Chart of New Zealand Christian political history as of 2014, showing mergers, splits and renamings
During the nineteenth century, many church-oriented bodies sponsored and fostered several of the original European settlement-ventures in the period 1840–1850, notably the settlements of Otago (1848, Free Church of Scotland) and Canterbury (1850, Church of England)—and many evangelicals, fundamentalists and conservative Catholics see Christianity as underlying New Zealand's entire political system.
On the other hand, a notable politician of the late 19th century, Sir Robert Stout, had a considerable reputation as a freethinker.
Christianity has never had an explicit role in the major contemporary[update]political parties, and the religious elements in these parties have taken varying forms, and cannot easily be classified as a single movement.
Māori Christianity, particularly the Rātana movement has often been of importance, with an historic alliance between it and the Labour Party signed in 1936, and many other parties now vying for their support,[5] but this is generally regarded as a political rather than religious matter.
In the 1990s a series of Christian political parties such as Christian Heritage, the Christian Democrats, the Christian Coalition and Destiny New Zealand arose out of a Christian conservative strand in the 1970s and 1980s, mostly in reaction to a perceived decline of social standards; but none reached 5% of the vote in any election. To date, the same has been true of the New Conservative Party, New Zeal Party and Freedoms New Zealand, their contemporary successors in the 2020s.
Before the 1970s: debates over prohibition and capital punishment
Before the establishment of major specifically Christian parties in the 1970s, evangelical or fundamentalistChristianity had had little specific effect on mainstream New Zealand politics in society. While the Baptist Union endeavoured to get alcohol-prohibition policies passed in the late nineteenth and early twentieth centuries, the Catholic Church urged its members to vote against such laws, concerned that the measures would outlaw wine for the Eucharist. A referendum on prohibition took place in 1919, but the return of demobilised New Zealand soldiers from World War I defeated the measure. Evangelical and Catholic New Zealanders did not respond as corporate institutions to the debates on capital punishment in New Zealand in the thirties, forties and fifties, but individual laypeople and clergy did make their opposition heard. The Anglican Church of New Zealand became more forthright in its opposition to the death penalty, and as the largest Christian denomination in New Zealand, it made its presence felt.
Christianity within mainstream political parties
Neither the Labour Party nor the National Party, the two traditional dominant mainstream political parties in New Zealand since the 1930s, represent explicitly religious traditions. Nevertheless, both parties have occasionally contained people who saw their political mission in religious terms. A number of early politicians, both in Labour and in National, saw their respective political ideologies as an extension of "Christian values".
In the early Labour Party a significant sub-set of the party promoted what one might call "Christian socialism", claiming that "Christian kindness and charity" fitted socialism better than it did conservatism.[citation needed] New Zealand's first Labour Prime Minister Michael Joseph Savage is said to have personified Labour's "Applied Christianity".[6] Labour won an overwhelming victory by presenting itself as the party of practical Christian compassion, in contrast to the "anti-family" depression-era coalition government. It was in this context that Savage—who would later return to his Roman Catholic roots—described Labour's Social Security Act (1938), intended to afford security for all New Zealanders 'from cradle to grave', as 'applied Christianity'.[7]
A number of early Labour politicians had Christian backgrounds. One of the first leaders of the Labour Party, HE Holland (1919–1933), had been a street preacher with the Salvation Army in Australia prior to his migration to New Zealand.[8] Savage's successor, Peter Fraser (1940–49), reflected in his personal life on the lasting impact of his Scottish Presbyterian upbringing, and the next leader, Walter Nash, was "an avowed Christian strongly committed to the Anglican Church".[9] Subsequent Labour Party leaders also had church backgrounds. Arnold Nordmeyer, the leader of the Labour Party in opposition from 1963 to 1965, was an ordained Presbyterian minister.[10] David Lange, (Prime Minister 1984–1989) was Methodist,[11] while Norman Kirk (Prime Minister 1972–74) was raised by devout members of The Salvation Army.[12]
Such church connections are also present in the National Party. For example, Keith Holyoake (Prime Minister 1957, 1960–72), was "brought up in a strict Open Brethren environment", and in later years was an irregular attender of the Presbyterian church.[13] John Marshall (deputy Prime Minister 1957, 1960–72; Prime Minister 1972) was active in the Presbyterian church,[14] while Robert Muldoon (Prime Minister 1975–84) was raised as a Baptist and continued as a church member until he married and became an Anglican like his wife Thea.[15]
The National Party, the ostensibly more socially conservative of the two "major" traditional parties, apparently received increasing proportional support from religiously identifiable voters between 2002 and 2005.[16][17]
Also, the Rātana movement has some influence in New Zealand politics (see Māori Christianity, below).
