before the auckland unitary plan - Hearings

BEFORE THE AUCKLAND UNITARY PLAN

INDEPENDENT HEARINGS PANEL

IN THE MATTER of the Resource Management Act 1991

and the Local Government Act 2010

(Auckland Transitional Provisions)

AND

IN THE MATTER of the Proposed Auckland Unitary Plan

2013 (PAUP),

Topic 032 – Historic Heritage Schedules

Statement of Evidence by

Heike Brigitte Lutz

on behalf of

The Roman Catholic Bishop of the Diocese of Auckland

Dated 28 August 2015

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Executive Summary

1. My name is Heike Brigitte Lutz. I am a building conservation

consultant providing evidence for the Roman Catholic Bishop

of the Diocese of Auckland with regards to Topic 032-Historic

Heritage Schedules. My evidence includes four properties

owned by the Bishop, St Mary’s Church in Northcote, St

Michael’s School in Remuera, St Joseph’s Primary School in

Otahuhu, and St Patrick’s Presbytery in Pukekohe.

2. Auckland Council proposes to schedule St Mary’s Church, St

Joseph’s Primary School building, and St Patrick’s Presbytery

in Appendix 9.1 of the Proposed Auckland Unitary Plan. For St

Michael’s Church, School and Presbytery the Council proposed

to enlarge the extent of place of the existing scheduling of the

church and presbytery, and to include the original school

building in the schedule.

3. The Roman Catholic Bishop of the Diocese of Auckland

requests to remove St Mary’s Church , St Joseph’s Primary

School building and St Patrick’s Presbytery from the schedule

in Appendix 9.1 on the basis that these places have not

sufficient cultural heritage values to warrant scheduling.

4. For the St Michael’s precinct the Roman Catholic Bishop of the

Diocese of Auckland desires to reduce the extent of place

proposed by Council and remove the original school building

from the schedule and delete the reference to the school in

the name. The school building should be removed from the

schedule because of its only moderate overall heritage

significance. The request for the reduction in the extent of

place is based on the requirement of the school to expand and

the view that extending the currently included surrounds is

not justified.

5. I have assessed the buildings in question with regards to their

heritage values and have reviewed evaluations that the

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council has provided. I have considered heritage provisions of

the Proposed Auckland Unitary Plan and the Resource

Management Act and council’s evidence provided for Topic -

032 Historic Heritage Schedules and relevant parts of Topic

010 Heritage and Special Character.

6. It is my professional opinion that:

(a) St Mary’s Church, Northcote does not warrant scheduling

and should be removed from the schedule in Appendix

9.1;

(b) St Joseph’s Primary School building does not warrant

scheduling and should be removed from the schedule in

Appendix 9.1;

(c) St Patrick’s Presbytery does not warrant scheduling and

should be removed from the schedule in Appendix 9.1;

and

(d) St Michael’s School does not warrant scheduling and

should be removed from the schedule in Appendix 9.1.

The extent of place should be reduced to exclude the

King’s Lawn and the original school building; and the

name should not refer to the school.

Introduction

7. My name is Heike Brigitte Lutz. I am the director of BCon

Consultants Limited, an Auckland based architectural building

conservation practice.

8. I hold a Master of Architecture degree from the Technical

University of Applied Sciences in Berlin, Germany. I have over

20 years of experience in the field of professional building

conservation and over 25 years of architectural practice

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experience in New Zealand and Europe. Full details of my

qualifications and experience are attached in Appendix 1.

9. The matters which I give expert opinion evidence on are

within my area of expertise and on which I am qualified to

express an opinion.

10. I have read the Code of Conduct for Expert Witnesses

contained in the Environment Court’s Consolidated Practice

Note 2014. I agree to comply with the Code and confirm that

my evidence has been prepared in accordance with it.

11. In June 2014 the Roman Catholic Bishop of the Diocese of

Auckland (CDA) engaged BCon Consultants Ltd to undertake

Heritage Assessments for a number of properties that are in

the ownership of the Diocese. The work was undertaken to

determine the heritage values of places that had changes

proposed in the Proposed Auckland Unitary Plan (PAUP)

regarding their existing scheduling status and extent or that

were proposed to be scheduled. The scope of work involved

also the review of existing Heritage Assessments for some

properties, undertaken by others.

12. Following completion of that work I attended meetings with

Council to discuss and narrow down the issues regarding

planning and heritage matters.

13. For the following properties heritage and planning matters

were discussed and agreement was reached:

(a) St Francis de Sales Catholic Church and Graveyard, 2a &

2b Albert Rd, Devonport;

(b) St Vincent de Paul Catholic Church, 2 Shakespeare Rd,

Milford;

(c) St Vincent de Paul House, 92 Onewa Rd, Northcote;

(d) St Joseph’s Convent, 2 Taharoto Rd, Takapuna:

(e) St Joseph’s Catholic Church, 6-8 Taharoto Rd, Takapuna;

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(f) Merchant House (Newman Hall), 16 Waterloo Quadrant,

Auckland Central;

(g) Liston House, 2 St Patrick’s Square, Auckland Central;

(h) Sisters of St Joseph Convent (Sinclair House), 28 Telford

Ave, Balmoral;

(i) St Joseph and St Joachim Catholic Church, 118 Church St,

Otahuhu;

(j) Church of the Assumption, Graveyard, Presbytery and

Gateposts, 130 Church St and 87-97 Galway St,

Onehunga;

(k) St Joseph’s School Hall and remnant stone wall, 125

Church St, Onehunga;

(l) Bishop’s House, 30 New St, Ponsonby;

(m) St Benedict’s Catholic Church and Presbytery, 5-7 Alex

Evans St, Newton;

(n) St Johns the Baptist Church and Convent, 204-212 Parnell

Rd, Parnell;

(o) Catholic Presbytery, 14 Lavelle Rd, Henderson;

(p) Holy Family Catholic Church, 92 Taikata Rd, Te Atatu;

14. No agreement could be achieved regarding the proposed

scheduling of four places.

15. I have been asked to present evidence to this hearing as

expert witness regarding the heritage values and significance

of :

(a) St Mary’s Church, 113-117 Onewa Rd, Northcote;

(b) St Joseph’s Primary School Building, 29 High St, Otahuhu;

(c) St Michael’s Church, Presbytery and School, 6 Beatrice

Road, Remuera; and

(d) St Patrick Presbytery, 131 Seddon St, Pukekohe.

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16. CDA seeks the deletion of three of the above buildings from

Appendix 9.1. Schedule of Significant Historic Heritage Places.

For one property they seek changes in the Extent of Place and

identification of primary features for a Category B place.

Scope of evidence

17. My evidence addresses:

(a) The heritage provisions of the Proposed Auckland Unitary

Plan (PAUP) and the Resource Management Act (RMA);

(b) The assessment of heritage significance of the places and

their appropriate protection where warranted; and

(c) Consideration of and responses to evidence prepared by

others in relation to Historic Heritage Schedules (Topic

032) and Heritage and Special Character (Topic 010).

Heritage protection under the RMA

18. Following the requirements to protect historic heritage under

the RMA, the PAUP provides for a protective methodology for

all buildings in the Auckland area that are identified as places

of historic heritage significance to be safeguarded.

19. This evidence is regarding the heritage significance of these

individual places, the obligation under the RMA to protect

historic heritage and the requirements of the Catholic Diocese

to provide appropriate and adequate services for their

parishioners and the community and how this affects heritage

values.

20. Heritage protection is an important factor in achieving

people’s social, cultural and economic wellbeing and the

comparative assessment of the significance a heritage item

possesses is crucial to achieving a balance between

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worthwhile protection for future generations and sustainable

living.

21. The Catholic Diocese of Auckland (CDA) has a proven record

of valuing heritage and safeguarding many historic buildings

in their care. In the process of the PAUP submissions the CDA

has successfully discussed a large number of properties with

the Auckland Council and has achieved agreement in most

cases.

22. Unlike other property owners most properties of the CDA

consist of larger precincts that have grown over time,

combining a number of buildings of various ages with various

functions. Many of the older precincts hold considerable

heritage significance per se.

RMA provisions

23. Under the RMA Section 2 the concept of historic heritage is

defined.

24. In the RMA Section 6(f) it is set out that historic heritage is to

be protected from inappropriate subdivision, use and

development. This duty applies regardless of any scheduling

of the place.

25. Sections 7(b), 7(c), and 7(g) require persons exercising

powers under the RMA to have regard to the efficient use and

development of physical resources and any finite

characteristics of natural and physical resources, including

historic buildings and trees.

Consideration of Council evidence

26. I have read and considered the following evidence of Council:

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(a) Closing Statement and Points of Clarification on behalf of

Auckland Council, Topic 010 RSP Heritage and Special

Character;

(b) Joint Statement of Primary Evidence of Planners and

Heritage Experts on behalf of Auckland Council (Planning

and Heritage) for – Topic 032 Historic Heritage

Schedules, 14 August 2015;

(c) Statement of Primary Evidence of Cara Elizabeth

Francesco on behalf of Auckland Council (Heritage –

Topic 032), 14 August 2015;

(d) Statement of Primary Evidence of Katrina Marie David on

behalf of Auckland Council (Planning) Topic 032 Historic

Heritage Schedules – Group2C Auckland Council’s

Submission, 14 August 2015;

(e) Statement of Primary Evidence of Emma Jane Rush and

Rebecca Anne Berlyoung Freeman on behalf of Auckland

Council (Planning and Heritage) for 6 Beatrice Road,

Remuera – Topic 032 Historic Heritage Schedules, 14

August 2015;

(f) Statement of Primary Evidence of Tania Evelyn Richmond

and Jane Marie Matthews on behalf of Auckland Council

(Planning and Heritage) for 29 High Street, Otahuhu –

Topic 032 Historic Heritage Schedules, 14 August 2015;

and

(g) Statement of Primary Evidence of Emma Jane Rush and

Cara Elizabeth Francesco on behalf of Auckland Council

(Planning and Heritage) for 133 Seddon Street, Pukekohe

– Topic 032 Historic Heritage Schedules, 14 August 2015.

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Heritage Significance

27. Heritage significance is assessed on the basis of the

requirements in the PAUP, with particular reference to the

Regional Policy Statement (RPS) with regards to the

identification and evaluation of historic heritage places, and

the Council’s Methodology for Assessing Heritage Significance.

28. Assessment should follow best conservation practice and

requires a comparative analysis of values. This ensures that

the most significant and valuable buildings with sufficient

integrity and authenticity are protected. The authenticity and

physical integrity of a building are crucial criteria in the

assessment of its value and significance, as stated in

UNESCO’s Nara Document on Authenticity (Appendix 2) and

the ICOMOS New Zealand Charter for the Conservation of

Places of Cultural Heritage Value, Revised 2010 (Appendix 3).

29. Historic buildings with sufficient significance and authenticity

need to be protected for future generations. On the other

hand, the protection of buildings with less significance and

authenticity is diminishing the importance that buildings with

greater value exhibit.

30. However, it is crucial that the ongoing use of a building with

cultural heritage value can be ensured and in some

circumstances the function of a building in its historically

significant context may be of greater heritage significance

than that of the building fabric itself.

31. Ms Sorrell and Mr Brassey refer in the Closing Statement and

Points of Clarification to Topic 010 to the principle of

representativeness (5.5, 5.6) for selecting buildings of

heritage significance. Ms Sorrell notes the need for

“comparative judgements” and the requirement that only “the

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best candidates” are included. I fully agree with that

approach, which follows conservation best practice.

ID 2679, St Mary’s Catholic Church, 113-117 Onewa Road,

Northcote

32. The Council is seeking to schedule St Mary’s Catholic Church

through its submission on the PAUP. The council proposes to

schedule the exterior and interior of the Church.

33. The Church (see photographs in Appendix 6) was built in 1963

to replace an older, smaller building used as the church at the

time. The growth of the population on the North Shore

required many churches to be extended or replaced to

accommodate the larger congregations.

34. The church is part of a larger site, including a school and an

adaptively reused former convent building across the road.

The church has had a number of alterations undertaken,

which modified the exterior and interior of the building to a

degree.

35. The council argues that the building is a good example of a

modern church building on the North Shore and demonstrates

novel design ideas in combination with changes in the liturgy

of the church.

36. While the church has undoubtedly some historical and

architectural significance, the alterations that have been

undertaken over time have diminished the earlier significance

of the place and have taken away important original design

features. While the church is of an atypical design with its

octagonal layout compared to the traditional crucifix shape,

and reflects modern thinking, it is not intact and in addition it

is only one of several Roman Catholic Church buildings on the

North Shore and in the Auckland area of modern style and

that vintage.

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37. St Joseph’s Church in Takapuna, a building that was built only

a short time after St Mary’s Church, in 1965, is also designed

in a modern style and follows the thinking of the Church at

the time. This very comparable church located not far from St

Mary’s has been agreed to be included in the PAUP schedule,

and because of its intactness and it’s more impressive modern

design provides a much better example. St Joseph’s design

provides a very unique interpretation of modern liturgy

combined with traditional values in a more convincing way

than St Mary’s Church is able to do.

38. Auckland wide there are many Roman Catholic Churches that

have very similar characteristics, insofar as they are built in

the 1960s and 70s and are of modern design, such as Maria

Assumpta Church in Beach Heaven, St John the Baptist

Church in Mairangi Bay, St Thomas More Church, Glenfield, St

Anthony Church, Mangere Bridge and Holy Family Church in

Te Atatu, to name a few.

39. All these modern churches have their very unique modern

design and are reflections of Catholic worship and thinking

and the architectural style of the day. However, only the best

examples should be protected. It would not be reasonable,

nor would it be best conservation practice to protect every

one of them in order to retain every design option that was

built at the time.

40. Typically, one of the criteria that may add value to a place is

the social significance attributed to it. This social significance

is different for private dwellings than it is for public buildings,

institutional buildings or for places of worship.

41. St Mary’s Church has been built following the requirements of

the community at the time of population growth and replaced

an existing older building that had similar historical value as

the new church has today. The social significance of a church

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is primarily derived from the value the parishioners place on it

and is linked to how well the church can serve their

community.

42. To deliver services that provide for the social and cultural

wellbeing the CDA needs to be able to respond to changing

needs in the community, as it has done historically. Within the

larger precinct that includes the church, the school and the

former convent other already scheduled buildings are able to

reflect the local history and the Parish development in this

area. To achieve an ongoing social appreciation and

significance of the parish as a whole, it is vital that changing

needs can be accommodated. This will require limiting the

scheduling of buildings to the best examples and the ones

that reflect the significance in an authentic way.

43. Ms Francesco states in her evidence (4.9) that she takes into

consideration that the place was intended for scheduling

under PC38 and places weight on that past decision that the

commissioners confirmed the incorporation of the place as a

heritage building. I would like to note that this decision was

made on the basis of council evidence only and provisions

that are no longer valid under the PAUP. CDA did not submit

heritage expert evidence at the time.

