EPISCOPAL CONSECRATION

Evening Star, Issue 21743, 11 June 1934, Page 6

EPISCOPAL CONSECRATION

BISHOP FITCHETT OF DUNEDIN CEREMONY AT ST. PAUL'S CATHEDRAL PRIMATE OF NEW ZEALAND OFFICIATES. The consecration of the Ven. Archdeacon W. A. R. Fitchett is Bishop of Dunedin was solemnised at bt. Paul s Cathedral to-day, the Archbishop (Rt. Rev. Dr Averill) officiating,, and the Bishops of Christchurch, Waiapu, and Waikato assisting. At 11 o’clock, the organ pealed out and as the congregation sang Awake 0 north wind; and come, • thou south; blow upon my garden, that the spices thereof may flow,” the procession came from the crypt slowly along the aisle to the chancel. ■ The choir, in their white surplices, headed the procession, and, they were followed by the clergy of the diocese, visiting priests, the archdeacons, the bewigged, and gowned Chancellor of the Diocese (Mr J. A. Cook), the Dean of the Cathedral (Very Rev. Dean Cruickshank), the Bishop-elect, the Rt. Revs. West-Wat-son (Bishop of Christchurch), Williams (Bishop om Waiapu), and Cherrington (Bishop of Waikato), attended by their chaplains. Then, preceded by the primatial cross; came the Archbishop Attended by two, chaplains. The bishops were imposing in their ■ scarlet > chimere. When the . Archbishop had taken his Chair, the inspiring Communion service was commenced with prayer, and Bishop Williams read the Epistle (bt. Tim. iii.; 1), and Bishop •Cherrington read the Gospel (St. John, 15). After the Gospel, the Nicene Creed was recited by the episcopal dignitaries ana the priests.

BISHOP WEST-WATSOH’S SERMON A sermon was delivered by Bishop jWest-Watson. (Bishof of Christchurch) who took as his text: Acts xx.2B.—“Take heed unto yourselves and to all the flock over the which the Holy Ghost hath made you bishops, to feed the Church of God, which he purchased with His own k l 0“ The words are part of the Apostolic charge of the Apostle Paul to the elders of the church of Ephesus, whom he had summoned to meet him at .Miletus,” said the Bishop. “It seems dear that at the date of Paul s fateful journey to Jeusalem, sometime before 60 a.®., the government of the Church of Ephesus was in the hands of a body of elders or presbyters, whom the Apostle- addresses as bishops, or overseers, and whose special function is that of shepherding the flock, and guarding them from gnevous wolves who would not spare that flock. It would seem that or forty years later the Church of Corinth- was still under a similar body of presbyter-bishops, from the evidence of the latter which Clement of Rome wrote to the church in the Greek city. It would seem also that the church in Corinth about 90 a.p. was m a sad state of faction, and that the difficulty was much connected with the office of the episcopate-and the deposition _ of presbyter-bishops. It may be that such difficulties and the resulting confusion, as well as the breaking or the succession which Clement tells us that the Apostles provided for, had much to do with the almos* universal development of the_ single monarchical bishop of a diocese within the ■next few years. Be that as it may, we l have to deal with the fact that when historical evidence, becomes clear and abundant we do find that the three orders of bishops, • priests, and deacons have become the regular orders of the Christian church, and _ the bishop has become the single official in charge of each diocese. PROBLEM OF ORIGIN. “ It is not my purpose to-day to enter on that difficult and thorny problem of the origin of the episcopate and its roots in New Testament times. The labours of a Lightfoot and a'Gore, and later of Canon Streeter, among the scholars of our own church, have shown how it has defied solution. I would only note that if it has proved Impossible to demonstrate that such. a ministry was framed for and imposed on the Christian Church by Our Lord or His Apostles. Yet it is indisputable that it was a development which seemed to come so naturally that the church found in it nothing for which to apologise and nothing to explain. Indeed, before the end of the second century the names of the succession of bishops in the greater churches were tre- ired as a ‘ guarantee of a succession of pure doctrine from the earliest days. As the church grew into independent life it developed its own constitution, and surely that which grows from within can claim the Holy Spirit’* guidance at least as much as that which is imposed from without. Those who feel difficulty about the episcofial office have the burden of proof aid upon them to show that the church was wrong, that it was rejecting Apostolic direction, and that the Holy Spirit’s formative work was finished before the first century ended. “ It is. easy to point out some of the advantages which the office, of a single bishop offered. It was a centre of; unity in the diocese where formerly, as- at Corinth, contending Presbyters strove-for office. It formed a natural link with the bishop of other dioceses for . conference or correspondence. In a time of stress and persecution a single leader could • act while a diocesan conference would have argued. And, as W» have seen, to bo able to name the successive bishops back to the earliest days gave to the. great churches a sense of legitimacy of descent. “But, if tho onus of proving that episcopacy is contrary to the will of the Holy Spirit, and that it is forbidden by;Holy Scripture lies on those who disapprove of it., I would say. also that, in view of the researches of the ablest scholars, it is rash to assert that it is the only possible form of government for the Christian Church The Lambeth Conference of 1920, after laying down as a condition of reunion ‘ a ministry acanowledged by every part of the church as possessing not only the inward cal l of the Spirit, but also the commission of Christ and the authority of, the whole body.’ proceeds as follows :— * May we ,not reasonably claim that the episcopate is the one means of providing such a ministry? It is not that we call in question for a moment the spiritual reality of the ministries of those communions which do not possess the episcopate. On the contrary, we thankfully acknowledge that these ministries have been manifestly blessed and owned *bv the Holy Spirit as effective means of grace.’ HISTORICAL OFFICE. “It is in such a sense that I would Commend to you the importance of clinging to and using to the best advantage that historic office to which our brother is to be called to-day. This is an office which in the church has been in some sense looked upon as a continuance of the apostolic office, and it is significant that the most poignant

