The relations between bishop and clergy were rendered clearer by the case of Dodwell v. the Bishop of Wellington in 1887. The old legal status of an English "parson" was shown not to exist in New Zealand: no clergyman has any position save such as is given him by the const.i.tution of the Church. In the same way, no parishioner has any claim at law against his parish priest. This point was decided by the Avonside case in 1889, where the action of a parishioner against the Rev. Canon Pascoe, on the ground of a refusal of the Holy Communion, was disallowed by the judge. The Church is free to do its own work in its own way, and is bound only by such laws as it may think good to make for itself.

The supreme authority for the making of such laws is the General Synod, of which the primate is president. This dignified body has hardly yet developed that power and continuity of action which are required for effective leadership. It suffers from smallness of numbers, from infrequency of meetings, and from changes of locality. Attempts have been made (notably in 1910) to strengthen the central authority by conferring upon the primate the t.i.tle of archbishop, in the hope that the office might eventually be attached to one particular see, which would thus become the ecclesiastical centre of the Province. Such attempts have hitherto met with slight success. The country itself seems to render centralisation difficult. If called upon to choose one of the existing sees as the seat of the archbishopric, how would the synod decide between Auckland with its traditions, Wellington with its central position, and Christchurch with its cathedral and its endowments? To ask the question is to show the difficulty of its answer.

By the fundamental provisions of its const.i.tution the synod has no power to alter the Prayer-Book. At every session this point is debated afresh, with the only result of throwing up into clearer relief the powerlessness of the synod with regard to it. Another matter which comes up for regular treatment is the admission of women to a vote at parish meetings. The measure has. .h.i.therto always been defeated by the vote of the clerical order, but the tide seems now to have turned, as at least two diocesan synods (those of Christchurch and Nelson) have pa.s.sed favouring resolutions by considerable majorities.

Of all the problems which come before the ecclesiastical statesman, perhaps the most difficult of solution is that of "the appointment of pastors to parishes." The history of its treatment in New Zealand is somewhat singular. At their inception the synods showed extreme jealousy of episcopal control. A parochial system was devised which should give to the parishioners as large a voice as possible in the selection of their pastor, and to the priest so chosen as large a measure as possible of independence of his bishop. The only check upon the parochial nominators (who were elected by the vestry) was the presence upon the Board of an equal number of diocesan nominators elected by the synod.

The one person who had no voice in the matter was the bishop. Proposals were occasionally made to give him a seat upon the Board of Nominators, but it was sufficient for a northern archdeacon (in 1880) to declaim against the "cauld blanket" which the bishop's presence would cast upon the erstwhile happy gathering of laymen, to secure the abandonment of the proposal for a whole generation. But the arrangement was unnatural; and, as the feelings of distrust abated, it was found that important churches would not infrequently refrain from claiming independent status in order that they might remain as mere "parochial districts" in the bishop's hands. At length, in 1913, the Bishop of Christchurch carried through the General Synod a bill which revolutionised the whole procedure. The appointment to parishes and parochial districts alike was placed in the hands of a small diocesan Board of Nomination. This consists of the bishop himself, with one priest elected by the clergy and one layman elected by the laity. The only advantage enjoyed by a fully-formed parish is that its vestry has the privilege of selecting between three names submitted to it by the Board of Nomination, after a consultation between this board and the parish vestry.

Administration is intimately connected with _finance_, and on this head, too, something must be said. The Dominion of New Zealand contains slightly over 1,000,000 people, of whom 411,671 declared themselves in 1911 to be members of the Church of England. When it is noted that the membership of many of these is more nominal than real, and that many are not of age to possess any money of their own, it must surely be taken as a sign of vitality that in the year 1912 no less a sum than 72,590 was contributed through offertories and subscriptions alone for the stipends of the clergy and for other parochial needs. Doubtless the sum would be considerably higher if the rich gave always in proportion to their means, but even so the result is cheering.

n.o.ble gifts have indeed been sometimes made by those who have been entrusted with worldly wealth. These gifts have taken various forms.

Sometimes the object has been the building of a church, as in the case of the Harrop bequest of 30,000 for the erection of a cathedral at Dunedin, or the gift by the Rhodes family of a tower and spire for the cathedral of Christchurch. Sometimes it has been the endowment of a parish. In this respect the diocese of Christchurch stands out conspicuous. Glenmark, endowed by Mrs. Townend; West Lyttelton by Archdeacon Dudley; Otaio and Waimate by Mr. Myers; Hororata (partially) by Sir John Hall: these can hardly be paralleled elsewhere, except perhaps in the diocese of Nelson, where the parishes of Bright.w.a.ter and of Wakefield share an endowment of 11,000 bequeathed by Dr. Brewster.

Nor must it be forgotten that among the greatest benefactors to the Church were Bishops Selwyn, Hobhouse, and Suter. The monetary gifts of themselves and their English friends have been estimated at no less than 30,000.

