The situation was a difficult one, and it affected more especially the diocese of Christchurch. For Bishop Harper's retirement was leaving that diocese vacant, and its synod had elected Archdeacon Julius of Ballarat to fill Dr. Harper's place. But the election could not be completed without the sanction of the General Synod or of the Standing Committees of the various dioceses, and until the primacy question should be settled it was impossible to obtain such confirmation. Bishop Suter, acting on the verdict of the Standing Commission--which was to the effect that the election of Bishop Hadfield was null and void--proceeded to act as primate, and to invite the Standing Committees to confirm the action of the Christchurch Synod. Those of Nelson, Auckland, and Waiapu at once did so; but those of Wellington and Dunedin, holding that Bishop Hadfield was legally elected, took no notice of the communications of the senior bishop.

The position was undoubtedly full of interest to lawyers, but it was painful and humiliating to devout members of the Church. Some weeks were occupied in fruitless negotiations, but at length, through the influence of the aged Bishop Harper, a way was discovered out of the thicket.

Bishop Hadfield resigned his claims to the primacy, and Bishop Suter, whose position was now uncontested, summoned a special meeting of the General Synod. It met in Wellington on April 23rd, 1890. The Bishop of Wellington was elected primate, and the election of Archdeacon Julius to the see of Christchurch was validated, sanctioned, and confirmed.

But larger issues soon occupied the public mind. A waterside strike paralysed for a time the commerce of the country, and introduced the era of "Labour." The predominance of Darwin, with his "struggle to live," gave way to the humanitarian conception of a struggle to let others live. In some respects the new movement was a return towards the principles of Christianity, which had seemed to be surrendered in the war period. As such it was hailed by many minds. The new bishop of Christchurch was welcomed with a general enthusiasm because he came as an avowed sympathiser with the aspirations of labour. But the events did not justify either the hopes of the one side or the fears of the other.

Labour gained a large measure of political power under Mr. Ballance and Mr. Seddon. Many measures were pa.s.sed to secure higher wages, shorter hours of work, more careful sanitation, and better technical training.

Yet, as years pa.s.sed by, the fundamental conditions did not seem to be greatly altered. Legislation could not go deep enough. It could not change human nature. That could only be effected by the diffusion of a spirit of justice and consideration throughout the community. The effort to diffuse such a spirit is the proper work of the Church; and as this truth became clearly seen, the Church felt less and less inclined to throw herself on the side of any political party.

[Ill.u.s.tration: CHAPEL OF w.a.n.gANUI COLLEGIATE SCHOOL.]

Her own efforts to alter economic laws had not been successful; Marsden, Selwyn, and G.o.dley had found the spirit of individualism too strong for them: was it not clear that the Christian's duty was to concentrate his efforts upon the development of unselfish character in both capitalist and worker; to try to hold the cla.s.ses together by upholding the sacred character of the State, and the solemn responsibility of each individual for the right use of whatever property or cleverness he might possess; to warn against the dangers of wealth and also against the greed for its possession; to point to Christ and His world-renouncing example?

The Church, as a whole, therefore, went on in the old way, just teaching the "Duty to G.o.d" and the "Duty to one's Neighbour," and leaving the State to try to order the social life of the community so as to make those duties more possible of fulfilment.

But if the policy continued the same, the leaders were gradually changed. Bishop Harper was soon followed into retirement by others of his old colleagues. Suter's health broke down in 1891, and on his resignation the diocese set its seal upon his episcopate by electing his old friend and archdeacon, the Ven. C. O. Mules, to fill his place.

Before the end of the same year, Bishop John Selwyn was likewise compelled to lay down his office owing to severe illness.

And men said, "_Bene meruit_"--or, rather, "He followed in the footsteps of his father."

Not until St. Barnabas' Day in 1894 was his place filled by the consecration of the Rev. Cecil Wilson, who took up the work of the Melanesian Mission with great earnestness.

Meanwhile, the veteran Bishop Hadfield had laid down both the bishopric of Wellington and the primacy in 1893. The delicate youth who had left Oxford in 1837, who had been the first in Australia to be ordained to the diaconate, and the first in New Zealand to receive the office of the priesthood, had rallied again and again from what had seemed the bed of death, and had outlived most of those with whom he began his work. His frequent periods of illness had been relieved by the reading of somewhat severe and philosophical books, and he was able to make good use of his learning in the address which he delivered to the one general synod over which he presided. On his retirement, he lived quietly for some years longer at Marton, and pa.s.sed away in 1904.

