and a few relatives and left that wicked land.
He left his home and his people, so he could worship the Lord in the way
he knew was right. He had a long journey. There were no trams and hotels
then. He had to carry a great deal of food, and live in tents.

Abraham never forgot his Heavenly Father, and he built altars and offered
sacrifices to Him. The Lord was with him and guided ami instructed him.
There was a famine, but the Lord told him where to go and what to do. to
get food and safety.

At last Abraham and his company reached the land of Canaan — the
promised land. It was a choice land a land of rivers and flowers, of fruit
and sunshine. The Lord told him to go out and look to the north, to the

335 TE KARERE ( >ketopa, L938

east, to the south and to the west, and all the land he could sec should be his.
The Lord also told him that he should have many relatives and that all k(,('<1
people should love him and call him "Father of the Faithful."

III. After Abraham and his wife had lived in this promised land for
many, many years, until, in fact, they were almost one hundred years old,
a most wonderful thing happened to them.

One day as Abraham sat resting in the door of his tent, which was situ-
ated in a beautiful grove in the plains of Mamre, he looked up and saw three
strange men coming toward him. He quickly arose and went out to meet
them.

As he came up to them he saw, to his surprise and joy, that they were
angels of God. His heart beat fast. Why had they come? What important
message had they brought him? Abraham bowed down before his heavenly
visitors, and welcomed them to his humble abode. He invited them to sit
down in the shade of a tree while he washed their feet, and while his wife,
Sarah, prepared them something to eat.

After having refreshed themselves with bread and butter, milk and meat,
the angels said to Abraham : "Abraham, we have been sent by the Lord to tell
you that your wife Sarah is going to become the mother of a baby boy."

Abraham was so astonished on hearing the news, that he could not speak
for some time. He just stood looking at the angel who had told him the glad
tidings. He, however, believed all the angel said. On hearing the heavenly
messenger tell her husband that she would be the mother of a baby boy,
Sarah, who was inside the tent, laughed aloud. She could hardly believe that
such a thing could come to pass, seeing that she was so old.

The angel heard Sarah laugh. He went to the door of the tent and said
in a solemn voice, "Sarah, why did you laugh?" Is anything too hard for
the Lord?"

Sarah felt ashamed at having doubted the truth of the angel's message.

IV. Days and weeks and months passed by. At last the time came that
was spoken of by the angel, and to the great delight of Abraham and Sarah,
a dear, sweet baby boy was born to them.

When the babe was eight days old he was christened by his father, and
given the name of Isaac. The little one was the joy and delight of his parents.
He had come to them as a special blessing from the Lord; they would take
the greatest care of him, and teach him to become a wise and good man.

Isaac grew and became a fine, bright boy. He used to go out in the
fields with his father and watch the sheep and cattle feed on the fresh grass,
and the little lambs play in the warm sun. And when he would be returning,
he would gather armfuls of sticks for his mother's fires.

V. And now I am going to tell you of a great trial which one day came
to Isaac's father. The Lord said to Abraham, "Abraham, I want you to take
your boy Isaac up to the top of a mount, and there offer him up as a sacrifice
to me."

I cannot tell you how sad the good man felt when he heard these words.
A terrible pain pierced his heart, and the tears began to run down his aged
cheeks. What did he do? He simply bowed his head and said, "The Lord's
will be done."

At the appointed time Abraham took Isaac and two other young men,
and set out for the place where the sacrifice was to be made. Abraham had
not told his son what the Lord had commanded him to do.

When they came to the foot of the mount, Abraham told the young men
to remain there while he and Isaac went up to the top of the mount to worship
the Lord.

As they were going up the side of the mount, Isaac said to his father:
"Behold the fire and the wood, but where is the lamb for a burnt offering?

Oketopn, 1938 TE KARERE 336

But Abraham could not tell his son even at that time. He placed his hand
upon his head, and looking down into his sweet, innocent face, said : "My
son, God will provide Himself a lamb for a burnt offering."

At last the top of the mount was reached. Abraham built an altar of
stones and placed fire and wood upon it. The dreaded moment had at last
arrived. Abraham drew his darling boy to him, and with trembling lips told
him that he was to be the sacrifice. The brave little fellow uttered not a
word against the command of the Lord. He felt that God knew best. So he
suffered his father to bind him and place him upon the altar.

Abraham raised his knife, and was just in the act of slaying his son, when
the angel of the Lord called to him out of heaven, saying : "Abraham, lay
not thine hand upon the lad, neither do thou anything unto him : for now I
know that thou fearest God seeing thou hast not withheld thy son, thine
only son from me."

Abraham looked around and saw in a thicket close by, a ram caught by
the horns, so he went and got the ram and offered up the animal in the place
of his son Isaac.

"And the angel of the Lord called unto Abraham out of heaven the second
time, and said, In thy seed shall all the nations of the earth be blessed ;
because thou hast obeyed my voice."

Abraham and Isaac returned to their tent rejoicing, and told Sarah all
that had taken place. She joined her husband in praising the Lord for sparing
the life of his son.

APPLICATION: Why did the Lord so bless Abraham? (Because he
worshipped and served Him.) What thing that Abraham knew should wc
and all the world remember? ("Thou shalt worship the Lord thy God and
Him only shalt thou serve.") What pleasure have you given up that you might
do something you knew would be pleasing to the Lord? What have you been
tempted to do on the Sabbath, which you knew would not please Him ? Why
wouldn't it ?

THIRD WEEK

A MOTHER'S PRAYER

TEXT: Genesis 16, 21.

AIM and MEMORY GEM: Prayer and submission to the will of the
Lord bring comfort and protection.

POINT OF CONTACT: Johnny was riding on his pony through the
woods and became lost. It began to grow dark and he began to cry, but
thai did no good. Bowing his head on the pony's neck he prayed to our
Heavenly Pother to help him. Then he remembered at once that his father
told him if he was ever lost, to loose the reins and let the pony take his own
way. Soon they were out of the woods and on the way home.

LESSON STATEMENT: I. Because Abraham was such a faithful and
obedient man, God protected him and his family. Last Sunday we heard of
a wonderful blessing that He gave to Abraham and his wife Sarah, and
to-day we are going to hear of another remarkable thing He did for Abraham's
other wife and her son.

Abraham had two wives. His first wife was named Sarah, the woman
you heard about in the lesson last Sunday. His second wife was an Egyptian
woman named II agar.

This is how Abraham came to take Eiagar to be his wife: Hagar was
Sarah's maid. She had lived with Abraham and Sarah for a number of years,
They liked her very much, for she had performed all her duties faithfully.

Abraham and Sarah were growing old. They had no children that was
many years before Isaac was born.

337 TK KARERE Oketopa, 1938

One evening as Abraham and Sarah sat together, Sarah said to her
husband, "Abraham, 1 am very sorry that we have not got any children. I
wish we had, if it were only one. 1 have thought seriously over this matter
lately, and do you know what I have decided to do?" Abraham answered that
he did not.

"Well," said Sarah, T am going to give you my maid, Hagar, to hi' your
wife. Perhaps we shall be blessed with children by her."

Abraham felt very happy when he heard what Sarah had decided to do,
for he had often wished for children, too. So he took Hagar as his wile.

Some time after Hagar had become Abraham's wife, she began to make
fun of Sarah and to say unkind things to her.

Sarah's feelings were so terribly hurt that she told Abraham that Hagar
would have to go and live in some other place.

Hagar started out to seek for a new home. After travelling for a long time
she became tired and sat down to rest beside a fountain of water. She
regretted having spoken unkindly to Sarah, and felt sorry for the trouble
she had brought into the home.

She had sat looking into the water for some time, and as she raised
her eyes, to her great surprise there stood beside her an angel of the Lord.

The angel asked her why she was in that place and where she was going.
Hagar told the heavenly messenger what had happened. He comforted her by
telling her that she would be blessed with a baby boy whose name should be
Ishmael. He then told her to return to Sarah and Abraham, and to ask their
forgiveness.

Hagar did as the angel commanded her. She was freely forgiven by
Abraham and Sarah, and for many years they lived happily together.

II. The promise to Hagar was fulfilled, for a baby boy was born to her,
whom they named Ishmael. When Ishmael was fourteen year of age, and
soon after Isaac, Sarah's son was born, trouble broke out again in Abraham's
family. It was caused by Hagar's son making mock of Sarah.

Sarah told Abraham of Ishmael's conduct and requested him to send Hagar
and her son to their own people in Egypt. Abraham did not like to send
Hagar away, but the Lord told him to do so.

Abraham arose early the next morning, and prepared food for Hagar and
Ishmael on their journey, also a leathern bottle of cold, fresh water. When
they were ready to start, Abraham bade them good-bye, and Hagar and her
son set out for Egypt.

HI. They travelled for a long time. Then a serious thing happened —
the mother and child got lost in the wilderness of Beer-sheba.

To add to their misery, the water in the bottle was exhausted, and Hagar
and Ishmael were almost perishing with thirst. It was a terrible trial to
the poor mother to see her child suffering for a drink of water.

Ishmael began to cry piteously, and then Hagar broke down and began
to cry also. The boy became exhausted that the mother thought his end
had come, so she laid him down, and went and sat down a distance off, that
she might not see him die.

Then a wonderful thing happened.

The angel of the Lord called to Hagar out of heaven and said, "Fear
not ; for God hath heard the voice of the lad where he is." Then he told
her to go and lift the lad and hold him in her arms. She did so. Then
to her great surprise, she saw, a short distance away, a well of water. She
carried her darling boy to the well and quenched his thirst. After which she
took a drink herself, and also filled the bottle. Then she lifted her voice
in praise to God, for saving the life of herself and child.

The angel of the Lord told Hagar that God would bless Ishmael, and that
He would make him a great nation, because he was a son of Abraham. All

Oketopa, 1938 TE KARERE 338

that the angel told Hagar has come to pass.

APPLICATION : It is very seldom that God answers a prayer by sending
a beautiful light, or an angel, or a voice to tell us what to do. Sometimes
the thing we are praying for may be near us, but we cannot see it, so God
answers our prayers by opening our eyes or guiding us so that we can find
what we are seeking. Johnny knew what his father had told him to do if
he got lost on horseback, but he didn't remember it till after he had prayed.
We think that the well of water was near Hagar, but she didn't see it till
God, in answer to her prayer, guided her sight in that direction. Do you know-
anyone who has had a prayer answered in this quiet, natural manner ?

FOURTH WEEK

REBEKAH AT THE WELL

TEXT : Genesis 24, 25 : 20-34.

MEMORY GEM : Trust in God brings happiness and success.

POINT OF CONTACT: As the children are somewhat familiar with
missionary life, the following experience might be told to introduce the thought
of the Bible story in the lesson :

Two Mormon elders who were doing missionary work in the Southern
States, had been planning for a week or more, to leave the town in which

they had been labouring and go to the town of R . They started out early

one morning to make the trip on foot. After travelling several hours they
came to a place where another road crossed the one on which they were walking.

To the surprise of his companion, Bro. M stopped and said that he

felt guided to take the new road. His companion argued with him, trying
to persuade him to go with him and do the work they had been planning

for so long. But it was of no avail. Bro. M was determined, saying that

he did not like to change his plans, but he knew that he was guided by the
spirit of the Lord to go the other way.

So the two men shook hands and parted, one going to R as he

had planned, the other following the strange road, trusting to be guided to
the place where he felt that he must be needed. As he came to each inter-
section of the roads, he would hesitate till he felt sure of which road he was
to take. He was finally led to what seemed to be a deserted house. It had
once been a beautiful home, surrounded by handsome grounds. But there was
no sign of life about it now.

But Bro. M , feeling sure that this was the place to which he was

sent, knocked at the door; and, getting no response, entered. There he found
a man lying on the floor sick. It was one of the missionaries who had been
labouring in another town.

When he saw Bro. M he cried eagerly, "I knew the Lord would

answer my prayers by sending me help."

He had been travelling from one town to another when he was taken ill
that he had been forced to go in this deserted house to lie down. 1 le became
so much worse that he was not able to get up again. Bro. M— — administered
to him. He was soon healed, and the following day they both started out to
their labours again.

LESSON STATEMENT: I. After Abraham had loved and served God
for many, many years, and was getting old. he wished to see his son Isaac
married before he died. But he did not want him to take one of the daughters
of Canaan for a wife, as they were heathen, and lie desired his son to lead a
God-fearing life, such as he had led. He determined to send his servant hack
to ln's own country, Mesopotamia, to gel a wife for Isaac from his own
kindred. Abraham had perfect faith that the Lord would guide him aright,
so giving his servant camels, money, jewels, and men for companions he sent

339 TE KARERE ( )kctopa. 1938

him on his journey.

II. After many days' travelling he came to the wall of the city, and stopped
on the outside by the well. The wells of this country were usually surrounded
by a stone wall from which two or three steps led down to the water. Here
in this peaceful, quiet place, just at sunset, the women of the city were used
to come with their jugs on their heads to be filled from the well. Let us feel
the beauty and peace of this scene, as the servant knelt in prayer for guidance
in doing Abraham's bidding. His supplication to the Lord was that He would
make known unto him the maiden whom He desired to become Isaac's wife,
by having her be the one who would offer him a drink and draw water for
his camels.

Before he had done speaking, the beautiful maiden Rebekah, with her
pitcher upon her shoulder, came out of the gates of the city and drew near
the well. She went down to the well, and stooping, filled her pitcher with
water; then raising it again to her shoulder, she came up the steps. The
servant ran to meet her, and said : "Let me, I pray thee, drink a little water of
thy pitcher." And she said, "Drink, my lord," and she let down her pitcher
upon her hand and gave him drink. And when she had done giving him drink,
she said, "I will draw water for thy camels, also." She emptied her pitcher
into the trough and ran again unto the well to draw water, and drew for all
his camels. In answer to his question, she told him of her parents, and
the servant knew by what she said that the Lord had blessed his journey
and brought him to Abraham's kindred. The man bowed down his head, and
worshipped the Lord. He said : "Blessed be the Lord who led me to the
house of my master's brethren."

III. Rebekah then told him there was plenty of straw for the camels,
and room for the man to stay at her father's house. She ran ahead to
announce his coming. Her brother Laban met him, and knew at once that
he was blessed of the Lord.

The servant would not eat at their house until he had made known his
errand, telling of Abraham's blessings at the hands of the Lord, and his desire
for a wife for "his son Isaac. Then Leban and Bethuel said: "The thing pro-
ceeded! from the Lord; we cannot speak unto thee bad or good. Behold
Rebekah is before thee, take her, and let her be thy master's son's wife, as
the Lord hath spoken." The servant bowed himself before the Lord and
worshipped Him.

Rebekah's parents were loth to part with her so soon, but she herself
was willing to obey the word of the Lord at once, trusting completely. So
with her maidens and servants she departed at once for the land of Canaan.

IV. As they came near to where Abraham lived, Rebekah lifted up her
eyes and saw Isaac coming to meet her ; and when the servant told Isaac all
tilings that had been done, he took her into his mother's tent and made her
his wife, learning to love her dearly.

They had been married a number of years, but no baby had come to bring
joy to their house. That made Isaac and Rebekah feel very bad. They
prayed often to the Lord about the matter.

V. At last the Lord answered their prayer by sending them two baby
boys. The first baby that was born was called Esau. He was different from
other babies. Almost all of his little body was covered with hair. His twin
brother, who was born after, was given the name of Jacob.

APPLICATION: Upon what errand did Abraham send his servant?
* How did he show his trust in God?
Tell about Eliezer meeting Rebekah.

What did the servant say when he found who Rebekah was?
How was Abraham's trust rewarded ?
What blessings came to Rebekah because of her trust?
How do we show that we trust in our Heavenly Father?

&

If* 1

>TH

|J

Wahanga

32

Noema

1938

Nama 11

TE KARERE

Established in 1(^<)7.

Wahanga 32

Noema 1938

Nama 11

Matthew Cowley
Don. L. Cottefell
Eru T. Kupa

Tumua

Etita
Kaiwli

ci Mihana
ikamaori

Church

No. 2

'■/- Per

ind.

mate
ke he
^Igati-
ipuku

la me
ru nei
me te
henua
maha
ri i te
i raua
i tona

rem 1
a enei

ua ko
dtiana
e taha
li ano
ipuku.
Denga.
Hori
nai ai
ihau i

Xoema. 1938 TE KARERE .HI

nga pakau o te aroha. Kua mauria mai e ahau, a Karaitiana, kia
tutaki ano korua, kia whakahoa ano korua. Kia mau hoki ta korua
rongo ki a korua tetahi ki tetahi i mua atu i tou matenga."

I roto i enei kupu a Hori Kerei ki a te Hapuku ka hariru o raua
ringaringa ko Karaitiana. A na te roimata e heke ana i o raua
kanohi, hei whakaatu kua mau ta raua rongo kia raua. Ko te rua
tekau ma rima tenei o nga tau mai o te pakanga. Katahi ano raua
ka kite i a raua. Kahore i roa nga haora i muri mai i tenei, ka mate
a te Hapuku. Tekau ma rua ana marama i arahi ai a Karaitiana i
ana ope, ka wehe nei raua. A katahi ano ka mau ta raua rongo no
tenei ra.

HE MIHI AROHA MO TUMUAKI MORONAI
MUTU

HAERE a Moronai. He puhi koe na matou i te wa i mua nei.
A whaiti-ra-e ki te puhi o te waka. Taku whakaruruhau ki te
ao o te tonga. Taku rakau aurunui. Ka hina ki te mana wai
a ringiringi. Au-koe-wai-korero-e-e-i. Hacre, e piki kce, piki ake,
kake ake, i te ton huarewa ko te ara o Tawhaki. I piki ai ki te rangi
rokohanga-tia atu ra. Ko maikuku mokaka, hapai o te muri. He
waka pa mai taku wahine puroto, taku taane turoto korua.

KO TE TAU El.

Na, ko tenei, e Moronai, haere ki tou mihana i tua i te Arai.
haere, haere, i a wananui. i a rangi e titi iho nei t< na ara i te rangi
inaianei. Tuhi mareikura e kna nei. Ko te an wahiroa. Ko te
karere o rongo mai. Ko Una tonu hei arawhata. Mohou e piki ai
koe ki te rangi, Tua-ngahuru. Haere kua unuh'a nei koe i runga i
to ahurewa tapu. A kua powaru te mihana o Apteaxoa i a kcx tae
atu ki te komiti Maori e noho mai na i tawahi o te Moana-nui a Kiwa.
Tena hoki koe e to matou whaea aroha e Eline Wood, me tou
whanan, te Kanohi ora, i te hoa i a Moronai Wood. Kua wehe atu
nei tona tinana i a taton kat< a

Ki te ninihi nui o te moana.

Ki te paranui o te moana.

Ki tc taniwha nui o te moana.

Ki te paikea nui o tc moana.

Kia hara mai kia horomea hina

Ko hira whaka-ruru tana.

l\ci a-rawe a e koe.

Tutakina ki te rangi tamaiti.

E whac kia manawanni ahako.a kna oktoki t«>n hoa ki ana mpnna
lane, tupnna wahine. Kati tonu mai koe !'u w hakanianrntan^a akr

342 TE KARERE Noema, 1938

mo te ngakau tangi me te ngakau aroha ki nga mahi nunui i mahue
iho nei i tenei mihana. Taku ano te kaika o te powhiri mai a te poro-
piti a te Atua, kia tere rawa tona hoki atu ki te kainga i mua atu i te
Hui Tau. Kati e whae, kia ora tonu koe me tou whanau katoa.

Kati hei whakamaurutanga mo nga whakaaro me uta ake ki
runga, ki a Matiu Kauri. Ko-ia i tohungia e te Tumuaki o te Hahi,
hei whakakapi mo Moronai, hei Tumuaki hoki mo te Mihana o Niu
Tireni nei i roto i te Hahi o Ihu Karaiti o te Hunga Tapu o nga Ra
o Muri Nei. He tino marama te tangi o te reo Maori o tenei Kauma-
tua, me te tere hoki o te haere o nga mea katoa. Me penei ake nga
kupu ki a koe, e Matiu Kauri.

Tera te ra ka maori kei runga ti-he-re-mauri ora — .

Ka mate he tete kura. Ka ara mai he tete kura. Piki mai kake
mai, homai te wai ora ki au ki te iwi Maori tu-tehu ana koe, te moe
a o iwi i te po piki mai e tama. Te ara o tupuna no runga rawa koe.
No Tahuhu Nui o Rangi e tu nei. Na Rangi Tu koe, na Rangi Roa
na Taane rawa koe, na Hapaia koe.

Na te Apa Rangi i-i-i-i.

Na te Apa Rangi arapa — . Tukia i te whare rangi, te ngaruru
mai rangi.

Haere mai ki te Iwi Maori. Kati tenei reta mihi atu.

HE POWHIRI HUI PARIHA

He powhiri tenei ki nga Hunga Tapu, nga hoa aroha me nga
huihuinga tangata kia tae-a-tinana mai koutou ki nga Hui Pariha o
Hauraki me Waikato. Ka tu Hui Pariha o Hauraki ki te Wairoa a
te 12 me to 13 o nga ra o Noema. Ko Tauranga te tereina hei ekenga
mai, ko Te Puna te teihana. Ka tu tenei hui i raro i te whakahaere
o Toke Watene, Tumuki Takiwa, Eleler R. A. Lambert me Taylor
Ormsby, Tumuaki Peka.

Ka tu te Hui Pariha o Waikato ki Huntly West a te 26 me io
17 o nga ra o Noema, i raro. i te whakahaere o Elder Wilford E.
Sm:th, Tumuaki Takiwa.

No reira, HAERE MAI ! HAERE MAI ! HAERE MAI !

TE REPOATA O TE HUI PEKA I TU KI WAIMIO

Tino maha nga Hunga Tapu i huihui ki Waiomio, o te Pariha o Whan-
garei, i te tahi me te rua o nga ra o Oketopa. I tu te hui i raro i te vvhaka-
haeretanga o te tumuaki peka ko Hare Reihana.

Tino ki te whare hui i taua hui, ki te Hunga Tapu me etahi tangata no era
atu hahi. I huihui enei tangata ki te whakarongo ki nga kupu pai o nga
kai-kauwhau i kauwhau ai i roto i enei karakia, ara, te karakia Paraimere, te
Miutera, te Tohungatanga, te Kura Hapati, te Hui Atawhai hoki. I whiwhi
nga tangata katoa i tae nei ki te hui. he Wairua hou, pai hoki.

I reira nga tumuakitanga katoa o te Pariha o Whangarei.

Noema, 1938

TE KARERE

343

KO TE WHAKAPONO Kl TE KAHORE ANA
MAHI HE MEA MATE

NA ELDER DAVID M. EVANS

TEX A ra koutou nga Hunga Tapu kci runga "Te ika a Maui"
tena koutou, tena koutou. E mihi ana ahau ki a koutou, ka
nui taku aroha ki nga iwi Maori katoa i Aotea-roa. Tino nui
te koa o toku ngakau mo taku karangatanga ki te kauwhau i te Rongo
Pai pono ki nga iwi katoa irunga i te motu nei. Ka nui rawa taku
hiahia kia mohio ahau ki to koutou reo pai. I haere mai ahau ki Xiu
Tireni i te tekau ma toru o nga ra o te marama o Tihema o te Tau
1937. I haere mai ahau ki konei, ki te takiwa
o Waikato ki te mahi ara ki te kauwhau. Kati.
Ko taku korero i tenei \va, hei whakamarama
i te tino whakapono me nga mahi. Ina te kupu
a Ilui Karaiti : "E kore e tomo atu ki roto ki te
rangatiratanga o tc rangi nga tangata katoa e mea
mai ana ki a au, E te Ariki, e te Ariki ; engari ia
e mea ana i ta toku Matua i tt rangi i pai ai."
Nana, e te iwi kia mau ki nga ture katoa a te
Atua, kia kaha ki te karakia, ki te inoi, ki te utu
whakatekau, ki te whakawhaiti whakapapa,
ki te mahi i roto i nga Huihuinga katoa o
aku ture, a e puritia ana e ia. ko ia te aroha ana ki
a au ; a ki te aroha tetahi ki a au. ka arohaina ia
e toku Matua, a ka aroha ahau ki a ai. ka whaka-
atu i a au kiaia." \a. e hoa ma e penci
ana te whakafauki a te Pakeha : "II( kupu ki te tangata mahara ka
nui, otira e korero ana koe ki te tangata kuware he ra roa." 1 mea mai
a Ihu ki a tatou : "Ki te aroha koutou ki a au. kia mau ki aku ture."
Kati.

Tera ano he wa i kite ai ahau i tetahi mea hou rawa. i runga

i tetahi roto ataahua. Kci waho ra kei runga i nga wai marino, teta
ano e rua tahi nga waka. a kei roto i ia mea ra he tangata kotahi
e hoc ana. \a ka kite ahau e liuri haere ana nga waka i te kotiti
haere, katahi ka miharo aliau a ka hoe atu ahau ki tetahi a ka mohio
ahau kei te lme kaha rawa ia i te line kolaln tonu J katahi ahau ka
karanga atu; "Ko wai koe?" Nana hoki i whakahoki mai : "Ko tt
Whakapono ahau. a ka timata aim ia ki tt hoe me te linn huri haere
I konei ano ka hoc atu ahau ki tela a ka kite ahau i a ia e mahi ana
kia lite ki to tetahi. ka una atu ahau: "Tina ra ko wai k"

whakahokia mai e ia: "Ko ahau ra Ko nga Main, a i te mea hoki

he nui rawa nga mea kia meatea me main ahau" Ka whikalmki
atu ahau ki a ia : "lie man man n.i.i iho t.m. kci te mohi

Elder Evans

344 TK RARER E Noema, 1938

ki te tangata ki ko ra? Ko ia Te Whakapono na ko te mea kia
meatia e korua ra, kia kotahi, kia ngatahi korua ; no te mea ki te mau
korua i te marangai, i waho nei ka mate, ka toromi tahi korua, a koia
ra he mea kino rawa." Na ka rekaraka rawa raua na taku kupu, no
reira i kite ai ahau i a raua e haere tere ana ki roto ki nga hau kaha.

Na e hoa ma e penei ana nga tangata o te ao me era i roto i
nga waak e rua kahore he painga mehemea ka whawhai te
tuakana ki tana teina i roto i te Rongo Pai. A e kite ana koutou ko
te take tenei a te whawhai o etahi o nga rangatira o nga whenua o
Europe. E whakararu koe i tou Peka i tou Takiwa, me tou Mihana.
Otira ano te pai o te tangata e mahi ngatahi ana me nga tangata katoa
i roto i te Rongo Pai. Na he nui rawa te utu mona ki te kainga o te
Atua i te Rangi. Kati.

Na, Kaua koutou e whakarite i te whakatauki i o koutou tupuna
"Ahiahi tu kaha, ata, pahore-hore" kia kaha i nga wa katoa ki te
mahi i nga ture katoa a te Atua.

E mohio ana ahau ko tenei te hahi pono o te Atua. E mohio
ana ano ahau ko te Pukupuka a Moromona te kupu a te Atua a ko
Hohepe Mete he poropiti pono na te Atua. Na, ma te Atua koutou
e tiaki i nga wa katoa i runga i te ingoa o Ihu Karaiti. Amene.

HE KUPU WHAKAMARAMA

HE tino mea tenei kia whiwhi tatou nga iwi, nga reo, ki tenei matauranga
kei te tu taua kingitanga i enei ra. Kua korerotia atu e nga tangata i
whiriwhiria e te Atua, ara e nga Poropiti.

Tirohia Ramiera 2:29, 29. — "Engari kei te rangi te Atua hei
whakaatu i nga mea ngaro ; e whakakitea ana e ia ki a Kingi
Nepukaneha nga mea e puta mai i nga ra whakamutunga. Ko
tau moe tenei, me nga mea i kitea e tou mahunga i runga i tou
moenga ; Tau na, e te kingi, he whakaaro nau i puta ake i
runga i tou moenga mo nga mea e puta mai a mua ; e Whakakitea
ana ki a koe e te Kai whakaatu o nga mea ngaro, nga mea e puta a
mua.

Raniera 2 :44. — "Na i nga ra o enei kingi, ka khakaturia e re
Atua o te rangi he kingitanga e kore e ngaro. Na e kore te
Kingitanga e waiho mo tetahi atu iwi ; engari ko tera he- wahi,
hei whakamoti i enei kingitanga katoa, ko ia ano ka tu tonu a ake
ake.

