THE Wairarapa Age MORNING DAILY WEDNESDAY, APRIL 30, 1913. AN OUTSPOKEN CLERGYMAN.

Wairarapa Age, Volume XXV, Issue 10713, 30 April 1913, Page 4

THE Wairarapa Age MORNING DAILY WEDNESDAY, APRIL 30, 1913. AN OUTSPOKEN CLERGYMAN.

The ißev J. W. Burton, who is an old Mastertonian, is regarded as one •of the most promising young men in the Methodist Ministry*. Mr Burton has given much study to the Bible-in-Schools question, and he has come to the conclusion that the platform of the Bible-in>-Schools League is not adapted to the circumstances .of this country. Speaking in the Whiteley Memorial Church at New Plymouth on Sunday last on the text "Feed. My Lambs," the rev. gentleman said::— "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 all sides credit for sincerity. A League hag been formed in New Zealand, with the object of introducing religious teaching- into our public schools, and it deserved the respect and earnest consideration of every citizen ; but we 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 isupporters, yet that plank was as truly in the platform as the other." In the course of his sermon, Mr Burton further stated that if NonSectarian Scripture knowledge were ,to be imparted in our schools, it might be necessary, in order to eliminate local prejudices, to change

our educational system so that teach-i ers were not selected and governed by lrn-sil boards and committees. In New South Wales, for example, the teachers were civil servants and controlled by ii central authority. The objectionable element in the League's scheme was the separation of the children in the schools into denominations instead of classes for sectarian instruction by the minister. What was wrong, he asked, with the present system, which worked so amicably and effectively in New Plymonth? If it was desired that 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 issue was 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 regiscer his wish. He trusted that no Parliament would ever put such a confusing issue he lore the people." Proceeding, Mr Murton stated:

"The League was loud in its exclamation, "Trust the people.' Let the issues be divided, and 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 hones... They said, 'We waJit denominational instruction for our children,' and then they put their bands 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.

The rev. gentleman stated that hewas not convinced that the New South Wales system had been as successful as its advocates declared. He quoted .some rather surprising figures, showing th e lack of enthusiasm on the part of the churches in New South Wales in relation to it. Moreover, it had mot much positive good to show. Victoria had no State religious instruction, and yet it had the lowest ciiminal 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 not rely therefore upon anything- but their own personal effort as religious workers and 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 an eternal principle—the food must come from sympathetic hands. The preacher went on to say that he had no faith in Bible-reading as a charm. It could have no magical effects, but many people treated it with the superstitious reverence a Mohammedan gave to the Koran.