In recent times[update], however, religion has not usually formed a major component of either Labour or National platforms—and three of the last four prime ministers have described themselves as agnostic.[18][19][20][21]Christopher Luxon, the opposition leader since 2021, is described as Evangelical.[22][23]Michael Wood, former transport minister in the sixth Labour Government, is a practising Anglican.[24]
Evangelical political activism: anti-abortion activism in the 1970s
Beginning in the 1970s a significant increase in activism by New Zealand evangelical and conservative Catholic-based organisations occurred.[25] Much of this opposed reforms undertaken by governments. In the 1970s and 1980s, two significant campaigns opposed the liberalisation of abortion-rules and the legalisation of homosexual acts. Perhaps surprisingly, members of the generally conservative National Party (George Gair and Venn Young, respectively) championed each of these legislative measures. Organisations such as the Society for the Protection of the Unborn Child (now Voice for Life) and the Society for the Promotion of Community Standards (SPCS) served as a focus for Christian conservatism.[26] Eventually, the conservatives won their initial battles against homosexual law reform, but lost their ongoing battle over abortion during the late seventies and early eighties. For more about the history of the New Zealand abortion-debate, see abortion in New Zealand.
Liberal Protestant activism: 1981–2001
Mainline Protestant churches became involved with ending sporting contacts with South Africa during the apartheid era (c. 1948–1994), culminating when many liberal Protestants and Catholics participated in mass protests against the New Zealand Rugby Football Union's 1981 Springbok Tour of New Zealand. Shortly afterward, many of the same liberal Christians participated in the peace movement of the 1980s, which resulted in New Zealand becoming a declared nuclear free zone in 1987. During the New Zealand National Party governments of the 1990s, these liberal Christians became involved in organising against New Right cutbacks to social-welfare benefits (cutbacks supported by the New Zealand Business Roundtable, ACT New Zealand and similar organisations).
Evangelical political activism: 1980s: moral activism
By the early 1980s, the Christian evangelical revival of the 1960s had developed into a social movement that utilised community and political action in response to "moral" issues.[27] These developments were influenced by the emergence of a vocal Christian Right in the Reagan-era United States, represented by figures such as Jerry Falwell and Pat Robertson and groups such as the Moral Majority and Christian Coalition. As with their American counterparts, these conservative evangelicals opposed homosexuality, abortion, feminism, sex education, and supported traditional family and moral values.[26] Opposition by conservative elements within mainstream denominations towards a perceived "liberal trend" led to a decline in church membership by 7 percent between 1976 and 1981. By contrast, church membership at more conservative denominations, such as the Pentecostal churches, rose by 127 percent during that period.[28]
In March 1985, Labour's Fran Wilde introduced a new homosexual law reform bill. This became a moral issue for New Zealand religious conservatives to rally against. Two National member of parliaments, Graeme Lee and Norman Jones, organised a petition against the bill; and three Labour MPs Geoff Braybrooke, Whetu Tirikatene-Sullivan, and Allan Wallbank supported their campaign.[29] A number of activists from the United States provided advice. At about the same time, the Coalition of Concerned Citizens (CCC) formed, using the motto "For God, Family and Country", while many liberal Anglicans and Methodists formed a "Christians for Homosexual Law Reform" network to counter their efforts. The campaign against homosexual law reform eventually failed, however, and the bill became law in 1986.[26]