45. "Na i kite na koe he mea tapahi mai te kohatu i roto i te
maunga, kahore hold he ringaringa a mongamonga noa i a ia
te rino, te parahi, te uku, te hiriwa, te koura ; e whakapuakina
ana e te Atua nui ki te kingi nga mea e puta a mua ; no tuturu
rawa te moe, pumau tonu tona tikanga."

Raniera 7:27. — "A ka hoatu te kingitanga, te kawanatanga, te
nui o te kingitanga i raro i te rangi katoa ki nga tangata o
te Hunga Tapu a te runga-rawa ; tona kingitanga he kingitanga
mutungakore a ka mahi nga kawanatanga katoa, ka whakarongo
ki a ia."

Ko te patai tenei a nga iwi ; mehemea he whakaaro to ratou he tino
mea nui tenei kua mahia e te Atua i roto i enei whakatnpuranga o te ao.

Noema, 1938 TE KARERE 345

Tana patai, koia tenei,ko hea o te ao nci te Atua whakatu ai i te kaupapa o
tana kingitanga hei timatatanga a ka toe atu ai ki nga pitoje wha o te ao
ma Mika 4:1 e vvhakautu :

"Xa, tenei ake kei nga ra whakamutunga ka whakapumautia
te maunga i to Ihowa whare ki te tihi o nga mannga, ka whaka-
nekehia ake ano ki runga i nga pukepuke, a ka rere nga iwi ki
reira.

"Ka haere hoki nga iwi maha, ka mea, Haere mai, tatou l:a
haere ki runga ki te maunga o Ihowa ki te whare o te Atua o
Hakopa a mana tatou e whakaako ki ana ara, ka haere hoki tatou
i ana huarahi ; no te mea ka puta mai te ture i Hiona, me te
Kupu a Ihowa i Hiruharama." Tirohia ano a Ihaia 2:2-3, me
Maraki 4:1 :

"To te mea, nana, kei te haere mai te ra te rite nci o tona
ngiha kei to te ouinu ; na, te hunga whakakahe katoa, me te
hunga katoa e mahi ana i te kino hei kakau witi ; a ka tahuna e
te ra meake nei puta, e ai ta Ihowa o nga mano, e kore ano he
pakiaka, he manga e mahue ki a ratou.

2. "Ki a koutou ia e wehi na i toku ingoa ka ara ake te ra
0 te tika. he whakaora mate hoki i runga i ona parirau, a ka puta
mai koutou, ka tupekapcka ano he kuao no te turanga kau.

5. "Nana, ka unga atu e ahau a Iraia Poropiti ki a koutou
i mua i te taenga mai o te ra nui o Ihowa o te ra whakamataku.

6. "A ka tahuri i a ia nga ngakau o nga matua ki nga tama-
riki, me nga ngakau o nga tamariki ki 0 ratou matua kei haere atu
ahau, kei patu i te whenua ki te kanga."

Kua korerotia e Mika poropiti i te upoko kua tuhia i runga ake nei te
ahua o taua wahi ki te tihi o nga maunga. Ki tenei whenua kei Amerika.
Kua puta te ronga ki ta ao katoa. Kei reira te Pa o te Hunga Tapu 0 nga
Ra o Muri Nei; e kiia ana ko te Pa Tote (Salt Lake City) lie whenua rahui
tenei na te Atua kia kaua e tu he kingi ki runga i tenei motu : kia waiho
ko te Karaiti hei Kingi a tona taenga mai ki runga i te whenua.

11 Niwhai, 10:14. — "No te mea ka mate tC tangata e ara i a
ia he kingi ki a au, ko ahau hoki, ko te Ariki ko te kingi o te
rangi ,hei kingi mo ratou. ko au ana hei rama a ake ake, mo te
hunga e whakarougo mai ana ki aku kupu."

E ki ana a Maraki. "Ka unga atu e ahau a Iraia Poropiti i mua ki a
koutou i mua i te taenga mai 0 taua ra nui a Ihowa." No te 30 Aperira
1836 ka tutuki tenei Poropititanga ; i puta mai a Iraia ki a rlohepa Mete
te Poropiti raua ko Oriwa Kautere i roto i te Temepara 1 Kataranu . to ra

kua tuhia ake nci. Akoranga me nga Kawenata. wahanga 110 14:

"Nana kua tar mai te kiuga 0 te \va i Korerotia nei e t<-
mangai <» Maraki, i mea ai kia matua puta mai ia (a Iraia I i mua
0 H- ra nui 0 te ra whakamataku 0 tC Ariki e haere mai ai :

15. "Ki te whakatahuri atu i nga ngakau o nga papa ki nga

tamariki, 0 nga tamariki ki una papa, ki tC kore ka patua iho

te whenua katoa ki te kanga.

Hi. "\'o reira nga kii a tenei tikan.ua ka hoatU ki 0 Iconia
ringaringa. ma. reira nei korua t mohlO ai ki te n nui, ra wluk.i-
mataku 0 te Ariki e tata aua ino kei 0 koutOU kuwaha."

Matiu 17:11 : "\a ka whakahoki a liiu. k.i inc.i ki a ratou, Ko

iraia ano t matua puta hei whakatiki i nga nit -.i k.iin.i."

Kia tino mohio tatou e whakaatu ana te Karaiti ko tana Rom
kauwhautia ra e ia i taua wa i ia i runga i te whenua. Tana Rongopai hei
kauwhautanga i nga ra whakamutunga kua korerotia ak<

NGAPUH1 RENATA
( / ,n ai /,• Roanga Uu >

346

TE KARKRF

Noema, 1938

ETAHI KUPU TORUTORU

NA ELDER ROBERT L SIMPSON

ETE Hunga Tapu, e aku hoa aroha katoa o te motu nei, tena
koutou katoa. Ko te tino hiahia o te ngakau kia whakaatu
atu ki a koutou, te iwi Maori, etahi kupu torutoru nei. Ko
te kaupapa tenei o te korero — . "Ko ta tatou mahi nui i enei ra
whakamutunga. "

Ki to tatou whakapono ko enei nga tino ra whakamutunga o te
ao. Kahore e tino roa ka hoki mai Te Karaiti ki waenganui i a tatou.
Noreira, koia te tino take e huaina ana te ingoa o Tana Hahi ; ko te
Hahi o te Hunga Tapu o nga Ra o Muri nei.
E hoa ma, nui rawa atu te mahi ma tatou,
Tana iwi whiriwhiri o* te ao katoa. E ki ana
a Matiu 24:14 — "A, e kauwliautia (enei Ron-
gopai o te Rangctfirai'anga, put a noa i te ao
katoa, hei mea whakaatu ki nga iwi katoa; a
ko reira puta mai te mutunga."

He mahi nui tenei e hoa ma. Kia kaha tonu
tatou katoa, kia whakamarama atu ki nga iwi
katoa nga tikanga pono, nga ture whakaoranga
o Tona Rongopai. Ko koutou katoa, te Hunga
Tapu, ona pononga. Ehara i te mea ko nga
kaumata anake. No reira, e nga pononga a
te Atua, kia kaha — kaua koutou e whakaroa —
whakamaramatia atu ki o koutou hoa katoa nga tikanga tuatahi o
Tana Hahi. Ki taku tino mohio, mehemea he ponongo pono koutou
ki tenei whakahaunga a te Matua, a, nui atu nga manaakitanga ka
hoatu e la ki a koutou.

E rongo ana e kite ana hoki tatou i nga tino raruraru i runga i
tc ao katoa i enei ra. Ahua riri rawa nga iwi katoa tetahi ki tetahi.
Tino kino te ahuatanga. Engari, e tino mohio ana tatou ko enei mea
katoa hei whakatutuki nga poropititanga i poropiti ai nga poropiti i
mua. Ma te Atua e whakaputa mai enei tohu ki a tatou.

Kahore e tino nui nga kupu maku i tenei taima e hoa ma, Kaua
tatou e wareware ki Ona tikanga me nga tino manaakitanga ki ana
tpmariko pono. Kia ora tatou katoa. Me te Atua tatou e whakakaha,
e awhina i nga wa katoa. Ma tatou e tuku atu ki a ia te honore, te
kororia mo nga mea katoa e pai ana kei runga kei te mata o te
whenua. No reira, kua pau taku korero mo tenei taima. Kia ora
tatou katoa.

Elder Simpson

Noema, 1938 TE KARERE 347

BITS OF MISSION HISTORY

AFTER partaking of dinner, served in the European style, the
natives assembled upon the grass, sitting with their legs crossed.
The chief told them that men from America, claiming to be
ministers, had come among them and would talk to them, but he
warned them to be on their guard as he believed that we were there
for no good. At the conclusion of this speech a native minister
harangued the assembly for fifteen minutes, corroborating the
statements made by the chief, and urging the natives to drive us from
their village. A white man who was present also spoke, and was
more abusive than either the chief or minister. At this juncture I
stepped into their midst and informed them that the chief had mis-
represented the case; that I was there, at his invitation, with a
document that he promised to forward to the king after perusing it
himself. 1 also explained to them the object of my visit to. their land,
bore testimony to the divinity of the mission of Joseph Smith, and
offered them salvation without money or price, asking them to test
the doctrines of my faith by the teachings contained in the Bible.

A white man arose and said he would interpret my remarks ;
but while he was speaking one of the Maoris approached me and said
in the English tongue :

"That man is lying; he is not interpreting your speech correctly :
but never mind, the natives understand sufficient of what you said to
know that he is lying."

Brother McDonnel followed and after addressing them in a
few words of Maori, the appearance of affairs materially changed;
for where their countenances had indicated a feeling of hatred, ami
their eyes had flashed vengeance, and they had seemed but to await
a signal from their chief to carry his instructions into execution, they
now wore a kindly expression and gathered around, showing an
interest in what I had to say.

After talking with them a short time, the hading chiefs cam*
to me, took the paper and retired to their "whare." where they closely
scanned it, carefully considered its contents and, as I afterwards
learned, forwarded it t- the king.

Efforts ware subsequently made to distribute tracts among tin'
natives by Elders Ferris, Sorenson and Groesbeck, and I also for-
warded tracts to the Wairarapa and Hawke's Bay districts, besides
visiting both the latter pla es iii company with Elder Groesbeck.
Tracts were distributed to the Maoris in all parts of tin- island

No immediate results were apparent from this movement, and
it was two years afterwards before the natives received th< I

whit h mi in i < d as fo!l< >w

348 TE KARERE Norma, 1938

In the latter part of 1882 I received an invitation from a brother
by the name of Cox, who resided at Cambridge, to spend the Christ-
mas holidays with him and his family. I accepted the invitation and
reached his residence on Christmas Eve. About 3 a.m. the day
following my arrival, I was surprised to see Elder William J.
McDonnel of Auckland, enter the room where I was resting. I
asked him why he was there.

"I do not know," said he, "but after you left Auckland I could
not rest until I followed you; and after buying a ticket for this place
and boarding the train I began to reflect upon my conduct in follow-
ing you and feared you would think it impertinent on my part. I
had made up my mind to leave the train at the next station and return
home, but as I was about to put the resolution into- execution, the
train started and was soon again under full headway towards its
destination, and here I am, tired and weary."

After partaking of refreshments he retired to rest. That morn-
ing, breakfast being over, he, Brother Cox and I, started on foot to
visit some Maori "whares" a short distance from the town of Cam-
bridge, situated on the banks of the Waikato River. We entered
into conversation with several Maoris and distributed among them
some of the tracts which I had prepared. They received them in a
careless manner and did not appear to be interested in their contents.
We chatted with them for two or three hours and then left to return
to Brother Cox's residence. In going up the bluff from the river
we discovered a small "pa" to the left of us, which we had not yet
visited. Brother McDonnel proposed to go and see the people there.
He did so, while Brother Cox and I continued to walk up the hill.
Upon arriving at the summit we heard a person call to us, who proved
to be Brother McDonnel. He was surrounded by a lot of natives
and was calling to me to come to him. I found them interested in
the subject matter of the tract which he had given them and were
making anxious inquiries in relation to the same. An arrangement
was accordingly made for a meeting to be held in the afternoon.

We returned at 2 p.m. and found quite a number of Maoris
seated on the floor of the "whare" in a circle. A chair and table had
been secured for my use, and having provided myself with a Maori
Bible I selected a passage therein and handed it to the chief whose
name was Harry Katero. He read the passage to the company in
the native tongue, and then I asked him, through the interpreter, to
explain what he understood the meaning thereof to be. After select-
ing several passages in this manner, and having his explanation made
clear in English, I was surprised at the way he understood the scrip-
tures, for he accepted them in a literal sense. I remained with them
two hours, and upon leaving made an appointment to meet with them
again in the evening of the next day. He promised to notify others
among the natives and agreed that we should continue our mode of

Noema, 1938 TE KARERE 349

procedure as we had in the afternoon. Upon leaving lie called the
interpreter to him and said :

"I have a daughter who is very sick. Would the 'pake ha'
(meaning the white man) come and see her? T have lost all my
children hut this one, and I am very anxious that she should live."

We returned to the "whare" and found a girl ahout 13 years of
age lying on a mat, very ill with a fever. I desired to know if he
wished me to pray for her, stating that God was able to heal the
girl if it was His will that it should be so. 1 would pray to Him for
her, if he wished it, on the condition that if the child was healed
God should have the glory ; and that if she were not healed, he should
accept her death as an evidence that it was the will of God for her
to die. He agreed to my proposition. We had no oil with us, but
knelt around the mat on which the sick girl was lying and offered
prayer to God on her behalf. We then laid our hands upon her
head, rebuked the disease, blessed her in the name of Jesus Christ
and sealed upon her the blessing of life and health. The child
recovered and the next day she was able to sit up and partake of
nourishment.

(To be continued)

HAWKE'S BAY HUI PARIHA

With fine weather prevailing and large crowds in attendance the Hawke's
Bay district held a conference, September 29 and 30 at Korongata.

The chapel, now nearing completion at Korongata, was opened especially
for the meetings, but will not be dedicated until the first of next year.

President Matthew Cowley presided at the conference, and eighteen /ion
Elders were present as well as Sister Cowley and eighl local missionaries.
Meetings were held according to schedule and an estimated trowd of 500

Saints and friends attended the various sessions.

Fine programmes wen- presented by the Priesthood and auxiliary organi-
zations and the audiences were well-aware of the spirit and inspiration of tin-
speakers. An added feature of the eonferenee was the singing of the KorOO
gata choir under direction of Mr. Keley.

lli«j;h tribute to the good moral influence of the Gospel among the
Maoris was paid by Captain Vercoe and Danzie of Rotorua, who wen guest
speakers.

MOVIE ACTRESS REFUSES ENDORSEMENT.

A big American tobacco trust is said t" have received the following
reply when u sought Sonja Henei'i endorsement <>i cigarettes it manu
f. united "I don't imoke. I won't take voui 2.500 dollars u(>-'5> I am
ashamed <>f women who snn>k< It is ,i disgraceful, filthy, degenerate habit
( lood bye I" I he 1 1 mp< v^< m . 1 1 mpt \ ■ i

350

TE KARERE

1938

MY TESTIMONY OF THE GOSPEL

BY RULON S. WELLS

(Member of the First Quorum of Seventy)

BRIEF SYNOPSIS OF FIRST FOUR INSTALMENTS.— In review-
ing the scriptures we learn that zve once lived as the spirit children of God
ir another^ world before this one zvas maae. While in this spiritual existence
the Lord formulated a plan for His children, which, if follozved, would brin<j
about their eternal well-being and exaltation. In this plan tne Lord made
covenants with His spirit children relating to the three estates of man ; the
first estate in the spirit world — the past; the second estate in this physical
world — the present; the third estate in the kingdom of God — the future.
These covenants promised that if zve, as the spiritual children of God, would
keep his commandments in each of these estates zve should be "added upon,"
cr exalted. And finally, zve might attain exaltation in His heavenly kingdom.
This plan for eternal salvation and progression of mankind is the Gospel of
Jesus Christ. To carry out this plan God placed Adam, the first man, in the
Garden of Eden. With Adam was his mate Eve, and they zvcre each given
free agency. - Through partaking of forbidden fruit they transgressed and
received a knozvlcdge of good and evil. Because of this transgressin their
posterity suffered a spiritual and natural death which entailed their banishment
from the presence of God and the death of their mortal bodies. From Adam
on down to Enoch, Noah and the children of Israel, God has renewed His
everlasting covenant with His children. During the Messianic Dispensation
Christ, the only begotten son of God, zvas bom. His mission on this earth
zvcas to restore the Gospel, renew the everlasting Covenant, and atone for the
transgression of Adam and Eve in order that mankind might be resurrected
and go on to eternal life and progression.

N

OW there still remains the spiritual
death, which is banishment from the
presence of God, which also came upon
Adam and Eve as a result of their transgres-
sion in the Garden of Eden and likewise comes
upon all of their posterity. For we read that
they were literally driven out of the Garden —
shut out from the presence of God. Why was
this penalty imposed in addition to the death
of the body? Because of disobedience to the
will of God.

Why did the Saviour teach us to pray : 'Thy
kingdom come, thy will be done in earth as it
was in heaven?" Obedience to the will of God is the law of
heaven — a very necessary condition. Any deviation from His will
would create confusion, disorder and disaster, and heaven would not
be heaven if His will did not prevail.

In this universe there is an equilibrium maintained and upheld
by the laws of God who created it. Let one of these laws, or forces
of nature, as some are inclined to call them, either centripetal or
centrifugal forces be suspended, and this universe would suffer

Rulon S. Wells

Noema, 1938

TE KARERE

351

violent collisions, or disintegrate with its members flying off into an
endless space never again to return. The equilibrium of heaven
must also be maintained and upheld by strict obedience to the will of
God.

Adam and Eve hearkened to the devil and hence were cast out of
Eden, which was Paradise.

Thus it will be seen that Adam and Eve and all their posterity
are eternally lost unless someone shall bring us back to God. It was
also to overcome this death that He suffered on the cross, "For Christ
also halJi onci* suffered for sins; the just for the unjust, that he
might bring us back to God." 1 Peter, 3:18.

In this case, however, there are conditions required of mankind,
namely: doing all things whatsoever the
Eord our God shall command us. Remem-
ber the covenant. This requires that we
must believe in Chris' w!i m God did send
and reject the devil whom God did not
send. In other words, have Faith in the
Lord and repent of your sins. "Except ye
repent ye shall all likewise perish." Luke
13:3.

There can be no forgiveness of sin
without repentance, and furthermore all
sin must be suffered for in order to satisfy
cernai justice; but shall we suffer for
Adam's transgressions? Let me read the
second article of our faith: "We believe
that men will be punished \ox their own
sins, and not for Adam's transgression."
But is there no escape from this
suffering this punishment for individual
sin? Yes, it' w< will repent and W baptised
for the remission of our sins.

Let ns contemplate just for a few
moments the sufferings of our Lord, while
in the Garden of Gethsemane and upon tin
cross, fur it is rec rded tli.it tluv were so intense, so exquisite, that it
caused Him. even the Son of God, to tremble with pain and to bleed

at every pore of his body, and to Suffer both ill body and in spirit, and

n, pray "( » my Father, if it be possible let this cup pass from me;
nevertheless not as l will; but as thou wilt."

\\u\ now we read !

"For behold, /. God, have suffered these things for all, that they
mi, /hi not suffet if they would repent; but If they would not repent
///, v nuts, mffep cvi n as I" D & C 19: 16 17

Final Instalment

With this issue Elder
Rulon S. Weds concludes
a series of articles deal-
ing with the Gospel Man
of Salvation as revealed
to mankind in modern
times.

We take this opportu-
nity to express our ap-
preciation to Elder Wells
for his article which was
especially written for the
Saints in New Zealand.

We are happy in the
appointment of Elder
Wells as the senior
president of the First
Council of Seventy to
take the place of the late
J. Golden Kimball. Elder
Wells has been a faith-
ful member of this coun-
cil for many years and
we rejoice in this added
honour that lias come to
him. I he Editor.

352 TE KARERE Noema, 1938

Let us now consider the results of the coming of our Lord, his
mission and his atonement. Let me enumerate a few of them : —

1. He brings to pass the immortality of man, securing to every
child of God a never-ending life beyond the grave unconditionally and
without any action on our part.

2. He brings to pass the eternal life of man — bringing us back to
God to dwe.l with Him in His Celestial Kingdom, provided we 'do all
things the Lord our God shall command us." These aws and ord.nances
through which we may secure this Salvation are as follows :

(a) Faith in the Lord Jesus Christ. (b) Repentance. (c)
Baptism by immersion for the remission of sins, (d) Laying on of
hands for the gift of the Holy Ghost.

3. His mission and atonement make plain the full meaning of these
saving ordinances, and declare them to be absolutely essential to
salvation.

4. He restores the new and everlasting covenant and the divine
authority to administer these saving ordinances by calling his Aposties
and prophets and other officers, thus setting up anew his Church and
endowing it with power from on high in order to make the acts of his
duly ordained ministers valid and binding on the Lord just the same as
if he performed them himself. In other words he restores the Priest-
hood with all of its gifts and powers, authority and keys.

With this brief presentation of our Saviour's work the questions
may well be asked : How may we enter into this covenant ? What is
the formality of it? Is it any less impressive and binding, or any
less authoritatively executed than those covenants made by men with
their fellow men in the ordinary affairs of life ? No, indeed ! Then
what is the formality ? How is it executed ?

Surely in entering into the new and everlasting covenant neither
the Lord nor those who enter it will be required to sign with pen and
ink nor go before a notary public; nor will it be necessary for the
Lord Himself to take part, but the divinely ordained formality is
even more impressive and binding and more indellibly impressed on
our minds and in our hearts than any other formal proceedings
adopted by men in the ordinary affairs of life.

Answering the previous question let me say :

Baptism by immersion for the remission of sins is the formality.
The person applying for baptism goes into the water with an
authorised servant of the Lord who, holding the applicant's hands
in his left hand, and bringing his right hand to the square, says this :
"Having been commissioned of Jesus Christ I baptize you in the name
of the Father, the Son and the Holy Ghost." The Elder then
immerses him in the water in the likeness of the burial of Christ and
brings him forth out of this watery grave in the likeness of his glor-
ious resurrection.

What could be more impressive and binding than this? The
one who thus enters the covenant does so with a full understanding
that he will obey the Gospel and keep God's commandments. The

Noema, 1938 TE KARERE 353

Holy ordinance of baptism by water will be followed by another
sacred ordinance, namely: The laying on of hands for the Gift of the
Holy Ghost, and this ordinance also being performed by one duly
authorised by the Lord. Thus the covenant is ratified.

All those who thus enter into the new and everlasting covenant
and remain true to it, or in other words, who keep their second estate
will have secured to themselves the full benefits of the atoning blood
of Jesus Christ which includes the remission of all their sins and glory
shall be added upon their heads for ever and ever, even the power
of eternal increase and shall become heirs of God and joint heirs with
Jesus Christ, inheriting all things that the Father hath in a never-
ending dominion that shall flow unto them without compulsory means
forever and forever.

Let me close my discourse, already too long, by saying that "the
end is not yet," for after the Apostles of our Lord slept, there came
another falling away and darkness again covered the earth. Another
dispensation is promised, even the "Dispensation of the Fullness of
Time" in which all things are to be gathered together in one, even
from the beginning ever since the world began. This dispensation has
already been ushered in through the instrumentality of Joseph Smith,
the Prophet, and its climax will be when the Lord again comes in the
clouds of glory to reign upon the earth for a thousand years. All
Hail to the Millennial Day. Amen.

HUI TAU M.I.A. CONTESTS

Following is a list of competitions to ho sponsored by the Mutual
Improvement Association at the 1939 Hui Tau:

Play, "Who's the Boss?"; Dance. "Gleam Walt/."; Orations, M'men
and Gleaners, i!>:>>!> Theme; Rongo Pai, Adults "Ko nga apiha o te hahi";
Young Folks, "Ko to take 0 to Miri"; Wood-chopping. Tennis. Combined
Haka and Action Songs and Mixed Poi Dances for men and women,
SPORTS EVENTS

GLEANERS 75 yard dash, l'l'o yard relay with four runners; basket-
ball with English rules

JUNIOR GIRLS. 50 yard dash. :">u yard skipping, Short Story (Moral
<.r Historic i. 8-10 uiinutos; Srrap BOOR mi News Kvt-nts

EXPLORERS. 140 yard relay with eight runners; 100 yard dash.

7.r. yard dash. Plastic work (Model <>t Mann I'.i i

Information on the dance drama ami any detailed Information
earning the other events may !><■ obtained by writing to Tapsel] Meha,
liox 81, Dannevirke, H.B.

ACKNOWLEDC \li\T

///,- frontispiece picture is printed through ///-• courtesy oi the Auckland
I \hrat v and Whit, ombe and I

354

TE KARERE

Xocma, 1938

BIRTHDAY GREETINGS EXTENDED

Heber J. Grant

NOVEMBER is an outstanding month in the L.D.S Church
calendar as it marks the anniversary of the birth of our
beloved president and leader, Heber J. Grant.
On the twenty-second day of this month Saints and friends all
over the world will do honour to the natal day of President Grant,
for he is known and respected by Mor-
mons and non-Mormons of many nations.
He will be eighty-two years old.

To the Saints of New Zealand Presi-
dent Grant is known by his inspired and
progressive works. Most of us have never
had the privilege of associating or know-
ing personally our religious leader whom
we sustain as "Prophet, Seer and Revela-
tor" of the Church of Jesus Christ of
Latter-day Saints. But because of these
works we have come to know and love him
for his goodness and inspired leadersh p.
And so we extend to him our heartfelt
!J"aroha-nui" on the occasion of his birth-
day. We are proud of the church in which
we hold membership and we are proud, and
justly so, of men such as Heber J. Grant who preside and direct its
affairs.

President Grant lias spent a lifetime devoted to the activities of
the church. Fatherless, almost from birth, he early developed self-
reliance and persistence. This trait is expressed in one of his favour-
ite expressions :

"That which we persist in doing becomes easy to do, not that
the nature of the thing has changed, but that our power to do has
increased."

A stalwart leader of more than three-quarters of a million
people, President Grant always has been a strict observer of the
tenets which our church professes. His keen and analytical mind,
radiant personality, and physical agility at such an advanced age are
testimonies of a life devoted to the teachings he has espoused.

At the early age of twenty-three years he was called to preside
over a stake of Zion corresponding to a mission district and because of
his faithfulness and diligence he was set apart two years later as a
member of the Council of Twelve Apostles. Upon the death of Presi-
dent Joseph F. Smith, in 1918, he became the seventh president of the
church. He has served sincerely and well for the last twenty years
in which time the church has made great progress.

Noema, 1938 TE KARERE 355

A WORD TO YOUTH

By PRESIDENT HEBER J. GRANT

IT is a great joy to me, always, to meet with the young people.
It is a very difficult matter Lor me to realise that 1 am what they
commonly call a very old man. I believe my spirit is as youth tin
as it ever was. I enjoy mingling with youth; I enjoy playing with
them; I enjoy the sports of youth. True, I cannot take as active a
part in some of the athletic sports as I would like to, but I am very
happy with youth, and to me the fact that the spirit apparently does
not grow old is one of the evidences of the immortality of the soul.
I remember reading of ex-President Adams being met one day by
a friend who said: "How is President Adams to-day?"

"Oh," he said, "President Adams was never better in his life.
never younger, never in finer condition, but this house he is living
in is becoming rather old and he is hoping for a better one in the
near future."

1 hope to keep that spirit of youth. 1 hope to feel as much
interested in the next ten years, which I hope to stay with you, in the
Mutual Improvement cause as I have ever been. In fact, I believe
that the Lord does grant unto us according to our desires, as
recorded in the 29th chapter of the Book of Alma in the Book of
Mormon, whether "good or evil, life or death, joy or remorse of con-
science", that we are in very deed the architects of our own lives,
so to speak, and not only the architects but the 'builders, and that if
we have ambition to do more and to accomplish more, God gives us
the ability through our diligence. 1 am a very firm believer in the
teaching of James that "faith without works is dead, as the body
without the spirit is dead," and of course we all know that the body
is of no value to ns when the spirit leaves. We retain the body only
a few days until we bury it.

Xow what 1 desire and the ambition i^i my life is that from
now until my end comes I can accomplish more year by year than
1 have accomplished m the past, for the reason thai I should have
and I believe I do have a greater comprehension of the duties and
the n sponsibilities that rest upon me and that rest upon all of ns than
I had many years ago. I am grateful beyond expression that as
the years come and go my love for tins Gospel f Jesus Christ thai
has again been restored to the earth is stronger, and that there is a
greater desire in my bean t<> labour for the spread of truth and the
building up of tin- Church of Christ here upon the earth to-day than
there has been ever before, and I believe that ought to be the ambition
of each and every one of us.

