This early stage merges gradually into what may be called the Pine period. The large sheep run is broken up into farms, each marked by its sheltering plantations of _pinus insignis_. The typical place of worship is now the school. To it the worshippers drive on Sunday, in buggies or gigs. The services are carried on with some regularity: different Christian denominations generally use the building on successive Sundays of the month, and the same congregation gathers on each occasion. The arrangements are awkward, the seats are comfortless, but the singing is hearty and the feeling good. Memories of the old land are less vivid: the young men and maidens are mostly native-born. There is not the deep feeling of devotion, nor is there the old sense of the overwhelming importance of divine things. Fewer of the labouring men are present than were seen in the old woolshed services. Years pass by, and a village springs up amidst the farms. Small church-buildings rise almost side by side. The attendants of the schoolroom no longer worship together. It is the Cypress or _Macrocarpa_ period, when trim hedges divide the gardens--and often the people--from one another. But the little church, with its cross and other sacred emblems, grows dear to some. The choir learns to chant and to sing an anthem on a high festival. Perhaps now there is a vicarage beside the church. Classes and guilds are carried on. "Church work" begins. Such is the history of the Church in New Zealand during the latter period of our hundred years. The frame of the picture is that supplied by the originally treeless plains and valleys of the South Island. But the picture itself, in its essential points, would represent other regions as well--whether mining, maritime, or forest. As a picture, it is not as bright as we should like it to be; but its shadows as well as its brightness are but extensions of the phenomena of the religious world outside. The divisions of Christendom did not originate in New Zealand. With a background furnished by the process just described--a process constant in character, though moving faster or slower according to the variety of local conditions--we may now fill in the foreground of the scene with the few events of the last 34 years, which stand out above the general level of parochial or diocesan life. The decade of the 'eighties saw no change in the constitution of the episcopal bench. From 1877 to 1890 the bishops remained the same. Bishop Harper passed his 80th year, but continued actively at work; after him in order of seniority came Bishops Suter of Nelson, Hadfield of Wellington, Cowie of Auckland, Neville of Dunedin, Selwyn of Melanesia, and Stuart of Waiapu. All worked harmoniously together, the leading personality being perhaps the Bishop of Nelson.