Like their American counterparts, conservative evangelical movements in New Zealand also tended to be strongly anti-Communist. One such activist Barbara Faithfull, founder of the pressure group CREDO, alleged that SovietCommunists were using sex education, abortion, and homosexuality to undermine the "moral fabric" of Western civilization.[30] Some conservative evangelical elements, such as Faithfull and the Coalition of Concerned Citizens, also joined forces with other right-wing groups in alleging that there was a conspiracy by Communist groups such as the pro-MoscowSocialist Unity Party (SUP) to infiltrate the Labour Party, the trade unions, and exploit various popular issues such as the anti-Springbok tour protests, the Māori biculturalism, and the anti-nuclear movement.[31][32] In response to perceived Communist influence within these popular causes, some conservative Christian elements such as the CCC and former–Communist–turned–right-wing pundit Geoff McDonald supported maintaining ties with South Africa and preserving the ANZUS security alliance with the United States and Australia.[33]
The CCC and another evangelical advocacy group the Concerned Parents Association (CPA) also criticised the introduction of Māori biculturalism and multiculturalism into the education system as 'anti-Christian' for allegedly promoting alternative religious beliefs. The CPA and Geoff McDonald also criticised the National Council of Churches in NZ for allegedly creating a sense of guilt among White New Zealanders by highlighting historic issues such as Māori land confiscations during the New Zealand Wars. Several conservative evangelical periodicals such as Coalition Courier, Family Alert and Challenge Weekly were used to disseminate these ideas.[34]
During the 1987 general election, conservative Christian elements including the Society for the Protection of Unborn Children (SPUC), Women for Life and the Coalition of Concerned Citizens tried to infiltrate the National Party by running conservative Christian individuals as candidates. Conservative Christian groups and periodicals, such as the Coalition Courier and Challenge Weekly, also attacked the Labour government's policies towards peace education, sex education, abortion, and Māori biculturalism. However, they met little success in this effort[35] and the National Party leadership responded by quietly centralizing its candidate selection procedures.[36][37] Increased evangelical political activism did, however, set the stage for the emergence of several evangelical Christian political parties during the next twenty-five years (see below).[38]
Evangelical parties
A number of New Zealand evangelical Christian political parties emerged in recent[update] times:
In June 2020, another Christian party called ONE Party was launched under the leadership of Stephanie Harawira and Edward Shanly. The ONE Party says that it wants to promote a Christian voice in Parliament.[40][41]
Māori Christianity
The first significant specifically Christian political party activity in New Zealand came at the behest of the Rātana movement. The Rātana Church, established by Māori spiritual leader Tahupōtiki Wiremu Rātana in 1925, gained particularly strong support from Māori of lower socio-economic status. The Rātana movement actively participated in the world of politics, and the first Rātana Member of Parliament gained election in a 1932 by-election.
In Parliament, the Rātana movement co-operated closely with the Labour Party, the rising force in New Zealand politics in the 1930s. In the 1935 elections, Rātana won two of the four of the Māori seats, and shortly afterwards, allied itself with the Labour Party, which had won the election. The Labour Party and the Rātana movement have remained closely allied since this point, although the alliance has grown strained at times, and both National and the Māori Party also vie for their support.[42]
Piri Wiri Tua Movement
In recent[update] years at least one independent attempt has occurred to bring the Rātana religion to politics — the Piri Wiri Tua party, although not part of the Rātana Church, has strong roots in Ratanadom.
The politics of New Zealand function within a framework of an independent, unitary, parliamentary democracy. The system of government is based on the Westminster system, and the legal system is modelled on the common law of England. New Zealand is a constitutional monarchy in which King Charles III is the sovereign and head of state, while his prime minister serves as the head of government.
The Christian right, otherwise referred to as the religious right, are Christian political factions characterized by their strong support of socially conservative and traditionalist policies. Christian conservatives seek to influence politics and public policy with their interpretation of the teachings of Christianity.
