CHURCH CONGRESS.

New Zealand Herald, Volume XXXIII, Issue 10124, 6 May 1896, Page 5

CHURCH CONGRESS.

OPENING MEETING.

A congress of tho Anglican Church of the Diocese of Auckland held in terms of a resolution passed by the Diocesan Synod at its session, October, 1895, was commenced yesterday evening at the lecture hall of the Young Men's Christian Association Buildings. There was a very large attendance. The Most Rev. Dr. Cowio, Bishop of Auckland and Primate of New Zealand presided, and with him on the platform were the Right Rev, Bishop Wallis, of Wellington, the Ven. Archdeacon Clarke, Rev. VV. Beatty, Rev. VV. E. Lush, Messrs. W. J. Speight, H. G. Seth-Smith, and F. H. Templar, and amongst the audience were a large number of clergymen, leading members of tho Diocesan Synod, and a very large attendance of ladies, as well as a good choir. The proceedings were opened by the audieuee joining in the Apostles' Creed and the Lord's Prayer, after which the Most Rev, the Chairman related the regu'»tions made by the committee as to the con luct of the Conference, and in explanation of the charge for tickets, he said that the charge was for the purpose of paying the expenses of the Congress, and anything left over would be given to the Orphan Home, Parnell.

THE CHAIRMAN'S ADDRESS. His Lordship then addressed the meeting , as follows :-I do not think that any one acquainted with the history of the Church of England during the last da years would question the assertion that the annual Church Congresses in England have effected a great deal of good. Before the institution of these Congresses the lay members of the Church had no opportunity of discussing, in a recognised Church assembly, matters of interest and importance to themselves and to the Church at large, for the Houses of ; Convocation of Canterbury and York consisted, as they still consist, of bishops and clergy only. It is not, however, the laity only who have benefited by the discussions carried on during the last 30 years in Church Congresses. The great body of the clergy in EuglandareunrepresentedinCouvocationiand bin tor the aunualCongress would have had no suitable opportunity of meeting, face to face, those of their brethren whose opinions they considered hostile to their own, or of learning the forbearance and toleration that result from personal intercourse with honest' men whose pinions differ from our own. Is New Zealand, where our lay brethren sit in Synod with the clergy, and have au equal voice with them in legislation, the case is of course very different. With us misunderstanding and mutual suspicions are happily rare; as clergy and laity alike have annually, in Synod, an opportunity of stating publicly their grievances, and of suggesting the means of remedying them. But still, in our New Zealand Dioceses, a Church Congress, well arranged and conducted, may effect much good, by adorning opportunities for the discussion of qnestious of importance to the Church, for which there is no time during the session of the Synod, The subjects to be brought before this our first Auckland Congress seem to me to have been carefully and prudently selected. As to the reuuion of Christendom, it is only a truism to say that all worthy disciples of Jesus Christ desire the unity for which their Master pray d. Great, however, is the difference of opinionamon? those who "love the Lord Jesus Christ in sincerity " as to (1) the essentials of that unity, and as to (2) the means to be adopted for the increase thereof. In this country we realise, in measure beyond the experience of oar brethren in England, how great is the waste of energy resulting from defective unity among the diiciples of Jesus Chri3t; and how comparatively ineffective is the preaching of His Gospel by the clergy and other ministers of religion. It is rightly considered a reproach to European civilisation that, from mutual distrust, the great nations of Europe should at the present time be spectators only of the cruelties inflicted on the Christian population of Armenia by their Mahommedan fellow-subjects; but it seems to me to be a still greater reproach to the Churches of Kr'o-pe that, for lack of unity among theinse.ves, they cannot with one voice insist on the immediate termination in Armenia of the savagery of which we have all heard too much. And is it not a reproach to the Christians of New Zealand that, for

