SYNODAL HANSARDISING.

New Zealand Tablet, Volume XXIII, Issue 29, 15 November 1895, Page 17

SYNODAL HANSARDISING.

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WO Synods met and Mark Twain had "At Homes " in Dunedin last week. Though the attractiveness of the American humourist bears the palm, the Anglican and Presbyterian Synods were not wanting in amusing episode. We feel compelled to associate Twain and the Synods because the evening sederunt of the grave fathers seemed to be held in the City Hall instead of the ordinary Synod halls. Mark appeared to address his lay sermons in the first instance to an appreciative front rank clerical audience. The humour bottled up at the feet of the genial Twain possibly influenced subsequent

meetings of Synodiats. The discussion on leligion in schools in the Anglican Assembly, from a certain point of view, was decidedly amusing. We are always tempted to regard the annual discussion on the question of religious instruction in Bchools bs a (Synodal farce. Two sentences will express what we feel in this respect. 1 lie laity clearly do not want the secular system changed. The clergy vainly hope, //// mere annual resolution, to alter the, views of congregations who have gone bejond control. To M t'u> mm« go and then cJI on the horses to turn is certainly not characteristic of a good driver. The education coach, for nearly twenty years, laden with Christian passengers, has been directed by a secular driver. Driver and the vast majority of occupants seem to be of tho one mind as to the road to be traversed. Ihe non-Catholic clerical driver to succeed must oust his secular, and now powerful rival, st ize again > if lie can, the ribbons, and take off h s coat in the attempt to stop the obstinate runaways. Apparently, the Anglican Fatheis begin as at dawn to realise the true position of affaiis. Dean Fitchett, in tabling his motion t l at " in the opinion of the S ynod it is desirable that the Education Act should be so amended as to provide for religious instruction in schools on the plan embodied in the Education Act of New South Wales," referred to the feeling of many church people as "one of hopelessness." After stating that "nothing could be doDe practically but to educate opinion," the Dean declared "it was notorious that intelligent laymen of the Church of England beld that this question was outside the field of practical politics." He believed that "they would not succeed until their laity understood that the clergy were in earnest." Canon Howell showed his earnestness for religious education by establishing and carrying on a day school. Dean Fitchett shows his earnestness by annual motion ! Christian ministers, whether they call themselves Anglican or Presbyterian, must figuratively take off their coats by self-sacrifice before the " laity understand that the clergy arc in earnest." The Very Rev Dean this year advocates the New South Wales system, in which he says " there was no friction and no educational difficulty.". The two things to be commended in the system of the sister colony were, " the Irish text book in the hands of the teacher and an hour a day during which a religious teacher might present himself in the school and give the religious teaching authorised by the Church. We are quite sure that Mr A. M. Barnett, a State school teacher present, voiced more than the feeling of the body of teachers when he declared he " would rather stand to a secular system than have clerical interference.'' We are not surprised that clergymen have occasionally to listen to some Btraight, if rough, talk. What really have they done for the religious education of the youthhood of the Colony ? Their efforts seem mainly directed to trimming the social tree, or rather to cr>ing from the housetops that humanity has gone far astray and vice is rampant. Their efforts for drastic legislation for drunkenness, gambling, and the social evil, will not remedy the effects of a noxious pystem of education where the sanctions of virtue are ignored and the God of virtue practically regarded as an interfering, or at most a tolerated, stranger. Non-Catholic denominations have indeed their SundayBchools, but if Mr Hawthorne be correct in saying that " the clergy had very little opportunity of going into the Sunday-schools and giving religious instruction," what is to become of the children ? Fin de siecle pagans ? The Bible-in-schools party in the Presbyterian Synod must have been edified by what Mr State-school Barnett paid. Three Dunedin schools — the Arthur street, Union street, and High street are opened every morning " by an extempore prayer, and by the Bible being read by the individual scholars in the classes and explained by the masters." Mr Barnett gravely informed his audience that " Sir Robert Stout was his first Biblical instructor." No wonder the members of the Synod laughed. ho wonder (Secularists laugh at^ the efforts of their Synodal antagonists. The only fruit the annual attempt at a few hours' earnestness bears is to give opportunity to say that if aid be given to Catholic schools, Anglicans and Presbyterians will demand it. Is there real earnestness in the demand for a change in the existing Godless system ? Judging by the fruit, or more correctly the absence of serious w irk, one is inclined to think that the b) nodal fathers imitate the politicians whom they so often unmercifully condemn, and do their own share of what may be called " Synodal hansardising."