Proceedings OF THE SECOND SESSION OF THE NINETEENTH SYNOD OF THE DIOCESE OF WAIAPU.

Waiapu Church Gazette, Volume V, Issue 6, 1 December 1914, Page 1 (Supplement)

Proceedings OF THE SECOND SESSION OF THE NINETEENTH SYNOD OF THE DIOCESE OF WAIAPU.

Napier, 24/ra September, 1914

(TiT HE Synod assembled m St. John's School \u/ Room at 8 p.m. After prayers the ' names of the Clerical and Lay Representatives were called and the President declared the Synod duly constituted. The President then delivered the following ADDRESS. In bidding you welcome to the second session of the Nineteeith Synod of the Diocese, I would like to express my sincere thanks for the kind welcome I have received at the hands of Clergy and Laity, both here and m the various parts of the Diocese I have visited, together with many expressions of loyalty. There is a marked sense of brotherhood and unity through the Diocese — a unity that manifests itself m many ways — for this I am deeply thankful. It is not easy to take up the burden of such a work, the burden of the Episcopate, but your kind sympathy, your loyalty, your glad willingness to share some of the burden, wherever it is possible, the help and counsel of those who have long served the Diocese — all this has done much to lighten that burden — and to all I would tender my sincere thanks. I would welcome specially the new members of Synod, both cleric and lay— you, who will bring fresh into our council those special gifts with which God has endowed you, and will bring them to bear upon the work and government of the Diocese, together with that knowledge and experience gained elsewhere, which offered and consecrated to God and His service, must enrich this portion of Christ's''

church to the glory and enrichment of the whole. May we, as church members, consecrate more and more our individual gifts to His glory, for the building up of His church on earth. We would welcome, as a new member, the Rev. T. C. Cullwick who has had a long experience of active missionary service. He joined the Melanesian mission m 1886, and served under Bishop John Selwyn and Bishop Wilson; he was Archdeacon of South Melanesia for 11 years, and so with his ripe experience he takes his seat among us for the first time. We have to welcome, too, to our Synod the Rev. Kenneth Maclean, who after taking his B.A. degree at Cambridge, and serving for 2,\ years on the staff of the Parish Church at Portsea, has returned to New Zealand, and succeeded Archdeacon Tisdall, as vicar of Rotorua. The Bishop of Winchester speaking, of course, of his own Diocese, calls Portsea "our great school of Parochial apprenticeship." I am thankful indeed that our young New Zealandersj (and there is an increasing number of them) are taking advantage of such training as the Church of the Homeland affords. Others, lay members, come into this Synod Hall for the first time, to offer to Christ for the furtherance of His Church, those same gifts which have made them successful professional and business men m the world. The Church to-day, as ever, has need of those gifts. ' Let us be mindful, all of us, as we enter upon another session of Synod, of the lives of those who have gone before — of those early founders of the Church of the Province of New Zealand, whose voices are now silent, but whose work still lives, who gave of their very best, and whose work God has accepted ancl blessed. We have entered upon their labours; let us be faithful, too, to our trust, and offer our best to God. Since last Synod the Rev. Canon Goodyear has passed away.. The Rev. W. Goodyear may be said to have been the last of the English missionaries sent by the C.M.S. to New Zealand. It is true that the Rev. J. S. Hill was sent out at the same time, but he never took up Maori work. The Rev. E. C. Stuart (afterwards Bishop of Waiapu) who visited the New Zealand Mission m 1876 had impressed upon the Society the need of another missionary on the East Coast, and it was m consequence of this that Mr Goodyear was sent out. He arrived at Auckland m December, 1878, and spent a year at Gisborne studying the Maori language. In 1879 he was placed by the Bishop at Tolaga Bay, and