Rātana is a Māori Christian church and movement, headquartered at Rātana Pā near Whanganui, New Zealand. The Rātana movement began in 1918, when Tahupōtiki Wiremu Ratana experienced visions, and began a mission of faith healing. In 1925 the Ratana Church was formed, and on 25 January 1928—T. W.'s 55th birthday, and "Rātana Day"—the church's iconic temple, Te Temepara Tapu o Ihoa was opened. From its beginning and through to the 20th century, the church has pursued political goals, and still welcomes political leaders to the Rātana Pā annually on Ratana's birthday. In the 2018 New Zealand census, 43,821 people identified with the religion.
The Christian left is a range of Christian political and social movements that largely embrace social justice principles and uphold a social doctrine or social gospel based on their interpretation of the teachings of Christianity. Given the inherent diversity in international political thought, the term Christian left can have different meanings and applications in different countries. While there is much overlap, the Christian left is distinct from liberal Christianity, meaning not all Christian leftists are liberal Christians and vice versa.
Te Pāti Māori, also known as the Māori Party, is a political party in New Zealand advocating Māori rights. With the exception of a handful of general electorates, Te Pāti Māori contests the reserved Māori electorates, in which its main rival is the Labour Party.
Māori politics is the politics of the Māori people, who were the original inhabitants of New Zealand and who are now the country's largest minority.
The Anglican Church in Aotearoa, New Zealand and Polynesia, formerly the Church of the Province of New Zealand, is a province of the Anglican Communion serving New Zealand, Fiji, Tonga, Samoa, and the Cook Islands. Since 1992 the church has consisted of three tikanga or cultural streams: Aotearoa, New Zealand, and Polynesia. The church's constitution says that, among other things, it is required to "maintain the right of every person to choose any particular cultural expression of the faith". As a result, the church's General Synod has agreed upon the development of the three-person primacy based on this three tikanga system; it has three primates, each representing a tikanga, who share authority.
Bruce Edward Jesson was a journalist, author and political figure in New Zealand.
Wilfred Allen Subritzky was a New Zealand lawyer and property developer, active from the mid-1950s until the mid-1980s. His company, Universal Homes, mass-produced houses in standard designs, and sold 14,000 houses over the 30-year period of Subritzky's involvement.
Tahupōtiki Wiremu Rātana was the founder of the Rātana religion in the early 20th century in New Zealand. He rose to prominence as a faith healer.
Māori religion encompasses the various religious beliefs and practices of the Māori, the Polynesian indigenous people of New Zealand.
The Coalition of Concerned Citizens was a New Zealand Christian conservative pressure group, and one of several attempts to form pro-censorship, anti-abortion, anti-gay and sex education opponents into a comprehensive social conservative political coalition. Its founders included Keith Hay, Peter Tait, Barry Reed, and Bill Subritzky.
Trevor Loudon is a New Zealand author, speaker, political activist, blogger, and far-right conspiracy theorist. He was vice president of ACT New Zealand, a classical liberal and right-libertarian political party from 2006 to 2008.
Rātana Pā, or Ratana Community, is a town in the North Island of New Zealand, near Whanganui and Marton in the Manawatū-Whanganui region. The locality was the farm of Tahupōtiki Wiremu Rātana, the founder of a Māori religious and political movement, and the settlement developed in the 1920s as followers came to see Rātana. It continues as the centre of the Rātana Church. Due to the importance of the Rātana movement in New Zealand politics, leading New Zealand politicians often attend annual gatherings at Rātana Pā.
Religion in New Zealand encompasses a wide range of groups and beliefs. New Zealand has no state religion and freedom of religion has been protected since the signing of the Treaty of Waitangi.
Christianity in New Zealand dates to the arrival of missionaries from the Church Missionary Society who were welcomed onto the beach at Rangihoua Bay in December 1814. It soon became the predominant belief amongst the indigenous people, with over half of Māori regularly attending church services within the first 30 years. Christianity remains New Zealand's largest religious group, but no one denomination is dominant and there is no official state church. According to the 2018 census 38.17% of the population identified as Christian. The largest Christian groups are Anglican, Catholic and Presbyterian. Christian organisations are the leading non-government providers of social services in New Zealand.
