Current Topics

New Zealand Tablet, 31 August 1911, Page 1681

Current Topics

Reformation History Some short time . ago we had to record the fact that the N.Z. Churchman, an Auckland Anglican periodical established for the purpose of fighting the ' Romeward movement' in the Church of England, had ceased publication— least until further notice. It is now announced that its anti-type, the Christchurch Layman an enthusiastically High Church paperhas also issued its last number. We regret the demise of the Christchurch publication ; for although its references to the Catholic Church were not always so kindly as we had reasonconsidering how much we have in common with our ' Anglo-Catholic ' friends in matters of belief —to expect, the personality of the editor, which left its impress in a very "marked way on every page, was always attractive and likeable.. Even his amiable foible that the Church of England is the Catholic Church in New Zealand, and that everybody and everything else is in schism, one could be amused with without being offended at—and not the less so because the novel doctrine was proclaimed with the most wholehearted earnestness and seriousness. In its valedictory number the Layman has a parting shot at the Rev. Robert Wood's overture anent the Reformation; and it scores a very palpable hit. It may be remembered that this virulent 'no-Popery ' minister some time ago gave notice of an overture to the General Assembly, asking them to make arrangements for systematic teaching to Presbyterian children on the principles of the Reformation. Regarding which, the Christchurch paper makes some remarks; and its treatment of the subject is in the Layman's best style. * We quote the concluding portion of the article. He would be inhuman indeed,' says the Layman, ' who should suggest a scientific statement of the work of the Reformation in Scotland. For here we find the adoption of a new religion. Before the Reformation, Scotland had a good religion badly organised. After it she had a bad religion extremely well organised. With all its faults, the old religion was the religion of salvation. In its extreme form the new religion which Scotland adopted was a religion of damnation. With all its human corruption, the old religion did throw open the kingdom of heaven to all believers. The new, with its doctrine of election, straitened God's Redemption, and narrowed His mercy till it applied only to a caste. The old religion, defiled and marred as it was, retained some traces of beauty and of joy. The new was as ugly as sin, and as joyless as the Inferno. The old religion, strongly conscious of the fact that the Son of God had deigned to take our nature upon Him, could find some excellence and hope in humanity. The new exulted in the thought of our total depravity. The old religion had retained enough of the Spirit of Christ and His saints to look with suspicion upon money grubbing. The new left men free only to get rich. There remains the fact that Scotsmen are generally better than their creed, and that must always be the worst thing one can say of any religion. They are better, because for the most part they have discreetly forgotten their* heritage from the Reformation. We implore them not to call it to mind by a renewed study of Reformation principles.'

Missions to Non-Catholics A little less than a 3-ear ago we ventured to prophesy that the missionary movement to non-Catholics—-which has been so successful in America and which has now extended to England—would, sooner or later, spread even to New Zealand. That hour has not yet arrived; but it is coming nearer. A start has now been made in Australia—a start humble, modest, and unpretentious, but all the more likely on that account to.be successful. The pioneer priest is Father A. O'Brien, an Australian priest who went specially to America to acquire a knowledge of the non-controversial spirit as well as the practical methods of the American

mission : work. Father O'Brien has now returned to Australia; and has begun non-Catholic mission work in New South Wales. In a recent letter to the Missionary, of Washington, U.S.A., he tells of the reception his efforts have thus far met with. - ,-., :. "" ■'•' "' • ■ •■' " '"■•■" * '■ ■--' V-';-- "*" ';.''• ;J 'On Passion Sunday, April 2,' he writes, the first non-Catholic mission ever given in Australia, was begun. The place, Geurie, is but a village, where Mass is celebrated only once a month. The good people seem to appreciate very much the opportunity afforded them for gaining a knowledge of those doctrinal points not usually treated during the year. The church was crowded the opening night, and was very well attended during the progress of the mission. The closing night again saw a crowded house. The local parson became very much interested in the work, attended the mission some of the evenings in a friendly spirit, and afterward came to the church to see me. This was significant of the striking way in which the non-controversial and purely expository character of this first Australian mission was emphasised. An ordinary effort would have set the parson over against us, but this mission was conducted in so friendly a spirit that it brought him with the crowd as a sympathetic listener. I feel that my efforts were appreciated and will in their own time produce fruit.' * After describing very successful meetings at Narromine and Dubbo, Father O'Brien concludes: 'This, then, is the first venture of the non-Catholic missionary work in this great continent, and is the first tiny turn of what I hope may become a mighty wheel of power for good in this glorious land. I feel the time is ripe for such a movement. If my little single-handed efforts in these villages where, mind you, Pm well known, for I was an assistant priest here for some years, were appreciated by the people, what might not be expected of a thoroughly organised mission band in any of the dioceses ? What might not be expected of a great con-tinent-wide organisation with mission bands in every diocese, and a central Apostolic Mission House to train missionaries for the work ? . . . I believe the success of the first experiment will commend the work to the Hierarchy. Exactly what form the movement will take or how it will be worked are questions that cannot be answered at this early part of the day. The Holy Father's words to me, " You will meet with difficulties, are very encouraging when encountering opposition. If it is the work of God, it will go ahead, and God will find the way to surmount all difficulties.'