these many years, there should have been no teaching of Holy Scripture in our national schools, mainly because of the lack of unity among differing sections of Christ's people? The subject of religious education is obviously one of urgent importance to the Church and the nation. It must not, however, bo confounded with Scriptural instruction, as is often the case. An infidel could, in a way, teach the main facts of the Bible, but such teaching as hecould give would not be likely to cherish a religious spirit. Our Christian religion is founded on historical facts, and uuless we think that children can and will ascertain these facts correctly for themselves, and draw the right inferences from them, it follows as a truth not to be disputed that a creed must be taught them by their parents and those in loco parentis. As to Biblical criticism, it is an absolutely necessary work if we would teach our children the very words of the inspired writers, and would not alienate thoughtful men and women by statements that are mistakenly described as the Word of God. _ Whilst we gratefully acknowledge the pains that are taken by competent scholars to restore to their originals the texts of the sacred writers, we must be on our guard not to accept as unquestionably true important theological statements on the mere ipse dixit of distinguished scholars. It can only be from misunderstanding that any mau could speak of the work of the Church as a matter altogether apart from politics, having nothing to do with commerce, and as anything but of paramount importance in social life. The influence for good of a parish clergyman would doubtless suffer if he identified himself, as a partisan, with a political party; but every man and woman among us is, in Christian duty, bound to exert his or her influence for the benefit of all sections of the community alike. All who care for the prosperity of a nation must bo interested in the preservation and oxtension of the principles of industry and integrity among its citizens; and to prevent unnecessary pauperism, discontent, mutual suspicion of classes, and civil war, the Church must work to remove barriers of misunderstanding that keep apart sections of the population, and must set forth, iu labours of love, the Christian truth that the whole race of man is the object of God's love, and that with Him there is no respect of persons. Lastly, we are to consider at this Congress the increasing neglect ot public worship. This is a subject on which it behoves those who aro to address us to speak warily. In town and country alike, in houses in which there are young children, it is almost impossible for both parents together to take part in any act of public worship, without neglecting a still higher duty entrusted to them by God. In a very large proportion of our dwelliugs the father and mother have none to help them in the domestic duties of their home. In criticising our preachers we must always remember that ordination does not make a man an orator, and still less a scholar. We have no good reason for expecting all clergymen to be attractive speakers any more ' than all politicians or lawyers, beyond the fact that the Gospel itself can never be dull or unprofitable ; and if our clergy are to make progress in scholarship, time must be given them to study. I have good reason to believe that those who aro to take the chief parts iu discussing the subjects, to which I have referred, will prove themselves worthy of the confidence that has been placed in them. The Old Hundredth was then sung by the choir and congregation in substitution for the hymn fixed on the programme, and the Most Rev. Chairman then called on the Rev. Mr. Beatty.

CHURCH UNION.

The first papor was read by the Rev. W. Beatty, M.A., Vicar of St. Mark's, Remuera, the subject being re-union of the Church. In opening Mr. Bcatty said ho did not speak with any special authority as a representative of the Church of knglacd, and very probably no one in the audience would agree with all that he said, and many may disagree with many of the conclusions lie had arrived at from his study of the Bible and the Prayer-book, and his own observations. Two things he said must strike any one looking at the state of Christendom to-day, one the increasing desire for christian unity, the other the continued existence of those divisions with their mutual rivalry and the frequent formation of new churches. Various experiments had been tried to lessen the evil, but they had not been very successful, and in the face of these facts ho was not prepared to propound a scheme for the reunion of Christendom, or even of their own corner of Christendom, believing that any attempt to bring about an artificial union would be unsuccessful, and if apparently successful for a terra, would breed even worse and more hopeless disunion than that which already exists. Ho wag driven to the conclusion that Christian men will be made to feel and acknowledge the unity not by association, convention, or compromise, bet by the act of God. He believed that a time of stress and strain was coming upon the world, when the forces of good and evil would be clearly separated, ami when all who believed in the Holy Trinity would be driven from the secondary and often childish questions which now separate them, and take their stand in the name" of God, and trust in Himas their common refuge and defence. All Christian people would agree that there exists upon earth a body called the Church, and that the

