oil: 38iapjp 
 
 WmUu$tovL t 30. 
 
 flPttooer, 1903 
 
 htt 
 
 
 ,
 
 
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 CONFERENCE OF BISHOPS 
 
 OF THE 
 
 CHURCH OF ENGLAND IN CANADA 
 
 AND OF THE 
 
 PROTESTANT EPISCOPAL CHURCH 
 IN THE UNITED STATES 
 
 HELD AT THE 
 
 PRO-CATHEDRAL, WASHINGTON, D. C 
 IN OCTOBER, 1903. 
 
 NEW YORK 
 
 THOMAS WHITTAKER 
 PUBLISHER
 
 THE MERSHON COMPANY PRESS 
 RAHWAY N. J.
 
 PREFACE. 
 
 The Papers which this volume contains embrace, with a single 
 exception, those which were read at a recent Conference of the 
 Bishops of the Church of England in the Western Hemisphere, and 
 the Bishops of the Protestant Episcopal Church in the United 
 States, held at Washington, D. C, in October, 1903. 
 
 The subjects of which they treat, and the sequence in which 
 they were read, will be indicated in the Order which, in this 
 volume, follows this note. The value of the Papers will be estimated, 
 of course, by such judgment as the reader may bring to them. 
 
 But whatever that may be, of the value of the occasion there 
 can be no doubt. Not infrequently, for well-nigh a century, had 
 individual Bishops of the Anglican Communion honored the Amer- 
 ican Church, and especially its General Conventions, with their 
 presence, and almost as often had Bishops from the United States 
 enjoyed the hospitality of their Canadian Brethren. But in either 
 case the visitor was only a guest, and the larger comity of two Sister 
 Communions was, at the best, but very imperfectly recognized. 
 
 At the Conference in Washington, Bishops of both nationalities 
 (from first to last, nearly one hundred in number) sat as one body, 
 and in absolute equality, and deliberated concerning the gravest 
 interests and largest mission of the Kingdom of God among men. 
 Such an assemblage had, as some at any rate who participated in it 
 believed, a prophetic significance. It recognized the Oneness of 
 Christ's Body, of whatever race or lineage; and it recognized no 
 less what Lamennais long ago pointed out — the pre-eminent com- 
 petency of the Episcopal Church, as not standing for a part, but 
 for the whole of the primitive deposit of the Apostolic Faith and 
 Order, to be the messenger of Jesus Christ to men in this twentieth 
 century and on the American Continents. 
 
 The publication of this volume was intrusted, as to a committee 
 appointed by the whole body of bishops, to the undersigned. 
 
 Henry C. Potter, 
 
 Bishop of New York, Chairman. 
 
 William A. Leonard, 
 
 Bishop of Ohio. 
 Alexander Mackay-Smitii, 
 Bishop Coadjutor of Pennsylvania. 
 
 567078
 
 CONTENTS. 
 
 Sermon at the Opening Service by the Bishop of Albany . 1 
 
 The Relations of the Several Branches of the Anglican Com- 
 munion in America to One Another. 
 
 First Paper by the Bishop of Quebec .... 8 
 Second Paper by the Bishop of Massachusetts . . 13 
 
 The Attitude of our Church toward Churches Subject to the 
 .Roman Obedience. 
 
 First Paper by the Bishop of Maryland ... 19 
 Second Paper by the Bishop of Porto Rico ... 24 
 
 The Development of Autonomous Churches in Heathen Lands. 
 
 General Paper by the Bishop of New Jersey . . 30 
 The Development of Uniat Churches in our own Country. 
 
 General Paper by the Bishop of Vermont ... 36 
 
 The Attitude of our Church toward the Protestant Communions 
 around Her. 
 
 (a) Points of Union and their Emphasis. 
 
 First Paper by the Bishop of Tennessee ... 42 
 Second Paper by the Bishop Coadjutor of Montreal . 53 
 
 (&) Points of Difference and their Explanation. 
 First Paper by the Bishop of Pittsburgh . . 61 
 Second Paper by the Bishop of Niagara ... 72 
 
 Methods of the Church's Work in Evangelizing the Specially De- 
 pendent Races in America. 
 
 (a) The Negro Race. 
 
 First Paper by the Bishop of Southern Virginia . 78 
 Second Paper by the Bishop of Honduras . . 87 
 
 (b) The Indian Races. 
 
 First Paper by the Bishop of North Dakota . . 93 
 Second Paper by the Bishop of Calgary . . . 103
 
 v i CONTENTS. 
 
 The Obligation of the Church to Maintain the Christian Family in 
 its Integrity. 
 
 (a) Divorce and Unlawful Marriage. 
 
 First Paper by the Bishop of Albany . . . 107 
 Second Paper by the Bishop of Toronto . . . 118 
 
 (b) The Discharge of the Parental Obligation. 
 
 First Paper by the Bishop of Missouri . . • 123 
 Second Paper by the Bishop of Huron . . . 131 
 
 The Adaptation of the Church's Methods to the Needs of the 
 
 Twentieth Century. 
 
 («) To Meet Religious Difficulties. The Lord's Day and 
 Family Worship. 
 
 First Paper by the Bishop of New Hampshire . 136 
 Second Paper by the Bishop of Nova Scotia . . 142 
 
 (b) The Inculcation of Political and Commercial Morality 
 and the Maintenance of High Ideals. 
 
 First Paper by the Bishop of New York . . .150 
 Second Paper by the Bishop Coadjutor of Southern 
 Ohio . ' 156 
 
 Sermon at the Closing Service by the Bishop of Nova Scotia 164 
 Index . 177
 
 PROCEEDINGS OF THE ALL-AMERICAN 
 EPISCOPAL CONFERENCE. 
 
 TUESDAY MORNING. 
 
 SERMON AT THE OPENING SERVICE. 
 
 The Right Rev. William Croswell Doane, D.D., LL.D., 
 
 BISHOP OF ALBANY. 
 
 "They were all with one accord in one place." — Acts. ii. 1. 
 One goes back to-day, in this most august gathering, to a far- 
 off tradition and a nearer memory; the nearer lives, I am quite 
 sure, with fadeless force, in the minds of many of the bishops here, 
 of an afternoon in the great hall at Lambeth, when, after a long 
 session of earnest thought and speech about missionary work, the 
 great, old Archbishop Temple rose from his chair, and held us 
 spellbound with words that were winged with an eagle flight, soar- 
 ing to a true heavenly height of intense earnestness and enthusi- 
 asm. " The fire kindled, and at last he spake with his tongue " 
 upon the question, which always lay nearest to his big heart, the 
 extension of the Kingdom of God* on earth. It was in a larger 
 and wider way what this is, the gathering of bishops from the 
 English-speaking world. There were men there, like those at 
 Nicea, marked with the scars of their sufferings from " perils by 
 land, and perils by water, and perils in the wilderness, and journey- 
 ings often " through every part of the habitable globe. And they 
 were all of one accord in that one place, from which they went 
 out, stirred with a new energy and girded for more enterprise, by 
 the power with which he spake, as the Spirit gave him utterance. 
 
 However we must sorrow that we shall see his face no more, I 
 am sure that the echoes of his voice abide with us still, as the sea- 
 shell never loses the rhythmic resonance of the rolling waves. It 
 was truly an " upper chamber," that afternoon, in which we were 
 gathered together with one accord, with one mind. 
 
 And the far-away tradition is more splendid still. The almost 
 natural and inevitable interpretation, it seems to me, of that upper 
 chamber, to which the revisers, I am glad to say, have restored its 
 definite article, is that it was the guest chamber of that house to 
 which the two disciples were directed, and in which they prepared 
 that greatest of all feasts, when the dear Lord gathered His twelve 
 apostles on the night in which one of them betrayed Him, the only 
 one that was not of one mind with the rest.
 
 2 SERMON AT THE OPENING SERVICE. 
 
 Here, St. Luke tells us, clay by day, during the ten expectation 
 days, they gathered, not in dull and inactive patience, much less m 
 any impatience of distrust and unbelief, but in the continuance of 
 constant prayer and supplication: not the twelve only, but the 
 blessed Mother of our Lord, and the brethren. 
 
 And here, when the time was fully come, came the Pentecost, 
 not merelv with its startling tokens of power, the cleansing wind 
 and kindling fire; not merely with its strange sign of divers 
 tongues, but with its far greater power, its far more important 
 function, and its far wider reaching grace of inspiration and 
 adaptation. 
 
 I am quite sure we miss the mark when we read this story as 
 though it were an act of cyclonic violence, or as though the miracle 
 of it was that which made linguists out of ignorant Galileans, 
 whether for all their lives or for that single day. It seems to me 
 a more marvelous thing that their tongue-tied timidity was turned 
 into intense and irresistible utterance, and their souls afire with 
 the irrepressible enthusiasm of missions, so that they could seek 
 out and speak to all sorts and conditions of men, first, or at once, 
 to the gathered representatives of the world-wide dispersion, and 
 then, beyond that, to the Gentiles, to whom " also God granted 
 repentance unto life." They were fitted from that time to go into 
 all nations and let every man hear " in the tongue in which he was 
 born the wonderful works of God." 
 
 Surely, Right Reverend Fathers and Brethren, these are the 
 fitting thoughts for us t'o-dav, the lesson that we need to learn, 
 the reason for our gathering here from every part of this great 
 continent of America, that we may be of one accord in this one 
 place, and get what God will give us in answer to our earnest 
 prayer — first, inspiration for, and then adaptation to, the work 
 which God has given us to do. 
 
 I feel that I may write down to-day the words which old John 
 Talbot, one of the first missionaries of the Venerable Society in 
 this country, wrote as the heading of the parish register of my dear 
 father's old St. Mary's Church in Burlington: " Laus Deo apud 
 Americanos," for we are all Americans here to-day, not less than 
 we are all Englishmen everywhere. All Englishmen, because we 
 come from the same mother country, and speak the same mother 
 tongue, and all Americans because the United States are only of 
 America, even though sometimes we seem to think thae they are 
 all America. But the vast continent whose shores are washed by 
 two great oceans is the continent of America not more in 
 Florida and Washington than in far-off Athabaska and Rupert's 
 Land. 
 
 And the inspiration is of one-mindedness. It would be a shame 
 to speak in the face of our comparative numerical smallness, with 
 any word or thought of boasting, as to our right and title to be 
 or to be called the American Church. But unless we are per- 
 suaded in our own minds that to be this is our mission, we shall
 
 BISHOP OP ALBANY. <> 
 
 come short of what has been given us to do — to possess the con- 
 tinent for Him. 
 
 When we have wasted breath in boastfulness of our heritage, we 
 have spent force that should have been used in other ways. When 
 we have gloried in the fact of the absorption into our communion, 
 here and there, of Eoman converts, and here and there, of those 
 who have been brought up in the other Protestant communions, 
 we have deafened our ears to the true call of duty, and deluded 
 our minds as to the chief object of our ecclesiastical existence. 
 
 The aim and effort of our labors and our prayers should be, 
 first, by intensifying our own oneness, to make good Christians, 
 of whatever name, of one mind and of one accord, and then to 
 take our place in a strong movement to reach those who either 
 never have confessed the name of Christ, or else have come to 
 deny Him; to build ourselves up on our most holy faith: to prove 
 ourselves, not successors in office, but inheritors of the spirit of 
 the apostles; to manifest the power, and not to magnify the beauty 
 of our liturgy; to confess our faith not merely in the time-tested 
 and time-honored symbols of it, of which we have been put in 
 trust, but to live it, in the intense earnestness of men who know 
 themselves His children, who " maketh His sun to rise on the 
 just and the unjust," and His servants, Whose love knew no 
 limit to His redeeming sacrifice but the human race: and His 
 temples, Who gave Himself freely as the air (which is the type of 
 the Holy Spirit) and Whom the Father giveth to all them that 
 ask Him. 
 
 Somehow, it seems to me that we are belittling ourselves with 
 too much dwelling upon small things. Within and among our- 
 selves there is grave need to restrain the lawlessness of false teach- 
 ing, either in the denial of the Catholic verities, or in the pro- 
 claiming of modern errors and untruths. Within and among 
 ourselves there is great need to set some boundary line to the 
 individual willfulness of ritual, which, with the true spirit of the 
 old heresiarchs. picks out what it thinks pretty here and there 
 from various sources, and makes as many uses as there are willful 
 minds, in the stead of the dignified uniformity of the Church's 
 standards. 
 
 But the strength, and time, and voice, and printer's ink that 
 are expended on these things are disproportionate and unworthy. 
 The self -consciousness of our inherent power, spent upon the self- 
 conviction of our tremendous responsibility, to preach the Gospel, 
 to extend the Church, to convert the unbeliever, to convict the 
 sinner, to convince the gainsayer ought to overpower us with the 
 more strenuous love of men filled with a passion such as possessed 
 the Master with a very " travail of soul," and made the first mis- 
 sionaries of the Cross carry its conquering message to the palace 
 and the prison, to the nearer and the farther borders of the known 
 world. 
 
 The great growths and movements in the world and in nature
 
 rtKKMON vi nil 01MCNINU SKltVll'] 
 
 ;u,- from within out, silent and stoadj and secret. We count a 
 tree'i age b) the ring . which have grown unseen out from flu 1 
 inmost circle toward the bark which stretches itself to meel and 
 iimnodatc i tio ." rowt h, 
 
 M,n build material things from the outside In. God works the 
 other way. Spiritual growth comes the other way, Ami if, as 
 l belicvo, we are charged i>\ God with the conversion of this 
 continent, wo need central concentrated unify among ourselves 
 first, and far mere iluin we need aggro sive attacks upon what is 
 apart from us one mindedness in purpose, in prayer, in service. 
 
 \i the outset it seems to me we lack the consciousness of our 
 own Catholicity. It is a Catholicity which we onlj won lo the 
 prote i "i ili«' Reformation, and it ' s a Catholicity which noed 
 oot be ashamed ^\ the name and cannot discontinue the insistence 
 of its protest, tlif witness for truth in the first and host use of 
 
 the word, and the witness atfdtnst QTTOT. 
 
 We have a < em men Cal lioli, it v with t he Latin and I he Master n 
 
 Churches, plus our rejection of their additions to tlm old faith 
 and erder \ml we have a common Protestantism with the great 
 reformed religious communions, plus ,n unbroken hold in creed 
 and in im o. \ ami order upon the primitive apostolic Church. We 
 are in touch with both. \\ <■ cannot be confused with either. 
 
 I think l ma\ irr the quoted words that follow in this present e 
 without the need of explaining that thej refer to the Church, 
 not in or of England only, but that thej appl^ to wherever that 
 
 Church has spread, and so to our own national Church as well. 
 
 in the memorandum agreed upon at a meeting of clergy held in 
 London in 1898, and signed lo verv conspicuous and representa 
 
 live men. tin. statement is made, which 18 as import mil as it is 
 
 true: "'The immediate authority with which as English church 
 men we have to do is that of the English Church, not that of the 
 Roman or the Gallican, or any other Church." To which ('anon 
 
 Newbolt add-: "The Kipdish Chureh voices to us the Cmholie 
 Church, appeals |o us in clear tones, einplia i me a definite pOSl 
 tion, claims to have made such alterations as vvere made, with a 
 
 certain end in view, with her eve on the primitive Church, and 
 with a determination to preserve all laudable practices of the 
 w hole i 'ai holic * Ihurch." 
 
 I have ii" desire to imitate the growing assertivoness o\' the 
 
 Roman Oatholii Church in tins country. I do think u is time 
 
 ' I "I' in plain and open \ iew the breakwater of our position 
 
 against the current of acquiescence in their claims, namely, the 
 
 1:1,1 tliat W0 are an Apostolic Church with the enlv lineage that 
 
 < an make ii iu h from the whole college of apeak-, « hit h cer 
 l:imK ' token of a truer Catholii nv than that which claims 
 1 think without the power to prove it descent from one apostle 
 ami from a ingle ee 
 
 ,To the man who says, " l am o\~ Cephas;- we Ao n ,.i say, u l am 
 "' Paul," nor do we saj in anj arrogant exclusiveness, A I am o(
 
 I'.lMior OF ALBANY. 
 
 Christ." Seeking no quarrel, and in do spirii of controversy, it is 
 not (rise or righl to sil -nil in calm and quiet indifference while 
 the carele n< of .1 1 □ ational press and the partisanship of un- 
 scrupulous politicians yield, nol assenl to, bu1 acquiescence in, 
 the Lucres imptions of the representatives of the Church 
 
 of Borne; because thoughtless and Lgnoranl people take for 
 granted that, being uncontradicted, they are accepted by people 
 who do ome 1 hini ing and know t he facts. 
 
 Wild the one-minded strength of consciousness in our own 
 po ition, we musl stand in our lot until the time comes when whal 
 yet remains of iinperverted truth and unlosl grace shall have 
 the power to throw off the incrustations of a falsified history, a 
 corrupted faith, and, wherever thai Church has unrestrained con- 
 trol, a contaminated morality. Surely, ii musl be more a prayer 
 and s desire than a vain dream thai all there is of splendid power 
 and po ibility in this greal and ancienl portion of Christendom 
 may one day be delivered from the bondage of corruption, to 
 exerci e a righteous authority and a pure religious influence upon 
 the greal masses of people who yield allegiance to it, even in its 
 presenl estate. 
 
 I believe the truesl exercise of conscious Catholicity will be 
 found in the recognition of all that we hold in common of truth 
 v.iih those from whom we differ because they have either added 
 t., or given up -ome pari of the deposil of primitive truth and 
 apostolic order. 
 
 Even if there were reason to hold the childish theory that we 
 could will in or wipe out the sectarianism of Protestanl separa- 
 tions by joining forces with Home, ii musl be remembered that 
 Borne repudiates 3uch overtures with scorn. So that, as matters 
 are now. there seems to me far more hope of restored union, as 
 we count, and cherish, and cultivate the points of unity which 
 other religious hodies as well as ourselves recognize alike. 
 
 Somehow, if the reunion of Christendom, organic and risible, 
 1 fco be accomplished, ii seems to me this church musl be the 
 medium of overture and the means of it- attainment. To win 
 Protestantism to Catholicity and to win Catholicism from 
 Latinity, we need more and more consciousness of our providen- 
 tial position, and the cultivation among ourselves of this one- 
 mindedness which was the characteristic of the early apostolic 
 Church, and which broughl down the Eoly G-hosI from heaven. 
 
 The other Pentecostal gifl of adaptation is our second greal 
 need. It seem- to me, perhaps, the greatesl glory of our liturgy 
 and of our ancienl confessions of faith, that they have avoided 
 hide hound, hard and fasl insistence upon definitions and details. 
 There is a flexibility in them, which, while it holds fasl the essen- 
 tial truth- and the fundamental principles, leaves freedom both 
 in their statemenl and their application. Like the seasoned wood 
 of an archer's bow, they bend without breaking, thai they may 
 •jive greater momentum to the Btrung arrow.
 
 6 SERMON AT THE OPENING SERVICE. 
 
 Certain fixed facts there are of the kind of dogma which is 
 historic and the kind of history which is dogmatic, which are 
 changeless as the everlasting hills. The personality of the triune 
 God ; C the incarnation of the Son, the virgin-born and the con- 
 substantial with the Father; and the Holy Ghost, God; and then 
 the summary of the revealed and recorded acts and events m our 
 Lord's human life from His nativity to His ascension; and then, 
 the corollaries of these— the visible Church, the authority of 
 Scripture, the grace of the Sacraments, the Eesurrection of the 
 Body, and the Life Everlasting. But there is no attempt to 
 define the manner and the method of God's working, no definition 
 of inspiration, no metaphysics of sacramental grace, no insistence 
 upon the manner of resurrection, no infusion of logic into the- 
 ology, no man-made explanations of the mystery of faith, no 
 limiting horizons between what we call nature and what lies 
 beyond what is called nature. 
 
 If one might make a modern application of the wonderful 
 Pentecostal gift of varied tongues, they seem to me to mean that 
 we can bring to the ear of the scientist to the ear of the archaeolo- 
 gist, to the ear of the so-called higher critic, to the ear of the 
 materialist, our simple statement of the fundamental principles 
 of Christianity in the language to which they are wonted, not in 
 antagonism, but in adaptation to their one-eyed view of truth, 
 as containing all that there is of truth in what they hold, rounded 
 out into the fullness and completeness which contains not only 
 all their holdings, but all that is true beyond these; and either 
 crowds out their mistakes or corrects or contradicts them. Most 
 falsehoods are half-truths asserted with an expressed or an im- 
 plied denial of the other half. And Tennyson was not far wrong 
 in saying " The half of a truth is the blackest of lies." Surely, 
 if St. Paul could see a religion which he recognized, and to which 
 he could adapt his teaching, in the innumerable altars of Athens, 
 and in the pagan poetry of Aratus, we can go, not in antagonism, 
 but in anticipation of a starting point of agreement, to any phase 
 or form of error or imperfect truth, and pick out that in it which 
 is true — and there is truth in every crudest belief — and take that 
 as the dialect of the language which we speak and hold in com- 
 mon with them, and develop it into the full utterance of "the 
 wonderful works of God" into the declaration of Him "whom 
 ignorantly they worship." 
 
 There are difficult problems to be solved in the various direc- 
 tions of service to which we are called. It is impossible to close 
 our ears to the plea which comes to us from such countries as 
 Mexico and Brazil, or with even a closer claim of duty from the 
 Philippine Islands. But such fair and gracious lines of policy 
 as our own Bishop in Manila has outlined are far more along 
 the line of Christian work than a crusade which takes the form 
 of making proselytes. 
 
 And while I believe we are called upon to present the Catholic-
 
 BISHOP OF ALBANY. 7 
 
 ity of this Church in what we think its fullest form wherever 
 the opportunity offers, I am quite sure that some comity of under- 
 standing ought to be established among the Christian churches 
 which may avoid the presentation, to the unbelieving heathen, 
 of divided and contradictory systems of Christianity. One great 
 end to be sought is to convert the heathen to Christ, and not 
 to Protestant Episcopalianize rather than to allow somebody else 
 to Presbyterianize a Malay or a Zulu. 
 
 The earnest contention for the faith " once for all delivered 
 to the saints " need not certainly confine itself to the denun- 
 ciation of others or to the denial of errors. Polemic con- 
 troversy is a dangerous weapon in human hands. There is a 
 gaudium certaminis which gets possession of us. Nobody has 
 failed to feel it. It carries us away into violence and vitu- 
 peration, into bitterness and anger, and by and by the con- 
 test becomes a personal struggle for individual or denom- 
 inational victory. Our Protestant position, rightly interpreted, 
 fulfills itself far more. I think, as we are witnesses for the truth 
 than as we are witnesses against error. " Building ourselves 
 up on our most holy faith and praying in the Holy Ghost, keep- 
 ing ourselves in the love of God and looking for the mercy of our 
 Lord Jesus Christ unto eternal life," is St. Jude's counsel to men, 
 whom he exhorts to deal with those that separate themselves, or. 
 as the revisers put it, " those who make separations." 
 
 So the conclusion of the whole matter seems to me that, 
 whether we are considering the best method of preparing our- 
 selves to do our duty in the place where God has set us, or 
 whether we are considering the possibility of promoting deeper 
 and more real union among those who " profess and call them- 
 selves Christians," or whether we are considering how we may 
 best help on the petition of our constant Litany that " it may 
 please God to bring into the way of truth all such as have erred 
 and are deceived," or whether we are striving to bring the knowl- 
 edge of Jesus Christ to those from whom, so far, that knowl- 
 edge has been withheld by our faint-heartedness, our selfishness, 
 our separations — in all these issues and events, it seems to me 
 the one conclusion is, and the one object of care, that we should 
 pray God to make us all of one mind, to keep us all together in 
 the one place of duty, and in that one mind and that one place 
 to " continue steadfastly in prayer and supplications " that " the 
 God of all grace, Who brought again from the dead our Lord 
 Jesus Christ, may make us perfect in every good work to do His 
 will."
 
 ANGLICAN COMMUNION IN AMERICA. 
 
 TUESDAY MORNING. 
 lirst Topic. 
 
 THE RELATIONS OF THE SEVERAL BRANCHES OF 
 
 THE ANGLICAN COMMUNION IN AMERICA 
 
 TO ONE ANOTHER. 
 
 First Paper. 
 
 The Right Rev. A. Hunter Dunn, D.D , 
 
 BISHOP OF QUEBEC. 
 
 To be permitted, Mr. President, my Right Reverend Brethren, 
 to participate ever so slightly in this, the first formal Conference 
 of the responsible Overseers of the Churches of the United States 
 and Canada and the West Indies, is indeed a very high privilege 
 as well as a most holy joy. 
 
 When a year ago von, Mr. President, speaking as a member ot 
 the Delegates of the Church of the United States of America m 
 the Upper House of the General Synod of the Canadian Church 
 at its third session in the city of Montreal, first introduced to us 
 this question of an All- American Conference, and suggested that 
 surely there were Church problems calling for solution more par- 
 ticularly on this side of the Atlantic, and when you stated, more- 
 over, that, in all probability, our thus meeting together in Con- 
 ference would be likely, at the next meeting of the Pan- Anglican 
 Conference at Lambeth, to bear valuable fruit, I well remember 
 how strongly and deeply your words struck a chord within my 
 inmost soul, and how it came home to me at once that this was 
 a really great idea — an idea fraught with the mightiest possible 
 consequences. And therefore I determined at once, if I should 
 receive an invitation, that, please God, I would accept it and do 
 my very best to come. And while I heartily thank Almighty 
 God that He permits me to be here, I also earnestly pray that 
 we may be so assisted and directed by the Holy Spirit of Grace, 
 that our Conference shall bear the glorious fruit of inestimable 
 blessing, henceforth and for evermore. 
 
 And now with regard to the particular subject upon which I 
 have been asked to read this paper; its title is as follows : " The 
 Relations of the Several Branches of the Anglican Church in 
 America to One Another." I have been asked to bring to your 
 attention that part of the subject which relates (1) to clergy and
 
 BISHOP OF QUEBEC. 9' 
 
 (2) to candidates for holy orders, leaving it, I presume, to my 
 Eight Reverend Brother the Bishop of Massachusetts to deal with 
 the subject in its other aspects. 
 
 But before I come to this, my own part of the subject, you 
 will, I trust, permit me to say how deeply thankful I am that the 
 general relations between your great Church in the United States 
 and our own Church in Canada are so thoroughly helpful and" 
 cordial as they are, and as they have ever been. At any rate, 
 I can speak for ourselves, and say with confidence, that we have 
 been immensely helped and strengthened by your delegations, by 
 your literature, as well as by the grand stand you have taken 
 in great questions as they have arisen, and the progress you 
 have made from year to year. I can never forget, e. g., the very 
 great assistance rendered to us by the Bishop of New York, 
 when he came up in 1893, very soon after the opening of my 
 Episcopate, to take a prominent part in the celebration of the 
 centenary of our old Diocese of Quebec. Neither can I ever 
 thank my neighbor, the Bishop of Vermont, sufficiently for the- 
 peculiar assistance which he has rendered to us both at Bishop's 
 University, Lennoxville, and also in Quebec City, as regards what 
 we may well call the devotional side of our Church life. At the 
 sessions of our Provincial and General Synods, moreover, the- 
 delegations of the American Church have always been of great 
 service; and of these, that which came to us last fall in Montreal, 
 and which has led to our Conference here to-day. will not, I feel 
 convinced, prove to be the least important. And in compiling our 
 Canadian Appendix to our Book of Common Prayer, my good 
 brother the Bishop of Fredericton, to whom amongst us it 
 rightly fell to make the first draft of that Appendix, sets forth in 
 a prefatory note that "great use has been made of the Book 
 of Common Prayer, according to the use of the Church in the 
 United States of America." And, no doubt, in framing the- 
 canons of our comparatively young and new General Synod, your 
 canons will be to us in certain respects a very great guide and 
 advantage. It is, moreover, certainly wise and good that our 
 regulations and our services should be, as far as possible, similar 
 or even identical, for thus we shall be better able to labor on 
 both sides of the line for our mutual health and strength. 
 
 But I am digressing, and I must now therefore say no more 
 concerning our general relations, but must keep myself entirely 
 to the matter in hand. And first of all I will try to say some- 
 thing concerning the regulations, under which clergymen should 
 pass from us to you, and, vice versa, from you to us. In Eng- 
 land, as we all know, the conditions are entirely different from 
 ours. There no man can be ordained, unless some rector or vicar 
 approaches the bishop and offers to the man what is technically 
 called a title for holy orders — offers, in other words, to take the- 
 man as his assistant during his diaconate and during his first 
 year in priest's orders, and further agrees to find for his assistant.
 
 10 ANGLICAN COMMUNION IN AMERICA. 
 
 a sufficient stipend; and there no man may leave his first curacy 
 until this period of two years' apprenticeship has expired and 
 this " old-country " system is no doubt— so far— very salutary 
 indeed, for it causes that a man cannot become a rector in sole 
 charge' until, as an assistant, he has had some experience of a 
 clergyman's work. But once this period has expired, neither 
 the bishop nor the diocese has any further responsibility, but the 
 curate may either stav on where he is, if it is mutually agreeable 
 to his incumbent and himself, or he must seek for himself, by 
 advertisement or otherwise, another curacy, unless indeed some 
 patron happens to offer him a sole charge: for there is hardly 
 such a thing in England as the extending to a man by a congre- 
 gation of what, on this side of the Atlantic, is described as a 
 call. Hence it is evident that the clergy in England who hold 
 no appointment are merely a body of men in holy orders who 
 owe no special allegiance to any one bishop and are not specially 
 attached to any diocese, and this is a system which I think we 
 can none of us commend, or desire to see imitated. In the United 
 States, the bishop ordains, I believe, with the approval of the 
 Standing Committee of his diocese, and in Canada we ordain 
 men without restriction as we need them: and on both sides of 
 the line a clergyman has what we may call diocesan rights, and 
 he is, moreover, counted as a man of good standing in his diocese 
 and as still having his diocesan rights until he is proved to be 
 unworthy of his position, or until his bishop has given to some 
 other bishop in his behalf a Bene Decessit, and until this Bene 
 Decessit has been acknowledged and accepted in writing by the 
 bishop of the diocese to which the clergyman is being transferred. 
 All that ire have to do therefore in the case in which clergymen 
 desire to serve in a diocese across the line is to see that we will 
 none of us ever license or institute a man until we are satisfied, 
 after making the fullest inquiry from those who know him, that 
 all is as it should be, and until we have received and accepted 
 in writing his Bene Decessit from his former bishop. And we 
 ought also, I think, to take care, supposing any clergyman in 
 our diocese is proved to be unworthy of his position as a priest 
 of the Church of God, to forward his name to the archbishop of 
 our ecclesiastical province or to our chief or senior bishop, beg- 
 ging that he will notify all other archbishops and chief or senior 
 bishops, so that they in turn may warn the bishops of their 
 provinces or churches, and thus prevent the offender's appoint- 
 ment anvwhere else within the borders of the Anglican Church 
 with a view to avoiding all further hurt or scandal. This need not 
 preclude the opportunity for repentance, and, after a sufficient 
 probation, a re-admission to the exercise of the functions of the 
 sacred ministry, with due notice given throughout the Anglican 
 Communion, as in the case of the offender's deprivation or in- 
 hibition. There may of course be cases in which a man's use- 
 fulness in a given diocese is gone, and yet, his repentance being
 
 BISHOP OF QUEBEC. 11 
 
 sincere, it may be well that he shall have a further opportunity 
 elsewhere; but even in such cases it would be right, I think, to 
 bring to the knowledge of the bishop to whose diocese such a 
 clergyman is moving, in a general way what has occurred, so 
 that he may be put upon his guard, and also have the option 
 of refusing to receive the man, if he feels that it would be better 
 for him to do so. 
 
 And now I have also a few words to add with regard to our 
 accepting from across the line lay-readers or candidates for 
 holy orders. You may not all be aware, my Eight Beverend 
 Brethren, that we have in the Diocese of Quebec, only a few miles 
 beyond the line, the University of Bishop's College, Lennoxville, 
 where we receive students first for their arts' course of three years, 
 and, later, for a further two years' course, during which they are 
 specially prepared for one of the learned professions. And of those 
 who are proposing to take holy orders, those who really need it 
 receive during the whole of their five years' course substantial 
 exhibitions from certain missionary societies in England on the 
 simple conditions that they shall take their whole course con- 
 tinuously and complete it, and shall then serve, if they are needed, 
 for as many years in the king's dominions as they have received 
 their exhibition. Now, during their course, from the end of the 
 first year onward, these men get a good deal of practical experi- 
 ence by being sent out under supervision into our parishes to 
 act as lay-readers, and now and then, in order to widen their 
 experience, some of them have accepted work during their sum- 
 mer vacations across the line. And occasionally it has happened 
 that, so soon as a man, after three years' residence, has taken 
 his B. A. degree, and before he has entered upon his divinity 
 course, in spite of his agreement to go on for two more years 
 and then to work if needed in a Canadian diocese, he has written 
 to us to say he cannot return to college, for he has obtained work 
 across the line and will before long be ordained deacon. Now, 
 again and again, we have gladly released graduates in order to 
 allow them to take their divinity course in England or at the 
 theological seminary in New York or elsewhere, provided always 
 that they have promised to return later and help us in the 
 Canadian Church. My object, therefore, in naming this matter 
 to-day is not of necessity to hold a man to his agreement at our 
 own university, if it would be good for him and for the Church 
 that he should make a change and go elsewhere, but my object 
 is this, viz. : to prevent a man from being admitted even to 
 deacon's orders until he has completed his theological as well as 
 his arts' course; for we all know that, once we enter upon clerical 
 life, once we have sermons to prepare, and visits to pay, and 
 other duties to perform, it is impossible to give our full strength 
 to reading as we did, or as we could, while we were at college. 
 I only name, in fact, our own particular instance, because I hap- 
 pen to know it, and I should be just as eager that a course entered
 
 12 ANGLICAN COMMUNION IN AMERICA. 
 
 upon at New York, or elsewhere in the United States, should 
 be fully completed before a man was permitted to be called away 
 ,. a large share of his time and energy to clerical life in 
 Canada. For mv general experience is that what is lost in this 
 way is seldom or never afterwards regained, and, although I 
 freely admit that archdeacons and others under whom these 
 deacons serve give them many valuable hints, and afford them 
 much real help, si ill I believe it would have been much better 
 for these men it their ordination had been deferred. For these 
 are days in which the laity read magazine articles and book 
 reviews, and thus they have* such a knowledge of what is going 
 on in the critical, theological, and historical world that the clergy 
 really need to be much better read and much more fully trained 
 than' was absolutely necessary a few years ago. 
 
 I do imt kimw whether it is expected that at this Conference 
 we should come to any definite conclusions, or pass any definite 
 resolutions; hut, if it' is in any way possible, I hope' we may 
 come, at any rate, to some common understanding. As to the 
 transfer of clergy, in fact, I trust we may be able to recommend 
 to our synods, or conventions, that no clergyman from Canada 
 may take permanent charge in any diocese in the United States, 
 and. ricr versa, that no clergyman from the United States may 
 take permanent charge in any diocese in Canada, until the bishop 
 of the diocese receiving such clergyman has received a Bene 
 Dectssit in writing. 
 
 And I trust we shall also be able to agree that in cases of 
 temporary duty, the -clergyman shall always obtain the written 
 permission or license of the bishop of the diocese in which this 
 temporary duty is to be taken. 
 
 Further, I hope we may agree to be careful in notifying 
 offenders either to our chief bishop with a view to his general 
 action throughout the Anglican Church, or, in slighter cases, to 
 the bishop of the diocese whither the offender is going, with a 
 view to making a new start in a new field, in order that the 
 bishop may have the option of refusing to receive him. 
 
 And lastly, as to lay-readers, etc., I trust we shall be able to 
 agree to recommend that, before accepting any candidate for 
 holy orders, 
 
 ( a ) Every bishop shall expect to receive a recommendation 
 from the man's parish priest, countersigned by the bishop or the 
 archdeacon of the diocese in which he has been residing. 
 
 (6) In all cases in which a lay-reader has been a student at 
 a university or college, every bishop shall in addition expect to 
 receive the testamur of that university or college. 
 
 With such an understanding, safeguarded by the use of similar 
 forms in all like cases. 1 believe we might do much towards 
 avoiding offenses, and also very much towards securing better 
 equipped men for that which is certainly the highest of all call- 
 in-- in the whole world.
 
 BISHOP OF MASSACHUSETTS. * 13 
 
 First Topic. 
 
 THE BELATION OF THE SEVEEAL BEANCHES OF THE 
 
 ANGLICAN COMMUNION IN AMEEICA TO 
 
 ONE ANOTHEE. 
 
 Second Paper. 
 
 The Right Rev. William Lawrence, D.D , 
 
 BISHOP OK MASSACHUSETTS. 
 
 The Bishop of Quebec has presented so clearly his treatment 
 of the subject as it relates to the transfer of clergy and candi- 
 dates that there is little left for me to say on these points. 
 
 The diocesan relation of each and every clergyman to which 
 the churches in this country and Canada are committed is, though 
 attended with some inconveniences, essential to the well-being 
 and discipline. of the ministry. Every clergyman of the Church 
 has his canonical home, his bishop and father in God. No clergy- 
 man can so loosen the ties as to become an irresponsible rover, 
 free from discipline or official recognition. 
 
 The one point in this connection that I want to emphasize — 
 and it is a point upon which I believe the Bishop of Quebec is 
 agreed — is that every clergyman of each branch of the Anglican 
 Communion should be under such direct episcopal or diocesan 
 jurisdiction as to make him immediately amenable to the proper 
 authority. Thus, a clergyman of this Church, who in Canada 
 should be guilty of any offense against ecclesiastical order or 
 morals, should, upon complaint, be immediately brought to book 
 by his bishop or the canonical diocesan authorities; and the same 
 should hold in relation to a clergyman of any branch of the 
 Anglican Church in this country. 
 
 Similar conditions may be wise, too, in relation to candidates 
 for the ministry; though I feel that a law higher than that of 
 the canons — that of Christian courtesy — would guide our 
 bishops in the few instances that might arise. 
 
 What is of the greatest moment is that we should deal frankly 
 with each other, especially in those personal questions connected 
 with the transfer of clergy. 
 
 The subject having been thus fully dealt with from this prac- 
 tical point of view, I shall follow out a suggestion of the Bishop 
 of Quebec, made to me by letter a few days ago, and take up the 
 subject in its more general aspect. 
 
 Each branch of the Anglican Communion in America is 
 autonomous and must remain so. Distinct as we are in admin- 
 istration, we are bound together in a common faith and 
 order. Working under many similar conditions, we are in the 
 midst of opportunities unique, I believe, in the history of the 
 Church.
 
 14 ANGLICAN COMMUNION IN AMERICA. 
 
 What, then, I want to emphasize is the attitude that we 
 should have towards each other, the attitude of intelligent sym- 
 pathy. 
 
 ] trusl thai 1 may he pardoned for confining what I have to 
 say to the Anglican churches in the United States and in Canada. 
 For; while the other churches represented in this Conference 
 have much in common with these two and much that may he 
 said will bear upon all, there are such varied local conditions 
 among them as to demand fuller explanation than can be given 
 in a short paper. 
 
 Let us first remind ourselves of a few of the conditions and 
 opportunities before us. 
 
 The continent covered by the organization of these two 
 churches is in size and wealth immense. We of the United 
 States may have risen to some appreciation of the size of our 
 country; most of us have no realization of the acreage of the 
 greater country of Canada and of its natural resources. 
 
 The population of these two countries is also immense. 
 
 There have been — and are — countries of larger populations and 
 perhaps of equal natural resources, but there has never been such 
 a continent inhabited by such a people as will fill this land by 
 the end of the century. 
 
 For from all parts of Europe, and even from the East, the 
 eye and hope of the youth, the alert and enterprising, the intelli- 
 gent and strong, have looked to America. Here they have come, 
 are coming, and will continue to come. 
 
 The Christian Church had never such an opportunity, never 
 such a call to meet intelligence and high character, to mold 
 material powers by spiritual forces. 
 
 Again, this is a land without traditions, free; here each and 
 every man may experiment in thought and faith almost as he 
 will. 
 
 In Europe the finer elements of modern civilization have, to 
 struggle up and through a hard crust of tradition, sometimes 
 suppressed for generations, then breaking through with cruel 
 violence. Here fresh thought, new conceptions of life, and other 
 elements of modern cvilization express themselves with freedom, 
 free as the air. 
 
 Error of course has its chance. So has the truth, and as we 
 have full confidence in the truth and its final victory, we have 
 great hope. In fact, hopefulness is the characteristic of the 
 American people; hope of the final triumph of Christ and His 
 truth, the characteristic of American Christians. 
 
 Of reverence, as it is expressed in countries of ancient civiliza- 
 tion, there is little; a meagre reverence for tradition and age; 
 there is, however, a reverence very real and deep for truth, for 
 character, for God. Whatever and whoever is proved worthy 
 of reverence is revered. 
 
 From people so conditioned have come great experiments:
 
 BISHOP OF MASSACHUSETTS. 15 
 
 Democracy, the equality of every man before the law, universal 
 suffrage, the people their own sovereign. 
 
 Then, in complete separation of State from Church and Church 
 from State, there has been withdrawn from the Church the sup- 
 port given by its association with the national life, its social 
 prestige, and financial aid. 
 
 Thus has been given to the Church far greater opportunity 
 in its spiritual freedom, its sense of responsibility, and its self- 
 government. 
 
 From these conditions have been born innumerable sects, the 
 springing into notice of doubts, heresies, half-beliefs, and errors, 
 which were in the people's minds, but, under the old regime, 
 had no opportunity of expression. There has been a clear- 
 ing of the atmosphere, and men speak and worship as they 
 believe. 
 
 At the same time, the universal education of the people has 
 been accepted, an education by the State, and with no direct 
 religious influence or teaching, — a system at which the Church 
 of England stands aghast. 
 
 Upon the Church and the home has been thrown the respon- 
 sibility for the spiritual culture of the children. 
 
 Stimulated by this popular education, many new problems have 
 appeared for solution. Every man, woman, and child would 
 have a reason for the faith that is in him, and a reasonable 
 reason. 
 
 The questions of the sanctity of life and of marriage have come 
 up for answer: the meaning of the family. The nations of 
 Europe most lax in morals are able to point the finger of scorn 
 at our frequency of divorce. And yet we believe that our people 
 are pure, as pure as any people. 
 
 May not this anomaly of laxity of morals and no divorce in 
 some countries and comparative purity with frequency of divorce 
 cause us to study carefully the sociological conditions before we 
 draw rash conclusions? May not divorce be simply the recog- 
 nized and legal expression of sin that has been prevalent in all 
 history? Legislation, even ecclesiastical, may be but a plaster 
 over a sore; a wise surgeon looks deeper than the surface. May 
 it not be wise for the Church, instead of concentrating so much 
 of her thought and time upon the Canon on divorce, to turn 
 her attention to the causes beneath? to study more attentively 
 the home, the moral education of children, parental influence, 
 and the relation of disease to sin? 
 
 In the presence of these conditions, and in the midst of the 
 people, the Anglican Church stands, formed from the people. 
 That the branches of that Church may meet these problems 
 requires, I say, mutual and intelligent sympathy. 
 
 •We of the Anglican Church have in this northern half of this 
 hemisphere a great vantage ground. 
 
 We believe that we have the apostolic faith and order. Other
 
 16 A.NGLICAN COMMUNION IN AMERICA. 
 
 churches believe that they have them too. "We have, however, 
 these vantage-points which belong to no other: 
 
 The base of Western civilization is English: the English 
 language, English common law, English tradition, and, in most 
 parts, English stock. At those points where France and Spain 
 once were, English traditions are prevailing. 
 
 The Anglican Church is the church of the English people. 
 The traditions, temper, thought, law, and worship of Church 
 and people are inextricably interwoven. 
 
 Never did Christian churches have fairer opportunity than 
 has the Anglican Communion on this continent at the opening 
 of the twentieth century. 
 
 To her opportunities the Church has in some part responded. 
 She has yielded up many customs and traditions which ham- 
 pered her in the past. She has gladly thrown off her organic 
 relations with the State. In the spirit of the early apostolic 
 democracy she has taken laymen into her councils, and the people 
 elect their pastors as people and priests elect those who are to 
 be consecrated their chief pastors. One cannot but smile as he 
 hears in England the debates and tentative questions upon this 
 experiment. It is no longer an experiment: it is a tried insti- 
 tution which the Church will, we believe, never let go. 
 
 The Church has assumed again the responsibility for the 
 education of the young — at least in theory. How far short of 
 her duty she falls in practice is for us to consider. The educa- 
 tion of the children in the faith and Christian life is one of the 
 great questions upon which each branch of the Anglican Com- 
 munion needs the help and counsel of the others. 
 
 In elasticity of thought and ritual too the churches have 
 responded to the needs of an alert, many-sided people. We are 
 fortunately rather free from the partisan shibboleths of an older 
 country. The question may well be considered by the various 
 branches of our Church, whether, while sustaining a general wise 
 conservatism, we cannot meet the varied needs of the people of 
 such an immense country, reaching from the Arctic to the tropic 
 circles, with greater elasticity of ritual and administration. 
 