The primacy was now conferred, with general unanimity, on Bishop Cowie of Auckland. For the see of Wellington an English clergyman was selected at the request of the diocesan synod. This was the Rev.

Frederic Wallis, who brought to New Zealand the learning of Cambridge and a most genial personality. His episcopate coincided with a rapid expansion of settlement in the more distant portions of the diocese, and he was able to man his parochial charges and missionary districts with able clergy from Cambridge. Under his administration the diocese made solid progress, and became, instead of the weakest, one of the strongest members of the New Zealand Church.

Five days before the consecration of Bishop Wallis at Wellington (Jan.

1895), a like solemn service had been held in the Cathedral at Napier.

Bishop Stuart had resigned the bishopric of Waiapu in the previous year in order to go to Persia as a simple missionary. Into the vacant place there was now installed one who had declined it at the previous vacancy, but who was still not too old to take up the burden. This was Archdeacon Leonard Williams, that son of the first bishop, who had in infancy been baptised with the children of David Taiwhanga on the first occasion when any of the Maori race were publicly admitted to the Church of Christ.

His life had been spent in the service of the people among whom he had thus been dedicated to G.o.d's service, and, though older than any of the bishops who laid upon him their hands, he was able to administer the diocese for fourteen years before laying down the staff in 1909.

No further changes are to be noted before the year 1900. But the twentieth century was not long on its way before the primate, Dr. Cowie, died at his post, after a short illness. The primacy pa.s.sed to Bishop Neville of Dunedin, the only remaining survivor of the post-Selwynian group. The work of the diocese of Auckland proved too arduous for Bishops Neligan and Crossley, who each resigned the see after a short tenure of office. The last vacancy has been filled by the translation of Dr. Averill, who, coming from the diocese of Christchurch in 1909, took up the bishopric of Waiapu after Bishop Williams' resignation, and has done much to bring the lapsed Maoris back to the fold. His place at Napier was filled by another parish-priest from Christchurch, Canon Sedgwick, whose faith and zeal had been abundantly displayed in the building of the splendid church of St. Luke the Evangelist in that city.

Wellington and Nelson also have had their changes. The health of Dr.

Wallis gave way in 1911, and he retired to England. The synod elected one of its own members, the Rev. T. H. Sprott, to take his place; while in Nelson, Bishop Mules was succeeded by an Australian clergyman, Canon Sadlier of Melbourne.

Dunedin still keeps its first bishop, who, after an episcopate of 43 years, ranks as the senior prelate of the British Empire. Christchurch has had but one change. All the other dioceses can reckon three or four.

Of the prelates who have at one time occupied places on the New Zealand bench, some have retired to England, while others remain among us and are ent.i.tled to a seat, though not to a vote, in the General Synod. Each diocese (except Dunedin) can point to one bishop's grave in some local cemetery; while Melanesia treasures the memory of the martyred Patteson, whose body was committed to the deep within its waters.

The mention of so many bishops calls up pictures of many and various diocesan activities. These should be recorded in separate histories, but can hardly find a place within the limits of this book. One notable effort in which all combined was the General Mission of Help in the year 1910. Fifteen missioners were sent out from England under commission from the Archbishops of Canterbury and York. They represented different schools of thought in the Church, and were headed by Canon Stuart of Canterbury, Canon Tupper-Carey of York, and "Father Fitzgerald," of Mirfield. Beginning in Auckland, where they were a.s.sisted by some specially selected clergy from the south, they held missions in all the larger parishes of the city and of the country towns. Waiapu and Wellington were next visited. After a pause, the original band, augmented by several North Island clergy, crossed to the South Island and went through Canterbury and Otago. Nelson was the last diocese to be worked, but special farewell visits were made by individual missioners to parishes in which they had laboured in the earlier part of the course. One missioner, at least, gave himself permanently to the New Zealand Church.

It is not possible here to give a full account of the mission, but (to use the words of the official report), "it is safe to say it exceeded all antic.i.p.ations in the fervour and earnestness shown, and the manifest proofs of the Holy Spirit's presence. Most of the missioners themselves stated that it was a unique experience in their life and work."

