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Home | E
Tahupotiki Wiremu Ratana | Two Whales | The Vision | The Testing | Te Whaea Katoa
Ministry T.W.Ratana | Age of the Miracles | 1921 South Island Tour | Hamuera
1934-1935 Period | Archway Consecration | 1936 Period | 1937 Omeka Pa | Buildings
RATANA HISTORY PAGE INTRODUCTION
Tenei te mihi kia koutou, nga Kai Hapai te Rama, me nga Morehu nui tonu i runga ano i te tuku na Ihoa O nga Mano, Te Matua, Tama, Wairua Tapu, me nga Anahera Pono, me te Mangai hei tautoko mai aianei ake nei Ae.
Their eldest son Tokouru was born in 1894, their daughters Maata Tawhirimatea was born 1904, Rawinia in 1906, with the youngest of the girls Piki was Te Ora born in 1908. In 1910, Urumanao gave birth Te Arepa (Tommy) and the (first Omeka) who passed away at infancies. Their third son Matiu was born in 1912, with the second Omeka (Joe Mick) born in 1916. The young couple eventually returned to Orakeinui, Waipu block south of Whanganui where they settled to work in earnest. During the early stages of Wiremu and Urumanao’s marriage, his grandfather Ngahina insisted Wiremu attend the theological school to study the bible and acquire knowledge in reciting scriptures. Because of the poor eyesight, his vision affected his work; unfortunately, Wiremu was unable to complete his bible studies. After his disappointing exit from the theological school, Wiremu began indulging in the material things of the world; his grandfather’s hopes of Wiremu completing his studies were incomplete.
(Te Rongo Pai Hou, Sheet 4, 1930-40; J.M.Henderson, 1963: pg22; Akoranga Anaru, 1997: pg52)
In 1910, Wiremu’s aunt, Mere Rikiriki the Prophetess who was anointed by the Holy Spirit, in the presents of the Arch Angel Gabriel declared to the Maori people of the land, about certain prophecies. These prophecies mention by some of the greatest Maori prophets who lived during the 1800s, prophets like Hipa Te Maiharoa, Te Kooti Rikirangi, Whiti and Tohu, Tawhiao and many other gifted seers.
English Translation
“O people of the land, hasten unto me, the woman, I have peace,
in a while it shall be upon a man, who will take action directly and strongly,
without favoritism” He Ringa Poto He Ringa Kaha.” Wi (short for Wiremu) return to your home and take with you the God of
your Ancestors, the God of Abraham, the God Issac, the God Jacob, so that
the light shall shine among you both and your children.
On this occasion, Wiremu’s grandfather asked him to accompany him to Parewanui to receive spiritual guidance from his aunt Mere Rikiriki. However, Wiremu did not wish to be associated with such matters of the spirit he was more involved with the material things of the world. Wiremu believed the names that were placed upon his sons were to high but his grandfather told him, that the Holy Spirit bestowed the names upon the two boys to be materialised on the face of the earth. (Akoranga Anaru, 1997: pg53)
Ngahina Te Pakaru Ratana passed away in 1911, and the following year 1912, his father Wiremu Kowhai passed away. The passing away of his grandfather and father was a great lose to Wiremu. Ngahina and both of Wiremu’s parents as well as the teachings from his aunt Mere Rikiriki (Prophetess) influenced his early adult life.
(Te Rongo Pai Hou, 1930-40; Akoranga Anaru, 1997: pg52 )
In 1912, Wiremu and his family travelled back to Parewanui in the presents of his aunt Mere Rikiriki where she confirmed and endorsed what his grandfather Ngahina declared the children are to be baptised as Te Arepa and Te Omeka. She did not have that spiritual authority to lay hands upon the boys. When it was time for then to return home Mere Rikiriki spoke to Wiremu saying:-
“Wi, return to your home and take with you the God of your Ancestors, the God of Abraham, The God Isaac, The God Jacob, so that the light shall shine among you both and your childr
(Te Rongo Pai Hou, Sheet 3 Volume One: 1930; Akoranga Anaru, 1997: pg53)
Shortly after arriving home their son, Te Arepa fell ill, they decided to travel back Parawanui to Mere Rikiriki. When they arrived at Mere’s, she made them wait for 24 hours without touching the child. Wiremu became stressed and asked why nothing had been done, why she ignored the child. Mere Rikiriki replied, “that this child’s name was too high that his name was endowed with spiritual powers”. However, a short time later Wiremu and Urumanao decided to take their son to Patea. The young family travelled to Patea with one of the elders, where there was a large gathering of people waiting. Te Poi Awarua, who was married to Ratana’s sister Te Raupo, repeated what Mere Rikiriki had said. “I am not able to administer healing prayers, for the child is endowed with spiritual powers, the child is above me, for his name is directly from the Lord himself.” However, Te Raupo convinced him to take action so Te Poi turned toward the sick boy and prayed that he be healed. Everyone was amazed when the boy began to recover instantly. However, there was to be a terrible price paid, as soon as Te Arepa received his healing Te Poi lost his eyesight and the gift of healing right to his passing away. (Te Rongo Pai Hou Sheet 4, Volume One 1930-40; J.M.Henderson, 1963: pg25)
Two Whales |
The Signs 17th March 1918 |
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On March 17th, 1918, Wiremu Ratana took his family fishing near a sheltered inlet between the Whanganui and the Rangetikei River where the canoes used to come a shore blown by the strong westerly winds the crashing of the waves on the rugged west coast. While they enjoyed their time fishing Wiremu spotted from a distance a large wave forming in size making its way to shore. The wave headed directly towards them, then suddenly the large mountainous wave crashed upon shoreline, it broke and slowly reseeded back to sea; behind it appeared a large whale. Wiremu and his family were amazed looking at each while in a state of shock at what they just witnessed. Several minutes later to their amazement another large mountainous wave appeared in the distance, as they looked in wonder this wave was similar to the first wave, following the same path. |
However, this wave broke ealier than the previous wave at the water edge then another whale appeared thrashed about then became still. It started bleeding profusely with it’s blood flowing back into the sea. As this whale lay motionless, the place became inundated with fish. Suddenly fish were scattered all around the whale flapping on the sand. The Ratana family dropped their fishing gear and began excitedly gathering the gifts of kaimoana (sea food) scattered liberally along the shoreline. Eight horses from Ngahina Ratana’s farm arrived to haul the catch to higher ground. The fish and one of the whales were gathered then loaded aboard the cart and towed back to the Ratana farm. The oil collected from the whale was stored into kegs and kerosene tins. This oil would provide lighting for Ratana Pa, lanterns would be made with old milk tins, cloths used for wicks that would hang from poles after the 8th November 1918, due to Wiremu Ratana’s divine anointing by the Holy Spirit. The local people from Whangaehu and Turakina Township heard the news about the stranded whales began arriving to see for them selves the two-beached whales. However, during all this excitement a strange event occurred. Wiremu overcome by the Holy Spirit moved in a trace down to the second whale lying motionlessly at the water’s edge. He was filled with the Holy Spirit and began talking to the whale, he then suddenly calved his initial T.W.R into the underbelly of the whale. The whale began to revive; it regained its strength and managed to thrash itself back into the sea, and disappears into the depths of the ocean. (Akoranga Anaru, 1997: pp53-54; Oral History)
The account of the second whale dying at whangaehu, mentioned in the Whetu Marama and Akoranga have been debated for many years; did one whale or both whales die. The account of this event was witnessed by the late Te Reo Hura (Tumuaki of the Ratana Church) the late daughter of Tahupotiki Wiremu Ratana who was present on that day when the two whales were washed up down whangaehu. Te Reo Hura recalls only one of the whale died the other was revived by the Holy Spirit. (Oral History 1988)
The first whale represents the spiritual work (Ture Wairua). The work of Te Mangai to unite the Maori people, shedding all ties bowing down to false gods, the fear of the Tohunga, healing the sick and infirm, the beginning of the Ratana Movement, the establishment of the Ratana Church, Consecration of the Temple, and many other aspects dealing within the realm of the spirit.
