BIBLE IN SCHOOLS ACTION BY NEW LEAGUE

Evening Post, Volume LXXXIV, Issue 8, 9 July 1912, Page 9

BIBLE IN SCHOOLS ACTION BY NEW LEAGUE

THE SYNOD'S APPROVAL. The forward move which is to be made by the various religious bodies to secure Bible teaching in schools was referred to in detail by Archdeacon Harper at the Anglicttn Synud last evening. Archdeacon Harper moved — " That the Synod noted with great thankfulness the organisation of a league for bringing about an amendment of the Education Act in the direction of providing for Bible teaching on the lines of the New South Walee Education Act, and pledges itiself to do its utmost to effect the objects of the league." As the result of the General Synod's action, said the archdeacon, the matter j was put before the several religions bodies. The Presbyterian and Weeleyan Churches had decidtd to join them ; the Congregatioiulists would not join in as a body, but a great many— in fact, a majority — would associate themselves with the movement. This also was the j ca«e with the Baptists. It was now resolved to form a league, with which th« largest religious bodies in the country would associate themselves for the purpose of.getthi" the- proposed amendment of the Education Act. The Now SoUth Wales system, he continued, was not generally Known in this country. There were two separate forms of religious instruction permitted, Teachere were obliged to give a " genera, religious instruction." They gave it from the text book in the way any other lesson was imparted. Thoy were not supposed to teach the religious side, but "they taught the Bible." Tha-t was to j say, they taught what they found in the text book or the passages of the Bible that had been selected. The children were examined on their knowledge of these matters. In New South Wales, Queensland, and Tasmania there wa* no conscience clause for teachers any more than there was for hi&tory lessons. Indeed, it would be easier to give nondenominational instruction on the life of Jesus Christ than on such a period of histoiy as that of Henry VIII. Then there was the special religious instruction. In the New South Wales Act an hour each day was sot apart, though it was not necessarily fully utilised. The principle of the special instruction was that any minister of a religious body, duly accredited, could enter a school at a time to be arranged by tlia (school authorities. He could teach the children belonging to his church what he thought right — he could teach catechism or hold a service. The New South Wales Act Dad bcon revised in Queensland. In New South Wales the Irish text book was used, and it was considered very inadequate. Tho Archdeacon mentioned this because the opponents of the Bible teaching in 6chools would discredit the Irmh text book. It was not the intention in New Zealand to have that book. Thoy would also probably vary the New South Wales Act in the amount of time ' to be set apart for religious teaching. The executive of the movement in New Zealand was located at Christchurch. The Primate was its head and the Rev. John Mackenzie (of the Presbyterian Church) was secretary. The executive wae drawn from the several religious bodies. An inner executive , existed, which would do the business as time Went on.- Branches would be formed throughout New Zealand. A few days ago Mr. J. G. W. Aitken, of Wellington, had been appointed treasurer for the Dominion. (Applatuse.) Canon Garland, better known as. "!Archdeacon Gadand, of Australia, had accepted engagement for three years to work the matter up in New Zealand. They estimated their requirements at £1000 a year. No difficulty in getting it was anticipated. It was not a time n6w for individual opinions, said Archdeacon" Harper. That time had gone by. All the organisation work would be left to Canon Garland. He did not think it would be long before the religious bodies would be privileged to go into the State schools and give their special instruction. (Applause.) The Rev. Mr. Walker (Aramoho) seconded the motion, which was carried unanimously.