44. Through the active protection of places that are very good

examples of certain designs or have outstanding heritage

significance under other criteria, the CDA demonstrates that it

recognises the social and cultural value of heritage; however,

the protection of buildings that are comparatively of lesser

significance does not prescribe to best conservation practice

and is not supported by the CDA.

45. The council also proposes to protect the interior of the

Church. The interior of the church was initially not included in

the proposed scheduling of the place in PC 38.

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46. As is set out in the Heritage Assessment prepared by

Matthews and Matthews Architects, the interior of the church

is built to very specific design requirements and to a layout

that reflects the liturgy of the Catholic Church in 1963.

47. As mentioned, ongoing use of a building is crucial for its

survival. The Church has been designed on the basis of

changes that happened in the parish as well as in the thinking

of the Catholic Church at the time, to which the parish had to

react. For that reason an existing, potentially significant

building had been demolished on site to make space for the

new church. It seems obvious that the church is required to

respond to changing needs on a local level as well as from a

philosophical point of view. In particular, large public heritage

buildings need to be able to adapt. If the layout of the

interior, which reflects the changes in liturgy and supposedly

forms the basis of the significance, is protected, further

progress in the way the church operates today is prohibited

and the church becomes a museum’s piece.

48. The evidence of Ms David notes (7.53) that the impact on the

development rights of the owner (and here the need to

respond to change in the parish) of scheduling a historic

building, needs to be in balance with the effects of the

scheduling. She also confirms that it is the important buildings

that need to remain (7.54), which implies that buildings of

lesser significance do not need to be scheduled. The Heritage

Assessment prepared for the PC38 process, which the council

relies on for the PAUP evaluations, did not take any

comparisons with similar buildings into account.

49. In Ms David’s opinion the scheduling as Category B place

provides for enough flexibility to allow for changes that

accommodate future use and development (7.57). According

to the Heritage Assessment one of the significant elements of

the church is its interior layout. Further, in the Joint

Statement of Primary Evidence (9.15) it is noted that the

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evaluation methodology the council applies acknowledges

reasons why the scheduling of interior spaces may not be

appropriate. They state that:

“Interiors of buildings may be excluded from

scheduling…if.., the inclusion of an interior would not

enable the reasonable use of a place.”

This has been recognised in large parts by Council in

scheduling the St Joseph’s Church in Takapuna, but excluding

the interior (with the exception of some structural members).

50. I cannot see how Ms David envisages that changes or

development can be undertaken to the exact elements that

carry the heritage value of the place and keep these values

intact at the same time. Adaptation as set out in the council’s

definition in the Joint Statement of Primary Evidence (12.1) is

not possible should the interior be scheduled.

51. In my opinion St Mary’s Church does not warrant scheduling

in the context of other scheduled buildings on the wider parish

site that are able to carry the historic significance and the

existence of scheduled churches with similar characteristics

and cultural heritage values in the area and Auckland wide.

ID 2568, St Joseph’s Primary School Building,

29 High Street, Otahuhu

52. The Council proposes to schedule the building in the notified

PAUP in Appendix 9.1.

53. The primary school building (see photographs in Appendix 7)

was built in 1908. The history of education by the Catholic

Church in the area dates back to 1848. Other school buildings

had been used in the past on various sites in the vicinity.

Today the 1908 school building sits in a precinct of church

activities, spread across three physically separated areas,

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including the primary school, a church, a girls’ High School

and a cemetery.

54. Over time the precinct has grown and has been adapted to

the needs of the community through the construction of new

buildings for the girls’ school (across the road) and the

extension of the primary school.

55. The 1908 building is a simple rectangular building that has

been modified in the early 1950s and important features such

as porches, verandas, windows and roof ventilators have been

removed and new aluminium windows have been installed. To

one side a hallway has been added and it has been reroofed.

The interior of the building was remodelled twice, in 1966 and

again in 2014 and none of the interior is original. An

administration building has been built in recent times in very

close proximity to the school building.

56. The Council argues that the building is the oldest building on

the precinct and presents the key feature of significance.

They acknowledge that extensive modifications have been

undertaken, however, they maintain that the general form of

a rectangle is still intact and the remaining decorative corner

brackets and gable roof form add to that significance. The

simple building has been designed by a school teacher and

has no significant architectural value.

57. There is evidently historical and social significance on this

larger site and the precinct including the cemetery, the

Church, and the more modern school buildings reflect the

development of the religious influence in this area over a very

long period of time.

58. However, the key features of the precinct are the cemetery

and the church. The cemetery was established in 1848 along

with the first Church. This first wooden church was replaced

due to changing parish requirements on the same site with a

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brick church in 1926, St Joseph and St Joachim, a building

that has been agreed to be scheduled in the PAUP due to its

key significance for this parish.

59. The earliest dedicated schoolroom for the school was built in

1862 and the school building from 1908 in its condition

represents at best a step in the development on site over the

years, as do later buildings on the site, and the historic and

continuous requirement for change to provide ongoing

adequate services for the community. As stated in the

Matthews and Matthews Heritage Assessment in a comparison

with Otahuhu Primary School (p5): “Changes over time have

seen most of the early school buildings replaced,…” which

reflects the fact that the ongoing development within a school

environment is typical and reflects the history of a place. The

significance here seems to be clearly in the provision of

continuous education over time and is focused on intangible

values rather than the need for historical physical remains.

The more modern school buildings carry this social

significance as well.

60. The history of the Catholic Church in Otahuhu, and this

includes the schooling of children since 1848, is more

appropriately represented by the earliest feature, the

cemetery, and the replacement of the original church at an

early date, both of which present consistent integrity and

authenticity.

61. As a school closely linked with the Catholic Church, and the

development of the parish in all aspects of church life,

including education as just one of the pillars, the argument of

Ms Matthews in her evidence (2.5-2.7) for the building to

represent the key theme of education in the area is arguable.

Following the historic development described in Ms Matthews’

Heritage Assessment, it seems more appropriate to include

Otahuhu Primary School as that representative. While it

started off as a religious school in 1856, it was a public school

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for everyone in the area since 1872 with currently still

functioning buildings from 1909 and 1916 remaining on site.

The development of this public school is arguably a more

representative example of the general development of

education in the area.

62. The change of focus in the early education in Otahuhu from

church provided services to the need of public education is

also reflected in the fact that in 1873, just after the public

school had been established and another schooling option was

available, St Cecilia’s Select School and St Joseph’s Poor

School were amalgamated.

63. While the St Joseph’s primary school building may be the

oldest building on the Church precinct today relating to the

religious education in Otahuhu, the actual fabric remaining

from 1908 is minimal. While the rectangular shape can still be

read, sans the lean-to addition to the side, most of the fabric

of the building has been removed and replaced with more

modern fabric.

64. In my opinion, the rectangular form of the building and the

remains of corner brackets and some of the weatherboards do

not warrant scheduling of this place as ‘the most significant

key feature of the site’. The authenticity of the building is

almost completely lost.

ID 1609, St Michael’s Church, School and Presbytery,

6 Beatrice Road, Remuera

65. The Council proposes to schedule St Michael’s Church, School

and Presbytery as a Category B place.

66. The Council has agreed through direct discussion to exclude

the King’s Lawn, gymnasium, hard court and pool from the

extent of place, however, seeks to retain the original school

building.

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67. In addition, an issue has evolved during the process that

refers to the primary features of sites of Category B places.

This was a result of changes made while discussing Topic 031

Historic Heritage. Following that discussion and the notion to

place Category B sites that have not yet been assessed for

their primary features in a holding pattern, this means that

consequently all features are included as primary features,

unless assessed otherwise. For the St Michael’s Church

precinct no primary features have been assessed by council to

date.

68. Heritage New Zealand has put forward a submission that

seeks a change from Category B to Category A for the church

site including the King’s Lawn area to its west. This

submission does exclude the Presbytery and the school

building as scheduled buildings.

69. Currently the St Michael’s Church and the Presbytery are

scheduled in the District Plan, which includes a substantial

curtilage to the front and the side of these buildings. The

school complex sits towards the back including a senior

school, junior school (1917), hall / gymnasium, hard court,

pool and sports field. Parking is only available on the

pathways and in front of the school and is at a premium. The

contours of the parcel of land are steep towards the back and

the land has been retained in earlier days.

70. A Conservation Plan was prepared for the church building (as

attached to Ms Freeman’s evidence), unfortunately, it did not

take into consideration best conservation practice and

adherence with the principles of the ICOMOS New Zealand

Charter, Section 14 (iv), that requires to include in the

entirety of the place in all its aspects when preparing a

Conservation Plan. This includes besides the history of all the

elements the assessment of cultural heritage values, detailed

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description and condition assessment for all buildings and site

elements. The comments in the Conservation Plan on other

buildings and elements of the site, beside the church, are

supplementary and unsubstantiated.

71. In the absence of any formal assessment from Council for the

church, the school building and the Presbytery Ms Freeman

and Ms Rush have relied on the information contained in the

Conservation Plan.

72. While a statement was made in that Plan that the historic

school building and the Presbytery have exceptional

significance, the Conservation Plan has not included any detail

or assessment for these buildings either.

73. I have prepared a Heritage Assessment for the school building

(Appendix 4) with the following findings:

74. The original school building was built in 1917. The building

has been modified over time repeatedly, including the

insertion of large glass double doors to the exterior,

introduction of roof lights, changes to the interior to

streamline the functionality of the building and to modernise

facilities. A library has been added to the lower level of the

building as well as external toilets and store rooms.

75. Generally, the form and layout of the exterior of the building

is intact with the changes made being sympathetic and with

minor effect on the cultural heritage value overall. The

building is of moderate historical significance due to its

association with Bishop Liston and his personal involvement to

prioritise the school building before the church was built on

the site, contrary to the wishes of the parish. . Its moderate

social significance stems from the fact that the school as a

function is of importance in the area and the fact that the

parish, including the school, is still today an important part of

the community.

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76. Architecturally, the place has moderate significance due to its

changes over time, particularly to the interior, and the

typically simple style that has been adopted for the design.

The modified interior in particular does not warrant

scheduling. The building cannot be classified as one of

Thomas Mahoney’s best examples. The landmark on the site

is the church, not the original school building and the original

school building as has moderate contextual significance in this

group of buildings.

77. The location of the precinct in a dense urban environment

challenges the requirements of the school to expand and

provide for sufficient services for a parish that includes

Remuera and Parnell. Currently the school has a roll of 270,

however, increasing density of housing in the area is creating

pressure to increase the school roll.

78. Due to the finite amount of space, the options the Parish has

available to provide sufficient amenities for the school are to

adaptively reuse (i.e. redevelop) the space available for the

school or limit the services that are required in the area.

79. The inclusion of the school and its surrounding area into the

extent of place for the schedule of the Church and the

Presbytery will result in a considerable limitation of further

growth of the school and new development of classrooms on

the site. This could likely result in the school’s inability to

increase its roll and therefore in the incapacity to provide

options for education for the community in the area.

80. The Council has conceded to reduce the Extent of Place to

exclude the King’s Lawn. Ms Rush is of the opinion that this

will offer sufficient potential to expand the school (7.19). I

rely on Mr McManus’ planning evidence and agree that the

matter is not as simple as it seems and has implications that

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are far reaching from a planning perspective, as described in

detail in his evidence, as well as from a heritage perspective.

81. As Mr McManus describes, the King’s Lawn is part of the

parish land and not part of the school and has already been

earmarked for development of a parish centre that is required

for the parish.

82. However, should for whatever reason the King’s Lawn become

available for school purposes and be the only area that is

available for development, significant trees might be

endangered that contribute to the value of the greater site to

some level. The footprint of the lawn is limited and a building

close to the church could potentially have a great impact on

the heritage values of the church, should the new building’s

mass and form have to compete, side by side, with the church

building.

83. Should the King’s Lawn and the area where the school

building is located currently be available, the option for a

smaller scale building for the parish could be considered, and

even a larger building at the centre of the site behind the

church for the school would not detract from the landmark

value the church provides.

84. The assessment of heritage values of the school has shown

that, while the building has some significance, the significance

of the school building is, compared to the church, of much

lesser value.

85. From a heritage perspective the location of the school as a

whole in close proximity of the church and its Presbytery is an

important factor that adds to the overall significance of the

site and the currently scheduled buildings. This would be in

alignment with the original vision for the site.

Page | 22

86. In my opinion the proximity of the school activity on this

particular site and the parish’s ability to meet the needs of the

community for educational services is of greater cultural

heritage value for the religious precinct than the protection of

the original fabric of the school building with overall moderate

significance.

87. The cultural heritage values of the Presbytery have not been

assessed by any of the parties. However, the CDA is not

opposed to the scheduling of this building. As Ms Rush

explains in her evidence (7.16-7.18) the council does not

consider the interiors of the Presbytery to be included in the

scheduling. I agree with that approach.

88. With regards to the identification of primary features for the

site, I am of the opinion that the Church should be the only

primary feature on site. The Heritage Assessment for the

school has found that the significance of the school building is

evidently of lesser value than the church. The Presbytery is a

building that has not only been moved on the site, but has

undergone numerous changes to the interior to accommodate

the various uses it had over time, and therefore lacks a

certain degree of authenticity. In comparison with the church

there is a clear hierarchy apparent. The school and the

Presbytery have not formed the fundamental basis of why the

place was scheduled initially.

89. There is no response in the Council’s evidence that suggests

the submission of Heritage New Zealand to change the

scheduling for the church and the King’s Lawn from Category

B to Category A should be adopted.

90. According to the definitions in the PAUP, Category A places

are of exceptional overall significance to the Auckland region

or greater geographic area. Category B places are of

considerable overall significance to a locality or greater

geographic area.

Page | 23

91. It appears, according to the lack of response to the

submission, that the Council, on the basis of the information

provided in the Conservation Plan, does not consider the

building or the lawn to reach the threshold for scheduling as

Category A. I concur with that view.

92. The Conservation Plan prepared for the Church discusses the

cultural heritage values of the church and these findings do

not suggest that the church’s significance is such that it would

warrant the scheduling of the building as Category A. The

historical significance is relating to Auckland based people and

local events. It’s landmark value is recognised in the area of

Remuera, more precisely that of Beatrice Road.

93. The church is not of exceptional overall significance to the

Auckland region or greater geographic area. However, it fits

Category B as a place that is of considerable overall

significance to Remuera.

94. The Presbytery has not been formally assessed; however, I

had the opportunity to undertake a site visit. The building

has been moved on site and the setting is not original. The

building has been changed repeatedly over time to

accommodate the changing uses over the years. Many original

features have been removed on the interior that would have

added to the value of the place. While the exterior may be

reasonably intact, the interior does not warrant scheduling. It

is highly unlikely that the building as a whole would achieve

higher significance, after full assessment has been

undertaken, then the church on site.

Page | 24

ID 1517, St Patrick’s Presbytery,

131 Seddon Street, Pukekohe

95. The Council proposes to include the Presbytery in the notified

PAUP in Appendix 9.1 Schedule of significant Historic Heritage

Places as Category B place.