The second whale, although it never died (oral history) represents the physical work (Ture Tangata) the work of Piri Wiri Tua dealing with the Tiriti O Waitangi, the rights and the privileges of the Maori people as embodied in the Tiriti O Waitangi, and other aspects dealing with the material things of the world, as we still await the works of the second whale and the prophecy to be fulfilled.
The interpretation of the two whales, explain in the Rongo Pai Hou A T.W.R.Mangai, and Book One of the Akoranga suggest that Satan himself allowed these creatures to come ashore, to signify to the Maori people he has with drawn his yoke from them to signify they were now in the palm of Jehovah’s hand. Some Maori historians suggest that these creatures help guide the canoes of our ancestors who migrated from Hawaiki Nui, Hawaiki Roa, Hawaiki Pamamao, on the ripples of Te-Moana-Nui-A-Kiwa to Aotearoa. It is said that it was a Taniwha that brought the Maori here to Aotearoa! When our ancestors arrived here to Aotearoa; these two whales had returned to fulfil the prophecy. (Te Rongo Pai Hou, Sheet 6, Volume One 1930-40; Akoranga Anaru, 1997: pg54)
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On the 29th March 1918, at the Ratana homestead, Wiremu and Urumanao were going about with their daily chores, with both boys playing and running around the homestead. Suddenly the sound of a child crying echoed through the house, both parents rushed to the aid of their crying son. Arepa took hold of his younger brothers hand lead him to their parents. His injuries had caused blood to flow from his knee. Wiremu and Urumanao began to attend to their son’s injury caused by a needle piecing his knee. Both parents began to pray in earnest for their young sons recovery. Wiremu was man who had great faith in God and his Heavenly Host. |
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They prayed continuously for several days; this was the first time Wiremu uttered the name of Jehovah, Matua, Tama, Wairua Tapu me nga Anahera Pono. Few days later, they decided to take their son to the doctor in Wanganui. The doctor examined their son and found a needle had pieced his knee. He proceeded to attend to his injury finally wrapping his knee with a bandage. That evening back at the Ratana homestead, peace once again reigned, the boy began to recover from his injury. Once Omeka regained his strength Wiremu returned to his old ways going back to the local down Turakina with his friends indulging in the material things of world. That evening Omeka fell ill, and on his fathers arrival home the boy was rolling around, groaning and crying continuously. (Akoranga Anaru, 1997: pp54-55) |
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Several days later, they decided to take their son back to Hospital. On arrival, the doctor checked out the boy and said to take him home, if he does not recover after two-days return him back to my clinic. Wiremu agitated by the doctor’s request, argued with the doctor saying their son would die if nothing were done, but eventually he agreed with the doctor and they travelled back to the Orakeinui. That evening Omeka health deteriorated with his infliction he rapidly was on the verge of dying. Wiremu could feel a great sensation coming over him. There and then he said, now we have our son back home we shall pray for the spiritual doctors to heal our son.” (Kara Book, Pene: 1990) (Akoranga, Anaru, 1997: pp54-55) |
The Vision 1918 |
The Visitation 8th November 1918 |
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On the morning of the 8th day of November 1918, three days before the end of the First World War, Wiremu Ratana felt as if he were on fire he had become agitated and restless. Around one o’clock that afternoon he could not relax and was constantly in and out of the family homestead. Wiremu went out on to the verandah, facing the railway station; he began to pray for his son Omeka, who was still seriously ill. He told his wife, that the spiritual doctors would be here to heal their son. Wiremu began to drift into a deep meditative state of thought as he leaned on the verandah post looking out towards the sea. The time was around two o'clock when this great event took place that would transform the direction of Wiremu Ratana’ life. |
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This phenomena would ripple throughout Maoridom and eventually the world. Wiremu noticed a cloud formation hovering and moving above the sea heading in his direction. It rose high above the sand hills and came through Waipu Lake, and stopped over the top of the old Ratana railway station for a short moment The began to move slowly in its entire wrath and power witness only by the chosen few men of God; this anointing was bout to empower a humble farmer. The cloud coasted slowly towards Wiremu its appearance on the outside was dark, the centre flickered in white and the rear of the cloud was a blaze of fire. |
Wiremu was paralyzed with fear at what was occurring before his eyes. This was so unbelievable to Wiremu he thought this was judgment day for mankind, as he turned to go inside to be with his family on approaching the door to enter the house, the cloud exploded and from it's centre a ray of sunlight beamed through, he fell to the ground as though falling continuously. It was during this time that he heard and saw visions of the future as the Holy Spirit began speaking to him. He was so overwhelmed he could see all the paths and roadways of the world, leading towards Ratana which in later years would be known as the Pa O Nga Ariki. (Editor WM Te Tai: 1924, Henderson, 1963: pp24-25; Kara Book Pene K: 1990) Kia Tau Ano Te Rangimarie: Kaua Hei Wehi, Ko Ahau Tenei Te Wairua Tapu. Kua Raunatia e Ahau Te Ao Ki Te Rapa Turangawaewae Moke. Be at peace, fear not, I am the Holy Spirit. I have travelled around the world to find the people upon whom I can stand upright. Kitea Mai E Ahau Kei Aotearoa Nei Ko Koe Ko Te Iwi Maori; Ripeneta! Horoia Koe Me To Whanau Kia Ma Me Tehukarere Kia Harakore Me Te Kukupa". I have come back to Aotearoa to choose you, the Maori people. Repent! Cleanse yourself and your family as white as snow as sinless as the wood-Pidgeon". E Ratana, Kua Meatia Koe Hei Mangai Moku Ki Te Mata O Te Whenua. Whakakotahitia Te Iwi Maori Ki Raro Ki A Ihoa O Nga Mano He Aroha Hoki Tenei Na Ihoa Ki A Koutou. Ratana, I appoint you as the mouthpiece of God for the Multitudes of this land. Unite the Maori People, turning them to Jehovah of Host, for This Is his compassion to you all.
Wiremu said to his wife that the spiritual doctors are here now to heal their son. He was made to see everything in his body, the roots from whence all illnesses and sicknesses stemmed. As Wiremu was speaking loudly a friend of the family Mrs Pito Reremoana, jumped up and started to wave a potato in front of Wiremu in an attempt to ward off Maori Atua (demons), she thought Wiremu was possessed. Wiremu’s daughter Te Reo was standing at the door and she returned a short time later with the bible in her hand. She gave it to her father in the hope it would help heal him of his sickness. But, when she looked into his eyes, it was like his eyes were on fire when a strong voice sounded from out of his mouth saying. "Don't you know girly I wrote this book". Wiremu overcome by the Holy Spirit threw the bible across the room. Wiremu took hold of his grandfather’s clock and throw it at the wall breaking it into many pieces. There was a Pakeha man who worked for Wiremu. Wiremu said to the man if you wish that this clock should ring at 5 o’clock it shall ring at 5 o’clock. Before he broke the clock the time was 2.30. Wiremu then threw the pieces of the clock into the stove. The Pakeha man immediately went forward to retrieve pieces of the clock. The clock rang on the fifth hour. When Wiremu finished speaking his family questioned him on what he had said? Wiremu could not answer them, so he went to his study to reflect what had taken place. He remained in his study room for a number of hours. His daughters Reo and Piki were in the room at the time of the incident when there appeared reflection in the mirror that caught Wiremu’s attention. He turned around to find the Arch Angel Gabriel standing in front of the window in great splendor before him, Gabriel repeated what the Wairua Tapu had said that day, instantly the wisdom and knowledge began to flow from his mouth he then remember all that had taken place that day. (Akoranga Anaru, 1997: pg55-56; Kara Book Pene k: 1990) |
The Testing
The Wairua Tapu began to teach Wiremu all the mysteries of the Heavens and the Earth, the purpose of all creation, their infirmities, and their remedies. Wiremu was taken out of my body in the spirit, and made to look back upon it, so that he might see and understand the workings of the body. The Holy Spirit taught him that the body was like a transistor radio with many different parts. If any parts of the radio was damaged the radio would not work properly, and that all he had to do was to repair the broken part. (Rongo Pai Hou, Sheet 8-9 Vol1, 1930-40; Akoranga Anaru, 1997: pp56-57)
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He was taken to the heights of the Heavens to look onto the "Hara" (sickness) of Aotearoa, Wiremu was also taken by the Wairua Tapu and shown the four corners of the World and the people who dwelt upon it. The Holy Spirit showed visions of the future, of pathways from all over the world leading to this Pa. The Angels Michael and Gabriel and the works that they would undertake on our behalf, and a Movement made up of mixed denominations, all coming under the power and will of the One True God and the Son of Man. The Holy Spirit finished teaching him, it felt like hours had past by but in fact this had all taken place with in a matter of minutes. Wiremu was lead to a tobacco plantation, a question was asked by the Holy Spirit: |
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Wiremu’s wife had great love for her husband and she turned to challenge the Holy Spirit.
