RELIGION AND MORALS.
In no country in the world is the legal freedom of conscience more firmly established than in Australia. All Churches and sects are absolutely equal in the eyes of the State; and any attempt to upset this equality would be resented, not only by the united forces of all the other denominations, but even by a majority of the only two Churches--the Roman and Anglican--who would ever dream of aiming at supremacy. But thorough as is the repudiation by the great majority of the community of the principles of State aid or control of religion, the two Churches which I have just mentioned occasionally raise their voices against secular education by the State, and make spasmodic appeals for State contributions to their denominational schools, which, however little likely to succeed, are not altogether without a rational foundation. But this is the utmost limit which State recognition, or rather the cry for it, is ever likely to reach.
In times past the Church of England has struggled to regain the position she formerly held in the older colonies; but now whatever efforts she makes in that direction are confined to the ambition of being prima inter pares--a position which is vigorously and even bitterly attacked by the other Protestant sects whenever she either tries to assert it or has it thrust upon her. These ex-Dissenters have a lively remembrance of the yoke they endured in the old country, and even now that the spirit of supremacy has so completely died out, they spring up to do battle against any formality that recalls it to them. Thus, a few years ago the whole colony of South Australia was convulsed on the question of the Bishop's right to follow the Governor and precede the Chief Justice at official ceremonies, and peace amongst the devout was only restored by the Bishop's graceful relinquishment of a position to which his legal right was undeniable. Even now the title 'My Lord' as applied to Bishops acts as a red rag on many ex-Dissenting bulls, and they are as jealous of the slightest official preference of the Church of England as if their dearest religious liberties were therein involved.
Legal and even official equality do not, however, always mean social equality; and the Church still retains a superior social position, a shadow of her departed State authority, which to some of her old competitors--especially the Congregationalists, Baptists, and Wesleyans--is the more galling because they are totally destitute of the means of assailing it. Happily, through the wise conduct of the Bishops of Adelaide and Melbourne in meeting ministers of other denominations on a common platform, whenever the cause of Christianity or of good and right in any way can be served thereby, and in showing sympathy with them in a multitude of ways, this unreasonable jealousy is losing ground and a better feeling springing up; but there are yet too many colonists that have felt the disabilities of Dissent in the old country who are unable to put on the armour of forgiveness, or rather of forgetfulness in the new. The enemy has lost his sting, but they will not allow him to live on the remembrance of his past greatness without a reminder of his present impotence.
This impotence is in all ways, except socially, a certain reality; for while the ex-Dissenting bodies have thriven and waxed numerous and powerful upon the bread of independence, the Church has languished for want of her accustomed prop. Accustomed, not only to support their own ministers, but also to pay tithes and Church-rates for the benefit of their rival, the ex-Dissenters have simultaneously had their burden lightened and, for the most part, their incomes increased by the change of country. Besides this, they have to a certain extent felt themselves put upon their mettle to show their superiority to their old master, and thus they have put their best foot foremost, with the good result which always attends such efforts. Their ministers, better paid, and holding a higher social position than in England, have naturally become a superior class of men as a whole to those in the old country. Every day they are advancing, towards a higher standard of education and manners. Nor has the gain in education and position been accompanied by, as far as I can see, any loss in earnestness or deterioration in work. No one sect is sufficiently preponderant to admit of that.
The friendly competition between them has been beneficial to them all; and, in spite of rivalry, the spirit of toleration between Protestant sects is thoroughly observed. Unfortunately, this toleration is not extended to the Roman Catholics. Their doctrines are so directly in opposition to the prevailing democratic and Protestant spirit of the community, that they have come to be regarded as Ishmaelites, if not as Amalekites, occupying ground which ought to belong to the faithful. An Anti-Popery cry would at any time command success; and numerous and influential as the Catholics are, directly they begin to assert their influence all the other religious bodies unite to counteract, and end by suppressing it. For a spice of intolerance in this respect, and for a general Philistinism in its views on all subjects, Australia is indebted to the middle-class Protestant sects, who form the most important element in the community; but to them also, in a large measure, it owes its political and social stability, and all those standard moral qualities which are the only safe foundation for a superstructure of intellect.
