DIOCESE OF CHRISTCHURCH
EASTER IS A SEASON OF SHEER EXTRAVAGANCE ALL THINGS ARE POSSIBLE (MATT 18:26)
ISSUE FORTY SEVEN
RESURRECTION IN DAILY LIFE
APR / MAY 2017 EASTER TRADING THE COST OF LOVE
04. MONEY MATTERS
01. 02. 09. 10: 12:
FROM THE BISHOP: Easter is a Season of Sheer Extravagance THE BRIEF ARTICLE: Doing Business Diﬀerently ARTICLE: Resurrection in Daily Life ARTICLE: Easter Trading
16. ALL THINGS ARE POSSIBLE (MATT 18:26)
13. 18. 20. 25.
22. SWEET JUSTICE
THEOLOGICAL THOUGHTS: The Cost of Love WORKPLACE: The Next Step CULTURE PERSPECTIVE: Outside In
AnglicanLife is published bi-monthly by the Anglican Diocese of Christchurch. Interim Editor / Cathy Maslin /firstname.lastname@example.org, Contributing Writers / Jo Taylor-de Vocht, the Rev’d Indrea Alexander, Sara Cornish, Contributors / + Victoria Matthews, the Rev’d Jenny Wilkens, +Brian Carrell, Miriam Tilman, Wayne Patrick, the Rev’d Jan Brodie, Ain Vares, the Rev’d Chris Spark, Jane Teal, Editorial and Advertising Enquiries / Cathy Maslin / email@example.com, Design / www.baylymoore.com, Printed by / Toltech Print, Sustainability / AnglicanLife is printed on recycled paper using vegetable-based inks.
Cover image / © Ain Vares, “He is risen. He is not here” (Mark 16:6); www.ainvaresart.com
The Transitional Cathedral, Latimer Square
Further details at www.christchurchcathedral.co.nz | firstname.lastname@example.org | (03) 366 0046 HOLY WEEK AND EASTER AT THE TRANSITIONAL CATHEDRAL Sunday 9 April ~ Palm Sunday 8.00am Holy Eucharist 10.00am Choral Eucharist 5.00pm Passiontide service of lessons and anthems Monday 10 ~ Wednesday 12 April 12.05pm Holy Eucharist
Maundy Thursday 12.05pm Holy Eucharist 7.00pm Maundy Thursday Liturgy Good Friday 12noon The Celebration of the Lord’s Passion
Saturday 15 April 12.05pm Midday Prayer 9.00pm The Easter Vigil SUNDAY 16 APRIL ~ EASTER DAY 8.00am Holy Eucharist 10.00am Festival Eucharist 5.00pm Festal Evensong
SEE OUR WEBSITE FOR DETAILS OF REGULAR SERVICES AND SPECIAL SERVICES FOR HOLY WEEK AND EASTER
FROM THE BISHOP
EASTER IS A SEASON OF SHEER EXTRAVAGANCE Words: Bishop Victoria Matthews
God in God’s extravagant love and mercy has given us God’s only Son to bring us home to the Father. What an amazingly generous, extravagant love! This extraordinary gift cost Jesus his life yet it has given us eternal life. There are other instances of generosity in the Easter story. The new tomb the body of Jesus was placed in was donated by Joseph of Arimathea, one of Jesus’ secret disciples. The women who went to the tomb early on Easter Day did not have access to an expense account and thus faced the cost of the spices they would place with Jesus’ body. Nor did attending to the Lord’s body mean the same women were granted a reprieve from all the daily tasks a woman had to accomplish. Peter and the beloved disciple ran to see what Mary Magdalene had witnessed in the empty tomb, and as more and more disciples saw the risen Lord they were generous in their witness to the resurrection of Christ. I know we may decry the Easter eggs and bunnies, the chocolate and other sweets that make an appearance at Easter only to embrace our waistline with obstinate determination. But isn’t the over the top extravagance of chocolate a way of somehow saying that we acknowledge the generosity,
even the extravagance of God who will not stop relentlessly loving us, no matter what? Certainly the Book of Acts and the history of the Christian Church across the globe tell us that countless others caught the resurrection spirit of generosity and chose to give themselves to abundant giving that others might simply live. I am writing this editorial in the middle of February as two fires rage on the Port Hills over Christchurch. One helicopter pilot was recently killed when he was disoriented by the dense smoke and crashed. Others have their cars packed ready to evacuate if the winds blow their way. In a city which has experienced many natural disasters you might expect to hear: “Oh not again; not another disaster.” However this is not what is being said. Instead there is the desire to assist and help those in need. The Son of God who died and rose again that we might have life in all abundance inspires people to be their best redeemed selves. We love and reach out to others because God first loved us. I pray you may have a wonderfully extravagant Easter and be inspired by the generous love of God in Christ. +Victoria
THY KINGDOM COME
NEW BISHOP FOR TE WAIPOUNAMU The Ordination of Richard Wallace in late January gave promise of a revitalised future for Tikanga Maori in the South Island under his leadership. Brilliant weather and the compact seaside site at Onuku (adjacent to Akaroa) provided the setting for the outdoor ordination. Formalities of marae protocol combined with Anglican liturgy in a spirit of relaxed informality. The next day in Christchurch, however, the rain poured down as the new Pihopa was installed in office. Here Bishop Richard spoke of his vision of enabling all hapu and iwi throughout his wide region to take their part in the mission of Christ. His actions reinforced his words as he reached out to representatives of his far-flung See to acknowledge their place in this mission and seek their partnership. The Diocese of Christchurch, through Bishop Victoria, assured Bishop Richard of its prayers and support.