“If this is the Holy Spirit that is making Wiremu work I shall be patient, if you are not the Holy Spirit, I shall not agree that you remain here.”
“The Holy Spirit then spoke to “Urumanao”!
You shall be known as Woman among woman, you shall be known as a Mother, “Whaea.” “This is the Holy Spirit speaking unto you. I shall make this place a great Pa, a beautiful Pa, where the customs and habits of the Islands shall be brought here,and indeed those oftheworld.”
Autobiography of Tahupotiki Wiremu Ratana: explains during his testing by the Holy Spirit, he was approached on several occasions by the Angel Gabriel, initially stating his credentials as head or president of the angels or messengers from the Throne of God to man, announcing the angels would be his helpers.
“All the while that I was tested, tried by the Holy Spirit, it was the Angel Gabriel that made it known to me of the plans that the Holy Spirit had for me, and the replies of any question that maybe forth coming. For two weeks, T.W.Ratana was judged, investigated for his sins. He was mad to work, going day and night through rain; wind, with no sleep “nor” kai. He was put through barbwire fences, thorn bushes. His body was intensively violated, torn and ripped by the barbwire and thorn bushes. After his testing he was ready for his mission that was preordained by the Wairua Tapu”.
“Wiremu, this is I Gabriel, the head, President of the exceedingly great number of Angels, my position, place is before the Throne of God. We are the Angels the messengers from the Throne of God to Man”.
“Wiremu, we the Angels from the time that the world began, we were not known by the world, up to this very day.” We are hoping that you stand in the place, position that the Holy Spirit has in mind for you, so that we the Angels, through you shall be my known to the world. There is one thing, if the Holy Spirit asks, how is that you know, the replies, let our name be absent from you”.
“After this, you shall be made to die, be brave do not be afraid, we shall be your companion and assist you. The Holy Spirit shall make you die. The Holy Spirit revealed to him all the biological parts of the body of man, the illnesses and the cures, and the medicine for such illnesses”.
“Appeared to T.W.Ratana after the Holy Spirit had departed and spoke to him and said there will be one more test for you. You will be made drunk, when that time comes, be patient, be brave and strong, there is only one thing, do not utter swearwords or curses from your mouth”.
“Speaking to T.W.Ratana, you have succeeded in the test given by the Holy Spirit. We the Holy and Faithful Angels Rejoice, for you have had patience and courage, and strength. We shall be your friend and helper at all times. There shall be one more test for you to complete, the Holy Spirit is deliberating as to whether you shall be Holy or just an ordinary man. When the Holy Spirit questions you! You shall say, what ever you desire O Lord”.
“Wiremu I have been deliberating whether to make you a Holy Person or just a ordinary man; “Wiremu replied) whatever you so desire LORD. The Holy Spirit replied, So Be It, you shall remain an ordinary man. Tohungaism, Prophets, Intellectuals will not rise in your presence. You shall destroy all things evil that may never over come you. The last advise, go forth and remain Humble”.(Akoranga, 1997: pg5)
Wiremu Ratana suffered tremendous testing upon his physical body the trials he was forced to undertake looking at his true nature as a man all the sins, he committed, and to repent in preparation for his work as a travelling evangelist.
The Angel Gabriel supported Wiremu right through his trials and test. After his testing, he was ready for his mission that was preordained by the Holy Spirit. (Akoranga Anaru, 1997: pp56-58)
According to the late Te Reo Hura, Wiremu Ratana's daughter, she witness the events that took place leading up of the 8th November 1918, her father was judged for two weeks and severely tested by the Holy Spirit and even tempted by the devil to curse God. It is alleged he went without food or sleep for two weeks during his testing requiring him to understand about man's weaknesses, the remedies and about creation and life. After the testing, he was found obedient and strong enough in mind and spirit to preach the Maramatanga to his Maori people, then the World.
There are many conflicting stories on the actual events that took place changing the path of Tahupotiki Wiremu Ratana’s life, however, Te Reo Hura and her sister Piki; they were present when these phenomenal events took place, along with their brothers Arepa and Omeka. Every night before Wiremu and his son Arepa would leave the house to go on his nightly mission, Wiremu would call his family together, through some divine intervention Urumanao and their children were put into a deep form of sleep hypnosis. Although Ratana’s son Arepa was present with his father holding a candle, he never faltered or was discouraged being there during the testing through the night until the early hours of the morning. When they returned that morning Ratana would sometimes be covered with cuts and bruises and bleeding. (Oral history 1988)
In 1947, a young man from Pamapuria in the far north arrived at Ratana pa, his name James McLeod Henderson. He had the privilege to interview many of the old people who worked and lived in the Pa during the early period of Ratana’s ministry of the Movement and Church. This opportunity allowed him to speak with the Reverend A.J.Seamer; he became a personal friend of Puhi O Aotea Ratahi, (Tumuaki/President), Sir Eruera Tirikatene (MP), John Motu, Tangi Te Pere and Mick Hogan and many other Morehu.
Mr. Jim Henderson, is the Author of the book Ratana the Man, the Church, the Political Movement, had interviewed many Kaumatua and kuia. He was told during the summer of 1918-19 Ratana went through a whakamatau tauranga a time of testing during which he roamed the old ancient seabed plateau where the Ratana farm was located. Although certain leaders and individuals of the Ratana Church questioned his book and the content written therein, we believe that many adherents of the Ratana Church as well as other interested parties gained a better insight into the Church through reading his book. (Letters J.Mc Henderson 10/3/94)
The publications of the (1924, Te Whetu Marama o te Kotahitanga) the chronicles of the Ratana Movement and Church, the (Te Rongo Pai Hou A T.W.Ratana Mangai) the set of (Nga Akoranga) portrays its views on the events leading up and after the 8th November 1918, how Ratana was tested by the Holy Spirit to develop his new character and to strengthen his faith. Although tested to the limits that of his physical being, any normal man would have surely perished. The history elaborates that Ratana would run and jump over barbed wire fences and gorse and blackberry bushes to prove his obedience to the tasks that lay ahead of him to remind him he must fear no one except God the Father.