preaching of the Gospel is intended to bring ■ men into its fellowship. That statement, he believed, would not be rejected by any person calling himself a Christian, whether Roman Catholic, Protestant, or Reformed, and all would admit that the Church was intended to be one, and even further that the Church is actually now one. Of coarse, their definitions of unity and of the Church would differ, but all Christian men in their hearts believed that a Church exists upon earth, and therefore no new Church need be set up, and that God has constituted the Church one, and therefore the unity lias not to bo created by man but to be recognised. The difficulty came when they attempted to decide upon the scope, the extent, th» purpose of the Church, and on the nature and constitution of its unity. Mr. Beatty then proceeded to deal with the teachings of the Old and (lew Testament on the subject, and pointed cii the connection between them, saying that one could not be understood without the other, and in attempting to determine the nature . and purpose of the Christian Church they could not leave out of sight the Jewish Church. He traced the history of the Jewish Church, and its definiteness, its unity, and. its permanence secured by certain institutions divinely appointed. The apostasy of the Jews was a sign that the moral and spiritual state of the Church and nation was hopeless, and another body must be called into existence it the purpose of God to save mankind was not to be en tiret frustrated. The nucleus of that body w?s formed when our Lord summoned to Him the disciples andont of them chose twelve, and the Christian Church like the Jewish was therefore founded nob on the will of man, but on the will of God. It was not a voluntary association of individuals, but a corporate body called out of the rest of mankind. He proceeded to trace the similarity in the institution of the Jewish and Christian Churches, but pointed out the fact of the apostles being chosen not exclusively from the priestly families showed a new principle of ministerial succession which was to take the place of continuity of office by hereditary r scent. In like manner baptism, the positive sign of the gift of the Holy Spirit by whose power "men die unto sin and live again unto righteousness" took the place of circumcision, the negative sign that a man was to cut himself off from the lusts of the flesh, and the Lord's supper took the place of offerings and sacrifices. Mr, Beatty then referred to the early Apostolic) Church, to the simple professions of faith which came into general use in the Church and the two ancient creeds—the Apostles' and Nicene creeds—which were devout expressions of personal faith in the living God, so much so that Luther used to say that a man who could say the Apostles' creed from the heart was justified. These creeds contained no dogma at all, they took them out of the sphere of human systems of opinion into the region of divine and eternal truth. When men put aside those creeds ta form out of the Bible their own systems of opinion, experience showed that they missed the divine order of revelation, had failed to perceive the truth, and had distorted, blurred, and caricatured that heavenly grace which is perfect in its beauty and symmetry. The divine idea of the Church then was a visible body of men called by God out of mankind to promote the salvation of mankind ; and the permanence ot this body was secured by a ministry for government, for teaching, first committed to the Apostles, and continued from generation to generation by laying on of hands, by two simple sacraments; a"! as the ultimate court of appeal in matters of faith and morals, by creeds, in which the most fundamental and necessary truths of revelation were summed up in such a plain manner that the devout recitation of them formed a natural and important part of public worship. Mr Beatty referred to the mission of the Church as a catholic universal society, its relation to the existing differences of race and polity, and national and family distinction, and life, and he quoted Article xxxiv. to show that every particular or national Church had authority to ordain changes and abolish ceremonies or rites of the Church, so that all thincs be done to edifying. The reformation in England was not only a protest against errors of faith, corruption in morals, and superstitious practices; it was also an assertion of the dignity and freedom of national life politically and ecclesiastically. It was often sup> posed that the Church of England was the national church, by virtue of a compact bj which the former undertook certain duties; but, as a matter of fact, no such contract exists, any more than there exists a contract as to the discharge of different functions between the soul and body of a man. After reference to the Church of God on earth, symbolized by the New Jerusalem coming down from Heaven, he said it was not some far away fairy vision, it was Christendom, in the light of which the nations of them thai were being saved were walking, and into which the kings of theearth were biugiug their glory, and so the Church became naturally and spontaneously the foster mother of national life, and guided, moulded, and inspired the politics, the art, the education of the peopla of Europe. He referred at some length t<r the position of the Church in relation tc nations and families, which were divine societies. There was, he said, an essential contradiction between the idea of such a body and the idea of a number of persons forming themselves into a society because they desire to (lee from the wrath to come, or to follow a certain method of life, or because they have beeu roused or profited by the words of a certain preacher, or because they have discovered after many centuries that the form of government in the Church was wrong, or for other reasons, there was, ha said, a perfectly flat, irreconcilable contra** diction between the Scriptural idea of the Church and such bodies standing on the ground of a common theory of opinion, and it was neither ia accordance with truth nor with charity to ignore the contradiction. But, added Mr. Beatty, he would be greviously misunderstood, if he were were supposed to be denying the right of his Methodist, Presbyterian, Baptist, and other non-conforming brethren to claim their position as members of the Christian Church, He would be devoutly thankful to see them claim the full position, rights, and privileges of a body which stretched back to the days of martyrs and confessors, of evangelists and apostles and prophets, and kings, of psalmist, judges, lawgivers, patriarchs, a body which holds fellowship with the innumerable company of angels, with the spirits of just men made perfect, with the merciful, the pure in heart, the meek, the seekers after righteousness, the persecuted of all ages and countries, a body which will one day unite all whom God has made, and for whomChris9 died. Nor would he be understood as wishing to deny the evidence of plain fact 3 that God has done and is doing good work by means of nonconforming bodies, just as he has done and is doing good work through the Roman Catholic Church, in that; the fruits of' the Spirit were to be seen in many members of them aIL In must be clear to them from what he had said that he did not look for any solution of the problem of reunion to what are called modern ministerial or unscctarian movements. That such unreasonable, impracticable attempts should be persisted in showed that there was no real desire to find some common ground. He did nod know what " uudenominationalism" meant. He was not ashamed to call himself a member of the Catholic Church of New Zealand, and ha did not think he would become either a more manful, a more patriotic, a more godly, or a more liberal person by joining a body which says " We have no name." He then proceeded to deal with sects and sectarianism, and said they often exchanged pulpits; and, if they could all meet on a platform of common Christianity without violating any vital and necessary principle, why could they not remain intact instead of returning each to his separate plank? For himself he believed that in the creeds, sacraments, and prayers of the Church they may perceive the central truths affirmed in each of the systems of the Protestant as well as in that of their