I believe unless we have ainbiti.ni to accomplish things and t<>

356 TE KARERE Noema, 1938

do things that we amount to but very little in the battle of life. 1
know of nothing at the present time that seems to me sadder than to
find the number of our people who are losing the spirit of integrity
and devotion and ambition to do things. It seems to me all wrong.
Every individual should have a desire to grow and increase in capacity
and in ability to do things. Certainly by mere exertion of the will, by
mere desire, we accomplish nothing ; we must put with that desire the
labour to accomplish the things we desire. I am sure that a young
man who is perfectly satisfied with what he is doing, although he
may be do.ng very little, and has no ambition to do more, will stand
still ; but I am convinced that each and every individual can improve
from day to day, from year to year, and have greater capacity to do
things as the years come and the years go. I believe in that with all
my heart.

I rejoice in the splendid progress of our young people. I am
sure there is no other place in the United States where a body of
young people could be gathered together, such as I am facing here
to-day, who would pledge themselves, as you have done, to live one
of the laws of God for the benefit of mankind. I can think of no
finer, more splendid statement against the men who are working
to-day to destroy the vigour of body and mind of people by increasing
the sale of liquor and tobacco than is contained in the Word of
Wisdom. The Lord says : "I have warned you, and forewarn you,
by giving unto you this word of wisdom," because of "evils and
designs which do and will exist in the hearts of conspiring men in
the last days."

I read that in one of the eastern sections they refused to rent a
hall to our Church for a Gold and Green Ball. They said they
couldn't afford to have a lot of young people spoiling their napkins
and table-cloths with their cigarette smoking. Our people told them
there would be no cigarettes, and to have several hundred young
people there without cigarettes made an everlasting impression. I
have heard many comments on the fine entertainment which our
choir gave in honour of its former president, David A. Smith. To
see this great ballroom of the Utah Hotel rilled and the room adjoin-
ing it also out in the mezzanine floor, and not see a single cigarette,
why it made a profound impression on the people ! And I have at-
tended other gatherings of the same kind. Each and every one of
you, my dear young friends, carry on your shoulders the reputation
of this Church.

Everyone of us has in our power to preach this Gospel, and
to preach it not by word but by example. I sent out over six
thousand copies of a little pamphlet during the Christmas holidays,
and I found one of the items I published says it better than I can
sav it, viz. :

Noema, 1938 TE KARERE 337

And now there is one more lesson for us to learn, the climax of
all the rest; namely, to make a personal application to ourselves of
everything which we know. Unless we master this lesson, and act on
it, other lessons are virtually useless and thus robbed of their essential
glory. The only living end or aim of everything we experience, of
every truth we are taught, is the practical use we make of it for the
enrichment of the soul, the attuning of the thoughts and actions, the
exaltation of life. . . . When we do what we know, then first does it put
on vital lustre and become divinely precious.— William R. Algers.

The Gospel is true. May God help us to live it is my humble
prayer and I ask it in the name of our Redeemer. Amen.
— From President Grant's address at the opening session of the 43rd Annual
Conference of the Mutual Improvement Associations, in the Tabernacle, Suit
Lake City, Friday morning, June 10, 1938.

SAINTS LEAVE FOR AMERICA

With the departure October 17 of s.s. Mariposa, five natives of New
Zealand, who have long been active members of the church, sailed to Zion in
America.

The party included Sister Mary Whaanga, 90, of Nuhaka ; Sister Mary
Bean Hall, who lives in Los Angeles; her nephew, William Hall, of Tauran.ua;
Sister Anne Rohner, of Wellington; and Sister Dorrie Feil. of Auckland.

Sister Whaanga resided in Salt Lake City for 23 years, and her hus-
band is buried in that land. She plans to do work at the Salt Lake Temple
and will reside in Salt Lake City.

Sister Hall was born in New Zealand, but went to America at an early
age. She later married and raised a family, and after an absence of 35
years from her native land, she returned last November for a visit. Her
nephew, William, plans to visit in the United States with the possibility of
making his home in that land.

Sisters Rohner and Feil plan to make their home in the Stau -.

A large crowd of friends and relatives were at the dock to bid 'he
group good bye.

STATISTICS

RAPTISMS MAUNGU MAURITU :t:s fl month . of Kirl Klri, .li.-.i Beptemtx

•umonia.

died

..r Ohakl branch, wai baptised bji Bide

RICHARD A. LAMBERT. i: \\,;i \ i \U ii \i POK1 M

i:\iiio MARE w. KAUWIIATA, 20, of Uawa branch died Smtl

and kataraina R. HEWSON, B, I,,, ii, pneumonia

l^rt' vriwH.J""" '"' b> |,;1,1" HAPB POHATA of Christ

MANUTAWHIO RANGI TERAPUA. 18, grey KAReSf • r p , •■•

»i T. H tpti ed i.. i LDER ,„•.,,,,,/

JESSE T. LATER , ' , 1 ,:\'v ', ',., > ',' '

.KM. in. MERIA HAIJ I • .,,,, ,K\N..\ I I Kl

LOUISA MATELDA vVITIHIRA, B of t . ' ' '' •s-1"-"1"

Matraua, were bi >d bj 1 i i. r WIL ',,, pam'adax i ■>.»,

i.i \m ORMSB\ , '" ' SU XL XN(' x pAKI, I, of Pules

* A . rapo branch, died September
pneumonia
MARRIAGES. MAUNGU MAURITU HENRI P sfERRIfK Ri t v .

and PUT1 PU PI Al IR] \ ol I >,,. ,i, , O ' ' "

HERT.

nber 10

w INIPIN1 H M'l i ol Koron • . dim!

DEATHS MOA1 \i:<>\ P WATET1 pptembei i- <>( » , ...'..,",

358

TE KARERE

Noema, 1938

FAREWELL TO NEW ZEALAND

By Mrs Mary Hall Bean

AS if awakened from a beautiful dream I find myself busily
making preparations for a return trip to the land of my adop-
tion; the land that I have called home for thirty-five years, dur
ing which time I have found spiritual satisfaction in the church which
nurtured me from the cradle. So, I am heading back to the protec-
tion of the "Stars and Stripes," to "Uncle Sam," who bestowed upon
me American citizenship; back to the good, old U.S.A., which draws
me again to its shores, and back to home and fireside and loved ones,
who declare that it has been ten years instead of
but one since 1 left them.

Truly it has been nearly a year since I left,
and yet it seems but a few short weeks since I
landed in this, the most beautiful country on
earth ; the land where God decreed that I should
be born a Maori, only to be transplanted into a
world where the blood of nations has mingled
to produce a people high in intellectual, spiritual,
and cultural ideals and where headlong progres-
sion seems to be life's great objective.

Perhaps it is the joy of being in this land of
peace and beauty, of again enjoying most thor-
oughly the atmosphere of Maori-land, that has
made time pass so rapidly.

Since we arrived last December, I have been getting acquainted
all over again with my own people, the Maori ; they who have greater
pride in the blood of their race than all else ; they, who have kept
very precious the genealogy of their ancestors ever since those daunt-
less warriors braved the ocean and the elements in seven canoes to
find a haven of peace and plenty in "Aotea-roa" ; they, who welcome
a visitor with a feeling so deep and sincere that it can only be demon-
strated in the spine-tingling splendour of "hakas," dances and songs
vibrating with rhythm unsurpassed ; they, who in their generous hos-
pitality, spread before the visitor a feast of almost every procurable
delicacy including all those that the sea will surrender; they, who
cause my heart strings to rhrob and my eyes to glisten until I find
myself weeping like a child at thoughts of leaving them.

In looking at my native land after an absence of so many years
I see many changes. Some of these have improved the living con-
ditions of the Maori, while others have been to their detriment.

I find that crowded conditions in most of the "pa's" that I have
visited make the evils of community life harder to combat. Liquor

Mary Hall Bean

Noema, 1938 TE KARERE 359

and tobacco arc especially taking their toll in human misery and suf-
fering.

I'm wondering what the future of the rising Maori generations
is to be as the Maori lands become smaller and smaller and their
numbers larger and larger. The warm "raupo whares" of the "pa's"
are things of the past, but somehow the bleak, frame houses do. not
bring to the Maori the comforts that the '"pakcha" demands and
enjoys. And so I find to my sorrow many dwellings in such a state
of disrepair that they are not fit for habitation. I find too, that
Maori arts and crafts are being fursaken and undervalued by the
Maori youth. Still more tragic is the fact that the Maoris are aband-
oning their expressive, beautiful language for that of the English.
If the Maori could but absorb all that is good and fine in the "pakcha"
mode of living — but there is a conflicting something that causes the
Maori to remain bewildered and a little bitter a: the encroaching of
civilisation. He is caught between memories of the greatness of his
ancestors and the rapid progress of this age. He is balanced, as it
were, on a log in a stream, not knowing which way to turn.

I marvelled when I was privileged to enter the beautifully carved
house of King Koroki at Ngaruawahia and I thrilled as 1 witi
in his lovely "pa" the great Hui Tau with the different tribes in their
gorgeous array of "tanikos" and "piupius" as they assembled in bar-
baric splendour to do honour to the visitors. 1 am delighted to see
the progress the church has made in uplifting the Maori to new
standards of spiritual and moral living.

With deep reverence 1 visited recently, perhaps for the last
time, the graves of my parents and a brother, who, because of relig-
ious prejudices, were interred long ago in a remote corner that was
known as the "Mormon" corner. There, all that was mortal of my
parents remains to await the resurrection morning. And I am sure
on thai great day the all-knowing '"Judge'*' of all will say, "Thou good
and faithful servants"; for these parents devoted most of their lives
to providing a headquarters for Elders and in service to the church.

Reluctantly do I leave my sister and two brothers, taking with

me cherished memories of many happj times spent in their company.
As I "hongi" perhaps for the last tunc with my beloved *'iwi" all the
Maori characteristics that have lain dormant within me come to life

again and the love of relationship is again kindled. Forgetting all

formalities I shed tears with tlxin unashamed,

A I look down on the "Pa" for a last glance 1 hear the \

of the "iwi" lifted in one grand, harmonious melody; a song they
composed just foi m< I ee no more of the Mormon chapel, but
forevei will those melodies live in my heart With thca memories

filling my mind and heart turn with emotion I turn my back on

\oica km." the land ot ni\ fori lathers, and the place oi niv youth.

Hei konei noho ai, koutou « a roh.it ia ai <• tenei koutou

360

TE KARERE

Noema, 1938

DEADLINE SET FOR TITHING SETTLEMENTS

"And I saw the dead, small and great, stand before God ;
and the books were opened ; and another book was opened,
whrch is the book of life; and the dead were judged out of
those things which were written in the books, according to
their works." — Revelations 20:12.

A

T the conclusion of each year a summary of all tithes paid into
the various missions and stakes of the church throughout the
world is sent to Zion's headquarters where a permanent record
is made of the tithing paid by each member of
the church during the current year. This sum-
mary must be in the church offices in Salt Lake
City, Utah, before January 1, of each succeed-
ing year.

As the year 1938 draws to a close in the
New Nealand Mission it becomes necessary to
close the affairs of the church in this field before
November 30. Therefore, as was done last
year we are setting November 15 as the final
date for the settlement of tithes for the year
1938. This will give district secretaries ample
p., . , time to obtain reports from their respective dis-

tricts and forward them to the Mission Office
before the November 30th deadline.

President Cowley encourages all Saints to make their final pay-
ment of tithes for the current year before November 15 and thus aid
in complying with instructions received from the First Presidency.
Any payments after this date will be included in the 1939 summary.
President Cowley also requests that all members of the mission con-
tact those authorised to receive tithes in their respective districts in
oreler that a tithing settlement may be made off the amount paid dur-
ing the year and a declaration be given as to whether the amount is a
"full" or a "part" tithe.

Early in December personal acknowledgement by letter will be
made as to the record of each tithe payer in the mission, stating the
amount he or she has paid during the year which commenced Novem-
ber 16, 1937, and which ends with the deadline November 15, 1938.
ELDER CLARENCE S. JdHNSTON,

Mission Secretary.

GEM THOUGHT

The spiritual state of harmony and holiness which we call heaven must
be begun this side of death, to be continued on the other. It is an achieve-
ment, not an attainment. It must be created, not found. To live in heaven after
we die, we must live in heaven before we die. — L. Whiting.

Noema, 1938 TE KARERE .561

DEATH TAKES CHURCH LEADER

IT is with a sense of great loss mingled with sorrow that we
announce the passing of President J. Golden Kimball of the First
Council of Seventy. According to word from America the
beloved Church leader died as a result of injuries sustained in an
automobile accident while returning to his home in Salt Lake City
after visiting with a daughter in San Francisco.

At the time of his death Elder Kimball was the
oldest member of the church general authorities.
He was 85.

Born June 9, 1853, he was the son of the late
Heber C. Kimball, a member of the Council of
Twelve Apostles and of the First Presidency.
From sturdy, stalwart, pioneer parents he received
a heritage of faith and humility combined with a
keen sense of humour. He served as a missionary
in 1883 and in 1891 was ca led to preside as pres-
dent over the Southern States mission in America.
J. Golden Kimball Two years later he was set apart as one of the
seven presidents of the First Council of Seventy.
In that council he served faithfully to the end of life.

President Kimball's genial personality, genuine humility and
ever ready humour found for him welcome places in the hearts and
homes of his legion of friends. To his widow and surviving children
the Saints of New Zealand express their deepest sympathy and con-
solation.

The Church First Presidency announces the advancement of
Flder Rulon S. Wells as the senior President of the First Council
of Seventy to take the place left vacant by the death of President
Kimball. Flder Wells, who is 84, is now the oldest living member
of the church general authorities. lie was ordained a seventy in
1875 and bis life has been devoted to church activities.

BOOKS ! BOOKS ! BOOKS !

Regulation RELIEF SOCIETY ROLL and MINUTE
BOOKS printed in English b) the Church authorities in /ion are
available at the Mission Office, i o NIK SECRETARY, Box 72,
Auckland C.l. Pric< 7 6.

SCHEDULE OF DISTRICT CONFERENCES

Hauraki District at Wairoa November 12 and 13

Waikato District at Huntly Writ November 26 and 27

Ngapubi District* at Kaikohe January 14 and 15, 1939

Poverty Bay District at Muriwai . January 21 and 22, It St

362

TE KARERE

Xocma, 1938

NEW MISSIONARIES ARRIVE

Left to right: Elders Milton A. Baumgartner, Cleve R. Jones, T. Pearse
Wheelright and Walter Dale Brown.

ARRIVALS. — Four missionaries from
America arrived on the s.s. Mariposa
September 30 to labour in the New Zea-
land Mission.

Their appointments follow : —

Elder MILTON BAUMGARTNER, from
Salt Lake City, assigned to the staff of
Te Karere. He will stay at Mission
headquarters.

Elder WALTER D. BROWN, of Salt
Lake City, assigned to the Waikato dis-
trict.

Elder THOMAS PEARSE WHEEL-
RIGHT, of Ogden, and CLEVE R.
JONES of Salt Lake City, both assigned
to the Hauraki district.

Elder BAUMGARTNER will be remem-
bered as the son of Alice Ruffell, for-
merly of New Zealand. Elder Wheel-
right is a son of Ruby Pearse, formerly
of New Zealand, and a grandson of
FRANK PEARSE of Runciman, N.Z.

TRANSFERS and APPOINTMENTS.—

Appointment of two new district presi-
dents is announced by President Mat-
thew Cowley.

Elder MILON M. BROWNING has been
appointed president of the Auckland dis-
trict to take the place of Elder LAW-
RENCE G. WHITNEY, who has been
honorably released. Elder Browning has
previously laboured in the Wairarapa and
Whangarei districts.

Elder MARCELLAS E. LEWIS has
been appointed president of the Taranaki
district to take the place of Elder LOY
W. WATTS, who was transferred to the
Wellington district. Elder Lewis has pre-
viously laboured in the Waikato, South
Island and Taranaki districts.

Elder ATHOL B. FITZGERALD has
been transferred to Wellington, where he
will labour with Elder Watts.

Honourable releases have also been

granted several local short-term mis-
sionaries.

Brothers REMANA HERE and WAI-
MATE WIHONGI of Awarua have been
released after their labours since April 17
in the Taranaki and Wairarapa districts.

Brother LESTER HARRIS IHAIA of
Opapa and Brother GEORGE CHASE of
Maroa, have been released. They have
laboured in the Ngapuhi districts since
May 9.

Sister LAIE WILSON of Korongata
has been honourably released. She was
called to labour in the Hawke's Bay dis-
trict July 20.

* * *

WAIRARAPA. — Officers of two new
mutual organisations founded at Okau-
tete and Gladstone are announced by
Elders DON M. HANDY and LESLIE D.
ALLAN.

Okautete M.I. A. officers of the Young
Men's Group include HIHIPA ERIA,
president; TIHI PAKU and EDWARD
PAKU, counsellors; and RAUKURA
ERIA, secretary and treasurer.

Lady officers include TONA PAKU,
president; RAUKURA ERIA as counsel-
lor, and H1NETEARORAANGI ERIA,
secretary and treasurer.

Young men officers of the Gladstone
M.I.A. are HEIHA MEIHANA, president;
TEAO WHAKAKA and TRUHA HEMI.
counsellors, and WHENUA HARAWIRA,
secretary. Lady officers include IDA
NAMANA. president; EMMA PANAPA
and KIRI KAO SMITH, counsellors, and
RUBY PANAPA, secretary.

Organisations in both branches plan
to hold meetings throughout the summer
months.

ELDER HANDY was selected as Dis-
trict M.I.A. president at the recent Wai-
rarapa Hui Paraha at Gladstone. ELDER
ALLAN was appointed as secretary and
treasurer.

Noema, 1938 TE KARERE

NEWS FROM THE FIELD:

363

HAURAKI.— -Two very successful Gold
and Green Halls were held during the
last few weeks, one at Judea and one at
Wairoa. Both entertainments featured
Hawaiian themes and queen coronation
pageants. Elder E. BOLEY BIGLER,
Mission M.I. A. president, and UNA
THOMPSON, Mission M.I.A. officer, were
in attendance at both functions.

During the

Miss McCorfl
WILPORD E. SMITH wa

nth Elders RICHARD
LAMBERT and
GERALD LANGTON
travelled without
purse or scrip and
covered more than
1000 miles.

HAWKE'S BAY —
Miss EILEEN Mc-
C O R M I C K was
< led ed queen of the
Te Hauke branch
M.I.A. at their an-
nual Gold and Greer
Ball h.-ld recently.
The ball proved very

lul and queen
honours were won in
close contests.

The M.A.C. "Old
B03 s' " football team
recently annexed the

a ('ay cham-
pionship title. Elder

embi

MISS DORRIE PEIL and her Tamil:

wish in express appreciation to the Ncv

/..aland Saints f>r their kindness am
assistance in helping Dorrie to

BAY OF ISLANDS-
M.I.A. activities have
taken the limelight
d u r ins i he last
month in thi
trict.

VICTOR1 \
HEPER1 v a elected
< n of the w.ii-

boU Gold an.: I

Rail held at Okalhau.
a-waiian then

Gold and Grei n Ba

vlth ■

queen.
The
i (on « ■■' •■ planning, to hold ■ i ombined

...rial it 1

tribute i" th<

Im-h In attendant

l<> wear costumes; ladies in men's cloth-
ing and men in ladies' attire.

Especial success has been met by the
Kaikohe branch M.I.A. with many new
and former members taking part in
activities.

* * *

CHRISTCHURCH.- An illustrated lec-
ture on the scenic wonders of Western
America was recently given at a local
meeting of the Toe H Club by Elders
M. C WHEELER and LA MONT F.
TORONTO. The programme met with a
hearty response and the Elders were
asked to repeat the lecture at several
other local club membership meetings!

Elders WHEELER and TORONTO have
been very successful in introducing the
game of baseball among local

enthusiasts and have
been appointed "Or-
ganizing Commis-
sioners" by the local
unit of the XX.

Baseball Council.

These effort
opened the
several Gospel meet-
ings and local radio

stations have sp .n-

Bored a series of pro-
gramme

recordings of the
Salt Lake City taber-
nacle choir and

MAHIA.
POLLY Wll \
daughter of Brother
and Sister TUR1

WHAANGA Of Nu-
lla ha.

queen of the Nuhaka
Gold and Green Ball
held September 16.

dance ws • ul .-mil was

attended.

Mi Whaang i

AUCKLAND. A conferei
Onehunga branch has been called

an I SO b
kh\\ ink. branch pi
ference sessioni will be held In Kel

Hall.

part v

elebra

of h.

the

birth

held

■ hunga i.\ r. i.i' Ivei and f •
FLO '...I i i i in \

.i..\\ d was in attendai

\ kland

■

M
will an

iROTin w.M-i.

364 TE KARERE Nocma, 1938

M.I. A. THEME FOR 1939

". . . . By love serve one another for all the law is fulfilled
in one word, even in this ; thou shah love thy neighbour as
thyself. — Galations 5:13-14.

The M.I. A. theme chosen for the 1939 Mutual year expresses
a principle fundamental to all religious teachings and human
relationships. It was an important factor for consideration
before the world was founded and the council of Heavenly spirits
was held. When mankind first inhabited the world the knowledge
of this principle was made known in the guilty confession of Cain
when he said, "Am I my brother's keeper?" The prophets of every
age and generation have heralded its fundamental truth. The Saviour
of the world lived it and voiced it on uncounted occasions through-
out all the record we have of Him. And in more recent times its
meaning has been brought home with the declaration and action of
the Church of Jesus Christ of Latter-day Saints in promoting :ts
"Welfare" programme to help its less fortunate members.

How appropriate then that it should be selected as the guiding
theme for the 1939 Mutual programme. What other great truth
of life if adopted by Mutual members could better promote the aims
of this organisation? — "I am my brother's keeper." Some of the
greatest and most ennobling deeds in the annals of human history
have been based on this same truth. Its basic concept has been oft
repeated and vividly portrayed in the statement, "No greater glory
hath any man than that he shall lay down his life for another!"

The activating of this theme in the Mutual programme may take
on many aspects. A few suggestions are — I demonstrate my con-
sciousness as a "keeper of my brother" and a "lover of my neigh-
bour" when I minister to his wants ; when I help him to become self-
sustaining ; when I bring him into closer fellowship with the church ;
when I increase his desire to improve and beautify his home, his com-
munity, and his general environment ; when I make him want to
abandon bad habits and cmestionable practices; when I show him how
to use his leisure time in physical, mental and spiritual uplift.

STATISTICS

BIRTHS.— To Mr. and Mrs. GEORGE NICHOLSON of Whangarei, a son was

CHASE of Rotorua, a son was born born August 22.

August 15. To Mrs. PRISCILLA ANN EDMONDS

To Mr. and Mrs. GILBERT ORMSBY of Ngawha, a daughter was born Sep-

<,f Matamata. a daughter was born July, tember 10.

17, 1S38. To Mr. and Mrs. MORI METE TE

To ROPERE and ERINA HENARE HIRA of Matamata, a daughter was bom

TIPENE of Whangarei, a son was born August 2.

March 28. To ROBERT and HINE McGHEE of

To WALTER and MOE BUNTLINE Gisborne, a daughter was born August 5.

Noema, 1938 TE KARERE

SUNDAY SCHOOL

365

.Prelude

.^lut! Iti with > ■■ i
8 ft.

Tracy V. Cannon.

I -^-V*^! —4- «> — L. ■ f • . r. ^ J1

SACRAMENT GEM

We sing all hail to Jesus' name,
And praise and honour give

To Him Who bled on Calvary's hill,
And died that we might live.

Postlude

Soft Hit.

US Lrr f- .

n

CONCERT RECITATION
"First Corinthian 3: 16-17"

"Know ye not that ye an the temple ol God and the Spirit of
God dwelleth in you'' It any man defile the temple of God him shall
God destroy; for the temple of God is holy, which temple ye are."

KO TE KORERO A NGAKAU
"] Koro nil i 3 : 16-17"

"Kahore oti koutou i matau, he whare tapu koutou no te Atau;
kei roto hoki i a koutou te VVairua o te Atua e noho ana: Ki te he
i tetahi te whare tapu o te Atua, ha he ano ia i t< \tua; he tapu hoki
te whare o te \tua, ko taua whare nei koutou."

SINGING PRACTICE
"Summer Tinn " .... Page 169

KI NGA KAI WHAKAHAERI D NGA HIMENE
"I II ii. c ie I 'unawni" 81 o i ■■.. w '

366 TE KARERE Noema, 193S

MAHI KURA HAPATI:

KO TE KARAHE MAORI— AKORANGA ME NGA
KAWENATA

RATAPU TUATAHI.— AKORANGA 111

Whakaaturanga : Akoranga me nga Kawenata 99.
1. Te tononga i a Hoani Mutaka ki te miliaria.

a. Nga whakaaturanga ki a ia mo nga mea e pa ki a ia.

b. Te wa hei haeretanga mona ki tona mihana.

c. Me te wa hei haerenga mona ki Hiona.
NGA PATAI:

1. He aha te tikanga o tenei whakakitenga?

2. He aha nga mea tena e pa ki a ia?

3. Me pehea te ahua o te manako atu ki nga kai kauwhau?

4. Kia pehea te roa ka haere atu ai ia?

RATAPU TUARU A.— AKORANGA 112

Whakaaturanga : Akoranga me nga Kawenata 100.

1. Te haerenga atu o Hohepa Mete me etahi atu ki te kauwhau.

2. Te whakamarie mai a te Ariki ki a ratou mo te taha ki o ratou whanau.

3. Te whakahau kia manawanui ki to ratou mihana.

4. Te tohutohu mo te ahuatanga o nga homaitanga ki a ratou.

5. Nga whakamarie mai mo te tohu ki Hiona.
NGA PATAI:

1. Pehea te tohutohu kia ratou mo ta ratou e kauwhau ai?

2. Ko wai te kai korero ma Hohepe Mete?

3. Ko wai te mea i te Paipera he kai korero penei tona?

4. Pehea te kupu i whakaaria mai mo Hiona?

5. Ko wai te hunga e whakaorangia ?

RATAPU TUATORU— AKORANGA 113

Whakaaturanga: Akoranga me nga Kawenata 101:1-75.

1. Te take i tukinohia ai nga Hunga Tapu.

2. Mo nga mea i pa ki a ratou me nga whakaari mai mo nga Hunga Tapu.
3 Ko ratou te tote o te whenua ka hoki mai a Hiona me te whakahau

mo nga peka o te Hahi.
NGA PATAI:

1. He aha te take i tukinohia ai nga Hunga Tapu i tenei wa?

2. Pehea te ahua mo Hiona i te mea kua whakamararatia ana tamariki?

3. Ko tehea te whenua hei huihuinga mo nga Hunga Tapu? He whenua
k: atu ano ranei i waho atu o tenei he huihuinga mo ratou?

4. Ko t'hea te ra e meatia nei kaore a Hatana e tae ki te whakamatau
i te tangata?

RATAPU TUAWHA — AKORANGA 114

Whakaaturanga: Akoranga me nga Kawenata 101:76-101.

1. Mo nga Hunga Tapu i whakamararatia.

2. Te kupu whakarite mo te kai whakawa tinihanga.

Noema, 1938 TE KARERE 367

3. Nga whakahaunga nga tohutohu me nga whakaari. mai.
XGA PATAI :

1. Ale pehea nga Hunga Tapu i whakamararatia nei?

2. I whakaritea nga tamariki o Hiona ki tehea whakarite?

3. He aha te mahi a Hirini Kiripiata i whakahengia ai ia?

4. 1'chea te whakaari mai mo a ratou taonga.

SUNDAY SCHOOL NOTES

SPECIAL NOTICE

To Officers, Teachers and Members of the Sunday School:

Dear Fellow- Workers,

It has been a considerable time since we sent a message to you through
TE KARKRE. We trust that you arc enjoying your work.

In our last circular letter to district officers we drew your attention to th
Report Forms. BRANCH OFFICERS, please be Mire and send these Report
Forms to your district officers. In the event that the district is without
officers, branch superintendents please see that your secretaries send their
reports direct to this office care of Box 72, Auckland, C.I., on or before the
15th of December. 1 his, too, applies to all district secretaries.

For some time the Mission Sunday School has had a debt outstanding to
TE KARERE incurred in the printing of our monthly lessons. During Hui-
Tau we appealed to all Sunday Schools to help us pay this debt. Some of the
Sunday Schools willingly subscribed the sum of ten shillings (10/-), assessed
each branch Sunday School.