Entryism is a political strategy in which an organization or state encourages its members or supporters to join another, usually larger, organization in an attempt to expand influence and expand their ideas and program. If the organization being "entered" is hostile to entryism, the entryists may engage in a degree of subterfuge and subversion to hide the fact that they are an organization in their own right.
Adrian Paki Rurawhe is a New Zealand Labour Party politician. He has been an MP since 2014, and the speaker of the New Zealand House of Representatives from 2022 to 2023.
Vision NZ is a nationalist political party in New Zealand led by Hannah Tamaki, the co-leader of the fundamentalist Christian movement Destiny Church. Its policies have included opposition to abortion, homosexuality, immigration, and the construction of new mosques. It has supported creating a Māori-owned bank and Tūhoe ownership of Te Urewera, and has called for government funding for Destiny Church programmes.
Christopher Mark Luxon is a New Zealand politician and former business executive who has been serving as the 42nd prime minister of New Zealand since 2023, previously as leader of the Opposition from 2021 to 2023, and as leader of the National Party since 2021. He has been member of Parliament (MP) for Botany since 2020. He was the chief executive officer (CEO) of Air New Zealand from 2012 to 2019.
References
↑ At the signing of the Treaty of Waitangi in 1840, Governor Hobson affirmed, in response to a question from Catholic Bishop Pompallier, "the several faiths (beliefs) of England, of the Wesleyans, of Rome, and also Māori custom shall alike be protected". Although this was not added to the written text, it is sometimes referred to as the "Fourth Article".
↑ "Religious Diversity in New Zealand – Statement on Religious Diversity"(PDF). Human Rights Commission. New Zealand Human Rights Commission and Victoria University. July 2019. Retrieved 10 November 2020. The State seeks to treat all faith communities and those who profess no religion equally before the law. New Zealand has no official or established religion.
↑ Barry Gustafson, 'Rise of the Labour Party', New Zealand's Heritage, 6:2117-18.
↑ GA Wood, "Church and State in the Furthest Reach of Western Christianity", in John Stenhouse (ed.) Christianity, Modernity and Culture (Adelaide: ATF Press, 2005), 226–27.
↑ Bruce Brown. "Nordmeyer, Arnold Henry – Biography". Dictionary of New Zealand Biography. Te Ara – the Encyclopedia of New Zealand, updated 1 September 2010. Retrieved 20 May 2015.
↑ 'David Lange: New Zealand's Prime Minister', Third Way, Feb 1986, p. 11.
↑ Margaret Hayward, 'Norman Kirk's Early Life: Defining Experiences', in Margaret Clark (ed.) Three Labour Leaders: Nordmeyer, Kirk, Rowling (Palmerston North: Dunmore Press, 2001), 95; Michael Bassett. 'Kirk, Norman Eric – Biography', from the Dictionary of New Zealand Biography. Te Ara – the Encyclopedia of New Zealand, updated 1-Sep-10
↑ GA Wood, "Church and State in the Furthest Reach of Western Christianity", in John Stenhouse (ed.) Christianity, Modernity and Culture (Adelaide: ATF Press, 2005), n. 75, p. 227.
↑ Barry Gustafson, His way: a biography of Robert Muldoon (Auckland: AUP, 2000), 32.
↑ See figures in R. Miller, Politics and Government of New Zealand, 4th ed. 2006; and on the NZ Election Study website.
↑ Berry, Ruth (25 November 2006). "Will the real John Key step forward". The New Zealand Herald. Archived from the original on 28 December 2012. Retrieved 23 August 2007. if you're asking me if I'm religious it depends how you define religion. I look at religion as doing the right thing....I go to church a lot with the kids, but I wouldn't describe it as something that I ... I'm not a heavy believer; my mother was Jewish which technically makes me Jewish. Yeah, I probably see it in a slightly more relaxed way.