96. A complete Heritage Assessment was prepared by BCon

Consultants Ltd that includes the exterior and interior of the

building (Appendix 2). The Council also provided an

independent assessment with their evidence. However, this

assessment was undertaken only from a visual inspection of

the exterior. The interior has not been viewed and assessed.

97. The brick Presbytery building dates to 1914, when it replaced

an earlier timber structure that was located on the same site.

The Edwardian brick villa had six rooms. It was designed by

John Routly, an Architect who later became Mayor of

Pukekohe.

98. The brick building has been altered over time and verandas

have been enclosed, internal partitions have been added to

create more rooms and bathroom and kitchen facilities have

been changed. To the back an extension was added to the

Presbytery accommodating further rooms and facilities, and a

double garage was added to the back.

99. The building originally sat on a moderately large site adjacent

to the old church in an otherwise residential street.

Landscaped gardens were surrounding the Presbytery. Today

the site has been subdivided and the building sits adjacent on

one side to a large carpark in front of the new church and to

the other flanks a driveway into a modern retirement village

that is part of the parish.

Page | 25

100. The building has lost its original settings. The small front yard

is the only reminder of the earlier context of the place. The

building has been largely modified, and while original features

to the exterior are still visible, their significance is diminished

by the alterations.

101. Ms Francesco’s evidence states (3.8) that the building is of

considerable significance as a notable example of this type of

building and rates the historical and physical values as

considerable. She also is of the opinion that the building has

high integrity as a transitional villa.

102. Comparing the historic photograph (Figure 2, p5) in Ms

Francesco’s evaluation with the building today in BCon

Consultants’ Heritage Assessment (Appendix2, Exterior,

North Elevation and Filled in veranda to north), it seems

obvious that the changes that have occurred result in a

considerable change to the appearance of the building. In

addition the interior has been changed considerably. In my

opinion these extensive changes do not warrant an

assessment of high integrity or considerable physical value.

103. Ms Rush notes that to account for the extensive changes that

have apparently negatively affected the heritage values of the

place Ms Francesco suggests excluding these features (4.1)

from the schedule. It is not considered conservation best

practice to schedule a place that has a large amount of

features within that building that detract from the heritage

significance to such a degree that they need to be excluded.

104. While exclusions of separate buildings and even additions

that are visually distinct to the original building are an

acceptable approach, the interior of the presbytery has been

merged when the addition was undertaken and the exterior

takes that into account as well. There is no clear delineation

that could readily be identified, and it seems the Presbytery

Page | 26

only warrants scheduling by excluding these detracting

features.

105. She also places importance on the connection with the

architect which later became the Mayor of Pukekohe. At the

time of the design John Routly was an architect like many

others such as Mountjoy and Potter that designed frequently

for this area, as Ms Francesco states in her evaluation (p14).

Her emphasis on Routly being one of the most prominent

architects in Pukekohe seems to be ignoring the fact that

Pukekohe was a very small settlement at the time with a very

limited supply of architects, and Routly had the advantage of

living in that small community. It is not surprising that he had

the opportunity to design quite a number of places there.

However, his work was by no means restricted to Pukekohe,

nor did he build the majority of his designs there. The fact

that he later became the Mayor is an interesting historical

detail, his political career however, had no influence on the

design of the building.

106. While the original design features that were typical for

Routly’s projects are noteworthy, as Ms Francesco describes

in her comparison (p26 ff) they can be appreciated on a

number of other, arguably more intact and prominent

buildings, in Pukekohe and elsewhere. I do not consider the

Presbytery as an outstanding example of his work.

107. Ms Francesco places significance on the fact that the

Presbytery reflects the expansion of the Catholic Church at

the time. This claim is true for each and every building that

the CDA owns, regardless of the age, and is a matter of fact

that does not attribute special significance. In my opinion a

better marker for the historical record of the development of

the Catholic Church in Pukekohe is the cemetery. In her

evidence (4.1.6) Ms Francesco seems to agree that the

cemetery reflects a historical record of the community.

Page | 27

108. In the context of the wider church precinct, it is my opinion

that the Presbytery is not a landmark. The building is set back

from the street, and compared with the open space of the

carpark and the large mass of the church building on the

same side of the street, and the large school site on the

opposite site of the street, including the cemetery, the

Presbytery almost disappears visually. A landmark is: “…an

object or feature of a landscape or town that is easily seen

and recognized from a distance, especially one that enables

someone to establish their location.1” I do not consider the

Presbytery to have these qualities.

109. Given the overall moderate heritage significance of the place

and the alterations that have been undertaken over time it is

my opinion that the building does not warrant scheduling.

Conclusion

110. The Bishop seeks the following relief:

(a) Removal of St Mary’s Church, Northcote, from

Appendix 9.1 in the PAUP;

(b) Removal of St Joseph’s Primary School Building,

Otahuhu, from Appendix 9.1 in the PAUP;

(c) Removal of St Michael’s Primary School, Remuera,

from the name and extent of place in the schedule

for St Michael’s Church, School and Presbytery in the

PAUP;

(d) Identification of St Michaels Church as the only

primary feature of the site;

1 https://www.google.co.nz/webhp?sourceid=chrome-

instant&ion=1&espv=2&ie=UTF-8#q=landmark%20meaning

Page | 28

(e) Scheduling of St Michael’s Church and Presbytery as

Category B as proposed by Council, excluding the

King’s Lawn;

(f) Removal of St Patrick’s Presbytery, Pukekohe, from

Appendix 9.1 in the PAUP.

I support the relief sought by the Bishop.

Heike Lutz

28 August 2015

Appendix 1

Professional Qualifications and Experience

My name is Heike Brigitte Lutz. I am the director of BCon

Consultants Limited, an Auckland based architectural building

conservation practice.

I hold a Master of Architecture degree from the Technical

University of Applied Sciences in Berlin, Germany. This degree

includes, in addition to architectural design related topics, the

studies of building conservation and adaptive re-use, construction

detailing, structural engineering, urban design and town planning. I

have undertaken four years of doctoral research in Building

Conservation at the University of Auckland.

I have over 20 years of experience in the field of professional

building conservation and over 25 years of architectural practice

experience in New Zealand and Europe. Over the last decade I

have repeatedly been Expert Witness to the Environment Court and

in Resource Consent hearings on issues of architecture, heritage

and building conservation. I am a certified Independent

Commissioner and Mediator.

As Vice Chair of the International Council on Monuments and Sites

(ICOMOS) NZ I am also a member of their Charter Committee,

Chair of their Membership and Ethics Committee and past Chair of

the ICOMOS Training and Education Committee. I have been

appointed to represent ICOMOS NZ as Expert Member at the

ICOMOS International Scientific Committee Theory and Philosophy.

As a member of ICOMOS I adhere in all my professional work to

the ICOMOS NZ Code of Ethics and Standard of Practice. This

includes the ongoing maintenance of professional knowledge,

philosophy, practice and technology as well as a commitment to

unbiased and objective opinion with reference to information and

professional advice given.

I am a peer reviewer for the World Monuments Fund (WMF), based

in the USA, which is the leading independent (non-governmental)

organization working globally for the protection of the world’s

architectural heritage of significant monuments, buildings, and

sites.

I am a member of the Resource Management Law Association

(RMLA), the New Zealand Conservators of Cultural Materials

Association (NZCCM, formally the New Zealand Professional

Conservator’s Group) and the Association for Preservation

Technology International (APTI) based in the United States.

I am currently, and have been in the past, conservation consultant

for a number of nationally and internationally significant building

conservation projects in New Zealand and Europe including the

National Medical Institute for Occupational Health in Berlin,

Shackleton’s Hut in Antarctica and the Old Government House in

Auckland.

Through my specialist education and in the professional roles I

have performed, I have acquired a sound working knowledge in the

specialist discipline of building conservation, the preparation of

heritage studies and the development of design guidelines for

urban centres, issues relating to the recognition and assessment of

cultural heritage values, and methodologies for conserving these in

accordance with requirements laid out in applicable national

legislation and national and international conservation charters.

Appendix 2

UNESCO

Nara Document on Authenticity

The Nara Document On Authenticity

THE NARA DOCUMENT ON AUTHENTICITY

Preamble

1. We, the experts assembled in Nara (Japan), wish to acknowledge the generous spirit and intellectual courage of the Japanese authorities in providing a timely forum in which we could challenge conventional thinking in the conservation field, and debate ways and means of broadening our horizons to bring greater respect for cultural and heritage diversity to conservation practice.

2. We also wish to acknowledge the value of the framework for discussion provided by the World Heritage Committee's desire to apply the test of authenticity in ways which accord full respect to the social and cultural values of all societies, in examining the outstanding universal value of cultural properties proposed for the World Heritage List.

3. The Nara Document on Authenticity is conceived in the spirit of the Charter of Venice, 1963, and builds on it and extends it in response to the expanding scope of cultural heritage concerns and interests in our contemporary world.

4. In a world that is increasingly subject to the forces of globalization and homogenization, and in a world in which the search for cultural identity is sometimes pursued through aggressive nationalism and the suppression of the cultures of minorities, the essential contribution made by the consideration of authenticity in conservation practice is to clarify and illuminate the collective memory of humanity.

Cultural Diversity and Heritage Diversity

5. The diversity of cultures and heritage in our world is an irreplaceable source of spiritual

http://whc.unesco.org/events/gt-zimbabwe/nara.htm (1 of 4)07/11/2007 15:09:21


and intellectual richness for all humankind. The protection and enhancement of cultural and heritage diversity in our world should be actively promoted as an essential aspect of human development.

6. Cultural heritage diversity exists in time and space, and demands respect for other cultures and all aspects of their belief systems. In cases where cultural values appear to be in conflict, respect for cultural diversity demands acknowledgment of the legitimacy of the cultural values of all parties.

7. All cultures and societies are rooted in the particular forms and means of tangible and intangible expression which constitute their heritage, and these should be respected.

8. It is important to underline a fundamental principle of UNESCO, to the effect that the cultural heritage of each is the cultural heritage of all. Responsibility for cultural heritage and the management of it belongs, in the first place, to the cultural community that has generated it, and subsequently to that which cares for it. However, in addition to these responsibilities, adherence to the international charters and conventions developed for conservation of cultural heritage also obliges consideration of the principles and responsibilities flowing from them. Balancing their own requirements with those of other cultural communities is, for each community, highly desirable, provided achieving this balance does not undermine their fundamental cultural values.

Values and authenticity

9. Conservation of cultural heritage in all its forms and historical periods is rooted in the values attributed to the heritage. Our ability to understand these values depends, in part, on the degree to which information sources about these values may be understood as credible or truthful. Knowledge and understanding of these sources of information, in relation to original and



subsequent characteristics of the cultural heritage, and their meaning, is a requisite basis for assessing all aspects of authenticity.

10. Authenticity, considered in this way and affirmed in the Charter of Venice, appears as the essential qualifying factor concerning values. The understanding of authenticity plays a fundamental role in all scientific studies of the cultural heritage, in conservation and restoration planning, as well as within the inscription procedures used for the World Heritage Convention and other cultural heritage inventories.

11. All judgements about values attributed to cultural properties as well as the credibility of related information sources may differ from culture to culture, and even within the same culture. It is thus not possible to base judgements of values and authenticity within fixed criteria. On the contrary, the respect due to all cultures requires that heritage properties must considered and judged within the cultural contexts to which they belong.

12. Therefore, it is of the highest importance and urgency that, within each culture, recognition be accorded to the specific nature of its heritage values and the credibility and truthfulness of related information sources.

13. Depending on the nature of the cultural heritage, its cultural context, and its evolution through time, authenticity judgements may be linked to the worth of a great variety of sources of information. Aspects of the sources may include form and design, materials and substance, use and function, traditions and techniques, location and setting, and spirit and feeling, and other internal and external factors. The use of these sources permits elaboration of the specific artistic, historic, social, and scientific dimensions of the cultural heritage being examined.

Definitions



CONSERVATION: all operations designed to understand a property,know its history and meaning, ensure its material safeguard, and, if required, its restoration and enhancement.

INFORMATION SOURCES: all physical, written, oral, and figurative sources which make it possible to know the nature, specificities, meaning, and history of the cultural heritage..

The Nara Document on Authenticity was drafted by the 35 participants at the Nara Conference on Authenticity in Relation to the World Heritage Convention, held at Nara, Japan, from 1-6 November 1993, at the invitation of the Agency for Cultural Affairs (Government of Japan) and the Nara Prefecture. The Agency organized the Nara Conference in cooperation with UNESCO, ICCROM and ICOMOS. This final version of the Nara Document has been edited by the general rapporteurs of the Nara Conference, Mr. Raymond Lemaire and Mr. Herb Stovel.


Appendix 3

ICOMOS New Zealand Charter

for the Conservation of Places of Cultural Heritage Value

Revised 2010

ICOMOS New Zealand Charter 2010 Page 1

ICOMOS New Zealand Charter for the Conservation of Places of Cultural Heritage Value

Revised 2010

Preamble

New Zealand retains a unique assemblage of places of cultural heritage value relating to its indigenous

and more recent peoples. These areas, cultural landscapes and features, buildings and structures,

gardens, archaeological sites, traditional sites, monuments, and sacred places are treasures of

distinctive value that have accrued meanings over time. New Zealand shares a general responsibility

with the rest of humanity to safeguard its cultural heritage places for present and future generations.

More specifically, the people of New Zealand have particular ways of perceiving, relating to, and

conserving their cultural heritage places.

Following the spirit of the International Charter for the Conservation and Restoration of Monuments and

Sites (the Venice Charter - 1964), this charter sets out principles to guide the conservation of places of

cultural heritage value in New Zealand. It is a statement of professional principles for members of

ICOMOS New Zealand.

This charter is also intended to guide all those involved in the various aspects of conservation work,

including owners, guardians, managers, developers, planners, architects, engineers, craftspeople and

those in the construction trades, heritage practitioners and advisors, and local and central government

authorities. It offers guidance for communities, organisations, and individuals involved with the

conservation and management of cultural heritage places.

This charter should be made an integral part of statutory or regulatory heritage management policies or

plans, and should provide support for decision makers in statutory or regulatory processes.

Each article of this charter must be read in the light of all the others. Words in bold in the text are

defined in the definitions section of this charter.

This revised charter was adopted by the New Zealand National Committee of the International Council

on Monuments and Sites at its meeting on 4 September 2010.

Purpose of conservation

1. The purpose of conservation

The purpose of conservation is to care for places of cultural heritage value.

In general, such places:

(i) have lasting values and can be appreciated in their own right;

(ii) inform us about the past and the cultures of those who came before us;

(iii) provide tangible evidence of the continuity between past, present, and future;

(iv) underpin and reinforce community identity and relationships to ancestors and the

land; and

(v) provide a measure against which the achievements of the present can be

compared.