Roman brethren, he believed that the Church was wider than those systems and than any fresh system that may be elaborated out of them, he believed that they held the body of truth that had been committed to them in trust not only for themselves but foe their brethren who were divided from them, and they would be traitors to those as well as to themselves and children if they abandoned one jot or tittle of the divine heritage bestowed on mankiud in Christ the Word of God. In conclusion, he slid that bitterness, partisanship, and sectarianism were most offensive and unpardonable in those who. called themselves churchmen. If, he said, " we show by our life and in our works that we realise that we have a duty to the whole nation of which we form a part then slowly but surely our brethren would come to Bee, aa many of them have come to see, that there ia an uiisectariau body in their midst in-which and with which they can worship and work as men, as members of families, aa patriots, as sons of God Almighty." The rev. gentleman was repeatedly ap« plauded during the reading of his exhaustive and carefully thought-out paper, the reading of which occupied just an hour, THE DISCUSSION.

In accordance with the rules, addresses nob to exceed five minutes, were then allowed on the subject of the paper, priority of right to speak being given in the order of application, and His Lordship called on the Rev. ¥. Larkins, who read a short paper on practica' unity. He pointed out that unity, true and Scriptural, may exist with much diversity. It was so in nature, and was so in religion. The differences between St. Peter ma bt. Paul' when St, Paul withstood Peter to the face, were as real as any differences existing between the Church of England and the, great mass of the dissenting bo<^ e3 » m * "

