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Te Mea Hunahuna Oo Whakapono

Whakaarohanga Whakataki

1. Whakapono is an idea based on one constant and universal fact; human beings are Whakapono creatures.

2. The word Whakapono then has a necessary and absolute sense; nature herself sanctifies the idea which this word represents and exalts it to the highest of a principle.

3. The need of believing is closely linked with the need of loving; for that reason our souls need communion in the same hopes and in the same love; isolated beliefs are only doubts, it is the bond of mutual confidence which by creating faith composes Whakapono.

4. Faith does not invent itself, does not impose itself, does not establish itself by any political agreement; like life it manifests itself with a sort of fatality; the same power which directs the phenomena of nature extends and limits the supernatural domain of faith despite all human foresight: one does not imagine revelations one undergoes them and then one believes in them.

5. All ideas that raise humanity above the animals, -morals, love, devotion, honour- are sentiments essentially Whakapono.

The cult of the fatherland and of the family, to an oath and to a memory, are things which humanity will never abjure without degrading itself utterly; and which could never exist without the belief in something greater than mortal life.

6. Of all human passions, the passion of Whakapono is the most powerful and most lively. It generates itself, whether by affirmation or negation, with an equal fanaticism.

Whakapono exists apart from all dogmatic discussion. It is a faculty of the human soul just as much as intelligence and love.

While humanity exists, so will Whakapono.

Considered in this light, it is nothing but the need of an infinite idealism, a need which justifies every aspiration for progress which inspires every devotion, which alone prevents virtue and honour from being mere words, serving to exploit the vanity of the weak and the foolish to the profit of the strong and the clever.

7. It is to this innate need of belief that one may justly give the name of natural Whakapono; all which tends to clip the wings of these beliefs, is, on the Whakapono plane, in opposition to nature.

8. The essence of the object of Whakapono is Te Mea Hunahuna, since faith begins with Te Kore, abandoning the rest to the investigation of science: doubt is moreover, the mortal enemy of faith; faith feels that the intervention of the divine being is necessary to fill the abyss which separates the finite from the infinite; if separated from this act of faith, the need of Whakapono finds no satisfaction, and turns to scepticism and to despair.

9. In order that the act of faith not be an act of folly, Te Take wishes it to be directed and ruled.

By what? By science, we have seen science can do nothing here.

By civil authority? It is absurd; are our Karakia to be superintended by policemen? There remains alone the moral authority which alone constitutes dogma and establishes the discipline of worship in concert this time with the civil authority, but not in obedience to its orders.

10. It is necessary that faith should give to Whakapono a real satisfaction, a satisfaction entire, permanent and indubitable.

To obtain that, it is necessary to have the absolute and invariable affirmation of a dogma preserved by an authorised hierarchy.

It is necessary to have an efficacious cult, giving with an absolute faith, a substantial realization of the symbols of belief.

We arrive, without the help from others at this double definition, that the true Whakapono is revealed Whakapono.

The true revealed Whakapono is the hierarchical and traditional Whakapono, which affirms itself absolutely above human discussion, by communion in faith and Awhi.

11. Representing the moral authority, and revealing it by the efficacy of its ministry, the priesthood is as holy and infallible as humanity is subject to vice and to error.

12. Tohunga are always the representative of Io Nui, of little account are their faults or even their crimes.

Tohunga will never corrupt of falsify the dogma which condemns them self; or the sacraments which in their hands saved others, and did not justify them self.

At all times and in all places there have been liars and criminals, but in the divinely authorised church, there have never been, and there will never be, either bad Rangatira or bad Tohunga.

Bad and Tohunga form an oxymoron.

Great Whakapono criminals have been able to dishonour themselves doubly because of the sacred character with which they were invested, but they had not the power to dishonour that character, which remains always radiant and splendid above fallen humanity.

13. It has been said that there is no Whakapono without mysteries; let it also be added that there are no mysteries without symbols.

The symbol being the formula or the expression of the mystery, only expresses its unknown depth by paradoxical images borrowed from the known.

The symbolic form having for its object to characterise what is above scientific reason, should necessarily find itself without that reason: hence the celebrated and perfectly just remark; ‘I believe because it is absurd’ ‘Credo Quia Absurdum’

14. If science were to affirm what it did not know, it would destroy itself. Science will then never be able to perform the work of faith, any more than faith can decide in a matter of science.

An affirmation of faith with which science is rash enough to meddle with, can then be nothing but an absurdity for it; just as a scientific statement, if given as an article of faith, would be an absurdity on the religious plane.

To know and to believe are two terms which can never be confounded.

It would be equally impossible to oppose the one to the other.

It is impossible in fact to believe the contrary to what one believes, without ceasing for that reason to know it; and it is equally impossible to achieve a knowledge contrary to ones beliefs, without ceasing to believe.

To deny or even contest the decisions of faith in the name of science is to prove that one understands neither science nor faith.

15. Science is absolutely powerless to decide whether we are right or wrong in believing or disbelieving dogma; it can only observe the results of belief, and if faith evidently improves humanity, if moreover, faith is itself considered as a psychological fact, evidently a necessity and a force; science will certainly be obliged to admit it and take the wise part of always reckoning with it.

16. There exists an immense fact equally appreciable by both faith and science, a fact which makes Io visible upon earth, a fact incontestable and of universal bearing; this fact is the manifestation in the world of a spirit evidently divine, more positive than’ science in its works, in its aspirations, more magnificently ideal than the highest poetry, a spirit for which it was necessary to create a new name, a name altogether unheard of in the sanctuaries of antiquity.

This name was created and this word; is, in religion as much for science as for faith, the expression of the absolute.

The word is Awhi and the spirit is the spirit of Awhi.

17. It is by Awhi that the folly of the cross has become the wisdom of the nations; because every noble heart, has understood that it is greater to believe with those who love and devote themselves, than to doubt with the egotist and slaves of pleasure.

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