Because I have spoken so warmly of the good influence which the ex-Dissenting or Protestant sects have exercised in Australia, it must not be supposed that the Church has been altogether a laggard. Probably no section of the English clergy has worked harder and more manfully than that which has been stationed in Australia. It is no fault of theirs if their sphere has been limited and their good influence less effective than that of their rivals. But they have been labouring under the misfortune of being unsuited to the people and circumstances amongst whom and which they live and work. Their sphere has lain almost entirely amongst the upper and lower classes, and it is neither of these that governs Australia. Where they came into contact with the middle class, the power in the land, they have been placed in the position of the round man in the square hole. The men of the middle class have asserted their social equality to, if not their superiority over, their clergy; and this an English gentleman finds difficulty in admitting, still more one who considers himself the minister of God to the people, rather than of the people to God. The Thirty-nine Articles do not admit of his recognising the orders of his nonconformist brethren as equal to his own, and this has been set down to pride. Altogether, the Anglican clergyman has been put in a false position, to extricate him from which is taxing all the tact of so politic a prelate as Bishop Moorhouse.
The habit of paying no direct stipend to their clergymen in England has led to a reluctance to contribute good salaries for their support out here, where they must rely solely upon such support; and the lowness of salaries, if not the hardness of the work, has made the Anglican clergy in Australia as a class inferior to their English brethren. Of course the clergy still contains a large proportion of gentlemen within its ranks, but on the score of ability I fancy the ex-Dissenters have the advantage. Recognising this, Bishop Moorhouse is endeavouring both to shame Churchmen into raising the stipend of their clergy, and to procure for the congregations not only English gentlemen, but as far as possible hard-working, practical, broad-minded men. He has a difficult task before him, for already there are plenty of colonial clergymen who are either inferior to nonconformist ministers in cultivation, or stubborn adherents to a régime which is impossible in Australia. These weeds must be pulled out before you can sow fresh seed; and yet it is hard to call men weeds who are serving the Church according to the best of their lights, faithful, hard-working men, or conservative old gentlemen, who are doing or have done a great deal of good work, and whose failings cannot be attributed to any fault for which you can morally reproach them.
The Church is slow to adapt itself to colonial life. Amongst a preponderating lower middle-class element Nonconformity, or rather what is better known as Protestantism, is very popular. Low Churchmen find they can get a better sermon at the chapel, and can be hail-fellow-well-met with their pastor in these extraneous denominations. Thus the Church loses many of its former adherents, and while Anglicanism still remains the religion of the upper class, it can in no way pretend to be that of even a majority of the community.
The Roman Catholics are on a different footing. For them no compromise is possible, and they cannot as Roman Catholics but be a state within a state. From time to time the priesthood incites them to aspire to political power, but hitherto none of these aspirations have borne practical effect, except in strengthening the hands of their adversaries. At present they are agitating more or less vehemently in each colony for State support to be given to their schools, declaring that it is monstrous that they should be made to pay for a secular education of which their religion prevents them from taking advantage.
At first a section of the Anglican party, comprising nearly all the clergy, joined in this cry, but it became so evident that the bulk of the population was determined not to return to the old system, that they are beginning to desert the Catholics, and are now more wisely and with better chance of success attempting to amalgamate with the other Protestant bodies to obtain the admission into the State schools of religious teaching on a broad Protestant basis; i.e., of all the doctrines which are held in common by all Protestant denominations (except the Unitarians), to the exclusion of all doctrines on which the different sects differ. The bulk of the Dissenters are, I fancy, indifferent to any junction with the Church of England, and would just as soon have no religious teaching as what they call a 'pithless jelly-fish' religious teaching. But on this point I think public opinion is undergoing a change, and the formation of a Protestant party probable. The Catholics would consider such a concession as infinitely worse than the existing purely secular system. The omission of true doctrine would, as regards them, amount to an assertion of false; and on their side in opposing the Protestant party will be the Jews, the Freethinkers, and a large number who would rather have no religious teaching than any quarrel over it, and who are fairly satisfied with the existing state of things. If the Protestants ever become strong enough to win the day, it can only be at the expense of establishing a Catholic grievance so strong as to be exceedingly dangerous. The fact that all parties are now out in the cold, satisfies a rough-and-ready conception of justice with which the politician has always to reckon, but that all the Protestants should get a concession, of which it is impossible for the Catholics to avail themselves, would be manifestly unfair. Political expediency and justice seem to be alike against the claims of the Protestant party, unless it be resolved to grant aid to Roman Catholics and Jews only, which is a possible, though not very consistent, solution of the question.
Ritualism is unknown, though the word is often applied to the one or two High-Church services in the capitals where the choirs wear surplices, or, worse still, where there are candles on the altar--a word which is almost as much objected to as priest. Broad and Low are decidedly the prevailing phases of Churchmanship, and every year the Broad is gaining upon the Low; the Low element consisting of those who were brought up in England, the Broad of the generation which has been born in the country. As this begins to predominate, the barriers between the Anglican Church and the other Protestant denominations will be lowered, and in course of time the differences between them will be reduced to preference in the mode of conducting service. The first step towards this was taken by the Bishop of Melbourne some two years ago in forming the Pastoral Aid Society, the object of which is to provide religious services in outlying districts in the bush, where there are not sufficient settlers of either the Episcopalian or Presbyterian Churches to make it possible to supply a minister of either. The Society arranges that services should be held in these districts alternately, according to the rites of each Church, and that they should be visited alternately by ministers of each.