It would please us greatly if all Sunday Schools in the Mission wou-d
subscrihe 10/-, or more if they so desire, to he'p us pay off this debt. Your
co-operation in this matter will he very much appreciated.

An order for lesson hooks for the 1939 Season has been sent t;> Salt
lake ( ii\ b) th- s.S. Mariposa, which left Auckland on the 1/th of
October. Seme of the Sunday Schools have alread) subscribed tor these
lesson books Please send in your order immediate1 y so that we may have

some idea of the number of books required tor the Mission.

The yearly sixpenny fund envelopes should have leached you by now.
Officers, phase <lo your best to encourage all members of your branch to
subscribe to this fund.

In conclusion we would like to stress the following
DON'T FORGET THE REPOR IS.
Do.V I FORGET I HE 10 \SSESSMEN 1
nn.vi FORGET rill- SIXPENNY FUND

We WOUld like to take this opportunity to thank al' officers and

taries for theii co-operation in the past, which help has been greatl) appre-
ciated h\ us

\l.iv < rod Mess \"U .dl in voiir effoi

IK >HKi\\ M. Ml II \
SRTJ Ki r\

I wiis R ii KINGTON
n S.S ^np<i nit* nd< nc)

368 TE KARERE Noema, 193S

MAHI WHAKAPAPA MO TE MARAMA
O NOEMA

WIKI TUATAHI

1. Me whakarite e te whanau kotahi, kia kotahi-huinga i roto i te marama.
Ki te whakariterite i nga ingoa o nga whakapapa i tuhia ki roto i a ratou
Pukapuka Whakamaharatanga.

2. Ko nga mema o ia whanau o ia whanau kaore e mohio ki te tuhituhi
me rapu tetahi e marama ana ki te tuhi i te pukapuka whakamaharatanga.

3. Nga ingoa kei roto i te pukapuka o ia takiwa o ia takiwa me whaka-
riterite ki nga ingoa kei roto i te pukapuka whakamaharatanga. Upoko 17,
"The Law of Promogeniture."

WIKI TUARUA

1. Me whakarite e te whanau kotahi te tahi o nga mema o taua whanau
hei whaka-whaiti i nga whakapapa. Me he mea i tae tetahi o nga mema ki
te Temepara me titiro nga ingoa kua oti te mahi.

2. Kia tupato nga mea tuhi whakapapa i roto i nga kawai tangata (Pedi-
gree Chart). Ko etahi o nga ingoa kaore e mohiotia he wahine, he taane ranei.
Kaua e whakaaro ka tuhi noa he taane he wahine ranei. Me he mea kaore e
mohiotia me penei te tohu?

3. Upoko 18, "Ephraim and His Blessings."

WIKI TUATORU

1. Nga mema o ia whanau o ia whanau kaore e whakaaro-nui mai ana ki
te mahi whakapapa me haere tonu te mahi.

2. Ko te wehenga o nga whakapapa ki te mema ngoikore o te whanau
kotahi, me tuhi e te mea whaka-whaiti whakapapa. (Recorder.)

3. Upoko 19, "Ephraim in the Latter-days."

WIKI TUAWHA

1. Ma te mea i whakaritea hei whaka-whaiti whakapapa mo te whanau
kotahi mana e tuku nga ingoa hei mahi i te Temepara, ki te hekeretari o te
mahi whakapapa o te mihana.

2. Ko nga kape o nga ingoa kei roto i nga "Temple Sheet" me mahi he
tohu ki roto i nga Pukapuka Whakamaharatanga mo aua ingoa, kia kore ai e
tuaruatia te mahi.

3. Upoko 20, "The Scattered Sheep of the Fold."

E nga poari Takiwa tukua mai a koutou ripoata he mahi nui tenei na ta
hahi. Kaati te moe "Kua aua atu te no kua tata te ao."

T. WIRIHANA.

Noema, 1938

TE KARERE

369

PRIMARY LESSONS:

LESSON OUTLINE

1st WEEK: Lesson—" A Litte Boy, Called by God."
Sony Praetise: "Do What is Right."

2nd WEEK: Handwork — Preparation Hui Tan Competitions.

3rd WEEK: Lesson — "The Little Red Tongue."

Song Praetise: "Do What is Right."

4th WEEK: Lesson — "The Little Bro-wn Music-maker."

MEMORY GEM

"Dare to do right, dare to be true.
Dare to be noble, the whole day thru'."

A THOUGHT FOR TEACHERS
(Taken from "The Children's Friend.")

"I will go out now, to where the children play,
Swinging and singing beneath the rocking trees,
I will walk through the gold and white daisies,
And the children — thev Wiil play about my knees.
1 will remember nr longer these annals,
Heavy with tak- of ages long gone,
My eyes will *>e filled with the marching present
And the f'Hire will ring from the children's song."

By l.innie Fisher Robinson.

PRACTISE SONG FOR NOVEMBER

"Do What is Right"— Page 118, Deseret Song Book.

Each month, for a time, we will Se1 aside one song and we would likr

you to teach the children to sing it so that they may become Acquainted

with more of our lovely songs. Take live or even ten minutes after the

and it will be time well spent.

1ST WEEK: ALL GROUPS

OBJECT: To help the children to realise thai there
is work for them to do, in the Kingdom of Cod.

"A LITTLE BOY, CALLED BY GOD."

Long, long ago there lived in the city of Ramah in Palestine, the land
of the Bible, a woman whose name was Hannah. In the springtime tin-
hills ahoiit Hannah's home were beautiful with flowers. Hannah had
kind husband who loved her ven much, bui she was often -:ul and lonely
because she had no little boys oi girls to make her happ)

One day she was si. sad she couldn't eat anj dinner She just ial and

cried And her husband said to hei win do you weep ind win is it that
you cannot eat Vm I not bettci to you than ten sons?" Vnd -till Hannah

370 TE KARERE Nocma, 1938

was sad. Then one day she went with her husband to the city of Shiloh to
the beautiful temple there, but she was still sorrowful and was crying in the
temple. And there in the Lord's Holy House she prayed to her Father in
Heaven and told Him how sad she was because she had no little boy,
and in her prayer she promised the Lord if He would send her a son she
would lend him to the Lord all the days of his life.

And the Lord heard Hannah's prayer and sent her a beautiful baby boy.
She named him Samuel. Oh how happy Hannah was ! And how dearly
she loved her baby. Perhaps she was a little sad sometimes too, for she
wanted to keep her lovely boy with her but she had promised to give him to
the Lord. But Hannah knew that it would be very, very wrong if she did
not keep her promise. So when her little boy was a year old and she had
weaned him she took him with her up to the city of Shiloh to the temp'e
and said to the old Priest, Eli, "For this child I prayed, and the Lord has
given him to me ; therefore I am loaning him to the Lord as long as he lives."

And then she prayed a beautiful, happy prayer thanking the Father in
Heaven for sending her a beautiful boy, and went back to her own home
without him. I guess she was often very lonesome for her little boy, for
she could come to see him only once a year. And every year when she came
she brought him a beautiful little coat which she had made for him.

Samuel was happy in the temple and kind to Eli the old Priest, and helped
him to do all the things that little boys can do. All the men who came to the
temple loved this cheerful little lad and the Lord loved him also.

And one night a very strange and beautiful thing happened in the temple.
The old priest Eli had lain down to sleep. (Eli was very old now and his
eyes were dim, so that he could scarcely see at all.) And Samuel had lain
down to sleep also and just before the lamp went out he heard a voice calling,
"Samuel." He thought it was the old priest, so he ran out quickly and said,
"Here I am. You called me."

And the old priest said, "No I did not call you, Samuel. Go lie down
again and go to sleep."

So Samuel went back to his bed and lay down. And he heard the voice
once more and ran quickly to Eli to see what was wanted ; but Eli told him
to go back to bed, for he didn't call him. Then the third time he heard the
voice calling "Samuel!" And this time when he went to Eli the good old
priest knew that it was the Lord who had called Samuel and said unto him,
"Go back and lie down, and if he calls again, say, 'Speak Lord, for thy
servant heareth.' "

So Samuel went back to bed and the Lord did really call him ! And
Samuel answered just as Eli told him to do. And the Lord told Samuel
tome sad news. He said that because E'i's sons had done wrong and Eli
had not kept them from doing these wrong things, that he and all his family
would be punished. And it a'l happened just as the Lord told Samuel it
would.

Time passed and Samuel grew to be a man. He was a good man and
the Lord blessed him and made him a prophet. And all the people knew
that "he was a prophet of the Lord — Genet Bingham Dec.

TO THE TEACHER.— Study this lesson well, and a'so read the Biblical
version, found in 1st Samuel, and be thoroughly conversant with your material,
then will your lesson be understood by the little ones.

SONG PRACTISE. — Either as individual groups, or as a combined group.

Nocma, 1938 TE KARERE 371

2ND WEEK: HANDWORK FOR ALL GROUPS

OBJECT : To teach the children the value and
necessity of thorough workmanship.

TEACHERS, make a lesson of this period, stressing the first preparations
for handwork ; materials to be used, time and patience to be taken, etc. ; and
in every way possible prepare the children to start in on the Hui Tau work,
which will be published in the next issue of Te Karere.

3RD WEEK:

OBJECT: To teach (he children to think carefully before they speak.
"THE LITTLE RED TONGUE."

Once upon a time there lived a little red tongue. It had a nice little
red house all its own, and two rows of white teeth, whose duty it was to close
tightly together so as to prevent the disagreeable, angry words from slipping
out from the little red tongue. But alas, the little white teeth neglected their
duty and this little red tongue, who belonged to a little girl called Emma,
was very much disliked by everybody, so much that the other little girls
wouldn't let Emma, who owned it, play with them, or listen to the stories they
would tell each other when it was too cold for them to go out and play ; so
the little red tongue said angrier words and quarrelled a great deal more
than any tongue, it is to be hoped, ever before had done.

One day when Emma was sitting alone on a bench under a tree watching
all the other children at play, and the little red tongue had grown tired of
saying disagreeable things when there was no one to hear them, and so was
taking a rest, Emma heard a very small voice say. "Emma I" Emma looked
all around her, then up at the sky and down on the ground, but she couldn't
see anyone.

"You can't see me," said the voice, just as if Emma had asked.

"Where are you?"

"I am inside your heart. I have come to tell you that you are not really
nasty and disagreeable as they ^av you are, but it is that little red tongue
of yours. Now, suppose you try to cure its habit oi saying angry, disagree'
able and untruthful things, and every time it does just give it a good hard
bite, and then make it say something kind and pleasanl and see what a
difference that will make.

Remember this :

"The boy or .u;irl who really tries
To make a tongUC In have. IS wise."

"That's very k°<,(1 advice. Emma, though it may not be poetry." And the
voice ceased speaking as suddenly as it commenced.

In spite ni her naughty little red tongue Emma was at heart ■ wise

little tfirl. and she thought she would try the funny advue given her by the
small voice. And she did try hard and it wa- a vei\ SOf* little red tOHgUC

before it had learned only to sa) nice, pleasanl things to people; but it did
learn in time. Margaret Erskin, . \dapted.

4TH WEEK:

OBJEi I l <> teach the children to always be happy; at
play to ting always, and so help to make others happy

372 TE KARERE Noema, 1938

"THE LITTLE BROWN MUSIC-MAKER."

Listen. A small, brown bird is singing from a bush — "Sweet, sweet,
sweet !"

It's the Song Sparrow. See the brown streaks on his sides, and the
brown spot on the centre of his breast?

He's looking at us. Is he a bird friend of yours? He's an old friend
of mine. I've known him all my life. Keep your eyes on him and I'll tell
you his story.

Our little Song Sparrow is six and one-half inches from his beak to his
tail. He is cheerful, and brave, and the best singer of his kind. He has a
short, thick beak like a little cone. It is just the bill with which to open
seeds. This kind of beak makes him a finch, no matter what else he may be
called.

He is the singing finch. Do you like his name? Now, in June we hear
him singing love songs, but I have also heard him sing on sunny winter days.
Most of his comrades go South in the fall, for only a few of the Song
Sparrows love ragweed and goosefoot seeds we'l enough to stay in the North.
These brave ones find shelter in the thick evergreens.

Spring is the singing time for little Song Sparrow. Before the other
birds come back, he has his whole world to himself. He fills it witii his
music, "Sweet, sweet, sweet — lovely the world whatever the weather." He's
saying it now. The words just fit his trills.

Sometimes he sings when the sun has gone to bed. Once I heard him
s'nging in the night. "Sweet, sweet — ." But this song was never finished. I
wondered if an owl had picked him from his perch, or if he was too sleepy
to finish the song he had begun.

Song Sparrow loves bushes and little trees. He perches as high as he
can to sing. The owl cannot bother him by day. If danger comes, he dives
into the bush below to hide.

Mother Song Sparrow builds a nest of grass and weeds. She builds it
on plants that are close to the ground. She tries to hide her nest, but some-
times an unfriendly bird watches her. When she flies away, this stranger
bird comes. It is the cowbird mother. She is the blackbird's cousin, although
her feathers are brown. In the Song Sparrow's nest, she lays her spotted
egg.

The Song Sparrow hatches it out with her own. But what a greedy
orphan is her guest. He is large and strong. He snatches food from the
mother's beak, and the little sparrows often go hungry.

May brings the spring rains. The cold water sometimes rises several
inches high. Often the baby sparrows drown. Then the Song Sparrow-
mother builds again. This time she is wiser. Her second nest is several
feet above the ground. It is safe from rain, and hidden in a thick hush.
The cowbird may not find it. Why does she always build her first nest on
the ground? No one really knows. It is well that she brings up a second
family, and sometimes a third, eacli year. Her first brood so often meets
with misfortune.

Song Sparrow is always busy singing, or building, or feeding her young.
In summer she hunts for seeds and caterpillars. She likes the smooth ones.
In winter, if she stays North, she lives upon seeds alone.

Summer or winter, her mate knows no idleness He is never sad. He
sings, and sings : "Sweet, sweet, sweet — lovely the world whatever the weather."
— Cormack and Alexander.

TO THE TEACHER.— To conclude this lesson, call upon some of the
children to sing some little songs that they know, either by themselves, or
as a class.

~1

NGA TIKANGA O TE WHAKAPONO.

O TE

HAHI O IHU KARAITI O TE HUNGA TAPU O NGA RA

O MURI NEI.

1. E whakapono ana matou ki te Atua ki te Matua ora tonu, ki
Tana Tama ki a Ihu Karaiti, ki te Wairua Tapu ano hoki.

2. E whakapono ana matou tera e whiua nga tangata mo o
ratou hara ake, e hara i te mea mo to Arama haranga.

3. E whakapono ana matou e taea ano, e te whakamarietanga
a te Karaiti, te whakaora nga tangata katoa e ngohengohe ana
ki nga ture me nga tikanga o te Rongo Pai.

4. E whakapono ana matou ko nga tikanga o taua Rongo Pai;
tuatahi, ko te Whakapono ki te Ariki ki a Ihu Karaiti; tuarua,
ko te Ripenetatanga; tuatoru, ko te Iriiringa rumaki, hei muru-
nga hara; tuawha, ko te Whakapakanga o nga ringaringa mo
te Hoatutanga o te Wairua Tapu.

5. E whakapono ana matou kua takoto te tikanga kia karangatia
te tangata e te Atua, ki te kauwhau i te Rongo Pai, ki te mahi
hoki i ona tikanga, "i runga i te poropititanga me te whaka-
pakanga ringaringa," o nga tangata kua whakaritea hei pera.

6. E whakapono ana matou ki taua whakaritenga ano i whaka-
ritea ai te hahi i mua; ara, ki nga apotoro, ki nga poropiti,
ki nga hepara, ki nga kai whakaako, ki nga kai kauwhau i te
rongo pai, ki era atu ano hoki.

7. E whakapono ana matou ki te homaitanga o nga reo ke, ki
te mahi poropiti ano hoki, ki nga whakakitenga, ki nga kitenga,
ki nga mana whakaora, ki te whakamaoritanga i nga reo, ki era
atu ano hoki.

8. E whakapono ana matou ko te Paipera te Kupu a te Atua;
ara, ko te wahi i tika te whakamaoritanga; e whakapono ana
ano hoki matou ko te Pukapuka a Moromona te Kupu a te Atua.

9. E whakapono ana matou ki nga mea katoa kua whakakitea
mai e te Atua i mua, ki nga mea ano hoki e whakakitea mai
nei e la inaianei; a e whakapono ana ano matou tera e maha
ne;i tino tikanga utu nui o te rangatiratanga o te Atua, e
whakakitea mai ano e la.

10. E whakapono ana matou ki te huihuinga katoatanga o Iha-
raira, ki te whakahokinga mai ano hoki o nga hapu kotahi tekau,
ki te hanganga o Hiona ki runga ki tenei tuawhenua (ki
Amerika), ki te kingitanga tangatanga a te Karaiti ki runga
ki te whenua, ki te whakahoutanga ano hoki o te whenua, ki te
rironga hoki i a ia o tona kororia pararaiha.

11. Kua kiia e matou kei a matou te tikanga ki te karakia atu
ki te Atua Kaha rawa i runga i te whakaaetanga o o matou
ake hinengaro; a ka tuku atu i taua tikanga ano ki nga tangata
katoa, ahakoa karakia ratou pehea, ki hea, ki te aha ranei.

12. E pai ana matou ki te haere i raro i te mana o nga kingi,
o nga tumuaki, o nga rangatira, o nga kai whakahaere tikanga;
a e pai ana hoki matou ki te ngohengohe, ki to whakahonore,
ki te tautoko hoki i te ture.

13. A e hiahia ana matou kia tika, kia pono, kia he korc, Ui.»
atawhai, kia u ki te pai, ki te mahi pai ano hoki ki nga tangata
katoa; ara, e whai ana matou i ta Paora whakatupatoranga, "E
whakapono ana matou ki nga mea katoa, e tumanako atu .\n.\
matou ki nga mea katoa," kua manawanui matou ki nga mea
maha, a e hiahia ana matou kia manawanui ki nga mea k.»t<>.»
Ki te mea he mea pai, he mea ataahua ranei, he mea korerotii
paitia ranei, he mea wliaka nuxmi t it i.i ranei, t* whai ana ni.iton
i aua me i.

££6o£+g,.tflMu ■• ::

< t\s

WATCH THE CAMPAIGN THERMOMETER

SUCCESS
GOAL 1000

^DECEMBER

— a. 2

THE TE KARERE subscription thermometer looks as though
it sprung a Irak this month with only 6] new or renewal sub-
scriptions reported since September 15.
As 21 subscriptions expired during this period without being
renewed, the total circulation is now 650 350 short of the 1000 goal.
Practically all of the subscriptions received during the last
mouth represent new readers. We are happy that the circle of
readers is widening, hut lament the fact that so many of the old
subscribers have failed to make renewals. In nearly all instances
of expiration the readers are subscribers of long standing. With a
little effort in their direction we are sure that the majority would
send in renewals.

We've received more than 190 subscrip-
tions since the drive Opened in August, and
we've got off to a good Start. There arc-
two months left before tin- contesl closes at
the cud of the year. Let's carry it on to a
blazing finish. The goal is in sight and
with a little effort within our branches we
can attain the 1000 subscriptions by Janu-
ary 1. 1939.

"THE WINNAHS!"
Free TE KARERE subscriptions this
month go to Mi>s Anne Rolmer, formerly
of Wellington and now en route to America,
and Miss Jeanne Porteous of the Auckland
branch.

Miss Rohner's verse follows: —
Te Karerc is zvithoui a doubt

New Zealand Mission's best news scout;
So send your subs with alacrity

/■or a bigger and better Te Karerc.

Miss Porteous' verse is:—

From Box 72 comes ringing clear

A call for aid that all musi hear.
"If yon would know the latest news

The Karerc paper yon must choose."
Five shillings yon are asked to pay

Before the rush of Christmas Day.
In addition to the three-month free suh-
scriptions given to the above winners an hon-
orary subscription goes to Elder WiKord E.
Smith for the following verse written in
Maori : —

/: karanga ana "Te Karerc,"

"Maku on kuaretanga e pei ;
E tukua mat te ntn ra

Ka whiwhi hoc lei te tino koa."

Keep up the hue work and those with a little talent for writ;-;;
jingles send in your rhymes. The response has been hearty, and
we hope you enjoy the winning verses as much as we do.

THE EDITOR.

650 Oct. 15
610 Sep. 15

€ HAR€R€

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Tihema, 1938 Nama 12

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It's Christmas Eve — the north Star shines

Jest like the Star of Beth-lc- ve them pines.

But Him who notes the sparrow's fall
Kin hear a comboy an' his cayuse call.

A hawse ain't Christian some wud say.
But, Pal, I'd never talk that way.

It seems to me that any fool
Could see yuh live the Golden Ru

You've been four square, and it may b
Yure some few jumps ahead of me.

Yuh mabbe don't know how to pray,
Fer hawses jest ain't built that way —

But if service counts — an' that's the t(
W'y yure a Christian — 'mong the best.

We seem alone — and yet — it's strange —
We feels His presence on this range.

It's Christmas Eve — His
great love shines.

Jest like that Star afrove
them pines.

—HARRISON R. MERRILL

TE KAMEKE

Established in 1907.

Wahanga 32 Tihema, 1938 Nama 12

Matthew Cowley Tumuaki Mihana

Don. L. Cotterell Etita

Eru T. Kupa Kaiwhakamaori

Waimate Anaru Kaiwhakamaori

"K o tenet Pcpa i whakatapua hei hapai ake i te iwi Maori hi
rata i nga whakaaro-nui."

"Te Karere" is published monthly by the New Zealand Mission of the Church
of Jesus Christ of Latter-day Saints, and is printed by TE KARERE PRESS, No. 2
Scotia Place, Upper Queen Street, Auckland, C.l, N.Z. Subscription Rates: 3/- per
six months; 5'/- per year; £1 for five years.

Address Correspondence, Box 72, Auckland, C.l, New Zealand.

CONTENTS

EDITORIALS— Page

"He Mihi Kirimete," by President Matthew Cowley 37 I

"Yuletide Greetings," by President Matthew Cowley 385

"Christmas Greetings" — Sunday School 392

Primary and Relief Society 393

Genealogical Society 394

Mutual Improvement Association 395

SPECIAL FEATURES—

"He Korero Paki Tika," by Claude D. Kirkland :3 7<;

"Ko Kurahaupo," by Nireaha Paewai 37S

"He Poroporoaki," by Mere Whaanga ST 7

"Ko Te Whakatekau," by Milon M. Browning 380

"Bits of Mission History," by J. W. Bromley :is;i

"Visitors from Hawaii" S91

"President of Seventies Quorum Appointed" 391

"News from the Field" 896

"Statistics" S98

CHURCH FEATURES—

"Branch Conference Reports' . . 888 "Sunday School Dipt." 408

"Conference at Madsen" B8U "Christmas Sunday Programme" 404

'Nga Kaikauwhau Mo Ngapuhi" 400 "Mahi Kura Hapati" 405

"Mutual Notes" 401 "Mahi Whakapapa" 107

"M.I. A. Hui Tau Contests" . . 402 "Primary lessons" ids

FICTION and POETRY—

"The King's Ransom," by Muriel C.

"The Best (Jiff (poem)

"Christmas GiftB" < poem )

CHRISTMAS COVER PICTURE—

"THE GOOD SHEPHERD"

'•] am tin good shepherd: the good shepherd giveth his life for his sheep.
And I knoM my sheep, and am known of mine. And other sheep 1 have,
which arc ii"t hi' this fold: them also 1 must bring, and the) shall hear my
voice; and there shall be one fold, and one shepherd."

The in pired brush of the artist, Harold Copping, has caught the spirit
of "The Good Shepherd" and portrayed it in vivid lines for tins month's cover
picture. And ,is another Christmas time approaches, the Christian world
again prepares t<> a, honour to the natal day of the Shepherd of All, who
brought the lighl ol rhi Gi pel pathwaj to man) weary, lost slurp, thai all
mighl be ol one fold

.574 TE KARERE Tihema, 1938

HE MIHI KIRIHIMETE

Erua nga ra i te marama o Tihema e whakanuiiia ana e te Hunga
Tapu, ara, ko ie ra whanau a I [opepa Mete, i whanau ai ia i te nia

tekau ma torn o nga ra o Tihema. me te ra whanau a Ihu Karaiti.
Ahakoa i whakakitea mai ki a Hohepa Mete i whanau a te Karaiti i
te ono o nga ra o Aperira e whakaae ana tatou te Hunga Tapu kia
whakakotahitia te ra mo te Kirihimete puta noa i te ao katoa; ko te
rua tekau ma rima o riga ra o Tihema tana ra.

Ko te Kirihimete luatahi tenei moku mai i taku hokinga tuarua-
tanga mai ki runga ki te Mil. ana nei. No reira he kupu tuatahi maku
i rolo i tenci mihi hei whakawhetai ki te Atua moku i karangatia ki te
hoki tuarua mai ki te hau-kainga ki Niu Tireni nei; kia tutaki ano
ahau i a koutou i nga kanohi ora o te iwi ; nga morehu hoki o nga
matua o tena marae, o lena marae i torongia e ahau i nga ra o mua.

Ahakoa kua ngaro katoa te whakatupuranga kaumatua me nga
ingoa nui o era ra kua kite ahau i roto i tenei ra te lino tutttkitanga
o te whakatauaki o nga tupuna.koia tenei : "Ka mate he tetekura. ka
ara mai ano he tetekura."

Ahakoa kua riro o tatou kaumatua ki to ratou wahi okiokinga
kei te ora mai ano ratou i a koutou kua mahue iho nei. No reira
i a au e torotoro haere ana ki nga marae katoa a oku matua, timata ai
i Waimamaku a tae noa rawa ake ki Rangitoto, kua kitea mai ano o
ratou kanohi i a koutou nga morehu tangata e hapai tuturu nei i o
ratou niana whakahaere.

Xa ahakoa kei te tangi te ngakau o te tamaiti nei ki ona matua
kua tangohia atu ki tua o te arai, kua mama ake enei pouritanga i te
kitenga i a koutou e hat-re tonu ana i runga i o ratou ara tika ; e whai
tuturu ana ano i o ratou tauira pono. No reira koia ahau ka titiro atu
ki a koutou me te mihi atu hoki ano he matua koutou noku. Kati.

Ko te Kirihimete e heke iho nei te tan kotahi mano e ivva ran e
torn tekau ma warn mai ano i te whanautanga o Ihu Karaiti. I
whanau hoki Ia i roto i tenei ao hei whakau i tenei mea te aroha ki
roto ki nga ngakau o nga tangata katoa ; hei whakatutuki hoki i te
ritenga o te kotahitanga ki waengaruii i nga iwi katoa, i nga hapu,
i nga reo me nga huihuinga tangata.

E kiia ana ko Ia hoki te putake mai o te rangimarie me te hou-
hou o te rongo. Na ahakoa e whakaae ana nga iwi whakapono katoa
i whanau mai a Ihu Kraiti hei pera kei te kitea tonutia nga raruraru
kikino e puta ake ana i waenganui o nga tamariki a te tangata — nga
pakanga, nga rongo pakanga, te tuakana e kohuru ana i te tcina, te
teina ano i te tuakana; te mauahara i waenganui i nga iwi ; te puku-
riri o nga tangata tetahi ki tetahi ; te ngau tuara ; te tahae ; te haurangi ;
te whakapoke i te tinana a te tangata — kei te mau tonu enei ahuatanga

Tihema, 1933 TE KARERE 375

i waenganui i nga iwi katoa e mihi "Mere Kirihimete" ana ia tati ia
tan. He moumou noa iho nga mihi o enei tu tangata. Heoi ano ma
nga mahi a te tangata e tika ai nga mihi, e whakanui ai ranei i te ra i
whanau ai te Karaiti. E kore rawa e whai painga te tangata e mihi
ana i tana mihi Kirihimete ki te kore ia e mea i .a te Karaiti 1 pai ai.

No reira i roto i enei ia o te Kirihimete me whakataahi atn nga
vvhakaaro kikino katoa i roto i a taton, me whakakore atn. Me
timata taton inaianei tonu ki te piri pono ki a Inn : ki te aroha hoki
tetahi ki tei.ahi ; a ki te pera taton tae noa ki te ra o te Kirihimete
ko reira e tika ai a taton mihi ".Mere Kirihimete" tetahi ki tetahi.