How it Struck the King The Press Association gave us, at the time, a fairly full account of the visit of the King and Queen to Ireland; and the detailed accounts in the Home files now to hand only serve to confirm and emphasise the cabled statements as to the heartiness and cordiality of the reception accorded to their Majesties. While the Irish Party, in accordance with precedent, observed an official attitude of reserve, they expressed the opinion —in a manifesto which has been already published in our columns—that the people would receive the King with the generosity and hospitality which are traditional with the Irish race '; and the anticipation was amply realised. ' The cordial welcome/ says the Freeman's Journal, 'given to the King and Queen, on Saturday, in the city, as well as at Kingstown, accorded well with the traditions of the Irish people for generosity, and hospitality. The prediction of the Irish Party that the King would be received with the kindly feeling characteristic of the people was fully verified ' And this cordiality was maintained until the conclusion of the visit As the King was about to leave the Irish shore, after cheers from the people and music from the bands the boys of the Carriglea School sang Come Back to Erin,' with the following verse added-

‘Come back to Erin, Mavoureen, Mavourneen, Come back again to the Isle of the blest • Come in the springtime with Home Rule, Mavourneen, And Brin will clasp thee with love to her breast,’

The strain was taken up with enthusiasm; then cheer followed cheer, as the Royal Barge steered slowly out of the harbor, the demonstration being continued until she gained the open sea: ■■-•': ' : "'i •: ' - ' •. ;■ " * :■ . - . It is natural to wonder what the King thought about it allhow had thi3 generous reception,. and this brief but first-hand acquaintance with the Irish people, impressed the principal figure in the proceedings. The King has made no secret of his feelings; and has left the public in no sort of uncertainty on the subject. Before leaving, his Majesty placed in the hands of the Chief Secretary to the Lord Lieutenant the following letter, which he desired should be at once made public:—' Dublin Castle, . 12th July, ] 911. I cannot leave Ireland without at once giving expression to the feelings of joy and affection inspired by the wonderful reception which the people of Dublin have just given to the Queen and myself. Wherever we have gone we and our children have been welcomed with a spontaneous and hearty loyalty that has greatly touched our hearts and made a permanent impression upon us. Without effort, and without restraint, and in obedience to what seemed a natural impulse of good-will, the entire populace, men, women, and children came out into the streets and parks to give us a true Irish welcome. We shall never forget it. We greatly admired the decoration of your streets, and feel grateful for the efforts we know were made in all parts of the city to add to the pleasure. of our visit. Looking forward as we do to coming amongst our Irish people again, and at no distant date, and repeating in other parts of the country the delightful experiences of the last few days, we can now only say that our best wishes will ever be for theincreased prosperity of your ancient capital and for the contentment and happiness of our Irish people. George R.l.' There is a pleasant significance' about the King's anticipation of a second visit, ' at no distant date.'

Catholic Revival in France A week or two ago we quoted from America some encouraging words regarding the improved condition of religion in France; and regarding the prospect of a revival of Catholic faith and activity in the country once so happily and • honorably known as the ' eldest daughter of the Church.' In a subsequent issue we published a comprehensive accounts-supplied by his Grace the Archbishop of Wellingtonof the views of a French professor of History regarding the national misfortunes of the country in the course of which the writer ventured on the assertion that the day of reformation in France had already dawned, and that, on present indications, a few years would bring about the religious regeneration of the French people, who would once again take their place in the forefront of civilised nations. Interesting and striking confirmation of the view expressed by our New York contemporary, and of the prediction ; given utterance to by the eminent French authority, has come to hand in a letter just received by the Very Rev. Father Provincial of the Marist Order in New Zealand, from a confrere who is at present engaged in mission work in Paris. * The letter has been kindly placed at our disposal; and we translate the following sentences in point. ' I shall not speak to you,' says the writer, ' about matters of general politics. The papers give you the main facts —in their own way, of course. The religious outlook affords us the greatest consolation and hope. There is going on all over France, but particularly in Paris and in the large towns, an admirable work of restoration. I do not believe our country has seen anything like it for many centuries. The working classes themselves have led the way; the young people are coming on at a rate you have no 1 idea of, thanks to the sodalities and associations into which they enter or which they direct. The clergy, especially of the younger generation, are full of a generous enthusiasm. If you could see the devotions so multiplied in the churches! Last Sunday, for the close of the Month of the Sacred Heart, the immense Basilica of Montmartre was so crammed'

