BIBLE IN SCHOOLS.

Taranaki Daily News, Volume LV, Issue 288, 28 April 1913, Page 4

BIBLE IN SCHOOLS.

SECTARIAN INSTRUCTION'.

SERMON BY REV. J. W. BURTON.

In preaching from the text, "Feeding lambs," in tiie Whiteley Memorial Church last night, the Rev. J. W. Burton dealt with the question of the Bible ill State schools. He stated that we had a splendid system of education in New Zealand, and repudiated the suggestion that it was Godless. Though dogmatic religious teaching was not given, many of the essential principles of Christianity were inculcated. There was sure to be much feeling over a question which touched so nearly sacred beliefs, but we must guard ourselves from the errors of prejudice, and give nil sides credit, for sincerity. A League had been formed in New Zealand, with the oliject of introducing religious teaching into ourpublic schools, and it deserved the, respect and earnest consideration of every citizen; but wc ought to be perfectly clear as to the avowed objects of the' League. If the name were changed to "Sectarian Instruction in State Schools Leagues," it would doubtless find few supporters, yet that plank was as truly in the platform as the other. Thepreacher went on to say that he cordially supported the introduction of NON-SECTARIAN SCRIPTURE KNOWLEDGE

into the schools—for it was as much the child's birtli-right as any other knowI ledge, hi order to carry this out, howlever, it might be necessary, .in order to- [ eliminate local prejudices, to change our educational system so that teachers were not selected and governed by local boards and committees. In New South Wales,, for example, the teachers were civil servants and controlled by a central authority. The objectionable element in the League's scheme wa<s the separation of the children in the schools into denominations instead of classes for sectarian instruction by the minister. What was wrong, be asked, with the present system, which worked so amicably and effectively in New Plymouth? If it was desired tliat the minister should come in as a religious specialist, then let him come in on the Nelson system basis. Mr. Burton maintained that to bind up two diverse proposals in one issuewas unfair to the voter. It was impossible for thousands to say either yes or no in the referendum. It was a SALT AND PEPPER PROPOSAL. If a man said: "I want the salt of Biblical instruction without the pepper of sectarian teaching," he was given no opportunity to register his wish. He trusted that no Parliament would ever put such a confusing issue before the people. .The League was loud in its exclamation, "Trust the people." Let the issues be divided, aM if the people voted "Yes" on both counts, then it would be conclusive. But why, he asked, use public buildings for sectarian purposes? The Roman Catholics were frank and honest. They said, "We want denominational instrutcion for our children," and then they put their hands in their pockets and paid for it. Let Methodists or Anglicans who wanted sectarian instruction do the same.- If it were objected that the League's proposals represented a system, then why transplant a system from one land to another. There were special conditions in New South Wales, and this sectarian instruction was a relic of the past. There was no need for any such sop in New Zealand. Nor was the preacher convinced that the system had been so successful as its advocates , declared. He quoted some rather surprising figures; showing the lack of enthusiasm on the part of the churches in New South Wales in relation to it. Moreover, it had not much positive good to show. Victoria had no. State religious instruction, and yet it had the lowest criminal record, while New South Wales had the highest in Australia. The convict element could not be made entirely responsible for this. The speaker believed that it was the old question of the apathetic State Church versus the energetic Free Church. In Victoria they had no perfunctory system at their back, and did hot rely therefore upon anything but their own personal effort as religious workers nnd teachers, so the churches were better attended, the Sunday-schools were more up to date, and missionary contributions far in advance of New South Wales. The command of the text was given to those in..spiritual sympathy with the object. It was to be the outcome of love, and this was nn eternal principle—the food must come from sympathetic hands. The preacher went on to say that he had no faith in Bible-rending as a charm. It could have no magical effects, but many people treated it with the superstitious reverence a Mohammedan gave to the Koran.

In conclusion he emphasised that nosystem of Bible-teaching ABSOLVED THE PARENT FROM HIS

RESPONSIBILITY. Here was the radical defect in our national life. He pleaded with parents to devote some definite portion of each day to the culture of the souls of their children. This was no plea for the oldfashioned and dreary family prayers, but to-day they were without excuse, for there were so many helps to make the Bible Interesting to their children. This was vastly more important than any class lessons, whether in Sunday or day school, for the home was ever mightier than the school.