m 1880 at Wairoa. He was ordained deacon on February 2nd, 1880, and priest oh March sth, 1882. In 1883 he was moved to Maketu. The district of Maketu and Tauranga was at that time m urgent need. Archdeacon Brown at Tauranga and the Rev. S. M. Spencer at Maketu had both become incapacitated for active work: by the infirmities of old age. The people about Tauranga who had fought against the Government were still very bitter against Christianity, having got the notion into their heads that they had been deceived by the missionaries who, they said, had come to the country for no other purpose than to pave the way for soldiers to come and dispossess them of their lands; while many of the Arawas who had fought on the Government side, had taken up with a cult resembling that of Te Kooti, the author of which was one Himiona of Motiti Island. The district included Rotorua as well as the coast line from Tauranga to Matata and after 1899 to Opotiki, but m 1905 he was relieved by the Rev. F. A. Bennett of the charge of Rotorua. In 1895 he had the assistance of the Rev. Rameka Haumia, a deacon, who was admitted to the priesthood m 1901 and died m 1913. For a long time progress seemed to be slow, but the effect of many years of steady work became very evident m the readiness with which a great number of the peoplei attended the services of the mission which was held m the district by the Rev. F. A. Bennett m 1912. It is to be noted, however, that much improvement had taken place long before this. At Tauranga, which had been the most difficult part of the district, a considerable change had been noticeable as far back as 1903, when the people at Maungatapu had begun to collect money for the rebuilding of their Church. The old Church of this place had fallen to pieces many years before. It was at Ruatoki, m the course of the mission of 19 1 2 that Canon Goodyear suffered a serious breakdown, from which he never fully recovered. He was able, however, to attend the Diocesan Synod m October, 191 3, but after that his strength gradually failed until he passed to his rest m January following. We have also lost through death the oldest of our, Maori Clergy. I cannot do better than quote the notice that appeared m the April number of our Diocesan "Gazette." — "On March 2nd., at Rangitukia, the Rev. Mohi Turei passed to his rest at the ripe age of about 85 years. Among his early memories was the first visit paid by the Rev. W. Williams to Waiapu m January, 1834. The immediate object of Mr Williams' visit was the restoration to- their homes of several Ngatiporou chiefs who had been carried off by. a whaling ship some months before to the Bay of Islands. Along with these chiefs came a number of others who had been taken captive by the Ngapuhi m former years. One of these was Taumatakura who began at once to teach his fellow tribesmen something of what he had learned from the Missionaries at the Bay of Islands. Turei was somewhat impressed by Taumatakura, but more so> afterwards by the teachers who were brought, ;to Waiapu by the Rev: H. Williams m 1 838. Some years afterwards he was

baptised by the Rev; W; Williams, when he took they name of Mohi; and later on he was confirmed by. Bishop Selwyn. After several years' training at Waerenga-a-Hika he was admitted to Deacon's Orders by Bishop W. Williams m 1864, and atationed at Rangitukia to work with the Rev. Raniera Kawhai of Tuparoa, who was already m Priest's Orders. In 1870 he was ordained priest and placed m charge of the northern half of the Waiapu District, Kawhai retaining the southern portion. In 1904 he was confined to his house by loss of power m his lower limbs, from which he never recovered. During a great portion of the last ten years he was practically bed-ridden with frequent attacks of severe pain which he bore with exemplary patience and unfailing trust m the goodness of God. He was a strenuous opponent of Hauhauism m 1865, and later on of Mormonism, which was introduced into the district m 1884. He will be greatly missed by Ngatiporou notwithstanding that he had already been laid aside for so many years. While writing this there has come the tidings of the death of Captain Kerr, late R.N., of Tauranga. Captain Kerr closely identified himself with Church work m the district of Tauranga, especially with the building of the Church at the Gate Pa, near which he lived, and of which he was a lay reader. It was through his influence and work that this splendid and historic site was secured on which the Church now stands. He had been m failing health for some time, and unable to attend the public services of the Church he so loved, and at last passed quietly away at the ripe age of 81 years. Captain Kerr's work was not, however, limited to the district m which he lived. He took a keen interest. in the wider. field of the Church's operations and served for many years as a member of this Synod. With him there passes from the service of the Church militant, one of that band of lay workers of which the Church of the Province of New Zealand may be so justly proud, to enter and enrich the Church expectant m Paradise. All will regret the death of the Rev. W. H. Bawden. Mr Bawden was ordained both Deacon and Priest m this Diocese and,, after holding several positions as Curate and Vicar, exchanged into the Diocese of Auckland, but was soon compelled to resign through ill-health. He underwent a very serious operation, from which he never recovered, and passed away on September 4th. Mr Bawden did good and faithful work at Opotiki where he is remembered with affection. It was mainly through the influence of Mr Bawden that the historic Church 1 at Opotiki was restored. Our sympathy goes out to his sister, who did so much to help him m his' Parish work, and who nursed him up to the last May the faithful work which he did m this Diocese bear much fruit. There have been other losses, through translation, to other Dioceses. The Yen. Archdeacon Tisdall, after 10 years of faithful work at Rotorua, accepted what he felt to be a call to Ellerslie, m the Diocese of Auckland. He did this only after careful and prayerful thought. His loss is felt not only m Rotorua, where his faithful work endeared him to many friends, but by the whole Diocese.