 The churches have responded to an educated people by stand- 
 ing for an educated ministry. 
 
 There may be parts of the country where an uneducated min- 
 istry may do effective and noble work. Let it, however, be 
 frankh recognized as uneducated and not allowed to take the 
 place and work in which educated men are required; and we 
 must be careful that the word educated be not interchangeable 
 with academic— there is danger on that side. The question of 
 education for the ministry of the Anglican Communion is one to 
 which we need to give our best intelligence and in which we 
 may gain mutual and helpful advice. 
 
 I . believe that our English traditions and the close rela- 
 tion in the old country of the ministry with letters and the
 
 BISHOP OF MASSACHUSETTS. 17 
 
 universities, together with our American habit of thought, give 
 vis an exceptional opportunity to work out a superior system 
 of theological education. 
 
 An experience of some years as the head of a theological school 
 and a teacher of theological students leads me to think that we 
 have some traditions still to break and much to learn before we 
 Teach a really excellent system. 
 
 May I take the time to illustrate one point? 
 
 To-day one-quarter of the time of our theological students is 
 given to the study of the rudiments of a language, a study 
 which in itself is of no use to them mentally or spiritually, and 
 which is dropped by nine-tenths of them as soon as they enter 
 the ministry. 
 
 When the first Bishop of Massachusetts, as a youth, graduated 
 from Harvard College, he selected for the subject of his grad- 
 uation thesis, " Will the blessed in the future world after the last 
 Judgment make use of articulate speech, and will that be 
 Hebrew?" His answer is not recorded, but the thesis suggests 
 the prominence of the study of Hebrew in that day. 
 
 With the change in methods of Biblical interpretation from 
 the exegetical to the historical, with the publications of English 
 interpreters, is it not well that one-fourth of the valuable time 
 of preparation be given by a good fraction of our candidates to 
 studies more helpful to the intellectual and spiritual life of them- 
 selves and to their future life as priests, prophets, and pastors? 
 Will it not be to the advantage of the future pastor if a good 
 fraction of our candidates, released from the irksome task of 
 Hebrew, give their time to other studies bearing more directly 
 upon their future work in the practical ministry? 
 
 Will it not be to the advantage of sacred scholarship, reverence 
 for the Scriptures, and the real knowledge of Hebrew, to make it 
 a serious study to which those who are of scholarly intention, or 
 who have a real interest in the work, may apply themselves? 
 
 Pardon this digression, but I believe, my brethren, that we, 
 of different branches of Christ's Church, need each other's counsel 
 on these points. 
 
 From our American religious thought must spring, too, a theo- 
 logical literature which has an American temper and emphasis, 
 an attitude adapted to our American character, full of hope and 
 of intellectual courage, sympathetic with human interests, mystic 
 as America is mystic, practical as America is practical. 
 
 The student of God in the light and darkness of the Arctic 
 zone has something to tell us which no German or English theo- 
 logian has felt and thought. 
 
 Moreover, our people of the next century will be a racial con- 
 glomerate, as in fact the English people are. The constituents 
 of that conglomerate will each bring their contribution to the 
 theological thought of the Church. We have a basis of Anglo- 
 Saxon and of Scandinavian too: we are to feel the influence of
 
 18 ANGLICAN COMMUNION IN AMERICA. 
 
 Italy and Poland, of Eussia and France. From the East across 
 Europe, Persia, and Armenia, and from the East across the 
 Pacific, Japan, and China, our thought is to be affected as our 
 art is already touched. How are we to transmute characteristics 
 associated with Confucius and Buddha into Christian terms? 
 
 The relation of the several branches of the Anglican Com- 
 munion in America must be that of intelligent sympathy, if 
 together they are to face and work out these and other great 
 problems.
 
 BISHOP OF MARYLAND. 19 
 
 WEDNESDAY MOBNING. 
 
 Second Topic. 
 
 THE ATTITUDE OF OUR CHURCH TOWARD CHURCHES 
 SUBJECT TO THE ROMAN OBEDIENCE. 
 
 First Paper. 
 
 The Right Rev. William Paret, D.D., LL.D., 
 
 BISHOP OF MARYLAND. 
 
 I have been asked to speak upon " the Attitude of our Church 
 towards the Churches of the Roman Obedience." And by " atti- 
 tude " I suppose is meant the disposition or action which we 
 ought to adopt towards them. Behind or below that question 
 lies a great preliminary question of historic and ecclesiastical 
 fact or truth. I mean the actual relation between the English 
 Church and the Roman Church; the difference: the things which 
 separate them. 
 
 We generally speak of three Churches, the Eastern or Greek, 
 the Roman, and the English, as the three great branches of what 
 was once the undivided Holy Catholic Church. Of the causes 
 and the history of the separation, I need not speak. Those who 
 hear me are fully familiar with those points. The rightfulness 
 or the wrongfulness of the separation between Rome and "our- 
 selves is not now a matter for argument. When Rome created 
 the schism by her own act in the reign of Queen Elizabeth, it 
 ceased to be matter for argument, and became a reality. It re- 
 mains to this day the same, save as the separation has been, I 
 think, made deeper and wider by further action of Rome. But 
 notwithstanding weaknesses, errors, and faults more grievous 
 in each of the three great branches of it, each claims to be, not 
 the Catholic Church, but a legitimate branch of it, as holding a 
 valid succession in the ministry, sacraments valid in all things 
 essential, and (even though they may be overlaid by additions, 
 or perverted by misinterpretation), the essential truths of the 
 faith once delivered to the saints. I give this as a view generally 
 accepted; that the grand trunk, once without flaw or fissure, 
 has been cleft into three great divisions; but the cleaving has not 
 reached the root. And from the common root, each branch, 
 however separate from the others, continues to have its part in 
 the divine life. If we accept this view, that, even in the most 
 corrupt of the three, corruption has not destroyed life, but only 
 impaired it, then the problem of Christian unity for them will 
 differ greatly from the like problem with regard to the many 
 merely Protestant sects of later years. With regard to these last, 
 there is grave question, to say the least, as to the validity of their
 
 20 
 
 THE ROMAN OBEDIENCE. 
 
 ministry and sacraments, and their right, as organized bodies, 
 to p ar t' in the Catholic identity of the Church. Between Greek, 
 Roman and Anglican, from our point of view, there is no doubt. 
 
 What then is. or should be, the attitude of these three great 
 branches toward each other? their disposition? their behavior? 
 \nd especially, what is the right attitude for our Church to 
 hold towards those who obey Rome? Looking back to my own 
 early days, I remember well how almost all who counted them- 
 selves emphatically Churchmen recognized a work now largely 
 forgotten, " Palmer on the Church," as one of the best human 
 authorities, and accepted the principles of Church unity as there 
 clearly set forth. On those principles it was understood that in 
 any country where one of the three great Churches had gained 
 legitimate possession and right of occupancy, the others should 
 not interfere with it; should not intrude themselves. It would 
 he setting up Church against Church: it would be schismatic. It 
 was not always easy to determine whether there was legitimate 
 right of occupation. Civil National relations might affect it; 
 changes by which a region might pass from one National 
 authority to another. The rights and responsibilities of a 
 National Church were counted as covering all the Nation's terri- 
 tory. My meaning may be illustrated by the way in which the 
 Church of England exercised authority in the early American 
 Colonies so long as they remained subject to England; and later, 
 in its Canadian" and Asiatic possessions; and later still by certain 
 things in our American Church history. When the United States 
 secured their independence, the Church in this country, still con- 
 tinuing its life unbroken, ceased to lie a part of the Church of 
 England, and became an independent National Church. When 
 Alaska from being a foreign country became a part of the 1 nited 
 States, the Church in the United States at once claimed and exer- 
 cised its responsibility and right. When Honolulu, where there 
 was a bishopric of the Church of England, became a part of the 
 United States, by kindly agreement and action, the Church of 
 England recognized that its former rights passed over to the 
 Church of this country; and now, instead of the English bishop, 
 a bishop of the American Church is in unquestioned occupation. 
 
 There might be other conditions which would make the ques- 
 tion of rightful occupation somewhat uncertain. But where 
 there was no such doubt, and the right seemed clear, it used to 
 be recognized, more than it is now, that one branch of the Church, 
 or one national Church, should not intrude itself into the sphere 
 of another. In action with the Greek and Eastern Chun lies, 
 this principle was carefully observed. When in the year 1840 
 the Church in the United States sent out its Missionary Bishop 
 to Constantinople and the Greek Church (Bishop Southgate), 
 he received special instructions that he was sent, " not to set 
 up another Communion, but to seek and cultivate friendly rela- 
 tions with the Greek Churches, to co-operate with them, to help
 
 BISHOP OF MARYLAND. 
 
 21 
 
 them to know and understand us, and to offer them our aid in 
 bringing those decaying churches into fuller spiritual life." 
 
 The presiding bishop said, " In the intercourse which may be 
 allowed you with the bishops and other ecclesiastical authorities, 
 be careful to state explicitly what are our views . . that we 
 would scrupulously avoid all offensive intrusion within the juris- 
 diction of our Episcopal brethren, nor would we intermeddle in 
 their affairs. Our great desire is to commence and promote a 
 friendlv intercourse" between the two branches (Eastern and 
 Western) of the one Catholic and Apostolic Church.' 1 And in 
 the more formal instructions given him at the farewell meeting 
 before his sailing we find it written. " You will keep steadily in 
 view the unity of the Church. While your own obligations will 
 lead you to avoid compromising the principles of Protestant faith 
 and practice, you will find every motive leading you, in recog- 
 nizing the Apostolical character' of those Christian Churches, to 
 aid in averting the evils of schism. In all that pertains to the 
 ministerial function you have carefully considered the rights of 
 those who bear spiritual rule. You will avoid all that shall in- 
 terfere with those rights, and . . . you will endeavor, on 
 proper occasion, to promote also the Christian integrity of those 
 churches within whose pale you may reside." 
 
 Arid later, in the appointment of a Bishop of Jerusalem, and in 
 the mission sent out to the Assyrians by a former Archbishop of 
 Canterbury, Archbishop Benson, there was the same recognition 
 of the rightful authority of the existing Church of the land. 
 
 This was practicable, because between those Eastern Churches 
 arid ourselves there has never been the determined opposition, 
 the feeling of antagonism, which there is between the Roman 
 Church and our own. Our relation to the Roman Church is quite 
 different from our relation to the Eastern Church; and the differ- 
 ence of relation compels difference of attitude. 
 
 At the time of the General Convention of the American 
 Church, held in Baltimore in the year ISO?, the question of our 
 attitude toward Rome received much consideration. It was not 
 brought before the Convention itself, but in the great side meet- 
 ing of the Board of Missions, which included in its membership, 
 with others, all the members of the Convention. It had not the 
 legislative authority of the Convention, but chiefly executive 
 authority for missionary work. Xot under authority of the 
 Church, and without recognition by the Board of Missions, some 
 individuals had been prosecuting in Mexico a work of reforma- 
 tion and conversion, in the hope of saving souls from what was 
 felt to be the unhappy condition of religious life in that land. 
 
 And 'in the missionary meeting before named, it was proposed 
 by resolution that this movement, hitherto private, should be 
 adopted and owned by the Church, be recognized as one of its 
 missions, and should receive support from the missionary 
 treasury. This at once brought to many minds that important
 
 ...» THE ROMAN OBEDIENCE. 
 
 question of interecclesiastical relations. While Mexico was a 
 possession and colony of Spain, the Church of Spain, essentially 
 Roman, had occupation and authority. When Mexico became 
 independent, the Mexican Church, like the American Church, 
 became independent, and a proper National Church. But though 
 independenl of the Spanish Church, it voluntarily remained sub- 
 ject to Roman obedience and a part of the Eoman Communion. 
 And many felt (and I was one of them) that this was a condition 
 which called for the very serious/study of a very important ques- 
 tion. An amendment was offered to postpone the action pro- 
 posed until the question of interecclesiastical relations involved 
 should have been considered and decided by the only body which 
 had constitutional authority; that is, by the separate action of 
 the House of Bishops and the House of Clerical and Lay Deputies, 
 and not as a side issue by a vote appropriating money. The 
 effort to secure such higher consideration failed. 
 
 But the grave question, which the American Church failed to 
 meet fully, has been decided in another manner. Pope Leo XIII.. 
 so recently called away from his labors, by decree claiming 
 and expressing the highest authority of the Eoman Church, pro- 
 nounced the judgment of that Church, that the orders and ordi- 
 nation of the Church of England are not valid; and he so closed 
 the door of reconciliation between the two Churches. The hopes 
 for that, which had lived for centuries among the best men of 
 the Roman Church in France and Germany, visionary perhaps 
 hitherto, were now completely destroyed. And again, as in the 
 days of Queen Elizabeth, it is the hand of Rome which has made 
 the gulf of separation deep, definite, and permanent. Those who 
 thought it a dim possibility that the Roman Church might make 
 some concessions and reforms, and perhaps, in time, bring the 
 two Churches together, must see now that this papal decision ends 
 that possibility. Denial of our orders means denial of our sac- 
 raments, denial of our existence as a Church, and as a branch of 
 the Church Catholic. We know that decision to be wrong, and 
 against it we appeal to the just judgment of God; but by Rome, 
 and those who obey Rome, it is counted infallible and irreversible. 
 And so it takes away the possibility of interecclesiastical relations. 
 When in the pontificate of Pius IX., the Roman Church, not con- 
 tent with reaffirming its positions which had called out our pro- 
 test in the English Reformation, proceeded to make two new 
 monstrous additions to the Creed, the Immaculate Conception of 
 the Blessed Virgin Mary and the Infallibility of the Pope, great 
 Roman theologians in Germany and France" went home utterly 
 disheartened, and one of them, the great Bishop of Orleans, Du- 
 panloup, declared, " We have now shut the door in the face of the 
 Church of England." He never regained his hopefulness, and it 
 is said and believed that he died broken-hearted. 
 
 We are compelled to accept Rome's final relation and attitude 
 towards us, as determining our relations towards her. Had she
 
 BISHOP OF MARYLAND. 23 
 
 continued to acknowledge our Church existence and our part in 
 the Church Catholic, or had she left it as it was until the last few 
 years, an open question, those old principles of interecclesiastical 
 relation might have made us considerate of her rights in the 
 lands where she was in prior occupation. But by declining to 
 recognize any ecclesiastical relation on our part, she has canceled 
 our possible obligations and has set us free. 
 
 I have been speaking hitherto rather of Home's attitude toward 
 us. than of ours towards Rome. Let us reverse the line of view. 
 I find our position and relation very clearly set forth in two offi- 
 cial statements which, if they do not speak with full authority, 
 come very near it. 
 
 The first is from the Lambeth Conference of 1867. " We en- 
 treat you to guard yourselves against the growing superstitions 
 and additions with which, in these latter days, the truth of God 
 has been overlaid; as otherwise so especially by the pretensions to 
 universal sovereignty over God's heritage, asserted for the See of 
 Rome, and by the practical exaltation of the Blessed Virgin Mary 
 as mediator in place of her divine Son, and by the addressing of 
 prayers to her as intercessor between God and man. Of such 
 beware, we beseech you, knowing that the jealous God giveth not 
 His honor to another." 
 
 And next the utterance of the House of Bishops of the Amer- 
 ican Church, which in 1878 declared the following to be " indis- 
 putable historical facts " : 
 
 " First, that the body calling itself the Holy Roman Church, 
 has by the decrees of the council of Trent in 1563, and by the 
 dogma of the Immaculate Conception, in 1851, and by the decree 
 of the Infallibility of the Pope in 1870, imposed upon the con- 
 sciences of all the National Churches under its sway, as of the 
 faith, to be held as of implicit necessity to salvation, dogmas hav- 
 ing no warrant in Holy Scripture or in the ancient Creeds; which 
 dogmas are so radically false as to corrupt and defile the faith. 
 
 "And, second; That the assumption of a universal Episcopate 
 by the Bishop of Rome, making operative the definition of papal 
 infallibility, has deprived of its original independence the Epis- 
 copal Order in the Latin Churches, and substituted for it a papal 
 vicariate for the superintending of dioceses; while the virtual 
 change of the divine constitution of the Church, as founded in the 
 Episcopate and other orders, into a Tridentine consolidation, has 
 destroyed the autonomy, if not the corporate existence of National 
 Churches." 
 
 The protest against Roman error which was declared in the va- 
 rious steps of the English Reformation, and took definite form in 
 the Thirty-nine Articles, and in the Book of Common Prayer, is 
 thus reaffirmed. The errors of Rome have not grown less, but 
 greater. The voice and action of protest must not fail. We stand 
 m our attitude towards Rome as charging her with dangerous and 
 almost fatal errors. We oppose those errors. We must warn
 
 24 THE ROMAN OBEDIENCE. 
 
 againsl them. We must try to save souls from them. We cannot 
 be innocent, if we keep silent. Rome has set us free to speak and 
 free to act; and indeed in the boldness of speech of her preachers 
 in asserting what they believe to be her truth and assailing what 
 they think to be our errors, they set us an example of boldness 
 which, omitting the bitterness and abuse that too often accompany 
 it. we might well follow. I know the popular prejudice against 
 wn a1 i s called controversial preaching. I know how our Church 
 has seemed to shrink from it. But there are two kinds of contro- 
 vert : that which speaks in bitterness, and that which speaks in 
 love! We have no right to shrink from the latter, where it is 
 Deeded. 
 
 To deny the claims which the Church of Rome wrongly urges, 
 and to refute them, is a duty. To warn souls against them is a 
 duty. To save souls from the superstitious practices which have 
 grown into their worship, both public and private, is a duty. To 
 give where we can, to souls which have been misled, what we 
 know to be the better paths and the fuller light, is a duty. And 
 so Long as we avoid bitterness and speak the truth in love, I feel 
 that there are not now any principles of interecclesiastical relation 
 which should restrain or fetter us in our attitude towards Rome. 
 
 Second Topic. 
 
 THE ATTITUDE OF OUR CHURCH TOWARD CHURCHES 
 SUBJECT TO THE ROMAN OBEDIENCE. 
 
 Second Paper. 
 
 The Right Rev. James Heartt Van Buren, D.D., 
 
 BISHOP OF PORTO RICO. 
 
 God forbid that the " attitude " of our Church toward Churches 
 subject to any " obedience " whatsoever should be aught save the 
 altitude of unlimited and invincible charity. In the discussion of 
 the present question, may God keep us from any departure from 
 this fundamental premise. 
 
 You will not expect at this time a dissertation upon the aca- 
 demic aspect of the topic before us. The occasion; the events of 
 recent history; the misgivings and doubts which are present in cer- 
 tain minds; the desire " to think and to do only such things as are 
 right/' which must be assumed as being in control over thecon^ 
 science of this Church — all conspire to limit the meaning of our 
 question to a simple inquiry, touching the duty of the Anglo- 
 American Communion toward Churches of the Roman obedience 
 in the several countries of the Western Hemisphere and. the 
 islands adjacent thereto; also in Honolulu and the Philippines. 
 
 So ably and convincingly has this question been discussed in a 
 recent article by the Bishop of Southern Brazil, that it seems as
 
 BISHOP OF rOBTO RICO. 25 
 
 difficult to add to, as it is impossible to dissent from, the conclu- 
 sions at which he arrives. Yet the same conclusions may be 
 reached and re-enforced by a different method from that pursued 
 by him in last April's number of The East and the West. 
 
 Our right and our duty to enter the countries and the islands 
 above mentioned, whatever be the national flag under which their 
 people live, can no more reasonably be questioned than our right 
 and our duty to be present and minister the pure gospel and sac- 
 raments of our Blessed Lord in Montreal or Washington. The 
 theory that such entrance is an " intrusion " can lead to but one 
 logical result, That is to say, that it is our duty to withdraw 
 from every part of the field the moment there enters an organized 
 representative of the Vatican. For the theory of intrusion does 
 not rest upon the accident of priority of arrival on the field. It 
 rests, in the ultimate analysis, upon' the theory of the universal 
 supremacy of the Bishop of Borne. It postulates the exemption of 
 the Pope from the operation of the ancient and well-established 
 principle, that a bishop has no jurisdiction outside his own 
 diocese. 
 
 And having entered these lands, what is our attitude? The 
 answer is not far to seek. Our brother, the late Leo XIII. of 
 honored memory, has given a portion of the answer, in his reply 
 to the Anglican encyclical, denying the validity of our orders. 
 
 (1) Our attitude toward Churches of the Roman obedience is 
 that of a member in some ancient family, whose brother has pro- 
 nounced him an illegitimate son. But, abiding in the demon- 
 strated legitimacy of our title to sonship in the family of Christ, 
 as voiced by the encyclical of the Archbishops of York and Can- 
 terbury, our attitude is the peaceful and undisturbed attitude of 
 Christian forgiveness toward the demonstrated fallibility of the 
 late papal utterance, on the subject of our heritage. Rome may 
 still dissemble her love, but she cannot prevent us from praying 
 for her. 
 
 (2) In our attitude toward Churches of the Roman obedience, 
 the next element is that of fidelity to the charge committed to 
 our trust. In doctrine, discipline, order, and worship, we stand as 
 ministers and stewards of the mysteries and of the manifold 
 grace of God. " Moreover, it is required of stewards that a man 
 be found faithful." We did not create, we received; we do not 
 own, we administer; and those things which we have received and 
 which we administer belong of divine gift to the entire human 
 race. It is in perfect accordance with the dictates of charity that 
 no hostility to the imparting of the treasure, no traditional with- 
 holding of word or sacraments can in any way affect our duty 
 to dispense the same, freely, to whomsoever will receive them. 
 And since we are not in the lands under consideration by the leave 
 or permission of the Roman Church, there is no reason why we 
 should take the wishes of that Church into the reckoning, one way 
 or the other. Our brother has repudiated us. It is not suppos-
 
 26 THE ROMAN OBEDIENCE. 
 
 able that our actions interest him further. But for our steward- 
 ship we are accountable to Him of whom we received it, and we 
 are accountable to Him alone. 
 
 (3) The next element in determining our attitude is the duty 
 of discrimination. We have to deal with people many of whom 
 hold a nominal or a real allegiance to the Roman Church. And 
 as "lie of <uir earliest missionary bishops, on a certain occasion, 
 spoke from .Mars Hill words in which he carefully separated the 
 true from the false in the philosophy of those Athenian citizens 
 and strangers whom he addressed, so it is our present duty to 
 pohri Dili, by sermon, by pamphlet, by words of private conversa- 
 tion, and in every other way possible, that there is a residue of 
 ( latholic truth in the teachings of Eome. It is our duty to aid the 
 perplexed intellect in the separation of this element from the 
 additions of Trent and the Vatican; and to stand firm for all that 
 is primitive, true, and apostolic in the Roman system. " Charity 
 rejoiceth in the truth." 
 
 In this element or aspect of the attitude of our Church toward 
 Churches of the Roman obedience, we are not descending to the 
 arena of strife. To " contend earnestly for the faith once de- 
 livered to the saints " is not well or wisely done by the weapons 
 of controversy, whether offensive or defensive. The apostolic 
 Church must conduct her spiritual warfare in the apostolic 
 manner and by the apostolic method. Instead of the anathema 
 we are employing the palm branch of righteousness and peace. In 
 place of the rack and the thumbscrews and all the other infernal 
 devices once deemed efficacious in changing men's minds by tor- 
 turing their flesh, we are employing the unanswerable argument 
 of well-doing. Instead of the stake and the fagots we are employ- 
 ing the parish school and the Bible-class. As a substitute for 
 those mediaeval forms of Christian Science which seek to heal 
 live men's diseases by dead men's bones, we employ the saner 
 methods of the Christian hospital, and since the people of the 
 lands under discussion are not all imbecile, we have faith to be- 
 lieve that these methods will commend themselves as at least 
 worthy of a trial. 
 
 (4) Logically, the next element in our attitude is that of a 
 strict adherence to the liturgical wisdom of our Church, adapting 
 that liturgy, so far as may be lawful, to the necessities and limi- 
 tations of those with whom we have to deal, but avoiding all that 
 can be justly considered a mere servile imitation of the Roman 
 ritual. It is incredible that our peerless liturgy should ever or 
 in any place be rendered in such ways and with such accompani- 
 ments as would even suggest the Tridentine, materialistic theory 
 of the sacrifice of the Mass. But still more inconceivable is it that 
 this should be done in countries where it is so important to con- 
 vince the intellect, the affections, and the conscience, of the dif- 
 ference between the original Gospel and the modern theories and 
 inventions which have been superimposed upon it, by the depar-
 
 BISHOP OF PORTO RICO. 
 
 27 
 
 tures of the Tridentine decrees from that which was committed to 
 the Apostles. We are in possession and use of a form of worship 
 in which St. Paul would have found himself at home. We are 
 working, praying, preaching, worshiping, in countries where for 
 centuries religion has been a thing of ceremonial. God forbid 
 that we should question the sincerity of others; but our attitude 
 toward the system which has obtained under the Roman obedi- 
 ence is that of insistence upon the weightier matters of the law, 
 justice, mercy, and love. To ceremonial as an outward form and 
 expression of devotion, and as a means of inspiring thereto, we 
 give ample scope. But we insist that creed must issue in con- 
 duct, that communion must lead to Christ-likeness, that the lit- 
 urgy must lift up the life, and that the Eucharistic sacrifice must 
 be counterbalanced by " the sacrifice of a broken spirit." 
 
 We stand in the attitude of witness-bearers in countries where 
 the materialistic theory of the Eucharist takes expression in the 
 festival of Corpus Christi, marked by processions in which the 
 consecrated Host is carried aloft through the streets, and, as the 
 ostensorium passes, the multitude is expected to do obeisance. We 
 live in lands where, on Good Friday, a wax image of the dead 
 Saviour is carried in a glass coffin to meet the wax image of the 
 Blessed Virgin, clad in the habiliments of mourning, and borne 
 aloft through the streets. And in that pageant, so grotesque, so 
 unfamiliar, and so sad to our remonstrant eyes, it is easy to see 
 the fruits of that cultus of the Virgin Mother of our Lord which 
 began with a mistranslation of the Theotokos* and which ac- 
 counts for the fact that her image receives more veneration than 
 His. Here again our attitude is that of witness-bearers to the 
 truth as the early Christians knew it, who would find themselves 
 as entirely out of sympathy with such a demonstration as would 
 all the disciples of all the centuries of the Christian Church which 
 preceded the promulgation of the dogma of the "Immaculate 
 Conception." 
 
 We are bearing the apostolic witness against these and similar 
 demonstrations; not by violence, not by newspaper attacks, not by 
 the hurling of harsh epithets, but by the testimony of action and 
 life in a loyal adherence to the primitive simplicity of the pure 
 Word of God and the apostolic traditions of His Holy Church, 
 which distinctlv declare that these things, and all the other like 
 departures of the Roman obedience from the divine original, do 
 form no part of true Catholic doctrine, but are "fond inven- 
 tions " of men, whose minds, and whose thoughts God in His in- 
 finite mercy alone is entitled to judge. We live, however, among 
 people manv of whom declare to us that they not only have no 
 sympathv with such demonstrations, but who even go so far as to 
 add that"they blush with shame to think that Americans are called 
 upon to behold them. 
 
 * Not utTw Seov, Mother of God; but 3eoT6(coj, bringing forth of Him who 
 is God.
 
 28 THE ROMAN OBEDIENCE. 
 
 The Roman obedience in so-called Latin countries is a far dif- 
 ferent thing from what it is in countries that have felt the in- 
 auence of the Renaissance and the outcome of that revival in 
 the declared principles of the Reformation movement. One of 
 the elements of hopefulness with which we go to our work in 
 such countries arises from the fact that already the influence of 
 Protestant missions, public schools, and increased intelligence, is 
 making itself felt and showing the results of the process of en- 
 lightenment and evangelization upon the Roman Churches them- 
 - by a distinct reduction in the numher of such demonstra- 
 tions, by an increased efficiency in the Roman parochial schools, 
 and by a more subdued and chastened, not to say civilized, mode 
 of keeping the fiestas or festival days. 
 
 We live among people who have, in many instances, found the 
 Roman additions to the faith once delivered too preposterous a 
 strain upon their credulity, and who have taken refuge in utter 
 and avowed agnosticism. It is our privilege, and it forms part of 
 our attitude toward Churches of the Roman obedience, that we 
 can show these people how beautiful is the cross when all the cob- 
 webs of superstition and fanaticism, together with the accumu- 
 lated dust of ignorance, have been removed! We are there to 
 otter them not only "the communion of the Catholic Church," 
 Inn also "the comfort of a reasonable, religious, and holy hope." 
 And this we are doing in the spirit of perfect charity toward all 
 men and with the constant, prayer that He will " bring into the 
 way of truth all such as have erred and been deceived," who has 
 promised that, if He be lifted up, He will draw all men unto 
 Him. 
 
 (5) The limits of this discussion create the necessity of making 
 but one more, and final, reference to the attitude of our Church 
 toward Churches of the Roman obedience. We stand toward them 
 in the attitude of free men. Bound by no allegiance to any re- 
 production of that system which St. Paul denounced because it 
 commanded "to abstain from meats" and forbade "to marry," 
 we are there in the further enjoyment of the same Apostle's 
 liberty " to lead about a wife, a sister." We are more free to de- 
 vote ourselves to matters appertaining to the apostolic office, since 
 we are under no constraint by labored argument and casuistical 
 ingenuity, to reconcile the fact that St. Peter's successors, whether 
 in a real or some imaginary succession, are compelled to be celi- 
 bates, with the inconvenient, but authenticated fact that " Peter's 
 wife's mother lay sick of a fever." In countries where the en- 
 forced celibacy of the Roman clergy has been productive of an 
 impression, to say the least, not favorable to the good reputation 
 of that prohibitory measure, it is of immense value that we are in 
 the attitude of those who can show by precept and practice, not 
 only that this sacramental estate is allowed of the Lord, and 
 honorable among all men, including the successors of St. Peter, 
 but that matrimony, like education, is one of the best and most
 
 BISHOP OF PORTO RICO. 29 
 
 blessed circumstances that can possibly happen to the minister 
 and steward of the mysteries of God. 
 
 Free from allegiance to any power which would interfere with 
 our liberty in this particular, we stand also in the attitude toward 
 Churches of the Roman obedience as free Christian citizens who 
 owe no obedience to any civil power but that which our country's 
 flag represents; or, as in the case of Brazil, to the civil power that 
 is dominant there. It is not necessary for the purposes of this 
 paper to enter into any question as to the exact meaning of the 
 expression, " Roman obedience," viewed on its civil side. Enough 
 to point out that in the civil obedience which our Church incul- 
 cates there is no such question. The undivided loyalty of the citi- 
 zen to the laws of the land is a principle which enters into the 
 attitude of our Church toward Churches of the Roman obedience, 
 and gives us the vantage ground of entire ability to say to all 
 the world that whatever question of casuistry may trouble others, 
 in case decrees of a foreign ruler should ever be at variance 
 with the laws of the country in which both we and the subjects of 
 such a ruler are living, we are bound in our consciences only by 
 the law of Christ, who is the Head of the Church; and in our 
 citizenship by the law of the country in which we live, without the 
 remotest possibility of foreign interpretation, interference, dicta- 
 tion, or intrusion. AVe are not anxious to occupy the despondent 
 attitude of the rejected suitor, neither do we consider ourselves 
 as some mere Protestant fly in the Roman ointment. Rather 
 would our attitude be described as that of Sir Galahad, bending 
 in prayer before the altar; watchful through the night shadows; 
 eager in the pursuit of the Holy Grail, deeply conscious of the 
 knightly accolade; but with his sword obediently "put up in his 
 sheath,'' as the Lord commanded; and "whose strength is as the 
 strength of ten, because his heart is pure." 
 
 This attitude we bear, let it be reiterated, in the spirit of Chris- 
 tian charity, with due regard to the dignity and the apostolic 
 character of our Holy Church and with the fervent prayer that 
 He who is the " Prince of the Holy Catholic Church throughout 
 all the world " will in His own good time remove whatsoever doth 
 hinder the coming of that unity in His wounded body, the Church, 
 for which He prayed, and that we all may be one, even as He is 
 one with the Father, that we all may be one in Him, by the 
 power of the Holy Ghost. Amen.
 
 30 
 
 AUTONOMOUS CHURCHES IN HEATHEN LANDS. 
 
 WEDNESDAY AFTERNOON. 
 
 Third Topic. 
 
 THE DEVELOPMENT OF AUTONOMOUS CHURCHES IN 
 HEATHEN LANDS. 
 
 General Paper 
 
 The Right Rev. John Scarborough, D.D., 
 
 BISHOP OF NEW JERSEY 
 
 The discussion of this topic excludes, of course, all considera- 
 tion of such missions as those in Hayti, Cuba, Mexico, Brazil, or 
 the Philippines,— and I might add Honolulu and Porto Rico. 
 For while the social and religious states of the people in those 
 lands cannot rightly be described as "heathen," many of them 
 arc most ignorant and degraded, and the standard of morality is 
 very low. The Roman Church, which has for centuries held un- 
 disputed sway, and had exclusive control of the religious training 
 of the people in most of the countries named, has lamentably 
 failed in her mission. On the world's map they are marked as 
 Christian, and we therefore rule them out of our vision. In the 
 century recently closed the Church of England and our own 
 Church have made large missionary ventures in heathen lands, 
 and the question suggested for consideration is one of great prac- 
 tical importance. Shall we continue permanently to regard our 
 converts in heathen lands as the wards of a foreign church — an 
 alien people — as the ancient Romans were wont to regard their 
 conquered provinces beyond the sea? or shall we make every 
 effort toward the growth and development of self-help, planting 
 and watering the divine seed till it has reached the fullness and 
 ripeness of the ear? In my own mind there is no doubt as to 
 which is the better way. 
 
 If we search the New Testament Scriptures for models, we will 
 find that the Churches founded by the Apostles, either were at 
 first, or speedily became, autonomous. St. Timothy and St. 
 Titus were put in charge of independent dioceses, with power to 
 ordain and minister discipline. The different liturgies that have 
 come down to us, bearing the names of Apostles or their imme- 
 diate successors, are proofs positive that in that early day mis- 
 sion churches, as they grew and prospered, became national or 
 independent, though still members of the one family and house- 
 hold of which Christ was the head. And while the conditions that 
 prevailed in that early age of the Church were not precisely anal- 
 ogous to those of our own day, yet there are certain great funda- 
 mental principles that remain unchanged and are common to 
 every age alike. Though I cannot speak of foreign missions
 
 BISHOP OF NEW JERSEY. 31 
 
 from personal experience, it has been my good fortune to be 
 in close touch with the work and the workers in heathen lands 
 for the past quarter of a century. 
 
 Perhaps a brief sketch of the missions we have undertaken 
 will best evidence my hope and firm belief in their ultimate 
 achievement of independence. I will not venture to discuss the 
 missions of the Church of England that now circle the earth like 
 a bright zodiac of light, because I am not as familiar with them 
 as with our own — though I might safely predict the grandest 
 results for a Church that has converted New Zealand and is 
 now winning Uganda. She will continue multiplying sees, and 
 founding churches, in every quarter of the globe far beyond our 
 wildest dream for our own feebler effort. Our chief interest, 
 as you know, centers in China, Japan, and Africa, and my con- 
 tention is that in each of these three points our aim should be 
 the founding and building up of a National Church, with its 
 native ministry, and in communion with that portion of the 
 Church Catholic to which Ave belong. 
 
 It was a bold venture of faith when, in the first half of the 
 nineteenth century, our Church determined to enter upon the 
 work of foreign missions. With a widespreading territory at home, 
 rapidly filling up with a population that needed to be trained 
 and molded in citizenship as well as in religion — some asked the 
 question, "To what purpose is this waste?" Eesults have 
 proved that there was no waste, but a far-seeing wisdom whose 
 reaction has been stimulating and healthful. 
 
 When Bishop Boone was chosen and consecrated for China, in 
 1844, every effort was made by family and friends to dissuade 
 him from undertaking what in their eyes seemed a wild and 
 hopeless venture. Why go so far away when the need at home 
 is so pressing and so great? And besides all this the gates of 
 China are closed — barred and bolted — against the admission of 
 foreigners. The brave young missionary was unshaken in his 
 purpose, and answered these pleadings in words that deserve to 
 be remembered : " If I am permitted only to oil the hinges of 
 the gates of China, so that some other hand may open them, 
 I will be quite content." He lived to see China wide open, and, 
 what is more, he was privileged to admit to holy orders native 
 Christians of his own training. The little company of con- 
 verts gathered into the fold by that first bishop has been mul- 
 tiplied manv times. The little' one has literally become, not only 
 a thousand," but thousands. In the half century and more that 
 has intervened since that first faint beginning was made on the 
 soil of China we have learned much about the life and habits of 
 that wonderful people. We have learned, for instance, that 
 China makes learning the sole condition of social or political 
 preferment. The scholar is the nobleman. Family and fortune 
 count for little in competition with knowledge. And while we 
 may judge their methods as effete compared with our own, we
 
 32 A I TONOMOUS CHURCHES IN HEA.THEN LANDS. 
 
 THUS 
 
 u-t not forget that they were hoary with age when the ab- 
 origines roamed at will over this fair land and the white man 
 had no1 vet set a fool upon it. We have learned that we must 
 meel the disciple of Confucius on his own ground, and deal with 
 him from the standpoint of his own philosophy. We must not 
 regard him as void of understanding, nor assume that he is in 
 Q tter ignorance, to be dealt with as a child. As a people the 
 Chinese are slow in adopting new things. To their apprehension 
 the old is better. But, when once they are convinced, and won 
 for the truth, they remain steadfast and unshaken. To illustrate 
 this strong characteristic of the race, let me state a fact that 
 deserves to he more widely known. During the recent Boxer 
 uprising, which was aimed chiefly against Christians, whether 
 native or foreign, not one convert, as far as our Mission Board 
 has been informed, denied the faith to save himself from torture 
 and death. Surely such a record gives hope and promise for 
 the future of that infant Asiatic Church. We have in China two 
 bishops and a goodly number of helpers, men and women of 
 consecrated life, laboring with apostolic zeal — and. thank God — 
 with a good degree of apostolic success. We have a college at 
 Shanghai, tilled' to overflowing with the flower of Chinese youth. 
 There are other schools for both sexes, hospitals, homes, and 
 churches in goodly number. I have no doubt at all that before 
 many generations have passed the infant Church in the Yang- 
 tse Valley will be a self-supporting, self-governing, autonomous 
 body, a branch of the true vine. But we must not grow impa- 
 tient. We must pray and give and bide the Lord's time, for 
 with Him a thousand years are as one day! 
 
 What shall I say of Japan — that miracle of our day? I was 
 a youth in college when Commodore Perry was sent by the Gov- 
 ernment of the United States to order her ports opened to the 
 commerce of the world. Up to that date Japan was a sealed book, 
 living within her own stronghold and shutting out other nations. 
 It is hard to realize the wonderful changes wrought in half a cen- 
 tury by that enterprising nation. They have railroads, telegraphs. 
 and telephones in every quarter of their land. They have a pub- 
 lic-school system based mostly on ours, though excelling ours in 
 some respects. They not only carry their youth through the 
 primary departments of education, but through the university 
 course, free of charge. Her soldiers fought beside our own, as 
 well as with the soldiers of other countries, in defense of human 
 rights, against a nation near of kin. Her navy, built and manned 
 h\ her own sons, has won fame and victory on the seas. 
 
 For Japan old things have passed away. Her idols have gone 
 to the owls and the bats. Her commerce has expanded. Her 
 wealth has grown marvelously. Her statesmen are enlightened. 
 Her law- a re just and liberal, but her future in things pertaining 
 to God no one can foretell. Her great prosperity in worldly 
 things may blind her eyes. Our mission work there has made
 
 BISHOP OF NEW JERSEY. 33 
 
 rapid progress. Many good men have laid down their lives for it. 
 We have two active bishops, and two on the retired list residing 
 there, besides a noble body of missionaries, men and women. We 
 have schools of every grade, hospitals, asylums, churches, and 
 everything needful for carrying on their work, except more 
 nurses and more men. Japan has already established a national 
 Church, the framework of that which time will develop and 
 strengthen. There are native priests, some of them graduates 
 and honor men in our American Universities, who are even now 
 well fitted to lie leaders of their people in things spiritual. Surely 
 where there is so much to give encouragement in the present, 
 there need be little anxiety about the future. The Church of 
 England and our own Church will one day join in consecrating 
 Japanese Bishops for a Japanese National Church. 
 
 The conditions in Africa do not promise speedy results. There 
 is not the same foundation to build on as in China and Japan. A 
 race sunk dee]) in barbarism ami oppression rises slowly. The Re- 
 public of Liberia, founded by the Xegroes colonized from this 
 country, has been a strong bulwark against the cruel slave-trade. 
 and has made some inroads on the tribes of the interior. When I 
 studied my geography as a schoolboy, the whole interior of 
 Africa was marked as the great Sahara desert, Now that un- 
 known land has been reclaimed for civilization, and literally blos- 
 soms as the rose. While the portion of Africa where our Church 
 claims jurisdiction is hardly more than a narrow strip along the 
 coast line, there are other influences, molding and shaping the 
 destinies of the Dark Continent, so that once again Ethiopia will 
 stretch out her hands to God, and the glories of St. Augustine's 
 day will be revived. The race that can produce a Crowther, a 
 Holly, and a Ferguson, must have in it elements of greatness, 
 waiting for the time and the occasion to call them out. The 
 labors of Payne, Auer, and Hoffman were not in vain. Our bishop 
 and his band of helpers are doing their best. There is no 
 ground for discouragement, but rather for thanksgivings. The 
 promised day will come, the day of Africa's redemption, though 
 we may think it late in coming. 
 
 From this brief inventory of the missions we have established 
 in heathen lands I am firmly convinced that we are laving the 
 foundations of National or Autonomous Churches. They may 
 need our nursing care for a good while, and the exercise of great 
 wisdom in guiding them and guarding them against perils. When 
 I think of all that has been accomplished in a brief space of time 
 I am led to wonder, not that so little, but so much has been done. 
 We have sent out hardly more than a picket guard to do the work 
 of an army. If our faith had been stronger, and our gifts larger. 
 the results would have been greater in proportion. Thank God, 
 the need of apologizing for missions to heathen lands no longer 
 exists. Missionary knowledge and missionary zeal are both grow- 
 ing apace, and the outlook is full of promise. If those intrusted
 
 34 AUTONOMOUS CHUKCHES IN HEATHEN LANDS. 
 
 with the conduct of our missionary affairs should have a clear 
 vision of the possibilities that now seem so promising, they will 
 nol hold any mission in leading strings too long, nor continue to 
 hold it in a subordinate or dependent place when it is strong 
 enough to stand alone. The mother-bird compels her young to 
 quit 'the nest, that they may learn betimes to strengthen their 
 wings by using them. So may the. Church encourage her mis- 
 sions to self-help, and like him who conquered many king- 
 doms, and sighed for others still to conquer, so may the Church 
 not r'esi content with any partial measure of success, nor slacken 
 her efforts, till every listening ear has heard the good news, and 
 every eve has seen the salvation of our God! The great question 
 for u> to consider, says one. is not so much whether God wiD save 
 the heathen, as whether He will save us if we neglect our duty 
 to them and leave them in spiritual darkness, without a prayer, 
 or an effort in their behalf. 
 
 Thus far I have based my hope and my argument on condi- 
 tions now existing in the mission field, from a mere business 
 stand-point — so many men, so much money expended, and results 
 measured bv the means employed. But I am sure there is a 
 higher view and a grander hope, which no human arithmetic can 
 compute. The promise of the Father to his dear Son is all-em- 
 bracing. " I will give thee the heathen for thine inheritance, and 
 the uttermost parts of the earth for thy possession." With this 
 sure promise and covenant in mind, we must not overestimate the 
 importance of human agencies, nor lean too confidently on the 
 arm of flesh. We must not be discouraged nor lose heart when our 
 best efforts fail, but look up and on with steady gaze and strong 
 faith for the fulfillment of the promise. In- our methods of teach- 
 ing is there not great danger of undervaluing or quite overlook- 
 ing the divine element, whether at home or abroad, for the work 
 is one and the same, call it by what name you will. When men, 
 pricked in their hearts and convinced of sin, came to the Apostles, 
 crying out almost in despair, " Men and brethren, what shall we 
 do?" the instant reply was, "Arise and be baptized and wash 
 away your sins." If such men came to us in this day of grace 
 asking such questions, would we not put them on long probation, 
 and counsel them to wait for further instruction and clearer 
 knowledge, asking them to do. without the strengthening and en- 
 lightening of the means of grace, and outside of the Church, what 
 only can be done by the help of divine aids? When the net was let 
 down for a draught by the command of Christ, it was found to 
 contain fishes good and bad, and the separation was not to be 
 made till the shore was reached. Let the Church of to-day copy 
 such an example, and my word for it, men will flock to her open 
 doors, not in feeble little bands, but in great, thronging multi- 
 tudes. 
 
