A History of the English Church in New Zealand

by Henry Thomas Purchas

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 Butt 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 classes 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 assisted 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.

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 constitution 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 title 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 constitution 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 hitherto 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 passed favouring resolutions by considerable majorities.