It is the purpose of conservation to retain and reveal such values, and to support the ongoing meanings

and functions of places of cultural heritage value, in the interests of present and future generations.


Conservation principles

2. Understanding cultural heritage value

Conservation of a place should be based on an understanding and appreciation of all aspects of its

cultural heritage value, both tangible and intangible. All available forms of knowledge and evidence

provide the means of understanding a place and its cultural heritage value and cultural heritage

significance. Cultural heritage value should be understood through consultation with connected

people, systematic documentary and oral research, physical investigation and recording of the place,

and other relevant methods.

All relevant cultural heritage values should be recognised, respected, and, where appropriate,

revealed, including values which differ, conflict, or compete.

The policy for managing all aspects of a place, including its conservation and its use, and the

implementation of the policy, must be based on an understanding of its cultural heritage value.

3. Indigenous cultural heritage

The indigenous cultural heritage of tangata whenua relates to whanau, hapu, and iwi groups. It shapes

identity and enhances well-being, and it has particular cultural meanings and values for the present,

and associations with those who have gone before. Indigenous cultural heritage brings with it

responsibilities of guardianship and the practical application and passing on of associated knowledge,

traditional skills, and practices.

The Treaty of Waitangi is the founding document of our nation. Article 2 of the Treaty recognises and

guarantees the protection of tino rangatiratanga, and so empowers kaitiakitanga as customary

trusteeship to be exercised by tangata whenua. This customary trusteeship is exercised over their

taonga, such as sacred and traditional places, built heritage, traditional practices, and other cultural

heritage resources. This obligation extends beyond current legal ownership wherever such cultural

heritage exists.

Particular matauranga, or knowledge of cultural heritage meaning, value, and practice, is associated

with places. Matauranga is sustained and transmitted through oral, written, and physical forms

determined by tangata whenua. The conservation of such places is therefore conditional on decisions

made in associated tangata whenua communities, and should proceed only in this context. In

particular, protocols of access, authority, ritual, and practice are determined at a local level and should

be respected.

4. Planning for conservation

Conservation should be subject to prior documented assessment and planning.

All conservation work should be based on a conservation plan which identifies the cultural heritage

value and cultural heritage significance of the place, the conservation policies, and the extent of the

recommended works.

The conservation plan should give the highest priority to the authenticity and integrity of the place.

Other guiding documents such as, but not limited to, management plans, cyclical maintenance plans,

specifications for conservation work, interpretation plans, risk mitigation plans, or emergency plans

should be guided by a conservation plan.


5. Respect for surviving evidence and knowledge

Conservation maintains and reveals the authenticity and integrity of a place, and involves the least

possible loss of fabric or evidence of cultural heritage value. Respect for all forms of knowledge and

existing evidence, of both tangible and intangible values, is essential to the authenticity and integrity of

the place.

Conservation recognises the evidence of time and the contributions of all periods. The conservation of

a place should identify and respect all aspects of its cultural heritage value without unwarranted

emphasis on any one value at the expense of others.

The removal or obscuring of any physical evidence of any period or activity should be minimised, and

should be explicitly justified where it does occur. The fabric of a particular period or activity may be

obscured or removed if assessment shows that its removal would not diminish the cultural heritage value

of the place.

In conservation, evidence of the functions and intangible meanings of places of cultural heritage value

should be respected.

6. Minimum intervention

Work undertaken at a place of cultural heritage value should involve the least degree of intervention

consistent with conservation and the principles of this charter.

Intervention should be the minimum necessary to ensure the retention of tangible and intangible values

and the continuation of uses integral to those values. The removal of fabric or the alteration of features

and spaces that have cultural heritage value should be avoided.

7. Physical investigation

Physical investigation of a place provides primary evidence that cannot be gained from any other

source. Physical investigation should be carried out according to currently accepted professional

standards, and should be documented through systematic recording.

Invasive investigation of fabric of any period should be carried out only where knowledge may be

significantly extended, or where it is necessary to establish the existence of fabric of cultural heritage

value, or where it is necessary for conservation work, or where such fabric is about to be damaged or

destroyed or made inaccessible. The extent of invasive investigation should minimise the disturbance of

significant fabric.

8. Use

The conservation of a place of cultural heritage value is usually facilitated by the place serving a useful

purpose.

Where the use of a place is integral to its cultural heritage value, that use should be retained.

Where a change of use is proposed, the new use should be compatible with the cultural heritage value

of the place, and should have little or no adverse effect on the cultural heritage value.


9. Setting

Where the setting of a place is integral to its cultural heritage value, that setting should be conserved

with the place itself. If the setting no longer contributes to the cultural heritage value of the place, and

if reconstruction of the setting can be justified, any reconstruction of the setting should be based on an

understanding of all aspects of the cultural heritage value of the place.

10. Relocation

The on-going association of a structure or feature of cultural heritage value with its location, site,

curtilage, and setting is essential to its authenticity and integrity. Therefore, a structure or feature of

cultural heritage value should remain on its original site.

Relocation of a structure or feature of cultural heritage value, where its removal is required in order to

clear its site for a different purpose or construction, or where its removal is required to enable its use on a

different site, is not a desirable outcome and is not a conservation process.

In exceptional circumstances, a structure of cultural heritage value may be relocated if its current site is

in imminent danger, and if all other means of retaining the structure in its current location have been

exhausted. In this event, the new location should provide a setting compatible with the cultural

heritage value of the structure.

11. Documentation and archiving

The cultural heritage value and cultural heritage significance of a place, and all aspects of its

conservation, should be fully documented to ensure that this information is available to present and

future generations.

Documentation includes information about all changes to the place and any decisions made during

the conservation process.

Documentation should be carried out to archival standards to maximise the longevity of the record, and

should be placed in an appropriate archival repository.

Documentation should be made available to connected people and other interested parties. Where

reasons for confidentiality exist, such as security, privacy, or cultural appropriateness, some information

may not always be publicly accessible.

12. Recording

Evidence provided by the fabric of a place should be identified and understood through systematic

research, recording, and analysis.

Recording is an essential part of the physical investigation of a place. It informs and guides the

conservation process and its planning. Systematic recording should occur prior to, during, and following

any intervention. It should include the recording of new evidence revealed, and any fabric obscured or

removed.

Recording of the changes to a place should continue throughout its life.


13. Fixtures, fittings, and contents

Fixtures, fittings, and contents that are integral to the cultural heritage value of a place should be

retained and conserved with the place. Such fixtures, fittings, and contents may include carving,

painting, weaving, stained glass, wallpaper, surface decoration, works of art, equipment and

machinery, furniture, and personal belongings.

Conservation of any such material should involve specialist conservation expertise appropriate to the

material. Where it is necessary to remove any such material, it should be recorded, retained, and

protected, until such time as it can be reinstated.

Conservation processes and practice

14. Conservation plans

A conservation plan, based on the principles of this charter, should:

(i) be based on a comprehensive understanding of the cultural heritage value of the

place and assessment of its cultural heritage significance;

(ii) include an assessment of the fabric of the place, and its condition;

(iii) give the highest priority to the authenticity and integrity of the place;

(iv) include the entirety of the place, including the setting;

(v) be prepared by objective professionals in appropriate disciplines;

(vi) consider the needs, abilities, and resources of connected people;

(vii) not be influenced by prior expectations of change or development;

(viii) specify conservation policies to guide decision making and to guide any work to be

undertaken;

(ix) make recommendations for the conservation of the place; and

(x) be regularly revised and kept up to date.

15. Conservation projects

Conservation projects should include the following:

(i) consultation with interested parties and connected people, continuing throughout

the project;

(ii) opportunities for interested parties and connected people to contribute to and

participate in the project;

(iii) research into documentary and oral history, using all relevant sources and repositories

of knowledge;

(iv) physical investigation of the place as appropriate;

(v) use of all appropriate methods of recording, such as written, drawn, and

photographic;

(vi) the preparation of a conservation plan which meets the principles of this charter;

(vii) guidance on appropriate use of the place;

(viii) the implementation of any planned conservation work;

(ix) the documentation of the conservation work as it proceeds; and

(x) where appropriate, the deposit of all records in an archival repository.

A conservation project must not be commenced until any required statutory authorisation has been

granted.


16. Professional, trade, and craft skills

All aspects of conservation work should be planned, directed, supervised, and undertaken by people

with appropriate conservation training and experience directly relevant to the project.

All conservation disciplines, arts, crafts, trades, and traditional skills and practices that are relevant to the

project should be applied and promoted.

17. Degrees of intervention for conservation purposes

Following research, recording, assessment, and planning, intervention for conservation purposes may

include, in increasing degrees of intervention:

(i) preservation, through stabilisation, maintenance, or repair;

(ii) restoration, through reassembly, reinstatement, or removal;

(iii) reconstruction; and

(iv) adaptation.

In many conservation projects a range of processes may be utilised. Where appropriate, conservation

processes may be applied to individual parts or components of a place of cultural heritage value.

The extent of any intervention for conservation purposes should be guided by the cultural heritage value

of a place and the policies for its management as identified in a conservation plan. Any intervention

which would reduce or compromise cultural heritage value is undesirable and should not occur.

Preference should be given to the least degree of intervention, consistent with this charter.

Re-creation, meaning the conjectural reconstruction of a structure or place; replication, meaning to

make a copy of an existing or former structure or place; or the construction of generalised

representations of typical features or structures, are not conservation processes and are outside the

scope of this charter.

18. Preservation

Preservation of a place involves as little intervention as possible, to ensure its long-term survival and the

continuation of its cultural heritage value.

Preservation processes should not obscure or remove the patina of age, particularly where it contributes

to the authenticity and integrity of the place, or where it contributes to the structural stability of

materials.

i. Stabilisation

Processes of decay should be slowed by providing treatment or support.

ii. Maintenance

A place of cultural heritage value should be maintained regularly. Maintenance should be

carried out according to a plan or work programme.

iii. Repair

Repair of a place of cultural heritage value should utilise matching or similar materials. Where

it is necessary to employ new materials, they should be distinguishable by experts, and should

be documented.


Traditional methods and materials should be given preference in conservation work.

Repair of a technically higher standard than that achieved with the existing materials or

construction practices may be justified only where the stability or life expectancy of the site or

material is increased, where the new material is compatible with the old, and where the

cultural heritage value is not diminished.

19. Restoration

The process of restoration typically involves reassembly and reinstatement, and may involve the

removal of accretions that detract from the cultural heritage value of a place.

Restoration is based on respect for existing fabric, and on the identification and analysis of all available

evidence, so that the cultural heritage value of a place is recovered or revealed. Restoration should be

carried out only if the cultural heritage value of the place is recovered or revealed by the process.

Restoration does not involve conjecture.

i. Reassembly and reinstatement

Reassembly uses existing material and, through the process of reinstatement, returns it to its

former position. Reassembly is more likely to involve work on part of a place rather than the

whole place.

ii. Removal

Occasionally, existing fabric may need to be permanently removed from a place. This may be

for reasons of advanced decay, or loss of structural integrity, or because particular fabric has

been identified in a conservation plan as detracting from the cultural heritage value of the

place.

The fabric removed should be systematically recorded before and during its removal. In some

cases it may be appropriate to store, on a long-term basis, material of evidential value that

has been removed.

20. Reconstruction

Reconstruction is distinguished from restoration by the introduction of new material to replace material

that has been lost.

Reconstruction is appropriate if it is essential to the function, integrity, intangible value, or understanding

of a place, if sufficient physical and documentary evidence exists to minimise conjecture, and if

surviving cultural heritage value is preserved.

Reconstructed elements should not usually constitute the majority of a place or structure.

21. Adaptation

The conservation of a place of cultural heritage value is usually facilitated by the place serving a useful

purpose. Proposals for adaptation of a place may arise from maintaining its continuing use, or from a

proposed change of use.


Alterations and additions may be acceptable where they are necessary for a compatible use of the

place. Any change should be the minimum necessary, should be substantially reversible, and should

have little or no adverse effect on the cultural heritage value of the place.

Any alterations or additions should be compatible with the original form and fabric of the place, and

should avoid inappropriate or incompatible contrasts of form, scale, mass, colour, and material.

Adaptation should not dominate or substantially obscure the original form and fabric, and should not

adversely affect the setting of a place of cultural heritage value. New work should complement the

original form and fabric.

22. Non-intervention

In some circumstances, assessment of the cultural heritage value of a place may show that it is not

desirable to undertake any conservation intervention at that time. This approach may be appropriate

where undisturbed constancy of intangible values, such as the spiritual associations of a sacred place,

may be more important than its physical attributes.

23. Interpretation

Interpretation actively enhances public understanding of all aspects of places of cultural heritage value

and their conservation. Relevant cultural protocols are integral to that understanding, and should be

identified and observed.

Where appropriate, interpretation should assist the understanding of tangible and intangible values of a

place which may not be readily perceived, such as the sequence of construction and change, and the

meanings and associations of the place for connected people.

Any interpretation should respect the cultural heritage value of a place. Interpretation methods should

be appropriate to the place. Physical interventions for interpretation purposes should not detract from

the experience of the place, and should not have an adverse effect on its tangible or intangible values.

24. Risk mitigation

Places of cultural heritage value may be vulnerable to natural disasters such as flood, storm, or

earthquake; or to humanly induced threats and risks such as those arising from earthworks, subdivision

and development, buildings works, or wilful damage or neglect. In order to safeguard cultural heritage

value, planning for risk mitigation and emergency management is necessary.

Potential risks to any place of cultural heritage value should be assessed. Where appropriate, a risk

mitigation plan, an emergency plan, and/or a protection plan should be prepared, and implemented

as far as possible, with reference to a conservation plan.


Definitions

For the purposes of this charter:

Adaptation means the process(es) of modifying a place for a compatible use while retaining its cultural

heritage value. Adaptation processes include alteration and addition.

Authenticity means the credibility or truthfulness of the surviving evidence and knowledge of the cultural

heritage value of a place. Relevant evidence includes form and design, substance and

fabric, technology and craftsmanship, location and surroundings, context and setting, use and

function, traditions, spiritual essence, and sense of place, and includes tangible and intangible

values. Assessment of authenticity is based on identification and analysis of relevant evidence

and knowledge, and respect for its cultural context.

Compatible use means a use which is consistent with the cultural heritage value of a place, and which

has little or no adverse impact on its authenticity and integrity.

Connected people means any groups, organisations, or individuals having a sense of association with or

responsibility for a place of cultural heritage value.

Conservation means all the processes of understanding and caring for a place so as to safeguard its

cultural heritage value. Conservation is based on respect for the existing fabric, associations,

meanings, and use of the place. It requires a cautious approach of doing as much work as

necessary but as little as possible, and retaining authenticity and integrity, to ensure that the

place and its values are passed on to future generations.

Conservation plan means an objective report which documents the history, fabric, and cultural heritage

value of a place, assesses its cultural heritage significance, describes the condition of the

place, outlines conservation policies for managing the place, and makes recommendations

for the conservation of the place.