The Rev. J. L. Greer, assistant Curate of Rotorua, has followed his Vicar to Ellerslie. Our prayers go with them both m .their new work. • The Rev. Noel Robertshawe, after two years of faithful service as assistant curate of Hastings, has gone home to get further training m the Old Country. We wish him God-speed, and hope to welcome him back again to the old Diocese m which he was born and brought up. The Rev. Vivian Gray has also left the Diocese. We have also lost from our band of workers, Miss Griffin, who 10 years ago began her work among the Maoris at Whakarewarewa. She had of late been suffering from throat trouble, and acting under the advice of her doctor, resigned. We wish her God-speed and pray that her health will be fully established. I have appointed Miss Hare to fill Miss Griffin's place. Miss Hare has done several years of faithful work among the Maoris at Putiki, m the Diocese of Wellington, and I am most thankful that we have secured her services for such important work m this Diocese. I should like here to express my appreciation of the faithful and selfsacrificing work tlmt is being done among the Maoris of our Diocese by our lady .workers. MATERIAL DEVELOPMENT. Since my consecration m February I have had the privilege of opening three new Maori Churches — at Ohinemutu, Ruatoki and Takapau. These Churches stand as a witness to the faith of the Maori people, they are an outward and visible sign of a living faith. In each case the offerings made on the opening day practically freed the Churches of debt. At Ohinemutu the large sum of £1600 was offered. At Ruatoki £600 and at Takapau over ;£ioo. At Takapau nearly the whole of the sum was offered m the Church at the opening service. I would have my Maori brothers hold. before them a two-fold ideal m the future. (1) to raise the whole sum as far as may be m the district itself where the Church is being built, and (2), to make all the offerings on the opening day m the Church, as a direct offering to God, and solely for his honour and glory. I can enter into the joyousness and brightness of the Maori temperament, and on such occasions as the opening of a Church, it is both natural and right that this should be manifested. Let us learn to express this within the walls of the Church — m hymns and spiritual songs, "singing and making melody m our hearts to the Lord." I would not eliminate the social side, but I would accentuate the Spiritual:— "Rejoice m the Lord." On Sunday, July 12th, I was able to open and consecrate the English Church at Matamau, being free of debt. This Church was built chiefly through the energy of the Rev. C. E. Nicholas, assistant curate of Dannevirke who, with his people, is to be congratulated on the erection of a very effective little Church. : May it become the centre of strong ; Church life. I would here speak generally about the raising of money for God's work. Direct giving is •God's way of giving. The glory of Solomon's temple was surely m the eyes of God, notthe-glory of gold or silver as such, but the! glory of the :precious things offered willingly, "because 5 with a perfect 'heart they

offered willingly unto the Lord." It was not extracted: it was offered. The splendid cathedrals as they stand to-day m our England, represent the glad freewill offerings of the people— they stand for self-sacrifice. They are not the product of bazaars or side shows. Will you commend to your people direct giving as the way to give. It is the simplest way: it is Gbd's way. Bazaars are not the necessary adjunct of Parish organisation. The Parish of Gisborne has shown what can be done through prayer and self-sacrifice. Let us try and please God and do Him honour, and no more will be heard of bazaars, and such like. They do not appeal to the men outside the immediate influence of religion. They manifest a strange lack of faith towards our own people, as well as m the power of God, and m His willingness to further his own work. While speaking of the material, I would say that I view with thankfulness the erection of permanent buildings which are . gradually taking -the- place of the old wooden Church. We have a noble example m this our beautiful Cathedral, also inWaerengaahika, Gisborne, Havelock, the Maori Church at Manutuke, and one now m process, m Hastings. It was natural m the early days that wooden Churches should go up. Wood was the material that lay to hand. It was natural to offer to God what God had m nature so lavishly provided-r-and it > was as well m days when the development of a township was uncertain or the tenure insecure. For the same reason 1 it may be well to-day m Maori settlements especially, still to build m wood; but, when the population is assured, let us offer to God more permanent buildings, churches that will outlive generations. Only m this way can associations gather round these sacred buildings and a sentiment be fostered which does so much to build up living organisations, whether it be of Empire, or of the Church of the. living God. Spiritual ' Development. — It is not easy to gauge the building up of the spiritual fabric. Nor would I attempt so to gauge it. The precious things are hidden: they lie not on the surface. But there is one word which should be written large over the Church of the Province of New Zealand, and that word is "Opportunity." This is true, of course, of every age since the Pentecostal outpouring of the Holy Ghost, but it seems particularly true of the Church of New Zealand ! to-day. The general mission, under, the guidance and power of the Holy Spirit did its work. It did not gather m great numbers living outside the direct influence of the Church, as m the first days of Parochial missions m the Old Country, which some of us remember. But it created a sense of sin—a hunger after God, m those who heard its message. It gave Church members a wider outlook, the desire for a fuller, a more comprehensive grasp of "the faith once delivered to the Saints." It has made men expectant. - Men > are lifting up their heads, waiting. ■■ -An ■'expectant,' waiting 4 Church, 'that I believe to be the position: of the Church of New Zealand to-day. 'And what (follows ' upon this— thef e is more realisation of; God-s presence and God's? power, and rmore prayerv Men are waiting,.: but mot wait-