Although, he failed many times, he was comforted by the presence of the Arch Angels Gabriel and Michael who supported him during his trails, he still received deep cuts and bruises to his body, bleeding when he returned home to the farm. Rev Piri Munro a friend of Wiremu Ratana in a personal interview in 1921, explained that Ratana went through a great change emotionally and spiritually during his testing crashing through fences and other obstacles not allow any person to come near him. Some member of his family arranged for him to be sent to a mental hospital in Porirua, which never happened. (Te Rongo Pai Hou, Sheet No.37 Volume One, 1930-40)
Te Whaea O Te Katoa (The Mother of All)
The Gift from Holy Spirit tested Urumanao Ratana's loyalty to Jehovah, through her entire life in supporting her husbands twenty year ministry proclaiming and preaching the Maramatanga. During the "Whakamatautauranga" (period of Testing) T.W.Ratana endured, Te Urumanao was there; she saw and heard most of what took place. There were times when T.W.Ratana, himself, could not fully remember what the Holy Spirit had said, or instructed him to do. In such cases it fell to Te Urumanao to tell him and so refresh his memory and make him clear as to what he should do. More often than not they discussed their matters together.
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Urumano and her children were made to suffer great hardships and fears during this period, having little to wear and virtually nothing to eat, and having also to prove their Faith and Loyalty. On one occasion during the Testing: - Te Urumanao was in tears standing on the porch of Orakeinui, as she looked at her husband standing naked between the whale bone archway at the front of there house bleeding from the failure to pass the test given by the Holy Spirit. She ran inside to get a blanket to cover him and keep him warm, as she came towards him, the "Holy Spirit" appeared before her and said "If you torch this man you will die " it was at this stage that the Maramatanga really started to unfold, she was full of love and compassion for her husband, not concerned with the warning she moved passed the Holy Spirit and comforted her husband.
The Holy Spirit responded to this act of faith by saying "Are you willing to support and be loyal to me and my work?"
Her reply "If you are the Holy Spirit which we know and worship, then I will be loyal to you; but if you are a False Spirit I shall denounce you"
The Holy Spirit knew her heart was pure and said "I am satisfied with your faith and strength, i see that you will be a Woman among all Woman; Jehovah has decided that from this day forth you shall be known as "Te Whaea o te Katoa"
Te Whaea ote Katoa was a humble and kindly woman, and yet she seemed to radiate a feeling, or spirit of loyalty and strength. Before the Church was registered in 1925, Te Whaea ote Katoa was head of a group known as Te Roopu Neehi (The Nursing Group) of course, we know them today as Nga Awhina (The Sisters of Mercy) her personal tohu become the emblem used on the head-wear of all our present day Awhina.
1. Te Kupu A To Matua -E Toko, Haria Nga Mahi. (Ture Wairua me te Ture Tangata) Your father words "Toko", you must carry on with the work, Ture Wairua and Ture Tangata.”
2. Tuarua O Nga Kupu A To Matua Kia Koe. "Kia U ki te kaupapa, Matua, Tama, Wairua Tapu, me nga Anahera Pono, me Te Mangai. Kei konei ahau e tu ana". Secondly "Be loyal to the Kaupapa, Father, Son, Holy Spirit and Faithful Angels and the Mouthpiece.”
Te Arepa (Tommy)
This name comes from the Greek word Alpha, which means "The First "
or the "Beginning.” He was given his name by Ngahina Ratana
and blessed by Mere Rikiriki. and was baptized by Iwiora Tamaiparea. Because
his name was Tapu (Blessed) and was in danger of being abused, Ratana
made everybody call Arepa by his nick name (Tommy) who was born 1910.
Te Omeka (Joe Mick)
This name comes from the Greek word Omega, which means "The Last"
or "The End.” Because his name was Tapu and was in
danger of being abused, Ratana made everybody call Omeka by his nick name
(Joe Mick) who was born 1916.
Te Reo Hapai I Te Himene e Ihu e Te Kinginui
(The Sweet Sound of the Hymn Jesus the King) This name was given to Martha
by her father on Mount Taranaki at the site called Te Rere o Kapuni. She
was to sing this song with her mother to Ratana many times, it was his
favorite Hymn. At a Hui Whakapumau in 1969, Te Reo said "E nga Morehu
e kore ahau e hoki mai na runga ite whakahokitanga mai ite ingoa i tohungia
ai e te Mangai, ko Te Reo Hapai Ite Himene E Ihu Ete Kinginui ite Tau
25th of Dec 1918". Her term as Tumuaki would last 24 years seeing
the years in which the Movement had a total face life
Ministry of T.W.Ratana (Mangai, Piri Wiri Tua)
During the early period of 1918-1919, south of the Whanganui district is a small settlement between Whangaehu and Turakina is a little settlement called Ratana Pa. This homestead is set in the midst of a farm and the dwelling place of Tahupotiki Wiremu Ratana a Maori ploughman. This man was empowered with the gift to heal and preach the gospel of God, this great revelation given to him on the 8th November 1918. However, he was put through many tests to see if he would be capable of carrying out the work set aside by the Holy Spirit. He completed these test towards the end of November, then rested for a few weeks. (Henderson J: 1963; Te Rongo Pai Hou Sheet No.37: 1930-40)
(Ratana The Maori Miracle Man By Rongo Mai, Henry Hector Bolitho: 1921)
During Christmas his family were gathered together, he told them that the Holy Spirit had anointed him to go preach and heal the sick in the name of the Father, Son, Holy Spirit, and their Faithful Angels. The Holy Spirit had bestowed upon him the anointed name Mangai, (Divine Mouthpiece between God and Man). Those who follow him would be called Morehu (Remnants).
Ratana was a man of great spiritual faith, who believed in the power of prayer and was to become the greatest spiritual leader that has ever moved amongst the Maori people. The Holy Spirit came to Ratana when the whole world was in a period of global war between 1914-1918. Three days after the 8th November the 11th November 1918, peace was declared through out the world. The Holy Spirit empowered Wiremu Ratana with the gift of evangelism allowing him to go forth and preach the word of God (1919-1939). He carried the Holy Bible in his right hand and the Treaty of Waitangi in his left hand as his vehicle through his twenty-year ministry spreading aboard this great revelation. His mission was to unite the Maori people, turning them from their old beliefs in evil spirits; tohungaism, black magic and jealous leading them back to the one true God. (Akoranga Anaru, 1997: pp52/57)
(Maori Version)
"Haere kauhautia te Rongopai ki to Iwi Maori, whakaorangia ratou i o ratou mauiui i runga i te Ingoa o Te Matua, Te Tama, Te Wairua Tapu, me nga Anahera Pono; i tenei ra ka huaina koe he Mangai, ko te hunga e aru i a koe ka karangatia he Morehu.
(English Translation)
“Go forth, spread the Good News among your Maori people, heal them of their infirmities in the name of the Father, the Son, the Holy Spirit and the Faithful Angels, this day you shall be called Mouthpiece, and the people who follow you will be known as Remnants.” (Henderson, 1963: pg25)
In the early stages of 1919, his work consisted in the preparation to unite the Maori people and spread abroad this new enlightenment and ministry. Although the first recorded healing by Tahupotiki Wiremu Ratana was his own son Omeka, who was seriously ill with blood poisoning, in those days’ doctors had no access to antibiotics, compared to what drugs and prescription we have today. In the healing of his son Omeka, Ratana was able to cure his son through acceptance in God Almighty that enabled him to perform his first miracle in total faith.
Ratana favoured no one Church but rather embraced them all. The main work and activities during the end of 1918, and the beginning of 1919, consisted of preparation for his ministry in the Ture Wairua (spiritual works) as a travelling Evangelist preaching the good word and delivering divine healings. Maori society had always had firm religious overtones, although many Maori were still recovering from the First World War and from the great World Epidemic of Influenza known as ‘the Spanish Lady’ which laid the country low and caused rife in the Maori population. This was evident that the conditions were ripe for a spiritual and religious awakening among the Maori people that set a path for Ratana to preach his message, as thousands flocked to him for enlightenment for their spiritual and physical welfare as the Ratana ministry began to spread throughout the country. It was obvious that people from near and far began to clamour after Ratana and his divine ministry because of conflicting and inconsistent statements and doctrines of many churches, by 1920, Ratana Pa was opened to all tribes and all religions.