Contents means moveable objects, collections, chattels, documents, works of art, and ephemera that

are not fixed or fitted to a place, and which have been assessed as being integral to its

cultural heritage value.

Cultural heritage significance means the cultural heritage value of a place relative to other similar or

comparable places, recognising the particular cultural context of the place.

Cultural heritage value/s means possessing aesthetic, archaeological, architectural, commemorative,

functional, historical, landscape, monumental, scientific, social, spiritual, symbolic,

technological, traditional, or other tangible or intangible values, associated with human

activity.

Cultural landscapes means an area possessing cultural heritage value arising from the relationships

between people and the environment. Cultural landscapes may have been designed, such

as gardens, or may have evolved from human settlement and land use over time, resulting in a

diversity of distinctive landscapes in different areas. Associative cultural landscapes, such as

sacred mountains, may lack tangible cultural elements but may have strong intangible cultural

or spiritual associations.

Documentation means collecting, recording, keeping, and managing information about a place and its

cultural heritage value, including information about its history, fabric, and meaning;

information about decisions taken; and information about physical changes and interventions

made to the place.


Fabric means all the physical material of a place, including subsurface material, structures, and interior

and exterior surfaces including the patina of age; and including fixtures and fittings, and

gardens and plantings.

Hapu means a section of a large tribe of the tangata whenua.

Intangible value means the abstract cultural heritage value of the meanings or associations of a place,

including commemorative, historical, social, spiritual, symbolic, or traditional values.

Integrity means the wholeness or intactness of a place, including its meaning and sense of place, and

all the tangible and intangible attributes and elements necessary to express its cultural

heritage value.

Intervention means any activity that causes disturbance of or alteration to a place or its fabric.

Intervention includes archaeological excavation, invasive investigation of built structures, and

any intervention for conservation purposes.

Iwi means a tribe of the tangata whenua.

Kaitiakitanga means the duty of customary trusteeship, stewardship, guardianship, and protection of

land, resources, or taonga.

Maintenance means regular and on-going protective care of a place to prevent deterioration and to

retain its cultural heritage value.

Matauranga means traditional or cultural knowledge of the tangata whenua.

Non-intervention means to choose not to undertake any activity that causes disturbance of or

alteration to a place or its fabric.

Place means any land having cultural heritage value in New Zealand, including areas; cultural

landscapes; buildings, structures, and monuments; groups of buildings, structures, or

monuments; gardens and plantings; archaeological sites and features; traditional sites; sacred

places; townscapes and streetscapes; and settlements. Place may also include land covered

by water, and any body of water. Place includes the setting of any such place.

Preservation means to maintain a place with as little change as possible.

Reassembly means to put existing but disarticulated parts of a structure back together.

Reconstruction means to build again as closely as possible to a documented earlier form, using new

materials.

Recording means the process of capturing information and creating an archival record of the fabric

and setting of a place, including its configuration, condition, use, and change over time.

Reinstatement means to put material components of a place, including the products of reassembly,

back in position.

Repair means to make good decayed or damaged fabric using identical, closely similar, or otherwise

appropriate material.

Restoration means to return a place to a known earlier form, by reassembly and reinstatement, and/or

by removal of elements that detract from its cultural heritage value.

Setting means the area around and/or adjacent to a place of cultural heritage value that is integral to

its function, meaning, and relationships. Setting includes the structures, outbuildings, features,

gardens, curtilage, airspace, and accessways forming the spatial context of the place or used


in association with the place. Setting also includes cultural landscapes, townscapes, and

streetscapes; perspectives, views, and viewshafts to and from a place; and relationships with

other places which contribute to the cultural heritage value of the place. Setting may extend

beyond the area defined by legal title, and may include a buffer zone necessary for the long-

term protection of the cultural heritage value of the place.

Stabilisation means the arrest or slowing of the processes of decay.

Structure means any building, standing remains, equipment, device, or other facility made by people

and which is fixed to the land.

Tangata whenua means generally the original indigenous inhabitants of the land; and means

specifically the people exercising kaitiakitanga over particular land, resources, or taonga.

Tangible value means the physically observable cultural heritage value of a place, including

archaeological, architectural, landscape, monumental, scientific, or technological values.

Taonga means anything highly prized for its cultural, economic, historical, spiritual, or traditional value,

including land and natural and cultural resources.

Tino rangatiratanga means the exercise of full chieftainship, authority, and responsibility.

Use means the functions of a place, and the activities and practices that may occur at the place. The

functions, activities, and practices may in themselves be of cultural heritage value.

Whanau means an extended family which is part of a hapu or iwi.

ISBN 978-0-473-17116-2 (PDF)

English language text first published 1993

Bilingual text first published 1995

Revised text Copyright © 2010 ICOMOS New Zealand (Inc.) / Te Mana O Nga Pouwhenua O Te Ao –

The New Zealand National Committee of the International Council on Monuments and Sites.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted by any other

means without the prior permission of the copyright holder.

This revised text replaces the 1993 and 1995 versions and should be referenced as the ICOMOS New

Zealand Charter for the Conservation of Places of Cultural Heritage Value (ICOMOS New Zealand

Charter 2010).

This revision incorporates changes in conservation philosophy and best practice since 1993 and is the

only version of the ICOMOS New Zealand Charter approved by ICOMOS New Zealand (Inc.) for use.

Copies of this charter may be obtained from

ICOMOS NZ (Inc.)

P O Box 90 851

Victoria Street West,

Auckland 1142,

New Zealand.

Appendix 4

Heritage Assessment

St Michael’s School

(prepared by BCon Consultants Ltd)

St Michael’s School – Heritage Assessment

(BCon Ltd 2015)

ST MICHAEL’S SCHOOL

6 Beatrice Rd

Remuera Auckland

Heritage Assessment

St Michael’s School – Heritage Assessment 2

Building Conservation Consultants Ltd

PO Box 65 156 Mairangi Bay

Auckland 0754 Phone: 09 948 5555

Email: [email protected]

3 August 2015

Prepared for:

The Catholic Diocese of Aukland Pompallier Diocesan Centre 30 New Street

Ponsonby Auckland

© BCon Consultants Ltd, 2015

All Rights Reserved

No part of this document or any of its contents may be reproduced, copied, modified, stored or adapted, without the prior written consent of the author, unless otherwise indicated.


1. Brief The Catholic Diocese of Auckland commissioned BCon Consultants Ltd in June 2015 to prepare this Heritage Assessment. Heike Lutz (Dipl.Ing Arch, M Arch), Conservation Consultant and Director of BCon Consultants Ltd. has

carried out the assessment. Architectural historian Dr Ann McEwan, in collaboration with the archives of the Catholic Diocese of Auckland, has

undertaken the historic research for the general history of the Catholic Diocese in Auckland. The Heritage Assessment is solely for the client’s use for the purpose it is intended in accordance with the agreed scope of work.

The brief required the preparation of an independent and objective Heritage

Assessment for the school part of the site located at 6 Beatrice Rd, Remuera, Auckland. The Heritage Assessment is assessing the place against

the draft criteria for evaluation of historic heritage in Council’s Proposed Auckland Unitary Plan (PAUP). A Conservation Plan for the Church building on site has been prepared by Dave Pearson Architects in 2012 and includes

the history of the site.

The Heritage Assessment is undertaken in alignment with the preferred layout and criteria proposed by Auckland Council.

Consideration of any conservation issue relating to this place shall be made in accordance with the principles of the ICOMOS New Zealand Charter for

the Conservation of Places of Cultural Heritage Value, 2010.

2. Identification 2.1 Ownership The property at 6 Beatrice Rd, Remuera, Auckland is owned by the Roman Catholic Bishop Diocese of Auckland.

2.2 Legal description

The property is described as: Lot 1 DP 209735 (CT NA135D/881). 2.3 Local authority designation

The school is currently not scheduled in the currently effective Auckland District Plan as a heritage building, however, the church and presbytery on

the same property are scheduled as Category B. Under the PAUP the property is proposed for scheduling as Category B,

identifier 01609, including St Michael’s Church, School and Presbytery and their surrounds.

2.4 Registration The property is registered under the provisions of Section 22 (3) (a) (ii) of

the Historic Places Act 1993 as being a place of ‘historical or cultural heritage significance or value’, List number 118. Here the church,

presbytery and Kin’s Lawn are included in the registration.

3. Constraints This Heritage Assessment is based on information available and able to be sourced at the time of assessment. Research was undertaken to an extent


that enables the site to be evaluated against the criteria, but may not be

exhaustive. Additional research and new information gathered in the future might provide further data that could influence the result of the

assessment.

A site visit was conducted on 24 June 2015. Access to the exterior and interior of all facilities was possible.

Excluded from this Heritage Assessment are the assessment of archaeological values , the assessment of the significance of the place to

tangata whenua, a structural evaluation, an assessment of the condition of the place. Comments that may be included in the physical description of the assessment on the structural integrity or the condition of the building are

based on visual inspection only.

4. Historical summary 4.1 Catholic Diocese of Auckland – An outline history The foundation of Catholicism in New Zealand dates to the arrival of Father

Jean-Baptise-Francois Pompallier (1802-71) in the Hokianga in January 1838. Of course there had been Catholic visitors and settlers before this time but Pompallier’s arrival signalled the beginning of the ‘institutional

history of Catholicism in New Zealand’ (‘First Catholic Missionaries’ Te Ara). Pompallier moved his headquarters to Auckland in 1847 and became the

first Bishop of the Diocese of Auckland when it was founded in the following year.

Cars parked in the Domain for the New Zealand Catholic Centenary (1838-1938. 4-2391, Sir George Grey Special Collections, Auckland Libraries)

The Diocese of Auckland was one of the first two Catholic dioceses to be established in New Zealand, the other being Wellington. Both were founded

on 20 June 1848. The diocese originally covered the upper North Island


north of Taupo. It was reduced in size in 1980, when the Diocese of

Hamilton was formed.

The seat of the Auckland Diocese is St Patrick’s Cathedral. Land for a Catholic church in Auckland was granted to Bishop Pompallier in 1841. A

chapel/school opened in January 1843 and a permanent church, the first St Patrick’s which was built from scoria, followed in 1848. The Fencible settlements, established at Howick, Panmure, Otahuhu and Onehunga in

the late 1840s each provided the backdrop for new parish churches and schools.

St Patrick’s Catholic Church, Panmure, 1930. (7-A30, Sir George Grey Special Collections, Auckland Libraries)

The foundation stone for a new cathedral, which incorporated the 1848 building, was laid in 1884, the same year in which the first Auckland Synod was held. A much enlarged St Patricks’ was opened in 1894, the same year

as a new Bishop’s House was built in Ponsonby.

Catholic missionary activity amongst Maori, begun in the Hokianga by Pompallier, was conducted after 1886 by the St Joseph Society for Foreign Missions, more commonly known as the Mill Hill Fathers. The first Maori to

be ordained as a priest of the church was Wiremu Te Aawhitu of Hawke’s Bay in 1944. Te Runanga o Te Haahi Katorika ki Aotearoa (National Catholic

Maaori Council of New Zealand) was established in 1984. Max Takuira Mariu was the first Maori Catholic Bishop appointed in 1988. Earlier Dame Whina Cooper had established the Auckland Maori Catholic Society (1961) to

support Auckland Maori and to build an urban Catholic marae, Te Unga Waka, in Epsom (c.1966).

At first a Maori mission church, the Catholic church increasingly turned its attention to the settler population after 1840 and an Irish one at that.


Pompallier’s successor to the Bishopric of Auckland was an Irishman,

Thomas Croke, and for many New Zealanders the church thereafter became associated with Irish nationalism. The trial of James Liston, assistant bishop

of Auckland, in 1922 for sedition was one high profile example of the Catholic church’s problematic relationship with and highly visible stance on

Irish issues. Liston served as Bishop of Auckland from 1929 until 1970, one of the first New Zealand-born leaders of the church in New Zealand.

Education plays a central role in the life of the Catholic church and in New Zealand Catholic schools are commonly associated with convents and parish

churches. In April 1850 Bishop Pompallier returned to New Zealand after a four-year absence in Europe, bringing with him eight Sisters of Mercy who were to make a significant contribution to the church by way of their

teaching and pastoral care.

The Sisters of Mercy established themselves at Mount St Mary’s in Ponsonby on land Bishop Pompallier acquired in 1853. It was also in Ponsonby that Auckland’s first suburban Catholic church opened in 1858.

A loss to the Roman Catholic Church: The recently erected Orphan Girls’ home at Takapuna, Auckland destroyed by fire’ (Auckland Weekly News 5 June 1913, p. 2. AWNS-19130605-2-3, Sir George Grey Special Collections, Auckland Libraries)

When Bishop Steins arrived in December 1879 to, finally, replace Bishop Croke, he brought with him members of the Benedictine Order. The Benedictines established their headquarters at Newton, building the first St

Benedictine’s Church in 1881. In the 1880s, during the tenure of Bishop Luck, other religious orders were brought to Auckland to meet the

educational and missionary needs of the Church: among them the Marist Brothers, the Sisters of Our Lady of the Missions and the Mill Hill Fathers.


Northern elevation of St Benedict’s Church, Newton and part of the Catholic section of Symonds Street Cemetery, 1883. (4-994, Sir George Grey Special Collections, Auckland Libraries)

In 1975 the Private Schools Conditional Integration Act allowed Catholic schools ‘to join the state education system on terms that protected their special character’ [‘Fitting into New Zealand society’ Te Ara]. By 1983 all

249 Catholic primary and secondary schools were integrated.

In addition to the vehicle for Catholic theology provided by church-based schooling, the founding of the New Zealand Tablet in 1873 gave the faith community its own newspaper. The Tablet provides an excellent source of

information about Catholic buildings and editions from May 1873 until December 1909 are available on the digital newspaper site PapersPast.

Other early Catholic newspapers include The Independent (est. 1859), the New Zealand Freeman’s Journal (est. 1879), and the Month (est. 1918, later Zealandia).

Catholic sports clubs, best known among them the Marist rugby clubs, also

helped to foster identity and community among the faithful.


4.2 St Michael’s Parish and the School

The Conservation Plan prepared for St Michael’s Church in 2012 by Pearson

Architects provides a historical summary of the development of St Michael’s Parish in Remuera. The following excerpt is taken from the Conservation

Plan1.

Picture displayed at St Michael’s School (BCon Ltd 2015)

“ In Remuera, however, Catholics were not numerous in the early years. The Sisters of St Joseph resided in a convent in Middleton Rd from 1892 t0

1915. On 2 April 1894, a timber church designed by architect Thomas Mahoney was opened in Middleton Road2. The little building also served as a

school and parochial centre. It was not until January 1911, that the Newmarket/Remuera parish was established and Father Owen Doyle was appointed as its first resident priest3.