Of its after-effects it is not so easy to speak. It did not lead to any departure from the existing methods of work, nor did it initiate much in the way of fresh effort. Its results are rather to be seen in a general quickening of activity in the different departments of the Church's life. A sketch of these various departments must form the conclusion of this book.

CHAPTER XVIII.

THE CHURCH AT WORK.

Spare not, lengthen thy cords, and strengthen thy stakes.

--_Is. liv. 2._

The chief part of the Church's work is to keep open the way to heaven.

The English Church understands this duty in New Zealand no otherwise than it does elsewhere. That the Lord Jesus Christ, when He had overcome the sharpness of death, did open the kingdom of heaven to all believers--this its people sing and believe. There has been no heresy among the colonists, if by heresy be understood anything more than individual dissent from the common creed of Christendom.

How the way thus opened is to be kept unclosed and clear, is doubtless a question upon which some difference exists. But even here our island Church has been less vexed by controversy than have most other portions of the Christian realm. No c.u.mmins or Colenso has arisen among its bishops. Only once has the ponderous machinery of its canon on "discipline" been put in motion against a presbyter. That instance occurred in 1877, when the Rev. H. E. Carlyon of Kaiapoi, a very earnest and devoted man, was found guilty by the Bench of Bishops of erroneous teaching and unlawful practice in regard to auricular confession and the administration of the Holy Eucharist. The cases of Mr. Kirkham of Roslyn, and some others, though productive of angry controversy, never came within the purview of the courts. The opposition to Bishop Jenner, though really based on the fear of Romanising ritual, took the safer course of challenging the validity of his appointment.

The conduct of public worship in New Zealand presents no special features in contrast with that of the mother Church. At one time it seemed as though the hymns at least might have borne a distinctive character. The second general synod decided to compile a special hymnal, and under its authority such a book was issued in 1864. It contained 222 hymns, many of which were beautiful. But neither in this collection nor in the enlarged edition put forth in 1870 were there any original compositions, nor anything (except perhaps the hymns for "time of war") to make it specially suitable to the needs of this country. The second edition, set to music by Dr. Purchas of Auckland, never attained to such widespread use as the first had enjoyed, and was soon driven from the field by _Hymns Ancient and Modern_.

The changed seasons of the Southern Hemisphere still wait for an inspired poet. The summer Christmas and the autumn Easter have yet to be naturalised among us. Some attempts have been made, not altogether without success. The birth of the Heavenly Babe "in the fulness of time"

is felt to be in keeping with the season when

The feathered choir, in copse and glade, Their own enchanting carols sing; Flowers add their incense to the gifts Which nature offers to its King--

while at Easter time, instead of the old a.s.sociation of the Resurrection with the renewed vitality of Spring, we have a fitness drawn from the very contrast:

Christ is risen! All around Autumn leaves are falling; Signs of death bestrew the ground, Winter time recalling.

Fading leaf and withered flower Tell us we are mortal: Easter morn reveals a Power Lighting death's dark portal!

These verses are surely on the way to some poetic interpretation of the changed seasons which shall fix the devotions of the future in cla.s.sic form.[18]

[18] From "The Christian Year Beneath the Southern Cross," by the Rev.

F. R. Inwood.

Turning from the liturgical to the personal element in our services, we find that the solitary Marsden of 1814 is now represented by 414 clergy, of whom 50 belong to the Maori race. The numbers vary greatly in the different dioceses. Auckland heads the list with 110 clergy (19 being Maoris), Wellington follows with 77, and Christchurch with 76; Waiapu has 68 (24 being Maoris); Dunedin 46, and Nelson 29. About ninety of these white clergy were born in the land, and many others, having arrived in childhood, have received their training at one or other of the colleges which have been established for the purpose.

Chief among these theological colleges stands, of course, Selwyn's old foundation of St. John's. Its career has been a chequered one, but it was considerably enlarged during the episcopate of Bishop Neligan, and is now in a flourishing condition. Christchurch, in the Upper Department of Christ's College; Dunedin, in Selwyn College; and Wellington, in the Hadfield Hostel, possess inst.i.tutions which supply to candidates for the ministry a home and a theological training while they attend the lectures at the University colleges. Bishopdale College, which was an inst.i.tution of great importance under Dr. Suter, has now been revived by the present Bishop of Nelson. The studies in all these local centres are systematised and tested by a Board of Theological Studies, whose operations cover the whole province, and whose standard is equal to that of the mother Church.