↑ Jesson, Bruce; Ryan, Allanah; Spoonley, Paul (1988). "Chapter 4: Remoralising Politics". Revival of the Right: New Zealand Politics in the 1980s (1sted.). Heinemann Reed. pp.56–59. ISBN0-7900-0003-2.
1 2 3 Davidson, Allan (2004). Christianity in Aotearoa: A History of Church and Society in New Zealand. Wellington: Education for Ministry. pp.176–77. ISBN0-476-00229-X.
↑ Vodanovich, I (1985). "Women's Place in God's World". Women's Studies Journal. 2 (1). Women's Studies Association N.Z. and Otago University Press: 68–79.
↑ Jesson, Bruce; Ryan, Allanah; Spoonley, Paul (1988). "Chapter 4: Remoralising Politics". Revival of the Right: New Zealand Politics in the 1980s (1sted.). Heinemann Reed. p.79. ISBN0-7900-0003-2.
↑ Gustafson, Barry (2004). "Chapter 2: New Zealand in the Cold War World". In Trapeznik, Alexander (ed.). Lenin's Legacy Down Under. Otago University Press. pp.29–30. ISBN1-877276-90-1.
↑ "South Africa—What is the Truth?," Coalition Courier 5, no.2 (June/July 1990), pg. 4; Geoff McDonald, The Kiwis Fight Back (Christchurch: Raven Press, 1986), pg. 204-11.
↑ Jesson, Bruce; Ryan, Allanah; Spoonley, Paul (1988). "Chapter 5: Being British". Revival of the Right: New Zealand Politics in the 1980s (1sted.). Heinemann Reed. pp.104–14. ISBN0-7900-0003-2.
↑ Jesson, Bruce; Ryan, Allanah; Spoonley, Paul (1988). "Chapter 4: Remoralising Politics". Revival of the Right: New Zealand Politics in the 1980s (1sted.). Heinemann Reed. pp.82–84. ISBN0-7900-0003-2.
J.Cocker and J.Malton Murray (eds) Temperance and Prohibition in New Zealand: the New Zealand Alliance for Abolition of the Liquor Trade: [Electronic Resource]: 2005:
Allan Davidson: Christianity in Aotearoa: A History of Church and Society in New Zealand: Wellington: The New Zealand Education for Ministry Board: 2004. ISBN0-476-00229-X
Pauline Engel: The Abolition of Capital Punishment in New Zealand: Wellington: Department of Justice: 1977.
Maureen Goring: "Lex Talionis and the Christian Churches: The Question of Capital Punishment in New Zealand" in James Veitch (ed) To Strive and Not to Yield: Essays in Honour of Colin Brown. Wellington: Department of Religious Studies: 1994: ISBN0-4751101-3-7
A.K.Grigg: "Prohibition, the Church and Labour in New Zealand: 1890–1914" New Zealand Journal of History: Oct.1981: 15:2: 135–154.
Bruce Jesson, Allanah Ryan, and Paul Spoonley: Revival of the Right: New Zealand Politics in the 1980s: Auckland: Heinemann Reed: 1988. ISBN978-0-7900-0003-9
Brett Knowles: New Life: A History of the New Life Churches of New Zealand: 1942–1979: Dunedin: Third Millennium: 1999. ISBN1-877139-15-7 (This book has gone out of print. However, a hardback, footnoted, version remains available (under a different title) from Edwin Mellen Press, New York (:http://www.mellenpress.com/mellenpress.cfm?bookid=1533&pc=9). Details are:
Brett Knowles: The History of a New Zealand Pentecostal Movement: The New Life Churches of New Zealand from 1946 to 1979: Lewiston, N.Y.: Edwin Mellen Press: 2000: ISBN0-7734-7862-0
Dirk Vanderpyl (ed) Trust and Obey: The Reformed Churches of New Zealand: 1953–1993: Silverstream: Reformed Publishing Company: 1994: ISBN0-473-02459-4
Joanne Wood: A Challenge Not A Truce: The History of the New Zealand Women's Christian Temperance Union: 1885–1985: Nelson: NZWCTU: 1986.
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