ing vainly — they are waiting upon God. Earnest men are getting together with one accord m one place. We find gatherings of prayer, at C.E.M.S. meetings, m quiet places, m upper rooms. It is the attitude of the first days of the Church, and it means, it must ever mean, Pentecostal power. It is a time of the Church's opportunity, and, therefore, of solemn warning. It behoves us Clergy as messengers, watchmen and stewards of the Lord, as our ordination service has it, to remember that to-day is our opportunity: — to come as messengers of God with a message to men who hunger; as watchmen, who discern the signs of the times, and warn men; as stewards, who dispense not our own, but the unsearchable riches of God. This is not an age of materialism. That is passed, I believe, for ever. There is a recoil from that, and we are living at the far end of the recoil, and so, m difficult times. The recoil is from materialism to spiritualism. It is not then an irreligious age. It is a very religious age, and the fight to-day is not the Church against the world. That is going on, and will go on I suppose, as long as the world lasts with its fascinations and allurements. The real centre of the fight to-day is between religion and the religion; between the revealed religion of Christ — the Christian faith m its entirety, based upon the great central truths — the holy Incarnation, the Virgin birth, the Atonement, the Death and Resurrection of our Lord and Saviour Jesus Christ, between that, as interpreted . by the Holy Catholic Church right down the ages, and the modern man's interpretation. What causes consternation, to my mind, is not what finally brought the Kikuyu Conference to a head viz., whether Christians of other bodies, should be admitted to the Holy Communion at our altars or not, but that which lies far deeper. What does the Church to-day stand for? What is Christianity? (i) Can that be the Church, or any part or branch of the Church as founded by Christ, which has not descent from the Apostles m unbroken line; or, can he be a lawful Bishop, priest or deacon m the Church who has not had Episcopal consecration or ordination; (2) can one m any sense of the word be a Christian, and deny the great central truths of the faith, the Incarnation of our most Holy Redeemer, and all that that great foundation truth means and stands for. Whatever would lead men away from these central truths, whether presented m the form of Theosophy, or m any other form, is of the Devil, and not of the Holy Spirit of God. The position of a man who once believed, but who has lost his faith, is understandable, but the position of a clergyman who has lost his faith m the revealed religion of Christ, m these great fundamental truths, and who still holds office m the Church and draws the emoluments thereof, is unthinkable. The Church of England is indebted to the Bishop of London for the resolutions standing m his name, which were passed at the convocation of the Upper House a few months ago. The question that confronts us is — what are we to do as leaders m the Church of New Zealand to meet this growing unrest? I believe there is but one way — not to engage m con-