 Bid them come in their weaknesses and failings, helping them 
 and holding them up, if they are willing to take but a single step,
 
 BISHOP OF NEW JERSEY. 35 
 
 and that their first step in Christian believing and Christian liv- 
 ing, not demanding at the outset perfect faith and perfect knowl- 
 edge, leaving something for the future and for the grace 
 of God to do, presenting the Church, not as a snug harbor 
 for the saints, but as a place of refuge for the sin-sick and weary. 
 Bid men come, and forbid them not, if they are willing to make 
 an honest effort. I am not pleading for a lower standard of 
 Christian duty. I long to see the Church, both at home and 
 abroad, more grandly fulfilling her mission in the world, touching 
 the lives of men at every point of contact and molding for 
 the service of the Master all sorts and conditions of men. I am 
 waiting and longing for another Pentecost, an out-pouring of the 
 Holy Spirit, when the eyes of Jews and Gentiles shall be opened 
 to see the wondrous things of God's law. When that day comes 
 the question we are considering will be fully answered. The 
 heathen will be safely folded in the Kingdom and Church of 
 Christ, partakers of the benefits of His Cross and Passion and the 
 glorious hope of the Resurrection. The little company of com- 
 municants gathered out of the great company of the unbelieving- 
 in China, Japan, and Africa, will be multiplied by thousands. 
 The Gospel must first be preached to all nations, before the end 
 comes. Let us see to it that we are doing our full share, pre- 
 paring the way, and so hastening the day of the Lord's coming. 
 
 The imperative limitations of this paper have left me no 
 leisure to speak on one aspect of this subject which yet is of 
 primary importance. One cannot conceive of the development 
 of Autonomous Churches in heathen lands apart from the ques- 
 tion of those religions which the Church finds when it goes to 
 heathen lands. They are Pagan religions; but, none the less, 
 some of them enshrine great truths; and the example of St. 
 Paul, as recorded in the seventh chapter of the book of the 
 Acts of the Apostles, may well be borne in mind by the missionary 
 of the Church to-day. With a fine intuition, do we say? nay, 
 rather, with a divine inspiration, he seized upon a truth which 
 he and the worshipers on Mars Hill held in common; and, from 
 that, built up his irresistible argument. It is a lesson which the 
 Christian missionary sorely needs to-day; for there is an endur- 
 ing witness in man, speaking, often, in and through darkened rites, 
 and Pagan speech. It is the witness of the divine in the human 
 heart! To that Christ spoke, and so, if we would build up His 
 Church in Pa^an lands, must we!
 
 36 
 
 UXIAT CHUECHES IK OUE OWN COUNTEY. 
 
 W EDN ESD AY AFTERNOON. 
 
 Fourth Topic. 
 
 THE DEVELOPMENT OF UNIAT CHURCHES IN OUR 
 OWN COUNTRY. 
 
 General Paper. 
 
 The Right Rev. Arthur C. A. Hall, D. D., 
 
 BISHOP OF VERMONT. 
 
 The topic on which I am hidden to write a short paper, by 
 way of opening a discussion, is entitled "The Development of 
 ('mat Churches in Our Own Country." Under this I take it for 
 granted it is specially intended to consider such a request as that 
 presented to our House of Bishops, by Bishop Kozlowski. of the 
 Independent Polish Catholic Church, that he and his Church may 
 be recognized as in full communion with us. while they retain 
 service books in their own language and with their own rites, the 
 Bishop exercising jurisdiction over Polish clergy and lay-people 
 wherever they may he in this country, in entire independence of 
 our diocesan lines. 
 
 Bishop Kozlowski and his friends claim such recognition on 
 the ground of his consecration by Old Catholic Bishops in Europe. 
 whose orders are unquestioned, and on the ground that he and 
 his followers comply with the terms of the Chicago-Lambeth 
 ^quadrilateral," — accepting the Scriptures as the supreme au- 
 thority, the Apostles' and Nicene Creeds as a sufficient statement 
 of Christian belief, administering the two great Sacraments of 
 Baptism and the Lord's Supper according to Christ's institu- 
 tion, and possessing the Historic Episcopate. 
 
 1. Now first of all I feel bound to renew the protest (which I 
 have entered on previous occasions) against the common misin- 
 terpretation of the Chicago-Lambeth quadrilateral, which crops 
 up continually in reference to various schemes for reunion. The 
 acceptance of the four points was laid down, not as a maxim um 
 beyond which nothing more should be required for intercom- 
 munion, but as an irreducible minimum, about which there must 
 be agreement before there could be any useful discussion of minor 
 points of difference. The Report of the Committee on Christian 
 Unity, adopted by the American House of Bishops in the Gen- 
 eral Convention of 1886, speaks of these four conditions "as in- 
 herent parts of the sacred deposit ... of Christian Faith and 
 Order committed by Christ and His Apostles to the Church unto 
 the end of the world, . . . and therefore as essential to the resto- 
 ration of unity among the divided branches of Christendom."* 
 *" Journal of General Convention," 1886, pp. 79, 80.
 
 BISHOP OF VERMONT. 37 
 
 In the resolution of the Lambeth Conference of 1888, and in 
 the encyclical letter, these four conditions are spoken of as 
 "articles which supply a hasis on which approach may be, by 
 God's blessing, made towards Home Keunion."* 
 
 It evidently was the intention of the Bishops both at Chicago 
 and at Lambeth to reduce points of difference as far as possible, 
 and to emphasize with all clearness the necessary fundamental 
 conditions of union; but they certainly did not pledge themselves 
 nor the Church to admit at once to full intercommunion any re- 
 ligious body which might express its acceptance of these funda- 
 mental conditions, some of them, like " The Historic Episcopate," 
 certainly open to divers interpretations. 
 
 2. Tliis leads to the second point that I would emphasize. 
 " The Historic Episcopate, locally adapted in the methods of its 
 administration to the varying needs of the nations and peoples 
 called of God into the Unity of His Church," whatever adaptation 
 it may have been intended to cover, cannot commit us to a prac- 
 tice unhistorical and un-Catholic — of overlapping systems of 
 Episcopal jurisdiction, a sort of Episcopalianized Congregation- 
 alism on a large scale! The primitive and Catholic idea of the 
 Episcopate is not only that Ep' copal ordination provides a line 
 of duly commissioned ministers: but that Episcopal government 
 furnishes a center of unity for the Christian Church. It is not 
 the fact of having chief ministers called Bishops, nor even of 
 such Bishops being able to trace their commission in due succes- 
 sion to the Apostles, that constitutes the Historic Episcopate. 
 According to the primitive and Catholic idea, the Bishop is the 
 chief pastor within a certain district, ideally of all Christian 
 ])eople, certainly of all who are in communion with him. He is 
 thus the center of unity for his own flock, and the link binding 
 them to the wider communion of the national, and through this 
 to the universal Church. 
 
 " A single Bishop to each Diocese, and a single Diocese to 
 each Bishop" sums up the ancient rule.f (The position of Co- 
 adjutors or Suffragans, who have a delegated authority, is not in 
 question.) This is how St. Cyprian puts it: 
 
 " But one Bishop in a Church at a time, and one judge as the 
 vicegerent of Christ. "$ 
 
 The rule, and its " great end and design, to prevent schism and 
 preserve the peace and unity of the Church," is fully discussed by 
 Bingham in his " Antiquities/' § also by Bishop Bilson in " The 
 Perpetual Government of the Christian Church." || Both refer to 
 the eighth canon of the Nicene Council which, in providing for 
 
 * Davidson's "Reports of the Lambeth Conferences," pp. 272, 288,334. 
 336. 
 
 \ Dictionary of Christian Antiquities, " Bishop." 
 
 tBk. II., ch. xiii. 
 
 § " Ad Cornelium," Ep. lix. 6. 
 
 1 Ch. XIII.
 
 38 
 
 INIAT CHUECHES IN OUR OWN COUNTRY. 
 
 the return and reconciliation of Xovatian Bishops, expressly 
 guards against the anomaly of two Bishops in one city.* 
 
 This again is a principle of wide application which seems to be 
 frequently lost sighi of. It is not the fact of a person being in 
 Episcopal orders which constitutes him a judge m questions of 
 discipline or qualifies him for the office of Visitor to a Religious 
 Community or empowers him to grant dispensations, or perform 
 rites of benediction. The authority not of a Bishop, but of the 
 Bishop the persona ecclesice in that district, is required for such 
 purposes. To avoid confusion of ideals it would seem to me better 
 under ordinary circumstances, and where the ministry of a Bishop 
 is nm absolutely required, that a Presbyter should be commis- 
 si by the Diocesan to act for him in such cases when, he is 
 unable to act in person, rather than that another Bishop should 
 seem to be acting on the inherent authority of his Episcopal 
 office, instead of as a mere delegate of the Diocesan, from 
 whom alone he can receive any commission for really Episcopal 
 
 acts. . 
 
 3. Historical precedents are sometimes pleaded for overlapping 
 jurisdictions. But examination of the cases cited show the con- 
 tention to be really worthless. 
 
 (a) The supposed existence, with apostolic sanction, of a 
 Jewish and a Gentile Church at Borne and Antioch, each with its 
 own Bishop, has no historical proof. Bishop Pearson, having once 
 held the theory, afterwards abandoned it.f The supposition is 
 extremely improbable, seeing that it is clean contrary to constant 
 Pauline teaching, e. g., in the Epistles to the Ephesians and the 
 Colossians. How would the proposal for separate ecclesiastical 
 organizations for men of different race, or color, or language, have 
 struck the Apostle who declared that in Christ and His Body 
 "there is neither Greek nor Jew, circumcision nor uncircum- 
 cision, Barbarian, Scythian, bond nor free" ? (Poles, I suppose, 
 might very well be a gloss, if not a marginal reading, for 
 "Scythians.") 
 
 As Bishop Gore says in his " Exposition of the Epistle to the 
 Ephesians,$ " It is not too much to say that the now popular 
 principle of the free voluntary association of Christians in so- 
 cieties organized to suit varying phases of taste is destructive of 
 the moral discipline intended for us. It was the obligation to 
 belong to one body which was intended as the restraint on the 
 prejudices and eccentricities of race, classes, and individuals. If 
 Greeks, Italians, and Englishmen are to be content to belong to 
 different Churches; if among ourselves we are to have one Church 
 for the well-to-do and another for ' labor '; . . . where does the 
 need come in for the forbearance and long-suffering, and hu- 
 
 * See Brighfs " Notes on the Canons of the First Four General Councils," 
 p. 32. 
 + Bingham, Vol. I. p. 156. 
 JP. 162.
 
 BISHOP OF VERMONT. 39 
 
 mility on which St. Paul insists as the necessary virtues of the 
 one bocly ? " 
 
 (b) The later cases (in the fourth century) where proposals 
 were made for a joint Episcopacy, as by the North African 
 Bishops to end the Donatist schism, and by St. Meletius to end 
 the tangle of the Eustathian schism at Antioch, are irrevelant for 
 our purpose. As seeming exceptions they really bear witness to 
 the rule of a single episcopate jurisdiction over all Christian 
 people within a given area. The Catholic Bishops offered as a 
 temporary expedient to share their Sees with the Donatists. Mel- 
 etius implored Paulinus to "join their flocks, and dispute no 
 longer about primacy and government, but feed the sheep in 
 common and bestow a common care upon them.'** Both these 
 offers (neither of which was accepted or acted upon) differ fun- 
 damentally from the proposal which I have ventured to take as an 
 illustration of a " Uniat Church " in our country. Both in Africa 
 and at Antioch what was proposed was a merely temporary ex- 
 pedient, devised for the lifetime of the existing prelates. Bishop 
 Ivozlowski, I understand, asks for a permanent arrangement; cer- 
 tainly this would be the object of any similar demand for Negro 
 Bishops for Negro congregations. 
 
 4. History, then, affords no sanction for the establishment 
 of Uniat Churches. Nor (it is important to note) would the 
 position we are asked to accord to Bishop Ivozlowski and the 
 Poles be parallel either to the case of the Old Catholics in 
 Europe or to so-called Uniat Churches within the Roman Catholic 
 communion. 
 
 (a) The Old Catholics in Europe are forced, or consider them- 
 selves forced, into a position of revolt from the Church of the 
 country and its appointed rulers, by the denial of communion and 
 the privileges of the Church, save on unlawful and un-Catholic 
 terms. Theirs, they claim, is a case of justifiable separation, the 
 sin of schism resting on those who refuse communion, save on 
 unjustifiable conditions. 
 
 Bishop Kozlowski's own plea shows that, whatever may have 
 been the mind of his consecrators (about whose '"unfriendly" 
 action there can be no doubt), he at any rate recognizes our 
 C'atholic position, or he would not seek communion with us, and 
 that we are not seeking to impose unlawful conditions, for he 
 claims that he complies therewith. 
 
 (&) On the other hand the position that we should create (if 
 we agreed to this request) would be entirely different from that 
 of so-called Uniat Churches within the Roman Communion. 
 
 (a) Whatever overlapping of Episcopal jurisdiction may be in- 
 volved in these cases, all are subject to the central and supreme 
 authority of the Pope, and are thus held in a certain unity. The 
 existence of Uniat Churches is only one instance of the overriding 
 
 *Bingliam. Vol. I., p. 154, Puller's " Primitive Saints and the See of Rome " 
 <3d ed.), pp. 338-341.
 
 4,» UNIAT CHURCHES IN OUR OWN COUNTRY. 
 
 by the Pope of the Legitimate authority of the Bishops, who are 
 practically reduced to the position of his vicars. Being without 
 papal, or even metropolitan, jurisdiction, and with the Indepen- 
 dent Polish Catholics neither represented in, nor subject to, the 
 Crucial Convention, such an arrangement as is proposed seems 
 absolutely impracticable for us. 
 
 (/? ) So far as T have been able to discover, the features which 
 are common to all Roman Uniat Churches are the privilege of a 
 married secular clergy, and the use of their own service books. 
 The Ruthenians (who, I suppose, correspond most closely with 
 our Poles) use a Creek liturgy translated into Old Slavonic. 
 The I'niat Creeks in Italy are subject to the Bishop of the 
 Diocese, with a Vicar-General of their own, and for purposes of 
 ordination a Bishop of the Creek Rite residing in the Seminary.* 
 
 5. There are some practical questions that must certainly be 
 t'med. before consent could be given to such a proposal as that 
 made by Bishop Kozlowski. 
 
 (a ) His case could not stand alone. A concession to the Poles 
 
 would al st certainly lead to a demand on the part of the 
 
 Negroes for a similar arrangement, whereby their congregations 
 should have a Negro Bishop with separate jurisdiction over people 
 of their race, independent of ordinary cliocesan lines. Differ- 
 ence in color would certainly be as strong a ground for the claim 
 as difference in language. Nor would it end here. When race and 
 color had been provided for. difference of temperament would put 
 in its plea for separate recognition. 
 
 ( h ) Another very practical matter. So far as I have been in- 
 formed Bishop Kozlowski does not yet administer the Sacrament 
 of our Lord's body and blood in both kinds, though one of his 
 friends told me he was looking towards this.f This is a ques- 
 tion about which we cannot be content with any sort of doubt 
 or hesitation. 
 
 " The two Sacraments ordained by Christ Himself, ministered 
 with unfailing use of Christ's words of institution, and of the 
 elements ordained by Him," is one of the conditions we lay down 
 as a basis for reunion. We should absolutely stultify our whole 
 position, if we were to weaken on this requirement. Moreover 
 we should he estopped for what, in New England at any rate, is 
 one great duty of the Church, — making our protest against the 
 violation of our Lord's institution by the substitution in the 
 Lord's Supper (quite common among Protestant bodies) of other 
 liquids for wine. How can we insist on real wine with these 
 people, if in the case of Poles or other revolting Romans we sanc- 
 tion the withdrawal of the cup from the people? 
 
 (c) There are other practices, such as the Reservation of the 
 Sacrament for the purpose of worship (with the accompanying 
 
 * Addis and Arnold's Catholic Dictionary. 
 
 f Since reading this paper I have been told that Bishop Kozlowski ad- 
 ministers Holy Communion in both kinds to some of his people, to others not.
 
 BISHOP OF VERMONT. 
 
 41 
 
 rites of Exposition and Benediction), and the invocation of the 
 Saints in the public and authorized worship of the Church, about 
 which there may be doubts as to our right to refuse communion 
 to those who cling to such devotions. For myself, whatever de- 
 fense and explanation may he offered, in view of the practical 
 effect of such customs on the minds of the mass of men, I should 
 not hesitate at least to urge most strongly a return to really 
 Catholic and primitive usage on both matters. We should be 
 bound, moreover, to consider the effect on our own people of 
 countenancing these practices in those with whom we were in full 
 communion. Some, of course, would he grievously scandalized. 
 A certain section, I fear, may he half-unconsciously moved to ad- 
 vocate the acceptance of the Independent Polish Catholic Church 
 by the feeling that they would be strengthened in their attempt 
 to introduce these practices amongst ourselves by being able to 
 point to their sanction among others with whom we are in com- 
 munion. If the Poles gained (which I suspect has been one not 
 unimportant consideration) a sanction for some of their clergy 
 to marry, and we seemed, at any rate, to authorize prayers to the 
 saints and reservation of the sacrament for the purpose of wor- 
 ship, these would hardly be gains sufficient to compensate for 
 the sacrifice of the principle of diocesan episcopacy.' 
 
 6. "Is this all you have to say?" it may be asked. "Are we 
 to reply with a simple non possumus to the petition of a bishop 
 claiming to represent eighty thousand of his fellow-countrymen 
 who are making their home in our land, who are in revolt (not 
 perhaps verv intelligent revolt) against Eoman tyranny, and ask 
 Christian fellowship from you who claim to be Catholic while not 
 Eoman? Are your ideas of becoming the Church of the Recon- 
 ciliation mere empty boasts?" 
 
 No, I should say. ' The reconciliation must be on Catholic prin- 
 ciples; but, provided these are really preserved, we are willing, 
 I trust, to make generous provision for persons of divers races 
 and tongues and temperaments. For instance, wide liberty 
 should be allowed as to the use of service books and forms of 
 worship, with of course the language in which the people are 
 accustomed to speak and think; while, as regards organization, 
 provision might be made in a diocese where a large number of 
 these people were settled for a suffragan bishop of their own 
 nation and tongue, who would be the Diocesan's lieutenant, 
 recognized in the diocese as such, and he could be employed for 
 episcopal ministrations by other Diocesans who might have similar 
 need. 
 
 The amendments needed in the canons for such an arrangement 
 might well be justified by the extraordinary conditions which exist 
 in our country as we enter on this twentieth century — conditions 
 as to the intermixture of races within a single nation or even 
 state, unknown, I imagine, to any previous age of the Christian 
 Church.
 
 42 PROTESTANT COMMUNIONS. 
 
 THURSDAY MORNING. 
 Fifth Topic. 
 
 THE ATTITUDE OF OUR CHURCH TOWARD THE 
 PROTESTANT COMMUNIONS AROUND HER. 
 
 (a) POINTS OF UNION AND THEIR EMPHASIS. 
 
 First Paper. 
 
 The Right Rev. Thomas Frank Gailor, D.D., 
 
 BISHOP OF TENNESSEE. 
 
 I quite understand that the members of the Conference need no 
 lecture from me on the attitude of this Church towards the com- 
 munions of Protestant people around us, for we are all familiar 
 with the facts and principles that must influence their judgment 
 on this most important subject. This paper, therefore, is pre- 
 sented, in order to furnish a basis of discussion and to state, if 
 possible, the salient points in such order and completeness as 
 may facilitate debate. It is not a sermon nor a lecture, but a 
 statement of facts and principles from the point of view of per- 
 sonal experience. Inevitably, it seems to me, a Churchman's esti- 
 mate of Protestantism must be largely determined by what he 
 himself has seen and known : and, at the outset, I am glad to say 
 that my work in the ministry has helped me to a wider, and, I 
 hope, a fairer view of the religious faith and the religious pur- 
 pose of our Christian neighbors. 
 
 It was the great Dean of St. Paul's who said, " The Episcopate 
 represents the Christianity of history; it represents further the 
 Christianity of the general Church, as distinguished from 
 the special opinions and views of doctrine which assert their 
 •claims in it." And surely it is characteristic of its divine insti- 
 tution that the responsibilities of the Episcopate tend to widen 
 our horizon and make it increasingly difficult to use the " uni- 
 versal affirmative," as Whately calls it, in our public utterances. 
 I speak of course for myself; but I am certain that there are not 
 a few who will agree with me when I say that there are real 
 convictions of mine which have been re-enforced and deepened by 
 experience, and yet have lost, by the larger responsibilities of life, 
 the effect of negative inference. What I mean is that the old 
 convictions have not been weakened, but only strengthened; and 
 yet the inferences that I used to draw so readily in condemna- 
 tion of those who differed with me do not appear to-day quite 
 so sure. I count it a blessed thing that I have learned to tolerate 
 and even to understand the positions of men who once seemed 
 to me to be enemies of the Christian faith, and that, not because
 
 BISHOP OF TENNESSEE. 43 
 
 my own vision of truth and obligation has diminished in the 
 slightest degree, but because I realize now more keenly that truth 
 is an ocean without shore, and that it is easier to know the truth 
 than to define accurately what is not the truth. I have come to 
 distrust denials and to be chary of definitions in religious belief. 
 Of course this is an old story to the members of this house. 
 The four great heresies of the conciliar period were the denials 
 of Arius, Apollinarius, Nestorius, and Eutyches; and there is 
 only one metaphysical definition in the great creed. 
 
 I beg your indulgence while I state my first impressions of Pro- 
 testantism. I was born in the Church; I was brought up a High 
 Churchman; so high that I did not believe in the validity of lay- 
 baptism. Mv acquaintance with Protestant sectarianism in my 
 hoyhood and'earlv ministry did not encourage any thought of the 
 reunion of Christendom. I found all the sects, the Presbyterians 
 alone excepted (I never came into contact with Unitarians until I 
 went to college), narrow, bitter, intolerant, and even vulgar in 
 their views of "religion and their attitude toward the Church. The 
 Baptists were afflicted with a colossal egotism, and their con- 
 verted membership was only another name for Pharisaical bigotry 
 that put the arrogance of the Romanist to shame. The Method- 
 ists, while insisting that no man who could not tell the exact 
 moment of his change of heart could escape hell, seemed to carry 
 with them always a deadly dislike of what they called the " King's 
 Church," and scoffed at the place we gave to Baptism and the 
 Holy Communion. The other sects, — and I knew most of them 
 in Tennessee, — from the Cumberland Presbyterian, one of our 
 foremost denominations, and the Associated Reformed Presby- 
 terians to the T. S. I. T. S. P. B.— " Two-Seed-in-the-Spirit- 
 Predestinarian-Baptists," — regarded us, if they thought at all on 
 the subject, as pseudo-Roman Catholics and indifferent to the 
 vital elements of the Gospel, and in some respects that attitude 
 has not greatly changed. Only four weeks ago a young lawyer 
 came to me and said, " I have been a disciple of Herbert Spencer; 
 but my spiritual nature has recoiled from the nescience of his con- 
 clusions. I believe in God, as revealed in Christ, and my whole 
 being responds to that appeal. Yet I cannot say that I have 
 experienced a change of heart in any emotional way. Have you 
 a place for me? My friends in the other denominations tell me 
 that I cannot join the Church until I am entirely changed in 
 heart and life. You see, I am not changed entirely, but I want 
 to change, and I want the Church to help me change, but the 
 Church holds out no hope to a man like me." In Memphis, last 
 spring, I listened to a very striking and moving address by Gen- 
 eral Booth, filled with stories that were pathetic and even thrill- 
 ing; but when he reached his climax and said, " Friends, Jesus 
 shed His blood to pay the price, and He bought from God enough 
 salvation to go round," I felt that his view of religion was dif- 
 ferent from mine. So I say that Protestantism in the Southern
 
 44 PROTESTANT COMMUNIONS. 
 
 States is not to me a cheerful or rational presentation of Chris- 
 tianity. It too often exhibits itself as a "mutual admiration- 
 society" of converted membership. 
 
 And yet my brethren, in spite of all this, I am not as quick 
 to speak of heresy and schism as I used to be. There are great, 
 tremendous facts that give me pause. _ 
 
 (1) That kind of preaching which seems so crude, so partial, 
 so uncatholic to me, is to-day lifting men and women by the 
 thousand from the mire of sin and vice into the power and 
 purity of a new life in Jesus Christ. The instances of real and 
 lasting reformation are too numerous in every town and city of 
 our land for us to say that the effects of this emotional religion 
 are transient and unreliable. " The Kingdom of God is not in 
 word, but in power," and we dare not question the power of 
 Protestant Christianity, which reveals itself on every side of us 
 in the conviction of the mystery and enormity of sin, in the 
 reality of positive goodness, in the recovery from the delusions 
 and waste of evil, in the work for moral elevation and improve- 
 ment, in the lives of charity and sacrifice, and humble devotion 
 to the personal dominion of the Lord Jesus Christ. Protestantism 
 is no dead nor dying force in the world. On the contrary, it is. 
 steadily increasing, both in material strength and spiritual influ- 
 ence. The Methodists of the United States raised a fund of ten 
 millions of dollars for educational work within the past few years; 
 we have seen the richest university in the West grow up in the 
 last ten years under Baptist control and for the aggrandizement 
 of the Baptist Church. Nearly all the leading educational insti- 
 tutions of the country, Harvard, Yale, and Princeton, are Protes- 
 tant in their tone and influence. The religious life of this coun- 
 try is built up on the principle that the individual soul through 
 Christ is in touch with God, and that the corporate life of Chris- 
 tianity grows out of and depends on the life and experience of 
 the individual Christian — and that is a Protestant principle, or y 
 rather, that is the great and fruitful principle for which, in the 
 last analysis, Protestantism stands. As long as the Bible is the 
 charter of Christianity, people who are bred upon the Bible will 
 demand the rights of the individual in religion; and Protestants 
 have been bred upon the Bible, and there are no biblical students 
 to-day who are the. equal in scholarship of the leaders in the 
 Protestant world. I do not believe that America is in any danger 
 of lapsing into Romanism. That system, to be sure, is persist- 
 ent and unscrupulous, an organized force in politics, subsidizing 
 newspapers, bringing to bear all the craft and machinery created 
 by the experience of a thousand years — but its gains are not 
 commensurate with its expenditures of effort. It cannot hold its 
 own immigrants. The appointment of the new Cardinal in Eng- 
 land, and the very election of the Pope show, however carefully 
 the inside workings are guarded, that there is a growing feeling 
 of restiveness under the Italian domination. No man, it seems
 
 BISHOP OF TENNESSEE. 45 
 
 to me, can read the lesson of Cuba, Porto Eico, Mexico, Brazil, 
 and the Philippines, re-enforced by conditions in France and Italy, 
 without realizing that Rome does not begin to appeal to-day to 
 the spiritual intelligence of the world as a prevailing power as 
 it did fifty years ago. When it comes to religion, to the vital 
 experience of individual conviction, this country, I believe, is 
 increasingly non-Roman. 
 
 If this Church wishes to come closer to the hearts of the masses 
 of American people and to contribute its message (for surely it 
 has a message) to the better and larger understanding of Christ's 
 truth, where it will be heard and listened to, then it ought to 
 seek a better understanding with those Protestant bodies which 
 comprise among their adherents nearly forty million American 
 citizens, or almost one-half of our entire population, and which 
 have added to the number of their actual communicants nearly 
 three million persons in the last four years. 
 
 The Bishop of Rome has given a formal, authoritative, and final 
 verdict (ex cathedra, and from his standpoint infallible and irre- 
 formable) that our orders are invalid, and our sacramental acts 
 without authority. It strikes me as being treason to every tradi- 
 tion of our history, if not to every article of our creed, for any 
 priest or layman of this Church to take the initiative in making 
 concessions and adopting practices with a view to possible reunion 
 with the Church of Rome. I am ready to make every allowance 
 for the officious and intriguant appeal to the Pope, from a few 
 individuals of the Established Church of England to issue a pro- 
 nouncement on this subject. But I maintain that the act of a 
 bishop of a Christian church who, in our day and generation, 
 would permit himself to go through the form of a deliberate in- 
 quiry and then publish a proclamation that the whole Church 
 of England, with all its affiliated branches, is cut off from the 
 true body of Christ and is apostate from the faith, has presented 
 a spectacle of religious fanaticism unequaled since the time of 
 Gregory XIII. , who had a medal struck off to commemorate the 
 massacre of the Huguenots in France. In an age like ours, when 
 there is every reason for Christians to come together for the 
 defense of the fundamental principles of the faith, I cannot 
 imagine a public insult to a great body of Christian people more 
 fatuous and insane than this. My hope and trust are that the 
 intelligent masses of Roman Catholic people do not at heart in- 
 dorse the policy of extreme arrogance and intolerance which their 
 ecclesiastical leaders seem to deem necessary for the maintenance 
 of their prestige and importance. The authorities of the Roman 
 Church have ever been directors and rulers rather than repre- 
 sentatives of their people; and, although they may try to-day 
 to impress the imaginations of men by the parade of organ- 
 ized power and the exaggeration of ecclesiastical claims, Ameri- 
 can ideas, and, above all, the American public school, are 
 making it impossible for their laymen to follow them with the
 
 4 g PROTESTANT COMMUNIONS. 
 
 same blind obedience which is given in less favored countries. 
 And in this respect Protestantism is the reverse of Romanism; 
 for Protestant leaders do express and represent the best thought 
 and feeling of their people. While, therefore, the Roman 
 Catholic Laity are less intolerant than their bishops and cardinals, 
 the rank and file of Protestants are more bigoted than their 
 scholars and teachers; in short, the hope of the reunion of Chris- 
 tendom is with the Roman Catholic people, and not with their 
 leaders, while the hope of reunion with Protestantism is with its 
 
 eminent men. . . 
 
 li >eems worth while, then, for us to inquire (1) whether there 
 are any signs in our day of a willingness on the part of our Protes- 
 tant brethren to come to a better understanding with us, and 
 (2) whether we can do anything to help on that better under- 
 standing. 
 
 It is not a question of reunion; that is a contingency so remote 
 that it is hardly worth discussing. What Christians have to do 
 first of all is to understand one another, and that without weak 
 concessions, or strained explanations, or "unreal refinements on 
 the obstinate evidence of common sense." Dr. Dollinger was 
 right when he said that truth is better than union, and we want 
 no union that ignores differences and hides them under am- 
 biguities and compromises. Or, as I heard the Bishop of Mis- 
 souri say once, "Farmers are always better neighbors and better 
 friends when they keep their fences up and their stock from 
 roaming." 
 
 But there are signs of increased good feeling and of the sur- 
 render of prejudices on every side in the Protestant world. Take, 
 for example, the twenty letters from distinguished ministers of 
 Protestant bodies in the American Church Review for April, 1890, 
 written in response to the overture of the Chicago-Lambeth plat- 
 form. Most of them admit the historical fact of the Episcopate, 
 but demur to the claim of its Divine appointment. They express 
 doctrinal differences also, many of them objecting to the Nicene 
 Creed as being too- brief and incomplete a statement of faith; 
 but nothing could be better than the spirit in which the letters 
 were written or the evident sincerity of the expressed desire for 
 co-operation and concord. So also Dr. Sandav's report of the 
 Conference at Oxford last year is really one of the most interest' 
 ing and reassuring things I ever read. When we recall some 
 of the controversies of the seventeenth and eighteenth centuries, 
 it does seem that only the Spirit of God could have made such 
 a conference with such candor and sympathetic appreciation of 
 opposite opinions possible. Really, when we think of it, it is 
 astonishing how much agreement there is among Christians. As 
 Mr. Gladstone said, "There are, it may be, upon earth four hun- 
 dred and fifty millions of professing Christians; there is no 
 longer one fold under one visible Shepherd; His flock is broken 
 up into scores, it may be hundreds, of sections. These sections
 
 BISHOP OF TENNESSEE. 47 
 
 are not at peace, but at war; each makes it a point to understand 
 his neighbors not in the best sense, but in the worst. But they 
 all profess the Gospel, and what is the Gospel?, In the old- 
 fashioned mind and language of the Church it is expressed as 
 to its central truths in very few and brief words; it lies in those 
 doctrines of the Trinity and the ' Incarnation of Christ,' which 
 it cost the Christian flock in their first four centuries such tears, 
 such prayers, such questioning, such struggles to establish. Since 
 those early centuries men have multiplied upon the earth; dis- 
 integration within the Church, which was an accident or an ex- 
 ception, has become a rule — a final, solid, inexorable fact, sus- 
 tained by opinion, law, tendency, and the usage of many gen- 
 erations. But, with all this segregation, the answer to the ques- 
 tion, 'What is the Gospel?' is still the same, with exceptions 
 so slight that we may set them out of the reckoning. The cen- 
 tral truth of the Gospel lies in the Trinity and the Incarnation — 
 in the God that made us, and the Saviour that redeemed us. 
 When I consider what human nature and human history have 
 been, I bow my head before this mighty moral miracle, this mar- 
 velous concurrence evolved from the heart of discord." 
 
 And he might have added to this common acceptance of the 
 facts of redemption the corresponding fact of agreement upon 
 the moral life and moral ideals as the ultimate test of faith, the 
 belief in the power and beauty of the distinctly Christian char- 
 acter as the sign and witness of Christian discipleship. 
 
 Again, I have already referred to the great positive element 
 in Protestantism as the conviction of God's immediate cure for, 
 and contact with, the individual believer. This is the solid rock 
 which has supported Protestantism through all prophecies of 
 failure and all the errors and extravagances of its self-assertion. 
 God forbid that we should deny the truth of this position. In its 
 right significance, it is the very sheet-anchor of our Christianity 
 to-day. But as Churchmen, we know that this individualistic 
 interpretation of Christianity is only a half truth, and that the 
 failure to give clue place to the Church and the sacraments is 
 bound ultimately and inevitably to create a one-sided and narrow 
 religion. In fact, we maintain that it is historically true that 
 non-sacramental theories and systems have failed to grasp the 
 full meaning of the Incarnation and have tended to dwarf the 
 conception of God, to impoverish worship and to encourage a 
 Manichean, melancholy, contracted judgment of human life. I 
 believe that this can be demonstrated. The history of Protes- 
 tantism bristles with illustrations of it. 
 
 Now one sign of our times is that men like Salmond and 
 Milligan and Gordon and Fairbairn, ancl other great leaders of 
 Protestant thought are realizing this fact. Their reverent and 
 scholarly study of the Incarnation, to the interpretation of which 
 they have contributed some of the greatest books of our time. 
 has impressed them anew with the corporate ancl sacramental
 
 48 PROTESTANT COMMUNIONS. 
 
 character of Christianity, and they are making vastly more than 
 they over did of the objective and historical in religion and wor- 
 ship It has been quite a revelation to me, although my audience 
 may be familiar with the fact, to find how catholic and historic 
 much of modern Presbyterian literature is. and there is hardly 
 any literature that stands higher in learning and exact scholar- 
 ship In 1868 the Preshyterian General Assembly replied to 
 the invitation of Pope Pius IX.. maintaining that they were not 
 out of the communion of the Catholic Church, since they ac- 
 re]. ted and believed the doctrinal decisions of the six Ecumenical 
 Councils of the undivided Church, and only rejected certain later 
 innovations. (See Professor Shields in Brantford's ''Unity." 
 etc., p. 83.) . . 
 
 A Baptist minister told me last year that his denomination in 
 the Northern States is slowly, but surely, yielding to the demands 
 of the new age. An incipient ritualism, he declared, is making 
 itself manifest. The laymen are challenging the theory and 
 practice of close communion. Dr. Whitsitt and his co-laborers 
 have demolished the confidence in the dogma of immersion as a 
 sine qua nan in baptism, and last spring a prominent pastor in 
 Cleveland preached a sermon advocating the practice of infant 
 baptism on the ground that the children of Baptist families are 
 straying away to the Episcopal Church. A conservative Presby- 
 terian minister said to me a short time ago, " I am glad that your 
 people are agitating the change of name. That name of yours 
 has always seemed to be to many of us a bar to reunion, for 
 really, P. E. means anti-Presbyterian, and of course we could 
 never come together on such a name any more than we could 
 expect you to call yourselves Presbyterians. Is it not possible 
 for us to agree on some uncontroversial and unpartisan designa- 
 tion?" On every side there would seem to be among intelligent 
 and learned Protestants an increasing respect for " the consist- 
 ent conservatism of the ancient Church amid the abounding 
 unbelief and license of the times." 
 
 These are some of the considerations which make me believe 
 that the despairing language in Mr. Gladstone's article, which I 
 quoted just now, is not true for our day, and that it cannot any 
 longer be said, at least of the leaders of the Protestant denomi- 
 nations, that " they make it a point to understand their neighbors, 
 not in the best sense, but in the worst." 
 
 It remains finally to say what, if anything, we can do to help 
 forward a better understanding with our Protestant neighbors. 
 Well, here is a case where a right spirit, a right attitude of mind 
 count for more than all technical concessions. We can all pray 
 at least that we may learn to be more generous and forbearing, 
 more distrustful of loud assertions and narrow claims, more ca- 
 pable of entering into the ideas of others, more humble and more 
 apt to believe that we may not have all the truth to ourselves. 
 We may at least emphasize the positive character of the
 
 BISHOP OF TENNESSEE. 
 
 49 
 
 Church's teaching and be chary of denials. I think that the best 
 brief statement of the Church's distinctive characteristics, as 
 compared with other religious organizations, I ever read, was 
 an address delivered by the late Bishop of London. Dr. Creigh- 
 ton on "The Positions of the Church of England.'' In that 
 address he says, " The Church of England has never undertaken 
 to define its relations to other bodies," and "The formula which 
 most explains its position is that it rests on an appeal to sound 
 learning." Xot that it arrogates to itself the pre-eminent pos- 
 session of learning, but that, when learning and the scholastic 
 system came into collision in the sixteenth century, England had 
 a unique opportunity of applying the results of learning calmly 
 and dispassionatelv to the svs'tem of the Church, and used it so. 
 He savs, "The Church of 'England does not indulge in nega- 
 tions, but aims at setting forth the truth in a simple and dig- 
 nified system, and it is this characteristic which has led to the 
 groundless assertion that the Church of England expresses a 
 compromise. Sound learning must always wear the appearance 
 of a compromise between ignorance and plausible hypothesis." 
 This is substantiallv what Bishop Westcott contends for when he 
 says, "The English Eeformation corresponds with the English 
 character, which is disinclined to seek the completeness of a 
 theological system. It looks to finding truth through life rather 
 than through logic. It is patient of indefiniteness, even of super- 
 ficial inconsistencv. if only the root of the matter can be held 
 firmlv for the guidance of conduct, for spiritual subjects are too 
 vast to furnish clear-cut premises from which exhaustive con- 
 clusions can be drawn. So we naturally turn again and agaiD 
 to the historic elements of our creed." I think that Dean 
 Church has shown that this is the position taken by our greatest 
 apologist, Hooker, and our greatest saint. Bishop Andrewes. 
 Hooker appealed to the reason, and Andrewes appealed to the 
 facts. As applied to our relations with other Christian bodies, 
 Bramhall expressed it when he said in his essay on Episcopacy: 
 " It is charity to think well of our neighbors and good divinity 
 to take care of ourselves." 
 
 Therefore, in speaking about the characteristic doctrines of 
 the various Protestant denominations, our clergy might be urged 
 to abstain from the use of such terms as " heretic " and " schis- 
 matic," and thev might also to be encouraged to interpret the 
 Church's svstem in the direction of brotherly feeling and good 
 will, and not for purposes of controversy and exclusion. There 
 are some rules in the Church which seem to me to be so indeter- 
 minate as to admit of interpretation either one way or the other, 
 and it rests entirelv with the disposition of the individual clergy- 
 man as to what wav he shall choose. I may refer here specifically 
 to the rubric following the Office for Confirmation, a rubric which 
 was drawn up in the twelfth century, and which historically can- 
 not be proved to be intended for members of Protestant Churches
 
 50 PROTESTANT COMMUNIONS. 
 
 as we now know them, and this is true a fortiori when we recall 
 the acts of occasional conformity under which thousands of men 
 were obliged to receive the Holy Communion at the altars of 
 the English Church when their' faith and life were elsewhere. 
 (Oonfirmatioii is necessary to "admit" our baptized children as 
 communicants of the Church. To repel baptized communicants 
 of other Christian bodies is a negative inference too large for 
 the facts.) I do believe that this question of admitting to the 
 Holy Communion is a serious problem in our relation with Protes- 
 tant Christendom. 
 
 I do not think that the refusal to exchange pulpits counts for 
 very much. The fact that we require the use of vestments, 
 and the liturgical character of our services, sufficiently justifies 
 this lack of ministerial intercourse in the popular mind. 
 
 In this connection I would express the wish that we had a 
 recognizable type of Anglican services, so that worshipers would 
 not be confused by a multiplicity of variations, both for the 
 benefit of our own people and the edification of outsiders. And, 
 for my part, I cannot but hope that some day we shall have an 
 edition of the Prayer Book for mission use, in which the rubrics 
 of the Prayer Book will be printed in large type and expressed 
 in language that the American public can understand. 
 
 This matter of custom and worship is vital, it seems to me. 
 The Protestant masses do not love us because they do not under- 
 stand us. They see some of our clergymen baptizing infants 
 without any sort of guarantee that their parents will bring them 
 up — or permit anyone" else to bring them up — as Christians (and 
 this is contrary to the whole teaching of the Church), and they 
 think that we regard and use Baptism as a charm. They attend 
 our services and have none to explain them or interpret them, 
 and they go away untouched. They see classes presented for 
 Confirmation, of whom perhaps forty per cent, are carefully in- 
 structed, and the subsequent worldliness and irresponsibility of 
 the others encourages them to feel that we are a " peculiar " 
 people. They hear some good Episcopalians declare that their 
 Church was not intended to reach the uneducated masses, and 
 that their Church would not venture to intrude where other 
 churches had the field; and they imagine straightway that we are 
 confessedly without any well-defined mission to mankind. Eeally 
 the first step in winning the confidence of our Protestant 
 brethren will be to instruct and train our own people. I do 
 not believe that there is a body in Christendom which undertakes 
 to carry so large a load of indifferent membership as does the 
 Episcopal Church. So much the more reason for definite 
 instruction, and that instruction must begin with the children. 
 It would pay the General Convention to devote a day to the con- 
 sideration of the work and methods of teaching in our Sunday 
 schools. At present the systems of Sunday-school instruction are 
 various, and the results are far from satisfactory.
 
 BISHOP OF TENNESSEE. 51 
 
 Then, again, we do not use the opportunities we have for mak- 
 ing the Church known. We lack organization, we lack aggres- 
 siveness and unity of purpose. Even our bishops too often have 
 to fight like skirmishers, and feel the need of more corporate 
 relation and' co-operation. The schoolbooks of the country 
 simply reek with misstatements as to the origin and purpose 
 of the Anglican Church. The newspapers, many of them, — per- 
 haps most of them, — are "storm-centers of misinformation" on 
 the subject, and we do little or nothing to counteract their in- 
 fluence or expose their errors. Perhaps we are too respectable 
 to make use of the daily press to teach the people, just as we 
 are too uncertain to set forth some authorized tracts; but it is 
 that kind of self-satisfied aloofness from the ordinary world of 
 men and women that breeds misconception and distrust of the 
 Church. 
 
 Finallv, I think that we ought to emphasize the fact that this 
 Church 'is not the Church of the Middle Ages nor the Church 
 of England, but an American Church. The problems we have 
 to solve and the difficulties we have to encounter are. in a peculiar 
 sense, our own. English precedents and English customs will 
 help us little in these matters. There is hardly a question in 
 theologv or in ritual which will not strike the mind of a man 
 who has breathed in the spirit of American institutions in a 
 different way from that with which it appeals to one who lives- 
 with less confidence in an absolutely popular government. Speak- 
 ing broadly, I venture to say that the essential differences between 
 the English and the American mental attitude arise from the 
 fact that in England the nation, with its precedents and prestige, 
 came first, and the individual was second. In the United States 
 the individual was first, and we are only to-day beginning to 
 realize fully the responsibility and authority of national life. 
 In England authority is taken for granted, and the individual 
 is beginning to be recognized in the gradual extension of the 
 suffrage and the slow decline and limitations of mere class con- 
 trol. With us, on all sides there is evidence of increased recog- 
 nition of the nation and national self-consciousness, as against 
 the centrifugal forces that have been operative and tolerated 
 in the interests of the individual. In England individualism^ is- 
 growing and asserting itself against prescriptive rights and in- 
 trenched conservatism of class and custom. That is why some- 
 times individual Englishmen are. in our opinion, more vociferous 
 in their assertion of rights and privileges than the individual 
 American. The American has learned the folly of unrestricted 
 private judgment by his own experience, and the English people 
 have that experience ahead of them; and the time is coming 
 when the United States will have to teach England to be sober- 
 minded. This may seem to be a paradox, but when I read Dean 
 Ereemantle's " explanations " of the virgin birth of our Lord 
 and the defense of them in the Contemporary Review; when I read
 
 52 PROTESTANT COMMUNIONS. 
 
 the appeal to the English clergy to be considerately loyal to the 
 Anglican Church, by men like Dr. Darwell Stone and Dr. New- 
 bolt, I am satisfied that our individualism, compared with that 
 of England, is "as moonlight unto sunlight, as water unto wine." 
 English churchmanship to-day is handicapped by the almost 
 fanatical strife of two sets of extremists in religion, one school 
 declaring that the English Church is but one section. — one 
 province,— of the Roman obedience, which is bound, by every 
 Catholic tradition, some day. to submit to the Papal claims, and 
 the other school, following' the lead of Matthew Arnold, frankly 
 avows, to quote the language of one of its leaders, that the old 
 formulae must be completely laid aside or else inevitably change 
 their meaning, and that this is the only basis of " national union 
 for religious purposes." That is a definition of the Christian 
 Church to give us pause. It is a national union for religious 
 purposes. 
 
