Week V • Monday

Aotearoa, New Zealand

Week V • Monday

Voices from the Landscape

Let me tell you a story about peace
and peace-making in Aotearoa New Zealand.

There is much to say about our Three Tikanga Church and the journey of justice and reconciliation through the Treaty of Waitangi. Rather than telling a large story, however, I want to offer a small one, drawn from my privileged time working alongside the primacy of the Anglican Church in Aotearoa New Zealand and Polynesia. In this role I witnessed the Māori Archbishop shaping a vision for the Church grounded in John 10:10, Te Oranga Ake (life in its fullness). One of the key themes of this vision was peace.

The Māori language used for peace in this context is intriguing. In the liturgy, “peace be with you” is rendered as “kia tau te rangimārie.” Rangimārie is often used in worship and hymns and speaks of peace as something woven together, making it a logical choice.

The word ultimately chosen, however, was rongo, which at first seemed problematic. Rongo is the name of a Māori ancestral or divine figure associated with peace, but also with kūmara, a staple crop. The connection lies in the need for peace to cultivate kūmara successfully. In times of war, those who tended the gardens would be fighting instead, and the gardens themselves might be destroyed.

Linked to the beatitude “blessed are the peacemakers” is a deeper understanding of what it means to make peace. Jesus does not speak of being merely peaceful—refraining from violence—or of being a peacekeeper who manages the end of conflict. Rather, peacemakers are called blessed and named children of God. Peace is not the absence of conflict, but the presence of grace and God’s justice.

In Aotearoa New Zealand, this has sometimes unfolded gradually, as in the Treaty of Waitangi settlement process, which, though limited, can be restorative. At other times it has been immediate, as in the story of the murdered child Tarore and her forgiving father, Ngākuku.

Peter Bargh TSSF

wonderings

  • I wonder what rongo—peace woven with justice—looks like in my relationships today.
  • I wonder where God is inviting me to restore the va, the sacred space between myself and others.
  • I wonder what “life in its fullness” might mean for my community, land, and culture.
  • I wonder what small act of peace-making I am being called to cultivate, like tending a fragile kumara shoot.

Reflection

In Aotearoa New Zealand, peace is never merely the absence of conflict; it is woven into whakapapa—the interlaced relationships between land, ancestors, and community. Māori theologians remind us that true peace honours connection. Michael Shirres writes that reconciliation begins when tapu (sacred dignity) is restored, and relationship is set right. It is this vision that shapes the Church’s commitment to Te Oranga Ake—life in all its fullness.

The word chosen for this peace is rongo. More than a polite greeting, rongo carries the depth of a theology rooted in land and daily life. As Hirini Moko Mead notes, peace is what allows the soil to flourish. Rongo is both peace and the god associated with the kumara, the crop that only thrives in seasons free of warfare. Peace is therefore not passive; it is cultivated with labour, attention, and communal responsibility.

In Māori thought, the opposite of peace is not conflict but disconnection—the breaking of the va, the relational space. The Gospel in Aotearoa must be embodied in ways that restore relationship: “Christianity becomes true when it binds us more deeply to one another and to the land we stand upon.” Jesus embodies exactly this in John 11. He does not offer abstract reassurance; he steps into a grieving community and holds their sorrow with them. Like the process of Treaty reconciliation, he honours truth, restores connection, and calls life out of what seems beyond repair.

Peace-making, then, is holy work. It is the courageous labour of weaving justice, truth, and tenderness. It is mahi rongo—doing peace—so that life in its fullness may flourish across land and people.

prayer

God of Rongo,
You who weave peace
into land, sea, and people,
cultivate in us a courage
that restores connection,
a tenderness that heals the va,
and a faith that tends
even the smallest shoots of hope.
Make us makers of peace,
that all your children may know life
in its fullness.

bible reading

John 11:1–16:
Navigating the Waters of Love and Delay

For many people of Oceania, life is lived between islands—connected by the sea that both separates and binds. The ocean is not empty space but a living presence, full of memory, movement, and relationship. To live here is to understand that waiting, distance, and voyaging are part of what it means to belong. The tides teach patience; the currents teach trust.

In John 11, Jesus receives word that his beloved friend Lazarus is gravely ill. The message is urgent: “Lord, the one you love is ill.” Yet Jesus does not rush to heal him. Instead, he remains where he is for two days. To Western ears, the delay may seem heartless or confusing. But in the rhythm of the Pacific—where winds, tides, and seasons guide every journey—delay is not abandonment. It is alignment. The sailor waits for the right wind. The navigator reads the currents. The community knows that haste can be dangerous, but harmony can save lives.

Jesus moves within that divine rhythm. His love for Mary, Martha, and Lazarus does not diminish in the waiting. It flows like the deep current beneath the surface swell—unseen, steady, carrying everything forward. He is not absent from their suffering; he is already holding the va, the sacred relational space between himself and those he loves. In Oceania, the va is honoured through presence, respect, and connection. Jesus keeps this space open, even in silence.

When Jesus finally says, “Let us go to Judea again,” the disciples are afraid. “Rabbi, they were just trying to stone you.” The journey feels like sailing into a storm. But Jesus answers with an image of light: “Are there not twelve hours of daylight?” Those who walk—or voyage—in the light of God’s love do not stumble. He speaks of a guidance deeper than instinct, brighter than fear.

Traditional voyaging in Oceania was always communal. No one travelled alone. The strength of the canoe lay in the unity of the crew—their relationship with one another, with the sea, and with the unseen guidance of stars. Jesus, too, travels in community. His disciples may be anxious, but he keeps them close. He does not force certainty; he invites companionship. Even Thomas, half courageous and half despairing, says, “Let us also go, that we may die with him.” It is a moment of fragile faithfulness, the kind of devotion that does not yet understand but refuses to abandon love.

This passage speaks to all who wait through the long silences of God. Silence is not absence; it is the hum of the deep, the quiet movement of grace beneath what we can see. Jesus delays not to withhold love but to draw his friends into a larger horizon—one that includes suffering, death, and the breathtaking surprise of resurrection.

To live by the sea is to learn patience. To live by faith is to trust the unseen current of divine compassion. John 11 invites us into that rhythm: to wait without despair, to travel together through uncertainty, and to believe that beneath every delay flows the deep movement of God’s love.

reflective action

Find a small patch of soil, a pot with compost, or even a piece of ground outdoors. Plant a single seed—something simple: a herb, a flower, or a vegetable.

As you cover it with earth, pray for a place in your life, community, or world where peace feels fragile or hard-won.

Through this week, tend the seed gently. Notice how peace, like growth, requires patience, protection, and daily attention.

journalling prompt

Rongo links peace to cultivation-to tending the fragile spaces where life can grow.

Where in my life is God inviting me to cultivate peace rather than simply hope for it—to tend soil, repair relationship, or restore the va so that something new may flourish?

A collage response perhaps!