Thy Kingdom Come 2017 is gaining momentum as churches and individuals across the world signal their support. Plans are in the making as people commit to join in a focused time of prayer with other Christians, for more people to come to know Jesus Christ. The global call to prayer is for the period from Pentecost (25 May) to Ascension (4 June). The hope is that: • people will commit to pray with God’s world-wide family - as a church, individually or as a family; • churches will hold prayer events, such as 24-7 prayer, prayer stations and prayer walks, in all parts of the world; • people will be empowered through prayer by the Holy Spirit, finding new confidence to be witnesses for Jesus Christ. Find out more now at https://www. thykingdomcome.global
ARCHIVES OPEN! The Diocesan Archives opened on the 15th of February, five years and fifty one weeks since they were last accessible. After years in containers everything is now gathered together in one place. Hours of work and a great deal of muscle moved all the boxes, books, plans and photographs onto shelves. A space has been created where researchers can now access publications, indexes and other items on request. Opening hours are each Wednesday from 1.00pm to 4.30pm and on Saturday April 29th from 10.00am to 2.30pm. It would be helpful if bookings to visit were made at least 10 days in advance. This will ensure the material sought is actually in the archives as well as provide time to seek any additional information, and to confirm that there are enough seats and carparks available. Directions to the archives will be provided on booking. Contact: email@example.com or 03-365-9444 for further information.
OUR MOVEABLE CHURCHES St Saviour’s at Holy Trinity, Lyttleton, has garnered a lot of press for its moves. First it journeyed from its original site in Lyttleton to Cathedral Grammar and then, post-earthquakes, back to Lyttleton. It currently resides on the site of the destroyed Holy Trinity Church. This is not the only church in our Diocese on the move. St Bartholomew’s in Kaiapoi has also recently been relocated for the second time in its life. St Bartholomew’s  is the oldest surviving church designed by Benjamin Mountfort – ironically Mountfort’s first wooden church was the original Holy Trinity  in Lyttleton which was constructed of inadequately seasoned wood, declared unsafe and demolished in 1857. As a result, when Mountfort designed St Bartholomew’s, he continued the roof trusses down to the ground and bolted them onto the bottom plate, forming a series of external buttresses to strengthen the building. However strongly it was designed, the church was, unfortunately, built on a sand hill. It was to be nearly a century before Ann Omley set Matthew (7:24-27) to music with the words, “The foolish man builds his house upon the sand… the rains came down and the floods came up, and the house on the sand fell flat.” However, the wisdom behind the analogy was not lost on the parishioners. Around 1859 the church underwent its first move – to its present site in Cass Street – as the sand hill on which it had been built was disappearing fast. Damaged in the 2010-11 Canterbury earthquakes the church has recently been moved again in another sense – jacked up and moved off its piles before being moved back into position onto new foundations. The move, undertaken by Simône Construction went smoothly and the repair work continues. The Church Property Trustees Recovery Team are expecting repairs will be completed and the church to be back in use very soon. The Kaiapoi parish have recently opened a fundraising campaign to repair the organ which has had to be removed to aid earthquake repairs. If you would like to contribute, please contact the parish at firstname.lastname@example.org or visit their web site www.kaiapoianglican.org.nz
Kaiapoi-St Bartholomew’s Move
To attend one of the movable churches: St Bartholomew’s: 23 Cass Street, Kaiapoi 9.15 am every Sunday – Holy Communion 11.00 am 1st & 3rd Sundays – Family Service St Saviour’s:
17 Worcester Street, Lyttleton 10.00 am every Sunday – Holy Communion
MONEY MATTERS Words: the Rev’d Indrea Alexander
© www.123rf.com/Yulia Groyoryeva
“IN OUR INTERCONNECTED WORLD, PEOPLE ARE REALISING THAT WHERE AND HOW MONEY GETS INVESTED CAN ADVERSELY AFFECT THE LIVES OF OTHERS. THIS IS SOMETHING CHRISTIANS SHOULD CARE ABOUT.” 4
The following three accounts provide insight into how our choices around the handling of money expose the principles we live by, challenge our investment ethics, and transform lives. Pondering Interest-free Lending Buying, selling, lending and bartering have long been part of human culture and Anglican Advocacy Unit director, Jolyon White, suggests there are two distinctly different approaches and outcomes. The first is the sugar approach. “If I lend you a bag of sugar you would use that sugar in your cooking and, when possible, buy another bag of sugar to replace it for me. I would not expect the same bag of sugar back again, and I would not expect you to give me an additional bag of sugar as ‘rent’ for the time you had my sugar. The sugar I lent you became yours to do as you liked with.” He said this is the way lending works with consumable goods. However, if the item being lent is a non-consumable, a different approach is likely to be used. “If you borrow my house you would live in it for a specified period of time, paying me to do so. When the time was over you would return the house to me. You would return the same house that never ceased to be mine, and I would keep what you had paid while you were renting it.” There is clarity to those two scenarios, but Jolyon poses the curly question, “When you lend someone money is it like the sugar? Or the house? Is it consumable? Does the money become yours to use, needing to be repaid? Or is it a non-consumable that I rent out to you, obtaining interest?” He said this argument was used by Thomas Aquinas to forbid usury. “Aquinas suggests money should not be rented out with interest charged. The same illustration is equally helpful today. Money is a device for facilitating the swapping of goods, its function is one of exchange rather than as a capital good in its own right. When it is treated as a capital item in its own right and lent out at interest, then money can be used to make money. This creates a never ending flow of money upwards from poor to rich. Money is made at the expense of others, often the poorest in a community.” Jolyon said the way money was used and traded in the past was central to the ethics of kingdom living and most religions and philosophers had condemned lending at interest in one way or another: “The trade of the petty usurer is hated with most reason: it makes a profit from currency itself, instead of making it from the process which currency was meant to serve. Their common characteristic is obviously their sordid avarice.” (Aristotle)
The prohibitions in the Bible are equally compelling: • “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.” (Exodus 22:25) • “If your brother becomes poor and cannot maintain himself with you, you shall support him as though he were a stranger and a sojourner, and he shall live with you. Take no interest from him or profit, but fear your God, that your brother may live beside you. You shall not lend him your money at interest, nor give him your food for profit.” (Leviticus 25:35-37) • “You shall not charge interest on loans to your brother, interest on money, interest on food, interest on anything that is lent for interest.” (Deuteronomy 23:19) • “Moreover, I and my brothers and my servants are lending them money and grain. Let us abandon this exacting of interest.” (Nehemiah 5:10) There was a clear biblical link between charging interest on money and charging interest on food according to Jolyon. “There is an argument that the current economic system is far more complicated than anything conceived of in Biblical times, and that a blanket prohibition on charging interest is simply not practical or even desirable. For example, in the case of a business start-up loan, or money lent for the purchase of a large capital good, where the lender incurs a risk and the borrower stands to multiply the money they have borrowed, why should there not be a fee (interest) on that loan?” He said even if this was accepted no such case could be made when money needed to be borrowed for the purchase of consumable items – such as food, a funeral, medical expenses, or school supplies. Jolyon concludes, “The prophets, many sections of the gospels, Acts, and the following Epistles all speak consistently about money, concern for the poor and marginalised, and the need for the gathered community of Christ to operate out of a kingdom ethic rather than following the dominant practice of the day.” Aware Investors Boost Ethical Funds A growing number of people are seeking ethical investment funds which promote human rights, environmental stewardship, sustainability and positive social change. In response to recent calls within Christchurch Diocese and across the country, investment funds managers are seeking to avoid involvement with a range of industries from the arms trade and fossil fuels to slave labour, pornography, tobacco, alcohol, gambling and more. 5