By 1912, due to the increase in the number of parishioners, it became

necessary to consider building a new ‘commodious church’. Father Owen Doyle first acquired a site at 96 Remuera Rd with an Ely Road frontage, for £2,000. He hoped to move the 16-room house on the site back from the

1 Dave Pearson Architects Ltd, 2012, The Church of St Michael’s Remuera Auckland 2 Garrett pg 164 3 Ibid pg 156


main road to create space for the proposed church. This house became the

first presbytery4.

Fr Doyle appears, however, to have had a change of heart regarding the location of the new church. In January 1915, he purchased the Ching

property, comprising the Deane and three acres of land for the sum of £4,000 with the intention that this should be the site for a new church, school and convent. At the time, many parishioners thought that the parish

should retain a Newmarket centre and that the purchase was a mistake.

It was arranged that in order to have a presence on the Ching property the existing house would become the convent for the Sisters of St Joseph. In June 1915 seven nuns moved from their property in Middleton Road to their

new residence. What had ben the dining room became a chapel and the music room was used for dining. They stayed there for five years.

A highly successful garden party was held at the Deane on19 April 1915 in aid of the church building. Parishioners had an opportunity to evaluate the

purchase and thought it ‘very suitable for parish purposes’. They were eager to begin construction.

Bishop Cleary, however, had other priorities and insisted that a suitable school was provided first – his deal was, ‘A Catholic School in every parish’.

Accordingly, Thomas Mahoney, a parishioner, drew up plans for the new school on the site of the stables behind the house. The foundation stone

was laid in August 1916. Charles McEntee was contracted as builder and with his two sons erected the building in six months. The school opened in February 2017 with a role of 174. The building survives today behind the

Church of St Michael. Although the school was in operation, the parishioners had to wait another sixteen years for their church5.

In February 1920, the Sisters moved into a property at 4 Beatrice Road which they had purchased from Mr Carpentor. The Ching house then

became the Presbytery and the parish priest moved in. Their other Remuera Road property was sold. “

The Sisters of St Joseph were rather fond of their beginnings at Middleton

Rd and never forgot their roots being attached to the first convent and church/ school in the early days. One of the Sisters, M. Lawrence, greatly talented in the fine arts, painted in memory of this birthplace of the

church/school and convent in Remuera a painting depicting the church/school and convent of Middleton Rd in a heavenly setting. The

artwork is displayed in St Michael’s Church in the west transcript.

4 Garrett pg 158 5 Garrett pg 166


Picture displayed at St Michael’s School (BCon Ltd 2015)

The original school building was a single storey block. The Ching House was originally sitting in front, a distance away and a lawn spread between the

buildings. At that time the Ching House was used as the Convent. This was moved when the church was built and became the presbytery in 1933.

The school building was extended at some time to the north-east corner of

the school and a medical room , storage and cloak room were added. Over the years the school built tennis courts to the west and a swimming pool and changing rooms on the lower level behind the school. At some stage a

smaller second school block seems to have been built to the east.

In February 1963 the interiors of the original class rooms were modernised and folding doors that were placed between two of the classrooms were removed and replaced with a solid wall slightly offset from the position of

the original wall (doors).

In 1984 further interior alterations were undertaken. In 1998 the lower level of the school building was altered and toilets were

placed underneath. The former cloak room, which was previously part of the extension upstairs and had later become the medical room and storage

space, had been altered to accommodate more offices and an internal staircase to the lower level.


At some stage before the new second school block was built, the school had also two temporary school rooms located on the front of the King’s Lawn.

In 2002 the school built more classrooms in a new block to the east

(replacing the old Block B), which is the Senior School, while the original building (Block A) is the Junior School. The original school building was upgraded with new walls, ceilings and floors in 2004.

In 2010 the school sacrificed the upper tennis courts to provide space for a

school hall and gymnasium. The lower level tennis courts were converted to a multi-function sports field.

In 2014 the original school block was upgraded with new toilets, including an accessible toilet upstairs and a new layout of the toilets downstairs .

There were also store rooms and a library added to the lower level, including an internal stair for access to the library.

4.3 Bishop Liston6

Bishop Liston was born James Michael Liston in 1881the son of Irish parents that came to New Zealand in 1867. He spent his early years in

Dunedin, growing up in a close–knit community of Irish Catholics.

His calling to serve the Catholic Church in New Zealand was strongly influenced by his

upbringing. Liston spent time in Sydney from 1893 on for his education at St Patrick’s College

and also travelled to Dublin to attend Holy Cross College. In 1903 he returned to New Zealand after finishing his studies and was ordained in

1904.

Liston quickly became a well-known figure in the Catholic community in Dunedin. In 1920 Liston was dispatched to Auckland where he was to

assist Bishop Cleary to care for the Diocese. This was to become an undertaking that resulted in tension and difficulties. In 1929, after Cleary’s death, Liston became Bishop of Auckland. He served the Catholic Church

in that role for 41 years.

During his position as Bishop he introduced many new policies and in general formed and changed the Diocese dramatically until he handed in his resignation in 1970. Liston died in 1976 at the age of 95. (see further

details for Liston’s biography in Appendix 1)

6http://www.teara.govt.nz/en/photograph/611/james-michael-liston-photographed-between-1929-and-1933


4.4 Mahoney and Sons Architects

Edward Mahony was born at Ballincollig, County Cork, Ireland, probably in 1824 or 1825; his parents' names are unknown. As a young man he was

apprenticed to his uncle, John Mahony, an architect and builder in Cork, a city which had attracted a number of prominent Gothic Revivalist architects. He married Margaret Barry, probably in 1848 or 1849.

In 1854, apparently disillusioned by the lack of opportunities for Catholic

architects in Ireland and by the hardship caused by famine and plague, Edward Mahony, his wife and the first two of their 11 children sailed on the Telegraph for Adelaide, South Australia, arriving in January 1855. At the

end of the year, the family continued on to New Zealand, arriving in Auckland in February 1856. A son, Thomas, was born at sea on 12

December during one of these voyages, probably the first. Edward, having changed the spelling of his name to 'Mahoney' to avoid confusion with an Auckland solicitor named Edmund Mahony, set up in business as a builder

and timber merchant.

Mahoney was again engaged in architecture by 1861, when he designed the Church of St John the Baptist, Parnell, using a pared-back Gothic style. This, and St Mary's Convent Chapel, Ponsonby (1866), are notable for the

plainness of their well-lit interiors and the use of cross-braced roof trusses. Attracted by the discovery of gold on the Coromandel Peninsula, Mahoney

spent the years from 1867 to 1870 in Thames before returning to Auckland, where in 1870 he set up an architectural practice. He designed St George's Anglican Church, Thames (1871); St Columba's Presbyterian Church,

Warkworth (1876); Holy Trinity Church, Dargaville (1878); and St Andrew's Church, Cambridge (1881).

In 1876 Thomas Mahoney joined the practice, which became known as E. Mahoney and Son. They produced many of Auckland's banks and hotels

during the boom of the 1870s and early 1880s, as well as most of its Catholic schools and churches. Edward Mahoney prospered and was able to

build a large house in Harbour Street, St Marys Bay, staffed with servants and boasting a carriage, coachman and horses.

Edward Mahoney's finest work is the large Anglican Church of the Holy Sepulchre, Khyber Pass Road (1879–81), built to accommodate a growing

congregation in Auckland's new suburbs. Praised for its 'severe simplicity', its interior is notable for height, lightness and the warmth of its stained

kauri timbers. It represented a departure in New Zealand ecclesiastical architecture, and its seven-sided apse is unique in New Zealand. Edward Mahoney took an active part in Auckland's professional and civic

affairs. He was a member of the Provincial Board of Education and in 1878 designed the first permanent Auckland College and Grammar School

building in Symonds Street. He was a foundation member of the Auckland Institute of Architects formed on 23 December 1880, and became its first honorary treasurer in 1881.


In 1885 Edward Mahoney retired; Thomas and a younger brother, Robert,

carried on the practice. In 1887 Thomas designed the brick St Benedict's Church, Newton; it replaced Edward's wooden original, which had been

destroyed by fire in 1886. St Mary's Church of the Assumption, Onehunga, designed in 1877, was built in 1888. For some 20 years from 1905 its

parish priest was Monsignor William Mahoney, another of Edward Mahoney's sons and the first New Zealand-born Catholic priest.

In 1880 Edward Mahoney had drawn up plans to extend the stone building which was the original St Patrick's Cathedral, Auckland. Between 1884 and

1885 the nave was extended according to Edward's scheme, but Thomas was ultimately responsible for its further extension, the sanctuary, four sacristies and two side chapels, which by 1907 had transformed a modest

structure into a large and impressive building befitting its status as a cathedral.

Thomas Mahoney's most unusual church, and the practice's only one built in a neo-classical rather than a Gothic style, was the since-demolished Church

of Our Lady of the Rosary, Hamilton (1912). He returned to a Gothic design in 1919 for All Souls Church, Devonport. This was built over his father's

existing 1865 mortuary chapel, the Church of St Francis de Sales, which in 1892 had been punted across the Waitemata Harbour en route from its original Symonds Street site to the Catholic cemetery on the slopes of Mt

Victoria. Secular buildings also formed part of Thomas Mahoney's work, beginning with James Williamson's enormous Italianate house, The Pah, at

Hillsborough (1877). He was also responsible for the Customhouse, Auckland, built to a French Renaissance design between 1888 and 1890; the Dilworth Terrace flats of 1900; buildings for the Bank of New Zealand

throughout the Auckland provincial area; and for notable warehouses in Auckland. In 1910 he designed an impressive college in Gothic style for the

Society of the Sacred Heart, Remuera; it is now known as Baradene College.

Like his father, Thomas Mahoney was involved in professional affairs. In 1907 he became president of the Auckland Institute of Architects, and in

1913–14 was president of the New Zealand Institute of Architects. By contrast with his father, who was said to have had a quiet and retiring

disposition, Thomas was a sociable and cultured man, fluent in French and German. An accomplished watercolourist, he studied with J. B. C. Hoyte and was a keen recorder of picturesque places in the North Island, to which he

travelled on foot. He married Charlotte Wallnutt in Auckland on 26 November 1889; they had three daughters.

Edward and Thomas Mahoney made a considerable contribution to Auckland's architectural heritage. Both died at Auckland: Edward on 28 April

1895 and Thomas on 8 September 1923. Edward's wife, Margaret, had died in 1891, while Charlotte Mahoney died in 1944. The practice was dissolved

in 19267.

7 http://www.teara.govt.nz/en/biographies/2m26/mahoney-edward


5. Physical description 5.1 Site

St Michael’s Parish is located in Remuera, a busy inner city suburb. The site lies at the western end of Remuera Road, that intersects with Broadway.

The site lies to the north of Remuera Road at the top of Beatrice Road.

St Michael’s Parish , 6 Beatrice Road, Remuera (Google Earth, 2015)

The St Michael’s Parish site sits within a mixed use area, bordering on residential sites, as well as smaller buildings of commercial nature. To the front the site is level, however drops steeply towards the north east.

The site comprises of a number of buildings. To the front of the property the

large Romanesque St Michael’s Church is locate. To the church’s’ east, the Presbytery sits slightly back from the road, with a garage in front. To the back of the church, in the centre of the site, a school building dating to

1917 is located (Block A or Junior School). The space between the church and the school building is tar sealed for car parking, the Presbytery has a

small garden and outdoor area towards its back.

To the east of the older school building a more recent two storey school block is located. To its west a modern school hall has been built. The property steps down considerably behind the school building and is retained

with a large stone retaining wall, and features a sports field to the north-west, a playground and a swimming pool with changing shed right behind

the original school building and an open field behind the modern school block.

To the west of the church is a lawn area (King’s Lawn) that features a number of mature oak trees along its west boundary.


6 Beatrice Road, Remuera (Auckland Council GIS viewer, 2015)

Alongside the west façade of the church building a driveway where further

carparks are located, that leads down to the new hall and original school building. The front of the church is concreted and provides space for cars

(hearses, wedding vehicles etc.) for special occasions. Between the church and the Presbytery stairs lead down to the original school building.

St Michael’s Church (BCon Ltd. 2015) St Michael’s Church back (BCon 2015)


Presbytery and garage (BCon 2015) Presbytery with backyard (BCon 2015)

Pool (BCon 2015) Sports field (BCon 2015)

Retaining wall and playground above (BCon 2015) New school block and field (BCon 2015)

New school hall (BCon 2015) Kings Lawn with mature trees (BCon 2015)


5.2 St Michael’s School

The school building was originally built in 1916 and opened in 1917. Towards the south the building appears as a single storey weatherboard

construction, as it was set out originally. Due to the contours of the land, the building is towards the back two storeys high and has been altered to

accommodate further amenities on the lower level. The building has a corrugated iron roof that has been replaced over the

years.

Towards the front the building is symmetrically set out and features gable ends on both sides with a hipped roof in between that has an entrance either side of a centered bay. To the east of the building a later lean to

addition houses some offices and stairs that lead down to the lower level.

The original windows are timber framed, while some new insertions have been introduced as aluminum windows and doors. Towards the back large air conditioning units are attached to the building. Original ventilators,

fireplace and a chimney have been removed.

Originally the lower level was open and the construction of timber posts and beams could be clearly seen. In more recent years the lower level has been developed into toilets and lately a library has been placed on the north-west

corner of the building. Facing west a workshop and maintenance space is located.

Back of school with changing areas and lean-to(BCon Ltd 2015) Entrance to Library (BCon 2015)

The interior of the buildings has changed over the years and many alterations have been undertaken to make the spaces fit for current

schooling needs. The classrooms have been lined with modern materials and accessories such as whiteboards and other teaching equipment has

been added. Ceilings have been lined with acoustic tiles and floors have been covered with vinyl and carpet.

The main entrance has been fitted with a reception/office in the bay that is separated through a wall and large operable aluminum window to the


entrance porch. The flooring in the entrance has been altered to modern

standards.

Main doors and wall paneling in the entrance and hallway are timber. In the hallway roof lights have been inserted to allow for appropriate lighting.

Toilets have been altered and modernized and an additional accessible toilet has been added.

Staff room (BCon 2015) New aluminum window (BCon 2015)

Kitchen facilities have been placed in the staff room and all offices have been brought up to modern standard.

6. Significance criteria

6.1 Historical The place reflects important or representative aspects of national, regional

or local history, or is associated with an important event, person, group of people or idea or early period of settlement within the nation, region or locality.

The original 1917 school building was, on request of Bishop Liston, the first

building on the larger parish site that was bought to accommodate a centre of Catholic worship in Remuera. The origins of the school are not on this site, but the school originated in Middleton Rd, where the first church was

located that served also as the school building. The Sisters of St Joseph were placed there at the convent, which is still existing.

The school as a whole has significance as a vital element to the function of the Catholic centre which includes all amenities on one site, the church (in

later years), the presbytery (formerly used as convent) and the convent that has been added to the collection of buildings. Father Doyle envisioned

a complex centre that can accommodate for all the needs of the parish, as is typical for the Diocese. However, Bishop Liston prioritised the school since a church building was already available at Middleton Rd. The increase

in the roll of students and the inadequate space in Middleton Rd was of greater concern to Liston than the increase of worshippers frequenting the

church. While the school building was the first purpose built building on site,


the presbytery predates the school as a built structure, and the church,

although built later, carries today the main significance on the site.