 I cannot but deprecate the introduction into the Church in 
 this country of methods and habits of thought and custom which 
 are, it seems to me, entirely foreign to our history and character. 
 We have no established Church; our people are not yet accus- 
 tomed to the defined separation of classes. The democratic prin- 
 ciple is still the foundation of the State. For us, then, to import 
 into this Church the manners and customs, the prejudices and 
 parties of the Established Church of England, seems to me to be 
 a mistake. Romanism has tried in vain to be Roman in the 
 United States, and is now attempting to convince people that it 
 is the American Catholic Church. No body of Christians ever 
 had the splendid opportunity that we have to demonstrate that 
 " Catholicity " does not mean " Romanism." and that " Ameri- 
 can" is not synonymous with class individualism; but we shall 
 not do it as a branch of the Church of England, only as an 
 American Church. The political events of the past five years 
 have educated our people up to the appreciation of a larger 
 conception of the nation and a more sympathetic understanding 
 of the place of authority in government. The very principles 
 for which the Church has contended for a hundred years on this 
 continent are coming to be the accepted principles of our national 
 life. Let us teach these principles, then, not as an alien and 
 foreign importation, but as legitimate and logical developments 
 of American institutions. Our appeal to Protestantism is Dis- 
 raeli's appeal to the Jews — not that they be converted and 
 changed, he said, but, as the Apostle Paul put it, that they 
 become " complete in Him." Or, as Professor Maurice used to 
 say, the true and vital principles of Protestantism can be shown 
 to be Catholic principles. 
 
 As an American Church, we have, I repeat, an exceptional 
 opportunity of contact and sympathy with the great Protestant 
 world, which may be encouraged by the maintenance of our 
 American spirit and American independence in custom and wor-
 
 BISHOP COADJUTOR OF MONTREAL. 53 
 
 ship and government. I believe that it is God's own plan to 
 shape history of the progress of variously contrasted types o. 
 human nature and to make their differences a divine method of 
 culture and development. To recognize those differences of racial 
 and national progress is to fall in with His design. To disparage 
 or ignore them, as Rome has tried to do, is (as Martineau says) 
 " to try to be more Catholic than God." 
 
 THURSDAY MORNING. 
 
 Fifth Topic 
 
 THE ATTITUDE OF OUR CHURCH TOWARD THE 
 PROTESTANT COMMUNIONS AROUND HER. 
 
 (a) POINTS OF UNION AND THEIR EMPHASIS. 
 
 Second Paper. 
 
 The Right Rev. James Carmichael, D.C.L., 
 
 BISHOP COADJUTOR OF MONTREAL. 
 
 This subject is of a very wide character, my paper _ is not to 
 exceed twenty minutes; hence the cut-and-dried conciseness of 
 what I have written. 
 
 It would be folly to endeavor to note the points of unity be- 
 tween Anglican communions and the widespread organizations 
 of those outside of such communions. I therefore select out of 
 many the two greatest Protestant communions in Canada, and 
 I suppose in the States— the Presbyterian and Methodist— and 
 proceed to show, first, where we positively agree, and, secondly, 
 where we closelv approach agreement. 
 
 My authorities are the recognized standards of each com- 
 munion: Presbyterian, the Westminster Confession, the Larger 
 and Shorter Catechisms, and the Apostles' Creed regarded as a 
 summary of the Christian faith, agreeable to* the Word of God, 
 and anciently received in the churches of God. Methodist, the 
 Twenty-five Articles of Religion, the fifty-two Sermons of Wesley, 
 the Notes of Wesley on the New Testament and the Catechisms. 
 
 A comparison of these standards with those of the different 
 branches of the Anglican communion shows actual unity of belief 
 in the following doctrines : 
 
 (1) The Being of God; (2) The Holy Trinity; (3) The Divinity 
 and Work of the Lord Jesus; (-L) The Person and Procession of 
 the Holy Ghost; (5) The Sufficiency of the Holy Scriptures; (6) 
 Justification by Faith; (7) Good Works. 
 
 A like comparison shows a very close approach of unity of belief 
 with Anglicanism on the following subjects :
 
 54 protestant communions. 
 
 The Church. 
 
 Methodist.— The visible Church of Christ is a congregation of 
 faithful men in which the pure Word of God is preached and 
 sacraments duly administered, according to Christ's ordinance, in 
 all things that of necessity are requisite to the same. (Article 
 
 The definition is identical with that of the Nineteenth Article 
 of the Church of England, save that the clause on erring churches 
 is omitted. 
 
 Presbyterian. — The invisible Church, which is catholic, consists 
 of the whole number of the elect; the visible, which is also 
 catholic, consists of all throughout the world that profess the 
 true religion, together with their children. Of this Church there 
 is no other head but Jesus Christ. To this Catholic Visible 
 Church Christ hath given the ministry, oracles, and ordinances 
 of God, etc. (Confession, Cap. 25.) 
 
 With regard to the authority and discipline of the Church these 
 two bodies teach as follows : 
 
 Methodist. — In Catechism 2, and in the Baptismal Service and 
 Ordination Service, the Church is styled, "the Holy Church," 
 " the Holv Catholic Church," " Christ's Holy Church," " Congre- 
 gation of "Christ's Flock," "the Household of God," "the Church 
 of God," "the Church Militant," "the Spouse and Body of 
 Christ." Article Twenty-two, on the " Rites and Ceremonies of 
 the Church," is practically identical with Article Thirtv-four of 
 the Church of England, on " The Traditions of the Church." The 
 word Traditions is omitted, but otherwise the Article is prac- 
 tically unchanged. Under the' laWs of Methodist discipline, 
 offending ministers, probationers, local preachers, and laymen or 
 women are liable to be tried, and, if necessary, excommunicated. 
 
 The Presbyterian Church teaches belief in " the Holy Catholic 
 Church," " the Catholic or Universal Church," " the Visible 
 Church," " The Kingdom of the Lord Jesus Christ," " the House 
 and Family of God." 
 
 In its Confession (30) it teaches that the Lord as King has 
 appointed a government in the hands of Church officers, distinct 
 from the civil magistrate. To these the keys of the Kingdom 
 of Heaven are committed, they having power to retain and remit 
 sins, to shut the Kingdom of Heaven against the impenitent, both 
 by word and censures, and to open it to penitent sinners by the 
 word of the Gospel and by absolution from censures, as occasion 
 shall require. Church censures are necessary for the honor of 
 Christ, etc., and to attain these ends the officers are to proceed 
 by admonition, suspension from the sacrament, or by excommuni- 
 cation. 
 
 The Sacraments. 
 
 In comparing the standards of the two bodies on the general 
 subject of the sacraments with the Anglican definition in Article
 
 BISHOP COADJUTOR OF MONTREAL. 55 
 
 Twenty-five we find literal verbal agreement between Methodist 
 and Anglican definitions, save that the Methodist Article omits 
 redundant words, and changes the word " damnation " into " con- 
 demnation." 
 
 Presbyterian. — Defines sacraments as holy signs and seals of 
 the Covenant of Grace, instituted by God to represent Christ 
 and His benefits, and to confirm our interests in Him. That 
 there is in every sacrament a spiritual relation or sacramental 
 union between the sign and the thing signified. That the efficacy 
 of a sacrament depends upon the work of the Spirit and the words 
 of institution. (Chap. 27.) 
 
 Baptism. 
 
 Methodist. — Defines baptism as " a sign of regeneration," or 
 new birth. (Article XVII.) 
 
 Presbyterian. — Defines baptism as a sign and seal of the Cove- 
 nant of Grace, of engrafting into Christ, of regeneration, of re- 
 mission of sins. It also states that regeneration is not confined 
 to baptism, nor does it assert that all baptised are regenerate, but 
 such reservation implies that, as a rule, regeneration accompanies 
 baptism. (Confession 23, Directory.) 
 
 Both svstems agree with us in regarding the regeneration of 
 baptism as an influence of divine grace. 
 
 Presbyterian. — " There is a grace in baptism." " That we 
 should be humbled for falling short of the grace of baptism." 
 (Larger Catechism, 167.) In the Directory for Public Worship, 
 prayer is ordered to be made that God would join the inward 
 baptism of the spirit with the outward baptism of water, making 
 it to the infant a seal of adoption, remission of sin, regeneration, 
 and eternal life. 
 
 Methodist. — In Cat. 2 the following question is asked : 
 " What is the inward and spiritual grace of baptism? " 
 " Our being cleansed from the guilt and defilement of sin, and 
 receiving a new life from and in Christ Jesus." 
 
 In Wesley's eighteenth Sermon he says, in speaking to those 
 fallen : 
 
 " And if ye have been baptised, your only hope can be this, that 
 those who were made children of God by baptism, but are now 
 children of the devil, may receive again what they have lost, 
 even the spirit of adoption crying in their hearts. ' Abba, 
 Father.' " 
 
 With regard to the baptism of children, Methodism (Article 
 XXVII.) declares: "The baptism of young children is to be 
 retained in the Church that all children, by virtue of the uncon- 
 ditional benefits of the Atonement, are members of the Kingdom 
 of God, and therefore entitled to baptism." (Discipline, 55.) 
 Presbyterianism teaches " that the children of such as profess 
 the true religion are members of the Visible Church " (Confes-
 
 5 q PROTESTANT COMMUNIONS. 
 
 sion 25- Cat., 62); that "the infants of one or both believing 
 parents are to be baptized." (Confession, 28; Cat., 166.) _ 
 
 This practical refusal of baptism to the children of unbelieving 
 parents must, I fancy, be tided over in some way in the wide- 
 spread and successful missionary work of Presbytenamsm. 
 
 Sacrament of the Lord's Supper. 
 
 That this sacrament is a positive means of grace. 
 
 Methodist.— That through sacraments as signs of grace God 
 doth work invisibly in us, and doth not- only quicken but also 
 strengthen and comfort our faith in Him. (Article XVI.) 
 That when taken by the faithful the Lord's Supper " strengthens 
 and refreshes souk"; that it is "an outward and visible sign of 
 an inward and spiritual grace" (Cat., 2); and that "in such 
 as worthily receive, it has a wholesome effect or operation. 
 (Article XVI.) 
 
 Presbyterian.—" To believers, the Lord's Supper is a sealing 
 of all the benefits of the sacrifice of Christ unto their spiritual 
 nourishment and growth in Him." (Confession, 29.) "That 
 by the working of the Holy Ghost and the blessing of Christ 
 sacraments become effectual means of salvation." (Larger 
 Catechism.) 
 
 Worthy Reception. 
 
 Methodist.—" To such as rightly, worthily, and with faith 
 receive the Supper of the Lord, the bread which we take is a 
 partaking of the body of Christ, and likewise the cup of blessing 
 is a partaking of the blood of Christ." "The body of Christ 
 is given, taken, and eaten in the Supper only after a heavenly and 
 spiritual manner, and the means whereby it is received and eaten 
 is faith." (Article XVIII.) 
 
 Presbyterian. — " The outward elements " " have such relation 
 to Christ crucified, as that truly, yet sacramentally only, they 
 are sometimes called by the name of the things they represent, 
 albeit in substance and nature they still remain truly and only 
 bread and wine, as they were before." " Worthy receivers, out- 
 wardly partaking of the visible elements in this sacrament, do 
 then also inwardly by faith, really and indeed, yet not carnally 
 and corporally, but spiritually, receive and feed upon Christ 
 crucified, and all benefits of his death, the body and blood of 
 Christ being then not corporally or carnally in, with, or under 
 the bread and wine, yet as really, but spiritually, present to the 
 faith of believers in that ordinance, as the elements themselves 
 are to the outward senses." (Confession, Cap., 29.) 
 
 " Worthy receivers are, not after a corporal and carnal manner,, 
 but by faith, made partakers of His body and blood, with all His 
 benefits, to their spiritual nourishment and growth in grace." 
 (Shorter Catechism, 2, 96.)
 
 bishop coadjutor of montreal. 57 
 
 Absolution. 
 
 Presbyterian. — " That the Lord Jesus as King, etc., hath ap- 
 pointed a government in the hands of Church officers, etc. To 
 these the keys of the Kingdom of Heaven are committed, by 
 virtue whereof they have power, respectively to retain and remit 
 sins, to shut that Kingdom against the impenitent, both by word 
 and censures, and to open it unto penitent sinners, by the ministry 
 of the Gospel, and by absolution from censures as occasion shall 
 require." (Confession, C. 30, 1 and 2.) 
 
 Methodist. — Methodism seems devoid of all teaching with 
 regard to the ministerial power of absolution; but the principle of 
 declaratory absolution lies at the very root of the practical work- 
 ing of Methodism, inasmuch as ministers declare publicly, as the 
 result of every camp and revival meeting, that so many indi- 
 viduals, having acknowledged their sins, are converted and are 
 hereby publicly declared as pardoned. In the case of erring min- 
 isters, local preachers, and laity, pardon can only be obtained 
 after confession of sin, etc. (Discipline, p. 132.) 
 
 Fasting. 
 
 Presbyterian. — That religious fasting is a duty arising out of 
 obedience to the second commandment. (Larger Catechism, 
 108.) That it demands total abstinence from food, except in 
 cases of bodily weakness. That it should be observed in times of 
 public judgment, or when special blessings are sought. (Direc- 
 tor} 7 ); and that at ordinations the congregation which he that 
 is to be ordained shall serve is recommended to keep a solemn 
 congregational fast previous to the day of ordination. (Form 
 for government.) Besides general fasts of the Church, enjoined 
 by authority, congregations and families may observe days of 
 fasting. (Directory.) It is customary, in some parts, to ob- 
 serve a fast before the Lord's Supper, etc., and as these seasons 
 have been blessed to many souls, etc., those who choose it may 
 continue the practice. (Directory.) 
 
 Methodist. — Those desirous of continuing members shall fast. 
 (General Rules, 43.) Fasts should be observed in every society 
 on the Friday preceding each quarterly meeting. (Rules, 177.) 
 Ministers and probationers should fast every week as health per- 
 mits. (Rule 199.) Ministers should constantly ask themselves: 
 "Do we know the benefit and obligation of fasting? How often 
 do we practice it ? The neglect of this alone is sufficient to 
 account for our feebleness of spirit. We are continually griev- 
 ing the Holv Spirit of God bv the continual neglect of a plain 
 duty." (219.) 
 
 On Directing the Congregation in Public Prayer. 
 
 Presbyterian. — From 1560 to 1645 Presbyterianism used the 
 Liturgy of John Knox, modeled after the Genevan liturgy. Then
 
 5 g PROTESTANT COMMUNIONS. 
 
 came the arrest of liturgical services through the adoption of the 
 Directory for Public Worship. This Directory aimed at obtain- 
 ing a measure of uniformity, not by issuing the actual words of 
 1 1 raver, but " the general heads or topics for petitioning, outlined 
 supplications/' leaving it to the minister to use his discretion 
 as to words; in short, giving the godly man who possessed the 
 gift of language "the help and furniture of thought." The 
 prayers are outlined at some length, and, from the directions 
 given, it is clear that the minister was in duty bound to touch 
 on all the subjects given him. In secret and private worship a 
 set form of prayer is allowed to be used under certain conditions 
 — inability to put words together, etc. 
 
 In baptism these topical directions are very full. Directions 
 are given for the administration of the sacrament, the use of 
 the baptismal words enjoined, and a choice given between pouring 
 and sprinkling. 
 
 Lord's Supper. — In the administration of the Lord's Supper 
 the service taken part in by the minister, the prayers used, etc., 
 are fully outlined, and he is commanded "to bless the elements 
 by the words of institution and prayer, and to break the bread 
 and hold the cup whilst using the divine words." 
 
 Marriage. — The general character of a marriage service is out- 
 lined for the minister, and the couple are joined together 
 by a clear form of words repeated by them after the min- 
 ister. 
 
 Methodist. — Methodism authorizes liturgical services for bap- 
 tism; the Lord's Supper, marriage, burial, ordination — all of which 
 are taken from the services enjoined by the Church of England. 
 In addition to these are services for (1) Reception of Members, 
 (2) Renewing the Covenant, (3) Laying the Corner Stone of a 
 Church, (4) Dedicating a Church. 
 
 Ordination. 
 
 Presbyterian. — The act of ordination consists of the imposition 
 of hands and prayer, in which God is implored " to fit " the candi- 
 date " with His Holy Spirit, to fulfill the work of the ministry in 
 all things, that he may both save himself and the people com- 
 mitted to his charge." Previous to the act the candidate is 
 publicly examined, theologically and personally. 
 
 Methodist. — Those about to be ordained are examined as to 
 whether they " think they are moved by the Holy Ghost to 
 preach." The minister is constituted or set apart by the laying- 
 on of hands to conduct all parts of divine service, to baptize, ad- 
 minister the Lord's Supper, solemnize matrimony, etc. — the 
 words of ordination being: " The Lord pour upon thee the Holy 
 Ghost for the office and work of the ministry in the Church of 
 God, now committed unto thee by the imposition of our hands. 
 And be thou a faithful dispenser of the Word of God, and of
 
 BISHOP COADJUTOR OF MONTREAL. 59 
 
 His Holy Sacraments in the name of the Father, and of the Son, 
 and of the Holy Ghost. Amen." 
 
 These words are used after the use of the Veni Creator. 
 
 I will now sum up these points of contact as I have given 
 them. 
 
 Sacramentally. — There is agreement between the Anglicans, 
 Methodists, and Presbyterians on the following points: 
 
 (1) That a sacrament is a sign of grace. 
 
 (2) That the sign is connected with a spiritual grace to the 
 worthy receiver. 
 
 (3) That baptism is a sign of regeneration. 
 
 (4) That regeneration is connected with an inward grace. 
 
 (5) That children are fit subjects for baptism. 
 
 (6) That in baptism children receive blessings of grace. 
 
 (7) That the Lord's Supper is a positive means of grace. 
 
 (8) That worthy communicants feed spiritually upon the body 
 and blood of Christ. 
 
 With regard to the Church there is agreement on the following 
 points : 
 
 (1) That Christ founded the Church, and that He is its Head. 
 
 (2) That the Church so founded is visible on earth. 
 
 (3) That all Churches are liable to err. 
 
 (4) That the Church possesses power to execute discipline — if 
 needs be, to excommunicate; to decide controversies, etc., in con- 
 nection with faith, doctrine, and practice. t 
 
 With regard to the ministry there is agreement on the follow- 
 ing points : 
 
 (1) That Christ instituted the ministry as distinct from the 
 laity. 
 
 (2) That none should minister save those called. 
 
 (3) That Christ endows His ministry with suitable graces. 
 
 (4) That ordination should consist of the laying-on of hands 
 and prayer. 
 
 (5) That the ministry has power to bind and loose; to excom- 
 municate and declare absolution. 
 
 My subject as defined for me demands a few emphatic words 
 based on the foregoing facts. Notice how near we are to our 
 separated brethren, and they to us; how all that I have been 
 reading — the definitions, thoughts, language — sound as if all had 
 "been copied out of the standards of i\.nglican theology. Yet, at 
 the same time, notice how far apart we practically are from each 
 other. Beyond certain combinations of courtesy and acts of 
 sociability, we really have no strong links of spiritual fellow- 
 ship binding us to them or they to us. And yet no thoughtful 
 mind, I think, can ignore their power for good in the world; no 
 one would dare to deny, or even minimize, the forceful righteous- 
 ness which goes forth from them — a righteousness so forceful 
 that every day national godliness and morality would suffer the 
 severest blow ever dealt to it if suddenly that force were paralysed,
 
 60 
 
 PROTESTANT COMMUNIONS. 
 
 and that we would suffer, and suffer materially, as part and parcel 
 of common Christianity. 
 
 \nd yet that force for righteousness, so near and close to us 
 in holy doctrines and sacred teaching, is no direct aid to us or 
 we to it: as a rule our position toward each other being that of 
 courteous yet definite separation. Surely it would well bent a 
 conference'such as this to take some practical step m accordance 
 with but in advance of, the Lambeth platform, that would awake 
 ourselves and these great Churches outside of ourselves afresh 
 to the fact that, as far as Anglican Communions are concerned 
 the unity of Protestantism is still in the field; that the sole and 
 onlv object animating us in the matter is our desire, in the name 
 of God and for His glorv, to do something toward placing a stay 
 on the rending of that Church which is " Christ's body," and that 
 we are in earnest, sober, God-fearing earnest, to do, as a Church, 
 all that lies in our power, seeking to view calmly our differences, 
 and striving to realize our agreements, and from this happier 
 standpoint of Christian feeling looking out with hope on " things 
 that make for peace:" 
 
 I hold that this conference gives us an opportunity that by 
 God's blessing, if we use it judiciously, might lead to good re- 
 sults, and I would advise the passage of a resolution on the 
 subject. 
 
 Resolution. 
 
 "Resolved: The Bishops present in the All- American Confer- 
 ence held in the City of Washington, having had under discussion 
 the attitude of the Church to which they belong toward the 
 Protestant communions around them, have been aroused anew to 
 the manifold evils of that unhappy condition of disunion within 
 the Church of Christ with which we are everywhere confronted 
 to-day. 
 
 "While ardently desiring the co-operation of all Protestant 
 communions, yet having regard to the paper read before us by 
 the Bishop Coadjutor of Montreal as to the points of agreement 
 and disagreement (but especially the former) between our Pres- 
 byterian and Methodist brothers and ourselves, we would respect- 
 fully suggest to the General Convention of the United States, the 
 General Synod of Canada and the Synod of the West Indies, the 
 advisability of constituting committees to lay before the General 
 Assembly and the General Conference the contents of that paper, 
 and to invite them to take such other steps as by them may be 
 deemed best to draw the attention of the several congregations to> 
 them. 
 
 " We would also affectionately commend this whole most grave 
 subject anew to the consideration of these Protestant com- 
 munions, and ask them to consider it seriously with a view to ar- 
 riving at intercommunion and possible union of them and us. 
 through the composition of some of the differences, and the-
 
 
 BISHOP OF PITTSBURGH. 61 
 
 recognition that others do not constitute sufficient reasons for 
 creating or continuing a rupture of that visible unity of the 
 Church for which our Lord Jesus Christ prayed. 
 
 " We are very thankful to believe that, notwithstanding dif- 
 ferences between Christians, yet because of the wide acceptance 
 of the underlying basic principle of baptismal unity, there is 
 good hope of the fulfillment of our Blessed Lord's high priestly 
 prayer, which calls for constant thought and prayer and consci- 
 entious effort on part of His disciples for the accomplishment of 
 reunion throughout Christendom. 
 
 " Believing that many of the evils now under review arise from 
 the lack, both among our own people and others, of sufficient 
 knowledge and proper understanding of our history and of the 
 general principles of our organic Church, we would urge the more 
 common use of such publications, and literature, as will tend to 
 supply this lack." 
 
 THURSDAY MORNING. 
 
 Fifth Topic. 
 
 THE ATTITUDE OF OUR CHURCH TOWARD THE 
 PROTESTANT COMMUNIONS AROUND HER. 
 
 (b)POlNTS OF DIFFERENCE AND THEIR EXPLANATION. 
 
 First Paper. 
 The Right Rev. Cortlandt Whitehead, D.D., 
 
 BISHOP OF PITTSBURGH. 
 
 To begin what I have to say, I quote the following which lately 
 fell under my eye in one of our Diocesan papers. The two para- 
 graphs sufficiently describe the situation. 
 
 " Count the steeples in an American town. It is all very well 
 to say that they are so many fingerposts pointing heavenwards. 
 In reality each is the representative of a certain portion of truth, 
 torn out of its place in the perfect circle of Catholic truth, and 
 mangled in the process. It is often a partial, petty, and an an- 
 tagonistic presentation of the Church of God. . . 
 
 " The American people are an intensely practical people. En- 
 dowed with a large allowance of common sense, fertile in expe- 
 dients, and prompt in action, they are not apt to be long tolerant 
 of a proved absurdity. Only let the religious portion of our com- 
 munity become once persuaded that it is a palpable absurdity to 
 call the existing jumble of denominations, followings, and sects, 
 Christian Unity, they will work night and day and pray day and 
 night until something better is brought to pass." 
 
 I believe it to be the inherently happy lot of every bishop of
 
 02 TROTESTANT COMMUNIONS. 
 
 the Anglican Communion to have a share in our dear Lord's 
 Beatitude concerning the peacemakers. On this American con- 
 tinent there is no more bounden duty and privilege of a bishop 
 than that he should reduce friction, dispel prejudice, impart in- 
 formation; throw light upon matters of difference; draw atten- 
 tion to points of agreement; commend the truth to men's con- 
 sciences as in the sight of God, without fear or favor indeed, but 
 at the same time speaking the whole truth in love. That will be 
 a successful Episcopate, by whomsoever exercised, which leaves 
 behind it a flavor of peace-loving, peace-helping ministry, ten- 
 derly and affectionately giving explanation of all points of dif- 
 ference. And when a number of bishops meet together to take 
 counsel concerning the Kingdom of God, no more Christlike busi- 
 ness can be theirs than to consider and endeavor to bring to pass 
 the speedy fulfillment of our Lord's great prayer for unity. 
 
 No other Christian Communion has so hard a task as we. All 
 alike, Christian bodies are contending in their measure and de- 
 gree, against the World, the Flesh, and the Devil. But do I not 
 voice the experience of all my brethren when I say that, in ad- 
 dition to this, the Church in our sect-ridden community must con- 
 tend against an ill-feeling, against a misunderstanding, against a 
 misrepresentation, and against a prejudice, which to us seem ab- 
 surdly out of proportion to the circumstances of the case, the 
 character of which we are conscious in ourselves, the doctrines we 
 hold, and the attitude which the Church in her heart of hearts 
 maintains towards our brethren of the Protestant Communions. 
 
 What shall we do to explain the points of difference? I think 
 it may be fairly said that the original causes of divergence be- 
 tween the Church and the Protestant bodies around her have 
 virtually disappeared. And, transplanted across the sea to our 
 broad land and later times, their consistency and logic, their very 
 locus standi are perceptibly going, if not already gone. We can 
 see it on every hand, although our brethren themselves may not 
 be conscious of it. 
 
 Historically, separation came, as we know, in large measure from 
 political as well as theological and ecclesiastical causes, and was 
 connected with times now reckoned as of the far past. Anyone 
 who knows his English history will recognize that ecclesiastical or 
 doctrinal reasons were often adopted to excuse the separation, 
 after other reasons had somewhat lost their primary importance. 
 This may be safely said of the Presbyterians and Independents, 
 and possibly of others. The causes of the Wesleyan defection 
 our Methodist brethren themselves would probably agree with us 
 cannot justly be charged against the Anglican Communion 
 to-day. 
 
 What we have to meet, therefore, can be very largely compre- 
 hended under the one word prejudice: — misunderstanding is a 
 less irritating word — inherited prejudice — and prejudice on every 
 side comes from ignorance, by which I do not mean anything
 
 BISHOP OF PITTSBURGH. 63 
 
 necessarily reprehensible. Perhaps we should rather say, a lack 
 of information, oftentimes an inevitable lack. 
 
 The creed of multitudes of religionists to-day depends upon 
 accident, — not principle. Abundant witness may be found for 
 this statement wherever inquiry is made among ordinary Chris- 
 tian people for the reasons which make them adherents of one 
 or another denomination. The accident of birth, the accident of 
 education, an accidental friendship, or change of residence, or 
 marriage, or pastoral attentions, or convenience of access — how 
 many such reasons are the only reasons for ecclesiastical affinities, 
 among our own people as among others. 
 
 Ask an ordinary attendant at any one of our hundred different 
 houses of worship why he belongs there, what the special tenets 
 of his denomination are and why, who was its originator, what 
 its history, whence its authority, what its particular witness, pur- 
 pose, destiny; — on what Scriptural or historic or practical grounds 
 it separated and remains separated from others closely akin or 
 further removed; even why he is a Protestant, and against 
 what errors he protests; and can he tell you? Does not our own 
 experience among men assure us that ignorance on all sides, un- 
 intelligent, thoughtless, inert, but bristling with prejudice, char- 
 acterizes the mass of the people who profess and call themselves 
 Protestant Christians on this American continent? 
 
 When the question is how to approach them and make friends 
 with them, consummate wisdom is needed, as all will allow. Such 
 in difficulty and delicacy is the problem before us to-day. 
 
 No one who really believes in the one Holy, Catholic, and Apos- 
 tolic Church as the Ideal can fail to regard the Dispersion as most 
 lamentable. Our Prayer Book bids us remember " the great 
 dangers we are in by our unhappy divisions." All separatists from 
 the Ideal are indeed wandering sheep.* 
 
 Nor are these words arrogant. They assume indeed that we 
 are right and these our brethren wrong, but how else can we 
 have any reason to exist as a Church? Confident as we are, and 
 as we ought to be, of the unshaken and unshakable position which 
 the Anglican Communion has always maintained, we mean no 
 disrespect to any of our Christian brethren when we say without 
 hesitation, that we are persuaded that if they would take the time 
 to look into the actual facts, and view our doctrine, discipline, and 
 
 * " They have fallen into a pit from which it will take some time to extri- 
 cate them. But it has been ignorantly done, and not willfully. They have 
 followed blindly in a beaten track, they have been hurried without thought 
 into habits and ideas of religion which it is difficult now for them to shake off. 
 We are not to judge them too severely for this . . . but we are to love them, 
 and loving them to teach them. ... In their inability to understand, we 
 are to help them. In their thirst after the living water which is knowledge we 
 are to stand at the well and draw the water for them. In their ignorance of 
 facts and of history we are to gather together and set before them the account 
 of those things which most nearly concern them." — TheVicar of Frome, " The 
 Church's Broken Unity," and we gladly make his words our own.
 
 04 PROTESTANT COMMUNIONS. 
 
 worship, unaffected by prejudice, they would, if not entirely ready 
 to acknowledge the overwhelming strength of our position, never- 
 theless have much cause to modify what seems to us undue irri- 
 tation and antagonism concerning us. 
 
 And this we have a right to ask, because for the most part they 
 went out from us three centuries ago and later. This is the 
 Mother Church of at least all English-speaking Christians, hav- 
 ing the advantage of them in point of age, and (taking in the 
 whole Anglican Communion) having the advantage of many of 
 them in point of numbers, and from another standpoint having 
 the advantage of them in point of historic dignity and achieve- 
 ment. We will not claim that our Communion has the advan- 
 tage of them in many spiritual qualities, in missionary zeal, in 
 generous furtherance of evangelistic work, in sanctity of life, 
 and in many other things which entitle these brethren to our un- 
 stinted admiration. We do not claim as our exclusive heritage 
 any good thing which is not equally, if they will, their own. We 
 do not boast or exult in our time and generation as if we had 
 whereof to glory — for what have we that we did not receive? but 
 we feel that we have the right to claim fair treatment, which it is 
 not the prevalent habit to give us; and, as the older of the com- 
 pany, to receive kindly and unprejudiced consideration. 
 
 As to the charge of arrogance so frequently made by some of 
 our own people as well as by our separated brethren, is the point 
 well taken? Is it arrogant to be earnest for the truth as one 
 perceives it? To stand firm for conviction, and outspoken in 
 defense of one's rightful heritage, especially when the one mo- 
 tive is to make others joint-heirs with us and not keep the heri- 
 tage to ourselves? Is the Baptist brother not arrogant when he 
 accounts all pedo-Baptists unbaptized, or the Methodist when he 
 intimates that his Episcopal brother is unconverted, or the Pres- 
 byterian when he speaks slightingly of Prelacy; and we only 
 blameworthy when we seek to share with others our priceless 
 treasures? Were Aquila and Priscilla to be commended or con- 
 demned when they took Apollos, although he was mighty in the 
 Scriptures, and sought to show him the way of the Lord more 
 perfectly? 
 
 The arrogance of St. Paul on Mars Hill is ours, the arrogance 
 of the Christian missionary in a heathen land, the arrogance of our 
 Lord, who brought a message which men neither asked for nor 
 believed. The word insinuates a motive with which this great 
 Communion of ours can never justly be charged, nor any indi- 
 vidual who upholds her claims. Whatever his manner or the 
 strenuousness of his methods or words, that motive, I repeat, is 
 necessarily a noble one — to share a blessing with others less for- 
 tunate — to bring about the Unity in the Faith for which our 
 Saviour prayed, and to save men's souls alive.* 
 
 *Our Presiding Bishop Tuttle, just the other day in his charge to the
 
 BISHOP OF PITTSBURGH. 65 
 
 I believe we may safely assert that, whatever impetuous and 
 narrow-minded individuals may have said and done, the authori- 
 tative Anglican position has always been perfectly Christian, and 
 in accord with the words of the Apostle, " prove all things, hold 
 fast that which is good." 
 
 " Even more important than unity is truth. Unity after the 
 pattern of men, and not according to the Will of Christ, would 
 not remedy the evils which we experience. A body having such 
 nnity would not be Holy nor Catholic nor Apostolic. This seems 
 manifest." 
 
 The points of difference naturally fall into two classes; those of 
 doctrine and those of polity. 
 
 I. With regard to doctrine, it is well known to many, but not 
 to all of our contemporary brethren in the various denominations 
 of Christians, that within well-defined and widely separated 
 bounds, all varieties of Christian doctrine not inconsistent with 
 the Nicene Faith may be held and may be preached among us with- 
 out fear or favor. The Divine guidance vouchsafed to the Angli- 
 can Church is conspicuous in her wonderful abstinence from 
 minute definitions, her breadth of view, her wise tolerance, her 
 amazing silence where in other quarters there have been many 
 diverse and clamoring voices, her reverence for truth made mani- 
 fest by wariness not to be wise above that which is written. Sec- 
 tarianism, whether without or within, bemoans this very quality 
 which in itself distinguishes the Church spirit from the sectarian. 
 There is no Procrustean bed of human devising to which all the 
 utterances of the clergy must be trimmed. There is no Index 
 Expurgatorius other than that which the living Word of God 
 has ordained. There is no narrow rut in which all must run. On- 
 lookers are frequently amazed, and sometimes those within the 
 ample freedom which the Church allows, are grieved and 
 alarmed, as they hear some voice raised in declaration of that 
 with which they individually do not agree. But nevertheless, 
 when one turns to his Prayer Book, which is the present and 
 always " up-to-date " standard for what we are to believe and 
 what we are to do, he is ever re-established in that which is the 
 Church's authoritative deliverance, discovers that the true liberty 
 wherewith Christ hath made us free is not trammeled in the 
 least by that wonderful book, and in all troubles and necessities 
 
 Brotherhood Convention at Denver thus gave utterance in addressing our 
 separated brethren to what is the thought in all our hearts: 
 
 " We know, dear friends, that in the following of the Bible, in the worship 
 of the Church', in the two Holy Sacraments and in the covenanted gift of Con- 
 firmation there is further and larger grace if you will but lay hoid of it and 
 take it in. We are thankful that you are obedient to the Holy Spirit in many 
 things. We earnestly long that you will press on and obey Him in all things. 
 Meanwhile go on in the right as God gives you to see the right, That far you 
 cannot be wrong. Walking earnestly your present ways before Him, He will 
 open to you His further ways. ' He that is willing to do His will shall know 
 of the doctrine' is our Blessed Lord's own promise."
 
 >gg PROTESTANT COMMUNIONS. 
 
 finds himself comforted and at peace within the venerable de- 
 fenses of the faith which the Church provides. Here we have, 
 as we believe, the whole counsel of God, not a fragment— all the 
 essentials of the faith clear and positive and definite— a pure, 
 evangelic sacramental, practical Gospel, preached authoritatively 
 and continuously through varied seasons of the Christian year. 
 Here passes royally along the way the Living Christ. The Church 
 shows herself serenely confident in the present, and sure of vic- 
 tory in the future, no matter what may be the maundermgs or 
 rantings or half-truth-tellings or perverse misinterpretations, or 
 absurd" self-revelations of individual pulpits. Freedom to wor- 
 ship God is combined with freedom to interpret His word, as in 
 no communion beside. 
 
 Of course there are dangers in all liberty. Nevertheless ulti- 
 mately it makes for the whole well-rounded and well-propor- 
 tioned truth.* 
 
 And when one turns to the second class of difficulties, those 
 which have to do with polity, I am not aware that intelligent 
 leaders among the denominations about us make strenuous op- 
 position to the Preface to the Ordinal. Indeed they cannot in the 
 face of history; but only to such interpretation of it as flatly in- 
 validates whatever of commission their various ministers may 
 claim, and this interpretation the Anglican Communion has 
 never authoritatively given, — while for executive and administra- 
 tive functions there is not wanting on every hand testimony, that 
 the eyes of educated readers of ecclesiastical history as well as of 
 the students of the times in which we live are turning with more 
 and more appreciation' toward that form of polity which recognizes 
 constitutional and centralized authority, and provides for an 
 executive. 
 
 God's Providence has wrought wonderful changes plainly visible 
 to those who have not lived yet half a century, in the condition 
 of most, if not all, of the Protestant bodies. Much bitterness has 
 disappeared; ecclesiastical controversy is far milder than it used 
 to be; research is now pre-eminently for the truth, and not for 
 mere partisan victory.f 
 
 * " The Church herself can set forth only the truth and can give her im- 
 primatur to the Catholic faitli only, but she can tolerate within her fold per- 
 sons whose teaching does not fully correspond with the whole faith, in the 
 hope that the abundant grace of God will eventually open their eyes to the 
 truth. To cut them off would be to put them outside the very means which 
 may in the end bring them to a realization of the richness and dignity of their 
 spiritual birthright. But we should remember that ' Precept must be upon 
 precept, line upon line,' and that God is leading souls by different ways and 
 by different degrees of celerity to the full apprehension of the true light. The 
 Church is surely not inconsistent with her charter of salvation if she is a 
 patient mother and clings with tenacious love to all her children and to others 
 as well, teaching them by her sacraments and offices how great is the treasure 
 which she holds in store for them."— C/ivrch paper. 
 
 fFor example: I clip this from a prominent Presbyterian paper. 
 
 " On the twenty-seventh day of this month, the three hundred and fiftieth
 
 BISHOP OF PITTSBURGH. 67" 
 
 If we believe that truth is mighty and will prevail, may we not 
 well take heart? For we are Anglicans because we believe that in 
 that system lies the truth, and so we need have no anxiety as to 
 the ultimate result. 
 
 II. As the maintenance of differences so largely depends upon 
 the one thing, prejudice, so, under God, progress will be made 
 toward unity by simply one antidote — i?i formation; and that, first 
 for our own people, and then for our brethren who are separated 
 from us. 
 
 1. The Church Idea is absolutely absent from the minds of 
 multitudes of otherwise intelligent Christian people. The whole 
 theory of the Christian revelation is misunderstood on every hand. 
 That our Lord came to this earth to gather together into one 
 communion or flock all the children of God that are scattered 
 abroad is foreign to the popular Protestant Christian thought and 
 consciousness. The individualistic idea of salvation has been 
 made so prominent (and naturally so by reaction in the three 
 centuries of Protestantism) that one can have little hope for 
 rapid progress in the cause of unity until the truth is again 
 brought to the front that the Kingdom of God on earth, definite, 
 organized, imperial, Catholic, is absolutely necessary for the 
 maintenance and defense of the spiritual truths for which the 
 Kingdom stands; absolutely necessary also for the conversion of 
 the world. Our own people in large numbers do not hold this 
 clearly, as witnessed by the apathy with which wide comprehen- 
 sive plans are considered and the hesitancy with which world-wide 
 movements are undertaken, the disgraceful stinginess of our 
 contributions for missions, the unsympathetic attitude of our 
 people toward the evangelization of the world. The welfare of 
 one's own little parish, the careful preservation of one's own 
 diocesan interests, the paltry and selfish salvation of one's own 
 soul, — these, each one, valuable in its place, are permitted to 
 
 anniversary of the tragedy, there will be dedicated on the spot where Servetus 
 was burned, a monument consisting of a simple block of granite, bearing the 
 following (translated) inscriptions: 'Respectful and Grateful Sons of Calvin, 
 Our Great Reformer, But Condemning an Error winch was that of his Age, 
 And firmly Attached To Liberty of Conscience And of the Gospel. We have- 
 Erected this Expiatory Monument The 27th October. 1903.' ' The 27th 
 October, 1553. Died at the Stake at Chainpel, Michael Servetus of Villeneuve,. 
 Aragon. Born September 29th. loll.' 
 
 " It will be noted that this singular monument is being erected by the friends 
 and followers of Calvin, the Respectful and Grateful Sons' of ' Our Great Re- 
 former,' and not by the friends of Servetus, the victim of the mistaken but 
 wicked deed. The monument on the one hand is not intended to, and does 
 not in any degree, vindicate or sanction the doctrinal views of Servetus; nor, 
 on the other hand, does it pronounce against the views of Calvin; it simply 
 expresses its condemnation of an act of intolerance, and it does this with 
 charity towards Calvin as having committed ' An Error which was that of his 
 Age.' The members of the Reformed Church founded by Calvin, feel that 
 they should repudiate this act of their great founder and set themselves right 
 with the world. They believe it is better to tell the simple truth and renounce 
 any responsibility for and sympathy with the unfortunate act."
 
 ^8 PROTESTANT COMMUNIONS. 
 
 •overshadow and crowd out from the Christian consciousness the 
 tremendous and significant and stimulating thought of the Holy 
 Catholic Church. The hearts of thousands of our people, as 
 of our separated brethren as well, are out of sympathy (as one 
 can hear on almost any day in conversation) with the infinite 
 tenderness of our Lord's High Priestly prayer, "That they all 
 may be one, as Thou, Father, art in Me, and I in Thee, that they 
 may be made complete in one." "But the thought that there 
 was once a unity which presented to the world an organism 
 -divinely made, and termed by inspiration the Body of Christ, 
 is certain, some time, to be recalled; and afterward will come 
 the search to find it." 
 
 Hence, the first great duty that lies at our doors is the educa- 
 tion of our own people, by every means in our power, and of others 
 .as well, in the great truth of the universal Kingdom or Church 
 •of God, visible on earth, that all men may see and thus know that 
 the Father hath sent the Son to be the Saviour of the world. 
 •Our Lord started out " to preach the Kingdom of God." His 
 message was called, " The Good Tidings of the Kingdom," and 
 & kingdom is something visible, definite, tangible, organized, with 
 visible officials as well as visible citizens, all enshrining and mani- 
 festing principles of life and conduct essential to well-being. 
 And who does not know that the outer part is as essential as the 
 inner? Without the husk the kernel perishes. The Church 
 Idea, against which so many even of our own people are preju- 
 diced, must find abundant emphasis, or we cannot hope for unity.* 
 
 2. And with this continual dwelling upon the rightful, visible 
 unity and universality of the Kingdom of God, there must be 
 particular emphasis on the sins of heresy and schism; sins which, 
 to the consciousness of multitudes of Christian people, are ex- 
 tremely indefinite;, if not absolutely merely figures of speech; sins, 
 because ascribed in Scripture itself to Satan, the slanderer of 
 the brethren and the hateful antagonist of the well-proportioned, 
 perfect truth; sins, because they sow tares among the wheat; 
 sins, because separating brother from brother, erecting altar 
 against altar, dividing, in order that he, Satan himself, may 
 conquer. 
 
 3. Then there must be information and explanation with regard 
 to the divisions that have taken place and that still exist. Our 
 brethren are learning very rapidly that the causes which origi- 
 nally divided were secondary, some of them absolutely trivial. 
 And among the signs of the times which all true Churchmen 
 
 *" Who would dream of organizing a commonwealth, an university, an 
 army, or a navy, upon this principle that outward and visible unity need not 
 "be considered as particularly important? And if, the higher we rise in the 
 development of social life, the more we feel the need of a perfect order, why 
 should we imagine, that in the structure of the ideal community, the Church, 
 this point may be safely disregarded. If the Church be a Living Body, unity 
 belongs to it of right."—" The Church Idea" by Dr. Huntington.
 
