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. NARROWNESS IN CHURCH AND…

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NARROWNESS IN CHURCH AND DISSENT. RELIGION IN WALES.—No. 25. THE narrowness of Nonconformity in Wales" is taken for granted by many writers and speak- ers who never ask the question whether Nonconformity in Wales is, after all, narrower than Nonconformity in England, and whether Welsh Nonconformity is narrower than Welsh Conformity. The Calvinistic Methodists are only one denomination out of many, but it is very doubtful whether the amount of liberty in that body is not quite as great as in the Church of England. There is nothing to prevent a Cal- vinistic Methodist minister from prcaching any doctrine or adopting any service recognized by the Church of England. The Congregationalists again certainly cannot be charged with narrow- ness if the Church of England is to be the standard. The doctrines, services, and creeds of Nonconformists taken together allow a latitude certainly not to be found in the Established Church. The narrowness Nonconformists are charged with is assumed to be one of doctrine and worship, whilst the broadness of the Estab- lished Church is spoken of as a kind of diffused Yirtue of no mean order, that everybody not blinded with prejudice must recognize and admire. If the Church is looked at merely as one denom- ination among many, it may fairly claim to be broad, but this is not the way the Church would choose to be judged. There is a difference be- tween the Church and Nonconformity, not only in Wales but in England, as to the standard of life demanded for a good and active member, and it may be perhaps that the greater strictness amongst Nonconformists has had much to do with the widespread notion that the Church is broader than Nonconformity. In Wales Noncon- formists are more careful than their brethren in England not to admit to Church fellowship members of doubtful moral life, according to a very rigid rule, or of questionable soundness in the faith, whilst in the Church there is more latitude allowed than in England. Nonconformists tend to become less strict, especially as re- gards doctrine and acts which involve no moral principles, but the Church is more careful than in the past, at least in towns, not to give prominent position to members who would not reflect credit upon religion. The inability of Nonconformists to sympathize with views not their own has been commented on in anything but measured terms, but it never seems to have suggested itself to anyone to ask how far it is true that Nonconformists fail more than the members of the Established Church to sympathize with views opposed to their own. It is too frequently forgotten that nearly every Nonconformist body is a witness for some truth or a protest against some error. That the truth witnessed for was sometimes only imaginary, and that the error was sometimes only truth in disguise, is of little consequence to the argument. The aim of a sect is none the less decided because its object is Mot so real as individual members suppose. The Nonconformist denominations do not, as a rule. pay less attention to the great body of Christian truth than is paid by the Church of England. The founders and first members of a sect may dwell much on their special view of truth, or on the peculiar form of their rites and ceremonies, but succeeding generations of mem- bers forget the cause of their separate existence, and trouble themselves very little about the pre- cise significance of the different form of service in vogue amongst them. Whatever the religious views of their sect may be, they are accepted more or less thoroughly, but no conscious effort is made to sympathize with the views of other people. Other people's right to worship God in their own way is admitted, and a man is thought no worse of for being a Baptist, or an Independent, or a Methodist, than he would be thought worse of for being a joiner rather than a mason, or a tailor rather than a shoemaker. Churchmen are looked at as a privileged lot of people—a denomation with political and social privileges oi an exceptional and indefensible kind. Forty or fifty years ago the Church of England was scarcely looked upon in the rural districts of Wales as strong enough to form a religious body. The Church has since that time become more vigorous and congregations are increasing in size and number. The existence in the Church of widely differing sections"has produced a toleration and sympathy amongst its members for wtdely differing opinions which could not exist sjdQ by side in a Nenconformist denomination. This is true notwithstanding the legal procedings and con- tentions as to ritualistic observances going on in different dioceses. It is to be regretted the Church of England is not wide enough to include every development of Christianity. There is one aspect in which the Church is narrower than Nonconformity and in which Churchmen act more exclusively towards Noncon- formists than Nonconformists act towards Church- men. It is f. deeply rooted conviction in the Bainds of Churchmen that they ought to fight for the Church, and against other denominations on every possible occassion. The clergyman seldom takes part in anything that is not exclusively Church. He acts on the presumption that his exclusiveness is natural and right, and that his Hon-schismatic parishoners should follow in his footsteps. Nonconformists are openly twitted with supporting only their own side, as if it were grossly wicked for them to do that which is es- teemed a virtue amongst Churchmen. Ro cleverly is anv combination of Nonconformists held up to ridicule by Churchmen,« and pointed at as posi- tive proof of the Dissenters' meanness, that Church candidates for public appointments are supported by chapel people, and Church move- ments are patronized by them, to prove that they are not exclusive. The compliment is seldom returned by Churchmen, who, although few in number, manage to obtain possession of a great deal of power, by always working together and strongly deprecating union amongst Noncon- formists. The monopoly of pcwer by the Church as a sort of birthright is an interesting and amusing instance of what can be done to persuade the public that a course of conduct is very praiseworthy in one set of people and highly Reprehensible in another. The Nonconformist minister is the pastor of his congregation, to whom his services are necessarily confined, but the clergyman of the parish, nominally at any rate, has the oversight of the whole parish, and might in many ways fill that position, even in parishes where the Established Church is numerically weak. Clergy- men seem to feel that they are not the servants of the parish, and seldom take up that position except on occasions calculated to give rise to feelings the very opposite of Christian. In Wales, where Nonconformity has spread all over the Country, clergymen find their position a more than ordinarily difficult one W Jen they attempt to act as the clergyman of the whole parish. The active Dissenter is apt to repudiate the clergyman's visits a3 unwarrantable interference. Still clergymen might, by means of their inde- pendent position, do much to lower the barriers that divide the sects. In cases where the vicar or incumbent is a shrewd man of the world as well as a scholar and a gentleman, his usefulness is great and widespread.

. UNIVERSITY COLLEGE OF WALES.

UNIVERSITY COLLEGE OF WALES.

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