thrust which the detractors can make against bishops is to point to any or every contrast between the apostle of old and the bishops of yesterday or of to-day. “ And, indeed, one may be permitted to ask whether in the great overturnings and divisions of the Reformation period, when the Bible was printed and circulated, and some communions claiming its authority joined themselves on non-episcopal lines—one may be permitted, I say, to ask whether it was not the contrast with the Scriptural and apostolic ministry which led those communions to reject the spiscopate rather than abstract theoretical principles. The prince bishop, the temporal peer, . the territorial _ magnate, the politician, the warrior in his coat of mail, the huge diocese, unwieldy and sometimes neglected, or mal-administered—what a contrast with the simple leader of the _ city church or the county bishop, marked down probably by his very office as the first to suffer when the storms of persecution arose. “ Well, we have been moving away from such perversions of the office in the Anglican Church. Ideas and prejudices die hard, and the idea of the bishop as heavily endowed and living in a great historic palace and administering a vast population or a vast area have had a very strong hold on the minds of English people. It is only in the last centuiw that grudging consent has been given to the sub-division of unwieldly dioceses at Home, while the formation of colonial and missionary dioceses abroad have given a chance for a fresh start. «

“ When we press the argument of the Lambeth Conference that the united church should be episcopal we are conscious that not only memories of past abuse, but also, present inconmilitate against our' argument. Believing as we Anglicans do that the church evolved its episcopal ministry under the guidance of the Holy Spirit it behoves ns, to see that the conditions • and functions of that ministry should be such as appeal to those who have the spirit as well as we. And here in our colonial province w© surely have an opportunity of clearing our conception of the office of its feudal accretions! and of making the fatherly and pastoral elements in it dominant and unmistakable 1 If 1 may quote again from Resolution VII. of the Lambeth Conference of 1920: ‘ But we greatly, desire that the office of a bishop should be everywhere exercised in a representative and constitutional manner, and more truly express all that ought to be involved for the life of the Christian family in the title of Father-in-God.’ FATHER OF THE FAMILY. “ I could wish sometimes that it was not thought necessary for the father of the family to live in a house and have an income several times as large as those of most of his sons-in-God, not only because of the, criticism which it invites from those without, but also because such circumstances seem to set him apart from the family, and because that very differentiation so easily has a subtle effect on the father-in-God himself and on his own domestic circle. It would be hard indeed to jpart with, the joy and privilege of a* Gains; you remember the words in St. , Paul’s Epistle to the Romans: ‘ Gaius my host, and of the whole church, saluteth you.’ And a Gaius must have, somewhere to entertain and something to entertain withal! Perhaps some day we shall find a solution of our difficulty, lest you, my brother, are facing your new work deprived, as it seems, of some of the very circumstances or which lam speaking. It may be that you will find a compensation in a closer fellowship with your family-in-God, and perhaps less distraction in a simple from the great, central obligation of feeding' os a good shepherd the church of God committed to your care: “And, indeed, apart from all circumstances of house and hospitality, there Are distractions enough, let alone the urgent calls on a good citizen to take a part, and sometimes a leading part, in social and moral and philanthropic endeavours in the community at large, the bishop of to-day has to face