 BISHOP OF PITTSBURGH. 69 
 
 hail with gratitude to God are the confederations and alliances, 
 and, in some cases, absolute union of some bodies of Christians, 
 greater or less; all of them, however, of modern origination; — 
 the wide recognition of the evil of strife, keeping Christians 
 apart, dissipating strength, wasting money, causing the loving 
 heart of God to grieve over the imperfections of those who pro- 
 fess and call themselves His children. Knowing so well the 
 underlying love which actuates the whole communion to which 
 we belong, a love which found its meagre expression, as we be- 
 lieve, in the tentative propositions of the Lambeth-Chicago plat- 
 form, I believe that to bring about, even in one generation, a 
 general movement towards the blessed unity for which our 
 Saviour prayed, it remains only for each bishop in his diocese, 
 and for each clergyman in his parish, to give expression by word 
 and deed to that kindliness in every way that is consistent with 
 convictions of truth and duty and loyalty. There need never be 
 surrender of principle. There need never be exasperating re- 
 crimination. There need be no yielding of conviction. There 
 need never be disloyalty to the Holy Church whose principles 
 and doctrines we hold/ There must be always recognition of 
 the immense danger of gaining outward union and temporary 
 advantage at the expense of domestic peace and further and 
 ultimate advantage. There must be unwearied patience, cease- 
 less prayer, and loving trust in God and His promises; and 
 there must always be recognition of the Nicene Faith of the 
 undivided Church, which ds our anchor in the shifting tides of 
 the centuries. But one need never fear that the cause will be 
 betrayed by those who, held by that anchor, meet the waves, not 
 to buffet them, but to ride them; the historic Church affording 
 a refuge for all, whether of ourselves or others, who are more 
 or less shipwrecked, certainly "all at sea," whether on rafts or 
 in boats or on broken pieces of their fragile ships. And so it 
 shall come to pass, that all shall escape safe to land. 
 
 4. Another department of information should be opened. As 
 a recent writer puts it, " It surely is time, and it would be helpful, 
 to remind our friends of other Christian bodies of what they owe 
 to the communion which, in this as in the mother land, they 
 often treat with such scant courtesy. They should remember 
 that it was the Church of England which, able to trace her descent 
 to the times when the modern theory of the Papacy, arrogating 
 to itself the over-lordship of Christendom, was unknown, re- 
 asserted the ancient right of national Churches to govern them- 
 selves, and gave to English-speaking Christians a Prayer Book and 
 a Bible in the common tongue. Not a new Church, but the 
 Church of her fathers reformed, she kept her children in spiritual 
 touch with the Christianity of the first centuries and prepared 
 to remit to posterity the blessings of the liberty wherewith Christ 
 had made men free. And to do all this she suffered long and 
 sorely, ' resisting unto blood ' the attempts of her enemies to re-
 
 70 PROTESTANT COMMUNIONS. 
 
 entangle her in the olden 'yoke of bondage.' It was not Pres- 
 byterians and Congregationalists, it was not Baptists and Meth- 
 odists, who died in defense of Christian rights at Oxford and 
 Smithfield, for Presbyterians and Congregationalists, Baptists 
 and Methodists, as organized bodies, were then unknown; it was 
 English Churchmen who so suffered: and it was not until the 
 battle with Eome had been practically won that the earliest of 
 the denominations to which reference has been made came into 
 existence." * 
 
 5. Still another truth, — a commonplace to us, but often lost 
 sight of by Protestantism, — is the underlying basis of the one 
 Baptism. It is news to great numbers of otherwise fairly intelli- 
 gent Christian people that no one can possibly be baptized into 
 the Methodist communion, or the Baptist or the Presbyterian 
 or the Protestant Episcopal, but only and always into the one 
 Church of Christ, primitive, apostolic, universal. Hence unity 
 is to be had, not by leaving one Church for another, but by all 
 alike recognizing their membership in the one Church of Christ, 
 and learning to make use of all the privileges which belong of 
 right to every member of that Church — its ministry, its ordi- 
 nances, its promise of perpetuity until the end of the world. 
 
 Privilege, standing, authority, continuity, permanence — these 
 all await the separated children of the Eeformation, — their own 
 property, — of which they are ignorant, and. because ignorant, 
 careless and indifferent. To tell them of all this is no arrogant 
 task of ours, but a fraternal and Christ-like duty, whether they 
 will hear or whether they will forbear. The bishops, as they 
 make their visitations and have opportunity to address multi- 
 tudes of our denominational brethren, might well urge these un- 
 familiar, but intensely practical thoughts upon the attention of 
 the usually crowded congregations. They are seed thoughts, and 
 must by God's blessing surely bring forth fruit. 
 
 6. In the meantime, as urged by one of our Church papers, 
 " Churchmen ought to be employed carefully in rigid self-exam- 
 ination that we may root out from our own body, which is a part 
 of the Kingdom of God, everything that pertains t<> sectarianism. 
 We must prepare ourselves for the future unity that awaits the 
 larger extension of the desire for it among all Christian people. 
 American Churchmen are not themselves possessed of the tem- 
 per which will lead towards unity. It must be the primary duty 
 of all Churchmen to foster the spirit which will tend thereto." f 
 
 * From The Northeast. 
 
 + " At least the Church must recognize that the one broad , cohesive pro- 
 gramme for the Church's future is that promulgated by Catholic-minded 
 men. It, and it alone, embraces the entire foreign" and domestic relations of 
 the Church. It alone contemplates reform of ourselves as the first preliminary 
 toward future reunion. Other schemes have been eloquent in urging other 
 people to reform. This turns the search-li<rht within and trios rirst to point 
 out and then to eradicate what, on our part, stands in the way of Christian 
 Unity. Unity, without surrender of historic truth, is our sroal. The question
 
 BISHOP OF PITTSBURGH. 71 
 
 One generation is not much in the life of a Church. We must 
 be satisfied if, in our lives, we accomplish just a little in the 
 direction of that which all Christian disciples most fervently 
 desire. 
 
 If this Conference cares to make any pronouncement upon this 
 subject, I would venture to suggest, with deference, six points, 
 .as follows : 
 
 POINTS SUGGESTED FOR RESOLUTIONS. 
 
 1. A declaration that, notwithstanding differences, we believe 
 the underlying basic baptismal unity, which cannot be denied, 
 gives promise of (aye, makes inevitable) the fulfillment of our 
 Lord's High Priestly Prayer, and calls for diligent effort on the 
 part of all Christian people. 
 
 2. That we of the Anglican Communion pledge ourselves anew 
 to constant thought and prayer and conscientious effort towards 
 unity, and earnestly call our separated brethren to the same, and 
 to the mutual study of the things which make for peace. 
 
 3. That, believing our position to be much misunderstood and 
 misrepresented, we urge upon our people more widespread and 
 popular use of newspapers, tracts, and similar literature to dispel 
 ignorance and remove prejudice, as far as possible, among all 
 Christian people. 
 
 4. That we remind our separated brethren that the Anglican 
 position as to doctrine remains absolutely unchanged since the 
 denominations were organized, and because the spirit and temper 
 of all earnest-minded Christian people have been so modified by 
 God's grace, we believe that there is good reason to hope that 
 progress may now be made towards unity of feeling and of work. 
 
 5. That points of agreement with the larger bodies being 
 numerous and fundamental, while disagreements are fewer and 
 avowedly in a considerable degree secondary, we are ready to dis- 
 cuss these latter points in a spirit of charity wherever a like 
 spirit is manifested by any of our denominational brethren. 
 
 6. That, inasmuch as the faith and the polity which we repre- 
 sent have withstood the vicissitudes of well-nigh nineteen cen- 
 turies, while the divisions we deplore are of modern origin, and 
 the various organizations already manifestly giving token of rapid 
 changes if not of disintegration, there is reason to think that 
 
 before Churchmen is not when they will attain it, but when they will begin to 
 try It is a scheme that may ultimately cover centuries, and we are not dis- 
 couraged that even the first steps are taken slowly. Other reforms in the 
 Church have been obliged, similarly, to await their 'fullness of time A 
 • Morning Star ' had to precede by two centuries the sixteenth century Ref- 
 ormation' In our own day, the Divorce Reform movement has had to under- 
 go the same delay. First an academic question, then acceptance by our 
 Bishops, then by our lower Clergy, then by our laity, then will result practical 
 realization."
 
 72 PROTESTANT COMMUNIONS. 
 
 return to well-tried and, as we believe, primitive principles will, 
 erelong, result in primitive unity. Thus, as there is and always 
 has been but one body and one spirit, one hope of our calling, 
 one Lord, one faith, and one baptism, all Christian people may 
 be brought to be all of one heart and one soul, united in one holy 
 bond of truth and peace, of faith and charity, and may with one 
 mind and one mouth glorify God, through Jesus Christ our Lord. 
 
 THURSDAY MORNING. 
 
 Fifth Topic. 
 
 THE ATTITUDE OF OUR CHURCH TOWARD THE 
 PROTESTANT COMMUNIONS AROUND HER. 
 
 (b) POINTS OF DIFFERENCE AND THEIR EMPHASIS. 
 
 Second Paper. 
 
 The Right Rev. John Philip Du Moulin, D.C.L., 
 
 BISHOP OF NIAGARA. 
 
 It is my duty to follow my Right Reverend brother and to deal 
 with points of difference and their explanation. 
 
 In attempting this I will try to look at some points of difference 
 from the Canadian standpoint. 
 
 1. I am sorry to think and to say that there does not appear 
 to be any very cordial desire on the part of our separated brethren 
 for reunion. This I submit is a just inference to be drawn from 
 the history of this movement to the present time. 
 
 The Church has recognized the duty of the parent to seek her 
 lost children. For nearly fifty years 'the matter of reunion has 
 been kept alive in the Northern and Southern Convocations of 
 the Church of England. The Church in Australia and in Canada, 
 in 1886, petitioned the then coming Lambeth Conference to deal 
 with the matter. But the most decided and practical action was 
 taken by the American Church in the General Convention of 1886 
 on the petition of more than a thousand clergv, including thirty- 
 two bishops. The Convention, having considered the matter, 
 formulated four articles as a basis of negotiations for reunion, 
 and desired that it should be made known to our separated 
 brethren that the Church was ready to meet them in brotherlv 
 conference with a view to approaching some settlement of our 
 unhappy divisions. The same business was dealt with in the 
 Pan-Anglican Council held in 1888. This most representative 
 body of our communion, including bishops of the Holv Catholic 
 Church, assembled from divers parts of the earth at Lambeth 
 and discussed the whole matter with patience and charity. A 
 Committee was appointed, and it duly reported, reciting the' steps
 
 • BISHOP OF NIAGARA. 73 
 
 that had been taken in this direction, setting out the four articles 
 put forth by the American Church, now known as the Lambeth 
 Quadrilateral, recommending that all this be made known to the 
 bodies outside, that information he circulated as to our position, 
 that prayers be offered, that every right step he taken toward 
 honorable reunion. 
 
 Nearly twenty year? have elapsed since the action of the Gen- 
 eral Convention of 1886, followed by the Lambeth Report and 
 Resolutions of 1888. The action of the Pan-Anglican Conference 
 was the nearest approach in modern days to the pronouncement 
 of a general council. It was as far as possible authoritative. It 
 was definite, reasonable, and was intended to be an overture of 
 peace, brotherly love, and desire for union to all the bodies out- 
 side. Such proposals most surely deserved the respectful and 
 careful consideration of all concerned. So far as I have been 
 able to ascertain, no formal acknowledgment or answer, as wide 
 and authoritative as the overture, has ever been put forth by 
 those addressed. 
 
 The frantic appeals of Canon Henson from the pulpit of the 
 venerable Abbey and in the public press, and the presence and 
 amenities of Canon Fleming at the installation of the new pastor 
 at the City Temple, have evoked no general response. This is- 
 not surprising, for it could hardly be expected that the sugges- 
 tions and advances of the Pan-Anglican Conference being dis- 
 regarded, the voices of private individuals would produce better 
 results. 
 
 Our experience in Canada has been similar. Our synods have 
 taken up the subject of unity and have from time to time ap- 
 pointed committees to meet representatives from the other bodies. 
 Meetings have been held in Toronto and elsewhere: papers have 
 been read from side to side: courtesies have been exchanged, but 
 no substantial results have followed. The initiative in such pro- 
 ceedings has been uniformly taken by the Church, and the 
 response has been in effect, " We come to meet you because 
 you desire it rather than because we have any hope of suc- 
 cess." 
 
 Indeed, large numbers of our separated brethren are quite satis- 
 fied with the present position of things. They consider that the 
 unity of the spirit in the bond of peace is all-sufficient; they 
 desire nothing more. Others are content with the platform of 
 the Evangelical Alliance, " Let us agree to differ." There is also 
 a very wide expression of this sentiment, " So long as the Church, 
 holds herself aloof from our platforms and projects, and refuses- 
 an interchange of pulpit ministrations, it is useless to discuss the 
 subject of reunion." So far as one can observe and judge from 
 actions, there is not much desire on the part of Protestant bodies 
 outside for entrance into the Church. They are altogether self- 
 satisfied. They do not acknowledge that we have anything of im- 
 portance to give them which they do not possess themselves.
 
 74 PROTESTANT COMMUNIONS. 
 
 They are strong in self-confidence and not infrequently in self- 
 glorification. 
 
 2. It is important to observe that this unresponsive position 
 of the denominations is strengthened by their success. In Canada 
 the Methodists stand first of the Protestant bodies, numbering 
 916 886, the Presbyterians second, numbering 842,442, the 
 •Church' third, numbering 680,620. Their properties and pos- 
 sessions are in like proportion. The Presbyterians, Methodists, 
 Baptists. Congregationalists, and others have costly churches, 
 •colleges, parsonages, and properties all over the Dominion. In 
 the cities they pay larger stipends to their ministers than those 
 paid by the Church. They are lavish in expenditure on organs, 
 choirs,* and services. Their church newspapers are well con- 
 ducted and enter the homes of all their people. The " Methodist 
 Book Room," as it is called, is one of the largest, best conducted, 
 .and most profitable publishing concerns in the country. But a 
 far more important matter is this that they gather in from their 
 people and lay out on their missions work in the home and foreign 
 fields, a great deal more than is contributed or expended by the 
 Church for the same objects. The Presbyterian body for the 
 coming year have called for $300,000 for their mission work, 
 the Methodists for $250,000, while the Church is struggling to 
 realize $75,000 for her missions, home and foreign. 
 
 Is it therefore a matter of wonder that the Protestant com- 
 munions outside the Church are inflated with success, contented 
 with their position, desiring nothing beyond their ever-increasing 
 growth, and condescending and patronizing rather than deferring 
 at all to the Church? The Methodists have practically re- 
 nounced the name "Wesleyan" and call themselves the Great 
 Methodist Church. The Presbyterians are, The Presbyterian 
 €hurch of Canada. 
 
 As further evidence that there does not exist on the part of 
 the bodies without any strong and general desire for corporate 
 unity, we may observe that such large Christian bodies as the 
 Presbyterians and Methodists, who hold in common the same 
 form of ministry and methods of worship and order, do not 
 incline to blend together and unite for the saving of money, labor, 
 -and strength, and for the glory of God. 
 
 If they be thus slow to unite with each other, preferring to 
 remain apart, the hope is not greatly encouraged that they should 
 be quick to unite with us. It should also be noticed that the 
 raison d'etre of some of the outside bodies, such as the Baptist 
 body, being contrary to our fundamental principles, would abso- 
 lutely stand in the way of reunion. 
 
 In England the matters just referred to stand reversed. The 
 Church is established and richly endowed. Lordly titles and 
 estates are hers. The magnificent cathedrals, abbeys, the ancient 
 universities and churches of the land are her heritages. The 
 bishops are lords spiritual. The Primate in order of state follows
 
 BISHOP OF NIAGARA. 
 
 75 
 
 the royal family. The Book of Common Prayer is enrolled among 
 the archives of the Constitution. The prestige of the Estab- 
 lished Church is unquestionable. All this is viewed by the non- 
 conformists with feelings of resentment and envy easily under- 
 stood. Thev are ever ready to join with all revolutionists who 
 cry, "Down' with the Establishment." The attitude of the prin- 
 cipal nonconforming bodies is largely political and historical. 
 The alliteration " popery and prelacy " tells of fierce struggles 
 between the state and nonconformists, recalling the phrase of 
 King James, " No bishop, no king." 
 
 The Independents, Anabaptists, Quakers and others have 
 fought and been fought in civil as well as religious encounter. 
 The popular Presbyterian mind decides the question of a liturgy 
 not so much by an appeal to Biblical or Patristic lore as by the 
 recollection of Jeanie Geddes and her stool. The recent Educa- 
 tion Bill has made wide the cleavage between the Church and 
 dissent. 
 
 Some of our brethren in England of extremist type have 
 adopted almost everything Romish — vestments, ceremonies, ter- 
 minology, calling the Holy Communion the Mass, celebrating it 
 with ritual as like Borne' as possible, and, as in a conspicuous 
 case recently, this ended by an Anglican priest, his curates, part 
 of his congregation, and Sunday-school, all marching from their 
 parish church into the nearest Roman Catholic establishment and 
 there submitting themselves to the Roman obedience. 
 
 Such misfortunes do not make for unity. The Church of 
 England has been sorely wounded in the house of her friends, and 
 the power which her peculiar position of moderation ought to 
 give her in the business of mediation and reconciliation has been 
 disastrously minimized and weakened. 
 
 The nonconformists of to-day resist with all their force the at- 
 tendance of their children at ^schools where the Church holds 
 influence, and have banded themselves together in a system of 
 passive resistance to the recent Education Act, which means 
 nothing else than rebellious breaches of the law of the land. 
 
 In the United States and in British North America, our eccle- 
 siastical nomenclature has given us a deal of trouble. We call 
 ourselves " The Church of England in Canada," and we get the 
 full benefit of the name. The outside bodies identify us with 
 our great mother. By this all her glories and all her mistakes 
 should become in a measure ours. But as poor human nature 
 is ever more quick to remember the mistakes than the glories, 
 so we sometimes come in for more blame than praise by our con- 
 nection with the Church of England. 
 
 There is some ground for the way in which we are regarded 
 in Canada as an offshoot from the State Church. We began as 
 a State Church in some degree. Royal grants in land were made 
 to the Church in British North America. " Crown rectories " 
 were established and endowed. They still exist. Our bishops
 
 *.g PROTESTANT COMMUNIONS. 
 
 and their successors were named " lord bishops " in letters patent 
 from the crown. In the table of precedence now in nse at the 
 seat of government, archbishops go before bishops, and bishops, 
 coming next, take precedence of other ministers of religion. All 
 these matters smack very strongly of a State Church. 
 
 Such things mav be very small, but the minds of people are 
 just as small. The leading Presbyterian minister in the city of 
 Ottawa after the recent visit of the Prince of Wales, devoted his 
 Sundav-moming sermon to an attack on the court regulations 
 whereby the bishops are appointed to go before the ministers in a 
 procession at Government House from the drawing room to the 
 dining hall. We have lately been visited by three emissaries from 
 England — a Presbyterian minister, the successor of the late Dr. 
 Parker at the City Temple, and a Methodist minister of note. 
 These men expounded to the Canadian people the Education Act 
 as passed in England, and inflamed their minds against the 
 Church in a matter with which on this side we have nothing 
 
 to do. 
 
 Such occurrences are hindrances, and calculated to thwart in a 
 large measure the Church's efforts to bring about godly union 
 and concord. 
 
 3. A further and a formidable hindrance presents itself in the 
 constant projection of new and outlandish sects or movements, 
 depending at their outset and for their future on the personality 
 of their founders. 
 
 Such is the Christian Science movement, its head and founder 
 a woman, her ideas as reflected in her book hazy, confused, unin- 
 telligible. Its whole basis is a contradiction to living life and 
 reality. Its growth and its wealth are enormous. In thirty years 
 this body, opposed as it is to fact, experience, and even common 
 sense, has, notwithstanding, attained a prodigious. growth. 
 
 How almost impossible any attempt to persuade such a leader 
 and such followers that their schism is an evil to be abandoned 
 and undone. The head and founder of Christian Science is deified 
 by her more than enthusiastic disciples. If the Goddess of Reason 
 is identified with a bloody and turbulent period of human history, 
 is the Goddess of Unreason likely to be less troublesome? Who 
 could persuade an idolized and vain woman? Who could convince 
 her wild worshipers? 
 
 Whatever be the extravagances of Christian Science, they are 
 greatly exceeded by those of Dowie and Dowieism, the most 
 audacious impostor of modern days. Founded and conducted 
 by a pseudo-prophet, Elijah the Restorer, episcopally robed, the 
 head of a city and of a large following, with a keen eye to busi- 
 ness, the receiver of large revenues, the leader and commander of 
 a strange army, is engaged, while we are meeting here, in storming 
 Xew York City. 
 
 To persuade such a man and such multitudes to haul down 
 their flag and confess themselves invaders of the Church's unity,
 
 BISHOP OF NIAGARA. 77 
 
 tremblers of Zion and divisionists would be about the most seem- 
 ingly hopeless undertaking. 
 
 A more gracious part of one's duty would be, in closing this 
 enumeration of differences, to offer some explanations of positions 
 so antagonistic to union. 
 
 But it is not easy to explain such matters as we have referred 
 to in a way so satisfactory as to remove them from the path of 
 great hindrances to our Divine Master's idea and prayer for one- 
 ness in body, spirit, and action. 
 
 And yet we would fain cling to the hope that His Divine 
 prayer, followed by the less -perfect intercessions of His Holy 
 Church, will one day have an answer; that His forces will yet 
 be so consolidated that the world may believe in His divine mis- 
 sion. This most certainly we should look for and expect. That 
 for it we must learn to labor and to wait there can be little 
 doubt. The pendulum of public feeling in such matters swings 
 from side to side. A century ago the English-speaking people 
 habitually indulged in swearing. Dueling was an honorable act. 
 Gross and brutal drunkenness was a part of gentlemanly hos- 
 pitality. At the beginning of the last century the Church was 
 little conscious of her missionary responsibility and consequently 
 inactive in the field of the world. To predict an utter revolution 
 in these matters would have been regarded as an enthusiast's 
 dream. But the revolution has taken place. The Spirit of God 
 has moved men's hearts, and before his fiery breath the dead 
 stand on their feet an exceedingly great army. Why should it 
 not be so in this matter? Nothing surely can be plainer than the 
 evil and unprofitableness, the impediments, the waste, the evil 
 spirit, the uncharitableness of our unhappy divisions. Why 
 should it be thought incredible that the followers of the one 
 Christ everywhere should some day all awaken to a sense of this 
 and strive to heal the wounds of His body? There is ground, 
 abundant ground for faith and hope in the irresistible, all-sub- 
 duing power of the Holy Ghost over human hearts. Already we 
 see the coming together of various kinds of Presbyterians in one 
 body and the different sorts of Methodists in one Methodist com- 
 munion. These are steps in the right direction. The agglom- 
 eration of these bodies around the Church would be a powerful 
 appeal to the rest of divided Christendom to come together like- 
 wise, and so the movement, once begun, would proceed rapidly. 
 This has been God's method in the past — why not in the 
 future ? 
 
 Be it ours to hope that among the wide ranks of the sundered 
 and self-satisfied there be many true souls yearning for the end 
 of dissensions, and for one body, one spirit, and one hope of our 
 calling, one Lord, one faith, one baptism. 
 
 Be it ours to avoid all occasions of misunderstanding. To be 
 courteous, charitable, considerate, broad-minded toward our sep- 
 arated brethren: to work with them as far as possible; always to
 
 78 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 leave the impression that, instead of disparaging, we love them 
 and Ion" for a full corporate reunion of the Body ot Christ. 
 
 Be it ours to pray constantly that all may come to see the 
 ereat danger we are in by our unhappy divisions, that henceforth 
 we mav all he of one heart and of one soul, united in one holy 
 bond of truth and peace, of faith and charity, and may, with one 
 mind and one mouth, glorify the one God. 
 
 And while we do all this the vision will come to us clearer 
 ever clearer, of the one armv of the Living God, with ranks closed 
 up marching to the conquest of the world, and the while enjoy- 
 ing to the full the goodness and the pleasantness of dwelling 
 together in unity. 
 
 THUBSDAY AFTEENOON. 
 
 Sixth Topic. 
 
 METHODS OF THE CHUECH'S WOEK IX EVANGELIZING 
 THE SPECIALLY DEPENDENT EACES IN AMEEICA. 
 
 (a) THE NEGRO RACE. 
 
 First Paper. 
 
 The Right Rev. Alfred Magill Randolph, D.D., LL.D., 
 
 BISHOP OF SOUTHERN VIRGINIA. 
 
 Christianity, in its relations to the problems of the education 
 and the regeneration of the Negro race, occupies a position 
 identical with its attitude toward all other branches of the family 
 of mankind. The question of the conversion of the Negro race, 
 not only here, but in its original home, with its hundreds of mil- 
 lions of population, is identical both in relation to duty and to 
 possibility. 
 
 Of the Indian, the Hindoo, the African, and the Mongolian, 
 we ask, Is he a man? Has he a conscience? Has he a spiritual 
 nature? Has he an instinctive belief that he will live after 
 death? that he will exist in another world in his personal identity 
 and consciousness, just as he has continued to exist beyond yes- 
 terday into to-day, and every day of his life? If he has these 
 characteristics which define and identify human nature under- 
 neath all of its physiological and ethnological variations, then 
 there is not only an adaptation, but a need and a hope and a 
 necessity which the revelation of God in Christ alone can satisfy. 
 
 In our generation, even among scientific skeptics and philos- 
 ophers of the materialistic school, we have passed beyond the 
 crude speculations and unscientific conjectures of the middle of 
 the last century, proposing the theory of the diversity of origin 
 as the explanation of the variations in the types of mankind. In
 
 BISHOP OF SOUTHERN VIRGINIA. 79 
 
 the realm of mind, of ethics, and of spirit, experience in the edu- 
 cation of the lowest forms of human intelligence, the recognition 
 of conscience, undeveloped and distorted, but still existing in the 
 deepest degradations of humanity, and the universality of the 
 beliefs of natural religion, all point to the unity of mankind. 
 While the theory of variation of origin has only external 
 divergences for its support, it has internal and physiological unity 
 and identity for its refutation. As far as we can generalize from 
 the testimony of history, there is a persistent tendency and in- 
 stinct in these divergences to perpetuate themselves and to pre- 
 serve racial autonomy and integrity; and the higher the race the 
 wider its providential destiny and work, the stronger the develop- 
 ment of this instinct. Each race doubtless has its mission to 
 fulfill in the growth of civilization and in the progress of the 
 regenerating power of Christianity; and the philosophy of history 
 warrants the induction that, as each individual has his place of 
 influence and duty to fill in the great brotherhood of the Chris- 
 tian Church, as each branch of the Church has its contribution 
 to render and its stone to carve for the great temple of the King- 
 dom of God in the world, so each race has its divine lesson to 
 teach and the results of its experience to impart to the ever- 
 growing fabric of human civilization. 
 
 If that is true, we have the solution of that unwritten law for 
 the preservation of the races in their integrity, found in the 
 highest development in the white race, the leading, guiding, and 
 governing race of mankind, but found in them all. The lower 
 races have, as we might expect to find, less of race dignity, and 
 less sense of degradation in yielding to animal passions transcend- 
 ing racial bounds, from an aspiration to rise in contact with a 
 superior race; yet among the lower, where the conscience has 
 been enlightened and quickened by the redeeming grace of the 
 Gospel, the commingling of races in any form becomes identified 
 with the degradation of both, and race diversity itself becomes 
 the occasion of the development of the consciousness of spiritual 
 unity, in which the lower is lifted by the hand of the higher to 
 a sense of its dignity as members of Christ, as children of God, as 
 inheritors of the Kingdom of Heaven. 
 
 Sir Henry M. Stanley, the great modern traveler and perhaps 
 the widest observer of the races of mankind, closes his testimony 
 in these words : " In all my travels I have seen nothing more 
 wonderful than this, that in whatever disguise I have found man, 
 something in him seems to justify the belief that we are all the 
 children of one Father." His impression, developing into a pro- 
 found conviction from long-continued and varied observation and 
 experience, was that man, from the lowest to the highest, is a 
 child of God, having in him conscience and a spirit separating 
 him by an infinite gulf from the animal world. The Bible 
 prophecies were made thousands of years ago upon the same 
 impression, the same profound conviction. The prophet looked
 
 80 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 out upon the world with its diverse races as we do to-day. He 
 .-aw underneath all their variations that they were men, as he 
 was a man. They had a reason, a conscience, a spiritual nature, 
 n heart as he had, and upon these facts he predicted that the 
 worship of one God would supersede the worship of all false 
 gods. lie saw the prophecy in the mind of man, in the type of 
 religion for which he was made, and which, however overlaid, 
 would in the final event assert itself. The world was against him, 
 and he a representative of one little nation. But he saw to the 
 bottom and grasped the ultimate principle. Polytheism in the 
 light of that principle must be only a temporary phase of illusion. 
 The venerable creeds, the deep philosophies, were empty and arti- 
 ficial and untrue to human nature, to its wants, its need, its cry, 
 its foundation convictions. Upon that basis, with absolute cer- 
 tainty, he predicted the death of Polytheism and the universal 
 worship of and prevalence of the idea of one God. We have 
 their prophecies, and by the side of those prophecies we have the 
 fulfillment which has progressively verified, and will continue to 
 verify, the principle upon which they were made thousands of 
 years ago. 
 
 If man has a conscience, a reason, a heart, the redemption of 
 Christianity for time and for eternity is for him. There are 
 obstacles to Christianity, and have been from the day of Christ's 
 Ascension, when He issued His parting command : " Go ye into 
 all the world and preach the Gospel to every creature " — " Lo, 
 I am with you alway, even unto the end of the world." Obstacles 
 are presented by different civilizations and special characteristics 
 of races and nations; but Christianity has not listened to any 
 argument to prove that any race or nation is impervious to the 
 appeal and congenitally blind to the light of the Gospel. More 
 than a hundred years ago, the most brilliant writer of his genera- 
 tion in England, in an article in the Edinburgh Review, written 
 to prove the folly of the efforts and expenditure for the con- 
 version of the natives of India and to urge its abandonment, has 
 these words : " If a Hindoo is irreligious, or, in other words, if 
 he loses his caste, he is deserted by father, mother, by wife and 
 child, and kindred and friends, and becomes instantly a solitary 
 wanderer upon the earth. We do not say it is difficult to convert 
 the Chinese or the Japanese, but the Hindoos. We are not say- 
 ing it is difficult to convert human creatures, but difficult to 
 convert human creatures with such institutions." He regarded 
 the institution of caste as an impregnable bulwark of the powers 
 of evil against the advance of Christianity. It was the backbone 
 of the social, the political, and the religious life of the race. If 
 Sydney Smith had lived in this generation, he would have recog- 
 nized in the vast Empire of India that things which are impos- 
 sible with man alone are not only possible, but inevitable with 
 God and man united; human nature and God in contact in the 
 revelation and the power of the Gospel.
 
 BISHOP OF SOUTHERN VIRGINIA. SI 
 
 Since his day the monster institution of caste has been slowly 
 Teceding and disintegrating at the foundations, in the new at- 
 mosphere and light "of Christianity. Caste is undoubtedly the 
 most powerful barrier ever encountered by Christian civiliza- 
 tion, because it is more compact in an organization permeating 
 every occupation, every profession, and every institution of 
 life; but still it has been powerless, and will be powerless, to 
 intimidate the inroads and the assimilating forces of Christianity. 
 
 The disposition and the race characteristics of the Japanese 
 present obstacles to Christianity depressing to the missionary. 
 The Japanese is brilliant, but fickle. He is the specimen in the 
 modern pagan world of the religious skeptic. He is like the 
 Greek, ever ready for the new and equally ready to let go the 
 old. He is inconstant, unsteady. But underneath he has the 
 same human nature, facing the same tremendous problems which 
 Christianity alone can solve, and was meant to solve. The Gala- 
 tians were fickle, but the love and the wonder of the Gospel 
 steadied and anchored them. And so the Greek, with his sensual 
 emotionalism and his aesthetic intellectualism and his gay world- 
 liness, was lifted by the Gospel to lay hold upon truth that im- 
 parted character, that educated him out of his instability, and ap- 
 propriated his intellectual agility and culture and his wonderful 
 language to be its vehicle for transmission to the world. 
 
 The experience of the Christian Church has verified the faith 
 underlying all missionary effort, that with a fair and solid con- 
 tact with the principles and the needs of human nature, Chris- 
 tianity is bound to demolish paganism in all of its forms and to 
 transcend all obstacles presented in the variations of condition 
 and character among the races of mankind. 
 
 In speaking of obstacles presenting trials to faith in the work 
 of our own Church and of other organized Christian bodies, 
 larger and superior in missionary resources to our own, among the 
 Negro population of the country, of the South and the North, 
 there are some the mention of which might alienate the sympa- 
 thies of those whose opinions have been formed upon abstract 
 principles, and who have been without the opportunity of testing 
 them by observation and experience. Ethnology and race condi- 
 tions are purely scientific studies, and the study of all sciences is 
 ■a process of induction from the observation of facts. The need 
 of the Negro, as a foundation upon which to build education, 
 the character for citizenship and stability in religion, which con- 
 ditions everything else, is family life, family law, family religion, 
 family fidelity. The family is, in the ultimate analysis, the unit 
 •of society. The family trust, the family authority, the family re- 
 ligion, these are the beginnings, the springs, the unseen founda- 
 tions. There is no trust that human beings put in one another 
 like the trust between husband and wife, between parent and 
 child. From the family this trust goes forth to the aggrega- 
 tion of families and forms the atmosphere of the moral life of
 
 g2 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 the community. It enters into all the relations and interchanges 
 of life, imparting social stability and coherence. Without trust 
 in the 'family you will have it nowhere else. Your business rests- 
 upon trust: your politics rest upon trust. A distinguished 
 English philosopher, writing upon social and national life, says 
 of the family : " The blessing and the curse of it penetrate every 
 corner of the most artificial society. Look at the Marriage a la 
 mode of Hogarth. Meditate on the ghastly breakfast table which 
 is the preparation for all the tragedy that follows. The great 
 paint ei' of English social morality tells you there of the history 
 of commercial failures, of political distrust, of sensual wreck, of 
 domestic degradation/' The idea he embodies in the great pic- 
 ture is that they all go back to the desecration of the conjugal re- 
 lation: for that is a relation, and a relation is not a human ar- 
 rangement, a device which man has adopted, and which he may 
 change or adjust; but it is constitutional, it is indigenous, it is in 
 the roots of' things, a condition of the life of the organism, 
 whether it is physical or spiritual. Such is the family. Its recog- 
 nition as such is the criterion of the efficiency and the achieve- 
 ments of anv people. Its loss or its dishonor is the beginning of 
 the death of races and nations on their way to animalism and to 
 extinction. 
 
 We have ten millions of the African race in our midst. From 
 the dawn of history they have been under the bondage of sla- 
 very, whether in their native homes or scattered over the earth. 
 Here they are gathered with no choice or agency of ours, or their 
 own. The great problem is not to be solved by peripatetic 
 speakers and lecturers "about education. Whatever our liberal 
 people, our countrymen of the northern and western portions of 
 our land may say and do, the burden and the pressure and the 
 solicitude are upon the South. The Southern people want their 
 help, and God knows they need it. If, perchance, our people of 
 the North and West should speak and act and inflame their 
 minds with the problem upon the plane of ignorance or passion 
 or political rivalry, the part of the people of the South is to be 
 patient and to go on doing their duty without fear in the sight 
 of God and of the Lord Jesus Christ, who died for these people, 
 as for all the children of men. All of our fellow-countrymen will 
 know the problem one of these days; perhaps in the near future, 
 for this race are migratory children, and they will make this 
 whole land their home; and then this great branch of the Anglo- 
 Saxon Christian world will become one in the knowledge of the 
 problem and one in sympathy in the great work of redeeming and 
 educating this people to be in the long future the civilizers and 
 the evangelists of their own native land, shadowed for ages in the 
 darkness of heathenism. 
 
 More than any other, this race in our midst needs an awakening- 
 of conscience, a quickening of long ages of slumber and of deadness 
 in family life, family dignity, and family fidelity. There are, it i&
 
 BISHOP OF SOUTHERN VIRGINIA. 85 
 
 true, thousands of them who have imbibed the Christian idea of 
 the family from the home of the master and mistress under the 
 old pupilage of slavery, and who have learned the profound im- 
 port of purity in family life since their emancipation from legal 
 bondage. But what are these thousands to the millions who are 
 without fathers and mothers, without sons and daughters, without 
 trust and love in the home, as God meant it to be! Writers among 
 the educated Negroes, with one noble exception, have obscured 
 this condition, or rather have allowed hysterical yearnings for 
 wlrnt is called "manhood" to blind them to the reality; while 
 the magazine writer and the politician of the white race have, 
 for the most part, handled the whole question in the atmos- 
 phere of sentiment divorced from reason, and theory without 
 foundation upon the observation of facts. The impulse to save 
 must know the perils of the objects of its solicitude and com- 
 passion, otherwise it spends itself in vain. 
 
 Another obstacle in the religious and moral development of 
 the Negro is his contact with politics under a system of govern- 
 ment which of all others, though the simplest and the purest, 
 is the most complicated in its demands upon the intelligence and 
 morality of the individual, and the most open to abuse and cor- 
 ruption when that intelligence and morality are in a rudimentary 
 state of development. 
 
 Our relations to these ten millions of an alien race have no 
 guiding precedent in history. They present new problems 
 which cannot be disposed of by repeating over and over again 
 some political shibboleth, like "''liberty, equality, and fraternity.*' 
 Plato's republic was a sublime ideal, but a grotesque impossibility 
 in a world like this. The English people in India are a handful 
 compared to the millions of the natives. When England went 
 to India the tribes were engaged in wars of extermination, and 
 the Hindoo was gravitating toward extinction. England's law, 
 her courts of justice, her benign reasonableness and her firm hand 
 have saved a great people perhaps for a great future on the con- 
 tinent of Asia. England governs and the Hindoo, though per- 
 haps the most intelligent of the nations of the East, knows that 
 it is best for him that she should govern. He feels his incapacity. 
 He wants a longer time to learn. Darwin, in his "Descent of 
 Man," says that the " death of races is often caused by the at- 
 tempts to civilize them." They absorb the vices of civilization, 
 but decline its burdens. They are impulsive, tentative, impatient 
 of steady aim and purpose for future achievement. The Negro- 
 does not shrink from physical toil, and in this respect he is nearer 
 to the type of progressive civilization than the Indian, who pre- 
 fers hunting to plowing, and in refusing to obey the law, " In 
 the sweat of thy brow shalt thou eat bread," he refuses civiliza- 
 tion and gravitates to beggary and want and extinction. The 
 Negro bears physical burdens with cheerfulness, and his toil 
 has made many a wilderness all over our land to blossom as the
 
 84 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 rose. But physical toil is perhaps the least of the burdens of 
 civilization. It is always cheerful. It has in it an element of 
 pleasure, which Divine Providence has attached to it as one of 
 the laws of its activity. " The husbandman holdeth the plow 
 and giveth his mind to the furrows. The carpenter laboreth 
 night and day, and is diligent to make great variety. The smith 
 sitteth at the anvil and considereth the iron work, and his eyes 
 look still upon the pattern of the thing that he maketh, and he 
 setteth his mind to finish it and to polish it perfectly." The body 
 workers need no commiseration from the brain workers of the 
 world. But still the Negro is an illustration of Darwin's law of 
 the decay of the weaker races in the attempt to civilize them pre- 
 maturely. 
 
 Take the suffrage, the most responsible gift of the highest 
 civilization. The Negro looks forward to it as the advent of his 
 temporal salvation. What does he do with it. How does he 
 learn to regard it ? In time he learns to sell it for a few cents, or 
 for a dollar, or for perhaps more. I do not refer to the best 
 specimens of religion and education, who are few compared to 
 the great masses. These last have their consciences progressively 
 degraded and educated downward by this gift of civilization. 
 
 The Boman Church carries some elements of Christianity that 
 exercise saving influences upon human nature; but the difficulty 
 is that it contains practices that corrupt the weak and the ig- 
 norant, and they are the many. It educates the conscience down- 
 ward. It holds up the Cross to sinners, and sin that must be 
 saved only by the Cross of the Son of God must be a tremen- 
 dous reality. But yet in practice it makes little of sin, by as- 
 signing little tasks, as bead-counting and Pater Nosters, for its 
 remission. The weaker souls among its votaries are learning the 
 logic of estimating the weight of sin by the price paid for it in 
 little penances and not in the great redemption. So, in the 
 mind where ethics is divorced from political duty and conscience 
 is for sale, you recognize the germ of fatal corruption in popular 
 government. 
 
 You may reply that the Negro's conscience has been depraved 
 instead of educated by the exercise of suffrage, by reason of the 
 example and agency of the white man. But that only confirms 
 Mr. Darwin's theory of the tendency of the weak to assimilate 
 only the vices, in contact with a civilization that is above them. 
 There exists in the highest civilizations of the Christian nations an 
 element that represents the disintegrating forces of vice; but there 
 exists also a public sentiment that hedges vice around and circu- 
 lates through the channels of government to carry off the waste 
 and eliminate the poison. But in the weak race there is no public 
 sentiment, but only widespread ignorance and a dead or dying 
 conscience. I think it may be said that, in the opinion of the 
 wisest educators of the Negroes, belonging themselves to the 
 race, that the restriction in the Southern States in the exercise
 
 BISHOP OF SOUTHERN VIRGINIA. 85 
 
 of the right of suffrage by educational and property qualifications 
 has removed obstacles to their spiritual, moral, and intellectual 
 development. Indiscriminate suffrage has separated the Negro 
 from his best friends and planted suspicion in his mind toward 
 the whites of the North and the South, besides depraving his own 
 conscience and the political conscience of the whole country. I 
 am sure its restriction has helped to remove obstacles to his con- 
 version to Christianity in the Church of which we are the repre- 
 sentatives. 
 
 In relation to the secular education of the Negro race, it is 
 ■enough for me to say that the generous and systematic contribu- 
 tions from the Northern States to our Church schools and the 
 millions collected by the tax-gatherer from the whites of the 
 Southern States are evidences of a conscience awakened to the 
 duty of the enlightenment of the Negro up to the measure of 
 his ability and the interests of his temporal and his spiritual 
 welfare. 'With reference to the public schools for the Negroes, 
 the question of the exclusion of religion from public instruction 
 is one of far greater consequences than in the case of the white 
 schools. Those who are opposed to religious teaching in the 
 public schools, and, indeed, all sensible people who are not in- 
 fidels, agree that school instruction would be better with the ele- 
 ments of religious instruction than without it. But those who 
 oppose the introduction of religion into public instruction do so 
 upon the ground that government is not the proper agent for the 
 dissemination of religion. The Government is the political rep- 
 resentative of many creeds, many Churches, many variations of 
 religious belief. It represents a divided nation, so far as religion 
 is concerned, and therefore it must be neutral. It could not 
 adopt the Creed of any one without the alienation of all the rest. 
 And that seems to be plausible to the popular mind, though the 
 Bible and the foundation principles of Christian morality and 
 the great Creeds of Christendom belong to all forms of Chris- 
 tianity. But, accepting the fact as it stands, it amounts prac- 
 tically to the exclusion of the Negro child from all religious 
 instruction. He has no religious home, and for the great masses 
 he is without a Church. Therefore, if he is to learn at all, 
 he is dependent upon parish schools. The rational policy, then, 
 of all missionary work of the Church among Negroes is the 
 recognition of the parish school as the fundamental agency and 
 necessity. And, again, it is worthy of effort, with conference 
 with Protestant bodies around us, to bring to bear influences 
 upon the governments of States to open schools with such forms 
 of religious service as harmony among all Christians may devise. 
 Childhood never forgets creeds and prayers. With the vast 
 masses of Negro children it is their only chance to learn. What 
 a pity for a Christian people to suffer little pagans to pass all the 
 educational opportunities of childhood without the Bible, the 
 hymns, the blessed old Creeds.
 
 86 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 Referring to our discussion of "the family as the first and there- 
 fore the highest school for the education of childhood in obedi- 
 and in the elements of morality, we are reminded of the 
 material conditions which obtain in the great masses of the 
 Negro population. Their homes and home training are in the 
 country. The young men and women in large numbers gravitate 
 to the cities in search of employment; but families are reared in 
 the country. A cabin with two or three, but most frequently 
 with only one room, is the home of the Negro. Men and women, 
 boys and girls, live for the the most part in these narrow condi- 
 tions. The factory laws in a majority of the States prohibit the 
 employment of children under twelve years in the cotton facto- 
 ries. It was only after a long struggle in England, a hundred years 
 ago, that Peel and his party convinced Parliament and the Eng- 
 lish nation that they could not rely upon fathers and mothers to 
 protect their own children from the disease and blight of factory 
 work. The cupidity of parents forced the little children into the 
 poisonous air and grinding toil of the factories; and the English 
 race, in the factory districts, as years passed, began to manifest 
 alarming signs of physical degeneracy. The laws intervened to 
 save the children. Would legislation be possible or practicable to 
 save the children of our poor, ignorant Negro race from cor- 
 ruption and moral degeneracy, in the springs of their life, in 
 being reared in such conditions in the homes referred to? The 
 question is too wide for the limits of this paper, and perhaps I 
 have already transcended the time allotted. 
 
 There are some who believe such legislation to be practicable, 
 and, if so, there are those who will not rest until they bring 
 public opinion, crystallized into law. to bear upon the moral re- 
 generation of the Negro race. But short of law. Christianity and 
 the Church, the most powerful agencies for awakening and edu- 
 cating the conscience, may accomplish a regeneration of morals 
 and of character, in the foundation relations of life, among a race, 
 kind and impressible and capable of the noblest fidelity; capable 
 also of being touched and lifted, as all of God's children, by the 
 love of Christ and human effort and sacrifice for the wandering 
 and the lost. 
 