NZ Anglican Church Pension Board General Manager, Mark Wilcox, says last year’s cluster bomb scandal has affirmed the role of ethics in church investments. “Back in August 2016, media reports uncovered a number of KiwiSaver schemes with money in land mines and cluster bombs… the public outcry that ensued showed there are plenty of Kiwi investors who want no part in making armaments.” Mr Wilcox said the publicity had proved to be good news for funds outside the scandal. “Several funds clear of bombs have faced a sudden surge of interest, including our own New Zealand Anglican Church Pension Board’s Koinonia KiwiSaver Scheme.” The Pension Board manages around 3000 personal retirement savings funds, including for the Anglican clergy. Its ethically-invested Koinonia KiwiSaver Scheme is open to all Christians. “Since the arms manufacturing links came to light, people want institutions that they can trust,” Mr Wilcox said. This fits into a wider trend in the market where investors place ethics higher in their financial decision-making. “In our interconnected world, people are realising that where and how money gets invested can adversely affect the lives of others. This is something Christians should care about.” The Pension Board’s ethical investment policy was first formed in 2002 and has been updated and revised. “Simply put, our ethical investment policy reflects Christian values. Any links to armament manufacturing, gaming or pornography have long since been actively shunned by the Board. Lately that list has broadened to steer clear of companies with dubious records on environmental damage, bad industrial relations or dodgy business ethics.” Mr Wilcox said the Pension Board is the only superannuation fund manager in New Zealand that applies an ethical investment policy to all its schemes and funds. One way the Board increases control is by investing much of its funds directly, rather than via external funds. “As well as reducing fees, this means the Pension Board can be more agile with investments, moving easily in and out of stocks as ethical categories evolve over time. The shift in our attitude toward fossil fuel production is a classic example,” Mr Wilcox said. The Board’s record shows that ethical values can still yield strong returns “Having an ethical policy hasn’t led to any concessions on portfolio performance, we evaluate our investment performance against mainstream peers and benchmarks and over many years, the Pension Board has gained a reputation for careful investment and stewardship.”
“Am I being Unfair to you?” 2017 World Day of Prayer Artwork, by Rowena ‘Apol’ Laxamana-Sta.Rosa, Phillipines
A Good Start Ethical investment advocates say that while negative screening to avoid investing in areas which cause harm is a good start, it needs to be coupled with a commitment to making investment which will bring positive change locally or internationally. One example is community investing, which allows for investment directly into community-based organisations. Investor capital is used to finance or guarantee loans to individuals and organisations that have historically been denied access to capital by traditional financial institutions. Such loans are used for housing, small business creation, education or personal development. The community investing institution often provides training, support and expertise to ensure the success of the loan and its returns for investors.
Debt-Free and Thriving Local church and community groups are transforming lives in New Zealand and overseas through their creation and support of debt relief and micro-loan agencies. Kingdom Resources Trust (KRT) was begun by Spreydon Baptist church in 1988. Pastor Howard Taylor was concerned about people crippled by debt and believed God wanted him to start an interest-free bank to break the debt cycle. Though many people said it couldn’t be done, within just a few months KRT had received investments of $30,500 and donations of over $6,000. More than $4m has been loaned in the past 29 years, and every year around 2,800 people are given budget or employment support. Christians Against Poverty (CAP) arrived in New Zealand from England in 2007 to partner with churches to provide debt help, employment help and financial literacy skills to the community. Fifty churches now partner with CAP to help overcome debt, hundreds more run the CAP Money Course, and 16 are running CAP Job Clubs which were launched in 2014. Many people achieve freedom from debt while experiencing the welcome and support of church communities. Community groups such as the Christchurch-based Angel Fund, Wahine Putea, offer women interest-free micro-loans of perhaps $500 to help them move toward economic independence. Recipients are on low incomes, which makes it difficult to get a loan from other sources, yet have an ability and commitment to repay a loan. The loan may assist with course fees or start-up costs for a small business, and Angel Fund also offers a savings scheme to assist with money management. Similar initiatives have been lifting people out of poverty internationally. A Story From India (provided by CWS Communication Coordinator, Gillian Southey) In South India a Christian World Service (CWS) partner organisation is using micro-enterprise to improve the prospects for some of the poorest women in Madurai. The women, some of them unable to read or write, are now the proud owners of the Women Labourers Bank and Credit Union set up by the Women’s Development Resource Centre (WDRC). CWS communications coordinator Gillian Southey said having a meagre income is no barrier to saving. The Bank had its origins in a small women’s sangam (association) savings scheme. Every time they met, the women contributed one rupee to a savings scheme. When members needed urgent money for food, clothes, healthcare, school fees or a small debt, with the group’s approval they could
This Dalit basket-weavers co-op deposit their savings in the bank and use the loan facility to buy bulk raw materials © CWS
borrow from the shared funds. Once the women learnt to manage these household debts, they increased their payments to set up a larger scheme. With more money, the women could borrow what they needed for small enterprises. At the beginning of the day they may need to buy flowers to make garlands to sell a few hours later. Borrowing from the sangam fund, the women paid much less interest on their loan than the moneylenders charged for the same credit. The benefits were immediate — the women had more money to meet the needs of their families. As their total savings increased, the women looked for a safe place to store this new money. When banks would not take them on, WDRC took the logical step and set up the Women’s Labourers Bank using the combined funds held by the sangams. It also meant the loans could be bigger. Women now bought larger quantities of materials or food at a lower price, and then made smaller items or packages out of them for resale. Some even borrowed funds to set up shops rather than the simple roadside stall. The Women’s Labourers Bank is managed by a board made up of sangam representatives with training provided by WDRC. These businesswomen have more status and the confidence to manage their affairs. The women now have regular employment and income. When there is drought or disaster they do not have to migrate to other communities in search of work. The Bank set up by WDRC is growing and keeping many families from the brink of starvation. It is supported through the Christmas Appeal and Direct Partners programme of Christian World Service. 7
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Aged Care | Among friends
DOING BUSINESS DIFFERENTLY Words and Photos: Sara Cornish
The doors are open to the hot Christchurch day and business is thriving. Warm brick walls, exposed concrete and timber features, and comfy pre-loved furniture give the café a cozy industrial vibe. Students, families, friends, mums, business-people, young and old are soaking up the atmosphere at Addington Coffee Co-op. I have arrived to chat to manager Adrian Palmer about one of Christchurch’s most successful social enterprises.