lb* Apostles differed, why should not their Successors differ without Toting Christianity or true Catholicity ? Why, he asked, should not Christians of Catholic or non-Catholic bodies cot only be one in Christ, bnt frankly and lovingly admit it? That was more CbriitunUke, and appeared to him to be nearer to practical Church politics than any striving after unity with Itome. If within the Church of England there are parties who are as different in opinio: from each other as either of those parties are from any dissenting body, why should not true unity of spirit exist between the Church of England and non-Anglicans such as existed now within the Catholic Apostolic Church cf England. Uniformity Might be the symmetry cf death or sleep. Outward divisions were ranch to be deplored, but it may often exist with true unity in Christ. There may be real life and true actual oneness, although outward lines or peculiarities may distinguish Christians. If dissenting bodies were Christians they are members of Christ If these principles were true all parties should cease wrangling about qaesrions on which they differ, and by love serve one another. The Church of England should not be coldly civil to other Christians for their own Anglican position was firm and they could afford to be generous to opponents amongst other bodies. After a reference to the efforts made unsuccessfully to destroy the Church daring the Commonwealth, and in the Tudor days he said that some persons from various sects were now now uniting with them, and he prayed that more of their non-Anglican brethren in Christ may join the ancient branch of the Catholic Church, and be encouraged thereto by the Anglican's Christian suavity as well as by their zeal for the glory of God. Mr. W. J. Speight said the remarks which he had to make were not his own. He had received the following letter from the Rev. Father Madden, rector of St. Patrick's Cathedral.

St. Patrick's Cathedral. Auckland, April 25. 1854. Dear Mr. S|*Sght,—l thit-k you lor wading me CODspIiTDeDUrT ticket* lit your Church CGegrees. It would be to it* personally most agreeitls to attend, and eien take part in its valuable discussions, ■ ct to do that * license from the Ordinary of the diocese, I tieia ours, would he necessity, and Mis See r~u:- recant jtwi now tint cannot be obtained, » I qui: loiejo the pleasure and edification your meetings are tare to afford Would that we were a!) out ! As the »eiy opening paper 1 see fa to be on' Reunion," nuy I draw your attention to toy book on toe subject, pabliihed by Wildman and Lyeli. II you or some one joininr in the dlv -xssion would quote the last few pajei, our attitude- not pesWole to change— pretty clearly though not quite fully t;i»en.— yours sincerely, U. ;. MitDEJ, Bettor.

Mr. Speight then read the extract referred to, setting oat the position taken up by the Roman Catholic Cnurch on the matter of union of the churches.

Tbe time having then arrived for closing discussion, the Rev. Mr. Btatty was called oa to reply, but he waived his right, as his pip-r had been of great length. Mr. Boardinan reul an extract from a book. "Dead Leaves and Living Seeds," published by the Rev. Harry Jones, rector of St. George s-in-the-East, on the subject of Christian conferences.

Mr. Ewington regretted that Mr. Beatty, in bis admirable paper, had made some ruforecce to Baptists, which might prove brUiting to members of that Church. The reference he specially referred to was "the antipathy of Baptists to children." The Right Rev. Bishop Wallis was then allied on by the chairman. He Eaid he could hirdly tell how reluctant he was to speak, for has longing for the unity of the Christian Church was no less great than his fear that anything he might say might tend to retard the object he had so much at heart. There were signs of the healing of divisions, and one thing the Churcn must rejoice in, and that was, that the H'esleyans were closing their ranks. That was not to them a cause ol fear. On the contrary, they thanked God. The extract from the Roman Catholic book jest read showed what the Roman Catholics will not concede, and in the face ui that he thought re-union with that Church was as far off as ever, bat reunion with the Nonconformists was not so distant. But it was not for the Church of New Zealand to act alone,—they must work with other parts of the Church hi England and the other colonies. Are there, he asked, things which they could not concede? There were some things which they could not concede. There were the threefold ministry, the Apostles, and N'ieene Creed, the administration of the sacraments, and the appeal to the Holy Scriptures as the only canon of faith. But were there not concessions which they ought to make? They need not insist on the Liturgy; they could recognise Nonconformist ministers as preachers. He wished they could make more concessions, but they had to be true to their principles, and not guilty of treason to the truth. But they could pray God to grant this union. He would not say anything which would lead men to suppose that the Spirit of God had not worked in their Nonconformist brethren. He had that day heard of the Methodist work in Fiji, and he had lead of their noble work in Blantyre in Africa. They gave opportunities to the laity, and were able to speak clear words to those with whom they came in contact. For this they (the Anglicans) honoured them, ami would learn of them; and if anything in Mr. Beatty's remarks was calculated to give offence, he was sure he would be the fust to withdraw it.