 We have seen that the spirit and faith of prophecy are 
 identical with the missionary spirit and faith of Christianity. 
 They believe in final results from causes requiring time to 
 work, and therefore certain and inevitable in accomplishment. 
 They believe in God's purpose and in human nature respond- 
 ing to that purpose, and for its accomplishment they believe 
 in time; they have faith in time. Time, with some, is only 
 a philosophical abstraction, and the belief in it has no quality 
 or power of living faith. There are many minds that have 
 no real belief in time. They believe in the present; they be- 
 lieve in to-day; they are in a hurry about all enterprises. If re- 
 sults are not immediate they abandon the foundation they have
 
 BISHOP OF HONDURAS. 87 
 
 laid. They have no belief in seed-planting which requires a far- 
 off harvest. The difference between a mere politician and a 
 statesman is that one works for and believes in immediate re- 
 sults to be accomplished in the present exigency and justifies a 
 compromise of principle to achieve that result. The statesman 
 believes in principles and is patient and confident of their final 
 victory. So Christianity believes in time. Christian faith and 
 Christian imagination see in time great spaces, stretches of 
 years, ages, wherein seeds are to grow. Faith in time is surely a 
 tremendous reality. We plant an acorn in our boyhood and the 
 currents of life drift us away for sixty years. We visit the scene 
 of our childhood, and find the tree with its branches toward the 
 sky and its leaves a shelter from the heat. What a change! 
 Think of the helpless, cowed, and shivering natives of Africa 
 landed upon the shores of New England and Virginia in the early 
 days of our Colonial history — look at their children to-day. 
 What a change! Christianity believes in planting seeds, and 
 watering and praying and waiting, in the faith that the seeds 
 will grow. Faith in God, faith in human nature as He made it, 
 and faith in time as illustrated in every field of human experience, 
 justify the calm expectation and sure hope of the final and the 
 universal prevalence of Christianity among all the races of 
 mankind. 
 
 THUESDAY AFTERNOON. 
 Sixth Topic. 
 
 METHODS OF THE CHURCH'S WORK IN EVANGELIZ- 
 ING THE SPECIALLY DEPENDENT RACES 
 IN AMERICA. 
 
 (a) THE -NEGRO RACE. 
 
 Second Paper. 
 
 The Right Rev. G. Albert Ormsby, D.D., 
 
 BISHOP OF HONDURAS. 
 
 We are invited to consider to-day some of the methods em- 
 ployed by the Church of God in seeking to evangelize the Negro 
 race. 
 
 The duty of the Christian Church to try to evangelize all the 
 races of the world is clear, it rests on the solemn charge of Christ, 
 " Go ye into the world and preach the Gospel to every creature." 
 The fearless discharge of this duty " without respect of persons " 
 shall reap its rich reward when the kingdoms of this world shall 
 have become the kingdoms of Our Lord and his Christ, when 
 there shall be gathered round his throne that " great multitude
 
 88 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 which do man can number of all nations, kindreds, people, and 
 toDgues." We therefore can rejoice to-day that amidst all the 
 difficult problems that surround the past history, the present 
 positiou, and the future prospects of the Negro race, amidst all 
 the storms and conflicting currents of public opinion on the po- 
 litical and social aspect of questions relating to those people, we 
 are in smooth waters when we try " to win them to Christ." Let 
 us remember that we are not asked to solve political or social 
 problems, but we are solemnly commanded to perform our spir- 
 itual duty, and let us reverently pray that every ripple on the 
 surface of the stream of this our duty may forever pass away — 
 and that "the Spirit of the Living God may brood on the face 
 of the waters." 
 
 As the question of our duty is most thankfully recognized, we 
 are only asked to-day to consider the best methods to be adopted 
 in order to carry out our object in view. 
 
 1. First, then, I apprehend we must clearly agree as to what we 
 mean by evangelizing the Negro race. What is our definite ob- 
 ject? 
 
 2. Secondly, we must agree on certain fixed principles. 
 
 3. Among all the agencies we may suggest when we come to the 
 discussion of the methods to be used, we must agree that one 
 agency is indispensable — no matter what other agencies may be 
 employed. 
 
 4. And then, when we have agreed on these points, I may sug- 
 gest some methods that, with others more valuable, suggested 
 by my Eight Eeverend Brethren, may form the basis for a 
 profitable discussion this afternoon. 
 
 I. First, then, what do we mean by the expression " evangelize 
 the Negro race? " 
 
 Surely it is something much more than simply to proclaim the 
 evangel of God. I am quite aware that some of our most spirit- 
 ually-minded brethren may say " Preach the word and leave the 
 results to God." We thankfully recognize that in one point of 
 view, " The word of God is quick and powerful," and that we 
 have nothing to do with results — but in order to do any real 
 work we must have our object in view clearly defined, and that 
 object I take to be " the formation of character " — by character 
 I mean the expression and the fruit of our apprehension of 
 God's love to us in Christ, and the reflection of that love in the 
 government of self and in our conduct towards our fellow men. 
 
 Professor Peabody of Harvard University, in his very able book 
 entitled " An Examination of the Teachings of Jesus in Eelation 
 to Some of the Problems of Modern Life," regards with much 
 hopefulness the present tendency to turn to the task of inter- 
 preting and perpetuating the teaching of Jesus. The modern 
 spirit inquires "What would Jesus say?" In considering the 
 difficult questions that surround the expression " Kingdom of 
 God," he comes to this conclusion, " that whatever the phrase may
 
 BISHOP OF HONDURAS. 89 
 
 mean, or whatever may be included within its meaning, it im- 
 plies a condition in which character rules supreme." 
 
 Our definite object in view is so to bring men and women into 
 personal contact with the Living Christ that at last they may in 
 some measure reflect His character. He must come into his 
 garden and weed out all that offends. He must use the knife 
 unsparingly that the fruitful branch may become more fruitful 
 still. He must come into His Temple, once the " palace of 
 Satan," now the " temple of the Holy Ghost," and cleanse it 
 through and through, and again and again. He must come into 
 His barn and with His winnowing-fan must thoroughly purge 
 His floor. He must sit as a refiner and purifier of silver, and 
 must never be content till He sees in the purified metal His 
 own kind face reflected as in a sea of glass. 
 
 II. Secondly, we must agree on certain fixed principles as we 
 approach the subject of methods to be employed. As the Negro 
 races whom we seek to evangelize, though one in blood, are very 
 different in temperament and disposition in different countries, 
 so we must recognize the principle (a) of adaptability and great 
 flexibility in the methods we think best to employ. 
 
 The Negroes of North America differ from those of the 
 South, and the Negroes of the Mainland of Central America 
 differ from those of Jamaica, Barbadoes, and the other West 
 Indian islands. The methods of the Church in dealing with them 
 must therefore vary with the environment, capabilities, dispo- 
 sitions, and previous opportunities of the particular sections of 
 the race we are seeking to influence — we must also take into ac- 
 count the climatic influence of the countries in which we are 
 called to labor. Again we must not only recognize the principle 
 of adaptability in the methods we propose to employ, but we must 
 never forget another most important principle — (b) namely, 
 that as our aim is spiritual, so everything calculated to empha- 
 size race prejudice must be avoided, and the political element 
 must never mingle with, nor in one iota interfere with our deeply 
 spiritual work; here, as ever, we must be very faithful to G-od, 
 to our own conscience, and to our brother. The Gospel's evan- 
 gelical message of " Him who is no respecter of persons," when 
 driven home to our hearts and indelibly written on our minds by 
 the power of the Holy Ghost, must influence our conduct, and 
 make us, whatever our race or nationality may be, better citizens, 
 kinder brethren, and more fitted to fill the place that has been 
 appointed for us in the wonderful plan of the great Architect of 
 the world. 
 
 III. Again, among the many agencies we may suggest, we must 
 agree (in the presence of God) on the indispensability of one 
 agency as supreme — some may be lawful, others may be expe- 
 dient, but the agency I am about to speak of is absolutely indis- 
 pensable. I mean of course the preventing, co-operating, and seal- 
 ing power of God the Holy Ghost. This must be especially empha-
 
 <)0 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 sized in such days as these. All who look around them and try to 
 read the signs of the times must be persuaded that we are living in 
 the last days. The Holy Ghost has wrought more wonders in 
 bringing souls into the Kingdom of God in the last one hundred 
 years than were effected in the first four centuries of the Chris- 
 tian Church. In those happy days there was the personal pres- 
 ence of Christ, the personal 'teaching of the Apostles, the great 
 Pentecostal blessing. Yet, owing to the forward movements of 
 to-day all along the line, the Holy Spirit in answer to prayer is 
 more largely than ever being poured out on men. The actual 
 number of adherents to Christianity is being more largely in- 
 creased. The argument from statistics is nothing to be compared 
 to argument to be derived from the silent influences of " the old, 
 old story," told and retold in the world. In India, China, Corea, 
 •and Japan, and among parent races of Negroes in Africa, the 
 influence of Christianity is undermining the strongholds of 
 heathendom. 
 
 This is pre-eminently the age of the Holy Ghost, we all have 
 heard, and some of us are members of the great League of Prayer 
 that has been formed for the special object of sending up one 
 united prayer from every part of the world for a special outpour- 
 ing of the Holy Spirit. The League representatives in almost 
 every land, we take as our watchword the promise " I will pour 
 out my spirit upon all flesh." This spiritual work we are now 
 considering must be done by spiritual agencies: "not by might, 
 nor by power, but by my Spirit, saith the Lord." 
 
 Let us, then, earnestly pray, as we consider the methods to be 
 employed, " Oh, God, -who didst teach the hearts of thy faithful 
 people by the sending to them the light of thy Holy Spirit, grant 
 us by the same Spirit to have a right judgment in all things." 
 
 IV. We now approach the discussion of the methods that may 
 be proposed. Bearing in mind the principles I have laid down, 
 that our own methods must be flexible and capable of adaptation, 
 and in their development anything tending to emphasize un- 
 happy race prejudices or political opinions is to be avoided, it 
 seems to me that our methods may be considered as : 
 
 1. Parochial. 2. Special. 3. Individual. 
 
 1. In a settled community nothing can be compared with our 
 ordinary parochial system when interpreted on the principles I 
 have already indicated. Among a very emotional people, while 
 the love of God is plainly taught, and the far-reaching benefits 
 of the atonement wrought by Christ are clearly explained, the 
 practical side of religion should have marked prominence. Dis- 
 cipline should be very firmly and yet kindly enforced, and the 
 integrity of the teachers and the examples of their lives should 
 he ever considered as a most important factor in our work. We 
 should steadily keep our object in view, namely, the formation of 
 the Christlike character in the lives of those among whom it 
 may be our privilege to labor. I much prefer myself steady,
 
 BISHOP OF HONDURAS. 91 
 
 quiet, and persevering work, and house to house visitations, to 
 sensational movements, or emotional revival services. Let there 
 "be more prayer, more unity, more dependence on the power of 
 Ood, more clear and plain and direct preaching, more calling 
 sins by their right names, more exercising the Church's disci- 
 pline with no respect of persons. Let those in high places he 
 reprimanded as well as those in more humble spheres. If the 
 tide of spiritual life is low in an organized community, let this 
 be a call for prayer and the earnest examination of the methods 
 actually in use. The weapons of our warfare are not carnal. All 
 our methods must be spiritual, that is, they must be such as we 
 honestly believe St. Paul would have used and our Lord Himself 
 would sanction. I may add that I most thankfully include under 
 the heading of parochial organizations the methods adopted with 
 so much success by the Brotherhood of St. Andrew and the 
 Church Army. I would also most warmly welcome any well-con- 
 sidered system by which the people can be elevated and taught 
 by means of agricultural and technical schools. 
 
 2. In addition to methods that may be called parochial are 
 those which are of an exceptional and special character. In 
 virgin soil where there may not be as yet any settled ministers, 
 the itinerating evangelist must be employed. It is not necessary 
 that he should be a university man, but he should be fully 
 ■equipped for his work, and must, of course, hold a license from 
 the Bishop of his Diocese and be under the supervision of the 
 clergyman of the nearest settled parish. A well-informed, spirit- 
 ually" minded man of their own nationality will often be found 
 to be the best itinerating missionary in scattering and remote dis- 
 tricts. Here again let us ever remember that the example of the 
 teacher is the object lesson of the taught. 
 
 3. Again, methods must be devised whereby there may be 
 more personal and individual dealing with men and women, one 
 by one. Opportunities should be given for those in temptation, 
 or in sin, to open their minds to their spiritual guides. I am not 
 advocating sacramental confession, but I do think there should be 
 much more spiritual contact between the clergy and the people 
 than there is — an unburdening of the conscience means very 
 much. How can counsel be given unless we know the special need? 
 In special cases the advice of the Church of England is good. 
 « Let him come to me or to some other learned and godly min- 
 ister of God," not to receive absolution as from him, but to re- 
 ceive counsel, direction, and advice. In dealing with individuals 
 of this race he must be taught the supreme importance of the 
 government of self by the aid of the grace of God. In self-con- 
 quest all other spiritual conquest is involved. Well did Lord Ten- 
 nyson say: 
 
 " Self -reverence, self-knowledge, self-control; 
 These three alone lead men to sovereign power."
 
 92 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 In the window of a room in Queen's College, Oxford, is an in- 
 scription recording that the room was once used by our young 
 hero Prince Henry V.. who is finely described by the words Victor 
 hostium et sui. " Conqueror not only of his enemies, but of 
 himself." 
 
 In a word, let us see that all our methods, whatever they may 
 be. tend to the formation of the Christlike character by the 
 power of the Holy Ghost. If, my Eight Eeverend Brethren, we 
 could put all our diocesan, all our parochial, all our various 
 methods into the keeping of the Holy Spirit of God and let Him 
 work, mighty work would be indeed accomplished. Sometimes, 
 when we look around us, we are inclined to ask in despair " can 
 these dry bones live? " Oh, let, us, then, listen for the answer — 
 " With God. all things are possible." Let us do our part, teach 
 the people and pray earnestly to God, " Come from the four 
 Winds, oh, Breath, and breathe upon these slain, and they shall 
 live." 
 
 Our methods can do much: "bone can come to its bone," 
 sinews will bind them together, flesh and the beautiful form of a 
 perfect humanity may cover them above, but we can do no more. 
 " Paul may plant and Apollos may water, but God alone can give 
 the increase." But of this we may rest assured that if we 
 honestly, humbly, and in dependence on God do our part He will 
 do His, and in His own good time we shall hear the rushing of a 
 mighty wind, the spirit of the living God will till the valley, and 
 the spiritually dead, whom, by our methods, we are trying to 
 awaken shall arise to a new and better life and " shall stand on 
 their feet a great army." 
 
 We look forward to the time when our methods for the evan- 
 gelization of the Negro race will be crowned- with such glorious 
 success that those whom we have evangelized in the land of 
 their adoption shall in numbers return to their fatherland, and 
 bring to the parent race the message of the Gospel they have 
 learned from us. An old tradition tells us that one of the Magi 
 who worshiped before the Infant Jesus was representative of 
 this race from Africa. The prophecy was then fulfilled, "The 
 Kings of Tarshish and of the Isles shall bring presents. The 
 Kings of Sheba and of Seba shall offer gifts." So, by these hal- 
 lowed means, the children ministering to the parents, the further 
 prophecy shall also be fulfilled, " Thy sons shall come from 
 far. and thy daughters shall be nursed by thy side. The multi- 
 tudes of camels shall cover thee. The dromedaries of Media and 
 Epha, all they from Sheba shall come, they shall bring gold and 
 incense, and they shall show forth the praises of the Lord." The 
 stream of life shall flow back from America to Africa. "The 
 brook shall become a river, and the river shall become a sea."
 
 BISHOP OF NORTH DAKOTA. 93 
 
 FEIDAY MORNING. 
 
 Sixth Topic. 
 
 METHODS OF THE CHURCH'S WORK IN EVANGELIZ- 
 ING THE SPECIALLY DEPENDENT RACES 
 IN AMERICA. 
 
 (b) THE INDIAN RACES. 
 
 First Paper. 
 
 The Right Rev. Cameron Mann, D.D., 
 
 BISHOP OF NORTH DAKOTA. 
 
 The circumstances and conditions in which the Indians find 
 themselves in Canada and in the United States are very different. 
 There less than 100,000 Indians, here over 300,000; there a com- 
 paratively sparse population of white people, here 70,000,000; 
 there an emigration toward the Indian country, which, while 
 large, is quite controllable, here an onrushing multitude of land- 
 seekers which is practically irresistible; there a form of govern- 
 ment which recognizes, perhaps cultivates, a paternal spirit to- 
 ward the weak, here a form of government which practically says 
 to every man, " Take care of yourself." It is well that we are 
 honored by the presence of a bishop from that part of America, 
 and that you are to hear the views of so competent a judge.* 
 Our sister Church on the north of us has done heroic and effective 
 work, such as has rarely been excelled. 
 
 As for myself, I have had so many times the privilege which 
 I now enjoy — that of presenting the Indian work, in one or other 
 of its phases, before a sympathetic and intelligent audience — that 
 I fear that anything I may now say will seem, to some at least, 
 a thrice-told tale. And, moreover, so easy is it to perceive what 
 ought to be done and yet not to follow it, to know the right 
 spirit and not to have it, that I should not be at all surprised if, 
 even should I succeed in pointing out right methods in evangel- 
 izing the Indians. I should only expose my own shortcomings and 
 provoke the criticism that I describe and commend just what I 
 have failed to be and to do. 
 
 " Methods " can hardly be separated from the inner life of 
 which they are the movement, nor from the spirit which directs 
 them, and I must be pardoned, therefore, if I seem to run back 
 and forth from methods to spirit and life, and from spirit and 
 life back to methods. 
 
 It will be seen as I proceed that I think that the methods of 
 the Church in evangelizing the Indians need to be in some ways 
 
 * The Bishop of Calgary.
 
 94 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 peculiar. I shall have to speak of the wisdom of keeping In- 
 dians as much as possible by themselves while they are still 
 novices in Christian thought and life; of bringing religion to them 
 in their own language; of honoring whatever may be good in their 
 old modes of thought and action. All such methods may be 
 called reservations; but in my opinion all "reservations" in be- 
 half of the Indians must be considered as but temporary expedi- 
 ents. Everything should be looked upon as provisional, as shifts, 
 which, if permanently maintained, would tend to make Indian 
 life something separate from the common life of our country — a 
 solid foreign mass — indigestible by our common civilization. 
 Just because Indian life has been an indigestible mass, has our 
 civilization been all these years constantly trying to vomit 
 it and so get rid of the cause of discomfort. Ordinary 
 laws must have their way. All reservations, whether the 
 reserving of Indian land from the free passage to and 
 fro of the people generally or from the ordinary laws of 
 settlement: or the reserving of the Indian nationality from 
 absorption into ours: or the reserving of old tribal supersti- 
 tions and notions and habits from the natural process of deca- 
 dence; or the reserving of the Indian language from extinction — 
 are only necessary evils or but temporary expedients. Safety for 
 300,000 Indians, divided up into several hundred tribes, speaking 
 almost one hundred different languages, scattered on about sev- 
 enty different reservations, among 70.000,000 of English-speak- 
 ing people, can be found only if the smaller people are led to 
 flow in with the current of life and ways of the larger. The 
 Indians are not an insulated people like the islanders of the 
 South Sea. Our proper method of work is not that which builds 
 up a national Indian Church with a national liturgy in the In- 
 dian tongue, but rather that of resolving the Indian structure and 
 preparing its part for being taken up into the great whole in 
 Church and State. However much therefore the missionary may, 
 for the time being, have to devote himself to one class, namely, 
 the Indians, he should struggle against falling into the notion 
 that he is a missionary to Indians alone and not a missionary to 
 all men, and his aim should be to break down the " middle wall 
 of partition " between whites and Indians, and to seek not the 
 welfare of one class or race, but the common good. 
 
 As a further preliminary remark, let me say that Indian mis- 
 sions call for the hardest kind of work and the hardest kind of 
 sense. It will not be done by people who think that every Indian 
 girl is a Pocahontas. The work must be thoroughly human and 
 sympathetic: it must make allowances; it must be appreciative of 
 any good in the Indians : but the Indian must not be seen as in 
 a mirage — though mirages be common in the desert which he 
 frequents — nor uplifted from the ordinary run of things and 
 " floating vague in the ether." I am, perhaps, not as confident in 
 my opinions regarding the Indians as I was as a novice thirty
 
 BISHOP OF NORTH DAKOTA. 95 
 
 years ago, but this I am sure of, the work calls for hard work and 
 hard sense. I have seen nothing to lead me to think that there is 
 anything in the Indian problem to drive us to mere sentimental- 
 ism, to quackery, or to despair. It will find its solution, under the 
 favor of God, in the faithful execution of the powers committed by 
 God to the civil government, and in a common-sense ministration 
 of the offices and the gracious gifts deposited with His Church. 
 
 Next I should say the methods should be on the highest plane 
 of Christian endeavor. The work lies among those whose con- 
 fidence has been abused and perhaps destroyed. It can be re- 
 gained only by persons of high sense of justice and sustained 
 nobility of feeling. Moreover, the Indian is our helpless ward. 
 Helplessness calls for persons of strong paternal feeling — not pa- 
 ternal feeling so-called, which makes one merely fond and in- 
 dulgent, but the paternal feeling which makes one pitiful, patient, 
 wise, and strong. I read some time ago in a newspaper the fol- 
 lowing words called forth by gross abuses in the treatment of 
 the inmates of certain State poor-houses and hospitals. " The 
 vast majority of men and women are not fit to exercise authority 
 over other beings whose condition is one of entire dependence. 
 There are some noble natures in whom helplessness will only breed 
 respect, consideration, and true charity; but these are few and far 
 between, indeed, and it is not disparaging ordinary human nature 
 in the least to say that their price is above rubies." All this is 
 emphatically true of workers among our native races. " Men who 
 have passed all their lives in low and vulgar life," even though 
 good, are rarely suited to this work. They are apt to be elated 
 by being placed in authority over the ignorant and helpless and 
 free from the balances and checks which a clergyman finds among 
 white people. The Maoris, we are told, quickly noticed the dif- 
 ference between the noble-minded and the vulgar missionaries 
 who came among them, and their comment was, " Gentlemen- 
 gentlemen don't mind; pig-gentlemen mighty particular." 
 
 Next the methods should be such as to give the missionary 
 strong Church backing. It being presumed that the missionary 
 is the right sort of man, he should not owe his place, or his living, 
 in any way to political favor or to local government officers, nor 
 be dependent on them in any way except so far as a gentleman 
 may receive courtesies from a gentleman, and so far as one who 
 is in close touch with the needy may look with manly trust 
 to those who command resources. There are in the Indian 
 country representatives of the government, Indian agents and 
 others, whom I am happy to call my friends, and in whose 
 family life I have found many a time sweet solace. The 
 Indian service is on a distinctly higher plane than it was 
 when I first knew it; but many parts of the Indian country are 
 infested with persons who are the most unscrupulous schemers 
 and villainous land-grabbers — even government officials some- 
 times deserve this name. Nothing suits the purpose of such
 
 96 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 persons better than to have the representatives of religion tied 
 
 to their string. , -i.-li.js 
 
 Further: the methods should inspire confidence in the benen- 
 cent strength of the Church. The Indian has had experience of 
 strength — often bitter experience. He knows well the strength 
 of the white man's gun; the strength of his well-built houses, 
 great cities of them; the strength of his enterprise in subduing 
 the wild and turning over in a few weeks hundreds of thousands 
 of acres of virgin sod; the strength of his railroads running over 
 hill and dale and bridging mighty rivers. There has been handed 
 down among them, generation after generation, the story of the 
 irresistible progress of the white man. " A great people, and a 
 strong. A fire devoureth before them; and behind them a flame 
 burnetii." The Indian admires strength, while in this case he 
 fears it; but, alas! while so many other things of the white man 
 are strong, his beneficent effort seems to the Indian transient 
 and weak. ' A mission is begun. A missionary appears. He lacks 
 good sense. The local enemies of religion make him a laughing- 
 stock. He has not succeeded anywhere else; he does not succeed 
 here. He withdraws. A mission building was erected. Now it 
 stands unoccupied. This is a staggering blow, and, if possible, 
 should never be permitted, therefore never accept any man except 
 the right man. But when the right man has taken hold, never 
 let him go. What he has begun, carry on. If driven away by 
 irresistible forces, let him bide his time and then appear again 
 upon the scene. 
 
 And yet again, the methods used should be those which tend 
 to keep the Indian strong if he has any strength, and make him 
 strong if he lacks it. The wild Indian has a certain strength, 
 strength in the use of his religious nature, strength in the use of 
 his physical nature. 
 
 As to the physical strength of the Indian. Who could cover 
 long distances on foot, who ride a horse, who drive an arrow 
 through the buffalo, who make wild nature serve his purposes 
 better than he? The greatest danger to this strength is his be- 
 coming a loafer and a pauper. No one believes that a loafer and 
 pauper is strong. The Indian does not believe it himself. He is 
 not strong. To save the Indian's strength, the mission should 
 take a distinct stand in favor of productive occupation — work in 
 farming, in raising stock, in handicrafts, and in other pursuits 
 which strengthen his body and bring in returns. Such texts as 
 the following should occupy a very prominent part of public and 
 private exhortations: " Go to the ant. thou sluggard; consider her 
 ways, and be "wise; which having no guide, overseer, or ruler, 
 provideth her meat in the summer and gathereth her food in the 
 harvest." And "How long wilt thou sleep. sluggard? When 
 wilt thou rise out of thy sleep? Yet a little sleep, a little slum- 
 ber, a little folding of the hands to sleep; so shall thy poverty 
 come as one that traveleth, and thy want as an armed man."
 
 BISHOP OF NORTH DAKOTA. 97 
 
 " Even when we were with you, this we commanded you, that if 
 any would not work, neither should he eat." And no pains should 
 be spared to bring vividly before the Indians, on the one hand, the 
 despicable condition into which many of them are sinking, and 
 on the other, the honorable and well-to-do place which many 
 others are securing by patient and intelligent effort. No native 
 should hold a position on the mission force who will not try to 
 make himself an example in these things. 
 
 So much as regards the physical strength of the Indian. As to 
 his old religion, it was a great fact and a great power in his 
 life. It had its sacred stories which fed the religious instinct. 
 The changes of the seasons and the events of individual and so- 
 cial life were marked by holy rites, made attractive by singing, 
 processions, and dances. But the whole system goes to pieces in 
 the presence of civilization and Christianity. The people are dis- 
 concerted and perplexed. They lose all faith. They know not 
 which way to turn. They are helpless. They become hopeless. 
 They become reckless and do desperate deeds, or they become 
 broken-hearted and sink into pauperism, loathsome disease, and 
 death. 
 
 Let the religious gatherings be strong and convey a sense of 
 strength. I should say, therefore, be sure that, at first at least, 
 the gatherings are thoroughly homogeneous, that is, that only 
 Indians are present: or, at least, only those who are like-minded 
 with the missionary and sympathetic. Have no staring specta- 
 tors, especially none of our brazen race. The Indian is shy. 
 Such heterogeneous presence tends to weaken. I attribute any 
 success met with in South Dakota largely to the fact that provi- 
 dentially a large body of comparatively homogeneous Indians 
 was opened to our endeavors and that we succeeded in gathering 
 a large number of congregations — they number ninety — who 
 come together in convocation by the thousand and go away feel- 
 ing their power. If the tribe to be worked with is small, the dif- 
 ficulties are much increased. I should say overcome the smallness 
 of numbers by intensity in spirit and effectiveness in methods. 
 What you lack in extensiveness make up by saliency and point. 
 Let the church building be a good one, the vestments brilliantly 
 white and pure, and the music confident — better strong and rude 
 than artistic and timid. Let the bishop and some of the outside 
 clergy occasionally visit the mission (more frequently than once a 
 year), and appear with the missionary in solemn procession. In 
 the case of the small tribe practical beneficence has peculiar value, 
 and it should take, in my opinion, the form not of schools only, 
 but give more incontrovertible evidences of kindness, such as 
 provision for the sick, and the old, and the helpless poor. It is 
 a striking fact that the success of the Messiah is assigned by 
 the Psalmist to such beneficence. " For," he says, " He shall de- 
 liver the poor when he crieth, the needy also and him that hath 
 no helper."
 
 98 EVANGELIZING DEPENDENT RAGES IN AMERICA. 
 
 An Indian mission should therefore meet the Indian just where 
 he is; appropriate what is good in his religion and take it up 
 into the fuller and newer life of our religion. To use a scriptural 
 figure, " The wild olive should be grafted into the tame olive 
 tree/' and our religion should be presented to him in a way to 
 enlist his imagination and encourage his heart. The religion 
 which has its Bible stories, its outward and visible signs of inward 
 and spiritual grace, its sacred seasons, its solemn liturgy and 
 ritual, can, in the hands of experts, readily do all this. An Indian 
 once saluted me with this confession : " We Indians have no 
 paper from God [he meant no written revelation], but we pray 
 to God, and. when we think we have anything that will please 
 Him, we offer it to Him and ask Him to have pity on us." Who 
 could rebuff an Indian's religion after a salutation like that? 
 
 Of course the three manuals which the Church puts into the 
 hands of her children — the Bible, the Prayer Book, and the 
 Hymnal — should be committed to the Indians, if possible, in 
 their own language, and as all of them in the early days of the 
 mission among them, and many of them to their lives' end, will 
 not be able to read and write, the memorizing of the most im- 
 portant parts of these manuals should be made an important 
 part of their Christian training. There should be services in 
 which the whole congregation should be trained in saying audibly 
 together sacred words and in assuming postures suitable to wor- 
 ship. 
 
 Further, to preserve and develop the Indians' strength, give 
 them sufficient opportunities of putting forth this strength spon- 
 taneously and freely in meetings in which they shall seem to 
 themselves to be prime movers. Xo dependent people, whether 
 of the Indian or of the colored race, will do their best if they are 
 so outnumbered and overshadowed — much less if they are so over- 
 borne — by the superior race that their proper self-confidence is 
 undermined and their own initiativeness and freedom of thought 
 and expression hindered. Such a relation puts them in a discon- 
 certing, embarrassing, enfeebling position of conscious nobodies. 
 Let them have their own convocations. Let one of their own 
 number be their presiding officer — at least in the absence from 
 the chair of the bishop, and that absence, I should say, should 
 frequently occur. Let them assert their wills in the election of 
 their officers. Let them freely express their minds by debating 
 questions and passing resolutions. To most persons passing reso- 
 lutions is as satisfactory as making laws, and often quite as ef- 
 fective. 
 
 This plan has been followed in South Dakota with marked suc- 
 cess, though the Indian convocation there is made up of those 
 who a few years ago were known everywhere as the turbulent and 
 warlike Sioux, and though the native clergy stand to the white 
 clergy in the ratio of 16 to 6, and the Indians outnumber the 
 whites more than one hundred times, and though the convoca-
 
 BISHOP OF NORTH DAKOTA. 
 
 99 
 
 tions are held in the wild country, far away from the influence of 
 the white man's greatness, all the proceedings move along with 
 admirable decency and good order. 
 
 Now, speaking' more broadly, let all methods be inspired and 
 pervaded bv a generous human spirit. In other words, let there 
 be identification with the subjects of our effort. This is an essen- 
 tial of Christian work always, everywhere, and among all classes. 
 The fundamental of our Christian faith is the identification of 
 the Son of God with the subjects of His interest. "He took 
 manhood into God," and if He did this in His person He did it 
 also in His life. He put Himself on a level with the woman of 
 Samaria, identified Himself with her by asking a favor, " Give 
 me to drink,*' before He undertook to 'touch the sore place in 
 her heart, It was this Christ living in him that made St. Paul 
 identify himself with the people of Lycaonia and say, " He gave us- 
 rain from heaven, and fruitful seasons, filling our hearts with 
 food and gladness." Our religion is a ladder whose top, to be 
 sure, reaches unto heaven; but only as we enable men to see it 
 set up on earth right alongside them, as God placed the ladder 
 alongside Jacob in his vision, will men realize that our religion 
 is for each one the gate of heaven. A well-meaning tract distrib- 
 utor once told me of his discomfiture by reason of failure to prac- 
 tice identification. As he passed along through the market he 
 handed a butcher a tract. The butcher called after him. " Say, 
 mister, have you read it yourself?" And as he had not read 
 it he beat a quick retreat. 
 
 So far as my observation goes, nothing has more marred and 
 vitiated missionarv enterprise both at home and abroad than lack 
 of just this fellow-feeling with the subjects of missionary efforts 
 —lack of quick ability to appreciate and ready power to do what- 
 ever is required bv circumstances. This is the special infirmity 
 of our Anglo-Saxon stock. There is a certain obtuseness which 
 makes us fail to feel the situation. There is a proud unwilling- 
 ness to put ourselves in the other man's place and to see with 
 his eyes, vea, a haughty denial that any sentiment can be sacred 
 unless it be our sentiment; that anything can be a real conviction 
 and have any power with another unless it be our conviction and 
 have power with us. The undertaking to open a man's eyes to 
 the fact that he and all whom he loves and reverences most have 
 been in error, to turn a man from modes of thought and habits 
 of action which are dear to him. must always be a delicate task. 
 It is hard to save it from being an exasperating process. The 
 personality of the missionary is often unattractive to a man of 
 different race. The foreigner, though an expert linguist, rarely 
 appreciates the delicate turns of expression and other rhetorical 
 processes bv which speech is saved from rudeness and given the 
 form of delicate suggestiveness and not of absolute assertion. 
 And yet we are disposed to stand off as their critics from the 
 people whom we are called to serve, and to discuss their racial
 
 100 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 and natural and personal peculiarities in letters to newspapers 
 and magazines. Even our petitions for them in intercessory 
 prayer sometimes take on a condescending and patronizing air, 
 which is particularly offensive when it is applied to the rulers of 
 the foreign land where the missionaries are in a certain sense 
 guests, lowering the rulers before their own people by praying 
 publicly for them that they may be turned from darkness unto 
 lio-ht and from the power of Satan unto God. Lecky, in his 
 book, "The Map of Life,'*' has shown that the event which he 
 terms " the awful mutiny " in India, which for a time shook the 
 English power there to its very foundation, took its rise in just 
 this defect. "It was simply a glaring instance of indifference, 
 ignorance, and incapacity too often shown by British admin- 
 istrators in dealing with beliefs and types of character wholly 
 unlike their own." 
 
 Cow's fat and lard were used in the lubricating mixture with 
 which the cartridges issued to the Sepoy soldiers were smeared, 
 -"one of these ingredients being utterly impure in the eyes of 
 the Hindoo, and the other in the eyes of the Mussulman. To bite 
 these cartridges would destroy the caste of the Hindoo, and carry 
 with it the loss of everything that was most dear and most sacred 
 to him both in this world and in the next. In the eyes of both 
 Moslem and Hindoo it was the gravest and most irreparable of 
 crimes, destroying all hopes in a future world, and yet this crime. 
 in their belief, was imposed upon them as a matter of military 
 duty by their officers." What had seemed to be the unalterable 
 devotion of the Sepoy regiments gave way under this strain, and 
 they retaliated in the most horrible excesses. 
 
 In missionary annals the story is famous of Gorman, the first 
 missionary bishop sent to the Northumbrian English. Harsh 
 and unsympathetic, he met with no success, and returned in dis- 
 appointment to his monastery and reported the English as stub- 
 born and barbarous. " Hard with hard makes no wall," says 
 Fuller quaintly, quoting the old proverb, " and no wonder if the 
 spiritual building went on no better, wherein the austerity and 
 harshness of the pastor met the ignorance and sturdiness of the 
 people." He was succeeded by Aiden. a man of very sympa- 
 thetic spirit. He had the art of condescending to babes and 
 feeding them with milk. He threw himself in with the people. 
 He hated display and generally traveled on foot and gave himself 
 to house-to-house visitation. A humble church of split oak, 
 thatched with coarse grass, satisfied his ambition at first. He 
 gathered the boys of the English about him that he might train 
 them to be evangelists to their own people. Xo wonder he is said 
 to have possessed a " singular charm of manner and address, 
 which first won his hearers and then incited them to an imitation 
 of his own virtues." 
 
 For every reason the missionary should drive himself to 
 identify himself with the people to whom he is sent, and avoid
 
 BISHOP OF NORTH DAKOTA. 101 
 
 presenting his particular, perhaps crude, views to the heathen in 
 such a way that they seem to them as " the cow's fat and lard " 
 seemed to the Mussulman and Sepoy. 
 
 As part of his identification with his people the missionary 
 should he their confidant on any subject pertaining to their per- 
 sonal or material welfare, to their relation to each other, or their 
 relation to the authorities, so far as any of the people may choose 
 to call him to their confidence — being very careful, however, that 
 he is not so ready to receive confidences as to come to he regarded 
 as a sort of common sewer into which anyone may dump his 
 filth, nor so ready to give credence to complaints and communicate 
 them to others as to make himself a nuisance. At the same time, 
 missionaries should confine themselves as much as possible to 
 their own calling and their own sphere of work, and not con- 
 sider themselves inspectors of government officials among the 
 Indians, any more than a good citizen, occupying the office of a 
 clergyman among the whites, should consider himself a universal 
 censor morum and a judge of civil officials there. He should bear 
 in mind that honor and obedience are due to government officials 
 because of their office, and that he can do no more injurious 
 work than to breed a spirit of discontent and sedition: and re- 
 member also this fact, that anyone who stands off and thinks 
 how a work should be done will always be a mere critic and a 
 hypercritic. We always think that we can do another man's 
 work better than he does it. There is a deal of wisdom in the 
 sarcasm, " Old maid's children are always well brought up." 
 
 Another help to identification will be the use of the native 
 tongue, often a very difficult, nay, an impossible thing, as many 
 tribes of Indians number but a few hundred, and the languages 
 are many. (In North America alone there are sixty distinct lin- 
 guistic stocks.) But what is much dearer to a man than the 
 native tongue in which he was born? The missionary is after 
 the man. The mind and the heart are the man. How can you 
 reach the mind and the heart of the man except with the language 
 that he knows and loves? Some missionaries have doubtless 
 clung to the native language too much and too long. Govern- 
 ment officials, on the other hand, rarely recognize sufficiently the 
 value of the native tongue — perhaps because they have so much 
 to do with the outside of the man and so little to do with his 
 mind and heart. It is a strange thing, certainly, when, as some- 
 times happens, a government official forbids the missionary to 
 speak to Indian children in their own tongue when gathered in 
 church or school, and yet, when he wishes particularly to make 
 those very children understand, asks the missionary to interpret 
 for him! 
 
 As another element of identification, let me mention the rais- 
 ing up and employment of a staff of native workers. The natives 
 will, of course, often lack the power of initiative, the sustained 
 energy, the knowledge of the world and of affairs, and especially
 
 102 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 the mental equipoise of the Anglo-Saxon; but they know their 
 own people as no one else can, and making use of them will bring 
 with it many advantages. 
 
 Fir^t this method of working meets the Indians on their own 
 plane- second it identifies them with ourselves, and ourselves 
 with them and shows that "place" is not reserved for the white 
 race only third, it makes use of and gives honor to men who, 
 while they may have hut little education, have good intentions. 
 much tribal influence, and fair gifts of leadership; fourth, it 
 multiplies assistants at comparatively small cost, and thus reaches 
 the many widely separated little settlements of Indians who could 
 not be ministered to by the clergy except very occasionally, say 
 once a month; and, fifth, it raises up a body of workers in which 
 suitable candidates for the sacred ministry may grow up and be 
 
 tested. 
 
 Tliese assistants need not be the regular teachers of the people. 
 Their office may be rather that of pioneers and recruiting agents, 
 to mingle with the people and conciliate them; to rally them in 
 religions meetings, and to lead them in singing, and train them in 
 the & simpler portions of the Prayer Book service and in the Cate- 
 chism. Let them speak also the word of exhortation. Then 
 later, if they approve themselves, they may become senior cate- 
 chists and wear an appropriate badge. 
 
 My theme has been methods, but, of course, methods of work 
 have but one end, the bringing the Indian to the intimate knowl- 
 edge and full possession of the Christ— Christ, bread of life to the 
 hungrv; Christ, water of life to the thirsty; Christ, light and 
 life to them that sit in darkness; Christ, open door to those who 
 grope in the dark; Christ, companion and example along life's 
 pathway; Christ, the joy of the heart; Christ, the very elect of 
 Clod, in whom God's soul delighteth. 
 
 Now to conclude. It has appeared, as I have pursued my 
 theme, that the proper methods of approaching the Indians have 
 been conceived of as embracing the Indian in the whole man — 
 the Indian in his body, soul, and spirit— the Indian as a man 
 to whom it is appointed to live, and a man to whom it is ap- 
 pointed to die, and so I have discussed methods of work without 
 so much as raising the favorite question whether the Indian race- 
 is what is called a " dying race " or not. They have, by the bye, 
 been called a dying race so long, and have so long survived and 
 disappointed those who have called them a dying race, that one 
 wonders that they do not turn to us as -sick Charles II. is said 
 to have turned to his attendants, and ask our pardon for " being 
 such an unconscionable time in dying." 
 
 But whatever may be the lot of the Indians, duty still calls -us 
 to work for them. Suppose these people be designed by Provi- 
 dence to be hewers of wood and drawers of water; our duty is 
 to fit them for that lot. Suppose they are to be merged in our 
 more numerous race; our duty is to fit them for that absorption
 
 BISHOP OF CALGARY. 
 
 103 
 
 "by lawful and proper intermarriage, and so arrest the present 
 vicious intermingling. Suppose they are to die out: our duty is 
 to prepare them for a safe and decent departure. Our duty is 
 the plainer, because the treatment which will fit them for any 
 •one of these ends will fit them for the others. 
 
 FEIDAY MORNING. 
 
 Sixth Tojyic. 
 
 METHODS OF THE CHURCH'S WORK IN EVANGELIZ- 
 ING THE SPECIALLY DEPENDENT RACES 
 IN AMERICA. 
 
 (b) THE INDIAN RACES. 
 
 Second Paper. 
 
 The Right Rev. William Cyprian Pinkham, D.D., 
 
 BISHOP OF CALGARY. 
 
 The history of the Church's work among the various races and 
 tribes of Indians found in North America exhibits the employ- 
 ment of methods of universal application as well as of those 
 which have been found necessary owing to the special conditions 
 and circumstances of the Indians. 
 
 Work for the colonist naturally led to work for the heathen, 
 amongst whom he had settled. In the memorial presented to 
 S. P. C. K. bv Dr. Bray in 1698, within two months from the 
 first meeting of that society, as to what was specially needed to 
 be done for the colonists in their plantations, he speaks as fol- 
 lows in the last paragraph : 
 
 " And lastly, in order to convert the Indian nations, it seems 
 a likely method could there be provision for the Education of 
 some of their Youths, in Schools for that purpose, who, after a 
 thorough instruction in the Christian Faith, might be sent back 
 amongst their own natives, as ye properest persons to convert 
 them, and deale with them for their souls' good: 'When thou 
 art converted strengthen thy brethren.' r 
 
 Evidently the European missionary, with his Bible and Prayer 
 Book, and an interpreter by his side, soon found how powerless 
 he was in declaring to heathen Indians the things of God. And 
 it became necessary, not only to learn the language of the tribe 
 he was sent to, and, when he had made sufficient progress in it, 
 undertake translations, and sometimes, as the late Bishop Hor- 
 den, Archdeacon Mackav, and others have done, print and bind 
 such translations in the first instance, but, above all, to secure 
 as soon as possible efficient native help. Hence it is not surpris- 
 ing to find the first Bishop of Rupert's Land saying in his ser-
 
 104 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 mon at the ordination in 1850 of Henry Budd, the first native 
 clergyman for his vast diocese : 
 
 " This day is an earnest of better things. One from among 
 them is now before yon, already blessed in turning many to right- 
 eousness. . . . If I be not an apostle to others, yet doubtless 
 I am to you, my Indian brethren; for, among yourselves, one 
 stands forth to say : ' Send me as an herald to my own kinsmen, 
 according to the flesh; send me to beseech them, In Christ's name 
 be ye reconciled to God.' And in 1852, at the ordination of 
 James Setter, the second Indian clergyman in the diocese: 
 'Trained in our schools you are familiar with our thoughts and 
 feelings, and instructed in the compass of Scripture; and familiar, 
 too, with the thoughts and feelings of the Indian, you bring 
 salvation near to him, looking back "on the method by which G-od 
 enlightened your own soul.' " 
 
 The value of having translations made and books printed 
 in the language of the Indians was soon learnt. The first Bible 
 printed in America was the Indian version of the Holy Scriptures, 
 translated by John Eliot, the apostle of the Indians of North 
 America, and issued at Cambridge, Mass., about the year 
 1663. 
 
 The Bible Society has done excellent work by publishing the 
 Holy Scriptures, or portions thereof, in different Indian lan- 
 guages. But S. P. C. K., as the list of its publications clearlv 
 shows, has been a constant and most invaluable friend to Indian 
 work. 
 