troversy, not to be upset by the strange questionings of the modern mind, but to teach steadily, faithfully, unflinchingly, these eternal truths to our young; for the clergy to seize upon every opportunity of teaching, especially m preparing confirmation candidates, to spare no time or pains m instructing them m these great truths as facts of our faith— facts which, though questioned and assailed, remain eternal facts. Teach, teach, teach, till men believe. To quote the words of Carlyle m his French Revolution. 'Strong was he that had a Church, what we can call a Church: he stood thereby, though m the centre of immensities, m the conflux of eternities, yet manlike towards God and men, the vague shoreless universe had become for him a firm city, and dwelling which he knew. Such virtue was m belief, m these words well spoken.. "I believe" well might men prize their 'Credo,' and raise stateliest temples for it, and reverent hierarchies, and give it the tithe of their substance. It was worth living and dying for.' On Sunday last, September 20th, I admitted the Rev. C. E. Nicholas to the sacred office .of Priest. Mr Nicholas' long and faithful service as a layman is well-known- to all. We wish him years of faithful service as a Priest. I have re-appointed Archdeacon Williams and Archdeacon Ruddock to the respective Archdeaconaries of Waiapu and Hawke's Bay for another term of years. Archdeacon Ruddock I have appointed as Secretary of the Home Mission Fund. The income of this fund averages about £300 a year. lam most anxious to raise the annual income to at least £1000, m order to meet the growing needs of the Diocese. The Church, if she is to be a living Church, must do more than hold her own. She must push out into new fields. As the country develops, she must develop her resources and seize her opportuniies. There are several places mmy mind where expansion is needed, but I would specially mention Napier South. Here I would place at once a young and earnest clergyman, under the Vicar of St. Augustine's, but living amidst this growing population. It is here, m cases like this, that an increased Home Mission Fund would be of the utmost benefit. Owing to the war and the many claims of the Empire, it is not a suitable time to make this, or perhaps, any special appeal, but when the time comes I feel sure that the Diocese will respond. THE WAR. It is not easy to concentrate our thoughts for any consecutive time outside the arena of war, nor is it for me to follow its fortunes. As a Christian people we cannot consider war to be the final tribunal of nations. And yet as we view the position calmly there is much to thank God for: — The dignity and calm Judgment of Sir Edward Grey, upon whom such heavy responsibility fell; that England was the last to unsheath the sword, and only did so when her honour was at stake; for a united Britain, and an Empire that throbs to-day with one pulse; that we entered upon the conflict with no thought of self aggrandisement, but solely m the defence of

.right and for right's sake. All these are subjects for thankfulness. We talk of the glory of war: poets have immortalised it. There is this side of it; and we should not be human if the pulse of the nation were not quickened by the gallant bearing of our soldiers at the front, grimly, stubbornly, resisting the weight of the enemy often five times its strength m numbers, though not m valour 4 Charging joyously with the light heartedness of schoolboys, and forcing their way by sheer dash •and gallantry through overwhelming odds; humble m victory, sharing their food with the needy, and patient m death — such is the British soldier. There is this side of war. But there is also the other side. War is of the evil one and not of God. It is the result of man's pride and stubborness. God permits and uses it to fulfil His ends. It is one of His four sore judgments. Though we have entered upon this conflict with a clear conscience, we have much to bewail as a people. There are blots upon our nations escutcheon, not the least of these, the opium traffic with China, for which England was responsible. There are national sins. Intemperance, Impurity, and Gambling, which has so gripped our people — all of these call for God's judgment, and for our humiliation and repentance. Let us use this time, this critical time m our nations history, not merely as a time of prayer for success and victory over our foes m the field, but as a time of heart searching and penitence, and prayer for victory over sins which lie at the very heart of the nation, that here, too, we may know the glory <of conquest. Once again, before I leave this subject. We have seen the great sight — England mobilising her forces. The Empire responding to the call of the Empire's need. Parents willingly, aye gladly, offering their sons. The sons of the Empire willing to sacrifice all, if need be, — all, save the Flag, which symbolises to the Empire still, honour and truth and justice. And the question comes to vs — has the Church of Christ ever mobilised her forces against the great powers of the Evil One! The need of the Church to-day, as of the Empire, constitutes a call. There are "fields white unto harvest." India with her millions, China lifting herself up and asking, (she lias actually done so) for the prayers of our Church, Japan hungering for what she has never had— the Christ. Shall we mobilise, shall we do for the Church of the living God what men are doing for the Empire. Shall* we not array the forces of the Church and lead them forth m the name of the Lord of Hosts, and of His Divine Son; and, m the power of His Eternal Spirit make the fields of the East the battlefields of the Cross, and then m turn, harvest fields of Christ and of His Church. The Empire's response has been "Here am I, :send me." Is the Church's response to be, as Canon Scott Holland once put it — 'Here am I, send some -one else"— or, seeing for themselves, the vision of the whitened harvest — everything ready, only the Tiuman agent needed — will men offer and offer gladly their sons for the Ministry. Will they hold up before them as a possible vocation this holy office; and to their daughters, not merely the heal-

