A History of the English Church in New Zealand

by Henry Thomas Purchas

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 passed 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 God'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 passed 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 entitled 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 assisted 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 anticipations 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.