 The foundation and organization of dioceses in the Ecclesi- 
 astical Province of Rupert's Land, in some of which the popula- 
 tion still consists almost entirely of Indians, while in the rest 
 there is a considerable number 'of Indians whose first bishops 
 have been, in several instances, Indian missionaries of tried and 
 approved experience, has given an impetus to the evangelization 
 of the Indians and greatly multiplied the methods used for bring- 
 ing them to Christ. 
 
 In Indian missions, the Church's work is carried on in much 
 the same manner as in missions for white people. Sunday ser- 
 vices are held regularly; there are regular celebrations of the 
 Holy Communion, at which offerings are sought for general and 
 special objects; week-day services, morning and evening, in some 
 of our missions, especially when the Indians are at home; Sunday- 
 schools; Bible classes; and prayer meetings — all in the language 
 spoken by the Indians. In some of the missions many of the 
 Indians show great familiarity with Holv Scripture, and manv 
 ot them regularly conduct Family Prayer. When the missionarv 
 is absent one of the best instructed Indians conducts divine 
 service. At the Peigan Mission, in the diocese of Calgary, the 
 newly converted Christian Indians take a special pride in their 
 Jittle church. They hauled the material for the building; some 
 of them have given money towards its completion; while others
 
 BISHOP OF CALGARY 105 
 
 have donated articles of church furniture, chancel chairs, Altar 
 rails, prayer desk, pulpit, and so on. 
 
 There is a steady effort made to convert the heathen, and among 
 heathen Indians Christianity is steadily gaining ground. 
 
 Previously to their admission to Holy Baptism they are care- 
 fully instructed, and the instruction is carried on to Confirma- 
 tion and Holy Communion. 
 
 Periodical visits are made by the missionary to outlying mis- 
 sions, and to the Indians when engaged in fishing and hunting. 
 
 Our Indian missionaries have been civilizers and colonizers ; 
 while teaching the truths of the Christian religion they have 
 taught the Indians to farm, to cultivate their gardens, to take 
 care of cattle, to build houses, and so on. And. with the preach- 
 ing of the Gospel, the education of the young went hand in hand. 
 St. John's College, Winnipeg, now one of the colleges in affilia- 
 tion with the University of Manitoba, had its origin in the need 
 Eev. John West felt, in 1820, for training Indian boys. Emman- 
 uel College, Prince Albert, was started by the first Bishop of Sas- 
 katchewan, in 1879, from the sense of need entertained for a 
 trained band of interpreters, schoolmasters, catechists, and 
 pastors, who, being themselves natives of the country, would be 
 familiar with the language and mode of thought of the people. 
 Two of the native clergy, and most of the teachers of the Indian 
 day schools in the diocese, received their training there. 
 
 Before treaty was made with the Indians of Manitoba and the 
 Northwest territories, every Indian mission had its school and 
 its teacher as well as its ordained missionary. The school was 
 under the direction of the missionary, and the teacher was his 
 lay-assistant, who sometimes, when the missionary was not fully 
 conversant with the language, acted as interpreter. When the 
 Government of Canada made treaty with the Indians it made 
 itself responsible for the education of Indian children. In this 
 work it has recognized the work of the various religious bodies 
 by giving them control of those schools which were in existence 
 when treaty was made, as well as of those which each body has 
 since been able to induce it, through the Indian Department, to 
 establish. 
 
 There are three kinds of Indian schools now in existence, viz. r 
 Industrial, Boarding, and Day Schools, all of them denomina- 
 tional. Indeed there are four, for the Indian Department recog- 
 nizes and almost entirely supports Emmanuel College, Prince 
 Albert, as an institution for the training of Indian boys and 
 girls, with a view to them becoming teachers in the Church of 
 England Indian day schools in the diocese. Industrial schools 
 are wholly maintained by the Indian Department of Canada, 
 but the provision made for the support of the day schools and 
 boarding schools is inadequate, and the Church has been under 
 the necessity of spending a considerable sum every year to sup- 
 plement the outlay of the Indian Department. The Church nom-
 
 106 EVANGELIZING DEPENDENT RACES IN AMERICA. 
 
 mates all teachers in all its Indian schools. The principals of the 
 Emmanuel College Indian training school of the Industrial 
 Schools at Battleford and Calgary respectively, and of most of 
 Indian Boarding Schools, are clergymen holding the bishop's li- 
 cense. The result of all this is that religious and secular edu- 
 cation go on together, and the Indian schools all over Canada, in 
 connection with the Church, are nurseries of the Church. They 
 are annually inspected and reported on by officials of the Indian 
 Department and they are doing excellent work. 
 
 But the object aimed at in the education of Indian boys and 
 young men, in the Indian industrial schools of Canada, is greatly 
 jeopardized by the want of any definite scheme for their future 
 welfare, when they leave school*. They are permitted to return to 
 the Reserve to which they belong; and although some get along 
 very well, a percentage of them fall back, and become in most 
 respects no better than the lowest Indians on the Reserve. We 
 see the evil of this, and some of us think a remedy can be pro- 
 vided, but it lies with the Indian Department, and the Church's 
 influence so far has not been strong enough to induce the Depart- 
 ment to grapple with the evil, and, if possible, remove it. 
 
 In the Ecclesiastical Province of Rupert's Land, the native 
 clergy, of whom there have been from time to time a good number, 
 .are on precisely the same footing as all other deacons and priests 
 in their respective dioceses. As long as they hold the bishop's 
 license, they are members of the Diocesan Synod, and those who 
 are priests are eligible for election on its committees, and as 
 •clerical delegates to the Provincial and General Synods. 
 
 Indian congregations' are organized in the same manner, and 
 all entitled to the same representation in our Diocesan Synods as 
 congregations of white people. Indian lay-delegates, represent- 
 ing the congregations of which they are members, and elected by 
 the male communicants of such congregations, have constantly 
 sat in the Diocesan Synods of Rupert's Land and Saskatchewan. 
 During the sessions of one meeting of the Synod of Calgary, a 
 full-blooded Blackfoot Indian, who holds the Bishop's license as a 
 -catechist, represented the Blackfoot congregation. The late chief 
 Attachkakoop, or Starblanket, was, on several occasions, elected a 
 delegate to the Provincial Synod of Rupert's Land, by the Synod 
 of Saskatchewan to which he was for many years a lay-delegate, 
 but he never attended. 
 
 During recent years, since the establishment of medical mis- 
 sions, as one of the methods for bringing souls to Christ, hospitals 
 have been established and medical work has been done for our 
 Indians. There are hospitals at Lytton, in British Columbia; at 
 Dynevor in Manitoba; on the Blackfoot Reserve, in the Diocese of 
 €algary, and at Moose Factory. At the St. Barnabas Home for 
 native children, Onion Lake, Saskatchewan, the wife of the mis- 
 sionary, who is also principal of the Home, is an M. D., who at 
 great self-sacrifice on her own part, and on that of her husband,
 
 BISHOP OF ALBANY. 107 
 
 obtained her professional education. This lady not only ministers 
 to the sick in the Home, she also attends the sick Indians and set- 
 tlers throughout that part of the country when they need her ser- 
 vices. There is a trained nurse on the staff of the Battleford In- 
 dian Industrial School and one in connection with the hoarding 
 schools on the Blood Reserve. In many other cases professional 
 visits are made periodically and the Indians are treated in their 
 own homes. Speaking of the hospital, and of the dispensing of 
 medicine, Archdeacon Small of Lytton, B. C, says : " We regard 
 this as one of the most practical ways of breaking down the in- 
 fluence of the proverbial Indian medicine man," and, he adds, 
 *' My present colleague has acquired in a short time a great hold 
 upon the Indians, by means of his medical skill and experience." 
 
 There is no doubt that wherever in the heathen world medical 
 work has been introduced, it has opened the way for the Gospel, 
 and it has proved an inestimable blessing to our Indians, whether 
 Christians or heathen. 
 
 In view of the probable publication of this paper, I append to 
 this paper statistics, etc., for three years from January 1, 1899, 
 to December 31, 1901, from the Triennial Report on Indian Mis- 
 sions of the Synod of the Ecclesiastical Province of Rupert's 
 Land.* 
 
 FRIDAY MORNING. 
 
 Seventh Topic. 
 
 THE OBLIGATION OF THE CHURCH TO MAINTAIN 
 THE CHRISTIAN FAMILY IN ITS INTEGRITY. 
 
 (a) DIVORCE AND UNLAWFUL MARRIAGE. 
 
 First Pauper. 
 
 The Right Rev. William Croswell Doane, D.D., LL. D., 
 
 BISHOP OF ALBANY. 
 
 I am thankful to feel and free to say that we, in our American 
 Church, have been sitting at the feet of God for all these years of 
 discussion about this tremendous question of the Church's at- 
 titude toward the question of marriage and of remarriage, as I 
 always prefer to put it, after divorce. And we have been learn- 
 ing the great lesson, which is so Godlike, of patience. _ And it 
 has been the patience of progress, as all Godlike patienceis. And 
 the progress has been made in two ways and from two impulses. 
 First a deepening doubt, from more careful study of the Word 
 of God, as to any warrant that can be found in it anywhere for 
 
 * These tables will be found in the Appendix to this volume, commencing 
 page 171.
 
 ]08 THE OBLIGATION OF THE CHURCH. 
 
 any remarriage after divorce; and secondly, the growing sense 
 of the abominations which have come from the abuse of even the 
 supposed non-prohibition. Whatsoever way men's minds have 
 run. there is more and more a growing consensus that something 
 needs to be done to arrest the spread of this evil, whether it be 
 that the love of God is changing the minds of men, or that the 
 wrath of men is working the principles of God. Either way, as 
 St. Paul said, whether in pretense or in truth, so I say, whether 
 from conviction on religious grounds, or from the compulsion of 
 social security, either way Christ is preached, and I therein do 
 rejoice, yea, and will rejoice. It seems naturally unlikely that in 
 the twentieth century that should become possible which for six- 
 teen centuries before this has been impossible, namely, to have 
 agreement on the same premises as to the lawfulness or unlawful- 
 ness of the remarriage of a man who has put away his wife for for- 
 nication. But it does not seem to me impossible, from different 
 and opposite premises, to reach the same conclusion, namely, the 
 courage, not of compromise, but of comprehension, the courage of 
 leaving any seemingly irreconcilable utterances to be reconciled by 
 God. The courage of silence where men cannot hear the voice of 
 Christ distinctly and decidedly, however He may have spoken; the 
 courage of realizing that the ecclesia docens is the teaching 
 Church, in teaching that she dare not legalize by canon or pro- 
 mulgate as law one or the other interpretation of words, doubtful 
 alike in their origin, their authority, and their intention. 
 
 Gathered as we are here, representing the great English-speak- 
 ing portion of the Catholic Church, we have a common inheri- 
 tance of worship in our Book of Common Prayer, and a common 
 descent of discipline on both sides of the sea. And from the one 
 we have in common the strong and Scriptural teaching of the 
 office for the solemnization of matrimony, that the man and the 
 woman are joined " till death do them part," and the strong and 
 Scriptural warning in the uniform repetition of the words of our 
 dear Lord, " Whom God has joined together, let not man put 
 asunder." And while this Church in the United States, in her 
 own independent power and right as a national Church, has 
 legislated and is in process of legislating as to the discipline on 
 this question, there is behind it the strong ground of the old 
 teaching of the Church of England, from whose discipline, ac- 
 cording to our own avowal in the Preface of the Prayer Book we 
 have never meant to depart, driving us, as I believe, to the point 
 on which the Church of England stands firm to-day in her ec- 
 clesiastical law, that marriage is only dissoluble by death. Be- 
 fore I pass to the argument by which this paper proposes to prove 
 that the one way to protect the institution of Christian mar- 
 riage is to define it and legislate according to that definition as 
 one man united to one woman until the union is severed by 
 death, there are some side issues, which I should like to eliminate 
 from the discussion.
 
 BISHOP OF ALBANY. 109 
 
 First, the ideal difficulty. It is said that the original divine 
 description of marriage and our Lord's adoption of it as a general 
 principle is an ideal, and not to be counted as a legal require- 
 ment or a practical possibility. To which the answer is that the 
 one steady aim and duty of religion is to lift men up to the 
 ideal and not to let the ideal down to men. The human life of 
 Jesus Christ, whose legend always is " follow me," is the ideal 
 toward which it is the duty of the Christian man to strain. To 
 lower it in any of its details of teaching or example to our easy 
 reach takes out of life its best ambitions and its highest aims. 
 When the human law-giver lowered the old ideal " because of the 
 hardness of men's hearts," it followed before very long that it 
 was thought lawful to put away a wife for any cause, and when 
 Constantine lowered it because of the intrusion of the half- 
 Christianized world into the Church, the thing happened that 
 always will happen, the steady downward steps by which the stan- 
 dard was lowered more and more. 
 
 Secondly, the sentimental difficulty. It is said that either a 
 man or a woman, when mutual affection and respect have been 
 destroyed by the unfaithfulness of wife or husband, is far more 
 naturally inclined to a second marriage than when death has con- 
 secrated the memory of a faithful life, and that therefore the 
 sentiment is far stronger against the idea of a marriage after 
 widowhood than of a marriage after divorce. To which it is to be 
 said that sentiment cannot overrule or override Divine law either 
 in giving or in taking away the liberty of that law; that the one 
 case is sin comforting itself by added sin, and the other is sorrow 
 finding a consolation which the law of God allows. 
 
 Thirdly, the hardship difficulty. There is always hardship in 
 the enforcement of law, and always hardship as the result of 
 sin. When a law lays down penalties it does it in order to save 
 people from the hardship consequent upon its violation. That in 
 this instance the innocent may suffer for the guilty is in entire 
 accord with the uniform facts of life. It is hard to believe that 
 the real hardship, namely, that all unhappy marriage and unre- 
 strained passion would not be lessened if not avoided, if it were 
 realized from the beginning that the marriage bond could never 
 be dissolved, and that people must therefore adapt themselves to 
 it and avoid the things that make it hard to bear. And while for 
 many reasons, some technical and some natural, the innocent 
 party is hard to find, the awful element of collusion to secure 
 divorce, and the outrage of the subsequent marriage between the 
 parties who had committed the sin, enhance the horror of the 
 situation to-day. 
 
 Fourthly, what I think I may call the academic difficulty, 
 stated not for the first time here, but urged in the argument in 
 the House of Deputies two years ago, somewhat in this way. 
 " That the nations of Europe most lax in morals are able to 
 point the finger of scorn at our frequency of divorce. May not
 
 HO THE OBLIGATION OF THE CHURCH. 
 
 this anomaly of laxity of morals and no divorce in some countries, 
 and comparative purity with frequency of divorce, cause us to 
 study carefully the sociological conditions before we draw rash 
 conclusions? May not divorce be simply the recognized and legal 
 expression of sin that has been recognized in all history? " In 
 answer to this, I am inclined to question the first premise. Im- 
 purity may be more flagrant in the Latin countries. I am not sure 
 that it is more prevalent. With the aping of foreign manners and 
 customs has come, conspicuously in people prominent in so- 
 ciety, but extensively also -where it is not so much known and 
 seen, an adoption of foreign morals. In the next place, I am 
 quite sure that the cause of whatever difference there may be is 
 racial and climatic, and not due to anything connected with di- 
 vorce. Roman Catholic Ireland, with divorce impossible, is con- 
 spicuous for the chastity of its women. But above all, let us be- 
 ware of attempting to cure one sin by another. The proposal 
 savors of the Hahnemann method, curing " like with like," a sort 
 of ecclesiastical or moral homeopathy, of which I am afraid. 
 Speaking legally and civilly, it seems monstrous to me that the 
 Legislature of the State of Massachusetts has wiped out the time- 
 honored distinction between separation from bed and board and 
 the dissolution of the bond of marriage. So that any man or 
 any woman appealing for necessary relief from insufferable con- 
 ditions, to the Courts of that State, is forced, on the ground of 
 drunkenness, or cruelty, or desertion, or the like, to ask for a 
 dissolution of the marriage bond; and the result is that one di- 
 vorce is granted to every fifteen marriages in the old colony 
 founded by Bible-loving Puritans on the Plymouth Rock and the 
 Pilgrim Fathers. 
 
 And lastly, the ipso facto difficulty. It is claimed that un- 
 faithfulness dissolves the bond of marriage. But this means 
 either that divorce is needless, except as a declaration of the ex- 
 isting condition, or it means that marriage is merely the mating 
 of animals. And it means also, if it is logically pushed to its own 
 conclusion, that the guilty party, who is much more likely to 
 need and to seek remarriage, is equally free with the innocent 
 party. 
 
 We have to deal in our own communion definitely with onlv 
 three propositions that are taken, all of which agree entirely with 
 one thing, namely, that there can be no possible permission of 
 remarriage after divorce, except in one instance. They repre- 
 sent three distinct shades of thought and conviction; first, that 
 there can be no remarriage after divorce for any cause arising 
 after the marriage during the life-time of the other party; 
 secondly, of those who so far doubt the legality that they dare 
 not give such a marriage the sanction of the Church, and yet so 
 far admit the possibility of the intention of our Lord's words as 
 to fornication as to be unable positively to declare its illegality; 
 and thirdly, of those who are so clear as to the exception as
 
 BISHOP OF ALBANY. Ill 
 
 divinely allowed, that they think it warrants the giving of the 
 sanction and of the Sacraments of the Church in the case of this 
 one marriage. It is, I believe, the opinion of a very large ma- 
 jority of our own bishops that any remarriage after divorce is 
 so far doubtful that the Church cannot give it the sanction of 
 allowing her clergy to solemnize it, while the rightful remar- 
 riage of the man whose wife is an adulteress is so far possible that 
 she dare not refuse to admit to the Sacraments this person thus 
 remarried. And the argument for this position runs so. I may be 
 permitted without presumption to state the grounds familiar to 
 the bishops who are here, even though there be some among us 
 whom Mr. Keble describes as " wishing to live and die dutiful 
 children of the Church of England, who believe, nevertheless, that 
 they see in Holy Scripture all but a direct contradiction of the 
 proof of her doctrine and discipline of marriage, namely, that 
 marriage, once really contracted, is indissoluble by man." There 
 are two undisputed and indisputable facts, I think, namely, that 
 during two great and important periods in Church history the 
 law and the use about remarriage are positive and clear. In Mr. 
 Keble's sequel to his argument that the nuptial bond is indis- 
 soluble, and that divorce with remarriage was unknown in 
 Christendom for three hundred years, he has fairly proved that 
 there was almost a consensus patrum until a. d. 314 to the abso- 
 lute indissolubility of marriage. And the first departure is at 
 that marked and momentous period in Christian history of which 
 I said some time ago that it might be variously described as the 
 time when Constantine became Christianized or when Chris- 
 tianity became Constantinized. What are called the " Divine In- 
 stitutions " of Lactantius, the tutor to Constantine's son, started 
 by the statement that the tie of the marriage covenant may never 
 be undone except, when it is broken by faithlessness, and again, 
 that he is an adulterer who, except for the cause of adultery, has 
 dismissed his wife to marry another. Within seven years from this 
 Constantine promulgated his law of divorce, which was a civil 
 and not an ecclesiastical rescript, under the counsel of bishops 
 who were either Arians or indifferentists, including four other 
 grounds, " murder, sorcery, the violation of graves, and pandering 
 to unchastity in others.'*' The second undisputed fact is that 
 following the course of her bishops in the Council of Aries, from 
 the Norman Conquest through the Reformation, the Church of 
 England, and until fifty years ago the State of England, never 
 recognized divorce with the right of remarriage until forty years 
 ago. Between these two points, the primitive and the Anglican, 
 what occurs? In the East, Erastianism, going from bad to 
 worse, allowed from one to four, from four to sixteen causes of 
 divorce. And in the West, the Roman Church upheld nobly and 
 boldly the sanctity of marriage, although, by the application of 
 annulments and papal dispensations, she largely destroyed the 
 practical value of her Catholic profession, because the law is
 
 112 THE OBLIGATION OF THE CHURCH. 
 
 elastic, inclusive, and uncertain, since it includes prohibitions 
 which made marriages unlawful from the first on grounds often 
 unknown to the contracting parties. 
 
 The Bishop of Bristol makes this statement : " The artificial 
 harriers to marriage which needed the Papal dispensation were 
 so numerous and so complicated that the lawyers must have been 
 dull who could not find some excuse for getting the marriage de- 
 clared void because of the absence of dispensation. A person once 
 a Roman Catholic has put the matter flippantly, but not untruly : 
 ' The emperors and kings and dukes kept an Italian conjuror to 
 turn wrong into right. The conjuror could legalize illegal mar- 
 riages, and if they turned out ill he could unmake them. The 
 King of England had always paid his share of the conjuror's 
 maintenance.' " I am always glad to remember that while not 
 using Roman terminology as to the number of Sacraments, this 
 Church does not deny the sacramental character of marriage. 
 
 In dealing with this question from the Scriptural point of 
 view, I very strongly object, to the position which is sometimes 
 taken, and which has so high an authority as Canon Bright among 
 recent writers, that the two passages in the Holy Gospel accord- 
 ing to St. Matthew (the one in the Sermon on the Mount, and 
 the other in the nineteenth chapter of the Gospel) ought to be 
 dealt with as making the same statement. The whole question 
 turns upon the right of remarriage after putting away. And 
 the two statements which St. Matthew records deal, one merely 
 with the subject of putting away without any reference to re- 
 marriage, — " Whosoever shall put away his wife, save for the 
 cause of fornication, cnuseth her to commit adultery," — while 
 the other interjects the expression " and shall marry another." 
 The fact to be gathered from the first is merely that our Lord 
 allowed as the sole cause of putting away one cause, but it does 
 not carry with it the idea that the putting away left either 
 party to remarry. I confess it somewhat gratifies me to find that 
 Canon Bright finds himself in this curious dilemma as the logical 
 result of his opinion, which seems to me to add the chief im- 
 probability of all to the great improbability of our Lord's having 
 ever given any permission to remarry after divorce for any cause. 
 " The adulterous wife," Canon Bright says, " ceasing to be a wife, 
 is free to marry again, and to marry whom she will, but if an 
 innocent wife avails herself of the law of divorce and is released 
 from the bond to her husband, she may not marry again." 
 " That," Dr. Bright says, " would be to commit adultery." This 
 seems to me a combination of Scylla and Charybdis. 
 
 Passing from historical facts to the Scriptural study, we are 
 bound, I think, to realize that there are really only four words 
 in one somewhat uncertain passage on which the theory rests. 
 Without attempting to enter into any elaborate and detailed 
 study either of text, of authenticity, or of interpretation, and 
 entirely omitting, as not bearing upon this question, our Lord's
 
 BISHOP OF ALBANY. 113 
 
 statement in the sixth chapter of St. Matthew's Gospel, there is 
 in the nineteenth chapter an allusion to the possibility of re- 
 marriage after putting away. 
 
 I pass to a brief summary of the grounds on which I hold 
 the view that by the teaching of Holy Scripture the marriage 
 bond is indissoluble, that separation is permitted in one case 
 only, but that no remarriage is possible under any conditions. 
 The question turns, of course, upon the authenticity and meaning 
 of our Lord's words in the nineteenth chapter of the Holy Gospel 
 according to St. Matthew. Allowing that the words ought to 
 stand, and that they mean what they seem to mean in the Eng- 
 lish version of the passage, the deduction from them in our pres- 
 ent canon is based upon a series of inferences. At best they 
 contain a negative non-prohibition, which it is proposed to turn 
 into a positive permission. They refer only to the man putting 
 away his wife, and are inferred to apply to the woman. And 
 they use the word iropvua, which is, to say the least, probably 
 not the same as /i.oix«a; the distinction between the two sins 
 being expressed in the English as well as in the Greek by two 
 different words. Then comes the question as to whether our 
 Lord used these words, and when He used them, if He did, and 
 with what intention; about which it must be remembered that 
 in the Sermon on the Mount, as St. Matthew records it, there 
 is no reference to remarriage. The text reads there, " Whosoever 
 shall put away his wife, save for the cause of fornication, causeth 
 her to commit adultery." And the words in the Greek are 
 irapeKTos \6yov Tropveias, which certainly means " apart from," 
 "leaving to one side," "not considering the cause." The sen- 
 tence then would mean, "Whosoever shall put away his wife [I 
 am not speaking of fornication, which, if it means uncleanness 
 before marriage, is provided for by the permission to annul the 
 marriage, and if it means adultery, is provided for by the re- 
 quirement to put the adulteress to death] causeth her to commit 
 adultery." In the fuller statement that is contained in the 
 nineteenth chapter of the Gospel the expression is apparently 
 different. There is an allusion here to the possibility of re- 
 marriage after putting away. "Whosoever shall put away his 
 wife, except it be for fornication, and shall marry another, com- 
 mitteth adultery." The words in the commonly received Greek 
 text are « pj «ri 77-opveia. It is, to say the least, doubtful if 
 our translators render these words accurately, for « fir/ means 
 probably " if not " or " though not " for fornication, which would 
 make this not an exception, but an exemplification and illustra- 
 tion. But there is good reason to believe that the case is stronger 
 than this. The Eevisers in their note say, "Some ancient 
 authorities read, as in Chapter V. 32," that is to say, as in the 
 Sermon on the Mount. So also Lachman. And the Syriac 
 translation, the famous Complutensian Edition, and such editors 
 of the Greek text as Griesbach, Tregelles, Tischendorf. Mill,
 
 H4 THE OBLIGATION OF THE CHURCH. 
 
 Burton, such commentators as Grotius and Lucas Brugensis, and 
 Selden and, before them, Chrysostom and Augustine omit the 
 « and read m, which make synonymous and consistent our 
 Lord's words here and in the Sermon on the Mount. 
 
 "Whosoever shall put away his wife [I am not speaking of 
 uncleanness and unfaithfulness, which are provided for by another 
 law annulling or putting away] and shall marry another cora- 
 mitteth adultery." And the words, probably, be they exception 
 or qualification* refer not to the marriage, but to the putting 
 away, forbidding divorce; that is to say, for any but the one 
 cause, instead of for the innumerable causes allowed by rabbinical 
 accretions and additions to the law of Moses, but giving no per- 
 mission to remarry. "Is it lawful," the Pharisees asked, "to 
 put away for any cause? " And our Lord said, " No; only for one 
 cause — uncleanness or unfaithfulness." 
 
 It is a striking evidence of the direction in which more careful, 
 critical study advances that the editors of our Bible with Mar- 
 ginal Beadings (adopted by the General Convention) put as a 
 substitute in the margin for the ninth verse of the nineteenth 
 chapter, "Whosoever shall put away his wife, saving for the 
 cause of fornication, maketh her an adulteress." And this is 
 done on the ground that out of the five leading manuscripts of 
 the Gospels two only contain the passage clearly as it is in our 
 Authorized Version. 
 
 It is a most weighty addition to this whole argument that all 
 three Evangelists record the language of our Lord, as to the 
 remarriage of the person put away or divorced, in the same sweep- 
 ing terms, — " Whosoever marrieth," — not the woman put away,, 
 which might mean the adulteress, but " a woman," any woman, 
 " put away," or, as St. Luke has it, " a woman put away from a 
 husband," committeth adultery. And this being true, it follows, 
 that if no man can marry any woman put away from any husband 
 without being guilty of adultery, it must be because the mar- 
 riage bond is not dissolved by divorce, because she is still the 
 wife of the husband who has put her away. The man cannot 
 marry because he has a wife, and the woman cannot marry be- 
 cause she has a husband. 
 
 I need not remind you that St. Mark and St. Luke alike omit 
 all reference to any exception to the rule. St. Luke, prefacing 
 the unexceptional statement with the words, " It is easier for 
 heaven and earth to pass than one tittle of the law to fail," turns 
 back to another, and the strongest point of all, namely, our Lord's 
 statement of the principle of marriage as a divine institution, 
 which St. Matthew records in full, in the same chapter of his 
 Gospel. The question was. Can a man put away his wife for any 
 cause? and our Lord's answer is unequivocal. And he answered 
 and said unto them : " Have ye not read, that He which made 
 them at the beginning, made them male and female, and said, for 
 this cause shall a man leave father and mother, and shall cleave
 
 BISHOP OF ALBANY. 
 
 115 
 
 to his wife; and they twain shall he one flesh? Wherefore they 
 are no more twain, hut one flesh. What therefore God has joined 
 together, let not man put asunder;' This can mean hut one 
 thing, that He who instituted the sacred bond in the beginning, 
 Who made it in the very terms of its institution mystical, re- 
 affirms the fundamental" principle of it, monogamy and indis- 
 solubility, one man and one woman, one flesh; "what therefore 
 God has' joined together let not man put asunder." The passages 
 must be 'taken together. They relate and refer,' all of them, to 
 this restatement, reaffirmation, re-institution, which underlies 
 the natural, the Mosaic, the Christian institution. And we can 
 only so avoid, it seems to me, the fault and the failure of the 
 Pharisees, who, "tempting Him," here as elsewhere, tried to 
 "entangle Jesus in His talk." He cannot contradict Himself. 
 Somehow, any seeming contradiction must be explicable. And 
 the reconciling words, by which the exception which would con- 
 travene the principle of marriage, if it were what it seems to be, 
 may be so understood as not to break the law of God; the recon- 
 ciling words are "what therefore," because they are one flesh r 
 "what therefore God has joined together let not man put 
 asunder." 
 
 I do not think that in the ordinary discussion of the Scriptural 
 presentation of this matter attention enough is called to St. 
 Paul's witness, " And unto the married I command, yet not I r 
 but the Lord, Let not the wife depart from her husband : But 
 and if she depart, let her remain unmarried, or be reconciled to 
 her husband; and let not the husband put away his wife " (I Cor. 
 vii. 10, 11), in which he says distinctly, " Not I, but the Lord." 
 And it is as applicable to what he writes to the Eoman Chris- 
 tians as asserting a well-known Christian law. "Know ye not, 
 brethren (for I speak to them that know the law), how that the 
 law hath dominion over a man as long as he liveth? For the 
 woman which hath an husband is bound by the law to her hus- 
 band as long as he liveth; but if the husband be dead, she is loosed 
 from the law of her husband. So then if, while her husband 
 liveth, she be married to another man, she shall be called an 
 adulteress; but if her husband be dead, she is 'free from the law; 
 so that she is no adulteress though she be married to another 
 man" (Eom. vii. 1, 2, 3). So that these two utterances, both 
 unmistakable in their meaning, are not Pauline canons, but re- 
 statements and revelations to St. Paul by our Lord Himself, 
 which had passed at that time into a well-known law of the 
 Church, to which the apostle could appeal for the truth that only 
 death dissolves the marriage bond. 
 
 The appeal to the Church on the ground that she is the eccle- 
 sia dooms to decide this question, to teach the truth positively, 
 peremptorily, and without a qualification, is asking this American 
 branch of the Church to do what she has no warrant to do, what 
 no general council of the Church has finally settled, and what
 
 116 THE OBLIGATION OF THE CHURCH. 
 
 no uniform consent of her members during these nineteen cen- 
 turies has been able to accomplish. Her mission, therefore, is 
 to teach what she can most surely find established by the strong- 
 est warrant of authority; and if I can read rightly the collected 
 teachings of the centuries, it must be this : that any remarriage 
 after divorce is so far doubtful that she cannot give it the sanc- 
 tion of allowing her clergy to solemnize it; that the rightful 
 remarriage of the man whose wife is an adulteress is so far pos- 
 sible that she dare not refuse to admit this person, remarried, to 
 the Sacraments. 
 
 And the sum of what I have said I desire to put in plain and 
 simple language, that all may know at any rate the outlying 
 points of the argument. I group it under heads of several sep- 
 arate facts. 
 
 First, that the marriage relation, being at the foundation of 
 the family, which is the foundation of the State, is a funda- 
 mental principle of all civilized and national life. 
 
 Secondly, that the alarming increase of divorce has become a 
 serious threat to morality, decency, social stability, in this coun- 
 try and this age. 
 
 Thirdly, that the Canon Law of this Church to-day sets a 
 higher standard than is set by the civil law of the States, or by 
 the canon of any religious body, except the Church of England 
 and the Methodist Episcopal Church in America. 
 
 Fourthly, that, judged either by its effect or by the authority 
 on which it rests, it is not stringent enough. 
 
 Fifthly, that there is absolute agreement in this Church upon 
 the one fact, namely, that divorce with remarriage can be pos- 
 sibly tolerated only in the one instance of what is called the in- 
 nocent party in a divorce suit for adultery. 
 
 Sixthly, that it is impossible for anyone to affirm that the 
 language in the nineteenth chapter of the Gospel according to 
 St. Matthew, on which this sole exception is grounded, is ab- 
 solutely certain either in its authority or in its interpreta- 
 tion. 
 
 Seventhly, that this record is not only different from, but ab- 
 solutely at variance with, other statements of our Lord upon this 
 same subject, as recorded in the other Evangelists, especially with 
 our Lord's acceptance of the original law of this primeval insti- 
 tution, namely, that " they twain are one flesh " and that " man 
 may not put asunder what God has joined together." 
 
 Eighthly, that St. Paul's statement in both the Epistle to the 
 Corinthians and the Epistle to the Romans clearly shows the po- 
 sition of the Apostolic Church and his own definite teaching 
 from our Lord Himself, that only death dissolves the marriage 
 bond. 
 
 Ninthly, that for the first three hundred years of the Primitive 
 Church no such thing was known as remarriage after divorce. 
 Tenthly, that the Church of England, from the time of the
 
 BISHOP OF ALBANY. 117 
 
 Norman Conquest to the present day, forbids such remarriages 
 by her Canon Law. 
 
 Eleventhly, that the whole spirit of the marriage service of 
 this Church maintains the indissoluble sanctity of the marriage 
 bond. 
 
 Twelfthly, that to call this a hardship does not prove that it 
 is not right: and it is no greater hardship than the necessary 
 prohibition of divorce with right to remarry, for insanity, or 
 life-long imprisonment. 
 
 And lastly, that where there is any least doubt upon a question 
 of this importance, moral, religious, and social, the act of 
 mercy is to safeguard the sanctity of marriage against any pos- 
 sible desecration, to keep man or woman from the possibility of 
 the sin of a marriage otherwise than as God's Word doth allow, 
 and to leave the door open for penitence, even after this gravest 
 sin, to find pardon and restoration. 
 
 I am quite free to recognize that the American branch of the 
 Church cannot do what she has no warrant to do, maintain as 
 absolute and positively certain either view of the Scriptural ut- 
 terances as to the possible legalness of remarriage after divorce; 
 but she can, and I think she ought to, teach that there is such 
 absolute and positive uncertainty as to the interpretation and 
 meaning of this single passage, that she cannot sanction or al- 
 low her clergy to solemnize the marriage, while she will not re- 
 fuse to admit the person, remarried after divorce for the one 
 cause, by magistrates or other ministers, to the Sacraments. 
 
 The State has an undoubted right to declare that the civil 
 contract of marriage can be canceled by the State. The Church 
 has no power to dissolve the marriage bond. What she cannot 
 undo, she ought not to be asked to deal with as though it was un- 
 done. And what the State cancels the State ought to be leftto 
 deal with. For all purposes of legality, these people, unmarried 
 by the State, can resort to the magistrates and secure a civil 
 contract of remarriage, but the Christian Church cannot with 
 any consistency have part or lot in this transaction. 
 
 Resolutions on remarriage after divorce were presented, but 
 not moved for adoption, because the Conference directed that no 
 such resolutions should be moved for adoption against the will of 
 three bishops. 
 
 Resolved, That the Church's attitude toward the questions of 
 marriage and divorce, in order to protect the institutions of 
 Christian marriage and the Christian family, should be a bold ut- 
 terance of the sacred and mystical character of marriage based 
 upon the primal revelation of its character as re-enacted by our 
 Lord's own words, no more " twain but one flesh," " what there- 
 fore God hath joined together let not man put asunder." 
 
 Resolved, That in the alarming prevalence of divorce and of 
 the remarriage of divorced persons, the bishops assembled here
 
 118 THE OBLIGATION OF THE CHURCH. 
 
 declare their conviction that while the Sacraments of the Church 
 should not be denied to the innocent party in a divorce for 
 adultery remarried, the sanction of the Church should not he 
 given to any remarriage after divorce for any cause arising after 
 marriage. 
 
 FRIDAY MORNING. 
 
 Seventh Topic. 
 
 THE OBLIGATION OF THE CHURCH TO MAINTAIN THE 
 CHRISTIAN FAMILY IN ITS INTEGRITY. 
 
 (a) DIVORCE AND UNLAWFUL MARRIAGE. 
 
 Second Paper. 
 The Right Rev. Arthur Sweatman, D. D., D.C.L., 
 
 BISHOP OF TORONTO. 
 
 We are all agreed that the Christian family is of divine insti- 
 tution, designed not only for the healthful propagation of the 
 race, but for the conserving and handing down from each gen- 
 eration to the succeeding the principles of righteousness, morality, 
 and all virtues, especially for perpetuating the knowledge and 
 worship of God in the earth. 
 
 The relationships of the family are of a sacred character, typ- 
 ifying those which subsist among the blessed persons of the 
 Godhead, and which exist between God and man whom he has 
 created and redeemed. 
 
 Family love, which mutually unites husband and wife, parents 
 and children, brother and sister, and all to each, is of a higher 
 kind than all other earthly loves, pure and holy, akin to the divine 
 love. 
 
 Each Christian family is itself a Church, of which the head is 
 the hereditary priest, to rule, to instruct in the knowledge of 
 God, to guide in His ways, and to lead in His worship. 
 
 And upon the basis of the family as the unit, the whole Church 
 is built up. 
 
 Regarding for instance a Church in its most strictly localized 
 aspect, it is plain that its character is determined very largely 
 by that of the families of which it is composed. Anything that 
 serves to the disruption of the family or to defeat the purposes 
 which it is intended to serve in the divine economy, is a distinct 
 loss and injury to the Church, on the inevitable principle that if 
 one member suffer, all the members suffer with it. 
 
 Hence the grave obligation which lies upon the Church in her 
 corporate capacity to maintain the institution in its integrity, 
 to legislate to this end with watchful jealousy, that the high ideal 
 for which it stands be not marred or destroved.
 
 BISHOP OF TORONTO. 119 
 
 Among all the tendencies of the day which threaten to effect 
 this disastrous result, the most perilous is that to make light of, 
 impair, set eside the sanctity of the marriage tie. 
 
 Divorce and the making of unlawful marriages are questions 
 which press themselves upon the consideration of the Church 
 with an insistency that cannot he denied. 
 
 Marriage is the very foundation on which the Christian family 
 stands, the tie which hinds all its members together. Loosen the 
 tie and the members fall asunder; take away the foundation and 
 the fabric, so fair, so peaceful, standing for a witness of God's 
 design for all that makes for human happiness and goodness, is 
 hopelessly shattered. 
 
 W~hen requested to prepare a paper on this subject for this 
 august Conference, I did not feel called upon to attempt afresh 
 the discussion of it upon its merits. The whole ground has been 
 traversed again and again. All has been said that can be said. 
 Every argument from both Testaments has been thoroughly dis- 
 cussed, the whole range of Patristic writings minutely searched 
 for evidence, and the opinions of the Fathers extending over three 
 hundred and fifty years marshaled on either side of the case 
 the Canon Law of the Church bearing upon the question, as 
 adopted by the councils extending from the Apostolic Canons in 
 the second century to the Council of Eouen in 1072, has been col- 
 lated and tabulated. One of the most exhaustive of these discus- 
 sions, the report to the Lower House of the Convocation of York, 
 the resolutions presented with which were adopted on June 14, 
 1896, is well known to you all. 
 
 That the difficulties of the question are as great as its pressing 
 importance is apparent from the fact that, with precisely the 
 same data on which to form an opinion, some of the most 
 learned of our theologians, men with minds trained to weigh evi- 
 dence, men of the devoutest spirit, have arrived at directly oppo- 
 site conclusions, that, as a most conspicuous instance, the two 
 friends Keble and Pusey take different sides. With regard to the 
 perpetual obligation of the marriage bond, I suppose that the 
 plain teaching of the Church in the Marriage Service, that it is 
 indissoluble except by death would never have been questioned 
 as the law of Christ, but for the doubtful and apparently corrupt 
 text of St. Matt. xix. 9, and the various interpretations which 
 ingenuity can put upon it. Separation would not have been 
 construed into the annulling of the bond; divorce a thoro 
 et mensa would not have been extended to divorce a vinculo matri- 
 monii. 
 
 The other great controversy as to the prohibited affinities is 
 also chiefly due to the English rendering of the obscure passage 
 Lev. xviii. 18. The weight of Hebrew explanation seems to be 
 against the exception claimed to be therein permitted and to in- 
 dicate the finality of our Lord's declaration that, by marriage, 
 man and wife become no longer twain but one flesh, so that the
 
 12 THE OBLIGATION OF THE CHURCH. 
 
 blood relations of the one are henceforth the blood relations of 
 
 the other. . 
 
 It i* the alarming and increasing frequency of marriages con- 
 tracted by divorced persons during the life of the other party, 
 and between a man and his deceased wife's sister, which calls for 
 some authoritative pronouncement from the rulers of the Church, 
 and some direct instruction for the government of the clergy. 
 
 In essaying such a duty, we are of course confronted with the 
 difficulty that the civil law undertakes to legislate on these 
 matters and to legislate not only in independence, but m viola- 
 tion of the law of the Church. It does not, it is true, oblige a 
 priest to act in disobedience to the Church. No clergyman is 
 compelled bv the presentment of a license to marry a divorced 
 person or a widower to his sister-in-law: but so long as such 
 unions have legal sanction, the clergy refusing to be parties to 
 them are in a position of great difficulty; and as the unions will 
 take place notwithstanding, nothing will be effected towards the 
 abatement of the evil. The duty of the Church is undoubtedly 
 to endeavor to bring some pressure upon the conscience of our 
 national legislatures to restrain the wholesale licensing of acts 
 that are contrarv to the laws of C4od and of morality, though 
 it is not probable that any protest would be effectual that was not 
 supported by the strong concurrence of the whole Christian sense 
 of the land. 
 
 I conceive that I mav best serve the object for which this 
 Conference is invited, by reciting the steps which have been 
 taken to meet the evils of divorce and unlawful marriage by the 
 Church in Canada, and explaining the present state of the law 
 in that country on these two matters. 
 
 The first action taken in this direction by the Provincial 
 Synod of Canada (which it may be explained comprises the 
 Civil Provinces of Ontario, Quebec, Nova Scotia. New Bruns- 
 wick, and Prince Edward Island) was called forth by the pro- 
 posal in the Dominion Parliament of an Act legalizing marriage 
 with a deceased wife's sister. 
 
 This was at the session of 1880. The House of Bishops sent 
 down to the Lower House a Canon adopting the Table of Degrees 
 prohibiting certain marriages set forth by authority in 1563 and 
 providing " No Clergyman of this Ecclesiastical Province shall 
 knowingly solemnize a marriage within the degrees prohibited 
 by such a table."' 
 
 This Canon was adopted by the Synod, and re-enacted twelve 
 years afterwards. It was last year extended to apply to the whole 
 Church of England in the Dominion of Canada, on being passed 
 at the third session of the General Synod as Canon III. It is the 
 only enactment on the subjects under consideration that appears 
 on our Ecclesiastical Statute Books. 
 
 Notwithstanding petitions to both Houses of the Legislature 
 presented from the Provincial Synod and most of the dioceses and
 
 BISHOP OF TORONTO. 121 
 
 bishops, and further steps taken by a committee specially ap- 
 pointed for the purpose, to resist such legislation, the bill to 
 legalize marriage with a deceased wife's sister was passed and as- 
 sented to in May. 1882, and remains the law of the land. 
 
 The case of the marriage of divorced persons has proved more 
 difficult to deal with. In 1889 a Canon was submitted to the 
 Provincial Synod, that " No Clergyman of this Ecclesiastical 
 Province shall solemnize marriage in any case where there is a di- 
 vorced wife or husband of either party still living." 
 
 An amendment was proposed, " Provided always that this 
 shall not extend or apply to the innocent party in any divorce 
 suit, when a divorce a vinculo matrimonii is decreed." 
 
 After a long discussion this amendment was withdrawn, and 
 the whole question of marriage and divorce referred to a joint 
 committee to report at the next session in 1892. 
 
 The report presented accordingly was drawn up by the Bishop 
 of Fredericton, the Chairman of the Committee, and was a most 
 valuable contribution to the literature of the subject, its con- 
 clusions being presented in the following order: 
 
 I. The authority of the Holy Scriptures. 
 
 II. The Canon Law of England. 
 
 III. The Canon Law of other Churches. 
 
 (a) In communion with this Church. 
 
 (b) Not in communion with the Church of England. 
 
 IV. The opinions of the Fathers of the Church. 
 
 V. The opinion of the Lambeth Conference. 
 
 The Canon accompanying the report added to the previously 
 proposed clauses, (1) forbidding Holy Communion (unless at the 
 point of death) to a person marrying after divorce for any other 
 cause than adultery (except an antecedent impediment nullify- 
 ing the marriage contract), and (2) to a person divorced for 
 adultery and marrying again, contrary to this Canon, during the 
 lifetime of the other party; and (3) allowing Holy Communion 
 to the so-called innocent party, with the express sanction of the 
 bishop. 
 