(Editor WM No.1867, January 1981: pg6; King M: 1988)
1) This mantle was thrust upon him by the Holy Spirit
2) He also was a member of the working class people.
(Cox.L, 1993: pg117)
Introduction of Symbols
(Patu) (Six Pointed Star)
In 1919, Ratana introduced the Patu was introduced, (Maori hand weapon) symbolic for status the power and authority, in old Maori customs and traditions. During important Hui or Tangi Maori would lay their Mere, Taiaha, Korowai, Hae Tiki, and Patu in front of the Marae. This showed visitors their prestige in hieraracy of the individual.
In this case, T.W.Ratana was severely tested by the Holy Spirit the mighty Hand of God. He would be molded like iron in a furnace, hammered, and crafted into shape prepared for his mission. This manifestation was called Whakamatautauranga (Period of testing) in which T.W.Ratana the man was turned into an invisible weapon of God, strong and unshakable symbolic of a (Patu) because of his faith in Jehovah of the Multitude.
T.W.R Mangai wore the six-pointed star commonly referred to as “The Star of David” at the very early stages of his ministry. “(Te Pakiaka Te Uri o Rawiri, Te Whetu Marama o Te Ata)” The Root of David, the descendants of the Bright and Morning Star.” T.W.Ratana was directed by his Kuia Mererikiriki Ropia to follow the God of his ancestors Abraham, Isaac and Jacob. The six-pointed Star of David represented all the Laws (Tora) and traditions of ancient Israel. This emblem carried for the Israelites a tangible quality of holiness that set them apart as the Children of God in the time of the Old Testament.
The Whetu Marama o te Kotahitanga, Ratana Registered Newspaper printed 29th March 1924, shows (Te Pakiaka) is mentioned twice in the (WM No.193, 3/12/27). The editor changed the opening prayer to include
“He mea ano hoki e hiko ai te mahara ki roto I o ratou whatumanawa ko Koe e Te Mangai “Te Pakiaka me te Uri o Rawiri me te Whetu Marama o te Ata”. Today we see in Te Whetu Marama o te Kotahitanga"
“Ko Koe Te Mangai Te Pakiaka Te Uri O Ratana Te Whetu Marama O Te Ata, A Ko Koe Ano Hoki E Te Mangai Te Whetu Marama O Te Haahi Ratana, Me Te Whetu Marama O Te Tiriti O Waitangi”.
(1920) Rosette
In 1920, the Rosette pendent emblem was used by the T.W.Ratana comprising of three colours. These colours are used to signify the Holy Trinity (Toko Toru Tapu). The centre circle and middle ray is blue representing the Father. The middle circle and ray to the right is white representing the Son of God and the outer circle and ray to the left is red representing the Holy Spirit. Ratana introduced this Symbol in 1920, to help his followers
understand his new colour Scheme. These colours were used throughout his
ministry to depict different aspects of the New Teachings, for example
the Rosette introduced the “Toko-Toru-Tapu” (Holy Trinity), which was in common use by most of the Christian Churches of that time.
I te Tau 1920, ka puta ko te Tohu o te Rosetta “Ko tenei Tohu, e toru nga Kara, he Puruu, ko te Matua tena, he Ma ko te Tama tena, he Whero, ko te Wairua Tapu tena
Age of the Miracles
Maori and Pakeha a like were reading the stories of T.W.Ratana Mangai and his many cures how people inflicted with various aliments were being treated. When healing children it was on the parents to express their faith on behalf of the child. Ratana would ask the patient their name, followed by, what is their sickness? The person would reply, and Ratana would look at the person with his piercing eyes that penetrate your inner most being, which was one of his distinctive features. He would ask;
“Do you believe in God” with the person replying “Yes” he would then ask, “Do you believe there is only one God; then the power of your faith will heal you of your infirmities.”
If the patient had true faith, they would be healed of all the infirmities. At all times these patients requesting help were asked that they make a solemn promise in the future they would put their faith in almighty God. Even at that, early stage of his ministry people began to trek to what was popularly called the “Pa O Nga Ariki” or Ratana Pa to be apart of this great miraculous revelation. (Editor WM, Te Tai: 1924; Elsmore B, 1989: pg343)
Ratana’s patients after having been healed of their ailments renounced their old beliefs and tribal identities and pledged themselves under the mantle of Jehovah, becoming members of the ever-growing Ratana ministry.
(Cox.L, 1993: pg118)
The New Zealand newspaper reporters and photographers all wanted to interview Mr Ratana but he wasn’t a man who believed in the limelight. Even so they dubbed him as the “Maori Miracle Man” who said, “Through believing faith in God you can be cured.”
Requests for divine spiritual healing were sent from as far as Australia, England, America, and many other countries. Ratana replied to all these letters urging them to pray in faith and keep firm in their belief in the one true God and that the power of being healed laid in that foundation. “Through faith, all things are possible” and that they would be cured. (Editor WM, 1997: pg5)
Ratana Pa Religious Sanctuary
Many Maori began moving to Ratana Pa, transforming this once quiet farm into a densely populated shantytown. Large marque, small tents and huts were being built. Electricity was installed and Ratana Pa became the setting of a religious village. Food such as bullocks, sheep, vegetables, seafood as well as fresh drinking water was being transported into Ratana to cater for the thousands. By November 1920, the pilgrimage of Maori to Ratana Pa was well established. Mr Ratana was able to inspire the Maori people with his faith healing miracles and deep religious belief in Christianity the inspiration of his divinely given healing powers. This practice convinced Maori that their old pagan ways in Tohungaism was a sin in the eyes of God. The Maori people were encouraged to stay away from those old practices and to worship the one true God of heaven and earth. Some Maori who were not convinced with Ratana’s Christian teachings began stepping back into their old practices in Tohungaism and Makutu.
(Te Rongo Pai Hou A T.W.Ratana Mangai: 1930-40)
The Original Meetinghouse in Ratana
During the early period of 1920, there were four
original large meetinghouses and a double cabled cooking and dinning facility
they all served a purpose, each representing a significant cause. From
the west to the east, their names were Te Aroha, Rangimarie, Whare Marama,
Piki Te Kaha, and Kii Koopu. The Kii Koopu was used to feed the people
and during the evenings it would be used for evening dances and fun raising
events.
The Piki Te Kaha was used as a sleeping facility for visitors and was used as the place where young people were taught in the skills of Taiaha, Patu, and Maori Martial arts along with the good aspects of Maori Culture. Te Aroha room was used as a sleeping facility before the original Manuao was built. Te Aroha was also used by the Reo (Band) for practice and rehearsals. This building was also used during the pre-Manuao times as a schoolroom for the children. This room is where T.W.Ratana passed away on the 18th September 1939, at 10am Monday morning. Te Whare Marama was used as a hospital with up to 30 to 40 beds in the facility. The Awhina (sisters) were qualified, as nurses became staff for the patients. The Rangimarie was used for political purposes where discussions were tabled concerning the welfare for the Maori people. Their representatives in Ratana would represent the Maori people of the land in Parliament. T.W.Ratana was the overseer of all works.