ing of wounds on the battlefields of Europe, but the gathing m of souls into the Kingdom of God and of His Christ. "If I have eaten my morsel alone," The Patriarch spoke m scorn. What would he think of the Church were he shown Heathendom huge, forlorn, Godless, Christless, with soul unfed, While the Church's ailment is fulness of bread, Eating her morsel alone. Ever from those who have largest dower Will- Heaven require the more Ours is affluence, knowledge, power, Ocean from shore to shore; And East and West m our ears have said, "Give us, O give us this living Bread" — Yet we eat our morsel alone. "Freely ye have received, so give," He bade Who hath given us all. How shall the soul m us longer live Deaf to this starving call For whom the blood of the Lord was shed, And his Body broken to give them bread, "If we eat our morsel alone?" May the war leave behind its lessons. May the Empire be humble enough to learn them, and may we, as a people, take life more seriously, putting first things first: — "the unseen and eternal" before the "seen and temporal," and, learn through suffering, loss and self sacrifice, the true proportion of things. . The breaking out of the war has, perforce, affected the flow of national life — political and social. It must affect, too, to a certain extent the Church's work, not spiritually, save, surely, to quicken it; to bring men into closer fellowship m and through Christ; to make men realise more and more the need and power of prayer: but materially, to a certain extent at least. We do not look for a falling off m the support of the ordinary work of our parishes. Indeed, lam sure that such will not be the case. But as a Diocese I feel that we cannot make any strong appeal for any special work while the claims m connection with the war are so urgent. This I stated above m connection with the Home Mission Fund. It applies, m part at least, to the Women's Social Work Fund. This is the position. The Synod of 1912 passed a resolution that steps be taken to commence such work m the Diocese, and a Committee was set up for the purpose, with the result that we were able to secure the services of a Deaconess from England. Deaconess Esther Brand, for 7 years Head of the Deaconess' Home m Bedford, m the Diocese of Ely, is now with us, and ready to commence her work. Her initial task is to establish a home for rescue work m the Diocese. For this purpose two houses m Burlington Road, Napier, have been set apart. Committees have been formed m various Parishes m the Diocese to further the work, by interesting others and by collecting subscriptions. These committees have representation on our Central Council m Napier. Subscriptions have come m

to the secretary and treasurer m support of the work, and are still coming m. peaconess Esther will shortly take up her residence m the smaller of the two houses, and begin work m a quiet way, visiting Parishes where committees have been formed X .and addressing meetings. Indeed this she has already begun. Thus trie work will gradually grow, and, as the funds come m, the Preventive and Rescue work will be established. But this will not constitute the whole range of Deaconess Esther's work. lam most anxious that . when this, her initial work, is set going, she will be enabled to undertake a work which is of great importance — the establishment of a training home for Church workers and Deaconesses. I should indeed, be thankful if we could have m our Diocese, such a training home as that which has long been established m Christchurch, which has proved such a strength to that Diocese. The fact that several of my Clergy have expressed the need of a Deaconess m their parishes shows how real the need is — a need which I believe a well trained Deaconess can fill. The working power of the large parishes would be increased enormously through this means.. Here I speak from experience having worked for ten years a large town parish with a Deaconess on the staff. I would thank those Parishes that have formed committees, and have responded so whole heartedly to the appeal that has been made for this work. I would also thank individual subscribers. AN AGE OF UNREST. We are living man age of Social unrest. Everywhere are signs of it. This is not m itself bad, it means that men are not satisfied with things as they are. They desire something better. Knowing what we do of the social degradation that obtains m the Old Country, m the centres of civilisation, the sweating system with all its attendant horrors, can we — with any conception of the great brotherhood of man, as taught and manifested by Jesus Christ, and applied by the great Apostle Paul — can we say these things do not concern us here m New Zealand. Surely our hearts go out m sympathy to our brethren across the seas. Then there are social evils that touch the very life of this Dominion and which cause serious concern: — The loose way men regard the marriage bond; the lack of parental control; the want of home life; the inordinate love of pleasure. These are evils which touch as closely. There is one evil of which I would specially speak. The decrease m the birth rate. This touches the very life and heart of the nation, for it touches the sanctity of the home. How can God's purpose be fulfilled m a people, or how can a nation hold her own amid the nations of the world if our mothers refuse the burden and the joy of motherhood. Such a nation m the very nature of things must go under: she is not fulfilling her destiny — and the remedy for these evils is not from without. It can come through no legislation; or no resolutions of Synod, but only through the power of the Incarnate Son of God. "The Kingdom of God is within." It is the quiet controlling influence of the Christ — the will held m