As to the work done by the clergy of New Zealand, it would be unbecoming of the author to say much. Each diocese is happy in the possession of some parish priests whose faithful service is beyond price and beyond praise. Many, too, of those whose working day is past, are recalled with grateful affection in the scenes of their former activity. Some have left their mark in our large cities through their long and faithful pastorates: Archdeacon Benjamin Dudley in Auckland, Archdeacon Stock and Richard Coffey in Wellington, Archdeacons Lingard and Cholmondeley in Christchurch, Henry Bromley c.o.c.ks in Sydenham. For length of service as well as for culture and ability stand out conspicuous the names of Archdeacon Govett of New Plymouth, and of Archdeacon Henry Harper of Westland and Timaru. In the gift of popular preaching and of winning business men, Dean Hovell of Napier and Archdeacon Maclean of Greymouth and w.a.n.ganui have had few rivals. Of a more scholarly type were H. B.

Harvey of Wellington, C. S. Bowden of Mornington, Canon Joseph Bates of Davenport, and W. Marsden Du Rieu of Auckland--the last also being distinguished for his extraordinary charity and generosity. Ability and spirituality were likewise conspicuous in the short career of Charles Alabaster of Christchurch; self-sacrificing vigour in that of Archdeacon E. A. Scott.

[Ill.u.s.tration: BAPTISTERY OF ST. MATTHEW'S, AUCKLAND.]

Provincial towns have often kept the same pastor for a long term of years, the man and the place seeming to become identified in the eyes of the world. Such cases are those of Archdeacon b.u.t.t at Blenheim, James Leighton at Nelson, Archdeacon Stocker at Invercargill, Algernon Gifford at Oamaru, Archdeacon Dudley at Rangiora. The large and difficult country districts also have often had earnest and devoted priests, among whom may be mentioned Canon Frank Gould of Auckland, Amos Knell in the Wairarapa, James Preston at Geraldine, Samuel Poole at Motueka. Other holy and humble men of heart there have been whose names never came conspicuously before the world or even before the Church.

Greatly as the number of the clergy has grown within recent years, the services of the Church could not be carried on without the help of a large body of layreaders. Some of these are licensed to preach and interpret, others read sermons by approved divines, but both cla.s.ses render invaluable help. The number of these readers in the diocese of Auckland alone is almost equal to the number of clergy in the whole of New Zealand. Nor are the services of women altogether wanting. In Christchurch there exists a community of deaconesses, who, besides educational and charitable work, carry on a constant ministry of intercession and prayer.

How much the devotional side of the religious life is a.s.sisted by music can hardly be over-emphasised. There is one paid choir in the country--that of Christchurch Cathedral--and there are many salaried organists of high culture; but throughout the length and breadth of the land there are voluntary musicians and singers whose devoted efforts do much to keep alive the inspiring practice of sacred song.

The buildings in which worship is offered are gradually becoming more worthy of their high purpose. The last decade has seen many fine churches begun or finished. Christchurch Cathedral; St. Mary's, Timaru; St. Luke's, Oamaru; St. John's, Invercargill, have been brought to completion; the fine churches of St. Matthew, Auckland; St. Luke, Christchurch; All Saints', Palmerston North; St. Matthew's, Masterton; Holy Trinity, Gisborne, have been built. Smaller churches of great beauty mark the country side at Hororata, Glenmark, Little Akaloa, and elsewhere. Some of these buildings are due to the generosity of individual donors; others represent combined parochial effort.

For _administrative_ purposes the Church in New Zealand is divided into six dioceses--three in each island. Since the days of Bishop Selwyn, no addition has been made to the number. The diocese of Auckland is now large and populous enough for subdivision, but the project for a Taranaki bishopric has not hitherto elicited much enthusiasm.

The authority in each diocese is shared by the bishop with his synod.

This body contains all the licensed clergy and an approximately equal number of lay representatives. Its powers are considerable, but the days when the synod was the arena of violent strife seem to be over. Good feeling and harmonious co-operation between bishop, clergy, and laity are now everywhere the rule.