In 2012 the business established a small farm in Little River that contributes free-range eggs and fresh produce for the café as well as composting the café’s organic waste.
“EVERYTHING WE DO IS ABOUT TRYING TO MAKE ADDINGTON A BETTER PLACE.”
The story of Addington Coffee Co-op demonstrates it is possible to operate a successful business with an ethical ethos in a competitive market. The initiative was born out of “a bunch of mates that thought that business could be run for people right through the chain, from producer to supplier to employee to customer,” says Palmer. This organisation turns the common approach to business on its head. In a profit focused market environment often removed from Biblical principles of justice, love, and human dignity, the Addington team takes seriously the gospel’s challenge to seek justice for the poor and marginalised. Without preaching at customers they demonstrate faith in action by embodying Jesus in all their interactions – whether personal or commercial, local or global. The business’ ultimate agenda is more than providing a good service, it’s about transforming communities. The bottom line is people, not money. One of the starkest contrasts between this model and a singly commercial model is its commitment to redistributing profits back into the communities where it does business – both locally and globally. The 30 per cent of profits not re-distributed are re-invested back into the business. This doesn’t mean there is any compromise on quality. The
A flurry of investment has taken place in Addington over the past decade, with new business complexes, housing developments, cafés and restaurants altering the landscape dramatically. Its close proximity to the central city has heightened the area’s business appeal in post-earthquake Christchurch. But when Addington Coffee Co-op first opened its doors in 2008, the area boasted far fewer amenities and little of the cultural flavour it enjoys today. The café set up shop as a place of local hospitality in what many would have considered an undesirable location, and sought to engage with the local community through employment, connections with the local primary school, and other community-based initiatives. “Everything we do is about trying to make Addington a better place,” says Adrian. Ten years on Addington Coffee Co-op is flourishing, and includes a roastery, a laundromat, and a shop selling books and products sourced from Trade Aid and partners such as Freeset.
“THE BOTTOM LINE IS PEOPLE, NOT MONEY.”
Addington team doesn’t view the café’s popularity as an excuse to rest on their laurels. As a business they work hard to provide a quality service and are always striving to be better. Adrian adds, “If you want to come here and have a really good coffee and that’s it, great, we can deliver that. We work hard to do that well, we value a really high standard.” Addington Coffee Co-op is part of a wider organisation called Liminal, whose shareholders do not receive any profits. They have recently launched their first international enterprise, a custom wristband-making business that employs workers from one of Kolkata’s large slum settlements – a community that lives on the banks of an open drain. Purchasing a product from Liminal invites the consumer to become part of a story of empowerment and hope for producers, and to join a movement committed to restoring the profits of business to the communities where they belong. This venture is not about gratuitous altruism but an acknowledgement of the tremendous imbalances embedded in the global economy, and playing a part in ensuring people are treated fairly and with dignity. What sets this business apart from business-as-usual in our city? The Māori proverb featuring pride of place above the coffee counter sums it up nicely: “What is the most important thing in the world? It is people, it is people, it is people.” The Addington/Liminal team is eager for replication, and keen to see like-minded initiatives starting
up across the city and the country. Transformative business can be anything; whatever the vehicle, our world needs more Christians who are willing to step out in faith and embrace a gospel-centred vision of business and community that will be the hands and feet of Christ where the light shines all too dimly.