(1921) South Island Tour
During July and August 1921, T.W.Ratana Mangai and his Roopu (party) toured south, his mission to heal the sick and infirm; breaking down the power of ancient superstition that was rife amongst the Maori people. T.W.Ratana Mangai on the contrary taught all who came to him that these forces were evil and came from the devil and his hosts. He told Maori people that they must heed such forces, believe in the power of the Holy Trinity and the Holy Angels. This was very difficult for Pakeha to understand what it meant to Maori to declare what he had believed to be the spirits of their ancestors were really the emissaries of the devil. The old believes and principals of (Tapu and Noa) had no place in Maori society with the introduction of Western medicine growing influx and influences of the missionaries during the early 1800s, who had railed against the old polytheistic belief systems and healing practices that Maori were utilizing. (Otago Witness May 31st 1927: pg50)
T.W.Ratana Mangai saved thousands of lives by his campaign against tohungaism in various parts of New Zealand. Maori remained very near to the spirit world and were strongly affected by spiritual forces good and bad. These spiritual forces were believed by some Maori to be the spirits of their ancestors and friends. Ratana announced his message to the Maori people to unite as one under the mantle of Ihoa o nga Mano, (God of the Multitudes). His message would always remain the same, kotahi kotahi, kotahi, (unite, unite, unite). T.W.R Mangai has undoubtedly had a great success and has done more to free the Maori mind from tohungaism than any other man, Maori or Pakeha has ever done. He set out to demonstrate faith in the one true God, could do more good than any potent spells of the greatest Tohunga and the introduction of western medicine. Ratana’s patients after having been healed of their ailments renounced their old beliefs and tribal identities and pledged themselves under the mantle of Jehovah, becoming Morehu (Remnants) of the ever-growing Ratana ministry. Ratana was able to demonstrate the power of faith through his healing for the body and spirit believing in the one true God. He always encouraged Maori to reject the evil ways of the old tohunga’s and their practices worshipping false Gods and idol worship. (Editor WM, Te Tai; 1925: pg2)
A telegram was received at Rapaki late on Friday afternoon stated that T.W.Ratana would arrive on Saturday morning. On Saturday morning, there was a great deal of secrecy about Ratana the Maori faith healer. Ratana and his group arrived at Lyttelton by the ferry steamer Maori. Word was sent to other Maori communities at Kaiapoi and Little River where large number of Maori gathered at the Lyttelton wharf who were trying to pick Ratana out from his travelling party of supporters. The rumours of Ratana’s arrival had spread through out the community and those who did see him, knew it was Ratana because of his distinguish looks and his strong piecing eyes that look right through you most inner being, as he is a most elusive person. Although most of the crowd were trying to pick him out, through some uncanny way Ratana was able to walk quietly leading his son by the hand, walked down the gangway and off the wharf to the vehicle avoiding conversation as much as possible.
Ratana’s private secretary Pita Moko explained that Ratana does not give interviews. He went on to say that, Ratana would not personally treat Pakeha, and would not treat Maori in the presence of Pakeha, and he healed Pakeha by correspondence. One member from the press asked what Ratana intended to do in the South Island. Mr Moko replied that he would be at Rapaki until Monday, but beyond this, he would say nothing. Ratana’s party consisted of twenty-two people including his wife Urumanao, and the wife’s of other leaders and members of his staff. There would be a large number of Maori expected so special arrangements had to be made, Friday night and Saturday morning where food and large quantities of meat and vegetables and bread were being prepared. There was a large amount of Kai Moana collected sacks full of large mussels were gathered. A cookhouse of iron was erected, and loads of firewood taken in. The meeting hall was prepared with straw and bedding for visitors to sleep in and everything was in readiness by the time Ratana and his party arrived Saturday morning.
(Nelson Evening Mail August 10th 1921; Editor WM, July-August 1967: pg7)
After departing from the wharf Ratana and his party travelled by car to Rapaki, with the overflow being accommodated in spring carts. They were given a proper Maori welcomed on Rapaki where Ratana and his party formed two ranks and marched slowly down the hill, preceded by Ratana’s flag which bears on it in Maori and English quotations from Scriptures, and a Union Jack surmounted by a crescent moon and star in one corner. A party of young Maori women, who waved green boughs and sang the tuneful “Haere Mai” song of welcome, greeted them. At the entry of the Meeting hall the party came to a halt while one of the woman recited waiata in Maori. It was also noticed that the men had kept their hats on during the ceremony of welcome. At Rapaki Hall Ratana and his party were welcomed by the Kaumatua (Elder) Honi Taare Tikao. Saturday afternoon was taken up with the reception ceremony, both of Ratana and his party, and to the local visiting Maori. After the formal ceremony of welcome, the whole party then entered the Rapaki hall.
Both Maori and Pakeha who gathered came from as far as Dunedin, there were many from Kaiapoi and little River, Port Levy, and also Banks Peninsula. On Saturday, evening church service was conducted in the Rapaki Hall. There was an old Kuia with snowy white hair, she did not her own age, but believed she was in her nineteenth year, who made the trip with other Maori from Port Levy. At Rapaki, she sat there smoking her pipe, speaking to other Kaumatua and Kuia and conversing in Maori and English. Honi Taare Tikao was the first person in the South Island to be healed he suffered with gout and rheumatism for many years; On Sunday, after T.W.Ratana Mangai delivered divine healing upon him he told Mr Tikao to go to his house and go to bed to rest his body, Ratana told him that we will have to wake you up in the morning and pull you out of your bed. Mr Taare Tikao had slept soundly and had to be wakened just what Ratana told him so he could catch the train with him and his party. Mr Tikao had suffered for forty years with his illness and due to his healing; he was able to under take the trip to Temuka with Ratana and his touring party. (Nelson Evening Mail August 10th 1921; Editor WM, July August 1967: pg7)
There were a variety of illness treated at Rapaki by T.W.Ratana Mangai that ranged from indigestion and rheumatism to blindness and other physical ailments of the mind and body. Several babies and young children were bought forward for healing. There was one blind woman who was told she would be healed in one week. Through prayer, T.W.Ratana Mangai was able to heal the individual and long as the patient had total faith in God All Mighty, they would be healed. As far as Ratana could gather he spoke on the same lines at all the Marae he visited advising his hearers to serve and believe in the one true God. However, like always Ratana would ask his patient the nature and details of their illness. Mr Paki Hami was the first person from the Chatham Islands to be healed due too an accident where he suffered from two broken ribs and a back spine injury had four operations spending seven months in Christchurch hospital, he suffered a great deal of pain and had problems of standing upright. Mr Hami heard that T.W.Ratana would be visiting the South Island and visited Ratana at Rapaki for divine healing.