This system has proved of enormous value in keeping religion alive in the bush, and paved the way for an experiment not long ago in Melbourne itself, which has met with such general approval, that it may be said to mark the commencement of a new era in the Church of England, and even in ecclesiastical history. With the consent of the Bishop and of his church-wardens, Canon Bromby invited a Presbyterian minister--Rev. Chaos. Strong-to read the service and preach in St. Paul's Church, he himself taking Mr. Strong's pulpit. This precedent is certain to be largely followed; and it is easy to see that the courtesy which is extended to Presbyterian ministers will before long be extended to those of the other Protestant denominations, and that exchanges of pulpits between them all will become frequent.
Churches abound in every Australian city, especially in Adelaide, where they are so numerous as to excite the ridicule of the less devout Victorians. I forget how many there are; but, at any rate, they bear a very small proportion to the public-houses, against which I think they may fairly be pitted. Still, there are plenty of them; and no sinner will easily be able to find an excuse for not going to church in the non-representation of his particular sect. When I say 'churches,' I am using the term in the official and colonial sense, for the word 'chapel' stinks in the nostrils of a Dissenting community, and many of these churches are not much bigger than an ordinary dining-room, and, having been built for profane purposes, have no external odour of sanctity beyond a black board, whereon you are informed, in gilt letters, that the building belongs to whatever sect it does belong, and that Divine Service is held there by the Rev. So-and-So at certain hours on the Sabbath. But from this you must not suppose that the two older churches have a monopoly of the religious buildings which can properly aspire to that name.
For the most part, ecclesiastical architecture is rather a weak point with these newly-confirmed religions; but in Melbourne, with the exception of the Roman Catholic Cathedral, they possess far the finest churches, and in Adelaide and Sydney their edifices are at least imposing. The Roman Catholics., however, carry off the palm. In both Melbourne and Sydney their cathedrals are of grand proportions. In all three cities their other churches are large and lofty. The Anglicans have small cathedrals at Sydney and Adelaide; but, in spite of their including a majority of the wealthiest individuals in the colonies, they find a great difficulty in raising money for building purposes.
As far as my experience goes--and I have 'sat under' the principal ministers of each denomination in each town at least once--the preaching is, for the most part, very poor. There are certainly two or three exceptions; but 'what are they,' one is irreverently apt to exclaim, 'among so many?' The shallowness and often halting pace of these discourses is doubtless due, in large measure, to the colonial love of extempore preaching. For sermons read out of a book public opinion of all denominations in Australia has the greatest contempt. Like English lower middle-class communities, again, they like a good pronounced type of doctrine from the pulpit. The lower regions are popular; but most successful is the denunciation of the people over the way who bow down to wood and stone, and commit sundry other iniquities for which Protestants are in no fear of being indicted.
As you notice a man's general appearance and manner before you can form any idea of his character, so I have described churches and denominations before entering seriously into the question of religion. If Churchmen--who will probably form the majority of my readers--cannot but be grieved at the picture I have drawn, of the condition of the Australian Church, they may at least take comfort when I state that the preponderating feeling of Australian cities is essentially Christian, according to the received meaning of the word. The citizens are, for the most part, of a distinctly religious turn of mind. They may not be, and--except in Adelaide--are not, such good church-goers as at home; but they have not drunk of the poison of infidelity, nor eaten of the sweets of indifference. Amidst the distractions of colonial life this could hardly have been the case, but for the Puritan origin of so many of the more influential among them, and the healthy competition between the various sects, as well as the freedom from State control and interference already alluded to.
As in social matters Melbourne may be regarded as the extreme type of Australia, so in religious matters Adelaide affords the easiest text to preach upon. Essentially lower middle-class, Nonconformist and Radical in its origin, South Australia might well claim the title of the New England of the Antipodes. Even to the present day, it preserves signs and tokens of the Principles on which it was founded: its progress having been the gradual and healthy growth of a Pastoral and agricultural colony, undisturbed by the forced marches of gold-mining. In Adelaide middle-class respectability is too strong for larrikinism, and imparts a far healthier social and moral tone than obtains in either Melbourne or Sydney; but for these advantages the little town pays the small but disagreeable price of Philistinism. Want of culture, Pharisees, and narrow-mindedness find a more congenial home there than anywhere else in Australia; but, to my mind, these are a cheap price to pay for the piety and real goodness which they cloak.
