Piripi Taumata-a-kura 		May 15
Missionary in Ngati Porou
When some members of the Nga Puhi tribe returned to the Bay of Islands after a visit to the East Coast, a chief among them called on William Williams in 1837 and asked why there were no missionaries on the East Coast, especially as the Maori people there met regularly for worship and did no work on Sundays. William Williams of course wanted to know how this had come about. The chief told him that it was due to the dedicated work of Taumata-a-kura, a member of Ngati Porou from Waiapu.
Taumata-a-kura had been born at Whakawhitira near the Waiapu River, probably before 1800. When Nga Puhi raided Waiapu in 1823, he was taken to the Bay of Islands as a captive. A different tradition states he was a guest of Pomare I in the Bay of Islands. He learned to read and write at the mission school in Waimate, though he was not baptised there, and did not seem very interested in Christianity at the time. William Williams arranged for the return of the East Coast Maori to their home at the end of 1833, and Taumata-a-kura was able to return home with them.
Back at Whakawhitira, Taumata-a-kura worked hard to pass on what he had learned. He taught and preached and used some short prayers and hymns and some biblical texts written on scraps of paper, which were greatly venerated by the people. He began his teaching, according to Ngati Porou tradition, at Te Ahikoareare pa at Whakawhitira. A large assembly house was put up for his use. He used to begin his meetings by saying, “I have come from Keri Keri and from Paihia and I have seen Williams of the four eyes” (a reference to Henry Williams, who wore spectacles). So great was his commitment to what he had been taught that he persuaded his people not to work on Saturdays as well as Sundays, and sometimes people sat still for the entire two days. 
He greatly enhanced his influence as a result of what he succeeded in doing in 1836 during a tribal feud between Ngati Porou and Te Whanau-a-Apanui. He agreed to take part only if there was no cannibalism and no wanton destruction of canoes or crops. This code of conduct was agreed to, and Taumata-a-kura led the Ngati Porou forces in the Bay of Plenty with his musket in one hand and New Testament in the other. The fact that he was not hit only served to increase his mana. Taumata-a-kura’s restraint left a strong impression on his opponents and did much to establish the virtual legend surrounding his work. About this time he took the name Piripi (Philip), and may have been baptised before returning to Waiapu. When missionaries eventually came to the Waiapu area, it was obvious that Taumata-a-kura had already established the influence of the gospel.
It was as a result of this and of Taumata-a-kura’s work around Waiapu that the Nga Puhi chief reported to William Williams. Williams and others duly visited the area in 1838, and nine more young Maori were trained at Paihia to carry on Taumata-a-kura’s work. Raniera Kawhia was one of those who first heard the gospel from Piripi Taumata-a-kura. He was later ordained deacon by Bishop Williams on 17 February 1860 at Whareponga. Nine of the fifteen Maori priests working in the Diocese of Waiapu during the late 1950s were descendants of Taumata-a-kura, the man who had made possible the first rapid advance of the Christian faith on the East Coast.
Piripi Taumata-a-kura and his work are commemorated by a tablet on the font at St Mary’s Church, Tikitiki, and by a memorial bell at Rangitukia. The date of his death is unknown, but a Piripi Taumata signed the Ngati Porou petition to Governor George Bowen in 1868, protesting against the confiscation of land as a punishment because some Ngati Porou had fought with the Hauhau against the government. 
For Liturgical Use
Piripi Taumata-a-kura of Ngati Porou was responsible for introducing the gospel to his people in the East Cape area in the early 1830s. He had been influenced by the gospel in the north, and on his return had taught and preached, using short prayers and hymns, referring to Bible texts written on scraps of paper. He successfully negotiated restraint based on Christian principles in an inter-tribal battle in 1836. He gained great mana among his people and eventually made the way possible for a missionary training team of nine young Maori from Paihia to carry on his work. 
Sentence
Tenei te unga atu nei e ahau taku karere, mana e whakapai te ara i mua i ahau, e ai te Ihowa.	
					Maraki 3:1
See, I am sending my messenger to prepare the way before me, says the Lord of hosts. 	
				Malachi 3:1
Collects
E Ihu, 
ko koe nei te ara, te pono, me te marama, 
na konei to pononga a Piripi Taumata-a-kura 
i maia ai ki te tahu i te ahi o te whakapono 
i whiti ai te maramatanga 
ki roto i nga iwi o Te Tairawhiti, 
manaakitia nga mahi a to hahi ki te hari i to Rongopai; 
tena koe te ora na te kingi tahi na 
me te Atua me te Wairua Tapu, 
kotahi ano Atua.	Amine.

Loving God,
by your grace your servant Piripi Taumata-a-kura 
kindled the fire of faith 
in the hearts of his people;
grant that, strengthened by his example,
your church may herald your gospel in every place 
and bring all people to know you,
the only true God;
through Jesus Christ our Lord.

Praise and glory to you,
God of the old covenant as of the new,
for Piripi;
you sent him single-handed
to prepare his people for the gospel; 
we praise you for the mana which goes into battle
with a musket in one hand
and a testament in the other.
Psalms	67	126
Readings
Malachi 2:4-7		A faithful priesthood
Acts 18:24-28		The preaching of Apollos
Mark 4:30-34		The parable of the mustard seed
Post Communion Sentence
Mea atu ana a Ihu, Arohaina o koutou hoa whawhai, me inoi hoki mo te hunga e whakatoi ana i a koutou.		Matiu 5:44 
Jesus said, “Love your enemies and pray for those who persecute you.”	Matthew 5:44