RESURRECTION IN DAILY LIFE Words: Jan Brodie Chaplain at Bishopspark Retirement Complex
“WHENEVER DEATH COMES, THERE IS NEW LIFE.” As we approach and prepare for Easter this year, we once again look to the death and resurrection of our Lord Jesus Christ and the promise for each of us of our own resurrection life. Jesus said to Martha, distressed by her brother’s death, as he was preparing to raise Lazarus from death, “I am the resurrection and the life. Those who believe in me, even though they die, will live and everyone who lives and believes in me will never die.” (John 11:25-26) 10
We see within the Passion story of Christ three stages for Jesus as he approached his death and resurrection; stages to which we can also relate. First there was his agony in the place of Gethsemane. Here we see his humanity as he questioned of his Father, “Take this cup of suffering from me…” (Luke 22:42). Perhaps this personal question is a reflection of one many of us find ourselves uttering, “Why Lord?” Jesus wrestled with the horror of what was about to
come. Yet the wrestling came with an acceptance of, “Yet not my will, but yours be done…” (Luke 22:42). Secondly came his death. Torrid, lonely and final. Then there was his third and last stage; his resurrection, his victory over death and his offering to all the world of the promise through him of new and everlasting life. As chaplain of the Anglican Living Bishopspark Retirement Complex, there are times where a resident and I will look at this very message. As their life slows down there is an inevitability of looking towards a narrowing future. Some people come to the place of saying, “I am just waiting”. In this place, there is often questions like, “Why Lord?” “Why do I have to wait?” “Why do I have to go through this suffering?” This is their time of Gethsemane, a time of struggle to the place of acceptance, to “Yet not my will, but Yours…” (Luke 22:42). Once this place is reached then the waiting becomes easier, the soul is prepared and at peace. This too can apply to people going through similar journeys with terminal illnesses. In his book, At the end of the Day: enjoying life in the departure lounge, David Winter, an octogenarian himself, writes about being elderly. “We are in good company. Yet the fact remains: there is only one end to the journey of life, and for the elderly, it lies somewhere
just ahead.” Death is the end of the waiting, of physical suffering and brings relief. For the believer, through their death comes their resurrection! The everlasting joy and the peace is forever theirs. Their journey is over. As a dear friend, a woman of great faith, said to the young registrar in hospital as he was gently telling her she had only a few weeks to live, “Oh doctor there comes the time for all of us to take off our earth suits, fold them up and move on,” and she died peacefully about two days later. This is her resurrection story! I have been personally journeying with a couple (in their 40s) for several years now. I see a resurrection story within their lives, which they are happy to share. These two come from harsh backgrounds of drugs and murder. They met each other and about a year later gave their lives to the Lord. Drugs for the one became a thing of the past. Anger and disillusionment for the other was left behind. The last six years, since their conversion, they say, “these have been the best years of our whole lives.” Their life story portrays a different kind of resurrection but one also of the excitement and joy of new life reflecting God’s glory. In both life and death there is the resurrection story. Whenever death comes, there is new life. As St Augustine wrote, “You have made us for yourself, O Lord, and our heart is restless until it rests in you” (Augustine, Confessions, Bk I: Par.1.). What more can we celebrate this Easter but the knowledge and delight that for each of us Jesus said… “I am the Resurrection and the Life” (John 11:25).
Jan with a student from The Cathedral Grammar School – Mandy Caldwell Photography
EASTER TRADING Words: Sara Cornish The debate over shop trading on Easter Sunday has been raised in Parliament numerous times. Until 2016, central government legislation required virtually all shops to be closed on three and a half days of the year – Christmas Day, Easter Friday, Easter Sunday, and ANZAC Day (until 1pm). Trading restrictions on these days permit certain businesses such as dairies and service stations to remain open, and exemptions have been granted to some geographical areas – generally tourist hubs such as Queenstown and Taupo. A growing number of retailers in recent years have chosen to remain open on Easter Sunday regardless of the law. Opposition to the restriction is predictably strongest within the retail and tourism industries, whose advocates claim that trading rules are outdated and no longer make sense for New Zealand consumers. They claim restrictions have led to confusion amongst consumers, and created inconsistencies giving an unfair advantage to online retailers and shops in geographical areas where exemptions are in place. In August 2016 the government passed the Shop Trading Hours Amendment Act enabling territorial councils to decide whether shops within all or part of their districts may trade on Easter Sunday. Local by-laws will not override national shop trading conditions in effect on this day, such as rules regarding opening hours, alcohol licensing, or what type of shops may open. Councils are required to carry out consultations within their electorates before voting on this issue. Delegating this decision to local bodies may have provided a way around a polarizing parliamentary issue, but it has been met with opposition from businesses and councils alike. In a submission to 12
the government the Christchurch City Council argued for Easter Sunday trading hours to a remain a matter for national government, estimating that consultation procedures will incur a cost of over $1million throughout the country. Business and tourism advocates also argue that the policy will increase the confusion of businesses and consumers over which shops may be open and where. Supporters of the policy, however, believe that the amendment gives power back to local communities to decide what is appropriate for their area. The law upholds the rights of workers to refuse work on Easter Sunday without providing a reason to their employer. However, critics claim that legal provisions are unlikely to prevent retail workers from facing repercussions for declining to work. The Synod of the Anglican Diocese of Christchurch has approached the Mayors and Councillors of local body authorities within its derestriction, urging them to vote to reject proposals allowing retail trading on Easter Sunday. They also continue to stand alongside trade unions in highlighting the importance of holidays for retail workers, and request the retention of Easter Sunday as a public holiday for all. The position taken by the Diocese is made in light of Easter Sunday’s spiritual significance. Christians celebrate the birth of Jesus Christ on Christmas Day, his death on Good Friday and his resurrection on Easter Day. Recognition of these sacred days as public holidays in New Zealand enables people to participate in Easter celebrations and commemoration services. These celebrations are a tremendous part of our nation’s Christian heritage which predates the signing of the Treaty of Waitangi.
THE COST OF LOVE “NO ONE HAS GREATER LOVE THAN THIS, TO LAY DOWN ONE’S LIFE FOR ONE’S FRIENDS” (JOHN 15:13). Words: Rev’d Jenny Wilkens Rabbi Jonathan Sacks reflects in his book Not in God’s Name: Confronting Religious Violence (London, Hodder, 2016) on what he sees in our current world as altruistic evil – evil committed in a sacred cause, in the name of high ideals (p.9). He suggests religious people (of whatever religion) in the grip of strong emotions often dehumanise their opponents with devastating results (p.25). Sacks suggests we need a theology of the other. Faith is God’s call to see his trace in the face of the other. He goes on to show how the characters of the Hebrew Scriptures needed to undergo role reversal to acquire empathy for the other. God’s people needed to experience slavery and exile so they could learn this, “Do not oppress a stranger, for you know what it feels like to be a stranger…in the land of Egypt” (Exodus 23:9). Perhaps the 40 years in the wilderness was the Hebrew equivalent of the Native American walking a mile in another person’s moccasins! Sacks tells us that the Scriptures show us the weak side of good characters like Abraham and Sarah, Jacob as well as the good side of less favoured characters like Hagar and Esau to illustrate that we cannot divide people neatly into good and evil, friend and enemy. Our Christian faith tells the story of God’s role reversal. The God who created us in God’s image is now created in our image, born in human flesh in our world. Jesus experienced the realities of life in this world with its joys and suffering. On the Cross he absorbed all that was thrown at him – jealousy, anger, violence, including the altruistic evil of religious people – and died in self-giving love. This is our “Crucified God”, as the theologian Moltmann boldly termed it. Hymn writer Brian Wren also expresses poignantly what happened to Jesus on the cross, “The cost we barely can surmise when, lifted up before our eyes, the face of God we recognise in crucified, unfathomed love.” In a world Oscar Wilde described as, “knowing the price of everything but the value of nothing”, Easter recalls to us the cost of our salvation.