Diocesan Funds, on the other hand, seem to have attracted the attention of wealthy donors chiefly in Dunedin and in Waiapu. The former diocese has received large gifts from Mr. George Gray Russell; the latter has been permanently supplied with the stipend of an archdeacon from an anonymous source. The bishopric endowment of Nelson received not long since the sum of 8,000 from Miss Marsden; the poorer clergy of the archdeaconry of Christchurch, 5,000 under the will of Mrs. Townend. The pension fund of the northern dioceses is enriched by the capital sum of 3,000 from Mr. James Cottrell; that of Christchurch by a similar sum received under the will of Mr. F. G. Stedman.

In the department of charitable inst.i.tutions Auckland stands distinguished. The Arrowsmith bequest for St. Mary's Homes at Otahuhu exceeded 11,000; the same homes and a children's home in the city of Auckland have received considerable sums from Sir J. Campbell and Mrs.

Knox. In Christchurch the bishop administers the interest of 5,000 bequeathed by Mr. R. H. Rhodes for the spiritual benefit of the fallen and unfortunate. The daughters of the clergy throughout the Dominion found a wise friend in Miss Lohse, an honoured member of the teaching profession, who left the whole of her fortune for the furtherance of their higher education.

Second only in importance to the administration of the Word and Sacraments, comes the _education_ of the young in the principles of the Christian faith. The New Zealand Church is happy in possessing two secondary boys' schools of first-rate importance--Christ's College Grammar School in the South Island, and the w.a.n.ganui Collegiate School in the North. Both were founded in the early 'fifties, and endowed with lands which now yield a substantial revenue. Both embody the best traditions of English public-school life. w.a.n.ganui has the larger number of boarders; Christ's College of day-boys. The old alumni of these inst.i.tutions have become a power in the land, and, of late years, they have done much to provide their old schools with solid and handsome buildings.

Diocesan high schools for girls are found at Auckland and at Marton in the North Island, while in the South the Kilburn Sisters carry on collegiate schools at Dunedin and at Christchurch. There are also many private schools, both for girls and boys, wherein religious instruction is given.

It is in the primary department that the Church is weak. Except for three parochial schools in Christchurch, there is nothing in the country to correspond to the National School system in England. Almost every child in the Dominion attends some government day school, and in these, since 1877, religious teaching has formed no part of the curriculum. The clergy in many places have tried to supply the want by giving lessons out of school hours, but the difficulties are great, and the returns of attendance show strange fluctuations. The figures for the year 1912 give a total of 9,546 children who are thus taught, nearly two-thirds of the number being credited to the South Island. Agitation for an amendment of the Education Act has never altogether died down, and during the last two or three years it has acquired a strength and an organisation which it never had before. The success of the Bible-in-Schools movement in several of the Australian States has inspired the various religious bodies in New Zealand with hopeful determination to bring about a like reform. _Quod festinet Deus noster_.

In the meanwhile the one resource is the Sunday school. According to the latest returns, the Church of this country claims over 39,000 Sunday scholars, and rather more than 3,000 teachers. Here the North Island far outstrips the South. There are those who decry the Sunday school with its limited hours and its often untrained teachers, but the devotion of these voluntary workers is one of the brightest features of the church life of to-day; while the results of their labours--could they be really measured--would probably astonish the gainsayer. That the ethical ideals of the community are what they are, and that the moral standard achieved is what it is, must surely be largely due to the simple elements of Christian faith and duty which are inculcated in the Sunday school.

In comparison with the churches of older lands, the Church of New Zealand may seem to do little in the way of _charitable relief_. In a young and prosperous community there is not the same call for eleemosynary effort; and in New Zealand the whole community has taken up whatever burden of this kind there may be, and bears it as a part of its ordinary governmental task. That hospitals and asylums, homes for the aged, and even reformatories for the vicious, should be thus undertaken by the State is doubtless right and good, especially as every facility is given for ministers of religion to visit the inmates. The case stands differently with the care of the young and the rescue of the tempted and the fallen. Here the spiritual atmosphere is all-important. Our Church possesses orphanages in most of the large towns--Auckland (with three large inst.i.tutions), Palmerston North, Nelson, Christchurch, and Dunedin; while in Napier and w.a.n.ganui it co-operates with other religious organisations to the same end.

[Ill.u.s.tration: NEW ZEALAND BISHOPS IN 1914.

Bishop Mules.

Bishop of Nelson.

Bishop of Melanesia.

Bishop Williams.

Bishop of Wellington.

Bishop of Christchurch.

The Primate.

Bishop of Auckland.

Bishop of Waiapu.]

Of rescue work not so much can be said. Through the influence of Sister Frances Torlesse, many devoted ladies in Christchurch entered upon this Christ-like work in the 'eighties, though the home they established has now been made over to the orphans. In Wellington, Mrs. Wallis took up the task, and the city still keeps up the inst.i.tutions which she founded.

More pleasant is the thought of the agencies which aim at preventing vice, rather than at undoing its ravages. Mothers' Unions and Girls'

Friendly Societies are spread widely throughout the land; while, owing to the visits of Mr. Woollcombe and Mr. Watts-Ditchfield, the Church of England Men's Society has taken firm root among us. Slowly but surely the supreme lesson of _service_ is being learnt: the old type of layman who supported the Church as an honourable part of the State fabric, and as a barrier against revolution, is pa.s.sing away before the newer type of enthusiastic worker, who feels the call of Christ to share in labour and sacrifice for the brotherhood and for the world.