Me mahara hoki taton ki to taton Poropiti, ki a Hohepa Mete, i
whanan ai i te rua tekan ma torn o nga ra o Tihema. I ra roto mai
hoki i a ia te whakakkenga mai i te ahnatanga tangatatanga a Ihu
Karaiti ; a nana hoki i whakatika ai nga pohehetanga o nga. hahi a i
mohio ai taton he wehe-rua te Matua ra.ua ko te Tama ; ara, he tinana
to te Matua, he tinana hoki to te Tama, a ehara Rana i te hanga
kotahi.

E tika ana kia whakahonoretia nuitia Le ingoa o tenei Poropiti
c nga Maori katoa ahakoa he hahi ke to tena he hahi ke to lena. Ina
hoki na tenei Poropiti i whakahoki mai ki te Iwi Maori nga mana o
nga tupuna i ngaro atn i a ratou i te wa i uruuru ai raiou ki nga
hahi o te pakeha; tae noa atn ki nga. Whare Wananga me o reira
akoranga tapu. Nana hoki i hangaa he Whare Wananga a kei roto
i enei Whare Tapu nga keie wananga katoa no roto i te Whare
Wananga o te Maori.

Xo reira, i te mea e mohio ana taton te Ilnnga Tapu ki a. Ihn
Karaiti kua whakakitea houtia mai i enei nga ra o muri nei, me vvhiri-
wliiri tatou i roto i tenei ra me penei ranei taton, me pera ranei. me
pehea ranei. Kei a taton tonn te tikanga.

E l.ai'a i te mea e mihi ana ahan ki a komon ki te Ilnnga Tapu
anake ,engari ko tenei mihi he mihi ki te Iwi Maori katoa ahakoa e
karakia ana koutou "pehea, ki hea, ki te aha ranei." Kia ora katoa
konton. kia tan iho ki rnnga. ki a koutou nga manaakitanga nnnni a
te Kai Hanga. K.a nui atn nga manaakitanga ki a koutou i nga ra
katoa o te tail hou e heke mai nei. A ahakoa ka ngaua tatOU e ie ra 0
te raumati; ka whiua tanei e nga ua »> te marangai me mahara tonu
tatou i peratia ano te Karaiti i mua i a tatou. Kati.

Ka niutu taku mihi, ara ta matou mihi ko taku wahine me to
maua kotiro i enei kupu :

MERE KIRIHIMETE 1 1 AIM XI' I \.

I 'resident Maltlu w ( !owlev

Elva I. ( owle)
[ewell ( Mwie\

II I ^RERE

Tihema, 1938

HE KORERO PAKI TIKA

No Elder Claude D. Kirkland

Ete Hunga Tapu me oku hoa aroha tena koutou katoa. E
pirangi ana ahau kia whakaaturia ki a koutou tetahi korero
paki tika o nga Kaumatua Moromona i haere mai ki Niu
Tirenei i runga i te tinia, ki t< kauwhau i te rongo-pai.

E toru nga ra o te tima e haere mai ana i u moana, ka pa te

hau nni ki te tima i waho i te moana. Ko tc tupuhi kino atu tenci
i pa ai ki te tima. E tangi ana nga tane, wahiiu. tamariki, e tangi
ana, e pohehe ana ka mate ratou. Ka totohu tc tima i waenganui
i tc moana, i a rat on e haere mai ana ki Xin
Tireni. Ka haere nga apiha i Waenganui i
nga hunga c tangi ana me te tohutohu i a
ratou kia whakamau i o ratou tatua ora (life
belt) mo tc wa e totohu rawa iho te waka,
kia pai hoki ratou mo te tiipuhi ka pa mai nci
ki a rat on.

Na. ko tc Rangatira o nga apiha (captain |
ka titiro haere i roto i nga ruma katoa, mehe-
mea kei runga katoa nga tangata i te teka
(deck). Na, ka haere ia ki tetahi ruma ka
kite ia i nga tangata e rima. E wha o enei
tangata e takaro muana (drafts). Ko tetahi e
mate ana i runga i tona moenga, i te kino o
tc moana. Tino riri te Captain ki a ratou.
Kahore ia i mohio ki tc take o to ratou noho i rcira. Ka ki a ia ki a
ratou, "I hi aha tc take o ta koutou noho na i kona," Kahore koutou e
mohio ana he tupuhi kino tenci kua pa mai nci ki a tatou Katahi ka
ki he tangata c takoto ana i runga i tona moenga, "I lei alia maku me
ka totohu te tima, ka pai hoki kia takoto i raro i te moana. Katahi ka
ki te rangatira o nga apiha (captain) "Ko wai ma koutou." Xa wha-
kautua e tetahi o ratou. "lie Kaumatua Moromona matou." I lei aha
te taki i kore ai koutou i ki mai ki a au he Moromona koutou. Mehe-
mea i mohio ahau he Moromona koutou kua k: re ahau i wehi ki tenci
tupuhi whakaharahara. E mauria ana ahau i nga Moromona
i Elders) i Amerika ki Niu Tireni, i Nui Tireni hoki ki Amerika mo
nga tan e rua tekau inaianci. Kaore ano ahau kia kite i tetahi aitua
kino i roto i nga tupuhi katou i a au e haere ana i te moana, mehemen
kei runga i te tima nga kaumatua e haere ana. Pai katoa; marino
ano te moana, tae atu ki te wahi e haere ana matou.

Xa, i te timatanga o tenei tupuhi ka inoi nga kaumatua ki te

Elder Kirkland

Tihema, 1938

TE KARERE

2,77

At.ua, kia whakakorengia atu tcnci tupuhi i a ratou e haere ana i
runga i te moana. A mohio tonu ratou ka pai nga mca katoa i ta
ratou inoi me to ratou whakapono.

E hoa ma, mehcma ka tupono koutou ki to raruraru penei me

nga kaumatua nei, kia pera hoki koutou me ratou. Me inoi ki to
koutou Matua i te rangi kia awhinatia koutou. Tcra hoki koutou e
puta ki vvaho i o koutou raruraru, ahakoa ka pewhea te taimaha. Ka
taca e to koutou Matua i te rangi, mehemea e kaha ana te whakapono.
No reira, ma te Atua koutou e tiaki. e awhina tae atu ki it
mutunga o tenei tau, tae atu hoki ki te timatanga o te tau hcu e
haere mai nei. Otira, kia ora koutou katoa.

He Poroporoaki

Ete Hunga Tr
motu nei, i
Ma te Kai-h;
ta koutou mokai
tangi a rolri ki i k
ai au ki te kaingc

ipu, tena ra koutou e toku iwi katoa i runga i nga
Aotearoa me te Waipounamu. Kia ora koutou.
uiga koutou e tiaki; me au ano hoki. Tenei au
.e mihi atu nei ki a koutou i runga i te ngakau
outou ki toku iwi, i te mea ko te ra tenei e mutu
nei a ka eke atu ki ie tiima. Kati ra.

E te Hunga Tapu, hei konei ra e te iwi.
Kaorc he kupu i a au i te mca kei a koutou nga
pononga a te Atua. Me whakarongo koutou ki a
ratou. Me atawhai koutou i a ratou.

E nga Hui Atawhai, kia ora koutou mo kou-
tou i tuku honore i a au i runga i te hari o toku
ngakau. Ma te Kai-hanga koutou e manaaki i nga
\va katoa. Kia ora tonu koutou i runga i a kou-
tou mahi pai ki a au. E te Timuaki o te Mm
Atawhai, i pa mai te whakama ki a au i te putanga
o tenei whakaaro ki a. koutou, i Le mea naku tonu
taku hoki atu. I te mea kua tuku honore koutou
i a au, kei te pai. K:i waiho tenei mea nui hei hoa
___ inatenga moku. Maku e kakari mai ki a koutou i

Mere Whaanga . . « , -

tua o ie arai ; i tenei tana tonu pea. Kei to tatou
Matua anakc te tikanga. Kati.

Manaakit ia a koutou tunganc. kaua ratou e whakainokaitia e
koutou.

Kia tau ai ng

kupu a to koutOU

i manaakitanga ki runga i a koutou.

mokai. I lei konei ra. hei k< >nci ra.

Heoi nga

\a

MERE \\ II \ \\( . V

TE KARERE Tihema, 1938

KO KURAHAUPO

Na Nireaha Paewai

HE korero whakamarama. He kupu na te Timuaki o te Mihana,
11:1 M at in Kauri ki a au i tetahi ra i haere mai a la ki te toro
i a au. Ka tahi a ia ka patai, "E hoa, e Niki, kahore ranei an
korero Maori mo te Karere? Engari me panui e koe i roto i te reo
Maori." Ka whakautu ahau, me kimi ake ra, me kore e kitea.
Koia nei e whai ake nei.

Ko Whatonga koia nei te rangatira o te waka o "Kurahaupo"
he tangata nui i waenganui i tona iwi, ara, he rangatira i a ia i
runga i te moutere o Hawaiki. I a ia me tona iwi e noho ana i
runga i tenei moutere, ko to ratou mahi, ara. nga taitama a nga
rangatira hei whakangahau i a ratou. Ac- he whakataetae o nga
taitama i runga i o ratou waka mai i waho i te moana ki uta.

T tetahi rang] ka whakaturia he whakataetae ma ratou, hei
tohu ma ratou i o ratou tangata toa mo le hoe waka. I lei whaka-
taetae hoki ma ratou i waenganui i a ratou me nga tangata toa o te
moutere o Tohua, he lino hoa nei ratou. I te ata o te ngahau ka
whakatere nga waka e wha, e 40 nga tangata ki ia waka. Katahi ka
haere ki waho i te moana, kia pai ai te hoe mai ki uta.

Me ohorere tonu i to ratou taenga ki waho i te Moana-Nui-a-
ECiwa, ka puta tetahi tupuhi kino. Ka pupuhi te hau, ka ua te
rangi, pouri-kcrekere te takiwa. Ileoi ka kore ratou e kite ki uta.
I konei ka tahuri una waka tena waka ki te kimi huarahi e ora ai
ratou. Otira i konei ka wehe te waka o Whatonga, i te pupuhi-
tanga a te hau. Ka tere haere i te kino o te tupuhi. E torn nga ra
e tutu ana le rangi a i Le ahiahi o te torn o nga ra ka kite ratou
e haereere ana. Ka tutuaki ki etahi tangata ka pataitia, "Ko wai
te ingoa o te moutere? "Ka whakahokia: Ko Rangi-atea te ingoa
o te Moutere; ko Rangi-atea te ingoa o te Rangatira; ko Rangi-atea
hoki te ingoa o tona pa." Ka ki atu hoki nga tangata o te moutere
nei ki a Turahui ; koia nei te rangatira o te waka o Whatonga, kia
kaua e noho i runga i to ratou moutere. Ko te kupu tenei a to
ratou Rangatira a Rangi-atea. Ileoi ki te tautohe a Turahui me
tona ope tangata, ka patua. Ka ki atu a Turahui ki ona tangata. "me
noho Latou i runga i te Moutere nei. te take kahore tatou e mohio
ki te ara. lui hokinga mo tatou. No reira me noho, ka mate tonu
i a tatou etahi o nga tangata o Rangi-atea i liuia i to tatou matenga
katoatanga. I konei ka hoki nga tangata kawe-korero ka hoki ki
a Rangi-atea. Ka ki atu ki a ia : "Ko nga manuhiri kua tae mai
nei ki runga i to tatou moutere kahore e rongo ki te ki atu kia
haere, engari kua ki mai ka noho tonu ratou."

Katahi ka ki atu a Rangi-atea: "Me ki atu ki te iwi na kia haere
mai ki konei, engari i te ahiahi o tetahi ake ra, me noho mai ratou

Tihema, 1938 TE KARERE 379

i waho o te Pa. I mua taia mai i te aranga o te ra tnaku ratou e
tono atu kia haere mai ki mua i toku aroaro." I te ata tonu i te
aranga mai o te ra ka tonoa atu a Turahui me tona ope. Katahi
ka patai a Rangi-atea, "No-hea koutou, a he aha ie take i tae mai ai
koutou ki konei?" Ka whakahokia e Turahui, he mea whiu ratou
e te tupuhi, ngaro ana i a ratoii te huarahi ki te wa-kainga, na reira
ratou ka tatu mai ki runga ki to ratou moutere. I tenei wa ka
whiti haere mai te ra katahi ka ki atu a Turahui : "Heoi ta ratou e
mohio ana, i haere mai ratou i te lakiwa e whiti mai nei te ra.

I tenei korero a Turahui i haere mai ratou i te whitinga mai
o te ra ka whakaae a Rangi-atea kia whakaorangia a Turahui me
tona ropu, te take, ko to ratou Atua tera ko te ra. ko te wahi i haere
mai ai te iwi nei. Heoi ka kore e pakanga te iwi nei ki a ratou
manuhiri, engari ka manaakitia e Rangi-atea me tona iwi, ka noho
hoki ratou ano he hapu kotahi. Ka moengia e Turahui te tamahine
a Rangi-atea, te tamahine nei ko Hinewairangi te ingoa. Otira i
moemoe vvahine katoa te ropu taane a Turahui. Ko Whatonga
anake te me kahore i moe wahine.

KA HOKI TE KORERO KI HAWAIKI

I te wa ka puta te tupuhi i mate ai nga waka, ka whakaaro

le iwi kainga, ara, i.e iwi i runga i te moutere o Hawaiki, kua mate
a ratou tamariki. Otira e rua nga waka i hoki atu ki te kainga, e
rua i ngaro tonu atu. Ka tangi te iwi nei ki a ratou tamariki.

Ko Toi ko ia te tipuna o Whatonga me Hamua ko ia te tipuna
o Paimarie me ona taina, ka whakaohoreie rawa ki te kimi i a raua
mokopuna. Heoi, ka haere raua i runga i o raua waka i waho i te
Moana-Nui-a-Kiwa. Ka tae atu ki runga i iena moutere, kaore tahi,
Xa wai a, ka tae a J lamua ki runga i te moutere e kiia nei ko 1 tamoa.
(Tona tikanga ko 1 lamua ko te ingoa, na te aha ranei i whaka-
Hamoa.) I konei ka kitea e 1 lamua ana mokopuna. Ka noho a
ia i konei.

A Toi, ka maia tonu a ia ki te kimi i ana mokopuna. \To
reira ka haere tonu ia i waho i te moana. U rawa mai a Toi ko
Ahiwa tenei, ki te takiwa ki Opotiki (Bay of Plenty). Heoi ka

noho a ia. i konei.

I tenei wa ka hoki te korero nei ki te moutere <> Rangi-atea, ki
a Turahui raua ko Whatonga.

( 7 aaria /<• Roatiga, )

GEM THOUGHT

Lei no thoughtful man say he docs not believe in inspiration, li he cast
hi- mind backward over his career, lie will discovei instances when, through
the operation oi .i power from without, he has risen above his ordinary self.
li In- believes in inspiration lie has taken the first step toward a belief in
revelation, which is inspiration perfected. John \ u holson.

380 TE KARERE Tihema, 1938

KO TE WHAKATEKAU

Na Elder Milon M. Browning

EOKU teina, tuahine hoki i roto i te Rongopai tena ra koutou
katoa. E tino hari ana ahau i tenei wa ki te whakaatu atu ki

a koutou i tetahi tikanga o te Rongopai. E tono atu ana ki
te Atua kia whakaaheitia ahau ki te korero i etahi korero hei painga
mo tatou katoa.

E hiahia ana ahau ki te korero mo te kaupapa o te whakatekau.
He ture tawhito tcnci. T utu whakatekau a Aperahama ki a Mere-
kihcrcki te tohunga nui. J kawenaia a Hakopa ki te Atua i Petera
i mea : "Ka hoatu ano e ahau ki a koe nga whakatekau o nga mea
katoa e homai e koe ki ahau." Te whanau o lharaira i utu whaka-
tekau. I te tahurnanga o Hetekia ki te whakatutuki i tenei ture na
ka manaakitia ia ara tana kingitanga. Ilaerc ana ia ki te ui, '"lie
aha. te take i penei ai to ratou ora?" Xa ka korero ki a ia a Ataria
te tino tohunga no te whare o Haroko ka mea. "No te timaranga o
ta ratou kawe mai i nga whakahere ki te whare o Ihowa ka kai
matou ka niakona, nui atu hoki te toenga, e manaakitia ana hoki
tana iwi e Ihowa. Xa, te toenga, ko tenei haupu nui nei."

Xa roto mai i a Hohepa Meie te kupu whakahau mai a te Atua
i enei ra kia whakatekau tana iwi i nga ra o muri nei. Tino nunui
hoki nga kupu whakaari me nga manaakitanga o te Atua mo te
hunga katoa e pupuri ana i tenei ture. Ko nga taonga utu nunui
o nga wa katoa ma ratou. E mohio ana tatou ki enei taonga utu
nunui ko tenei mea ko te matauranga me le whakaaro nui ki nga
mea a te Atua me nga mea o te oranga tonutanga. A ka tapiritia
mai ano hoki nga mea o tenei ao ki a koe nuku atu i te ran huri-
nga. "Ki te mea ka u tonu raua ka tinitini noa iho nga mana-
akitanga e hoatu ki runga i a raua, ki a raua uri hoki i muri i
a raua."

Ko te tikanga tuatahi o te rongopai ko te whakapono ki te
Ariki ki a Ihu Karaiti. Ko te tino hua o to tana whakapono ko te
hoatu noa, ko te kahanga o te tangata o te iwi ranei ki te hoatu noa
ko te tohu tera o to ratou whakaaro ki te Hahi o te Atua.

Ko te utu i te whakatekau he whakatupu i te kaha whaka-
tewairua o te tangata a he whakatupu hoki i te whakawhirinaki o te
tangata ki te Atua. Te whakatekau me hoatu i roto i te wairua o te
aroha. He moni hoatu noa atu tenei na te tangata i roto i te wai-
rua aroha ki ona hoa tangata. ki te Atua, ki te Hahi hoki kua whaka-
turia nei ki runga i te whenua. A i roto hoki i te wairua hiahia ki
ie whakarite i nga whakahaunga a te Atua.

Te tangata hore kau e utu ana 1 ana whakatekau he tangata

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Tihema, 1938 TE KARERE 381

tahae ia. Ina hoki ra te kupu a te Atua na roto mai i tana pononga
i a Maraki. "E tahae ranei te tangata i ta te Atua? Heoi kua
tahaelia taku e koutou. A e mea na kotuou, he pehea ta matoti
tahae i tau ? Ko nga whakatekau ra, me nga whakahere."

Te tangata hoki kahore e utu ana i ;e whakatekau kahore e
tika ana ki te tango i te hakaramete o te kapa a te Ariki. "Koia
e kai ana e inu he ana e kai ana e inu na i te whakangaromanga
mona." Na ko te tangata e hore e utu ana i te whakatekau
ka kai i te hakaramete e whakaatu he ana ia e whakaae ana
ia kia man ki runga ki a ia te ingoa o iana Tama a ka mahara tonu
ki a la ka pupuri 1 ana ture i homai nei e Ia ki a ratou. Koia tonu
tenei ko tetahi o aua ture nei ko te whakatekau.

Ko nga whakatekau katoa e haere ana hei whakahaere i nga
mahi a te atua i runga i te whenua. Hei whakahaere i nga mihana
mo te kauwhautanga o te Hahi, hei hanga hei tiaki hoki i nga whare
karakia 1 nga whare hoki o te Hahi. Tino nui nga moni e hiahiatia
ana hei hanga i nga Temepara Tapu mo te mahi whakaoranga o te ao.

E hoa ma kei roto tatou i nga ra e ringihia iho ai te mate, te
aue, te kino hoki ki nga iwi katoa. Ko nga tohu tenei o te haerenga
mai o to tavoU Ariki o Ihu Karaiti. Te kupu mai a te Atua ki a
Hohepa Mete, koia tenei ko te ra hei whakatekautanga mo toku
iwi a koia c whakatekau ana e kore e tahungia a tona haerenga mai.
Whakarongo mai ki nga kupu a te Poropiti a Xiwhai mo te whaka-
wakanga a te ra mutunga.

"E te hunga wliai whakaaro, e te hunga matau. e te hunga whai
taonga, koia nei e whakapehapeha ana i runga i te whakakake o o
ratou ngakau, me te hunga katoa ano hoki e kauwhau ana i nga
whakaakoranga leka, me te hunga katoa ano hoki e puremu ana. he
whakaputa ke ana i te huarahi tika o te Ariki; aue, aue, aue te
mate mo ratou. e ai ia te Ariki ta te Atua Kaha Rawa, ka maka hoki
ratou ki raro ki te reinga.

"Aue te mate mo le hunga e whakapeau ke ana i te mea tika
ano he mea noa, me te tawai ano ki le mea pai. me te mea mai.
kahore ona pai : no te mea meake puta mai te ra e hohoro ai ta te
Atua tirotiro i nga tangata o te whenua; a i tana rangi e tino pakari
ai o ratou liara, ka mate ratou.

"Otira ki Le ripenata nga langata <» te whenua i o ratou kino me
o ratou whakarihariha, <• kore ratou e whakangaromia, e ai ta te

Ariki o nga niano.

"Ac. c piko hoki nga inn katoa. e whakaae ano nga arero
katoa ki mna i tona aroaro. Ac ra, i te ra whakamutunga ina tu
nga tangata katoa kia whakawakia e ia, katahi ratou ka whakaae ko

ia ano te Alna ; katahi te lmnea \,n;i kore 0 tenei ao ka whakaae ko

te whiunga mutunga kore e tika ana hei whakawakanga mo ratou;

I I KARERE Tihema, 1938

a e tu oioi, e tu wiriwiri ratou e memenge i raro i te tirohanga o ona
kanohi e titiro ana i nga mea katoa."

E hoa ma, whakatikatika tatou 1 a tatou mo tana ra. I'tua te
whakatekau i o tatou rawa katoa. Puritia nga ture katoa <» te Hahi.
lie mea e ahei ai kia karangatia tatou he tamariki na te Atiia a
tatia ra.

Ma te Aiiia tatou katoa e awhina e ahei ai i a tatou te whaka-
tutuki i ana ture katoa. Ko taku inoi tenei i roto i te ingoa o Ilm
Karaiti. Amine.

RIPOATA HUI PARIHA

I te po o te Hatarei te tekau ma rua o nga ra o Noema ka timata te Hui
Pariha o te Pariha o Hauraki 1 te Wairoa. Ko nga mahi o tenei po na te
Miutara me te Faraimere. Ki tonu te whare nui i te tangata e whakarongo

ana ki nga waiata, c matakitaki ana ano i nga mahi ataahua o nga tamariki.
Ka mutu i enei Paraimcrc me enei Miutara nga malii ataahua; nga waiata
Maori, nga poi me era atu aluiatanga.

I te Ra Tapu ka tu nga huihuinga karakia, ara, nga karakia Tohungatanga,
nga karakia Hui Atawhai me nga karakia kauwhau. Na te pai o te rangi
me te ahua wera hoki o te ra ka tu etahi o enei karakia i waho i te whare.
Ka tino pai hoki te noho o nga tangata ki te whakarongo ki nga kai kauwhau.
I roto i tetahi o enei karakiatanga na te Tumuaki o te Mihana i tuku honore
i nga kotiro kua oti nei i a ratou o ratou mihana kia hoki ki o ratou kainga.
Ko Merc Harris lhaia, ko Merihana Baker, ko Lucy Rangi me Marjorie
Bryan nga kotiro nei. Ka mihi nga tangata katoa ki enei kotiro mo a ratou
mahi nui i roto i tenei takiwa. Ka tu hoki ratou ki te kauwhau i roto i te
karakia whakamutunga o te hui. Ka kauwhau hoki i roto i tenei hui a Wil-
liam Ormsby. Ka whai-korero ia mo runga i te aluiatanga o tana mihana i
Ngapuhi. Katahi ano ia ka hoki mai i tana mihana. Ka nui te kaha o tenei
tamaiti ki te kauwhau i nga tikanga o te Kongo Pai.

Na Toke Watene raua ko Erata Ramapata i whakahaere te hui. Ka
nui te pai o nga mea katoa i tenei hui; nga kauwhau, nga mahi whakataetae
tae atu hoki ki nga kai. Ka riro i a Te Horo Boro te kapu mo te purei
ti nehi. Heoi ano te ripoata.

HE MATENGA

Haere atu. Ilaerc atu, e taku reta aroha. man e panui atu ki nga wahi
katoa e tae ai koe te matenga o to matou tuakana matua, hoki o Joe Poi o
Taumata-o-Tapuhi Rangitukia.

He mate ohorere, ara he taka i runga i tona hoiho i te ahiahi o te Mane
te torn o nga ra o Oketopa. K torn ona ra e takoto ana kihai i puta tona
manga i a mate noa atu ia.

He nui te pouri me te aroha mo tenei tangata, Nga kaikauwhau katoa o
te Mihana kua taha penei mai i tenei huarahi kua kite i te aroha o tenei
tangata.

Tuarua, me te whakamutunga. e nga teina e nga tuakana ko tetahi tonu
tenei o nga whakarawaka o te peka.

Tihema, 1938 TE KARERE 383

BRANCH CONFERENCE REPORTS

KO TE HUI PEKA O WAIKARE

I tu tetahi hui peka ki Waikare, o roto i tc takiwa o Whangarei i te 16
o nga ra o Oketopa. I haere tenei hui peka o raro i te whakahaeretanga o
Brother Taranaki Poutu, te tumuaki peka.

Ahakoa, he ruarua nga tangata o tenei peka he mata nga tangata i haere
mai ki nga karakia. Etahi i tae mai nei he hnnga o era atu hahi. Ka nui
to ratou pai ki te hui lVJoromona.

Tino pai rawa te vvairua i roto i nga karakia katoa. Tino kaha nga
kai kauwhau ki te kauwhau ; ko enei ctalii o nga Kaikauwhau i kauwhau nei.
ara, Henare Pere Wihongi, i umuaki Takiwa ; Raniera Rewi, Kaunihera o
Henare Pere; Wiremu Peihopa, Hone Peepe, VVarana Taniora, Morore
Piripi, 1 au lhaia, Hine-tc-Rangi me nga Kaumatua no Hiona, ara, Erata
Mete me erata Meihana.

E toru nga karakia, ara, te Kura Hapati, te Karakia Tohungatanga me
tc Karakia Kauwhau nuku atu i te ono tekau pea nga tangata i houmai ki
roto i te whare karakia. etahi no tawhiti noa atu, ara, no Pataua Bay, no
Whangaruru, no Pipiwai, no Tautoro, no Awarua me era atu wahi tawhiti.

Kua whai kaha te Hunga Tapu no tenei hui pai. Kua whakaritea hou
e ratou tetahi Paraimere mo te peka o Waikare. E moe ana i mua, a inaianei
kua ara, kua mahi. Na reira te pai o te hui.

KO TE HUI PEKA O TAKAHIWAI

I tu te Hui Peka o Takahiwai, o te takiwa o Whangarei, i te 22 me te
23 o nga ra o Oketopa. 1 timata te mahi i te po o te 22. Kaore he Miutera
o reira, no reira he karakia kauwhau i tenei po. Ko te mahi nui o tenei
po nei, ko te waiata Rongopai. I pau nga haora e rua, e toru ranei i roto
i te waiata Rongopai me te patai i nga patai.

I te Ata o te Ra-Tapu i tae mai a Tumuaki Kauri, me Tumuaki Pikari.
Me tetahi ropu nui no Pipiwai me Kaikou. Tino kii te whare. Tino pai
rawa nga mahi o te Ratapu. 1 tu te hui Tohungatanga ki raro i tetahi
rakau i waho 0 tc whare. Ko tenei rakau, he mea whakato na Paraiti Pirihi
i mua atu i tona haerenga ki te whawhai nui. I taua wa ano i whakato e
ona hoa haere etahi rakau ano hoki, kotahi ma ia tangata. Na, katahi ka
mate nga rakau katoa, haunga ra tera i whakato e Paraiti. Na, katahi ka
mate hoki nga tangata i te whawhai, haunga ra. a Paraiti Pirihi.

Kua tino manaakitia tenei hui i te taenga mai o te Tumuaki Mihana me
Elder Biglcr.

KO NGA PEKA O WHANGARURU, MOKAU, PUNARUKU
ME WHANGAROA

I tu tenei hui nui ki M.-kau, te peka o Hepi Haika. Na te Paraimere
me te Miutera te mahi o te po o te Ra horoi, Tino pai nga waiata Maori
o nga tamahine, hei powhiri i te Tumuaki Mihana me te Tumuaki Pariha.
Na ratou hoki tetahi poi tino pai. Ko Agnes Weteri to ratou kai whakaako

poi.