PREDESTINED Well-known South Canterbury artist Wayne Patrick created this rendition of the last supper using a sanguine technique. Da Vinci’s original oil painting is the primary reference for the drawing. ©Wayne Patrick (www.waynepatrickfineart.com)
ALL THINGS ARE POSSIBLE (MATT 18:26) Words and Photos: Liz, originally from Christchurch, now working in Pakistan Chetan* was a religious devotee and exorcist from a remote desert area without power or easy access to water. He would sit in his mud and thatch hut waiting for people to come to him with their problems. His role was to cast out evil spirits through words, the ringing of bells, or the giving of special words in a charm to be tied around the neck or waist. The petitioner might also be asked to make a sacrifice of a goat, to tie red or green cloth strips to a tree in prayer, or to give a certain amount of food as a way of appeasing the spirits. 16
Chetanâ€™s whole life was wrapped up in his role as an exorcist â€” his personal identity was centred in this, his community identity, his relationships, his income and livelihood. A number of years ago I visited this rural area to encourage a seminary graduate, Shan, who had been meeting with Chetan and praying for him. As we visited with different people of his community I also met Chetan. In the evening Shan and I had a long conversation about what it would look like for someone like Chetan
to give up his whole livelihood, practices, identity and his place in the community to follow Jesus. It seemed all but impossible (except for God’s Spirit being at work in his heart) and the implications so huge. I lost contact with Shan, but just recently I met his brother and was able to get in touch again. After I caught up with his family news I asked after this exorcist, whom I had never forgotten. How amazed I was to hear that Chetan has turned his back on his old ways and is now a follower of Christ. Transformation has happened in the place of magic. Now Christians meet there for prayer and worship. Chetan’s story challenges me in many ways. In knowing that what I have is not my own but rather God’s (Psalm 24:1). I still so often try to hold on tight to the money, possessions and roles which I think I need in my life. Chetan’s story is of a man who gave up everything to follow Christ — not just his possessions, but his livelihood and his old identity. And in return he now has a confident new identity in Christ; loved, freed and forgiven. He has found a new personal and community identity. His gifts are now being used for God. Easter is a time of reflection on how we live our lives in light of the sacrifice Jesus made for us. May we each have the courage to offer to God all of who we are, and all of what we have, as Chetan did. May our stewardship be not just of money but the giving of all of ourselves — our time, talents and livelihood to the one who gives us our identity as loved children of God. Please pray for Chetan, Shan, and the people in their area as they grow in the love, peace and knowledge of God and in service to their community. *All names changed to protect identity
THE NEXT STEP JO TAYLOR-DE VOCHT GRILLS INCOMING CITY MISSIONER MATTHEW MARK ABOUT TAKING THE WHEEL.
What did you do before you started working in the not-forprofit sector? “I’ve come from a variety of positions within banking, finance and the corporate environment. I have also owned and operated businesses in finance, property and transport/logistics.” Why did you leave the corporate sector? “I believe we need to be intentional in all we do and there came a time when I knew that I needed to move out of an environment where the focus was purely on money and creating a return without a concern for those involved. I wanted to be in a position of making a
real difference. That said, there still remains a commercial element in the charitable arena. Organisations need to operate effectively, they need to have goals and aspirations and they need to be successful.” How are you feeling about taking up the role of City Missioner? “I am very excited about the opportunity. The City Mission is at the heart of our community; a community where we have an increasing number of vulnerable people who need our help for a variety of reasons. The positive impact we are able to have in serving and helping create a new way forward for people is something that I am very much looking forward to.”
What are your top priorities in starting the role? “I am looking forward to immersing myself, along with the team, in all we do. I believe there is a sincere desire from people to be a part of something with purpose. I would like to share more stories about what the City Mission does and the people’s lives it effects, so that the community can better understand what we do and how they can partner with us.” Do you have any experience of working with people who are currently vulnerable? “Over many years I have worked with youth in the Canterbury region who need support, mentoring, and encouragement to make positive choices. One of these programmes, alongside a small group of mentors, is gathering together and training a group of youth for the Coast to Coast Multisport Race. Young people learn to understand what it means to work as a team, how to set goals, and challenge themselves to meet those goals. They have to think about their actions, think about others, think about consequences and they are out enjoying creation. They grow personally while achieving something many other people never get the chance to.”
What do you see as the biggest challenges for our city right now? “I believe there are three reasonably significant challenges for our city. Firstly, the cost of housing. It is something that is going to challenge all of us as we seek opportunities to find resolutions. “Next, the working poor. The people struggling to make it day to day; the sincere hard grafters who are struggling to make ends meet and get the kids school uniforms, books and similar. “And, the growing problem we have with substances, particularly methamphetamine. Alongside helping those affected, we need to understand how we are able to effectively break those cycles and offer a positive way forward.” How does the life of Jesus effect the choices you make as a leader? “The knowledge and acceptance of Jesus dying on the cross for you and me as a sacrifice so we can be forgiven is powerful. Day to day this shows me that ‘it is not about me.’ I am a part of a much bigger picture of God’s overall plan and when I’m in an environment or situation, my responsibility is to be an effective tool for God to use. As a leader I need to ensure I remain humble, mindful and purposeful in all my team and I do.”