subjection to the sway of Christ: every thought m sweet captivity to His will. There are organisations at work m the Diocese such as the Mother's Union and G.F.S., which I am thankful to say have a place, either one or both of them, m most of our Parishes. And lam most thankful for the -band of women who serve on our central Diocesan Councils, and to those who minister m the several Parishes. Through the medium of these two societies much can be clone to strengthen the home life by holding before its members the dignity and glory of a pure womanhood,, and the sacredness of life, and of motherhood. I would here express my thanks to those who have subscribed to the building of the G.F.S. Hostel, which will supply a real want m Napier. The amount that has come m through donations justifies the Building Committee m taking steps to procure a site with a view to building very soon. lam most thankful that this long cherished scheme is within sight of fulfilment. Through these and such organisations, the Church is able to get into touch with the few. But why does not he Church rise and meet these great social evils ? It has frequently been made a change against the Church of England that she leaves it to the other bodies to deal with these social problems. The question to my mind, resolves itself into a yet bigger one— How is the Church effectively to do it? How is she to meet these crying evils? I believe there is but one way, and that by getting at the very root of things — by educating the children of our land. And by education I mean the training and discipline of the whole triune being, body, mind, and spirit. I have respect for the educational system of the Dominion as far as it goes, but it does not go far enough. It has no place m its system for the training and development of the spiritual faculties. Australia, m all save one State, Tasmania, Canada, South Africa, Norfolk Island, have all realised this, and, by the voice of their people, have rectified it. Is New Zealand to remain m this unique and unenviable position of being the only colony m the Empire that witholds the Bible from her State Schools. Surely injustice to the many adherents to the Bible m State Schools League, the Referendum will be granted, and the question decided by the vote of the people. It is a momentuousquestion, since it concerns the very life and stability of the Dominion. It is not for me to answer the objections that have been raised by opponents of the League — they have been answered. But it is for me to say, that we cannot as Christians and. loyal sons of the Church, be content with the present state of things, with a system that makes it possible for, a child to be educated,— educated forsooth! without any knowledge of God's word, or of the very name of Jesus. Let us do all m our power to further the cause of the League, by our prayers and by our constant efforts m every possible way. The war has postponed the bringing up of the. Bill before the House— but only postponed it The' Bill is not withdrawn. The war has also affected the active canvassing that was going on. It was thought best at headquarters that this should be m abeyance for a time. But let us remember

that the whole question is still before us m all its solemn bearing. Is the Bible to be a. factor m the educational system of the country? What is to be the National system of education? If we fail to get the Referendum or, getting it, we lose on the vote of the people, then I am not -alone m thinking that the matter will be deferred for 50 years. Our generation at least, will not live to see it brought forward again. In the event' of failure now, what should be our Church's attitude? Should we say the burden of the responsibility does not rest with us— "we did our best and lost." I say, the burden of the responsibility would still rest with us. It is the Church's duty to see that the children of the Church are educated. If we can get a National system of education that appeals to a •Christian so much the better. And that is what we must work for and pray for, for it is sorely needed, and now is our opportunity; but failing this, we must do all m our power as a Church to raise? Church Schools throughout the Dominion; so much do I believe that we can meet these great social evils •only by giving our children, m their earliest days, a knowledge of the Bible, and a standard of life and action. That standard being the pattern life of the man Christ Jesus. Without this we shall have this standard, and that standard, accordingly to the standard that obtains at the time, and the standard of the Christ be lost. This then is the position. If the Bible m State Schools cause is lost, we must go for our own Church Schools "con amore," and establish them wherever possible, cost what it may. But why not support this policy right away, the policy of our own Church Schools, m lieu of the "Bible m State Schools," and be independent of the state and of the public vote. For two reasons (1) because it is most important that we should have a National system — that every child living m this Christian land should have the right and the opportunity of receiving religious instruction; and (2) because it would be impossible to establish Church Schools m every district and centre, and so, still posisble for a child to be "educated" without any knowledge of the Bible. I would make it quite clear that I am not running one against the other, "The Bible m our State .Schools," against Church Schools. We want both — we want the former, to ensure the possibility of religious instruction being within the reach of every child m the land. We want the latter — the Church Schools, m order to build up our own children m the faith. It was ignorance that crucified the Christ — the ignorance of the people. Ignorance to-day is still the great foe of the Cross. I well know the work of our Sunday Schools, and the splendid and self denying labours of our Sunday School teachers. I know how their value has increased ten fold by the preparation classes given week by week by the Parish clergy, often sadly ■overworked. These will ever be valuable adjuncts to the educational system of our Church. But over and above this, we need, m our centres, Church Schools where the great central truths of ■our faith are taught and imparted, not merely by