The Adelaidian may be unpleasantly conceited and self-satisfied in religious matters, but then he is kind and hospitable, religious and moral, and not so sophisticated as the Victorian, who is probably a more agreeable person superficially. Yet in neither Melbourne nor Sydney can religion be said to be wanting. It is kept more in the background than in Adelaide, and there is not so much of it as in the smaller town; but the religious character of all three, taken either singly or together, will, I think, compare favourably with that of any other modern city or cities.
Sabbatarianism is fast on the decline. The Sabbatarians are still noisy and determined enough to keep the majority of our public libraries, picture galleries, etc., closed on Sunday, but this is more from public indifference on the subject than from any general feeling that they ought to be shut. This becomes evident from a visit to the suburbs on a fine Sunday. All the world and his wife in private carriages and buggies, carts and omnibuses, even on Shanks's pony, come away for an airing; and if the weather only allows of it, there are many of these holiday-makers who make a day of it, leaving their homes early in the morning, with but a few who return to evening service.
On the other hand, the Sunday is soberly kept. In the less strict families music is allowed, but never cards or games of any kind. The man who proposed such a thing in Adelaide would be anathema maranatha. The general feeling, is, that the Sunday was made too wearisome in England to be supportable in a common-sense community; and Sabbatarianism is gradually losing ground day by day, as fast as the keeping up of appearances will allow. There was a great outcry on one occasion because the Governor of Victoria travelled on a Sunday; but this was rather because there is a general feeling that unnecessary labour should as far as possible be avoided on a Sunday, than from Sabbatarianism in the ordinary sense of the word.
Morality has so long been connected with religion that it is difficult to treat of the one without more or less trenching upon the province of the other. But there still remains something to be said on this score. The commandments which are most freely broken in Australia, are par excellence the third, and then the sixth, in its minor sense of crimes of violence in general. Young Australia makes a specialty of swearing. High and low, rich and poor, indulge themselves in bad language luxuriantly; but it is amongst the rising generation that it reaches its acme. The lower-class colonial swears as naturally as he talks. He doesn't mean anything by it in particular; nor is it really an evil outward and visible sign of the spiritual grace within him. On the prevalence of larrikinism I wrote at length in a former epistle.
Drunkenness comes next on our list of vices. That Australians as a nation are more drunken than Englishmen, I do not believe to be the fact; but what is undeniable is, that there is a great deal of drunkenness amongst those who may claim to be considered the upper classes here. An English gentleman of the present day, whatever his other sins may be, does not get drunk, because it is 'bad form,' if for no better reason. If in Australia we were to exclude as 'outsiders' all the leading colonists who are in the habit of intoxicating themselves--to say nothing of the chance customers--'society' would dwindle down to nearly two-thirds its present size. But there has been a very appreciable improvement in this respect during the last half-dozen years, and the tone of public feeling on the subject is gradually approximating to that of English society. The old colonists are not of course expected to change their habits in their old age, but with the young generation there is less tippling, and port, sherry, and spirits are being replaced by claret.
Of drinking as apart from drunkenness I have already said enough. The seventh commandment is one of those unpleasant subjects which one must deal with, and which one would yet prefer to leave alone. Generally speaking, one may say, that while our upper and lower classes are, if anything, rather worse in their morals than in England, we make up for the deficiency by a decided superiority amongst the middle--both upper-middle and lower-middle--class. Conversation is perhaps coarser here; but whatever may be the reality, the moral standard generally accepted is superior to that of London. Such immorality as exists is necessarily of a coarser and more brutal type. In Melbourne, especially, the social sin is very obtrusive. Sydney has of late been acquiring an unenviable notoriety for capital offences, and it is not advisable for ladies to walk alone in the streets there at any time of the day. On the other hand, in Adelaide no woman who does not give occasion for it need ever fear that she will be accosted.
Larrikinism is certainly a troublesome phase to deal with; but burglaries are exceedingly rare, and it may fairly be said, that life and property are more secure in the Australian capitals than in any European towns of the same size. As in all large cities, the scum or dregs of the population gradually localizes itself, and thus becomes easier of control, even though it may increase in amount. And here, Adelaide has an advantage in being seven miles distant from its seaport, which naturally retains a large portion of the noxious element. Melbourne has two disadvantages, which tend to make it the sink of Australia--firstly in its metropolitan character and central position, and secondly in the admission of a large number of bad characters at the time of the gold-diggings. Sydney, of course, retains traces of the old convict element--an element, however, which must be acknowledged to have contributed to the good as well as to the bad qualities which are peculiar to New South Wales.