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THE HOLE IN OUR GOSPEL
SUPERBOOK DVD SERIES
BY RICHARD STEARNS, PRESIDENT OF WORLD VISION USA
PRODUCER: CHRISTIAN BROADCASTING NETWORK
Words: Jo Taylor-de Vocht
Words: Chris Spark
This book is much better than I expected. A few years ago, it was handed to my husband and me by a Christian friend with a much better character than mine. I remember thinking at the time “Oh no, no, no. I am not boarding that literary tour of human misery I can do nothing about.” Wrong! This book doesn’t leave you feeling terrible; it leaves you feeling empowered. Plus, for the nosy parker, it’s a fascinating insight into the calling of a former “fat-cat CEO who had to give up his bloated salary, oversized house and fancy car” to head up a humanitarian organisation. Chapter by chapter, this book outlines what embracing the whole gospel of Jesus Christ would look like for the Western church. It reminds us that those children on television dying of preventable diseases are our children, and begs us to take on an appropriate sense of urgency about it. It will convince you that the wealthy Western church needs to make drastic changes in its personal and collective spending if it is to embrace the whole gospel. And that doesn’t just mean holding a mission week once a year or giving a barely noticeable scrap of your income away. Essentially, this book is the three-inch needle to our bubble of wealth and prosperity. By the end of it Richard Stearns not only has you on side, he has you on the pay roll.
A great resource for Sunday School and kids programmes is the internationally popular Superbook DVD series. Each DVD tells a different story from Scripture with a touch of the modern superhero added into the mix. They are in sync with a generation of young people for whom computer animated characters rate high in the popularity stakes. Episodes available from the Anglican Resource Centre include the Last Supper and the Resurrection – great as Easter approaches! Wait, there is more! The Anglican Resource Centre also has books, CD’s, study kits, and more DVD’s to resource preaching, worship leading, family services, small group studies, children’s ministry and youth ministry. All are available for loan to parishes within the Canterbury Diocese – free of charge. To find out more go to the Anglican Resource Centre page on the Theology House website (theologyhouse.ac.nz) or call 03 341 3399. Alternatively, you are welcome to visit us at our new location Level 1 – 10 Logistics Drive, Christchurch.
THE WORLD, THE FLESH & THE DEVIL THE LIFE AND OPINIONS OF SAMUEL MARSDEN IN ENGLAND AND THE ANTIPODES, 1765-1838. Publisher: Andrew Sharp, Auckland University Press, 2016. (926 pp.) Words: +Brian Carrell
This is not a book for the faint-hearted or the visually challenged! But for literary prospectors who delight in finding past ages and historic figures come to life it is a virtual Gabriel’s Gully of treasures to be unearthed. The title might suggest a heavy spiritual tome. The reality is a rewarding, mindengaging and amply illustrated journey through the earliest days of Australia in its Botany Bay penal colony and of New Zealand in its earliest missionary settlements. The author has lamented that on reflection he felt his book was too long. Perhaps, but this reviewer is grateful that it is so rich in detail and so absorbing to read. Never a dull moment. Samuel Marsden’s life is tracked in a slowly unfolding narrative that draws copiously on diaries, correspondence and personal journals of people of those times and places. In his early adulthood in England he was the protégé of three key figures in the burgeoning evangelical movement within the Church of England – William Wilberforce, John Newton and Charles Simeon. Between them they personally facilitated his appointment in 1793 as Assistant Chaplain to the then six year old New South Wales penal colony at Botany Bay. Andrew Sharp, an Emeritus Professor of Political Studies,
paints Marsden warts and all in his roles as gospel minister, civil magistrate, innovative farmer and missionary to New Zealanders (Maori) both in New South Wales and in this country. He is fair and impartial in describing Marsden’s successes and shortcomings, and the nature of the faith that brought him to the Antipodes. The author makes clear in his introduction that Marsden was a man, “whose Christian beliefs I do not share”. He initially “expected to be repelled by” this evangelical zealot, but to his surprise ended up being “more respectful of him”. Flogging parson in Australia’s penal colony, or Christian hero in New Zealand’s European beginnings? History has not dealt Marsden an even hand. His detractors such as John Ritchie, Richard Quinn and Manning Clark (strangely, a descendant of Marsden!) have been numerous and scathing, particularly over recent decades and more so in Australia. In a final Appendix, “Marsden’s character in the hands of others, 1838-2014,” Sharp addresses this wide diversity of opinion on both sides of the Tasman. He makes the point, for example, that the tag flogging Marsden originated as a term of vilification propagated by Governor Macquarie in a personal vendetta that extended for five years to destroy Marsden’s reputation and standing in the colony. In the end Sharp judges Marsden to have been thoroughly a product of his times, for good or ill acting according to British cultural values and authority assumptions of that day, yet alongside this retaining such a strong sense of divine calling and mission that enabled him to overcome intense opposition and discouragement to settle the Christian gospel in Aotearoa. This suggests that he well deserves the honour our NZ Prayer Book bestows on him as “the Apostle of New Zealand.”
Cocoa Beans, Dominican Republic © CONACADO/Trade Aid
SWEET JUSTICE Words: Cathy Maslin talks with Justin Purser, Food Manager at Trade Aid
“TO OUR KNOWLEDGE NO OTHER CHOCOLATE MANUFACTURER – FAIR TRADE OR OTHERWISE – IS AS FOCUSED AS WE ARE ON MAXIMISING THE VALUE WE CAN OFFER TO SMALL PRODUCERS…” 22
What countries do you source the majority of your ingredients from? “Much of the cocoa that we use in our chocolate production comes from the Dominican Republic while the rest is currently all coming from Peru and Ecuador. The sugar is all sourced from a trading partner in Paraguay.”
Ronny Jimenez and Monica Manzueta remove raw cocoa beans from pods, Dominican Republic © CONACADO/Trade Aid
What prompted the idea of manufacturing fair trade chocolate in New Zealand? “Although we had been importing and selling fair trade chocolate for 15 years, by 2014 we were determined to take our trade in chocolate up to another level. By manufacturing chocolate ourselves here in New Zealand rather than buying it through European traders we could increase the value we could offer to producers through our trade by purchasing cocoa, sugar and other chocolate ingredients directly from small producer co-operatives.” How does your plant differ from other manufacturers around the world who make fair trade chocolate? “Even in the fair trade world most cocoa producers still have to export their product in raw form (as beans), denying them the opportunity to add value themselves through further processing. To our knowledge no other chocolate manufacturer – fair trade or otherwise – is as focused as we are on maximising the value we can offer to small producers through our trade; we buy ingredients which have been processed to the highest degree possible prior to export – such as cocoa mass, and cocoa butter – that go into making a chocolate bar.” Does the evidence suggest a business can still make a profit while ensuring all those involved in the supply chain are fairly compensated? “While our chocolate factory is a relatively new venture for us, Trade Aid has been proving that it is possible to sustain a business which fairly compensates small producers for more than forty years now.”
