The Evening Star: WITH WHICH ARE INCORPORATED The Evening News, Morning News, and Echo. TUESDAY, NOVEMBER 14, 1893.

Auckland Star, Volume XXIV, Issue 270, 14 November 1893, Page 4

The Evening Star: WITH WHICH ARE INCORPORATED The Evening News, Morning News, and Echo.

TUESDAY, NOVEMBER 14, 1893.

For-th«-cause-that lacks assistance For ths vrrong that needs resistance, For the future ia tho distance, Anft.tha good that Te can do.

In reply to a question put by a press representative the other day on the subject of religious instruction in State schools Sir Robert Stout said he advised the Churches to agree firs'"

among themselves and then they might be able to give effect to their wishes. It must be evident to the leaders of the different denominations that this is good and wholesome ad. vice. They cannot be ignorant of the fact that their " claims " are likely to have weight with Parliament in proportion to the unanimity with which they are pressed. Unfortunately for themselves—although we "think fortunately for the country—there is not much chance of their agreeing upon a concerted line of action. Not only are Catholics and Protestants pulling in different directions, but the latter are hopelessly divided into different camps advocating conflicting interests. Every day we are receiving confirmatory proof of this. Even the Anglicans, the assertions of the Rev. G. Mac Murray notwithstanding, have no common standing ground, but are split up into parties of different shades of thought. The Rev. H. M. Watson, an Anglican clergyman in Christchurch, summed up the position recently in one brief sentence : " Ministers are as widely divided in opinion as the laity are." The same want of unanimity exists between the various Diocesan assemblies. In Auckland and Christchurch, for example, the Synods have declared in favour of the adoption of the Irish Text Book, but in Otago the Church authorities are not in favour Of the scheme.

The subject of religious instruction in primary schools has been threshed out in the recent Anglican Synod at Dunedin witb a result that affords an instructive commentary on some of the dogmatic assertions we have listened to recently. A copy of the Irish Text Book had been forwarded (accompanied by a letter from Bishop Julius) and was duly laid upon the table. It was evident, however, from the first that the clergy were inclined to eye it askance, and to fly at higher game.

The keynote to the subsequent proceedings was given in Bishop Neville's introductory address. That astute prelate designated the cherished text book over which the Revs. Mac Murray and Blaikie have enthused so fervidly as " a sop to the conscience." His Lordship did not beat about the bush at all, but declared the adoption of the said book would not satisfy "the more thoughtful laity, much less the clergy, of our Church." This is plain speaking, and as it comes from a member of the Episcopal bench ought to have weight with those who wish to preserve the secular system of education intact. The Bishop desires to go one more than his Auckland friends, and as a preliminary instalment wants permission for the clergy to teach dogmatic theology in the State schools. It is noticeable that the lay members of tbe Synod took very little part in the discussioas. The speakers were nearly all clergymen, and they echoed His Lordship's sentiments, with some additional flourishes of their own. The Irish Text Book was ignored, and eventually it was resolved "That this Synod recognises much that is valuable in the State system of education, and desires that such modification should be made in the existing system as will permit religious instruction to be given within school hours."

The "Otago Daifry Times," in a thoughtful leading article on the subject, asks, " Do these requests, whether we regard them as diverse or as essentially one, imply finality ? Is there any bona fide understanding that no advantage would be taken of denominational openings 1" Our contemporary shares tbe opinion we expressed on a former occasion that many of the clergy are heading in that direction. It is impossible to read the report of the discussion in the Dunedin Synod without being impressed with this conviction. s

Dr. Purchas said at a meeting in the V.M.C.A. Rooms the other day that no one who had witnessed the denominational school system in operation in this country would ever wish to revert to it, but it seems the lessons of New Zealand history are lost on some of our clerical friends. The cloven hoof of denominationalism constantly peeped out during the debate in the Dunedin Synod. The Rev, Mr Fitchett said it was no use to ask for a separate grant, "because they were not likely to get it," but the drift of his speech plainly showed that he would like to set up Church schools if the opportunity presented itself. Canon Howell indulged in a panegyric of denominationalism. He dwelt with delight on the establishment of Christian Brothers' schools in connection with the Catho.Uc body, and hoped the Anglicans would move in the same direction. In his opinion, " not only should a clergyman dominate each school, but the whole teaching of the school should be coloured with religious instruction." Archdeacon Beaumont, not to be outdone by his fervid brother, declared himself " a denominationalist to the backbone." Another enthusiastic speaker thought that " for

some time to come" there would be difficulties in the way of denominationalism. So the argument ran on.

We do not know whether the Dunedin clergy will be ultimately induced to join forces with their brethren in other dioceses. Even the cynical Fitchett and the hysterical Howell may accept the Irish Text-book lor a time as a stepping stone to something ** better." But it is plain to everyone that the dominant party in the Dunedin Synod will rest satisfied with nothing short of denominational grants, and, to do them justice 3 they are honest enough to say so.