(Temuka Leader 23rd July 1921; Editor WM, July August 1967: pp9-10)
Another case is a Maori woman in her early fifties, Maria Kini who resides at Little River who had been blind almost her entire life. On Sunday night T.W.Ratana Mangai talked with Maria Kini, he explained to her how he would administer his divine healing upon her. The Mangai then placed his hat over her eyes, and ask her “can you see anything” Maria replied no, it is still all-dark. The Mangai then remove his hat away from her eyes and led her to the window, where the rays of the sun were streaming in and asked if she could see anything. After several minutes, she turned around to him and said yes I see some light, and eventually her eyesight was restored back to full sight. After leaving, Rapaki Ratana and his party travel in a reserved carriage by the second express. Once they arrived at the Railway station Ratana decided to take his young son for a walk up Manchester Street, where a large group of people gathered at the railway station for a sight of the Maori Faith Healer and were having a great difficulty identifying whom Ratana was. After a while, he returned to the station where he boarded his private carriage and was spotted removing his topcoat, and then he disappeared. As the train began to leave Ratana suddenly appeared on the rear platform of the carriage out of thin air smiling to the onlookers as he lifted his top hat to his spectators, as the train moved off. Many of the onlookers were left in disbelief as they pondered how did he appear out of thin air and did he possess other supernatural powers in addition to his Divine healing gift. (Rongo Pai Hou A T.W.Ratana Mangai Sheet No.38-39)
(Nelson Evening Mail August 10th 1921; Editor WM, July August 1967: pp8-9)
On Monday 25th July 1921, Ratana and his group left Rapaki travelling by train to Temuka. At the station, eight cars were waiting to pick Ratana and his party to transport them to the Arowhenua Hall, Te Hapa a Nui Tireni, which stands, on Hipa Te Maiharoa land. There were a large number of people gathered at the Arowhenua hall, from around the district amongst the visitors was Rev. Te Muera (Otaki), and Hakaraia (Taranaki). C.Te Kao from Whanganui, with Mr Tikao from Rapaki. The congregation left the motorcars at the bottom of the hill formed a procession headed by the Ratana Flag carried by his son, as the woman began to Karanga, with replies from 20 women on the roadside of the Pa entrance. On entering the gates of the Pa, the visitors processed to the east gate and were welcome by the Paipai (speakers of the Marae), Hemione Torepe, James Cooper, T.Karetai, H.Maire, J.Pohio and Mr H.W.Uru MP for Southern Maori Constituency. In reply, Mr C.Te Kao from Whanganui delivered the acknowledgment, supported by Mr Tikao from Rapaki. (Temuka Leader Newspaper Saturday 23rd, Thursday 28th, July 1921)
(The Timaru Herald Tuesday July 26th, Thursday 28th, 1921)
A reporter interview Mr Pita Moko Ratana’s private secretary asking about the healings that were performed while the faith healer was in Temuka, he replied “there were several cases of cripples and some blindness”. One gentlemen in particular who came with two crutches walked away on one crutch, he was expected that the other would be discarded that night. Another elderly gentlemen had to depend on a stick to walk with for years, he was attended to and was able to leave his walking stick, and immediately walked from one end of the meeting house to the other, a distance of 59 feet. On Tuesday and Wednesday, discussions and debates were taking place with the healings sessions Ratana focus then holding Church service in the evening. The Arowhenua Hall was first opened in the 1880s, by the Prophet Hipa Te Maiharoa but was burnt down on November 1903. The second hall was given a government grant of 200 pounds, and was reopened on the 30th April 1905, by the Prophets son Taare Reweti Te Maiharoa. The full price of the hall cost the people of Wai Taha 420 pounds. Ratana and his party departed from Temuka on the 28th July 1921.
(Nelson Evening Mail August 10th 1921; Editor WM, August 1967: pg9)
(Te Rongo Pai Hou A T.W.Ratana Mangai Sheet No.38-39)
On Thursday 28th, Ratana’s arrived at Port Chalmers, the Kaik (Otago Harbour). The utmost secrecy was maintained regarding his visit where Ratana would hold a private memorial services dedicated to the people of Taranaki who were kept as prisoners in caves along the coast. Mr J.H.W.Uru MP for Southern land would accompany Ratana and his party. Ratana’s visit to the Kaik was very brief; he left the following day from where he proceeded north by the second express for Little River. (Temuka Newspaper Thurs 28th July 1921; Otago Daily times July 30th 1921: pg9)
(Te Rongo Pai Hou A T.W.Ratana Mangai Sheet No.38-39; Editor WM, August 1967: pg9)
On the 29th July 1921, Ratana travelled to Orari and to the Onuku Marae where the Tiriti O Waitangi was signed in 1840. After his brief visit of the South Island Ratana and his group returned back to Ratana Pa.
(Te Rongo Pai Hou A T.W.Ratana Mangai Sheet No.38-39) (Editor WM, August 1967: pg9)
Mr Ratana and his party toured the South Island, between July and August visiting various towns and Marae removing Tapu. Ratana delivered spiritual and physical healing among Maori. Europeans were being healed and conveyed by correspondence. While in the South Island, T.W.Ratana attended to issues relating to the grievances of Maori concerning with the Tiriti O Waitangi.
Ratana and his party travelled back to the South Island on 20th August 1921. He headed towards Marlborough arriving on Friday, where he left the train at Spring Creek and travelled to Wairau Pa. There were a large number of crippled and diseased Maori waiting for his arrival that were conveyed to him to be healed. On Sunday religious services were held, Ratana occupied a tent and in the presence of numerous Maori cures were carried out, there were also numerous cases by correspondence. (The Nelson Evening Mail August 22nd 1921)
The second part of Ratana’s South Island tour began in Marborough where they left the train at Spring Creek and travelled to Wairau Pa where a large number of crippled and diseased Maori were conveyed to him to be cured. Many miracle cures were performed upon the sick and the lame. On Sunday Whakamoemiti (church service) was held, then followed by Ratana who occupied a tent in the presence of numerous Maori who wanted to be healed. Two cripples who had to be carried to T.W.Ratana Mangai were able to walk without any assistance. After his brief stay Ratana and his party left Marborough by motorcar for the Nelson district proceeded to Picton, where they continued their journey to Nelson arriving early Tuesday morning 23rd August 1921, and continue the journey to Motueka the same day. (The Nelson Evening Mail, Monday August 22nd 1921)
A young man by the name of Carl Heslin Junior, the 23 year old son of Mr Heslin of Tainui Street Greymouth, from the age of five has been very blind caused attributed to measles. Carl and his parents had been writing to Ratana for the past four months and heard that Ratana would be touring the South Island. They asked Ratana to pray for their son’s recovery asking for his intercession for the regaining of his eye sight. The news was delivered to the Heslins on Friday morning, a reply from T.W.Ratana and was delayed to him by his parents and not long after having it read to Carl he noticed an improvement in his eye sight. In his letter addressed to him by Ratana, the Faith Healer urged Carl to trust in God Almighty for his blindness to be remedied, and to pray continuously. By Saturday, Carl Heslin could distinguish daylight and detect not only shadows, but also the movement of people in front of him. Carl was also able to see his father working in the garden, and could distinguish the outline of the Post Office and other buildings near his home. By Sunday, Carl Heslin was able to perceive certain outlines of people’s faces, furnisher including sunlight streaming through the windows. Young Carl was able to write a letter to Ratana thanking him for his intersession and prayers. He was able to walk freely around the room with out walking into furnisher as one representative from the Grey River Argus witnessed Carl walking straight towards him for his interview. Mr and Mrs Helslin were greatly moved about their sons progress that he could once again use his eyes with effect considering being blind for eighteen years of his entire life. (Grey River Argus Monday 22nd, Tuesday 23r d, August 1921)
(Grey River Argus, Wednesday 24th, August 1921)
T.W.Ratana was sent an extended invitation by the Maori from Takaka, to visit their district while touring the northern portion of the South Island. Ratana had decided to visit Motueka as the most central location to visit his people. While in Motueka they would stay at the resident of Mr H.P.Paaka (Park) of Whakatewa Street, Motueka. The Maori of Takaka and Motueka were assisting the preparations to erect tents, construction of ovens, and other arrangements. The housing and provisions were seen by the local tribes on Mr Paaka’s grounds. A representative of the local tribe met Ratana and his party in Nelson and accompanied them back to Motueka. Ratana was expected to leave Motueka by the Kaitoa boat for Nelson and departing to Wellington. Ratana’s visit caused a tremendous amount of interest among the Maori and Pakeha, with senior leaders from local tribes will meet Ratana and his party in Nelson and accompany him to Motueka. (Te Rongo Pai Hou A T.W.Ratana Mangai Sheet No.38-39)
(The Nelson Evening Mail, Saturday August 20th 1921)
Fanny Lammas is one of the famous cures recorded in the Ratana History. The first nineteen years of her life she had been crippled and suffered severe pain doing simple things such as grasping a pen. She wrote just a few words to Ratana seeking help as she had heard so much about the wonderful cures being performed where the patients regained full strength of their limps. As Fanny Lammas lay in bed she looked at her watch to record the time, it was exactly 5.30am February 24th 1921. This miracle began to take effect 19 hours after she received her letter from Ratana. As Miss Lammas recalls she couldn’t remain in bed any longer, her body began to vibrate with a supernatural cleansing she no longer felt shaky or giddy she felt perfectly strong. She took her first step, the wondrous power of the Holy Spirit began to manifest through her, a severe stigmatism of the eyes which she had worn glasses was removed and also severe rhematic pain.