a variety of duties which must leave him always with the feeling of utter inadequacy. There are in the first place the spiritual privileges of ordaining, confirming, preaching. He has to care for everything that concerns the welfare of his clergy. He has no right to ask for loyalty from them if he be not himself loyal to them in love and service. He desires to see and know them in their homes and in their parishes, and distances are great and time is short. And time is shorter because of the second great call, that of administrative work, letters, interviews, telephone calls, , committees, meetings. After all. a' diocese is a kind of big business, and, though the laity may shoulder the financial problems, there are many which only the bishop can deal with.

Add to this the care of institutions and organisations and the furthering of missionary enterprise, and the claims of special parochial efforts. One almost feels that two bishops are needed, one for pastoral and one for administrative work 1 But that is pot all; there is the continual call to the bishop or bishops for a lead. FELLOWSHIP OF THE CHURCH. “ The bishop cannot keep his eyes only on his own diocese, he is the main link with the province, a link with the wider fellowship of the church, and with the leaders of other Christian churches. More and more the Christian churches are being drawn together in thought and action. Reunion may be slow in coming, but the way has to be prepared. In moral and social interests, in religious education, in international and in missionary questions, the Christian churches are hearing a more insistent call _to work together in witness for Christ. Few of us can achieve the gifts with accomplishment which Bishop Montgomery was credited of ‘ thinking in continents,’ but no bishop nowadays can afford to think only in dioAnd to lead is not to be miles in advance by oneself, but to lead so that others will see the way and follow, to help those committed to our charge to see the land that is very far off; not to be content till in every little backblock church or mission room our church people catch the vision and appreciate the glory and privilege of being members of a world-wide family of God with a worldwide mission.

“ I hope I do not seem to suggest by thus outlining some of the ideals of the office of bishop that bishops are remarkable and important people. Rather I would suggest that if, when very ordinary people are called to such magnificent and far-reaching duties, we fall very far short you will be tolerant with us and give us your prayers. If you earnestly desire to see us concentrating our energies on our pastoral work you will do your best to gave us from the continual calls to lesser tasks which we' cannot refuse without seeming to be unsympathetic, and which we cannot accept without disintegrating our greatest task, the shepherding of the flock of God committed to our charge. ” And which of us is able for these things ? “If it were not that wc do verily believe that when the call comes we may expect a real gift of God’s favour

and gracious goodness for the work we simply dare not undertake it. If we are to undertake apostolic work it can only be in the faith that we may look to share the apostolic experience that God’s strength is made perfect in man’s weakness. It is that grace which we come boldly to the throne of grace to-day to seek for our brother, called to the office of Bishop of Dunedin, that he may take heed to himself and to all the flock, to feed the Church of God, which He purchased with His Own blood.” THE PRESENTATION. After the glorious singing- of the offertory hymn, ‘ One Church, One Faith, One Lord,’ the Bishop-elect, in his rochet, was presented by the Bishops of Christchurch and Waiapu to the Primate, .seated at the examination table near the altar. The presentation was in the form prescribed in the rubric:

Most reverend Father in God, we present unto You this godly and well-learned man to be ordained and consecrated bishop.