with men only, that never had the procession such difficulty in making the circuit. Yesterday a gentleman exclaimed fervently to me: “Paris is the most vast and wonderful monastery of men one has ever seen or even dreamt of. How many thousands of men receive Holy Communion every day. And the works of instruction, and that charity, and those churches which are being erected in the midst of new centres, and which the next day are too small to accommodate the worshippers. - Without doubt, the good God still lives in France.” And because the Church has lost all her outward prestige and all her material wealth, her influence is not on that account the less marvellous and fruitful; and nowhere does one see other than matter for consolation. Certainly there is evil; the government is bad; but along side of that! . . The decree on the communion .of children has been a great stroke. The good, true, intelligent priests have rallied at the first call; and of what ravishing things have I been the witness. . . . Thank God, our Society still lives. There is nothing striking to record regarding it since my last letter. All our works go on and prosper. Never have they been so forward, and never has there been seen so fine a spirit prevailing throughout. Our new apostolic schools are filling up better than ever.’ All this is very encouraging’; and it is not the sort of intelligence which comes to us per medium of the Press Association.

The Coronation Oath On the occasion of the coronation of King Edward VII. a number of clergymen of the High Church persuasion protested against the Coronation Oath—is, of course, quite distinct from the Accession Oath, at one time so offensive to Catholics— the ground that it described the Church of England as Protestant and they carried their protest so far as to refuse to adopt the Order of Service recommended by the Bishop of London, for use on Coronation day. In connection with the matter they sent the following letter to the London press:—' Sir, —We ask you of your courtesy to allow us to say that, with the deepest regret, we shall be unable to use the Order of Service recommended for use on the Coronation day, as it now stands. In this Order, the minister is directed to inform the people, amongst other details, that the King has taken the Oath to maintain "the Protestant Reformed Religion established by Law." Whatever may have been the signification of the term "-Protestant," either originally or at the period when it was first introduced into the Coronation Oath, it has acquired an extended meaning, in which it is popularly taken as opposed to Catholic." To inform the people that the King has taken, an Oath o in the above terms will, probably, create an erroneous impression that the religion of the Church of England is in some way opposed to Primitive and Catholic antiquity. It should be remembered that the term "Protestant" was not introduced into the Oath at the time of the Reformation, but at the coronation of William and Mary in 1689—more than a century later. It nowhere occurs, either in the Prayer Book, the Thirty-Nine Articles, or any other authoritative formulary of the Church of England to which we have given our assent.' The letter was signed by twenty clergymen. . #.-_■.. There is no mention in the Home files thus far to hand of any similar protest having been made on the' present occasion; but it is easy to understand that the terms of the Coronation Oath as taken by King George would be anything but agreeable to our friends of the 'Anglo-Catholic' school. Not only does it affirm the Protestantism of 'the Reformed Religion,' but it emphasises at every turn the fact that that religion is a State creation, even the doctrine and worship of the Church of England being described as 'established by law.' Here are the terms of the Oath- as given in the London Telegraph :*,,,....;.■ 'Primate: "Sir, are you willing to take ' the oath?"

‘His Majesty: “I am willing.” ‘Primate: “Will you solemnly promise and swear to govern the people of this United Kingdom of Great

Britain and Ireland, and the Dominions thereto belonging, according to the Statutes in Parliament agreed on, and the respective laws and customs of the sstaie?" 'His Majesty: "I solemnly promise to do so." ■ '- / ' Primate: Will you to the utmost of your power cause law and justice in mercy to be executed in all your judgments?" : % ' His Majesty: "I will." ' 'Primate: "Will you, to the utmost of your power, maintain the laws of God, the true profession of the Gospel, and the Protestant Reformed Religion established by law? And will you maintain and preserve inviolably the Settlement of the Church of England, and the Doctrine, Worship, Discipline, and Government thereof as by law established in England? And will you preserve unto the Bishops and Clergy of England, and to the churches there committed to their charge, all such rights and privileges. as by law do or shall appertain to them or any of them?" 'His Majesty: "I will.'" .. ; , It almost recalls the remark of Newman—made, not with any bitterness or uncharitableness, but in the course of an affectionate appeal to his Anglican friends —when he said: ' We see in the English Church, I will not merely say no descent from the first ages, and no relationship to the Church in other lands, but we see no body politic of any kind; we see nothing more or less than an Establishment, a department of Government, or a function or operation of the State.' The stream of converts from High Churchism started by Newman still continues, as witness the case of the Brighton vicars and of Mr. Gordon Tidy, whose interesting conversion story appeared the other week in our columns; but the amazing thing is how men of such undoubted earnestness, sincerity, and ability continue so long in such an anomalous positiontrying to profess Catholic principles and yet remaining members of what is from first to last a Protestant Church.