As Miss Lammas said
“I had spent a whole day in prayer. I felt a most wonderful sensation of strength and healing rush through my body, and I knew in an instant that I was cured. I had lain in bed utterly helpless for a year, for five years unable to work, for nearly 20 years able only to move a little by means of steel, which enwrapped my whole body. I rose to my feet, walked round the room, and called out to my people to come and see the miracle.”
People throughout Nelson from different Churches were praying, and gave thanksgiving service to celebrate Miss Lammas recovery. This cure became of great interest and people began to take notice of the healing and miracles that were being performed. As time passed on Miss Lammas continued to improve in health, and began to gain weight. The last of 30 medical advisors who treated her case knew that this case was a remarkable one It had been nine years since Miss Lammas was able to take a trip from her home. Miss Lammas left Nelson and visited Wellington, Wanganui (that included Ratana Pa), and Te Aroha. She visited Auckland staying at a hotel, which she had to climb three flights of stairs to reach her room. At the request of Mr Ratana, Miss Lammas spent a day at Ratana Pa. Her time with T.W.Ratana discussed how people were still sceptical about his work and that they still demanded absolute proof of his cures. (Kemp Rev Joseph W) (WM Editor, 1966: pg13)
Miss Lammas replied, “I am only to willing to talk to any clergymen, or doctor or anyone else who seeks proof. If it had not been for you I should either be dead or enduring what was little more than a living death, the only form of existence I had known for 19 years.”
The cure is described in a booklet by Miss Lammas and edited by Rev. Joseph W. Kemp, minister of Auckland Baptist Tabernacle New Zealand a principle of New Zealand Bible Training Institute. This booklet was published by the Book Room Tabernacle Auckland NZ and is titled “How I was Healed A New Zealand Miracle” an autobiographical sketch of Miss Fannie Lammas Nelson New Zealand.
“It was in February 1921, that she heard about the Maori they call the Miracle Man, and that he was curing people of all disease, and hundreds of Maori were flocking to him. At first she didn’t take any notice of Ratana, when a family friend who was a minister from Wanganui called in to see her, and that he had heard many stories of Ratana’s patients who had been cured. God was using Ratana and that he was healing the people. People who suffered with cancer, insanity, blindness, deafness and many other illnesses were cured. Many of his patients were also healed through correspondence. And as we know she finally contacted Mr Ratana who said to through correspondence if you have enough faith and you believe then you shall be healed”. (Editor WM Paikea P, 1928: pg8)
Mr Peter Moko Ratana’s private secretary recalls there were over 287,000 letters were written to Ratana and hundreds of crutches, spectacles, rubber-bottom canes and medicine bottles were left at his place from the grateful men and woman who acknowledged that they had be cured. One letter sent from gentlemen who lived in San Francisco was dated 25th September:-
San Francisco, Cal: September 25th
Mr Ratana: - “About three weeks ago, I wrote to you for help for my eyes. I can now read a newspaper without glasses for the first time in about 25 years. I thank God and you with all my heart” Yours in Truth and Love.”
I received your letter today; I thank you so much for prayers. I thank and praise God for healing me, as I have been ill more than a year through an accident. I will sing his praise. I praise the Lord I can walk now. I will sing his praise. He is a wonderful God. He has healed me, poor me that am unworthy, but Glory is to the Father, Son, and the Holy Ghost. God bless and prosper you in the wonderful work you are doing. I will pray for you. Yours faithfully. (WM, 1967: pp16-17)
The most renowned Missionary to live at Ratana Pa was Reverend A.J.Seamer, a Methodist General Superintendent. Father Seamer moved to New Zealand from Australia, he was part of the Salvation Army and began his work in 1897. In 1920, at the Methodist Church conference T.G Hammond retired from his position allowing Father A.J.Seamer to step into the leadership for the Maori work. He was a close and personal friend of T.W.Ratana that began a long and significant association between these two men during 1920, through the 1930, until Tahupotiki Wiremu Ratana’s passing away in 1939. However, at this period during the early 1920, the thoughts in the minds of Maori believed, this would be a perfect time for a Maori Church to arise, they believed European Churches brought division into their tribal life. The Ratana Movement did eventually arise and would move all aspects of Tohungaism from its teachings, acceptance for the Biblical Christian principles be used turning away from the old Maori beliefs. Great Maori leaders such as Paraire Paikea and Hapeta Renata from the Methodist Church felt compelled to follower the Maori Miracle Faith Healer Tahupotiki Wiremu Ratana. These men would become key figures in the rise of the Ratana Movement and the Ratana Established Church New Zealand. Father Seamer witnessed T.W.Ratana Mangai Divine Healing, which created quite a stir among many Maori and Pakeha during the early years of the Movement. He supported the Ratana Movement during its unsettled period, which he endorsed the policy adopted by the Ratana Established Church New Zealand. Ratana’s relationships were that with the Rev A.J Seamer, in Maori eyes, was one of the last European missionaries to acquire heroic status in the twentieth century.
Father Seamer consulted constantly with Ratana leaders, was one of the key members that wrote the original draft of the "Ratana Church Creed" (Kaupapa o te Whakapono) which was prepared and deposited, therefore, the Ratana Established New Zealand came into being. Although Seamer suffered ear damage to his inner ear during the First World War on the Western front; he also suffered from arthritis that frequently restricted his movements; but he rarely complained. Seamer was still active in doing his work until he retired in 1939. He was a loyal and faithful servants to God and amongst the Maori people at Ratana, then later in his work for the Maori people in the Tainui area. In 1936, the Maori Mission Deaconess Group were also helping out with Father Seamer at Ratana. Many of the people at Ratana remember the Deaconess sisters Hobb and Rangimarie, who started Sunday school in the old Piki Te Ora Church that Ratana had given to them for the purpose to teach the children about the Maramatanga its Christian principles. Ratana asked Father Seamer to take over the care of the children of the Movement; therefore, he placed the needs to host the children in the hands of the Methodist Church, which the Church building Piki Te Ora would be utilised for the teaching of the Maramatanga. (Methodist House)
Eventually Methodist Church was allocated a site to erect the Methodist Mission Cottage for the Methodist workers. In 1927, the Methodist Church had one of the largest Maori schools in the country It was also the Methodist Home Mission that set up a programme to expand the Ratana School; they sent Mr Oliver Haddon and his wife to become the new Schoolteachers. Father Seamer was honored by having a street in the Ratana Township named after him. There was a long association between Wiremu Ratana and Father Seamer right up to the time of Ratana’s death in 1939. (Kara Book, Pene K: 1990)
A well known Wellington business man who was spending time in Wanganui during the Christmas period heard about Ratana as the miracle man and so out of curiosity travelled out to Ratana Pa to see for himself the powers of this faith healer. His experience was overwhelming which he described to one of the representatives from the “Wanganui Chronicle”. He witnesses five people that were totally blind and within a short time they were cured and enjoyed the blessing of sight. He learnt that during that holiday season T.W.Ratana (Mangai) treated 347 cases of which 17 were totally blind and were totally cured. (Editor WM, 1966: pg4)
There was a young European girl who was hopelessly crippled who was driven to Ratana in a taxi. At that time T.W.Ratana was conducting service in church. The people involved with Ratana’s ministry informed him that the girl was in pain, which he stated he would attend to her once service was completed.
“Go back to her and you will see that the pain has disappeared.”
They returned to the girl and found she was in no pain. After service Ratana went out to the child and told her come walk with him to church. Her friends were smiling with tears and told the healer that the poor girl could not move a hand or foot much less walk. Ratana only smiled and turning to the girl he said again, “Come walk with me to church.” And to their amazement of her friends the sufferer stepped out of the taxi walked to the church and later returned healed and in full enjoyment of her limbs.