The Primate having asked for the mandate of consecration, the Chancellor kneeling, read it in the form of the New Zealand Church. To the Primate the Bishop-elect made the oath of obedience. The English rubric contains the word reverence to the Archbishop of Canterbury, but it is erased from the New Zealand form.

Intercessory prayers led by the Archbishop were followed by the saying of the Litany by the Dean. Standing before the altar and above the kneeling Bishop-elect, the Primate examined him in certain articles . . . “to the end that the congregation present may have a trial and bear witness how you be minded to behave yourself in the church of God.” The Bishop-elect made ! is responses in a clear, strong voice, heard in every part of the Cathedral At the conclusion of the examination the Primate said:

Almighty God, our heavenly

Fathcr7 who have given you a good

will to do all these things; grant also unto you strength and power to perform the same; that he accomplishing in you the good work which he hath begun, ye may be found perfect and irreprehensible at the latter day. Through Jesus Christ our Lord.

The hymn, ‘As My Father Hath Sent Me, Even so I Send You.' was beautifully sung. The episcopal habit was then placed on Bishop Fitchett. and as lie knelt ‘ Veni, Creator Spiritus ’ was sung over him. After the Primate had said a prayer for the new bishop, the Primate and Bishops WestWatson, Cherrington, and Williams placed their hands upon his head and consecrated him in the following words-

, Receive the Holy Ghost for the office and work of a bishop in the church of God. _ now committed unto thee by the imposition of our hands, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And reiromber that thou stir up the grace of God which is given thee by this imposition of our hands; for God hath not given us the spirit of fear, but of power and love and soberness.

DELIVERANCE OF BIBLE, Delivering to the newly created bishop the Holy Bible on a purple veil

vet 'cushion, the Primate again ad dressed him:—“Give heed unto read ing, exhortation, and_ doctrine. Thinl upon the things contained in this book. Be diligent to them, that the increast coming thereby may be manifest unto all men. Take heed upon thyself, ana to doctrine, and be diligent in doing them; for by so doing thou shalt both ■save thyself and them that hear thee. Be to the flock of Christ a shepherd, not a wolf; feed them, devour them not. Hold up the weak, heal the sick, bind up the broken, bring again the outcasts, seek the lost. Be so merciful, that ye be not too remiss; so minister discipline, that you forget not mercy; that when the chief Shepherd shall ye may receive the neverfading crown of glory.” Bishop Fitchett was also given his pastoral staff, and later the Primate delivered the pectoral cross and ring •to him, now attired in his chimere. The Holy Communion service was continued, the new bishop assisting. The sanctity of the Communion was impressively conveyed throughout. The Archbishop’s prayer for the whole state of the church militant here in earth was followed by the general confession. As the Primate and the episcopate filed out of the cathedral, ‘ Lord, it is Good for us to be Here ’ was sung in devout praise. This was but the third consecration of an Anglican bishop in Dunedin in the past sixty-three years. Bishop Nevill was consecrated on June 4, 1871, and the recently retired Bishop .Richards in 1920. To-day was St. Barnabas Day. The laws of the Anglican Church stipulate that the consecration of a bishop must be carried out on a Sunday or Saint’s Day. The consecration took place just three months after Archdeacon Fitchett’s intimation to ’the Primate of his acceptance of the See of Dunedin. The ' arrangements for the consecration were admirably controlled by Dean Cruickshank, as Dean of the Cathedral, and the organ music was played by the Rev. G. E. Lomas. Nearly all the seats in the cathedral were occupied.