The original school building is in the context of the larger site of moderate historical significance.

6.2 Social The place has a strong or special association with, or is held in high esteem

by, a particular community or cultural group for its symbolic, spiritual, commemorative, traditional or other cultural value.

The school as an institution forms part of a larger site and is a crucial functional element of the operations of the Parish in the area. The

connection with the Sisters of St Joseph, that lead the education in the area for many years, provides for significance for this group within the religious

community. However, the origins of the Catholic church including the school and the convent of the Sisters of St Joseph are home at Middleton Rd, where the original convent still exists.

Today, the primary school provides services for an ever-increasing

population in this growing inner city suburb and is of high amenity value. The school as a whole is of considerable social significance as a provider of

services, however the original school building is of moderate significance in a historical context.

6.3 Tangata whenua

The place has a strong or special association with, or is held in high esteem by, tangata whenua for its symbolic, spiritual, commemorative, traditional

or other cultural value.

Research and assessment of the place concerning values for tangata whenua has not been undertaken at this time.

6.4 Knowledge

The place has potential to provide knowledge through scientific or scholarly study or to contribute to an understanding of the cultural or natural history

of the nation, region or locality. The school was the foundation block for the development of the wider

parish site , however the potential of this particular simple timber building to add significantly to further knowledge about the history of the Catholic

Church or the or the parish development or other events is limited. The school has no knowledge value.

6.5 Technological

The place demonstrates technical accomplishment, innovation or

achievement in its structure, construction, components or use of materials.


The original school is built as a simple timber framed weatherboard building

with corrugated iron roof. While the original construction has been undertaken skilfully, the technologies used are typical of that kind of

construction and do not have specific significance. It is to note that many alterations and additions have been undertaken, particularly internally, that

have either obscured or removed original construction and materials. The school building has no technological significance.

6.6 Physical attributes

The place is a notable or representative example of a type, design or style,

method of construction, craftsmanship or use of materials or the work of a notable architect, designer, engineer or builder.

The school building has originally been designed by Thomas Mahoney, a well known architect and St Michael’s parishioner who has designed a great

number of buildings for the Catholic Church. However, the original school building is not a particularly noteworthy example of Mahoney’s work. The building was originally single storey, but has repeatedly altered over time

and is today a two storey building. The main features of the symmetrical front façade are two gable ended wings with a centrally located bay.

The building was designed in a typical early school building style , clad in weatherboard with corrugated iron roof. The ablutions block was attached

to the side of the building, but has been replaced with modern toilets in other locations within the building.

Many changes have been undertaken to the building’s interior and exterior, however, while the interior of the building has very little significant fabric

left, the original exterior has been altered in areas that do not significantly detract from the original design of the building. The exterior fabric including

weatherboards, windows and door and the roof structure are original. The architectural significance of the school building is moderate.

6.7 Aesthetic

The place is notable or distinctive for its aesthetic, visual, or landmark

qualities.

The school is part of the larger parish site. Originally the building was located behind the Ching House where it could not be readily seen from the street. In later years the Church has been built as a very large and

imposing brick structure in front to the school, which makes the school a secondary building on the site, being nestled behind the Church as the main

feature. It sits within a tar sealed carpark and has lost its original setting. The school building has no particular aesthetic or landmark significance.


6.8 Context

The place contributes to or is associated with a wider historical and cultural

context, streetscape, townscape, landscape or setting.

The school today sits in a tightly knit neighbourhood on its site with the historic church and presbytery in front, and modern school buildings to either side. Towards the back utilitarian and sport facilities are located.

In the larger context the school as a whole is closely associated with the

church and presbytery. Collectively the original buildings to the front add meaning to the development of the parish as do the more recent school buildings. The growth of the site into a religious hub is one of the Diocese’s

policy for their sites, historically and today. In this respect the combination of interlinking functions on the site seem of significance, however, the

significant historical marker of the parish is the church building. The original school building is of moderate contextual significance only.

7. Statement of significance The original St Michael’s school building is of moderate historical significance due to its association with Bishop Liston and the Sisters of St

Joseph. Its moderate social significance stems from the fact that the school as a function is of importance in the area and the fact that the parish, including the school, is still today an important part of the community.

Architecturally, the place has moderate significance due to its link with well-

known architect Thomas Mahoney and the typically simple style that has been adopted for the design. The landmark on the site is the church, not the original school building, and it has moderate contextual significance in

this group of buildings.


Biography

Selected sources:

Books

ER Simmons A Brief History of the Catholic Church in New Zealand Auckland, 1978

Michael King God’s Farthest Outpost: a history of Catholics in New Zealand Auckland, 1997

Web sites

Catholic Diocese of Auckland http://www.aucklandcatholic.org.nz

Index Auckland http://www.aucklandcitylibraries.com/DigitalLibrary/resourcepages/indexauckland.aspx

Te Ara – The Encyclopedia of New Zealand

http://www.teara.govt.nz/en The New Zealand Tablet http://paperspast.natlib.govt.nz

The New Zealand Herald http://paperspast.natlib.govt.nz

Articles and other publications

The Church of St Michael Remuera Auckland, A Conservation Plan and Condition Assessment, 2012, Dave Pearson Architects Ltd.

‘The Roman Catholic Diocese’ The Cyclopedia of New Zealand [Auckland Provincial District] Christchurch, 1902

Other references that may be consulted in future:

Cardinal PF Moran History of the Catholic Church in Australasia: from

authentic sources Sydney & Wellington [1895?] Nicholas Reid Founders and Keepers: men and women who made the

Catholic Diocese of Auckland (a biographical history) Puhoi, 2011

NZ Herald The centenary of the Catholic church in New Zealand, 1838-1938 Auckland, 1938

Nicholas Reid The Bishop’s paper: a history of the catholic press of the Diocese of Auckland Orewa, 2000


Appendix 1

Certificates of Title






Appendix 2

Photographs

(BCon Consultants Ltd, 2015)


Exterior:

Library window

West wing Tar sealed area in front

Windows west wing

School and playground Plaque

School from back

Stairs to sports field School from below

Driveway

Library entrance Foundation Stone


Interior:

Hallway

New doors have been added

Accessible toilet added

Hallway

Acoustic ceilings and new lighting Flooring entrance

Classroom Windows in classroom Classroom with heat pump

Changing rooms downstairs Library

Workshop


Appendix 3

Drawings













34 83 Albert Street Auckland – Site and Context

Analysis

Appendix 5

Heritage Assessment

St Patrick’s Presbytery

(prepared by BCon Consultants Ltd)

(BCon Ltd 2014)

PARISH OF ST PATRICK

PRESBYTERY

131 Seddon St

Pukekohe Auckland Heritage Assessment

St Patrick Presbytery – Heritage Assessment 2

Building Conservation Consultants Ltd

PO Box 65 156 Mairangi Bay

Auckland 0754 Phone: 09 948 5555

Email: [email protected]

05 February 2015

Prepared for:

The Catholic Diocese of Aukland Pompallier Diocesan Centre 30 New Street

Ponsonby Auckland

© BCon Consultants Ltd, 2015

All Rights Reserved

No part of this document or any of its contents may be reproduced, copied, modified, stored or adapted, without the prior written consent of the author, unless otherwise indicated.


1. Brief The Catholic Diocesan of Auckland commissioned BCon Consultants Ltd in

August 2014 to prepare this Heritage Assessment. Heike Lutz (Dipl.Ing Arch, M Arch), Conservation Consultant and Director of BCon Consultants

Ltd. has carried out the assessment. Architectural historian Dr Ann McEwan, in collaboration with the archives of the Catholic Diocese of Auckland, has undertaken the historic research. The Heritage Assessment

is solely for the client’s use for the purpose it is intended in accordance with the agreed scope of work.

The brief required the preparation of an independent and objective Heritage Assessment for the site located at 131 Seddon Street, Pukekophe, Auckland.

The Heritage Assessment is assessing the place against the draft criteria for evaluation of historic heritage in Council’s Proposed Auckland Unitary Plan

(PAUP). The Heritage Assessment is undertaken in alignment with the preferred

layout and criteria proposed by Auckland Council.

Consideration of any conservation issue relating to this place shall be made in accordance with the principles of the ICOMOS New Zealand Charter for the Conservation of Places of Cultural Heritage Value, 2010.

2. Identification

2.1 Ownership The property at 131 Seddon St, Pukekohe, Auckland is owned by the Roman

Catholic Bishop Diocese of Auckland. 2.2 Legal description

The property is described as: Lot 1 Deposited Plan 17181, 6103 square metres more or less.

2.3 Local authority designation The property is scheduled in the currently effective Auckland Council District

Plan Franklin Section as heritage building, Group A, identifier A.19.

Under the PAUP the property is proposed for scheduling as Category B, identifier 1517, including the exterior and interior of the building and the site surrounds.

Additional controls that are affecting the property under the PAUP are the

pre-1944 Demolition Control.

2.4 Registration The property is not registered under the provisions of Section 22 (3) (a) (ii) of the Historic Places Act 1993 as being a place of ‘historical or cultural

heritage significance or value’. The property is by default an archaeological site according Section 2a(i) and 2b.


3. Constraints This Heritage Assessment is based on information available and able to be

sourced at the time of assessment. Research was undertaken to an extent that enables the site to be evaluated against the criteria, but may not be

exhaustive. Additional research and new information gathered in the future might provide further data that could influence the result of the assessment.

Excluded from this Heritage Assessment are the assessment of

archaeological values , the assessment of the significance of the place to tangata whenua, a structural evaluation, an assessment of the condition of the place. Comments that may be included in the physical description of the

assessment on the structural integrity or the condition of the building are based on visual inspection only.

4. Historical summary 4.1 Catholic Diocese of Auckland – An outline history

The foundation of Catholicism in New Zealand dates to the arrival of Father Jean-Baptise-Francois Pompallier (1802-71) in the Hokianga in January 1838. Of course there had been Catholic visitors and settlers before this

time but Pompallier’s arrival signalled the beginning of the ‘institutional history of Catholicism in New Zealand’ (‘First Catholic Missionaries’ Te Ara).

Pompallier moved his headquarters to Auckland in 1847 and became the first Bishop of the Diocese of Auckland when it was founded in the following year.

Cars parked in the Domain for the New Zealand Catholic Centenary (1838-1938. 4-2391, Sir George Grey Special Collections, Auckland Libraries)


The Diocese of Auckland was one of the first two Catholic dioceses to be established in New Zealand, the other being Wellington. Both were founded

on 20 June 1848. The diocese originally covered the upper North Island north of Taupo. It was reduced in size in 1980, when the Diocese of Hamilton was formed.

The seat of the Auckland Diocese is St Patrick’s Cathedral. Land for a

Catholic church in Auckland was granted to Bishop Pompallier in 1841. A chapel/school opened in January 1843 and a permanent church, the first St Patrick’s which was built from scoria, followed in 1848. The Fencible

settlements, established at Howick, Panmure, Otahuhu and Onehunga in the late 1840s each provided the backdrop for new parish churches and

schools.

St Patrick’s Catholic Church, Panmure, 1930. (7-A30, Sir George Grey Special Collections, Auckland Libraries)

The foundation stone for a new cathedral, which incorporated the 1848 building, was laid in 1884, the same year in which the first Auckland Synod

was held. A much enlarged St Patricks’ was opened in 1894, the same year as a new Bishop’s House was built in Ponsonby.

Catholic missionary activity amongst Maori, begun in the Hokianga by Pompallier, was conducted after 1886 by the St Joseph Society for Foreign

Missions, more commonly known as the Mill Hill Fathers. The first Maori to be ordained as a priest of the church was Wiremu Te Aawhitu of Hawke’s

Bay in 1944. Te Runanga o Te Haahi Katorika ki Aotearoa (National Catholic Maaori Council of New Zealand) was established in 1984. Max Takuira Mariu

was the first Maori Catholic Bishop appointed in 1988. Earlier Dame Whina Cooper had established the Auckland Maori Catholic Society (1961) to


support Auckland Maori and to build an urban Catholic marae, Te Unga

Waka, in Epsom (c.1966).

At first a Maori mission church, the Catholic church increasingly turned its attention to the settler population after 1840 and an Irish one at that.

Pompallier’s successor to the Bishopric of Auckland was an Irishman, Thomas Croke, and for many New Zealanders the church thereafter became associated with Irish nationalism. The trial of James Liston, assistant bishop

of Auckland, in 1922 for sedition was one high profile example of the Catholic church’s problematic relationship with and highly visible stance on

Irish issues. Liston served as Bishop of Auckland from 1929 until 1970, one of the first New Zealand-born leaders of the church in New Zealand.

Education plays a central role in the life of the Catholic church and in New Zealand Catholic schools are commonly associated with convents and parish

churches. In April 1850 Bishop Pompallier returned to New Zealand after a four-year absence in Europe, bringing with him eight Sisters of Mercy who were to make a significant contribution to the church by way of their

teaching and pastoral care.

The Sisters of Mercy established themselves at Mount St Mary’s in Ponsonby on land Bishop Pompallier acquired in 1853. It was also in Ponsonby that Auckland’s first suburban Catholic church opened in 1858.

A loss to the Roman Catholic Church: The recently erected Orphan Girls’ home at Takapuna, Auckland destroyed by fire’ (Auckland Weekly News 5 June 1913, p. 2. AWNS-19130605-2-3, Sir George Grey Special Collections, Auckland Libraries)

When Bishop Steins arrived in December 1879 to, finally, replace Bishop Croke, he brought with him members of the Benedictine Order. The Benedictines established their headquarters at Newton, building the first St

Benedictine’s Church in 1881. In the 1880s, during the tenure of Bishop Luck, other religious were brought to Auckland to meet the educational and

missionary needs of the Church: among them the Marist Brothers, the Sisters of Our Lady of the Missions and the Mill Hill Fathers.


Northern elevation of St Benedict’s Church, Newton and part of the Catholic section of Symonds Street Cemetery, 1883. (4-994, Sir George Grey Special Collections, Auckland Libraries)

In 1975 the Private Schools Conditional Integration Act allowed Catholic schools ‘to join the state education system on terms that protected their special character’ [‘Fitting into New Zealand society’ Te Ara]. By 1983 all

249 Catholic primary and secondary schools were integrated.

In addition to the vehicle for Catholic theology provided by church-based schooling, the founding of the New Zealand Tablet in 1873 gave the faith community its own newspaper. The Tablet provides an excellent source of

information about Catholic buildings and editions from May 1873 until December 1909 are available on the digital newspaper site PapersPast.

Other early Catholic newspapers include The Independent (est. 1859), the New Zealand Freeman’s Journal (est. 1879), and the Month (est. 1918, later Zealandia).

