PREFACE THESE Lectures may appear to some students of Church History in England as scarcely worthy of their title, "Studies in the English Reformation." They are conditioned by the time allowed for delivery and by the needs of the hearers, to many of whom Church History is a largely unexplored region. The subject has found hitherto but a small place in the studies of Australian people. The strenuous life of the Commonwealth leaves little time or inclination for the pursuit of the fascinating story of the past. When the Church of England was extended to Australia it came with all the prestige of the national religion, but under the conditions of doctrine and worship which ruled in England in the early years of the nineteenth century. The foremost energies of Church people were directed to the adjustment of administration to the requirements of a new country and to the provision of places of worship and vicarage houses. To Bishop Perry, of Melbourne, belongs the undying praise of being the first to introduce the laity into the councils of the Church, with a recognised place and vote in legislation and administration. He modelled his plans of government in accordance with the ideas of the early centuries of the Christian Church, and whilst conserving the rights of a Bishop he gave to the whole body of the Church a recognised place in the making of laws, and a constitution which provides representation of every parish through the clergy and laity. This system, which has been extended from Melbourne to every diocese within the Commonwealth, has been the strength and stay of Church life, and has established a government which adapts itself to the varying conditions of democratic expansion. Whatever difficulties arise, the essentially democratic character of the Church has been universally acknowledged. The questions which agitate the Church at home soon reproduce themselves in our Synods in Australia. Whilst the rapid growth of Australian sentiment demands freedom to adjust the Church to the requirements of a new country, and sometimes grows impatient under restrictions imposed by the relationship of the Church and State in England, there still exists a reverence for the Mother-Church and a resolve to claim our oneness with the Church of our forefathers. The controversies inseparably connected with ecclesiastical subjects are freely discussed in the Synods, whose members are as a rule quick in apprehension and fair in judgment as well as willing to learn. We, like the Church in England, have left behind us the days when Vestries discussed the question of using the surplice in the pulpit or whether the Canticles and Psalms shall be said or sung. Music, as an aid to worship, and all reverence in externals are welcomed everywhere. In Australia the Church of England has no prestige which comes from its connection with Court or Parliament. For the most part it has no endowments, but takes its place amongst other portions of the Christian Church as an equal in needs, disabilities and work. is the object of no special enmity or jealousy, but on all hands is regarded with respect by those outside and with affection by its own members. As time passes the great question of the position and authority of the Church of England is coming into more prominence, and the minds of our people are inquiring more than in the past into what the Church is in its origin and history. Does the Church date from the reign of Henry VIII, and is it the chiefest amongst Protestant bodies, or is it the ancient Catholic Church of the English-speaking people, reformed in doctrine and worship? These Lectures are designed to answer these questions and to supply some reasons, which will enable our people to claim their heritage and share in a history of many centuries. The hope of greater Church union has spread from Australia to other parts, and whilst we have not overcome the chief difficulty which arises from the position and claims of the existing ministries we have contributed to the cause of union a spirit of mutual respect and understanding, which is the condition of future advance and the presage of greater things. The evils which arise from division have been largely minimised, and much common Christian work is carried on in harmony and confidence. In social and personal life no professional jealousies mar religious questions. That God will in His own time and in His own way gather together all His children into One Holy Catholic Church is the hope of most of us. Meantime the spirit of schism has been replaced by that of corporate work and mutual respect. These Lectures tell the story of certain lives prominent in our Church's history, both in their strength and weakness, and are offered as a small contribution to the question: "What was the English Reformation and what did it seek to accomplish?" Bishopscourt, Melbourne, E., March 1912. H. L. M. |