Nuku atu i te rua ran nga tangata i uru mai ki roto i te whare karakia
mo te karakia kauwhau. He maha hoki nga kaikauwhau i kauwhau nei.

Ko tetahi una pai i roto i nga karak iatanga katoa ko te koaia o W'.ita
Matini. i kauwhau te Tumuaki i roto i nga karakiatanga katoa no una
hoki ka kaha te I lunga I apu o tenei takiv a,

TE KARERE Tihema, 1938

ONEHUNGA BRANCH CONFERENCE

Reorganisation of officers of the Onehunga branch was effected at a

conference, Sunday, November 30, under direction of Elder Mdon M Brown-
ing, Auckland district president.

Tema P. Kewene, who has served faithfully as president of the branch
since its organisation several years ago, was honourably re. cased with his two
counsellors, Teito Tangataiti and Koi Tarewa. Brother Tangataiti was then
sustained as Branch President with Steve Watene and Ngapuhi Renata, first
and second counsellors respectively. Brother Tarawa was set apart as
president of the Branch Mutual organization.

Meetings were held throughout the day under sponsorship of the Priest-
hood, Sunday School Association and Relief Society. Several Zion Elders
were in attendance at the meetings as well as many visitors from ne.'ghbouring
branches. Sister Elva T. Cowley, supervisor of Mission women's auxiliary
organizations, presided at the Relief Society meeting.

TAMAKI BRANCH CONFERENCE

Members of the newly-organised Tamaki Branch in Auckland, met in
conference meetings Sunday, November 13. Well-attended and inspiring ses-
sions were held throughout the morning and afternoon under direction of
Mahuika Otene, branch president. The Priesthood and auxiliary organisa-
tions sponsored the meetings and Elder Milon M. Browning, district president,
presided.

CONFERENCE AT GREAT BARRIER

With the arrival of Elder Milon M. Browning, Auckland district presi-
dent, and Elders Wilford E. Smith and David Evans, at Great Barrier,
November 6, a successful branch conference was held under direction of
Nupere Ngawaka, branch president. The three Elders spent a week's time
visiting among the Saints and holding cottage meetings.

The Best Gift

WThat can you give for Christmas?

It is not the gift that's brought,
But the love that goes with the giving,

The faith and the happy thought
That fills the life with gladness

And the eyes with unshed tears,
That will warm the coldest winter

Of the heart in future years.

What can you give for Christmas ?

Just hold your tired hands still,
For a gift that is hard of earning

Its message does not fulfil;
But a simple memory token

Of love you can always send,
That will breathe a silent greeting

From the heart of friend to friend.

— Selected.

Tihema, 1938

TE KARERE

385

YULETIDE GREETINGS

"We have tried Christianity for eighteen hundred years, now let

let us try the religion of Christ."

T]
man philosopher al-
most 100 years ago.
During the past 100 years
since this observation was
made, there has been little
change in the attitude of
Christian peoples. Christi-
anity is being tried, but
what of the religion of
Christ?

Sister Cowley, Jewell Cowley, Pres. Cowley

Christian nations are
engaged in civil war, in racial persecution in the suppression of
certain of the inalienable rights of man. And there is scarcely a
Christian nation upon the face of this world that is not preparing for
a wild rush into war; not a war of Christian nations against heathen
nations, but a war of Christians against Christians. This is a
Christian world gone mad; a Christianity that is being crushee- under
the juggernaut of the "isms" and "schisms" of modern trends in
government. This Christianity is failing, and it is failing because it
is divorced from the religion of Christ.

Christianity, so called, is an entangled mesh of many various,
diverse and conflicting opinions and tenets of faith. Its fruits have
been and ever will be confusion. Every generation of ecclesiastical
authority in the Christian churches attempts a new mould of Godli-
ness to reflect the current thoughts of die church ministry.

The religion of Christ, however, is Christ. It is truth and.
therefore, it is the same yesterday, to-day and forever. li is "one
Lord, oik' Faith, one Baptism." Its fruits are harmony, peace and
love, It is beautifully simple and simply beautiful. it needs no
scholarly interpretation to enable men to comprehend its power. The
full comprehension of its regenerating force may be found only as
it is interpreted in tin lives and conducl ^i its adherents,

At this season of the year when man's thoughts should turn to
Christ, and when the birth of the Son .if God js again to be com-
memorated, the peoples of the world would do well to give up

Christianity as a hopeless, purposeless failure and make \va\ for the
religion of Christ. If man would adopt the religion ^i Chris! as
the impelling force of bis life, then again would the uPrince oi
Peace" walk among men. and man would again l»e "his brother's

3M TF. KARERE Tihema, 1938

keeper," rather than his "brother's destroyer."

To the Latter-day Saints in the New Zealand Mission, we l \
tend our thanks and appreciation for your devotion to the religion
of Christ and also for your co-operation in carrying on His ministry
in this beautiful island country; all of which has made this one of
the happiest years of our lives.

The Elders at headquarters and throughout the Mission, join us
in wishing for you all a very Merry Christmas and the resultant
blessings of your good works throughout the New Year.

Matthew Cowley,
Jewell Cowley.
Elva T. Cowley,

CONFERENCE AT MADSEN

An invitation is extended Saints and friends throughout the
Mission field to attend the annual Christmas conference of the Wairau
district at Madsen, French Pass, from December 24, 1938, to Janu-
ary 1, 1939.

Those planning to attend the conference are asked to communi-
cate with Elders Woodrow Westenskow or H. Aldous Lambert at
Madsen, French Pass, and arrangements will be made for housing
facilities as well as transportation from Porirua to D'Urville Island.
The Saints of Wairau would like to gain some idea of the number
of persons expecting to attend the conference. A hearty welcome
is extended to all.

President Matthew Cowley announces that all Zion Elders have
permission to attend the gathering.

The yearly conferences at D'Urville Island in the past have
proven very popular with the Saints. A feature of this year's
assembly will be a meeting of the Old Boy's Association of the former
Maori L.D.S. Agricultural College.

M.I. A. LESSON BOOKS AVAILABLE

Mission Mutual officers announce that lesson and activity books for all
departments have arrived from Zion and may be obtained by writing to
Elder E. Boley Bigler, Box 16, Huntly. The books contain a complete
year's outline of lessons and activities for M'Men, Gleaners, Junior Girls and
Explorer groups. The books sell at the co;t price of two shillings and six-
pence (2/6) per copy.

Tihema, 1938 TE KARERE 387

THE KING'S RANSOM

By Muriel C. Perry

{Winner of First Prize, Millenial Star Christmas Story Contest.)

TELL us a story Grandpa p'ease."
"Yes please ; 'bout G'liaf and the boy wiv stones."

Grandpa looked inquiringly across at his daughter-in-law and she
smilingly answered, "Just one, dears. Then off to bed, or I'm afraid you'll
not be asleep in time for Santa Ciaus," and looking lovingly at her three sma 1
children, Mary Boland went out to finish her household tasks.

"Very well, what shall it be?" said Grandpa.

"G'liaf," insisted golden-cur. ed Tony.

"No, goosey. We ve had that heaps of tmes. Let's have St. Nicholas
and the dogs,' added six-year-old David.

Grandpa looked at Elspeth, who had just turned eight. "And what does
my girl say?' he ciueried. bhe tinned a serious face toward him and

answered: "Teh about the little boy who wanted to sell his curls. David
hasn't heard it, and perhaps you'll let him guess who it was."

"Bet I'll guess first pop," said the three-year-old grandly, as Grandpa
settled Tony more firmly on his knee and began.

"Many years ago there lived, with his Mummy and Daddy, a little boy,
who had a lot of bright golden curls."

"Like Tony's?" asked Mary.

"Just like Tony's" acquiesced the old man. "Now every night his

mummy would brush his hair and tell him that his curls were worth a king's
ransom. So because his mummy loved them so much he became rather vain,
and would be vexed if anyone suggested cutting them off. Wei . it was
getting near Christmas time, and the shops were full of lovely things. Com-
ing from a shopping expedition with the next door neighbour, John — we will
call the chappie that — had seen a beautiful engine, and he was hurrying home
to ask his mummy to buy it for Christmas.

"Now Mr. Lewis, John's daddy, had been ill for some time. So John,
after leaving the friendly neighbour, went very quietly into the house in case
his daddy should b," seeping. As he neared the dining room he heard his
mummy crying and a man's voice saying, T have done all 1 can, Mrs. Lewis,
but I am afraid it is necessary to gel him right away to London, to gel
expert attention. However, I shall call to-morrow for a final examination.'

"The doctor, for it was he, hurried OUt, and John heard his mummy Stil!
crying, say, 'How can 1 ,^ct him to London? Whatever shall 1 do? This
illness has taken all my money, and even my stores are running low.' Then
he heard a neighbour's voice comforting her, and te ling hci to hope for the
best. John sat on the stairs and pondered over the things he had heard.
Daddy was ill, Mummy had no money to make him well, and she was un-
happy. What could he do? Suddenly his face brightened. His curls'
The) were worth a king's ransom, lots of money. Mummy said so. He

WOUld sell them. He had s,cn a shop n town with heaps of CUrls in the
window. I he\ must he selling them, so perhaps the) would bU) his Creep
fag quietly out in ease anyone should hear him, John ran off hack to tOWH as

fast as Ins ittle lei- would cany him. Straight to the hairdresser's -hop he
ran, and bursting open the door almosl tumbled over the feet of a gentleman
who was ,,u his way out. 'Please, p'ease, will von buy rm curls,' he said
breathlessl)

" 'Bu) your curls; whatevci foi ' aid the gentleman. 'Oh, please ^\^,'

TE KARERE Tihema, 1938

he besceched again. 'Mummy says they're worth a king's ransom. And I
wain to sell them, so thai she can have money and be happy again,' and the
poor little chap was so tirecL and excited he began to cry. The gent eman
soothed the child and patted Ins fears away, and soon he had learned the

whole of the story. 'Well, young man,' he said, 1 do not think it will be
necessary to sell your curls, because I believe that if yon will take us home,
this gentleman (motioning to another who stood by) and I may he able to
help your daddy get well again.' The boy's face beamed, and he chatted
eagerly to his new-found friends as he showed them the way to his home.
'Mummy! Come quickly,' he called as he reached the door. 'I've found
someone to make daddy well again.' Mrs. Lewis came quickly to the don.
surprised to see two strangers with her boy.

"'Mrs. Lewis,' the older man explained, 'we are Elders of the Church of
Jesus Christ of Latter-day Saints and we desire to pray for the recovery of
your husband. We believe that if you have the same faith as this little
child that our united prayers will be answered by Him who has the power to
make even the dead rise.' She looked searching!}' at the two men and some-
thing within her told her to trust them; that they were sent of Cod, and
that they could help her husband. So they went inside and knelt down and
prayed for the daddy — "

"And he got better and they lived happy ever after," finished Elspeth
quickly.

"Me sell my curls. Make my mummy happy," said Tony sleepily.

'Mummy's not unhappy, silly boy," said David.

"She is." retorted Tony, wide awake now. "She cried over daddy's pic-
ture yesterday."

At this, the man who unperceived by the little group had stood near the
door .is enmg, went quietly out. Llistory was repeating itself with a
vengeance. He had been the hoy of the story and now, here was his son,
wishing to do the same thing to make "his mummy happy." Was Mary un-
happy." Had she real y cried, and if so, why? She had everything — money,
a lovely home, children. What was there to make her sad?

Pursued by his thoughts he went into his study, and taking a book, tried
to rid himself of them by reading. But "sell my curls — make mummy happy"
kept dancing before his eyes. He closed the book and his mind went back
to the time of the story. He remembered that after his father's recovery
the elders had come often to the house. '1 here had been discussions beyond
his comprehension, and shortly afterwards both his parents were baptized,
lie remembered his own baptism at the a^e of eight, and saw himself grow-
ing up in the Church, learning there to be clean and good and eschew all
evii. He saw his frindship with Mary ripen into mutual love, their marriage.
He lived again the joy the children had brought, and then, because Mary
set m. d to he always busy with them, hi- saw his own subsequent falling away.
It had been so easy. Just business visits to the manager's house, but visits
that kept him from his meetings. Then while talking he would take a
cigarette, only in the interests of business; and later a glass of wine, at first
just one. still in the interest of business. And now he was smoking and
drinking frequently and seeing no harm in it. But Mary still hated these
things. Were they the cause of her unhappincss?

lie heard again the little voice, "sell my curls — make mummy happy";
heard again his own little voice beseeching, "please buy ; worth a king's
ransom. Make mummy happy." Suddenly the enormity of his offences
laid hold of him and clearly he saw how these, his own bad habits, had made
the woman he had promised to cherish, unhappy. He fell to his knees and
there prayed as he had never prayed before, for forgiveness and for strength
(Continued on Pat/c 395)

T.hcma, 193S

TE KAREItE

309

BITS OF MISSION HISTORY

EDITORS' NOTE: With this installment, J. W . Bromley, zvho served as
president of the Xezv 7.ealand L.D.S. Mission from 1881 to 1883, concludes a
series of historical sketches telling of the introduction of the Gospel to the
Maoris.

Maoris Accept Gospel of Christ.

WE returned in the evening, found quite a company of natives assembled
and continued our meeting", as in the afternoon, by reading the scrip-
tures and explaining the same. Two hours were passed in this manner,
when Chief Paul narrated the following : —

"A short time ago, while lying upon my bed, I had a dream, but was not
asleep. I saw a person seated on a chair near me. As I looked upon him I
saw that his hair and beard were long and white. His dress consisted of a
white robe, made from one piece of cloth, that enveloped his shoulders and
extended to his feet. There was not a dark spot upon him. While looking at
him and wondering who he was, the door opened and three personages (two
women and a child) came into the room and stood with their backs to the wall.
One of the women, addressing me, said: 'Do you know
who that person is sitting in the chair?' As she spoke
it occurred to me that it was the Apostle Peter, but
before 1 could reply the woman answered the question
herself: 'He is the Apostle Peter, and he is working
with white men in your interest here upon the earth.'
This interrogation and response were repeated three
times, after which I lost sight of the parties, who
went I know not where.

"Yesterday," he continued, "when you men ap-
proached my house I heard a voice which distinctly
said, 'They are the men whom the woman told you that
the Apostle Peter was working with.' I believe in the
doctrine which you teach ; T wish to be baptized."

I immediately began to question him to ascertain
the sincerity of his profession and to learn whether
he fully comprehended what he would gain by bap-
tism. Every question was answered intelligently, and
he, his wife and her brother accompanied us to the
river Waikato. There, after asking the blessings of
God upon our action, one after the other they were
led into that beautiful stream and immersed for the
Coming up ou1 cf the water they seated themsi
upon the grassy bank, and we explained to them the ordinance of the laving
on of hands for the conferring of the Holy Ghost, We then proce

administer to them this ordinance.

Others were soon afterwards baptized, and on the following Sabbath a
meeting was held at the residence of Brother Thomas 1.. Cox, at which time
the Sacrament of the Lord's supper was administered.

An incident occurred at Ibis meeting which made an impression on my
mind that has been food for much thought since that time. \iler explaining

the objectives of partaking of the bread and water, and the necessity of the
person doing so having made preparation by repenting of sin, humbling him-
self before God, forgiving others' trespasses ami makii where
wrong had existed. The bread was broken, blessed and passed to each person
who had been baptized. No1 one of the Maoris would partake o( it.
was tin case in relation to the water, When the bread and watei were

Ko Paora Tuhaera

remission of their

390 TE KARERE Tihema, 1938

returned to the table, the chief, Harry Katero, arose and said:

"No doubt you are surprised that I and my fellow-natives did not partake
of the emblems of the bodj of our Lord when offered to us. The reason we
did not is because we have been great sinners, having used intoxicants to
excess, gambled and practiced other vices, which we now sic were very wrong
and grievous in the sight of our blessed Saviour and we feel that in conse-
quence of our past lives we are unworthy to participate in so sacred an ordin-
ance. We therefore beg of y< u to hear with us a little while until we can
sufficiently humble ourselves before God that He will thoroughly [org
Then we will feel that we are justified m accepting of the blessing offered us
in the Sacrament of the Lord's supper."

This was said with a simplicity and a humility which I never saw equalled
in humanity. Elder Thomas Cox was placed in charge of those baptized and
1 returned to Auckland. Shortly afterwards Elders Alma Greenwood and
James C. Williams (missionaries from Utah) visited this place and organised
a branch of the Church, ordaining Harry Katero a Priest and appointing him to
preside over the same. By the assistance of a native member of the Church
another tract was translated into the Maori language and one thousand copies
printed. But the translation proved to contain errors, therefore it was not
distributed to any great extent.

Under the presidency of Elder Thomas Stewart, who succeeded me in the
mission, the work so marvellously begun has spread until to-day about two
thousand souls have received the gospel. Many are blessed with the gifts
of the Spirit to a wonderful extent. And I have no doubt but Xew Zealand
will yet furnish its thousands to swell the ranks of those who receive the
truth and enjoy its blessings in this dispensation of the fullness of times.
Which, if it should be so, let all praise be offered to God <>ur Father, through
the merits of our blessed Redeemer, the Lord Jesus Christ.

SAINTS OBSERVE ANNIVERSARY OF
PROPHET'S BIRTH

AS the month of December marks the anniversary of the birth
of th. Saviour, Jesus Christ, it also marks the birth of the
Prophet Joseph Smith, who was instrumental in restoring to the
earth in these latter days the Gospel of Jesus Christ.

It was on the wintry, twenty-third day of December, 1805, that
the baby Joseph was born of humble parents in Sharon, Windsor
County. Vermont, in the United States. At the tender age of 15
years, he received the first of a series of heavenly visitations which
were to prepare him for his life's ministry as a prophet, and light
the way for the restoration of the Gospel of Christ.

Today, more than three-quarter of a million people in all parts
of the world revere him as a servant of God, who was chosen in this,
the last dispensation of time, to open the way for the gathering of
scattered Israel.

Each year at this time, members of the Church of Jesus Christ
of Latter-day Saints, pause to pay tribute to the Prophet Joseph,
who restored the Gospel of Christ in all its fullness.

Tihema, 1938

TE KARERE

391

VISITORS FROM HAWAII

JOSEPH B. MUSSER and
E. L. Clissold, prominent
members of the church from
Hawaii, arrived on a trial cruise
of the United States destroyer,
S.S. Maury, October 31, and
spent a week's time visiting
friends and touring New Zealand.
Mr. Musser is a member of
the L.D.S. High Council of Oahu
Stake of Zion and Mr. Clissold
is first counsellor to the president
E. L. CLISSOLD & J. B. MUSSER of Oahu Stake and is a former
They Tour New Zealand. President of the Laie Temple.

Both men filled missions in. Hawaii and have made their homes
in that territory for many years.

The two visitors were met in Auckland by President Matthew
Cowley, a personal friend of many years, and together they visited
Rotorua, Wairakei, Taupo, Hawkes Bay. Dannevirke, and Welling-
ton. At Master' on they visited with Sister Mary Wadham, whom
they met at the Laie Temple last May.

Mr. Musser and Mr. Clissold are members of the U.S. Navy
Reserve Officers' Corps and were engaged in active duty during the
trial cruise of the new navy destroyer.

PRESIDENT OF SEVENTIES7 QUORUM APPOINTED

ELDER RICHARD L. EVANS, 32-year-old managing editor of the
was appointed and sustained a member of the First Council of Seventy at
Improvement Era and a member of the Y.M M.l.A. Genera] Board.
the one hundred and ninth semi-annual general conference of the Church last
( )ctober.

Elder Evans succeeds to the vacancy in the First Conned of Seventy
occasioned by the death a few weeks ago of Elder J. Golden Kimball, senior
president of the council.

The new appointee is one of the youngest ever chosen to assume the office
of a Genera] Church Authority. lie is rich in experience and church service,
having a wide background of activity as editor, writer and preacher. He

has gained wide recognition as a radio announcer and producer over the

Church-controlled broadcasting station KSL in Salt Lake City.
OPERATION SUCCESSFUL
Elder Willard .1 Anderson, who has been labouring in the Povertj Baj

District, underwent .in operation for the removal of his appendix, \o\cinhei

14, in a Gisborne hospital. His condition was not reported to be serious, and
he I- rapidl) n covei ing Fi om i n< cts of tin opei ation.

TE KARERE

T.Ik

1938

SUNDAY SCHOOL GREETINGS

AS the Yuletide Season approaches, we are reminded of the words of
Paul when he said, "God so loved the world, that He gave His only
Begotten Son thai whosover believeth on Him should not perish but
have everlasting life." This was the first and greatest of all Christmas gifts.
Nothing can equal it in the whole range of human experience, search where
one will.

Jesus Christ, who was undoubtedly the greatest soul
that ever came to this earth, first saw the light of day
in a manger amid the lowing of cattle.

His advent, unlike the coming of earthly kings, was
unpretentious, void of cheering crowds, marching feet,
and blaring trumpets. He came as the long-awaited
"King of Kings," "Lord of Lords," but the people knew
Him not. At I li> declaration that He was the King
of the Jews, He was spurned and ridiculed and His own
.„.___ received Him not.

:' / Instead, when He commenced His divine mission and

J^ declared to the world that He was the Son of God,

^^t"^^* I I Saviour of the world, His own railed upon Him, cursed

^■v (Ll I Him, spat upon Him, persecuted Him and finally marched

^M. UsS I ^'ni t'irous'1 the city streets crowned with a crown of
E thorns, bearing the cross upon which He was nailed,
midst cries of "Crucify Him! Crucify Him!"
Hohepa Meha How pathetic are these words which He uttered when

llis own received Him not; "The foxes have their holes,
the birds their nests, but //>c Son of Man has no ivhcre to lay His head."
It was ever thus throughout His ministry.

However, time has changed. We, with all Christian peoples, pay tribute
to this King of Kings and Lord of Lords. We acknowledge Him as our
Saviour. We acclaim Him, "Son of God," the greatest of all Christmas
gifts.

What makes the Christ gift so precious, is the fact that it goes hand
in hand with eternal life, the greatest gift God can bestow. It is a blessing
intended for all. not merely for one tribe, class or people, but the who'e
human race. None is excepted. There is no particular merit in loving
only those who love us, and being big-hearted to those who are kind and
ob'iging to us and ours. Christ of His own free wi 1 died that we all might
live — friend and foe alike. "Forgive them for they know not what they do!"
he uttered of those who crucified Him. He 'aid down His life for His
enemies as well as His Friends. Hence the supreme merit of His sacrifice.
Therefore, Brothers and Sisters and fellow-workers in the Sunday School,
let us ponder upon it this Christinas time ?nd sec if we cannot find it in our
hearts to feel generous, not only to those who are generous to us, but also to
those whom we deem, or who deem us to be their enemies.

Also, let us be diligent in our labours. Let us make the coming year
the best the Sunday School has ever had. Let us love one another and so
fulfill a commandment of God. Let us be ever forgiving and prayerful for
our enemies, for these are marks of true greatness of character.

We of the Mission Sunday School Superintendency, take this opportunity
to wish you all the Season's Greetings. We appreciate all that you have done
in the past and trust that we will have your whole-hearted support in the
future.

SUNDAY SCHOOL SUPERINTENDENCY
Hohepa M. Meha.
Eru Kupa.
James R. Elkington.

Tihcma, 1938

TE KARERE

393

PRIMARY GREETINGS

IN appreciation of efforts and faithful services this past year of Primary
members throughout the New Zealand Mission, we extend the heartiest
greetings of the season.
December is "gift" month. With the Christmas season at hand our
thoughts naturally turn to the careful choosing of gifts for friends and loved
ones. As Primary teachers, do we stop to think that without cost, we have
.the power to shower throughout the year the choicest of gifts — gifts of faith
in God and a knowledge of the Gospel of Jesus Christ, good principles and
habits of life through wholesome activities, courage and hope, truth and
honesty, hcalthfulness and cleanliness, charity and industry, humility and
reverence ?

We who have accepted the calling of a teacher
have a great responsibility. If we are faithful and
diligent in our teaching, these unseen gifts will be
reaped in noble characters. If we can have but one
child come to us some day and thank us for some
truth we planted in his heart, we shall have a com-
pensation that is of more value to our souls and brings
us more happiness than the most beautiful present
that money can buy.

Jesus said, "Suffer little children to come unto
me and forbid them not for of such is the kingdom
of heaven." Great will be our reward if we can
help little children to take with them throughout life
a "bit of heaven."

May we resolve with the New Year to increase

the membership of our organisations, send our reports

klva I . Cowley jn accurately and promptly, give better preparation

to our lessons and play activities, and give more souls an understanding of the

Qospel of Jesus Christ.

May the season be a joyous one and may greater spirituality prevail.
MISSION PRIMARY PRESIDENCY,
Elva T. Cowley, President.
Heni W. Davies. Eirst Counsellor.
Rona V. Attenborough, Second Counsellor.

RELIEF SOCIETY GREETINGS

THE month of December brings us to the close of another year. With its
flight we should glance back and take an inventory of our lives, our
homes and organisations, as does the merchant of his Stock.
The balance of our stock in life that we carry over into the \\ w Year
should be only the hot. We should bury all grievances, misunderstandings
and mistakes. As we pause to pay homage to the memory
of One born in a manger over nineteen-hundred years ago,
we should also pause to pledge anew our loyalty and devo-
tion to an organization which was inspired of Him The
Relief Society.

\'o greater tribute can the women d the Church oi
Jesus Christ of Latter-daj Saints pay to our Saviour than
to uphold the aims of this society, which is based on I lis
tWO great commandment s, "Thou shall love the Lord thy

God with all thy heart, and with all thy soul, and with all

thy mind. This is the first and great commandment, ./>/</

Pare TaWana the second is like unto it, Thou shall love thy neighbour as

thyself.*' Willi these commandmenl lights the

Relief Society organization has .lone much to alleviate raftering and to bring

ra: KARERE Tihema, L938

happiness to the unfortunate, as well as to promote a high standard of living
through education.

We "i the Mission Relief Society presidency extend our appreciation to
you Sisters who, tins past year, have devoted your time and energies i" pro-
jrowih, beauty, friendship and spirituality in your meetings and
01 ganisations.

May the spir.t of the yuletide give all of us renewed strength to carry i n
and improve our societies, that this great work may grow and prosper and that
"peace and goodwill" will prevail among mankind.

THE RELIEF SOCIETY PRESIDENCY,
Elva T. Cowley, Supervisor.
Tare Takana, President.
Ani L. kainaii. First Counsellor.
Erena Heperi, Second Counsellor.

GENEALOGICAL SOCIETY GREETINGS

ONCE again the world prepares to commemorate the birthday of the
Saviour with Christmas celebrations and, we of the Mission Genealogi-
cal Presidency are happy to extend to members and friends the heartiest
of the Season's greetings.

It is fitting that at this time of the year, thoughts of Christian peoples
should turn to the Saviour and the Gospel principles which he taught. If
we can gain some of the inspiring spirit of love that lie
radiated to His fellow man, by our exchanging small
gifts and greetings, it is right that we should do these
things. But let US remember that one of the greatest of all
gifts that we can give to our fellow man is that of
love without guile. If we would but live the "Golden Rule"
as exemplified in the life of Christ, then every day would
recompense. If we would but live the "Golden Rule" as
exemplified in the life of Christ, then every day wou'd
be as Christmas Day, and love would rule the world.
Too often during our observances of Yuletide festivi-
Stuart Meha ties, we fail to remember the true origin of this Sacred

day and the spirit in which it should be honoured. Ton
many of us have adopted the thought that it is a time for merry-making and
riot, .us living rather than a time when we should do honour to Him who died
that we might live.

A.nd if we would honour the "Son of God," whose atoning blood made
possible the eternal life of man, we should do so; not with merry-making and
hilarity, but by following his teachings.

"If w love me, keep my commandments," was a message He gave to
mankind. One of these commandments is that we erect temples, wherein we
may perform ordinance work for our dead. "Else what shall they do which
are baptised for the dead, if the dead rise not at all. Why are they then
baptised for the dead?"

Compliance with this commandment is the purpose of the Genealogical
society. If we, as members of this organisation, diligently do our utmost
to follow this commandment, then we have in part shown our love for Christ
as well as brought happiness to our fellow-man and ancestry.

May we have the true spirit of "giving" at this Christmas time, is the
desire of your fellow workers and brethren in the Gospel of Christ.

GENEALOGICAL PRESIDENCY:
Stuart Meha. President,
W. R. Perrott, Fir t Counsellor,
Te Ao Wirihana, Second Counsellor.