Can you describe why cocoa producers are disadvantaged in regular trading arrangements? “For at least the last century, under standard free trade conditions, we can see that through market forces agricultural producers have been receiving steadily decreasing prices by weight for the food products they are selling. For these producers the only way they can usually maintain their incomes to offset this problem is by gaining production efficiencies – such as scaling up their production, and using technological advances such as improved processing machinery or more productive crop varieties. For the vast majority of cocoa producers, who typically each only farm two hectares of cocoa trees and have no access to capital, these production improvements have not been possible. They’ve seen their incomes slide and have had very few ways to deal with this problem other than to abandon cocoa farming. Co-operatives of cocoa farmers, selling into a fair trade market which is paying them higher prices, are faring better and are able to improve their productivity.” How was your factory built? “We were initially looking at buying brand new chocolate manufacturing equipment but then we heard about a factory that was shutting down in Sydney. We ended up buying most of its equipment and bringing it over to New Zealand. We hired a team of engineers to disassemble the plant, pack it all up into four large containers, and then reassemble it on arrival in Christchurch.” How many jobs in New Zealand has the factory created? “Our Sweet Justice chocolate factory has four fulltime and two part time staff.” Have you had any enquiries from other companies who wish to source chocolate from you? “Since opening our own factory we’ve fielded a number of export enquiries and we are already exporting chocolate into Australia. We’ve also started manufacturing and selling chocolate drops, which are being used by chocolatiers, bakers, and other manufacturers. We weren’t able to offer this product in the past.”
On occasion one hears comments in the media of fair trade or organic products being of a lower quality because of competition with bigger companies for the superior raw products. In your experience is there any truth in this? “We know that by being one of the best customers that a producer co-operative can have that Trade Aid is going to keep getting some of the highest quality product that they have to sell. Like any trader, they want to keep their best customers happy and in our exacting market where product quality is critical, they know that they have to sell us some of their best product to keep us (and our own customers!) happy.” © Trade Aid
Is there is a personal story about one of your partners you are able to share? “I recently visited our main cocoa trading partner, CONACADO, which is in the Dominican Republic, and was impressed at the way the co-operative is transforming the local cocoa industry, as well as the communities which rely on cocoa sales there. When the coop started Dominican Republic cocoa beans were low quality and received relatively poor export prices. CONACADO developed new processing techniques tailored to particularly suit the beans that were growing in the Dominican Republic and this cocoa, once a low quality product, is now marketed as a high grade product with a reputation as a high-quality bean on the world market. “More and more farmers have been pulled into their production system and today CONACADO represents the cocoa of 10,000 farmers – one quarter of the national producer base. Building on this success they have helped to deliver higher prices to their farmer members, and numerous community development projects. These include new classrooms for schools, and the construction of water
collection tanks which save locals a lot of time and trouble carrying water from distant rivers or wells to their homes.” The Christian ethos of Easter is one of transformation, the secular tradition one of chocolate, would you agree your endeavour is an intersection of both of these seemingly unrelated ideas? “Our main chocolate sales peaks are around Easter and at Christmas time, so there’s clearly a happy connection that many people are making between Christian observances and chocolate consumption.” If anyone is interesting in stocking your chocolate who should they contact? Trade Aid welcomes enquiries from anyone who wants to stock or use products from our fair trade organic chocolate range. The best way for them to get in touch with us would be to call us on 0508 TRADEAID!
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OUTSIDE IN Words: Miriam Tillman â€“ Pharmacist, Hospital of Hope, Mango, Togo, West Africa Finding the best way to teach my Pharmacy Technicians, ordering six months of medicines at a time from five different countries and keeping the day to day running of the Pharmacy at the Hospital of Hope were all challenges I expected when I embarked on crosscultural mission. They were the things I was prepared for and had thought about before leaving New Zealand. However there are always things we can never plan for or fully understand until we have lived a day (or a month, or year!) in the culture we are called to serve. Who knew that buying fruit and vegies could have such a great impact on being accepted into a community? In Mango the daily market is situated in the middle of the town and is of course the hub of information (and gossip!) but more importantly for us outsiders, the place where we can start to forge friendships with the Togolese. Bargaining over the price of items, such as material or bowls, is common place but normally the price is fixed for food items. However whenever someone is new to town (even out of town Togolese), the prices get jacked up so the seller can make the most money from these unsuspecting foreigners. If we go ahead and pay these high prices then we will forever be known as the gullible outsider. It is not until we have bargained down the price from the high outsider price to the acceptable local price that we will ever be seen as on the same level as our Togolese market sellers and eventually this can result in true
friendships. Of course it is important that the bargaining is done in a friendly and banter like fashion so that we have spent quality time with our potential friends and not made an instant enemy. When first moving to Mango I really thought that having someone come to my house to do all the tasks that I could not be bothered doing such as cooking and cleaning was demeaning, especially when I was not allowed to pay more than the equivalent of 40 cents per hour. To me it felt I would be placing a great racial barrier between the Togolese and myself. Luckily some wiser and more experienced missionaries informed me otherwise. I just needed to look at the situation in a different light. Hiring someone to be a cook and cleaner is giving someone a job and we are all encouraged to have house help for this very reason. It is a socially acceptable way in which to give out of our abundance. We cannot pay our cooks more otherwise they would get paid more than the nurses in the hospital. We cannot just increase the wage of the nurses to compensate because we would need to pass that cost on to the patients and we already have patients who canâ€™t afford the bare minimum that we charge now. So I must be content that I am providing jobs for my house help and they are being paid a fair wage. So as I spend longer in the culture I have been called to serve, I slowly come to understand more about it and look at things through the eyes of the Togolese instead of my Kiwi world view. 25
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Anglican Life Ad - December 2014.indd 1
17/11/2014 7:18:47 p.m.