of the United Church of England and Ireland, shall be referred to and designated as the "Church of the Province of New Zealand, commonly called the Church of England."
So far this constitutional question has reached a stage which practically admits the main point of the position claimed by me for the Church in New Zealand, viz.: her responsibility to herself for self-government. But the actual terms of our Constitution remain as they were. So far as they assert our connection with the Church as established by Law at Home, they are obsolete. Spiritually, we are one with the Mother Church. It is not probable that such a legislative body as the General Synod, secure against any hasty or ill-advised action by its provision of voting by "orders," should be inclined to make serious changes in the Formularies of the Church, except in pursuance of changes made by the Mother Church after full deliberation. But the fact remains that, whether we desire at any time to follow the lead given by the Mother Church, or to adopt our own line of action, we must do so of our own accord. The Church at Home, as an Established Church, cannot and does not recognize us as subject to her authority. She can advise, but our bond of allegiance to her is not formal. Without doubt her advice will always be sought, but our acceptance of it must always be voluntary.
At some time in future the terms of our Constitution must be brought into line with the facts of our position. It is manifestly illogical and wrong that Bishops, Clergy, and office bearers should have to sign allegiance to a Constitution which they are practically obliged to ignore in so many of its most important provisions.
Synod occupied seventeen days. Wellington pos-