Tihema, 1938

TE KARERE

395

M.I. A. CHRISTMAS GREETINGS

"Glory to God in the highest, and on earth peace, good will toivard men."

SO SAID the angels of God while announcing and
heralding the birth of the Christ-child — the

reat-
est of all peacemakers.
Those very words have since been repeated each
Christmas time by millions of Christians and
peace-loving people, but to almost no avail. Wars
and threats of wars have repeatedly arisen, and even
now the world is threatened with the horrors of in-
ternational conflicts.

In this word of strife and centention, let us one

and all strive to live the principles of the Gospel of

Jesus Christ. For it is the only panacea for the

many ills of the world, and it alone can bring peace

and happiness to the hearts of men.

The Mission M.I. A. officers extend to all members and friends of the

Mutual Improvement Association, the Season's Greetings and best wishes for a

Merry Christmas and a Bright and Prosperous New Year.

Elder Bigler

Y.M.M.I..A. PRESIDENCY:

E. Boley Bigler, President.
L. Garn Dastrup, First Counsellor.
Kelly Harris, Second Counsellor.
Tapsell Meha, Secretary.

Y.W.M.I.A. PRESIDENCY:
Hinu O. Edwards, President.
Una Thompson, First Counsellor.
Lena Waera, Second Counsellor.
Reremoana Kingi, Secretary.
Annie W. Meha. Secretary.

THE KING'S RANSOM—

(Continued from Page 388)
to put away these things which were sapping his manhood and making his
wife unhappy. He asked for strength to help him live up to the teachings
of the Babe who was born in Bethlehem. He arose with a new gladness in
his heart, and was surprised by a light tap on his door.

"May I come in, dear? It's time to play Santa Claus, you know; past
twelve o'clock. And I want to be the first to wish vou a happy Christmas
Day."

lie opened the door and took Man and toys into his arms. "And a
blessed one too, darling," he said. "Your wandering sheep has been found
and with our Heavenly Father's help is going to make you and himself
happy again."

MISSION SECRETARY VISITS DISTRICTS

Elder Clarence S. Johnston, Mission Secretary, returned November 12,
from a tour of Mission Districts South of Auckland. Leaving October 20,
Elder Johnston mel with officers and Elders of the various districts to co
operate with them in preparing annual district financial reports,

All districts arc showing tine progress in their various departments, he
reported, and statistical!) the Mission is ihowing a fine increase in number!

TE KARERE

Tihema,

NEWS FROM THE FIELD:

ARRIVALS AND APPOINTMENTS
. ' Zion missionaries now labour-

. . u Zealand were increased by two with
the arrival of II DER W II I 1AM GRANGE
and ELDER GLEYR1 COUI AM FRED-
R|( KSON, i n October 28.

ELDER GRANGE
comes from Manti, in
southern I'tah and is

ol I

w

Elder Grange

| GRANGE, president
of the Manti L.D.S.

temple. He is a

former student of

the Brigham Young

[ University at Provo.

irtlv after his

val he entrained

South Island to

J labour in Christ-

||church.

El DER 1-RED-
I RICKSON comes

n Salt 1 akc City,
has been work-
ing for the last lew
s in Idaho in an
ice cream factory.
He was assigned to
the Ngapuhi dis-
tricts.
PRESIDENT MATTHEW COWLEY an-
the transfer of F.LDER DAVID
I VANS from Waikato to the Ngapuhi dis-
tricts.

Several local mis-
sionary; have also
honour.ihlv re-
leased. They arc-
is follows:
WILLIAM
3Y of Te Puna,
rauranqa, who wa.
railed May I. I'm.
to labour in the
Whangarei district.
. s re!e ised No-
;-mher 12 Bro-
ther Ormsbv, who
!il!cJ a highlv suc-
e.sful mission, was
ordained to the office
EJder on
September 20. by
El Dl :R C. BUR-

\rrr vvson.

SISTERS MER'-

Elder Fredrickson HANA BAK! R

LUCY RANG' and

MARY HARRIS IIIAIA. all of Opapa,
Hawke's Bay, were honourably released on
NovembeT 16. after labouring as mission-
aries in the Hauraki district since May 9
SISTER MATITI PARAENA of Takawai,
Kati Kati. who was .ailed on a mission to
Hauraki last May 28. was also honourable
released November 16. These four women
missionaries were instrumental in the org-
arisation of several new Primary Groups ?nii

lid remark: bl) fine work in the.r uiiitton-
ary labours.

At the Hauraki district conference held
November It ai Wairoa, PRESIDEN1
( OWI IV called SISTER 1 II El N ORMSBY
Oi Wairoa. and SISTER I'HYI I IS WAT! Nl
Ol I'urua. rhames, on local missions to
labour in the Hauraki distrkt.

* * *

BAY OP ISLANDS.-T1m Waihui

branch, M.I. A., held a social on
November 8, at the home oi HO
HEPA ii Ki'Kiu in recognition < r
their achievement In sponsoring the
most successful <;<'1<1 and Green Ball
in the district. The District M i A
presented the Branch M.I. A with the
Winning award.

The Ngapuhi Elders send in their
version of biking during wet weather
as follows:

"Whoo-o- oosh ! Then push a mile."

* * *
WAIKATO. — In the spacious and

attractively decorated Huntly town

hall, the Huntly u I.

A. Cold and Green

h: ll was held < October

\ 20, with a capacity

| crowd in a I tendance
An Hawaiian theme

I was effect Ively car-
ried out In the dec-
orations, with tin-
stage beautifully dec-
orated with fragrant
flowers. palms and

liferns.

.Miss Dal S3 Thomp-

"son was victorious In

.winning the coveted

Queen honours and
was cowned during the colourful
pageant by I lis Worship, the mayor.

* * *
HAURAKI.— A district conference

was held a: Wairoa, November 12,
• nd (3 with many Saints and friends
In attendance.

District Elders reporl that nearly
all Saints In the district were visited
by missionaries during the month of
October, and many fine meetings
were held.

* * *
CHRISTCHUBCH. — Baseball ac-
tivities continue to hold the spotlighl
In this community anl many friends

of the church have been made
thrr uprli this avenue of contact.

On November 12, a huge crowd of
local baseball enthusiasts turned out
to witness a thrilling exhibition
game at Rangiora. The mayor of
-hat city i itched the first hall and
battec the first hi.. Baseball teams
were organis< d by RT,D.<3RS M VRK
<\ whkklkh and n.' .MONT P.
T< >ROXTO.

D. THOMPSON,

Tihema, 1938

TE KARERE

397

NEWS FROM THE FIELD

Seated, left to right: \V. Amaru, President Matthew Cowley, Sister Elva T. Cowley,

R. P. Hodge, C. Randcll and R. Marsh.
First Row. left to right: P. Kelly, K. Harris, T. (lark. J. Tengaio, W. WiHongi, J. Ormsby,

R. Herewini, E. Tengaio, T. Karena, I. Kingi, J. Southon and J. Thompson.
Second Row. left to right: T. Timu, I Kelly P. Wairama, T. Hapi, P. Randcll. R. Parahi,
P. Edwards, T. Meha, T. Collier, H. Kamau, M. Purcell, W. Thompson, R. Huriwai N. Kingi
Back Row, left to right: B. Edwards, and S Crawford.

M.A.C. "Old Boys" Attend Hui Pariha

An interesting side'ight of the recent Hui
Pariha held at Hawke's Bay was the attend-
ance of 35 members of the I..D.S. Maori
Agricultural College "Old Boys' " Association

The above photo shows some of the "Old
Boys" assembled in front of the new Ko-
rongata I..DS Chapel with PRESIDENT
and SISTER COWI IV and R P. HODGE,
formerly principal of the destroyed M.A.C.

The conference was reported to have been
one of the largest vet held in Hawke's Bay
with an estimated crowd of (>()() persons in
attendance. It convened September 21 ami
25.

* * *

mahia. Miss rUMANAKE SMITH,
daughtei of sis I I R KAPI SMITH was
married to Wll I I KM PAKIMANA I \l
R1MA, son ol BKoilll R and SIS! I R
PAKIMANA l \i RIMA ol thi
Bran* h, at the Nuhaka « hapel, Novembei J
i i hi R OW1 N \\ <>\\ I NS performed the
mat 1 1 iir aftei win. h i dinnei and re< eption
were held with ipproximatelj too guests in
attendant t

HAWKE'S BAY.— A chnnge In the
District presidency is announc d bj
ERIATA NOPERA, district presi-
dent.

ELDER ROBERT L. CARDWELL
has been appointed t<> succeed TU-
HEN1 roil vrr of Te Hauke, as
district secretary.

* * *

wairarapa — Much progress
has been made In the last few months
in presenting the Gospel t.> non
members of the church through ac-
tivities of the Genealogical organisa-
tions throughout the district, it is
reported.

Elder DON \i HANDY,
that since the organisation of the
District Genealogical Soclet3

"whakapa pa" I ks ha v e be< n

Ing in from all parta of the mission
to be copied bj BROTHER TE
w 1 1: \ w ; \ \ \ i i: \. pr< aldenl

BISTER RAIHA KAWANA
i>. en honourabl j released from her
dutiei -is seci n.i counsellor in the
Gladi ton< Branch R< I el Soci< tj

TE KARERE

Tihetna, 1933

NEWS FROM THE FIELD

AUCKLAND. — The last month has been
.1 time "i activit) foi Saints in the Auckland
district. Conferences were held by members

of the Onehunga, Tamaki and Great Barrier
Branches.

In the Auckland Branch Sunday School,
I R| I) DANIELS was honourably released .in
Superintendent and WILLIAM K. PER.R01 I
was sustained to take Ins place. CHARI 1 S
I BIL1 MAN was appointed to assist BRO-
IIII:K PERROTT in the Sunday School
Superintendent'.

MRS. GLENNA MAY GOODIN 27, a
daughter of SISTER THAMA/INE E.
THORN, was married October 27, in the
Auckland chapel to RONALD THOMAS
MOL1.ETT, 31, formerly of Adelaide. Aus-
tralia. The ceremonv was performed by
PRESIDENT MATTHEW COWLEY, and
the couple will make their home in Welling-
ton. Many friends of the couple witnessed
the nuptials.

BROTHER and SISTER PETER A. JEN-
SEN, of Auckland, announce the engagement
of their daughter ANN MARIE, to KELLY
HARRIS, of Korongata, Hastings. Date of
the marriage has not been set. BROTHER
HARRIS w.is re'eased last April at" er serving
three years as editor of "Te Karere."

The Auckland branch Relief Society, held
its annual bazaar on November 5 under the
direction of JESSIE P. BILLMAN, Relief
Society President. Attractively decorated

booths were set up in the Auckland chapel,
and many persons availed themselves of the
opportunity to buy useful goods. DOROTHY
WOODS, popular radio artist, officially open-
ed the event.

WAIRAU.— Saints here are busily
preparing for the r.nnual distrlcl
conference to be bold at D'Urville
Island at Christmas time.

SISTER ELVA NGAMUKA was
admitted Into the Nelson hospital
suffering from measles and pneu-
monia, but is reported to be rapidly
recovering.

A home I'riin; ry oganisatlon has
been effected at Matapihi Lav at the
bona- of MRS. KENNETH HOUN-
SELL. Mrs. Elounsell is the teachei
and ESTHER HIPPOLITE bas been
chosen to assist h.-r. Ten children
are enrolled. In the homo of MRS.
SAMUEL MANIHERA, at Canvas-
ti wn. a Primary lias boon organised
with Mrs. Manihera as teacher, and
PHYLiLIS BLUCHBR as her assist-
ant. .Nine children are enrolled
MRS. BLLEN Mel >< >.\ A LI > is teach-
ing a group of nine children in
Primary at her Inane at Havelock.
CHARLOTTE McDONALD is assist-
ing her.

* * :\:

DUNEDIN. — A series of radio pro-
grammes describing the scenic won-
ders of LTtr.h and comparing Salt
Lake City to-day. with the desert
valley of a century ago opened over
station 4ZB on October 31.

The programmes are being given
weekly by ELDERS DELMONT
BEECHER and ALBERT V. STIRL-
ING, who alternate dialogue with
musical recovdings of the tabernacle
choir. The programme is proving
very popular among radio listeners.

The game of baseball is being in-
troduced by Elders in Dunedin and
neighbouring cities with much suc-
cess. Severr.l schools have Invited
Elders Beecher and Stirling ti speak
to students about the game.

STATISTICS

BIRTHS.— To ANARU and JOAX

TUHUKA a daughter was born Sep-
tember 5, at Hiruharama.

To TUAKANA and HOANA PERE-
TO, a son was botn October 22, at
Te Araroa.

To WIREMU and MAY TAYVHARA
a daughter was born October IS, at
Tokomaru Bay

To ROBERT and LAURA HAR-
DEN, a son was born March 13. at
1'aikakariki.

To ROSIXA and NORMAN
MURPHY/, a son was born September
22, at Masterton.

To HOANT and MARGARET
HAEATA, a son was born October
18, at Masterton.

To MR. and MRS. MELILA PUR-
CELL, a daughter was born Novem-
ber 1, at Napier.

To TUHOE and MABEL MIKA-

RRE, a daughter was born March 31,
at Manaia.

To MR and MRS. ROBERT RAV-
ERTY, a daughter was born Febru-
ary IS.

To MR. :nd MRS. HANIKAMU
WINEERA, a son was born August
p.). at Porirua.

To WATIHANA PITA and ELLEN
Med EI*:, a daughter was born March
31, at Whangaruru.

To MOETAHI HOTERENE and
ANA MARAERANG1 KOPA, a
daughter was born October 1, at To
l [oro.

To WAIMARAMA KAKA and
ARAN1 IIATI, a daughter was born
September 11, at Ruatangata.

To RATUTONU MORUNGA and
TE POHO PIRIHI a daughter was
born September 11. at Takahiwai.

To BEN ARMSTRONG and ATA-

: Tihema, 1938

TE KARERE

399

STATISTICS

ITI HOTERENE a son was born
September 29, at Te Horo.

To REHE PEBNI and AKINIHI
PERA a daughter was born October
13, at Te Horo

* * *

BAPTISMS. — H OH EPA TIWINI,
41, of Mangamuka branch, was bap-
tised by KAIMANA PAORA.

PARBAUTE KEREI OTENE, 24, of
Mangamuka branch, was also bap-
tised by Brother Paora.

HEMI MAAKA TUHUA. 9, of Hoe-
O-Tainui branch, was baptised by
JOHN WHATU A. P1TI.

KAURANGI TAKI TE HIRA, 20,
of Te Awamutu branch, was bap-
tised by ELDER WILFORD E.
SMITH.

PIRIHIRA IHAKA HORI, 13, of
Ohaki Branch was baptised by EL-
DER GERALD P. LANGTON.

RERE and CHARLOTTE MC-
DONALD, and ESTHER HURA
PAKEKE and WILLIAM OMIRA
HIPPOLITE, PETER DAVIS and
MERE TUROA McDONALD, have
been pabtised bv ELDERS WOOD-
ROW WESTENSKOW and H. A.
LAMBERT in the Wairau district.

POATA KIRO, 28, of the Awarua
Branch, was baptised by ELDER
WILLIAM ORMSBY.

MIKI TE MOANANUI, 20, of the
Punaruku branch was baptised by
ELDER ORMSBY.

NEMANA PIRIKA, 9, of the
Mokau branch, was baptised by
ELDER ORMSBY.

NORMAN, 17, VICTOR, 15, MER-
VIN, 11, and NITA GRIFFEN. 9.
were baptised by ELDER GLEYRE
C. FREDRICKSON. They reside in
the European branch of the Wha-
ngarei district.

DEATHS. — MAUDIE METE TE
HIRA, two-month-old daughter of
METE and ANI TE HIRA, of the
Mangamuku branch, died October 7
at Warea

APERHRA KATETE, 3. of the
Tamaki branch, died October 25, of
pneumonia.

TUAKINA RARITE TE HIRA, 27,
of Te Awamutu branch, died October
18, of consumption.

RANG I PARI, 11 months, of the
Uawa branch, died September 30, of
pneumonia.

JOE POI, 56, of the Rahui branch,
died October 6, of injuries suffered in
an accident.

MARERAHI HAEATA, 3, of the
Hiona branch, died October 11, of
measles and pneumonia.

HEMI PEKA HOEPO, 14 of the
Korongata branch, died October 25.

WIHIKAIRO RENETA, 1, of the
Whangapoua branch, died October 20,
of pneumonia.

BARBARA LOLA BEVON TITO,
24. of Taranaki, died October 22, of
consumption.

* * *
MARRIAGES. — NAMATAHI MANU
WAA was married to WHAKAHOE
WITEHIRA, October 20, at Kaikohe,
by ELDER R. L. SIMPSON.

WHANGO WITEHIRA was mar-
ried to HENI NAITAIRA, October
22, at Awarua, by HENARE PERE
WIHONGI.

HAIMONA TAMATI HONETANA
was married to RANGIAMOHTA
NGAHU, October 24. at Hoe-o-Tainui
by ELDER WILFORD E SMITH.

RANGI MORRIS was married to
BETTY MOHI at Maketu, on October
22, bv ELDER HORACE HOLLINGS-
WORTH.

SCHEDULE OF DISTRICT CONFERENCES

Ngapuhi Districts at Kaikohe January 14, 15, 1930

Poverty Bay District at Muriwai January 21, 22, 1939

Hawke's Bay Distric at Te Hauke January 28, 29, 1939

Hauraki District at Kiri Kiri February 4, 5, 1939

BOOK OF MORMON SALES

A record of Book of Mormon sales
month of October is listed as follows:-

DISTRICT.

Auckland

Bay of Islands

Christchurch 1

Hauraki . 11

Hawke's Hay 1

the various districts during the

SALES. DISTRICT.
5 Poverty Ba

SALES.

1

Taranaki 4

Wairau • • 2

Wairarapa 1

Wellington )

Total \2

400 II K \l;l 1:1 Tihema, 1938

NGA KAIKAUWHAU MO NGAPUHI

NGA KAIKAUWHAU D NGA TAKIWA 0 WHANGARE1 M E PB1 WHAIRANG1

MO NCA MAKAMA 0 TIHEMA ME HANUERE.

WIKI TUARUA

Hono Wihongi me Wahangu Neho Mataraua

Hone Paea me Wiremu Hare Neho Te Horo

Koroniria Tari me Rangihuanoa Te Haki Waikare

Atawhai Wihongi me Kangj Whaikawa Punaruku

Jo ieph Hay me Norman Mason Kaikou

Kay Going me Paepae Witehira Te Horo

Matekino Wharemate me Erueti Parekura Ngawha

Hone Pereki Wharemate me Wiremu Te Whata Waihou

Tametai Rakena me Tuhiwai Wharemate Ruatangala

Tamati Te Namu me Arena Tuhi Kaikou

llohepa Tanu me Hohepa Ngere 1'unaruku

Hare Pita me Warana Taniora Whananaki

Waaka Hepi me Rongopai Haika Whangaruru

Poraumati Keihana me Hone Hura Te Horo

Maki Pirihi me Tokomauri Pitman Ngunguru

Nopera Otene me Paikaraihe Otene . . Takahue

[haka Rei me Wehi Heta Ngawha

Wiremu Ngakuru me John Ngakuru Panguru

WIKI TUATORU

Raniera Rewi me Rangihaeata Kiharoa Takahiwai

Wiremu Tairua me Hemi Nai Tairua Otaua

Taite Rewi me Hoani Henare Takahiwai

Cyril Going me Duncan Wihongi Kokau

Rangi Wharemate me Hone Kanuta Poroti

Aperahama Wharemate me Tapu Erueti Mangakahia

Hiri Te Rangi me Pere Hatara Komene Mangakahia

Hare Nehua me Tera Eruera Okorihi

Wiremu Pita me Wiremu Tanu Whangaruru

Wharepapa Paratene me Matekitawhiti Wetere Waikare

Wiremu Pere me Ahitapi Wetere Waikare

Hare Keihana me Mete Reihana Ruatangata

Morore Piripi me Wi Wharekura Heta Waikare

Hone Peepe me Wiremu Pei Hopa Awarua

Te Ahu Wihongi me Kawana Erueti Awarua

Charlie Rei me Ruru Hohaia Mangamuka

Eru Kupa me Hirini Wikaira Waimamaku

Hemi Whautere me Te Haua Witehira Utakura

Paora Witehira me Hone Witehira Awarua

WIKI TUAWHA

Pera Wihongi me George Anderson Kaikohe

Patrick Wihongi me Lemon Heke Maromaku

Rehopoama Heke me Hemi Kairau Kaikohe

Rurana Wihongi me Mutu Wihongi Waiomio

Barney Wihongi me Waimate Wihongi Mahinepua

Ran Ihaia me Eru Matini Ruatangata

Morehu Waa me Henare Hotercne Whangan a

Tirarau Renata me Hen Armstrong Whangaroa

Hepi Haika me Wiki Hetaraka Whangaroa

Wiremu King] Rapata me Matiu Kauhoa Waiomio

Pita Keihana me Hone Ti Pita Maromaku

Paraire Pirihi me Teira Pirihi Pakikaikutu

Tamati Mokaraka me Himi Reihana Waikare

Houturangi Witehira me Mahuika Takimoana Tautoro

Patu Pci Hopa me John Shortland Tautoro

James Joyce me Raniera Paora Kaikohe

Wiremu ivlokaraka me Pene Herewini Matauri Bay

Leonard Nehua me Mairangi Ngakuru Whirinaki

Haehae Taniora me Hone Tamihana Waiomio

E nga kaikauwhau he whakamahara atu tenei ka tu ta tatou karakia tohunga-
tanga ki Awarua a te Harerei te Toru (3) o nga ra o Tihema maua mai a tatou
ripoata papai mo nga marama o Oketopa me Noema. Timata te huihuinga i te
tahi o nga haora i te ahiahi.

Na nga TUMUAKITANC.A TAKIWA.

Tihema, 1938

TE KARERE

401

MUTUAL NOTES:

MONTHLY REPORTS WANTED!

Presidents of District Mutual Improvement Associations are urgently
requested by Tapsell Meha, Mission M.I. A. Secretary, to see that branch
officers responsible for monthly M.I.A. reports send them at once to THE
M.I.A. SECRETARY, Box 61, Dannevirke, not later than December 7.

Brother Meha points out that many branches have failed to send in monthly
reports and until this is done the annual Mission M.I.A. report cannot be
compiled. This annual report, asserts Brother Meha, is long overdue. A
list of Branch M.I.A.'s showing the months that reports have been received
by the Secretary is printed below. Mutual officers are asked to send IMME-
DIATELY the missing months' reports.

BRANCH

FEB.

MAR.

APL.

MAY

JUNE

JULY

AUG.

SEP.

Te Horo

Yes

Yes

No

No

Yes

No

Yes

No

Auckland

Yes

Yes

Yes

Yes

Yes

Yes

Yes

Yes

Hoe-o-Tainui No

Yes

Yes

Yes

Yes

Yes

No

No

Whangaroa

Yes

Yes

No

No

No

Yes

No

No

Puketapu

No

No

No

Yes

Yes

No

Yes

No

Huria

Yes

No

Yes

Yes

Yes

Yes

Yes

No

Kaikou

No

Yes

Yes

No

No

No

No

No

Korongata

Yes

Yes

Yes

Yes

No

No

No

No

Te Hauke

No

No

No

No

Yes .

Yes

Yes

No

Whangaruru

i Yes

Yes

Yes

Yes

Yes

No

No

No

Waiomio

Yes

Yes

No

No

No

No

No

No

Wellington

No

Yes

Yes

Yes

Yes

Yes

Yes

No

Waihou

No

Yes

No

No

No

No

Yes

No

Mangere

Yes

No

No

No

No

No

No

No

Nuhaka

No

No

No

Yes

No

No

No

Xo

Punaruku

No

Yes

No

No

No

No

No

No

Awarua

Yes

Yes

No

No

No

No

No

Xo

Following is a li

st of Branches whose monthly

Young Ladies'

M.I.A.

reports have

been receiv

ed by Reremoana Kingi,

Mission M.I.A

. Secret

ary, at

Korongata,

Hastings : —

BRANCH

FEB.

MAR.

APL.

MAY

JUNE

JULY

AUG.

SEP.

Auckland

Yes

No

No

No

No

No

No

Xo

Awarua

No

No

Yes

Yes

No

No

No

Xo

Hoe-O-Tainui No

Yes

Yes

Yes

Yes

Yes

Yes

Yes

Korongata

Yes

Yes

Yes

Yes

Yes

Yes

Yes

Yes

Nuhaka

Yes

Yes

Yes

No

No

Xo

Xo

Xo

Tc Hauke

Yes

Yes

Yes

Yes

Yes

Yes

Xo

Xo

Te Horo

No

No

No

No

No

Xo

Yes

Xo

Utakura

Yes

Yes

Yes

Yes

Yes

No

Xo

Xo

Wanganui

No

No

No

No

No

x..

Xo

Yes

Waihou

Yes

Yes

No

No

No

Xo

Xo

Xo

Wellington

No

Yes

Yes

Yes

Yes

Yes

\ es

Xo

Kaikou

Yes

Yes

No

No

No

Xo

Xo

Xo

Branch

M.I.A. offic

its are

asked to

co-operate in immediately sending in

the missing

monthly rej

lorts <»f the Young Ladies' organization.

402 TE KARER1 Tihema, 1938

M.I.A. HUI TAU CONTESTS

Announcement of additional M.I.A. competitions for the 1(>.V> Hui Tau
to be held at Ngaruawahia is made by the Mission Mutual presidency.

MUSICAL NUMBERS
Five songs have been selected for the "Music Festival." Any person

or group of persons wishing to qualify for the "Festival Chorus." must learn
at least four of these numbers. 1 hey are as follows :
MIXED CHORUS NUMBERS:

1. "Springtime Joys."

2. "Songs My Mother Taught Me."

3. "Coin' Home."
MALI- CHORUS NUMBER:

1. "Sing Heigh-Ho."
LADIES' CHORUS NUMBER:
1. 'In Deny Vale."
Women members of the chorus wi 1 be required to learn the three mixed
chorus songs and the one ladies' chorus number. Male members aspiring
to the "Festival Chorus," will be required to learn the three mixed Chorus
numbers and the male chorus song.

Copies of these selections may be obtained by writing to Tapsell Meha,
M.I.A. Secretary, at Box 61, Dannevirke. The price is live-pence per copy.
Officers also announce that competition singing for the Junior Girls and
for the Kxplorer groups wil. be added features of the 1939 Hui Tau. The
songs chosen for these competitions are as follows:
JUNIOR GIRLS' TRIO:

1. "A Perfect Day."'
EXPLORER'S QUARTETTE:
1. "Mother Machree."
Members hoping to qualify for these competitions are urged to obtain
copies of the necessary music as soon as possible.

SPORTS EVENTS

Tug-o-war with teams of eight contestants ; open haka and open poi
dances.

Records established in the sports events in the different groups will be
recorded and prizes awarded to winners.

M MEN (only) — 4-40 yard relay with four runners; 100 yard dash; 220
yard dash; High Jump, and Hop, Step and Jump.

POI'S AND HAKAS

Long Poi contests for Junior Girls between the ages of 12-16, will be
held, as well as llakas for Explorers in the same age group.

The Sports Carnival will be opined with a Grand March to the sports
grounds, preceded by the M.I.A. colour squad with Mission M.I.A. officers
dressed in green and go d.

COOKING
JUNIOR GIRLS: — Peanut brownies and peanut toffee.
GLEANER GIRLS: — Madeira cake, apple chutney, and preserved peaches.
For additional information, please communicate with Tapsell Meha.

Tihema, 1938 TE KARERE

SUNDAY SCHOOL

403

Prelude

After COWEX.

aEs

^=

:fe=^=fe=pl

immmmm2*fr**m=m

SACRAMENT GEM

In remembrance of Thy suffering-,
Lord, these emblems we partake,

When Thyself Thou gav'st an offering
Dying for the sinner's sake.

Postlude

Soft 9ft stop

pi3^=^iil^^=fe^!l

I

p — =::

m*^^^w^mm^mmm%

CONCERT RECITATION
"Matthew, diopter 5, Verse °."

"Blessed arc the peacemakers, for they shall be railed the
children of God."

KO TE KORERO A NGAKAU
"Matin, te 5 o nga Upoko, te 9 o nga Rarangi."

"Ka koa te hunga hohou rongo; ka huaina hoki ratou he tama-
riki na te Atua."