word, but by atmosphere. This I believe to be one of the greatest needs of our Church to-day, and through this, which I believe to be "higher education," we are to meet and meet effectively those great social evils which are only to be met by a knowledge of the Incarnate Christ, and through the power of His Resurrection. MARSDEN CENTENARY. It is not necessary for me to enter into details m connection with the Marsden Centenary Commemoration. These were laid fully before you at last year's Synod. The' man himself — his zeal," his devoted work, his great love for the Maori people, showing itself as it did, m devoted service and self sacrifice — all these call for a memorial worthy of the man and of the occasion. You will remember that the last General Synod, held at Nelson, decided to commemorate the landing of Marsden m the following ways: — 1. To hold a series of services m Maori and English at the Marsden Cross, Bay of Islands, during Christmas week, • 1 9 1 4. 2. To hold a Church Congress m Auckland m February, 191 5, to which representatives from all parts of the Anglican Communion were to be invited. . . 3. To establish a Memorial /Fund of £20,000 to found and foster religious education m the Province. 1 . With regard to the services on Christmas Day, the following is a copy of a resolution agreed to at a meeting of the Executive Committee of the Marsden Centenary Celebration Commission, held at Auckland on July 27th, 19 14— 'That the General Secretary write to the Bishop of each Diocese, stating that it depends on the number of people intending to visit the Bay of Islands for Christmas Day next, as to whether or not satisfactory arrangements can be made with the Steamship Companies, and to ask the Bishops to arrange that the General Secretary be informed by the end of October, at the latest, of the number of people from their Dioceses likely to make the visit, it being understood that such people are to be held responsible for the amount of their fares from Auckland. This is necessary as the Steamship Companies will, m all probability, require a guarantee from the Commission.' I should like to take this opportunity of making this known among the members of Synod, and I will take further steps to make it known to a wider circle of Church people, through the meclium of our Diocesan Gazette. 2. With regard to the holding of the Church Congress. This will be held m Auckland on February Bth, 9th, and 10th 1915, when the following subjects will be dealt with: — Monday, February Bth.— Morning, 10— 12:— The President's Address: "Old Testament m the Light of Modern Research." (1) Its Importance and Historic Value; (2) Its Message for to-day: Afternoon, 3 — 5. — "Ministry." (1) Supply and Training; . (2) Methods of Work.

Evening, B—lo p.m. — General Meeting: "Relation of the Church to the Family." (1) Marriage. (2) Home and School Life. Tuesday, February 9. — Morning, 10 — 12. — The New Testament. "The Person of the Lord Jesus Christ." (1) Reasonableness of the Incarnation and Resurrection. (2) Futility of a Non-miraculous Christian- . ity. Afternoon, 3 — 5. — "Re-union." (1) Our Lord's Ideal. (2) Its urgency m view of Missionary and Evangelistic Problems. Evening, 8 — 10. — Men's Meeting. "Men's Duty." (1) To Themselves. (2) To the Church. (3) To Society. Wednesday, February 10th. — Morning, 10 — 12. — "The Bible and Evolution." (1) Creation. . (2) Sin and Redemption. Afternoon, 3 — 5. — "Modern Heresies." (1) Theosophy. (2) Spiritism. (3) Christian Science. Evening, 8 — 10. — Missionary Meeting. (1) Missionary Work m the 19th Century. (2) Missionary Problems of To-day. 3. As regards the raising of the Memorial Fund. I have had a letter from the General Secretary of the Executive Committee of the Marsden Centenary Commission, saying that owing to the war, the Executive Committee have postponed the appeal for subscriptions to the Marsden Centenary Fund for the present. I sincerely hope that this is merely postponement, and that when the tension of the war is less felt, an appeal will be made, and that churchmen of the province will respond, so that a fitting and lasting memorial be raised to one who did so much for the Church of this Province, the Maori race, and the Dominion m general. Before leaving this subject I should like to add that at the Triennial Maori Hui held at Ohinemutu m April last it was unanimously resolved that, the Maori memorial of the landing of Marsden should take the form of raising the income of which shall be devoted to the providing of a stipend for a Maori Missionary m the Islands of Melanesia, and a Committee consisting of the Rev, Fred Bennett, the Rev. Piri Munro and the Rev. Pine Tamahori to take steps to raise this amount. It is feared that the war, with its claims, will militate against the work, but I hope that if this be so, it will not be allowed to fall through, and that the Maori people will see to it that their memorial to their own great Missionary shall be a worthy one. I can conceive nothing more suitable, nothing that would appeal more to the heart of Marsden himself, than this provision for a living agent at work m one of the Islands of Melanesia.