Catholic sports clubs, best known among them the Marist rugby clubs, also

helped to foster identity and community among the faithful.


4.2 St Patrick’s Presbytery

While Catholic services in Pukekohe commenced in 1866, the Church of St Patrick’s dates to 1880, when Father James McDonald was appointed the

first priest of the district.

The first church built in the parish of Pukekohe was at Waipipi was opened in February 1867. It was replaced in 1905 and dismantled in 1965. The church also served as a school. The Sisters of Our Lady of the Missions

arrived in Pukekohe in 1885 to open a new convent school. St Joseph’s Catholic Primary School replaced the convent school in 1923, but the

convent secondary school continued to operate until 1964. The primary school is still in operation today.

School and convent, Pukekohe, 1910. (South Auckland Research Centre, Auckland Libraries)

In December 1879 a new Catholic church opened in Pukekohe. St Patrick’s was extended in 1912, 1953 and largely rebuilt in 1972. In 2007 a small

retirement village was built to the north and east of the presbytery and the sales of the properties was used to build the new church. On 13 February

2011 Bishop Dunn dedicated a new St Patrick’s Church, the earlier church having been demolished after planning for a new building commenced in 2009.

A timber presbytery was built in 1881 and replaced with a brick structure in

1914. The design of the new presbytery was called ’artistic’ and it is said that it was a relief for the Catholic community to see the former building being demolished. Bishop Cleary opened the building in May of that year

and a report in the Pukekohe & Waiuku Times published on May 15 noted


that the presbytery ‘contains six living rooms as well as conveniences’1.

The architect was John Routly, of Auckland, who called tenders for the presbytery in August 19132.

While little is known of Routly’s practice, he had family in Pukekohe at the

turn of the 20th century3, which suggests one reason why he may have been awarded this commission. Later Routly was Mayor of Pukekohe (1921-35 & 1938-41) as well as a practising member of the NZIA based in the late

1930s4. Routly Avenue in Pukekohe is named after him.

Catholic Church & Convent, Pukekohe, c.1915. (South Auckland Research Centre, Auckland Libraries)

A number of changes have been made to the Presbytery over the years. A

toilet has been added in 1938 and drainage has been installed. In the same year an outhouse has been built, that later became the basis for a garage. In 1953 the north veranda has been enclosed with glass and internal

partitions have been added to create further rooms. In 1957 the bathroom has been upgraded and extended. Extensions to the garage have been

consented in 1960 and in 1990 a new garage and amenities have been built.

4.3 John Routly, Architect John Routly (at times spelled Routley) was an Auckland architect registered

with the New Zealand Institute of Architects. His work was mainly undertaken from his Swanson Street offices in the Empire Building in the

city between 1910 and 1940.

1 Pukekohe & Waiuku Times 15 May 1914, p. 2 2 Auckland Star 4 August 1913, p. 12 3 see Cyclopedia of New Zealand – Auckland Provincial District for Routly entries under Pukekohe heading 4 Building Today January 1937 http://nzetc.victoria.ac.nz)

http://nzetc.victoria.ac.nz/


He worked as an architect, designing buildings of all types and sizes in all

areas of Auckland, such as the Ambassador Hotel on Quay St, residences and a Tennis Pavilion in Papatoetoe, a house in Onewhero, and a cottage in

Waikumete in addition to many other buildings, including the Presbytery.

He was particularly active in Pukekohe, were he not only designed alterations and additions to premises and the original design for the Presbytery, he also attracted some disharmony amongst the public by being

nominated as a Member of the Pukekohe Borough Council to become Mayor, and at the same time providing architectural services to the Council. The

claims were assessed and it was found that he had no Conflict of Interest.5 Routly served as Mayor in Pukekohe from 1921-1935 and again from 1938-

1941.

5. Physical description A site visit was conducted on 16 October 2014 where the site including the presbytery interior and exterior was viewed.

5.1 Site Seddon St in Pukekohe stretches north from the Pukekohe commercial

centre along a well-established residential area, parallel to SH22.

The presbytery is part of the larger St Patricks Parish site which is located to the east of Seddon St. To the presbytery’s south the church sits within a large car park, and to the presbytery’s north and east housing for the

elderly is located. Otherwise, the mainly level site of St. Patrick sits amongst private residential buildings. On the western site of the road is the

cemetery and further to the south of Seddon St is St Joseph’s Catholic Primary School.

St Patrick Parish site (Auckland Council GIS Viewer)

A concrete driveway leads along the northern side of the presbytery to

the housing for the elderly. Four of these buildings stretch along the north boundary and one residence is

located to the east of the presbytery.

The presbytery sits back from the street with a landscaped front garden and a concrete path leading

towards the presbytery’s entrance. Behind the presbytery is a double

garage. To the south the presbytery

5 Parliamentary Counsel Office, Local Legislation Act 1938 – 22 Provision with respect to disqualification of member of Pukekohe Borough Council


boarders onto the car parking spaces that service the church.

5.2 Presbetery The Presbytery is a single storey late Edwardian red brick villa with

originally gabled roof over the entry to the west and gable ends to the north and south. Through extensions to the north and east the roof form has changed and the rear part of the building is now covered by a hipped roof.

The roof is clad with corrugated iron and features contrasting white barge boards and decorative rafter ends visible under the eaves.

Two square brick chimneys with copper freeze and cylindrical chimney pots are located to the north and south of the entry gable and a white cross sits

atop that gable. Concrete steps edged with white painted low walls lead to the raised entrance porch. Rendered masonry posts to each side flank the

arched and classically detailed entrance porch. To the north of the entry a front veranda is located that was originally wrapped around the corner. To the south of the entrance a bay is located that features two sash windows

with decorative brick lintels and rendered detailing.

A white painted plaster band detail below the window sills is carried along the edges to the porch and is repeated on the porch balustrade carrying through, around the corner to the northern façade, ending at an original

window frame at the junction of the original presbytery and the extension.

To the north the building originally had a veranda, however this was filled in with modern window frames and glazing patterns. A double garage is linked to the presbytery on the east. The link is covered with clear corrugated

Perspex on a simple lean-to roof.

Several air-conditioning units are placed visibly around the building. The doors have been fitted with modern aluminium fly screen doors.

The interior is a mixture of modern rooms and original spaces. Towards the

west the original spaces still show some of the original detailing like timber paneled and board and batten ceilings,

picture rails in contrasting colour and ceiling roses. Doors are solid timber

throughout. The floors throughout the building is carpeted, however carpet in the older part is not matching with the

carpet in the extension.

The interior of the extension is distinctly different to the interior features of

the original part of the building. Former exterior windows have become interior windows and due to the closing in of the veranda exterior walls are

now interior walls.


All facilities have been upgraded and are of modern standard. One of the

hallways in the extension has a roof light to allow for natural light in the otherwise closed off space.

6. Significance criteria

6.1 Historical The place reflects important or representative aspects of national, regional

or local history, or is associated with an important event, person, group of people or idea or early period of settlement within the nation, region or

locality. Historically the presbytery reflects the ongoing change in the parish and the

need over the many years to develop and adapt the parish buildings to the changing needs that the Catholic community in Pukekohe requires. It is

important to note that both, the earlier church and the presbytery have been demolished to make space for more modern buildings. Typically the replacement of buildings was mainly undertaken after destruction through

fire or other considerable damage.

It is notable that the presbytery has been designed by John Routly who was an architect by profession, however took on the job of Mayor for Pukekohe for a number of years. This however happened many years after the

presbytery was built.

The presbytery is of moderate historical significance. 6.2 Social

The place has a strong or special association with, or is held in high esteem by, a particular community or cultural group for its symbolic, spiritual,

commemorative, traditional or other cultural value.

It is the larger St Patrick’s parish that has an association with the catholic community in Pukekohe as the witness of the development of the Catholic Church in south Auckland. This includes the church building and also the

School, and extends to a lesser extent to the presbytery.

It is notable that the presbytery has been and still is solely providing accommodation for the priest of the parish and still has its original use.

The presbytery has moderate social significance.

6.3 Tangata whenua The place has a strong or special association with, or is held in high esteem by, tangata whenua for its symbolic, spiritual, commemorative, traditional

or other cultural value.

Research and assessment of the place concerning values for tangata whenua has not been undertaken at this time.


6.4 Knowledge

The place has potential to provide knowledge through scientific or scholarly study or to contribute to an understanding of the cultural or natural history

of the nation, region or locality.

The presbytery has been built on land that was occupied previously by the first presbytery on that site. Due to the fact that the site was associated with the Catholic Church in Pukekohe since the 1880s the potential to read

the religious development of the site and its use over time in the remains in-ground is considerable.

The in-ground remains have potentially considerable significance as a source of knowledge. However access to this would only possible after

removal of the presbytery building.

6.5 Technological The place demonstrates technical accomplishment, innovation or achievement in its structure, construction, components or use of materials.

The Presbytery is built as a single storey brick building with plaster

detailing. While the construction has been undertaken skilfully, the technologies used are typical of that kind of construction and do not have specific significance.

The Presbytery has no technological significance.

6.6 Physical attributes The place is a notable or representative example of a type, design or style,

method of construction, craftsmanship or use of materials or the work of a notable architect, designer, engineer or builder.

The Presbytery, built as a single storey building in a late Edwardian villa style, shows a number of features that are typical for a building of this era.

While traditional villas are more common as timber buildings, these are mainly found as private residences. The use of brick for the presbytery

conveys a status that is appropriate for the residence of a clergy, however, the building is not a rare example of that style.

John Routly, a registered architect in Auckland, undertook the design of the Presbytery. There is little known of his life and work. He was involved in

alterations and additions as well as the design of new buildings in the wider Auckland area but has not been marked as a notable architect.

The interior of the building features some detailing that is original, including ceilings, ceiling roses, and built in furniture, however this is limited to the

front rooms only, whereas the remainder of the building has been altered repeatedly and fitted with modern amenities.

The Presbytery has moderate architectural significance.


6.7 Aesthetic

The place is notable or distinctive for its aesthetic, visual, or landmark qualities.

The single storey building has had considerable alterations to its east and

north elevations. The changes to the north façade also affect the front façade of the building. While the main building mass and features are still visible to the south and west facades, the building sits considerably back

from the road and lies behind some tall planting, that partially obscures the view of the building. The building has limited landmark value.

The Presbytery has moderate aesthetic significance.

6.8 Context The place contributes to or is associated with a wider historical and cultural

context, streetscape, townscape, landscape or setting. The presbytery is part of the greater parish site that comprises of a number

of properties along Seddon Street. However, the individual building complexes are separated from each other and are built in a variety of styles

at different times. Seddon Street is cutting through the site of the school and cemetery on one side of the road and the Church, presbytery and retirement village on the other. The buildings are also separated by large

tar sealed car park spaces and driveways.

The development of the retirement village with its relatively large number of modern single storey houses on a comparatively small site cuts into the context of the presbytery and distracts from its original setting. The larger

parish site cannot be read easily.

The Presbytery has moderate contextual significance.

7. Statement of significance St Patrick’s presbytery has moderate historical and social significance due to its ability to show particular aspects of the development of the Catholic Church in Pukekohe. The site has considerable potential in-ground to

provide knowledge of earlier established buildings on this site, this however can only be revealed if the presbytery would be removed. The building

features a number of original design elements on the exterior and the interior that are aesthetically pleasing. While the building has limited

landmark value, its architectural and aesthetic significance are moderate. As a part of a larger parish site that consists of a variety of buildings the presbytery contributes moderately to the context of the Catholic Church in

the street.


8. Biography Selected sources:

Books

ER Simmons A Brief History of the Catholic Church in New Zealand Auckland, 1978

Michael King God’s Farthest Outpost: a history of Catholics in New Zealand

Auckland, 1997 Web sites

Catholic Diocese of Auckland http://www.aucklandcatholic.org.nz

Index Auckland http://www.aucklandcitylibraries.com/DigitalLibrary/resourcepages/indexau

ckland.aspx

Te Ara – The Encyclopedia of New Zealand http://www.teara.govt.nz/en

The New Zealand Tablet http://paperspast.natlib.govt.nz

Articles ‘The Roman Catholic Diocese’ The Cyclopedia of New Zealand [Auckland

Provincial District] Christchurch, 1902

Other references that may be consulted in future:

Cardinal PF Moran History of the Catholic Church in Australasia: from authentic sources Sydney & Wellington [1895?]

Nicholas Reid Founders and Keepers: men and women who made the Catholic Diocese of Auckland (a biographical history) Puhoi, 2011

NZ Herald The centenary of the Catholic church in New Zealand, 1838-1938

Auckland, 1938

Nicholas Reid The Bishop’s paper: a history of the catholic press of the Diocese of Auckland Orewa, 2000

St Patrick Presbytery – Heritage Assessment

Appendix 1

Certificate of Title

ProprietorsPukekohe Catholic Parish of St Patrick Property Trust Board

Estate Fee SimpleArea 6103 square metres more or lessLegal Description Lot 1 Deposited Plan 17181

Interests

Identifier

Search Copy

Land Registration DistrictDate Issued 25 November 1975

North Auckland

COMPUTER FREEHOLD REGISTERUNDER LAND TRANSFER ACT 1952

NA31D/934

Prior ReferencesNA343/262

Transaction IdClient Reference www.title.co.nz

Search Copy Dated 29/08/12 4:40 pm, Page 1 of 2Register Only

Identifier NA31D/934



ProprietorsPukekohe Catholic Parish of St Patrick Property Trust Board

Estate Fee SimpleArea 6103 square metres more or lessLegal Description Lot 1 Deposited Plan 17181

Interests

Identifier

Search Copy

Land Registration DistrictDate Issued 25 November 1975

North Auckland


NA31D/934

Prior ReferencesNA343/262



Identifier NA31D/934



ProprietorsThe Roman Catholic Bishop of the Diocese of Auckland

Estate Fee SimpleArea 827 square metres more or lessLegal Description Deposited Plan 28169

Interests

Identifier

Search Copy

Land Registration DistrictDate Issued 01 August 1939

North Auckland


NA713/315

Prior ReferencesWA 3968



Identifier NA713/315




Appendix 2

Photographs



Exterior:

Retirement village

Adjoining car park

Garage to back

West elevation

North elevation

Filled in veranda to north

Front veranda Entrance Air-conditioning unit at front door

South elevation including garage Link between Presbytery and

garage East elevation


Interior:

Hallway original building

Original board and batten ceiling

Sitting room

Original doors

Dining room

Kitchen

Bathroom Bedroom Bedroom


Hallway in extension Back entrance

Bed room

Laundry

Bedroom Extension

Hallway in extension Hallway in extension Bedroom


Appendix 3

Drawings

Appendix 6

Photographs

St Mary’s Church, Northcote


View from street

View from side

Interior of church

Crying room

Appendix 7

Photographs

St Joseph’s Primary School building, Otahuhu


View from street

View from back

Classroom

Attached hallway

before the auckland unitary plan - Hearings

Documents