The beginning of our history found New Zealand waiting for the coming of a Christian missionary. Many parts of Maoriland are still needing such a messenger to recall them from apostacy and indifference. But, on the whole, New Zealand is now a country which sends out missionaries rather than one that expects them. For many years past it has received no financial help from any outside society. The heathen parts of Maoridom are being evangelised by agents sent by the Church of the land--the South Island for this purpose helping the more heavily-burdened North.

But all parts combine in following up Selwyn's mission to Melanesia.

Though unable, as yet, to bear the whole of the cost, the Church of this Dominion has always followed this romantic undertaking with its sympathies and with its prayers. The hopeful beginnings under Selwyn and Patteson; the check caused by the latter's death; the slow recovery under the younger Selwyn; the great expansion under Bishop Wilson; the hopeful prospect under Bishop Wood--all this has formed part of our outlook upon the great world. Some of our sons and daughters have given themselves to the service, and no one can be considered to be a true member of our Church who does not contribute annually to the mission funds.

Still farther afield range the thoughts and the gaze of the young amongst us. Twenty-one years ago the old Church Missionary Society, which had done so much for New Zealand in the past, saw a daughter-society spring up in this distant country. The Church Missionary a.s.sociation of New Zealand has been instrumental in greatly fostering the missionary spirit among young people, has sent out a goodly number to foreign countries, and raises a considerable sum for their support. Young New Zealanders are often more attracted by China and j.a.pan than by the Maoris and Melanesians at their own doors.

What does this show but that the English Church in New Zealand must widen its outlook and expand its sympathies, till it feels itself lifted up and inspired to attempt greater things than anything yet achieved?

For long centuries Christianity could never reach these islands: instead of advancing, it was driven back by the Mohammedan invasion. At last, with new knowledge and new hope, there came new enterprise and new daring. The very difficulties of the task became means to its accomplishment; through the most unlikely channels the beginnings of the message came. Portuguese and Hollander and Briton; da Gama and Tasman and Cook; rough whalers, and condemned criminals: in all these we must recognise the instruments which were used by the All-wise in the laying of our foundations. But it is to those who set themselves with conscious courage and far-seeing wisdom to build upon the stone thus laid--to Marsden and Williams and Selwyn--that we owe the deepest debt.

Undeterred by the difficulties of their task, undismayed by the dangers of their way, these heroic men gave themselves to the work of building up under southern skies another England and another home for England's Church. It is the same spirit that is needed now, but with such fresh applications as are demanded by the new age.

In this book we have had to tell the hundred years' story of "the English Church in New Zealand." Perhaps the historian of a century hence may be able to trace its absorption into a Church which shall include all the broken fragments of the Body of Christ within its unity; all true schools of thought within its theology; all cla.s.ses of men within its membership; every legitimate interest and pursuit within its gracious welcome!

For the present juncture the old words approve themselves as the most fitting: "Keep, we beseech thee, O Lord, thy Church with thy perpetual mercy; and, because the frailty of man without Thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation, through Jesus Christ our Lord."

APPENDIX I.

A TABLE EXHIBITING THE EPISCOPAL SUCCESSION IN NEW ZEALAND.

_Those to whose names an asterisk is prefixed were consecrated under Royal Letters Patent._

DIOCESE OF NEW ZEALAND.

*GEORGE AUGUSTUS SELWYN: Consecrated October 17, 1841, at Lambeth, by W.

Cantuar (Howley), C. J. London (Bloomfield), J. Lincoln (Kaye), W. H.

Barbadoes (Coleridge). (Resigned May, 1869, after translation to Lichfield.)

DIOCESE OF AUCKLAND.

WILLIAM GARDEN COWIE: Consecrated June 29, 1869, at Westminster by A. C.

Cantuar (Tait), J. London (Jackson), E. H. Ely (Browne), H. Worcester (Philpott), G. A. Lichfield (Selwyn), G. Columbia, F. T. McDougall, V.

W. Ryan. (Died June 26th, 1902.)

MOORE RICHARD NELIGAN: Consecrated May 21, 1903, at St. Mary's Cathedral, Parnell, by S. T. Dunedin, C. Christchurch, C. O. Nelson, W.

L. Waiapu. (Res. July 15, 1910.)

OWEN THOMAS LLOYD CROSSLEY: Consecrated April 25th, 1911, at St Mary's Cathedral, Parnell, by C. Christchurch, C. O. Mules, A. W. Waiapu, W. L.

Williams. (Res. July 1, 1913.)

ALFRED WALTER AVERILL: Translated from Waiapu, February 10, 1914.

DIOCESE OF CHRISTCHURCH.

*HENRY JOHN CHITTY HARPER: Consecrated August 10, 1856, at Lambeth, by J. B. Cantuar (Sumner), C. R. Winchester (Charles R. Sumner), A. T.

Chichester (Gilbert), S. Oxford (Wilberforce). (Res. March 31, 1890.)