SINGING PRACTICE

"The World is Full of Beauty" Page 123

Kl NGA KAI WHAKAHAERE 0 NGA HIMENE

T \ni. E Hiona" (Maori Himene) Page ll)

4(>4 Tl K \mm Tihema, 1938

CHRISTMAS SUNDAY

SUGGESTED PROGRAMME:

Opening Song, "Far, Far Away on Judea's Plains" .. Congregation

Invocation .. .. Member of Senior or Church Doctrine Class
Song, "Joy to the World" Congregation

Musical Prelude t<> Sacrament Organ

MEMORY GEM

"As temple spires reach into realms above,

And Nature robes herself in beauteous white.

So Christmas lifts our hearts to deeds of love.
And clothes our friendships with a new delight."

Sacramental Kxercises \aronic Priesthood

Musical Postlude Organ

SACRAMENT GEM
Luke, Chapter 2, Verses 8 to 14

S. "And there were in the same country shepherds abiding in the field, keeping
watch over their flock by night.

9. "And, lo, the angel of the Lord came upon them, and the glory of the 1 1

ahone round about them; and they were sore afraid.

10. "And the angel said unto them, Fear not! for, behold. I bring you good
tidings of great joy, which shall be to all people.

11. "For unto you is born this day in the city of David a Saviour, which i.;
Christ the Lord.

12. "And this shall be a sign unto you; Ye shall find the babe wrapped in
swaddling clothes, lying in a manger.

13. "And suddenly there was with the angel a multitude of the heavenly host
praising God, and saying,

14. "Glory to God in the highest, and on earth peace, good will toward men."

NOTE. — It is suggested that the leader recite verses 8 and 9 and the
congregation respond with verses 10 and 11. The leader will then recite
verses 12 and 13 and the congregation responds with verse 14. In order to
be given successfully, the Sacrament Gem should be explained and learned by
Sunday School members in their various classes before Christmas Sunday.

Welcome Talk Branch Superintendent

Poem, "'The Best Gift" Girl, 12 to 14 years

Song, "Oh, Come, All Ye Faithful" Ladies' Trio

Talk Boy, 12 to 14

| Explain the story told in the Sacrament Gem and relate June the
Three Wise Men went to Bethlehem in search of the New-born King.)

Chorus Children. 4 to 12 years

Poem, "It's Christmas Eve" Boy. 12 to 14 years

Musical Duet Organ and Violin

| . / vocal solo is suggested with this accompaniment.)
Address. "The Earthly Mission of the Redeemer" (about 20 mins.)
Young Man or Woman. 18 to 25 years

Song, "Silent Night" Male or Mixed Vocal Quartet

(A combined piano, organ and violin accompaniment is suggested)

Poem, "Christmas Gifts" Lady Member Adult Class

Address, "The Angel's Message to Watching Shepherds" (20-25 mins.)

Member Adult Priesthood Class

Musical Number Optional Choice

Tihema, 1938 TE KARERE 405

Closing Hymn, "O, Little Town of Bethlehem" . . . . Congregation
Benediction

NOTE. — Other suggested songs include "Luther's Cradle Song," "While
Shepherds Watched Their Flocks," "Christmas Cradle Song," and "O, I had
Such a Pretty Dream Mama."

The poems, "The Best Gift," "It's Christmas Eve" and "Christmas Gifts,"
are found elsewhere in this magazine.

Christmas Gifts

Children we are. We want bright gifts from life

At Christmas time — a treasure or a toy ;
Forgetful how the world, so worn with strife,

Needs gifts that time and change cannot destroy
The gift of live deep-planted in our hearts,

Of kindliness to motivate all hands,
Of skill in friendly and fraternal arts,

Of warm good will abroad in all the lands.

The gift of love deep-planted in our hearts,

The gift of willingness to serve and bless,
The gift of friendliness in every place,

In every place the gift of happiness
We ask Thee, Ruler of our destiny,

Hang all of these on our Christmas tree.

— Selected.

MAHI KURA HAPATI:

KO TE KARAHE MAORI— AKORANGA ME NGA
KAWENATA

RATAPU TUATAH I.— AKORANGA 115

Whakaaturanga : Akoranga me nga Kawenata 102.

1. Nga korero o te wa i whakaturia ai te Hai Kaunihcra o te Hahi 0
Ihu Karaiti o te Hunga Tapu o nga Ra 0 Mini nei.

2. Te ahua o te whakaturanga me nga apiha i whiriwhiria.

3. Nga ture me nga tikanga hei whakaritenga ma tana Hai Kaunihcra.

4. Era atu ahua.

NGA PATAI :

1. Ko wai ma te hunga i huihui nei i te kainga o Eiohepa Mete tamaiti?

2. Ho aha te take o ta ratou huihui.

3. He aha te karangatanga apiha e tu ai hei Hai Kaunihera?

4. E hia kato'a te hunga i roto i tenei huihuinga?

5. He aha anake o ratou turanga?

(). \lv aha etahi (i nga tikanga o tenei Kaunihcra?

IT KARERE Tihema, 1938

RATAPU TUARUA.— AKORANGA 116

Whakaaturanga : Akoranga me nga Kawenata 103.

1. He whakaaturanga he aha te take i peia nga Eiunga Tapu i te Kautc
Tiakihana.

2. Te whakaari mai a tc Ariki ina ngohengohe ratou ka taka i a ratOU
hoa riri.

3. Te whakahokinga mai o Hiona i runga i te kaha.

4. Te mihana o rlohepa Mete me era atu.

5. Era atu tohutohu.

NGA PATAl :

1. He aha te take i whiua ai nga Eiunga Tapu i tenei wa?

2. I te mca kua peia atu nei ctahi o nga Eiunga Tapu i o ratou kainga

he tohu ranei tera kua ware ware te Atua ki a ratou?

3. Ko tehea tu tangata e liara i te akpnga na te Ariki?

RATAPU TUATORU.— AKORANGA 117

Whakaaturanga: Akoranga me nga Kawenata 104.

1. Mo te ture o te whakakotahitanga.

2. Nga whakatuma ki te hunga kino takahi kawenata.

3. Te whakahau kia whakatinana ratou i a ratou (organise) me te mahi
i te mea e rite ana ma tcna ma tena.

4. Te whakahau kia wehe mai ratou i te ritenga kotahinga o Hiona.

5. Mo te hanga whare tiakitaonga me nga tikanga mo nga hna o roto.

NGA PATAI :

1. He aha te ture o te whakakotahitanga?

2. Kei te mahia ano ranei tana ture inaianei ?

3. He aha te whakahau ki a ratou?

4. Pehea te ahua mo te mahi ma ia tangata?

RATAPU TUAWH A.— AKORANGA 118

Whakaaturanga: Akoranga me nga Kawenata 105.

1. Te take i kore ai e horo te hokona o Hiona. (redeemed.)

2. Te oati mai mo tetahi homaitanga nui (endowments) me nga manaaki-
tanga.

3. Ka riria tc hunga pakekc ka whakaaria mai nga whakautu mo te hunga
pono.

4. Nga tohutohu mai mo te ahua o te noho me nga homaitanga me te
mihana a te hahi mo te rongomau i tc ao nei.

NGA PATAI:

1. He aha nga take i kore ai a Hiona e taea te hoko mai i tenei wa
(redemption of Zion).

2. He aha tetahi o nga ture o te Kingitanga o Tikitiki-o-rangi (Celestial).

3. Pehea nga korero a nga peka kei pamamao?

4. Me pehea e mohiotia ai e te ao ko te kingitanga o Hiona te kingi-
tanga o te Atua raua ko tona Karaiti?

Tihema, 193S TE KARERE 407

MAHI WHAKAPAPA MO TE MARAMA O
TIHEMA

WIKI TUATAHI

1. Ma te mea i whakaritea hei whakawhaiti whakapapa mana e tuhi nga
tau ki roto i te Pukapuka nui o te whanau o roto i te kotahi.

2. Ko te tipuna kotahi, hei whaka-maunga atu i nga kawai tangata o
runga i te waka, me tuhi no te tau 1320A.D. i whanau ai.

3. Ko te tau i u mai ai nga waka kua whakatuturutia no te tau 1350A.D.
Ko te tau 1320A.D. kua wehea mo nga tipuna o runga waka, mo nga mahi
whakapapa puta noa te mihana.

4. Upoko 21, "The Gospel Promised to the Gentiles."

WIKI TUARUA

1. Ko nga tau i waenganui ia whakatipuranga ia whaka tipuranga kia rua
tekau ma rima.

2. Ko te wahine kia rua tau te tamariki-tanga iho i te taane.

3. Mauria te kawai atu i te whanau kotahi tae noa ki te tipuna o runga
waka, me whakamau atu ki te tau 1320A.D. Ko te matamua o ia whanau o
ia whanau e mahi nga tau. Mo muri nga taina.

4. Upoko 22, "The Gentiles on the Land of Zion."

WIKI TUATORU

1. Me huihui nga whanau i raro i te tipuna kotahi, ka vvananga ai nga
tau i whanau ai kia rite tonu te tuhi i nga ingoa me nga tau, ki roto i nga
Pukapuka Whakamaharatanga.

2. Me he mea kua takoto te kaupapa a whanau. kaore e he, ki te pekanga
ki tena whanau, ki tena whanau. No te mea kua takoto marama te kawai
kotahi.

3. Upoko 23, "Our Individual Responsibility."

WIKI TUAWHA

1. Kia marama te tuhi i nga ra whanau i nga pekanga ki tena whanau
ki tena whanau, nga mea i noho hei taina. Hei etahi o nga kawai ka whiti
hei tuakana.

2. Me ho mea ka ata tirohia etahi o nga kawai tangata, ko etahi i roa
ko etahi i poto. Me ata wauanga kia noho tika ai nga tau i whanau ai.

3. Upoko 25, "The Hearts of the Children."

Tukua mai nga whakapapa kia mahi a ki te Temepara. Kei te whanga
mai te hunea -mate i te An Wairua kia lukua ratOU ki te Ao-marama.

\ \ TEAO WIRIHAN \

4ox IT. KAR] R] Tihema, 1938

PRIMARY LESSONS:

LESSON OUTLINE.

First Week — First Half — Lesson — "The Captive Princes."

Second Half — Song Practice.
Second Week — First Half — Lesson --"Youths who would not how to an idol."

Second Half — Song Practice.
Third Week — First Half — Lesson '"A Prince who dared to serve God."

Second Half-Song Practice.
Fourth Week — Lesson .spread over all of period.

"The Baby Jesus, The Wise Men and a Star."

MEMORY GEM.
"A word once uttered can never he recalled."

SONG PRACTICE.

"God is Love." Page 90, Desert Song Books.

TO THE TEACHER—

MY DESIRE.

I want to lead a little child along life's highway,

Showing him pitfalls where his feet may stray.

1 want to help him, guide him, teach him and console him.

P>ecanse I've walked the path and know the way.

]f I can help him to see good where I've seen evil.

If I can give him joy where I've had pain.

Perhaps in Heaven's final adjustment.

My suffering shall not have been in vain.

I want to show some girl the worth of virtue,

To teach her purity of thought and deed.

1 shall even count my errors as a blessing,

If I can help her in her hour of need.

I want to teach some boy to he more honest.

Because I've found, through my mistakes, it's best.

If I do this, what joy will he my portion,

And I thank God, my life has been so blessed.

— Miranda Walton.

FIRST WEEK— ALL GROUPS

•THE CAPTIVE PRINCES."

POIXT OF CONTACT.— When is it easier to get your lessons, when
\on are strong and well, or when you are sick perhaps with a headache? When
you are sick, you often have to leave school and go home. You can't get
your lessons and your mind can't work. Our Heavenly Father has told us
how to keep our bodies strong and well and make our minds bright.

This story is about some hoys who knew how to he well, strong and wise.

Tihema, 1938 TE KARERE 409

What city of the Israelites was the most beautiful ? Yes, Jerusalem. Name
the most beautiful building in that city. Yes, what a beautiful building was the
Temple with its great stone columns, its beautiful carved wood, its gold-covered
doors and porch, its crimson and purple curtains and its precious stones.

Do you remember how God blessed the Israelites in giving them possession
of the Promised Land, and how rich they became, until they were able to build
the great City of Jerusalem with its beautiful Temple ? How strange it seems
that notwithstanding all these things, the people forgot him and ceased to
keep His Commandments.

LESSON STATEMENT.— The Lord warned these people not to sin, by
5,cn ling them prophets, who told them what would happen if they did sin.
Among these prophets was one named Jeremiah, who called upon the people to
repent and warned them that Jerusalem would be destroyed if they did not
repent and stop doing wrongly. He wept because of their sins and because
of the fate of the city he loved. But they would not repent.

Now, in the far east, a long way from Jerusalem, there lived a very
powerful king named Nebuchadnezzar. He had a mighty army consisting of
many chariots of war, thousands of soldiers who rode on horses, and many
thousands on foot. He sent this great army to Palestine.

When the king and the people of Judah heard that this great army was
upon them they were filled with fear, but even then they would not listen to the
prophet of God. The army of Nebuchadnezzar captured one city after another
and then surrounded the City of Jerusalem, and finally captured it. They
took from the Temple the vessels that were used for sacred service. These
vessels were taken to their great city, called Babylon.

Entering the king's palace they took from it all the treasures that were
to be found, but worse still, they took as prisoners all the princes in the
palace and carried them to Babylon also. Just as the prophets whom God
had sent to warn the people had told them, Nebuchadnezzar's army came up
against Jerusalem again and this time they not only took all the treasure they
could find but set fire to the buildings, including the palace of the kings and
the Temple of God, which were burned to the ground.

The prophet Jeremiah had said, "Jerusalem hath greviously sinned, there-
fore she is removed."

The city of Babylon, where King Nebuchadnezzar lived, was a very
beautiful city. It was many miles long and situated on both sides of the river.
The king had a palace on each side and these buildings were connected with each
other by a tunnel under the river-bed. The grounds about the palace were
very large and beautiful. With their gardens, groves, and lakes they were
larger than many cities. The hanging gardens were planned by the king
to please the queen. There were several terraces, one above another, each ter-
race planted with trees, shrubs and flowering plants. The houses in the1
city were some distance apart and surrounded by glorious flower gardens, and
with its large beautiful buildings, its many parks and canals of water running,
it was indeed a beautiful place.

To this city were carried the captives who were taken prisoners at Jeru-
salem by the armies of king Nebuchadnezzar. Among these prisoners were
four little princes, Daniel. Hananiah, Mishael and Azariah. They were inter-
esting, brave and noble boys. The King of Babylon, whose servants they
now were, wanted them to grow up to be strong and wise, that they might
learn great things and be of use to him. So he ordered his men to care for
them in the best way they knew, which was to feed them from his own table.
But Daniel knew that it was not rij^ht for him and his brothers to cat the meal
and drink the wine included in this food and resolved not to do it, for they
knew. ;is we know through the Word of Wisdom, which God gave to us through
the Propbei Joseph Smith, that such things were not good for man.

As God promises through obedience to the Word of Wisdom, '"And shall

41 i II K MMI'I rihcma, 193S

find wisdom and great ura. mis of knowledge," we will learn thai i
little princes found "wisdom and great treasures of knowledge" because the}
were wise in their eating and in their drinking, even so long ago. So Daniel
asked their master Melzar to give than none of the wine and meat, but only
water and vegetables. But Melzar said they would grow tun and weak on
such poor food, and then the king would be angry w.tli him. But Dan
"Just try us for ten days." And so God blessed the food that at the end of
the ten days, these four boys were fairer and fatter than all the other children
who had been eating the king's dainties. And Melzar had found that none were
so true, obedient and honest, so he trusted them very much.

They grew wist- and learned and still loved and feared their God, though
they were slaves, so far from home. At the end of three years, the king had
them brought before him and found that in ail matters of wisdom and under-
standing they were ten times better than all the magicians and astrologers
that were in his realm.

APPLICATION.— Discuss with the children the different kinds of fruit
and vegetables, and which are best for us; also, the different kinds of meats,
and how we should eat them. How can we keep our bodies clean and pure and
healthy? What kind of thoughts do we have when our bodies are clean and
healthy, and whom do we please? What promise is given to those who keep
these commandments ?

SECOND WEEK

"YOUTHS WHO WOULD NOT BOW TO AN IDOL."

POINT OF CONTACT. — Always, every day of our lives, we require
courage to do right. Sometimes, we have not sufficient courage, and conse-
quently we fail to do right, hut when we trjist our Heavenly Father to give
us strength and courage, we conquer evil. This week, we are going to tell
you how the four little princes of whom we learned last Sunday had the courage
to do right even at the risk of their lives.

LESSON STATEMENT. — These four Hebrew princes, whose names the
king changed, grew to he wise, good and honest young men, and the king
trusted them and made them rulers in Babylon. But some of the king's coun-
sellors were wicked men, and were jealous because the king trusted the
Hebrews more than he did them, and they decided to try to have them killed.

Now, the king did not love God, hut worshipped idols, and they knew
that these young men would not do that, so the wicked men persuaded the
king to make a golden image and to command everybody to worship it. The
king did not think of the trap that these men were laying for his favourites.
so he built the idol. It was a golden image, larger than a high monument,
and it was set up in the midst of a plain. Then the king sent to gather
together all the rulers of his provinces to come to the dedication of the image.
When they were all assembled and stood before the image, a herald cried aloud,
"To you it is commanded, oh people, nations and languages, that at what time
ye hear the sound of the cornet, flute, harp and all kinds of sweet music, ye
fall down and worship the golden image that Nebuchadnezzar the king has
■ et up: and whosoever shall not fall down and worship, shall the same hour
be cast into the midst of a burning fiery furnace."

The furnaces in those days were like large ovens — "a sort of house, full of
fire" — for burning and baking bricks or anything else that required great heat.
When these four princes heard about the king's command and the great and
dreadful punishment, they knew they would have to disobey him. For they
loved God, our Heavenly Father, and would worship no other. They stood
up bravely and said, "Our God Whom we serve, is able to deliver us from the

Tihema, 1938 TE KARERE 411

burning fiery furnace, and He will deliver us out of thy hands, O king, but if
not, be it known unto you, O king, that we will not serve thy gods, nor worship
the golden image which thou hast set up." This made the king so very angry
that he ordered the furnace to be made seven times hotter than usual. Then
the four princes were bound hand and foot and thrown into it.

Presently the king gave a loud cry, for in the midst of the fire, were
the men, not tied, but free, and walking about in the burning heat, as if they
were in cool air. And there was with them another, whose form was as the
Son of God.

Then Nebuchadnezzar, the king, was astonished and rose up in haste and
said, "Ye servants of the most high God, come forth and come hither." And
the four princes came ,and there was not so much as a burn on them, neither
was there the smell of fire about their clothes. God had taken care of them and
kept them safe in the midst of the flames. Then the king spoke and said,
"Blessed be the God of these men, who hath sent his angel and delivered his
servants that trusted him, and have changed the king's word and yielded their
bodies, that they might not serve nor worship any god, except their own God."
Then he commanded the people never more to say anything against the God
who had delivered his children from the fiery furnace.

APPLICATION.— What did the king think of the princes who had
courage to do right? What did the Lord think of them? Have you ever
witnessed anyone do right when all others did wrong ? If someone wanted
you to do wrong, what should you do? If you had as much courage as the
captive princes, how would you feel ? Who would love you ?

THIRD WEEK

"A PRINCE WHO DARED TO SERVE GOD."

POINT OF CONTACT. — No matter where we are or what conditions
surround us, there is one thing which we should all remember, and that is our
morning prayer. If we do this, we start the day right, having won our
Heavenly Father's favour. Would you like to hear of a man who knew how
necessary it is to pray, and who dared to pray, even at the risk of his life?

LESSON STATEMENT. — Darius, the Median king, who had conquered
Babylon, being an old man, chose three men to assist him in Government,
whom he called presidents. Because Darius knew of the faithfulness to every
trust, and the excellent spirit of Daniel, he made him the first president, giving
him greater authority than the princes and other presidents.

Then the presidents and princes sought to find occasion against Daniel
concerning the kingdom. But they could not find occasion nor fault. For is
much as he was faithful neither was there error nor fault found in him. Then
said these men, "We shall not find anything against this Daniel, except we find
it against him concerning the law of his God." They knew Daniel was fearless
and thought nothing could make him fail in his duty to our Heavenly Father,
so they sought to get the king to issue an order, or a royal decree, forbidding
the doing of something which God's children ought to do, and that anyone
disobeying the decree should he cast into a den of lions. They flattered the
king, saying to him, "King Darius, live forever."

A very foolish and unwise custom prevailed among that people, A decree
established by the king could not be changed, whether it was good or bad.
Knowing that Daniel prayed to our Heavenly Father, they asked the king
to decree "Thai whosoever shall ask a petition (and our prayers to the
Heavenly Father are petitions) of any Rod or man for thirty days, save of thee,
O king, he shall he cast into a den of lions."

412 TE KARERJ Tihema, L938

Mow many of ib would be brave enough and strong enough to say our
prayers at the risk of being thrown into a den of lions?

Daniel knew that God wanted all of I lis children to pray to I Inn twice a
day, t" thank Him tor His many blessings, to ask for His protecting car-,
and he knew also that God was both willing and able to protect His children
and that Hi- was greater than any king. Daniel not only prayed twice a day,
but three times a day, and although he knew of the king's decree, he feared
to do wrong more than he feared the kiii^ or any man, SO he continued to
pray three times each day, nor would he change his manner of praying before
nis open window.

Of course, these wicked men were watching, and when they saw Daniel
praying to God, they went to the king and reminded him of the decree,
and the king said, "The thing is true, according to the law of the Medes and
Persians, winch altereth not." Then answered they and said before the king,
"Daniel, which is of the children of the captivity of Jndah, regardeth not thee,
() king, nor the decree that thou hast signed, but maketh his petition three
times a day."

The king loved Daniel, and no doubt was very sorry that he had per-
mitted himself to he led into the making of the decree, hut while he wanted
to save him, he could not now change the decree. They brought Daniel and
cast him into a den of lions. Darius hoped and had faith that Gbd would
deliver Daniel, and he said unto Daniel, "Thy God, whom thou serves! con-
tinually, He will deliver thee."

The king then went to his palace, and did what we often do when we want
some great gift from our Heavenly Father, he fasted. He could not sleep nor
would he listen to music. He rose very early in the morning and went in
haste unto the den of lions. With anguish in his voice, he said, "() Daniel,
servant of the living God, is thy God, whom thou servest, able to deliver
thee from the lions ?"

Daniel had been cast into the den the night before.; a den in which there
were hungry lions, who naturally would tear to pieces anything they could eat
that might he thrown to them. Yet, to the king's question, there came the reply
saying, "My God sent His angel and hath closed the lion's mouth, that they
have not hurt me."

The law or decree was satisfied. Daniel had been cast into the den, so the
king commanded that they should take Daniel up out of the den. So Daniel
was taken up out of the den and no manner of hurt was found on him,
! rcause he believed in his God. Then the king issued another decree, "Thai
in every dominion of my kingdom men shall tremble and fear before the God
of Daniel, for He is the living God."

APPLICATION. — What should we do each morning after arising from
our bed, and before going to bed? What may we expect if wc thank our
Heavenly Father for every blessing we have, and ask for His protecting care?

FOURTH WEEK

"Till- BABY JESUS, THE WISP MFX AND THE STAR."

"Now; when Jesus was horn in Bethlehem of Judea in the days of Herod
the king, behold there came wise men from the east to Jerusalem,

"Saying, Where is he that is the born King of the Jews? for we have
seen his star in the east, and are come to worship him.

"And, lo, the star, which they saw in the east, went before them, 'till
it came and stood over where the young child was.

"When they saw the star, they rejoiced with exceeding great joy.

Tihema, 1938. TE KARERE 413

"And when they were come into the house, they saw the young child with
Mary his mother, and fell down, and worshipped him : and when they had
opened their treasures, they presented unto him gifts ; gold, and frankincense,
and myrrh."— 2:1, 2, 9-11.

TEACHERS.— This is the Biblical version of the birth of Christ. Put
it into such language as the child will understand and appreciate. Then tell
the following story about a beautiful song which -ice sing often —

"SILENT NIGHT, HOLY NIGHT!"

Children, did you think "Silent Night, Holy Night" was just a song? In
Germany, Christmas Eve is really a silent night, a holy night. At 5 p.m.
every place of business in Germany is closed and all people go to their homes.
Last Christmas the daily paper said : "Here in Berlin all public places, except
hotels catering to transients, are closed tight as drums." All shopping is
finished before 5 o'clock on the day before Christmas for everyone knows that
promptly at five every store will be closed. No programmes are given any-
where, not an opera, not a picture show, not a dance or theatre. Even the
traffic almost ceases, and by 6 o'clock not a person is on the street.

In the home, however, everything is prepared for a quiet, almost holy
celebration. All the cooking has been prepared beforehand. The lights are
subdued, only the Christmas Tree is lighted and the Christmas Tree has no
red or green lights, all is white, and against the background of dark green
is very beautiful. Not only are the candles white (the electric lights are in
the form of candles, yon cannot buy coloured ones in all of Germany, they
do not make them here), but much artificial snow is used, it makes a very
beautiful picture. Many homes have what they call "Die Krippe Shau," or
the "Cradle Show," which is a collection of images representing "The Christ
Child in the Manger."

When all is in readiness the Father gives the sign and the family surrounds
the tree. The story of the Christ Child is read and the family sings, oh so
beautifully. "Silent Night, Holy Night," then each name is read out by the
father, and as his name is given each child gives a poem or a song and at its
close the Father takes the gift frcm the tree for him, he opens it almost
reverently, and when all have seen and admired it, the next name is called, and
he gives his part, right down to "Baby," who may only "goo." Then mother
or sister brings in the "refreshments," after which prayer is had and the family
goes quietly to bed.

Quite different is it from the noisy good time that Christmas means in nio-i
countries, but when you once see it you feel it' is so beautiful and surely the
proper way for Christmas Eve to be celebrated.

So when you sing "Silent Night, Holy Night" will you remember that
to the people in this beautiful land of Germany, Christmas Eve is indeed a
Silent Night, a Holy Night.

ELIZABETH 11. WELKER.

Nozv, perhaps you could ask the children to sing this song, keeping in mind
the words of the writer of this little article, and then close the lesson, wit';
this prayer

Dear Father in Heaven; I thank Thee for the Christ-Child
Who was born so long ago. but is still the Guide and Friend
of all. 'Though I may not bring gifts to l/is nianger-bed as
did the shepherds and wise men, wilt Thou help me. for I lis
sake, to hare the true Christmas spirit of good-ivill and
generosity. May all people evcryivhere come to know and
lore Him. ami learn to be happy /<>,</<•///<•/• as His Friends.

'men.

r. w . b \ks rov\

TBM-
10

NS HIT NEW HIGH

SUCCESS
GOAL 1000

/.DECEMBER

ALTHOUGH still suffering from the cold, the KARERE'S
campaign thermometer managed to thaw out enough in
October-November to force the circulation mark
a new height of 670 subscriptions.

The circulation department reports that 57 new or re-
newal subscriptions have been received since October 15,
making the total of 670 paid subscriptions to TE KARERE
as of November 15. Of the total sub-
scriptions received since October 15, it
is reported that 20 represent new
readers and 37 renewals.

With the subscription campaign en-
tering its fifth and last month, it look-
as though nothing short of a good spring
thaw will be able to blast the thermo-
meter out of its sluggishness and send
it on its way to the success goal of 1000
subscriptions.

Elder Rulon N. Smith of the Wha-
ngarei district still leads the sales
force with 1!) new or renewal subs
tions gained since the drive began. He
is followed by Elder C. Burnett Mason
with 11 subscriptions and Elder William
Ormsby with 10. In most instance3
Elders have met with hearty responses
from the Saints in their sales promo-
lion efforts, and this support has been
reflected in the increased circulation.

With but one month left for the cam-
paign, let's dig in and make the thermo-
meter boil witn ne. subscriptions.
KARERE makes an ideal Christmas gift
for our friends. Let's help the people
to become conscious of this fact, and our
Christmas sales should bring in many
new readers.

WINNING RHYME.

Support the KARERE subscription drive, '
And the next big issue will soon arrive.

The cost is very small you pay.

So sul'scrihe at mice — do not delay.

Elder Frank W. Aldous of the Bay of Islands district
wins the monthly award of a three-months' free subscription
to "Te Karere" with the above verse. Most of the other poems
sent in showed good intentions on the part of the comp<
but poor sense of rhyme. Awards will be made for one more
month, so spend a little more time in composing future verses.
Please keep personalites out of rhymes.

THE EDITOR.