The Rev. Mr. heatty said he would be exceedingly sorry if any word uttered by him caused pUiu to a respected branch of the Churcn. The reference as to Baptists' antipathy to infants only meant their objection to infant baptism; and he was guile willing to substitute these words, and lie quoted from his paper to show that he distinctly lecogoised the Baptists as well as '•ther bodies as members of the Christian Church.

TO-DAV'S BUSINESS.

The Most Rev. the Chairman then announced the business for to day. The Conference will resume in the afternoon at halfpast three o'clock in the Y.M.C.A. rooms, when ten minute papers will be read on " Religious Education." The evening sitting will be held in the Choral Hall, and His Excellency theGovcruor will preside. Papers on "Biblical Criticism" will be read by the Right Rev. the Bishop of Wellington and the Rev. \V. S. CurzonSiggers.

At the London Farmers' Club Professor Long recently read an interesting paper on the subject of " Utilising Derelict Land." His remarks were mainly based upon visits lie bad made to some of the tracts of land in Essex, which at the pressno time are without tenants, and have been for ~ considerable time. During a drive of twenty miles the professor alleges '.hat he saw as depressing and deplorable » panorama of an almost des-jrted country as can be found in a-iv agricultural district 111 Europe. Field" (he cnid) which originally bore luxuriant crop* were a dreary and solitary waste—the sombre broivn of the decaying herbage only relieved by tho ugly and blackened stems of myriads of thistles— with no sign of life, and far less sign of vegetation than oxifts on a Canadian prairie; cottages in ruin'*, smithies closed, gate« and fence* as dilapidated as tho land, farms occupied by caretakers, and all within easy distance of a railway, and almost within sight of the metropolis of the world. Professor Long cannot believe that in England land can long remain in such a disastrous condition. At tho same time he showed in his paper how difficult it is to cultivate the Essex clays with any hope of profit. Ho thinks that such land 11 quite uiiEuited to small holdings, and that unless in the hands of a man who has had experience in the farming of heavy land, and who has sufficient capital to stock it, these abandoned clays would be dear if hold free of rent and tithe. The selling price of some of the land is as low as £5 an aero, and some buyers at that price are said to bo dissatisfied with their bargains.

Messrs.' Lankester and Co., of London, Imvo lately introduced into tho agricultural world a new implement, called the Giant Spring- Cultivator." It is so called on account of the'marvellous way in which it pulverises the land, reducing the most difficult soils to a fine tilth, which is of course a desideratum. It is said that its beneficial action is largely due to the flexibility or elasticity, or both, of tho steel frame and tines, the form and temper of the latter allowing them to spring over a stone or other obstruction, thus enabling the instrument to bo used in atony land, where the ordinary tine cultivator would be an endless source of trouble. It appears that .-the "Giant" can ba used to decided advantage for fallowing in the place ot cross- ploughing, and it is alleged that ten acres a day can be got over with a pair of good horses. Judging from the sales of the new implement it is fully appreciated by farmers. It iB, in fact, a. good investment, and will quickly repay tho cost.

The Japs profoss to have a blue chrysanthemum, which they keep as a sacred secret, reserving it for religious uses only. Even at their annual " Festival of Happiness," when tho chrysanthemum enters largely, ob the emblom of happiness, into nil tho: ceremonies of the day, the blue flower is nob Been ; vulgar inquisitive eyes : must nob look upon it. Bub there is good reason for believine that blue chrysanthemums exist; and if ho, it in only a question of time when they will be seoa in our gardens. •> a '•*•