 A minority report was presented by Archdeacon Roe of Quebec, 
 justifying the remarriage of the innocent party, accompanied with 
 a pamphlet exhaustively discussing the testimony of the Fathers 
 and Councils of the Church and relying upon the distinction be- 
 tween fornication and adultery in our Lord's pronouncement. 
 
 The consideration of the report was postponed to the next 
 session of the Svnod in 1895, when it was referred to the General 
 Synod meeting in the following year. 
 
 That body referred both Eeport and Minority Eeport to the 
 Committee on Doctrine and Discipline. Meanwhile the House 
 of Bishops resolved to send the questions to the Archbishop of 
 Canterbury, with a request that they might be referred to a 
 Committee of the Lambeth Conference to be held in the next 
 year, and that they might receive an answer from the said con-
 
 j22 THE OBLIGATION OF THE CHURCH. 
 
 ference. As you are aware, the Lambeth Conference of 1897 did 
 not deal with this subject. 
 
 In the Provincial Synod of 1898, the House of Bishops adopted 
 a resolution, " That 'the marriage of a divorced person during 
 the life of the other party is entirely to be deprecated, and that 
 the clergv of this province should not perform such a marriage." 
 I believe that my Eight Eeverend Brethren in Canada regard 
 this resolution as I do, as still regulating the action of our 
 clergv on this subject. 
 
 Here the matter rests at present. Considerable discussion, 
 with resolutions and amendments, at the last Synod of 1901 re- 
 sulted in reference to the impending General Synod. At that 
 Synod, in 1902, all resolutions on the subject were lost. 
 
 'The briefest statement of the Civil Law of Canada with re- 
 gard to divorce will be sufficient, 
 
 In the Provinces of Nova Scotia, New Brunswick, Prince Ed- 
 ward Island, and British Columbia, divorce courts are established. 
 For the rest of the Dominion, divorce cases are adjudged upon by 
 the Senate and an Act of Parliament passed for the relief of 
 -each successful suitor. The Act is of stereotyped form, and, after 
 the preamble, consists of two short clauses, the first annulling the 
 marriage, the second giving the right to the suitor to marry again, 
 ■as though the first marriage had not taken place. The grounds 
 for divorce are adultery and impotence alone (of course some- 
 times coupled with desertion or cruelty) in Canada; consan- 
 guinity being added in the Maritime Provinces. 
 
 Divorces granted to Canadians in the United States who have 
 gone there for that purpose are void, and parties entering into 
 fresh unions on the strength of them will be prosecuted for 
 bigamy. 
 
 The number of divorces granted in twenty-one years, from 1867 
 to 1888 was: 
 
 Ontario and Quebec 26 
 
 New Brunswick 42 
 
 Nova Scotia 52 
 
 Prince Edward Island 2 
 
 British Columbia 15 
 
 During the last twelve years the number of Acts obtained 
 from the Dominion Parliament was forty-two, or an average of 
 three and one-half divorces per annum: in twenty-seven cases 
 the husband being the suitor, and in fifteen the wife. 
 
 The small number of divorces thus obtained in Canada must 
 be explained by the restriction of the ground allowed to proved 
 adulterv and by the almost prohibitive cost of the proceedings, 
 $1200. ' 
 
 There is no means of estimating the number of Canadians who 
 go across the border to obtain an easy and cheap release from 
 their matrimonial bonds. 
 
 It is the earnest desire of the Church in Canada that her sister
 
 BISHOP OF MISSOURI. 123 
 
 in the United States may be able to find some remedy whereby to 
 ■check the ungodly system which is wrecking the happiness of so 
 many Canadian homes. 
 
 But if anything is to be attempted by us of a practical na- 
 ture, to safeguard the integrity of the Christian home from the 
 increasing peril of divorce, I submit that we should begin with 
 the root of the evil — hasty and ill-considered alliances repented 
 of at leisure, marriages contracted from lower and baser mo- 
 tives — and be more plain-spoken, more instant, in instructing 
 our people in the meaning and nature of this bond — that it is 
 Holy Matrimony, not to be enterprised, nor taken in hand unad- 
 visedly, lightly, or wantonly, to satisfy men's carnal lusts and ap- 
 petites, like brute beasts, but reverently, discreetly, advisedly, 
 soberly, and in the fear of God, duly considering the causes for 
 which it was ordained. 
 
 FRIDAY AFTERNOON. 
 
 Seventh Topic. 
 
 THE OBLIGATION OF THE CHURCH TO MAINTAIN THE 
 CHRISTIAN FAMILY IN ITS INTEGRITY. 
 
 (b) THE DISCHARGE OF THE PARENTAL OBLIGATION. 
 
 First Paper. 
 
 The Right Rev. Daniel Sylvester Tuttle, D.D., LL.D., 
 
 BISHOP OF MISSOURI. 
 
 Scrutiny of human life discloses the three great institutions 
 set by Almighty God to guide and help man; the Family, the State, 
 the Church. All three are of divine appointment. The Family 
 appears first in the gray dawn of the world's morning, at the 
 outset of human history. No less can be said than that it is the 
 unit of the human race, and under God, the source of human life 
 and the warrant for human authority and law. In the beginning 
 the State and the Church existed in it in embryo. The State, 
 that is Civil Government, was at first patriarchal, if theocratic, 
 and ever since potencies and prerogatives of the patriarchal per- 
 meated it, whatever its forms of theocracy, monarchy, oligarchy, 
 or democracy. In the beginning also, the Church, that is the in- 
 stitution dealing with spiritual truth and religious duty, was 
 patriarchal, and in the two forms into which it has since been 
 transmuted, or rather developed and enlarged, the Jewish and 
 the Christian, it has retained much of the patriarchal element, be- 
 ■speaking the rock whence it was hewn and the hole of the pit 
 -whence it was digged. 
 
 One must expect the interrelations of the three divine institu-
 
 124 THE OBLIGATION OF THE CHURCH. 
 
 tions to be close and deep. It is no traveling out of limits for 
 the Church to be called upon to stand by the family, and the 
 family, the Church. There is obligation resting on the Church to 
 do its part in helping to maintain the integrity of the Christian 
 family, and there is equal obligation on the heads of the family 
 to feel and act and live by their sense of the responsibility of 
 parental authority. 
 
 If there be two corner stones to the integrity of the family, and 
 conjugal fidelity be the first one, certainly parental authority is 
 the second. Abdication of that authority entails serious and sad 
 results. Phaethon got hold of the reins of his father Phoebus to 
 drive the chariot of the sun for one day. He would have 
 whelmed earth and sun and universe in one chaos of ruin, had 
 not Jupiter shot him dead with a quick thunderbolt. Many are 
 the Phaethons of modern life, and not confined to the one sex 
 either, who take the reins of authority out from the hands of 
 ignorant or weak or overworked or unthoughtful or unfaithful 
 parents: and collisions and catastrophes ensue, though, unlike 
 those in the fable, too sadly true and real. It is to be feared that 
 the United States, more than any other civilized nation, presents 
 instances of such lamentable usurpation. 
 
 Eli was faithful as a prophet and upright as a judge, zealous, 
 devout, godly, but Hophni and Phineas, his sons, were un- 
 worthy, selfish, insolent young men, though priests. The Lord 
 God Jehovah called him accountable for their unworthiness, and 
 to him the solemn, divine reproof and the incurred penalty were 
 promised. The visiting of the sins of the fathers upon the chil- 
 dren is proclaimed in one of the Ten Commandments. The visit- 
 ing of the sins of the children upon the fathers was embodied in 
 Jewish institutions, and confirmed in the Christian Church. 
 St. Paul says expressly that the bishop or elder must be " one that 
 ruleth well his own house, having his children in subjection with 
 all gravity." And one "having faithful children who are not 
 accused of riot, or unruly." And of deacons, too. he savs, they 
 must be those "ruling their children and their houses well." So 
 abdication of parental authority was to be accounted not merely a 
 weakness to be lamented, but also a fault to be punished. Into 
 the home and out from the home flow pre-eminently the sweet 
 and strong things of human life. If the sweetness is engendered 
 of conjugal and parental love, the strength is largely supplied by 
 parental authority. When the latter is wanting the home is un- 
 dermined and subverted, .and forces intended to be trained for 
 the good of society grow to be its destructive foes. Family dis- 
 cipline need not work the suppression of individuality. There is 
 no call for that, but it may guide and mold youthful energies 
 along the line of help and not of hurt in an existence where help- 
 ing and hurting are engaged in active and unceasing conflict. 
 The sense of personal responsibility is a very prop and staff of 
 society. Parental authority, so far from deadening or weaken-
 
 BISHOP OF MISSOURI. 125 
 
 ing that sense, can almost call it into heing and can best pro- 
 mote its growth. The power of love, the saeredness of marriage, 
 the restraining guidance of authority make the family to be, 
 under God's providence, the great and wholesome influence for 
 evoking best and noblest things out from the dust and din of 
 human life. The Christian family pre-eminently have this well- 
 forged and fitted triple armor of protection, love and marriage, 
 and authority. Perhaps it. was a polygamous family, dividing and 
 shattering parental authority, which set the child into a rebellion 
 unto death against the father, and called out that plaint of woe 
 from the depths of a royal heart, " Would God that I had died 
 for thee, Absalom, my son. my son." 
 
 It needs no deep study to discover how the welfare of the State 
 depends on the exercise of parental authority. In history the 
 family is the first divine institution; and patriarchal authority on 
 theocratic warrant is the first form of civil government. 
 
 At times philosophers have tried to teach that man by nature 
 is made solitary: that there was a time when there was no so- 
 ciety, but men were in a state of nature. Then they came vol- 
 untarily together and by contract they constituted society; and 
 under this social contact they each renounced a portion of 
 their individual rights, as the price to society for the securing of 
 the others. But. with us of the present, theories do not count. 
 Facts are demanded. Who in running back the history of any 
 nation has ever found it resolving itself into a state of nature 
 consisting of an aggregate of individual, disconnected units, ex- 
 ercising original independent personal rights? There are al- 
 ways found, last, first, and all the time, parental authority, 
 tribal chieftainship, religious order. So there is fairness, there is 
 wisdom, and there is weight in the Church Catechism when it 
 puts the Fifth Commandment to be the ground of civil authority 
 and indeed of all authority. " Love, honor and succor thy father 
 and mother." There is home love, home peace, home duty, home 
 reward. " Honor and obey the civil authority." There is good 
 citizenship. " Submit thyself to all thy governors, teachers, 
 spiritual pastors, and masters." There is the whole oneness of 
 discipleship and discipline. " Order thyself lowly and rever- 
 ently to all thy betters." There are good manners; and good 
 manners and good morals are sisterly things. Order is Heaven's 
 first law. It may well be earth's greatest need. There is a 
 rightful exercise of authority by one man over another and a 
 rightful subordination of one man to another in the field of that 
 rightful exercise. " The powers that be are ordained of God." 
 Divine sanction inheres in civil government. Liberty is a glo- 
 rious word — the liberty wherewith Christ makes us free in the 
 covenant of purchased redemption, and the grace of abounding 
 love. Equality falls on the ear with a satisfaction that is world- 
 wide. Equality before God who is " no respector of persons," 
 but in every nation he that feareth Him and worketh His
 
 126 THE OBLIGATION OF THE CHURCH. 
 
 righteousness is accepted with Him." Fraternity lifts the mind 
 to praise and warms the heart with my m the Incarnation, 
 that ffospel of blessed brotherhood which, recurring unceasingly, 
 grows not old in the repeating. These are precious names, 
 Liberty, Equality, Fraternity, but wrenched from their divine 
 attachment, transmuted into license and vanity, they were fuel 
 fluno- on the fierce fires of irresponsible savagery in the trench 
 Revolution Civil government involves subordination. Subordi- 
 nation is righteous, wholesome, conducive to the world's welfare. 
 It is evident, therefore, how vast is the good which the active 
 and faithful use of parental authority may outwork for the State. 
 Not simply in inculcating subordination and external obedience 
 to precept, though these are worth a great deal, but also in 
 training the young to habits of self-restraint, self -discipline, and 
 personal responsibility— and these are worth far more. The 
 attitude of respect for authority and reverence for those right- 
 fully wielding it assumed and practiced m the home, ot in- 
 estimable value in the civic community as a real force for pre- 
 venting wrong and insuring justice, loyalty, and patriotism as 
 living influences is an outgrowth from the family. As dynamic 
 forces they are focused in the home. Focus, anyway, however the 
 Latin of it be Englished, is the heart's place. Service and sac- 
 rifice pro patria are real service and sacrifice pro focis et arts. 
 Without service and sacrifice the State cannot endure. By ser- 
 vice and sacrifice the home exists. The eminent teachers and ex- 
 emplars of both therein are the mothers. Yet for them the 
 depth of devotion does not mean narrowness. We ourselves have 
 known mothers, really Spartan, who in earnestness of meaning, 
 if not in classic' phrase, have sent forth sons to serve the country 
 with the heroic command "With your shields or upon them" 
 In these later days, said to be glaringly selfish and corruptmgly 
 licentious, an illustrious instance of a wife'- affectionate stead- 
 fastness and a mother's untiring devotion has been presented in 
 the life and historv of that sovereign lady. Queen Victoria. 
 Though great and wise in rulership, the splendor of the crown 
 paled before the luster of her simple homely Christian virtues. 
 Hence the influence she wielded and the meed of loving reverence 
 which she wore were not limited by national and racial lines. 
 Love, dutv, service, and sacrifice stood four-square for her to 
 all the winds that blow. In all the bounds of civilization there 
 was not a heart that did not bow to her in grateful, affectionate 
 respect; and her wonderful life demonstrated what a vast work 
 of beneficence the home can do for the State, and, indeed, for the 
 world. 
 
 As for the Church, the intimate relationship between her and 
 the family is readily apparent. One need not go back to patri- 
 archal times to see it. For foundation work the Church of the 
 Prayer Book goes straight into the family and there lodges in- 
 fluences and there concentrates forces. Beginning with infant
 
 BISHOP OF MISSOURI. 127 
 
 baptism, laying that foundation and building on it, the theo- 
 logical shaping of religious truth and the wholesome provision 
 of spiritual nourishment become quite different things to the 
 Church of the Prayer Book from what they are to the various 
 Christian bodies who do not have the Prayer Book. Individ- 
 uality, subjectivity, feelings, need not be ruled out. Yet cer- 
 tainly they need not be ruled in to be made rulers over man's 
 whole being. They are valuable forces, if kept steady as planets 
 to their own orbits. They are disturbing forces, and once again 
 injurious, if left to shoot aside and stray like comets. Personal 
 repentance, personal faith, personal outreaching and upreaching, 
 are good things, blessings to the individual. But before them, 
 in order of time and in count of importance, are the corporate, 
 social things of covenant adoption and covenant grace and cov- 
 enant fellowship and covenant duty and privilege. The divine 
 power of involution has placed these good things in infant bap- 
 tism. Evolution by and through the Holy Spirit shall disclose 
 their existence and, happily, their benefit to all patient, faithful 
 souls. The concentrated essence of Church doctrine and Bible 
 truth is in infant baptism. It is the recording gospel of a cov- 
 enant. And in the covenant are the loving adoption by God 
 the Incarnate Son, and impartation of grace by God the Holy 
 Ghost, the Giver of life. Infant baptism is signal proof that in 
 the field of spiritual truth and religious duty God's things are 
 the great things and man's things are the little things. Man's 
 repentance, man's faith, man's obedience, man's holiness; these 
 be important things, but they shrink into littleness compared 
 with God's covenant, God's adoption, God's love, God's grace. 
 It is not man's choosing of God to be his Father and the witness- 
 ing of that choice by his fellow men, — that is the important 
 part of Holy Baptism, — but rather God's choosing of man to be 
 the child of his spiritual adoption. Parental love should hail 
 with joy and gratitude the great blessing which God is ready to 
 give their child in Baptism. Parental reason should recognize 
 that as their child is born into membership in the family and 
 citizenship in the state, after the same fashion he should be born, 
 or re-born, into membership in God's spiritual Kingdom the 
 Church. And parental authority should see to it that the divine 
 benefit and benedictions be not withheld from their child by any 
 failure in bringing him to receive them. 
 
 No wonder that the Church enjoins in her rubrics that " The 
 minister of every parish shall often admonish the people [it is 
 evident that the parents are particularly meant] that they defer 
 not the baptism of their children longer than the first or second 
 Sunday next after their birth, or other holy day falling between, 
 unless upon a great and reasonable cause." And no wonder that 
 the Church in the United States, while no doubt appreciating the 
 excellence and value of an ancient institution of sponsors, has 
 preferred to emphasize parental duty and parental authority by
 
 128 THE OBLIGATION OF THE CHURCH. 
 
 providing that " Parents shall be admitted as sponsors if it be 
 
 desired." 
 
 Yet the blessings of the covenant are not of the ex opere 
 operato sort. If God's benefits conferred upon loved children are 
 to be effectivelv applied and used, they call for co-operation on 
 the part of His loving children, and it is the duty of sponsors to 
 set the children along the path and keep them in the way of 
 such co-operation. Sponsors are the representatives of parents, 
 the supplementaries of parents, hence the duty of sponsors is 
 parental authority. That authority is engaged and enjoined to 
 see to it that the child be instructed "in all things which a 
 Christian ought to know and believe to his soul's health"; and 
 that he be " virtuously brought up to lead a godly and a Chris- 
 tian life." There is included an old-fashioned injunction withal 
 — that he be called upon " to hear sermons." 
 
 Is it too much to say that right here there is noted, at least to 
 us of the Church, an abdication of parental authority greatly to 
 be regretted? We fear that children are not taught the Cate- 
 chism and the Bible in the home to the same extent as fifty 
 years ago. It may be said that Sunday Schools are annexes to 
 homes, and may take upon themselves this portion of parental 
 duty. Thev may, but even if they do. no Sunday-school teacher, 
 of whatever imaginable excellence, can lodge instructive thoughts 
 in the child's mind or deepen godly impressions in the child's 
 heart as can the father or mother. As for calling upon him 
 to hear sermons, the injunction is made to furnish ground for 
 forms of witty speech quite as often as it is taken seriously to 
 indicate a wholesome and important duty. Take the term not 
 in its narrow solitariness of meaning, but in its fruitful con- 
 nections and relations. Granted that the child hears sermons best 
 in the examples of daily life of its father and mother; granted 
 also that the private prayers whispered at the mother's knee at 
 the bedside, and said by the father's side in the family devotions, 
 are sermons than which none can be better; and granted, too, that 
 the hearing of sermons b} r the crude young mind as reasoning 
 adapted to the intellect, or as exhortations urged upon the sense 
 of duty, is a thing of vain inappropriateness, yet he that hath 
 an ear to receive it knows that the injunction " to hear sermons " 
 carries with it the injunction to go to church, to honor and obey 
 and worship Almighty God. Of little children in the family pew, 
 of the worshiping congregation is there not a sad deficiency nowa- 
 days? " Eemember the Sabbath day to keep it holy." Is that 
 not a command to the children as well as others? And how can 
 the Lord's Day be kept holy save by gatherings thereon in the 
 congregation for worship of His Holy Xame? Our blessed heri- 
 tage in the Book of Common Prayer should teach us that in the 
 normal worshiping congregation the little children should be in- 
 cluded. It is prayer and praise common to them with us. They 
 can say " Our Father " and " Amen " as well as we. Thev can
 
 BISHOP OF MISSOURI. 129 
 
 iterate " I believe in God the Father " as well as we. And if 
 Sunday Schools have worked this displacement and disappearance 
 of the children from the worshiping congregation, it is one bad 
 result of theirs to be set over against their many good ones. 
 There need be no resort to compulsion. Compulsion is justly 
 criticised. By reason of its unwholesome reaction it may be 
 denounced. But if parental authority would use its power in 
 bringing the children to church in no different way from the 
 use of it in sending them to school or gathering them for protec- 
 tion and sleep night after night in the house, it could form and 
 foster in them the invaluable habit of going to church, not only 
 an obedience unto God, but also a wholesome restraint against 
 evil and a nourishing support of good and a comforting refresh- 
 ment of spirit for all their earthly years. St. Paul speaks once 
 again of " The Church in the house." The words declare a close 
 and intimate relation. Conversely, sweetness, security, and 
 strength all around will attend upon the presence of the family 
 in» the church. And church and home can co-work in teaching 
 God's truth and in learning God's laws and in obeying God's 
 will. " These words which I command thee this day. shall be 
 in thine heart : and thou shalt teach them diligently unto thy 
 children and shalt talk of them when thou sittest in thine house, 
 and when thou walkest by the way, and when thou liest down, 
 and when thou risest up. And thou shalt bind them for a sign 
 upon thine hand, and they shalt be as frontlets between thine 
 eyes. And thou shalt write them upon the posts of thy house 
 and on thy gates." 
 
 The Church, so far as her formalities are concerned, cannot 
 be charged with neglect of her obligation to urge the responsi- 
 bility of parental authority. Witness the address to sponsors, 
 and in them, and through them to parents : " Ye are to take care 
 that this child be brought to the bishop to be confirmed by him 
 so soon as he can say the Creed, the Lord's Prayer, and the Ten 
 ( 'ommandments, and is sufficiently instructed in other parts of 
 the Church Catechism set forth for that purpose." Witness also 
 the rubric at the end of the Catechism : " All fathers and mothers 
 shall cause their children who have not learned their Catechism 
 to come to the church at the time appointed, and obediently to 
 hear and to be ordered by the minister until such time as they 
 have learned all that is here appointed for them to learn." Direc- 
 tions and injunctions of the Church are not wanting. If there 
 be lack it is the heedful and loving practice of the Church people 
 that is wanting. Compulsion must not be used in bringing chil- 
 dren to Confirmation. Let there be a stopping short of that. 
 That would mean harm to the individual soul, and would bring 
 sad violence of after reaction. But the quiet, loving, steady 
 exercise of parental authority should be used. So, in popular 
 thought, Confirmation might' get its true, full meaning. It is 
 not merely the opportunity for the individual soul to come for-
 
 J30 THE OBLIGATION OF THE CHURCH. 
 
 ward to renew its baptismal vows. It is that,— and a valuable- 
 opportunity it is voluntarily to enlist in the Saviour's service, 
 and to put' on His full uniform, and to take the sacramental oath 
 of personal allegiance in the Church militant. But it is more. 
 It is another step into the inner circle of grace; a further receiv- 
 ing of the benefits and blessings of the spiritual covenant. What 
 God gives in it, not what man does in it, is the great thing. 
 Holy Baptism may be esteemed the sacrament of covenant 
 adoption by God the Father, and Holy Communion the sacrament 
 of covenant brotherhood in God the Incarnate Son, and Confirma- 
 tion the complement of the one sacrament and preparation for 
 the other, as the sacramental covenant gift of God the Holy 
 Ghost. How could the laying-on-of-hands get its rating as one 
 of the principles of the doctrine of Christ, with repentance and 
 faith, and baptism and the resurrection of the dead and eternal 
 judgment, except it were the outward and visible sign of the 
 mward and spiritual grace of the gift of the Holy Ghost? And 
 parental love, alive to the covenant blessings promised to ks 
 dear ones, should combine with parental authority to bring the 
 children to receive those blessings from God through the Church. 
 
 The combination of parental love and parental authority makes 
 a unity of power indeed. If into this combination there be bound 
 the sanctities of the marriage bond preserved inviolate, and rev- 
 erence for the home life kept deep and true, family prayer sent 
 up daily as the sweet savor of an incense, there would ensue 
 teaching of unspeakable value by " precept upon precept, line 
 upon line, here a little and there a little " to make strong the 
 best of human agencies for maintaining the integrity of the 
 Family, the stability of the State, and the vitality of the Churchy 
 
 Yet, evermore, example is better than precept. Example is 
 helped on by a characteristic of human nature; that is, the strong 
 force of imitation, strongest in children. Precept is hindered 
 by a strong force of human nature; that is, an uprising of dislike 
 and resistance to be enjoined, positive law. Others than children 
 know quite naturally this force. If the one has a natural force 
 mightily efficient to help it, and the other a natural force mightily 
 efficient to hinder it, who wonders that it is said, and found out, 
 and known that example is better and stronger than precept? 
 
 If parents will add example to precept, or, better still, will 
 add precept to example, they shall weave a double cord of en- 
 during strength to draw with it promotion of the glory of God, 
 the best welfare of men, and the happiness of their own and 
 their children's souls.
 
 BISHOP OF HURON. 131 
 
 FRIDAY AFTERNOON. 
 
 Seventh Topic. 
 
 THE OBLIGATION OF THE CHURCH TO MAINTAIN THE 
 CHRISTIAN FAMILY IN ITS INTEGRITY. 
 
 (b) THE DISCHARGE OF THE PARENTAL OBLIGATION. 
 
 Second Paper. 
 The Right Rev. Maurice S. Baldwin, D.D., 
 
 BISHOP OF HURON. 
 
 It is a true remark, and one which has great force and beauty in 
 it, that all our ideas of home are gathered from Him who, when 
 He was fulfilling His ministry on earth had no home, who said of 
 Himself that while foxes had holes and birds of the air their nests, 
 the Son of man had not where to lay His head. Yet, what insti- 
 tution is there in the Christian community with boughs so spread- 
 ing, with roofs so deep, with loveliness so surpassing fair as that 
 blessed sanctuary which we call home? 
 
 Two great institutions there are with which we Christians are 
 all intimately connected, and in whose welfare all our interests 
 are more less involved. I refer first to Home and secondly to 
 the State. It is deeply interesting to observe the remarkable 
 sanction which our Lord has given to them both. 
 
 Our Redeemer is recorded to have wept only twice in His brief 
 sojourn upon earth : once over Martha and Mary at the grave of 
 Lazarus; the second time, over Jerusalem when she rejected Him, 
 and the profound and consolatory inference has been drawn by a 
 late eminent writer, that our Lord had the deepest and most 
 loving sympathy with these two above-mentioned institutions, the 
 Home and the State. 
 
 To both He gave the most touching evidence of His love and 
 sympathy, namely, His tears. 
 
 Whatever, therefore, to-day may be said against either of them; 
 however faulty in their construction, our Lord does not seek to 
 destroy them, to write bitter things against them, but to reform 
 and regenerate them, to make them what they should be in the 
 light and power of His presence. I doubt not that even now, 
 throned though He be in the splendor of His inaccessible light, 
 among the many sad things which grieve and sadden Him on the 
 earth must be the condition of the State on the one hand, and of 
 the Home on the other. This strong consolation, therefore, we 
 have that however difficult, however apparently hopeless the task 
 we now have before us of making these institutions instinct with 
 new life and power, we have the strong sympathy and love of the
 
 132 THE OBLIGATION OF THE CHURCH. 
 
 Lord Jesus Christ with us; the availing sympathy of Him who 
 shed His scalding tears over them both. 
 
 In the solution of this great question, how best to subordinate 
 the home to the influence and authority of the truth, we do well 
 to consider what is God's unchanging plan in the regulation of the 
 universe itself. He places the sun in the midst, and compels every 
 planet in the system to revolve throughout all time about it. By 
 this inscrutable law no orb in the heavens ever collides with, or 
 endangers the safety of another; all keep their proper distance, 
 and act in perfect harmony. Our gigantic universe itself is said 
 to revolve round some other distant and awful center, so that in 
 the material heavens all things created, whether great or small, 
 are dominated by, and subordinated to, this one tremendous law. 
 Thus God fixes by His unalterable decree a certain center, around 
 which all secondary objects are bound absolutely to revolve. 
 
 One says : in ancient times they used to teach in the schools a 
 system that was known as the Ptolemaic, which, giving as it did, 
 a wrong center, proclaimed that this little earth, only a molecule 
 compared to the giant worlds about it, was the absolute center of 
 the whole universe. Now, it has been well said of this system that 
 making the center wrong, the circumference and everything else 
 within it had to be wrong also. We know better now. We know 
 the minuteness of our earth. We know the magnitude of the 
 lordly sun. We know that this center rules with majestic power 
 the earth and every planet that comes within the reach of its be- 
 wildering attraction. It is so in the spiritual world : here Christ 
 Jesus is the Sun of righteousness, the center of the moral uni- 
 verse, for it pleased the Father that in Him should all fullness 
 dwell. In His exaltation, in making Him Lord over all, supreme 
 and infinite head over all our homes lies the future and the glory 
 of our hope. Now our Lord's plan is that the parents themselves 
 shall be subordinated in everything to Himself, and be the true 
 guides and instructors of their children. They are to bring them 
 up in the nurture and admonition of the Lord. The present 
 laxity and want of discipline which constitute so painful a char- 
 acteristic of our age invert the Divine order and actually, in many 
 instances, subordinate the parents to the children. The results of 
 this frightful inversion of the divine order are everywhere evident 
 in the distressing shipwrecks we are compelled to witness every 
 day. 
 
 The " burthensome times " spoken of by St. Paul in his second 
 epistle to Timothy are now fully upon us, the characteristic of 
 which are that men shall be lovers of their own selves, disobedi- 
 ent to parents, unthankful, unholy. Now, the only way to bring 
 order out of chaos, and symmetry out of confusion, is to exalt the 
 living and glorious Christ, and so to uplift and magnify Him 
 through the Holy Ghost that parents may be led to assume and 
 maintain their own God-given position as the guides and teachers 
 of their own families.
 
 BISHOP OF HURON. 133 
 
 I say not this from any economic or earthly standpoint, but as 
 being an essential part of God's great revelation to man; obedi- 
 ence to which is righteousness, peace, and joy in the Holy Ghost; 
 disobedience, inevitable death. 
 
 As a humble contribution toward this most desirable end, I 
 would submit the following considerations, all of far more im- 
 portance than they usually receive: 
 
 First, The development of the Sunday school in the activities 
 of the Church. 
 
 A modern writer says: " Whatever you wish a nation to know, 
 put it into the minds of her young." Now if there is a subject which 
 demands pre-eminent attention, and calls for immediate action on 
 the part of all those who love their God or country, it is the ques- 
 tion how can the Church best educate and train up the world of 
 the young, growing into manhood and womanhood all about her? 
 Attention has been drawn to the enormous claims which some 
 modern writers have made for civilization as a refining, transform- 
 ing power; indeed they have had the boldness and audacity to 
 assert that civilization can effect that which the Gospel is unable 
 to produce, and that, therefore, it ought to precede it, as better 
 suited in their judgment for the wants and miseries of barbaric 
 and savage nations. In reply to this the Holy Scriptures, and the 
 practical experience of centuries of time, answer, No. Teaching 
 without the hallowing, restraining influence of the blessed re- 
 ligion of our Lord is more likely to destroy than to build up a 
 character, to ruin rather than to bless. 
 
 No, we need a definite course of religious instruction through- 
 out all our schools and halls of learning, whether this idea be in 
 harmony with political wisdom or not. There are thousands who 
 apparently neither teach their children at home, nor send them to 
 the Sunday schools of the Church. If therefore no religious in- 
 struction be given to these children, either at home or abroad, 
 what guarantee have we that they will not grow up as a brood of 
 infidels or outcasts from the faith? The Bible in the school we 
 ought to have, and must have, if we are going to save the growing 
 generation from the abyss of an awful and paralyzing infidelity. 
 We learn this from the undeniable fact that of the men who 
 are living abandoned lives by far the worst, the hardest to reclaim, 
 are those who come from our universities and highest schools of 
 learning. A modern speaker, commenting upon this subject, says : 
 " This was the great lesson which England, had to learn in the 
 great mutiny in India in A. D. 1857, when the man who perpe- 
 trated the massacre of Cawnpore, and broke all faith and cove- 
 nant, was one who had received England's learning without Eng- 
 land's faith in God. His mind had been enlarged, his capacities 
 quickened by all the learning of the secular schools, but grace had 
 never taught him to control Ms passions or subordinate his mind 
 to the holy will of God, so that instead of being an example of 
 what God could make him by grace, his education only left him a
 
 j 34 THE OBLIGATION OF THE CHURCH. 
 
 savage still— a tiger that sprang from its lair to deeds of atrocity 
 and blood " I have often been struck by the masterful way in 
 which Eome grasps this tremendous subject; whatever she omits 
 she never neglects this. She says to herself, she must have, and 
 will have, the whole education of her young in her own imperious 
 hands Whatever is necessary, in her judgment, for the spiritual 
 welfare of young; whatever great principles of her Church are to 
 be impressed upon their minds, Rome insists shall be taught them 
 at her own knee, and she, and no one else, shall lay the foundations 
 of their future faith. How often in our streets do we see long 
 processions of boys and girls of their communion, but never with- 
 out their attending priests and guardians to watch over them 
 everv moment of the day. The sleepless eye of Eome is oyer them 
 everv hour of their childhood, and never will she let them slip, 
 from her hands until she feels sure that her name is so interwoven 
 with the cords and fibers of their nature that, in her judgment, 
 no storms or trials can ever erase it from their hearts. 
 
 Now, how do we too often act in bringing up the young com- 
 mitted to our care? In many instances we leave them absolutely 
 to themselves unarmed, unprepared, untaught to be molded and 
 indurated, like the canyons of the West, into a thousand grotesque 
 and vicious forms by the rude action of the times we live in. 1 
 would say : Let the Church cast off the apathy and indifference of 
 the past, and awaken to a new life of zeal and action, exercising, 
 by the grace of God, her undoubted right to be both the guardian 
 and teacher of her wandering and helpless young. 
 
 Here in the school with the youth of the land at her feet, and 
 with the words of the Lord Jesus in her mouth, she can proclaim 
 truths which, through the Holy Ghost, may re-create their lives, 
 renew their dispositions, and make their home what it really 
 should be— a Heaven on earth, an oasis in the desert — an Elim 
 of palms and fountains amid the waterless districts of a weary and 
 sinful earth. 
 
 How imperative therefore is the necessity that the Church 
 should seize this golden opportunity of youth and endeavor by the 
 grace of God to stamp upon it that glorious name which is above 
 everv other name, the name of the Lord Jesus Christ. 
 
 Secondly. For the strengthening the parental authority I would 
 strongly recommend that the Church impress upon her people the- 
 sacredness and absolutely binding character of the marriage vow. 
 
 I can hardly imagine any evil more likely to unhinge and ut- 
 terly dislocate the foundations of home and of society itself, than 
 loose and unscriptural ideas about the holiness of that marriage- 
 which was instituted by God Himself in the Garden of Eden and 
 now solemnized by the Church with all the sanctions of the Chris- 
 tian religion. There is one great truth which all branches of the 
 Catholic Church must agree in teaching — that it is a most solemn 
 vow and covenant not to be enterprised, nor taken in hand, un- 
 advisedly, lightly, or wantonly, but reverently, discreetly, ad-
 
 BISHOP OF HURON. 
 
 135 
 
 visedly, soberly,, and in the fear of God, duly considering the 
 causes for which matrimony was ordained. Surely, too, all 
 branches of the Church should unite in indorsing this: ''Those 
 whom God hath joined together let not man put asunder. The 
 supposed disruption of the marriage tie, and the loose and utterly 
 unscriptural ideas so often prevalent in society on this momentous 
 subject, now constitute an awful factor in the destruction of home 
 and the overthrow of all those sweet relationships of family life 
 which gladden our path and help us, under God, to endure the 
 burdens and bear the sorrows of this stormy, troubled world. It 
 is stated that the Home is the great unit of society, and of the 
 State itself, and therefore if we break up the one we must also 
 of necessity break up the other, for the two are indissolubly linked 
 together, and the fall of the one must in the end inevitably 
 produce the fall of the other. 
 
 I think therefore for the glory of God and the advancement ot 
 His truth, for the preservation of our homes and the saving of our 
 voung, the Church is bound to make to the world about her a bold 
 and clear statement on this all-important subject; she is bound 
 to maintain the teaching of her Lord and to build up her position 
 "by the verities of the word of truth. 
 
 " Thirdly. The lowering the dignity and estimation of the Bible 
 in the eyes of the people through a false and destructive criti- 
 cism constitutes one of the most awful factors of the day for the 
 overthrow of the home and all that is good and holy in this land. 
 When I speak of the dignity of the Bible as being lowered by a 
 false and destructive criticism, I only mean that it is so in the 
 eves of the world at large: the Bible' itself cannot be injured by 
 all the infidelity and rationalism of the age, and will come out of 
 all the fierce attacks of its enemies like Shadrach, Meshech, and 
 Abednego from the furnace of Nebuchadnezzar without even the 
 smell of fire resting upon it. We need have no fear as to the 
 stability of the Bible : it will stand through all the vicissitudes of 
 time, and will be vindicated at last, sentence by sentence, and 
 word by word, in the all-searching light of eternity itself. 
 
 " Forever changeless, and the same forever." The Lord Jesus 
 Christ honored the Scriptures. He said: "In the volume of the 
 Book it is written of Me." It has been well said that in this Holy 
 Bible He found the exact path His hallowed feet were to tread 
 from the manger-cradle in Bethlehem to the Cross of Calvary and 
 on thence to the heights of glory. When tempted or assailed 
 either by friends or foes to turn aside, even for a moment, from 
 His inflexible purpose, His invariable answer was : How, then, can 
 the Scriptures be fulfilled? The Holy Scriptures were the guide 
 and index of all His days— the solemn, inscrutable limit beyond 
 which it was impossible even for Him to pass. 
 
 When, therefore, we contrast this awful and divine dignity with 
 which our Lord ever invested the Holy Scriptures with the 
 haughty, impudent, blasphemous writings of the so-called school
 
 136 church's methods to the needs of the century. 
 
 of destructive criticism, we cannot but be amazed at the bold 
 audacity and wickedness of professing Christian men. Undeterred 
 by the solemn statement of our Lord, " That on whomsoever this 
 Stone should fall it would grind him to powder," they challenge 
 His word, deny His miracles, and contradict Him to His face. 
 What the Lord Jesus Christ honors, the Church must honor. 
 What He calls holy, she must call holy too. We know our blessed 
 Lord believed in the absolute accuracy and truthfulness of the 
 written word, and therefore the Church has no room for doubt. 
 She should take her place forever at His side. 
 
 Hostile criticism has already done an awful and shameless 
 work for which it will have to answer at the bar of God. It has 
 strengthened the cold forbidding heart of skepticism and infi- 
 delity, cheered on the roystering drunkard at his cups, and taught 
 untold ecstatic youths, as they are pressing forward to receive 
 holy orders, that it is a sign of genius to question, and of manli- 
 ness to deny, the very foundations of our common faith. 
 
 And what, I may ask, can break up the blessed ties of home with 
 greater rapidity than the loosening of all faith in the inspired 
 word of God? Surely the family is bound together by other ties 
 than those of consanguinity and affection; under all the blessed- 
 ness of home lies a common faith in the Fatherhood of God, the 
 salvation wrought out by our Lord and Saviour, and the certainty 
 of those promises more immutable than the everlasting hills. 
 
 Therefore, if we desire to maintain the sanctity of our home, 
 by all means let us hold fast the faith once delivered to the saints. 
 
 FKIDAY AFTERNOON. 
 
 Eighth Topi<-. 
 
 THE ADAPTATION OF THE CHURCH'S METHOD'S TO 
 THE NEEDS OF THE CENTURY. 
 
 (b) TO MEET RELIGIOUS DIFFICULTIES.— OBSERVANCE 
 OF THE LORD'S DAY AND FAMILY WORSHIP. 
 
 First Paper. 
 
 The Right Rev. William Woodruff Niles, D.D.,LL.D., D.C.L. r 
 
 BISHOP OF NEW HAMPSHIRE. 
 
 Abashed I am, my Eight Reverend Brethren, to find myself ad- 
 dressing you upon a subject like this, of " Family Worship," — a 
 subject upon which I most certainly can set forth nothing not 
 already known by you, every one, as well as by me. And of the
 
 BISHOP OF NEW HAMPSHIRE. 137 
 
 importance of the thing itself you are as well persuaded, doubt- 
 less, as I can possibly be. Yet I find myself set to this task;, 
 and all one can do is to accept the command and take up the duty. 
 
 If there were before me a congregation of lay folk, with a 
 stout heart and with feelings very solemn, as God's minister and 
 prophet, I could address myself to them. For a man who has- 
 accepted the responsibilities which a family brings, few things 
 more belong to his peace, few things along with a steady,, 
 pure, consistent life on his part, more help in the bring- 
 ing of his children forward in Christian living, than this daily 
 kneeling together under the home roof; and looking up to the 
 Heavenly Father in supplication, and with words of thanks- 
 giving and praise, in faith and love. Then, indeed, if the 
 heart be pure, they can believe in a Divine guidance through the 
 day. Then they have the right to feel that there is a roof over 
 their heads at night. " Whoso dwelleth under the defense of the 
 Most High, shall abide under the shadow of the Almighty." 
 
 The young man growing up in an atmosphere charged with 
 faith in God and in things not seen is very apt to believe in 
 spiritual verities when he shall have come to man's estate, and 
 apt to " endure as seeing Him who is invisible." To bring men 
 and women to believe in spiritual verities, to believe with the 
 Imagination as with the mind, so that those verities shall be 
 to the soul and mind just as real as the ground on which they 
 tread, — in a word, to bring the Invisible God and the things 
 above to be visible to the mortal man, this is a large part of the 
 Christian minister's work. He who has grown up in nearness 
 to heavenly things, in sacrament, and in public worship, and in 
 private prayer, and in the daily communion of the family at 
 their common worship, is least likely to find those realities fade 
 in later years. And surely in an age like this, with its rush 
 and its noise, with material things pressing upon us on every 
 side, we ought to let slip no help to forming in us the spiritual 
 mind. 
 
 Moreover, inasmuch as prayers said in and by a family include 
 much of petition and of giving of thanks for the family, and 
 for common things connected with their life in common, all this 
 tends very helpfully to the right way of looking at our ordinary 
 work ancl at our every-day affairs — at what we are too ready 
 to deem only secular. Surely the right way, and the only Chris- 
 tian way, of esteeming all these honest, necessary, common 
 things, is as part of our religion, and not needing ever to war 
 against the soul. That Christian has gained much who has 
 learned how to be at once " not slothful in business, fervent in 
 spirit, serving the Lord." And the holy prophet long ago sang 
 of these days of the Messiah : " In that day upon the bells of the 
 horses shall be holiness to the Lord. And the pots in the Lord's 
 House shall be as the bowls before the altar, yea, every pot in 
 Jerusalem and in Judah shall be holiness to the Lord of Hosts."
 
 138 church's methods to the needs of the century. 
 
 Earthly joys and earthly cares, religiously lived in, are religious 
 and pleasing to God — the kitchen, the workshop, the humblest 
 task and service, every one. And St. Peter's spiritual priesthood 
 of all believers finds its exercise and place. All which good 
 things are largely furthered when the man, as priest in his own 
 house, every day thanks God at the family meal, and invokes, 
 in behalf of all in the house, God's blessing on their ordinary 
 •duties of the day. 
 
 These benefits all, and many others, come to the family from 
 familv worship by and through the act and the habit, apart from 
 God's direct answers to the prayers. 
 
 If, then, it is nearness to God that tells; if a vivid faith, a 
 holy love, a deep consciousness of Divine things, — in a word, if 
 what we are counts more with God than our many activities, 
 than the amount that we do, then surely all these quiet, old- 
 fashioned, evangelical ways of a domestic piety ought to be firmly 
 held, and kept, and honored. 
 
 To have made the daily drawing nigh to God in the devout 
 practices of a Christian home manifestly a business, a serious 
 business, not to be lightly put aside, will, under God, go far in 
 determining the estimate which they who grow up in the at- 
 mosphere of such a home will through life put upon the things 
 of God — of worship, of duty, of faith, of religion's transcendent 
 place. For him it is easier, — I had almost said it is natural, — 
 to make the Kingdom of God the First Thing. 
 
 Last week I was guest in a homestead in my own diocese, which 
 house had been held by one familv from the first, one hundred 
 and twenty years. In. all these years, so far as it is known or 
 believed, not one day had passed without prayers to God going 
 up from the assembled family beneath that roof. That family 
 has spread itself out in many branches. Some of its descend- 
 ants have attained much distinction and unto very great useful- 
 ness, as heads of universities, in civic affairs of moment and of 
 large reach in large cities; in erecting and endowing churches; 
 in establishing and nourishing institutions of mercy; in pro- 
 moting missions both at home and in foreign lands; most of all, 
 in the beautiful ways of a pure and gracious domestic life and 
 of its homely duties. Best of all, among the scores of men and 
 women who themselves or whose ancestors have gone forth from 
 that homestead, not one poor life have I ever known, not one 
 selfish or unworthy deed. None of the kindred folk has, so far 
 as I know and believe, turned his back upon the faith and the 
 practice of Christ's religion. 
 
 The multiform organizations and activities in the Church of 
 to-day have their value, and a value not small. But better than 
 church clubs, than guilds, and the rest, — more pleasing to Christ, 
 I am sure, and a brighter beacon-light to this generation groping 
 in mist, — are the God-fearing, godly families, in which an old- 
 fashioned piety is still practiced, and the Heavenly Father is
 
 BISHOP OF NEW HAMPSHIRE. 139 
 
 openly recognized every day, and his Son our Redeemer, and the 
 Life-giving Spirit. 
 
 Difficulties, and some of them grave, this twentieth century 
 presents, and ugly obstacles to a satisfactory having of familv 
 worship. Partly the rush of modern life in general, and the 
 complexity of that life is responsible, partly the railway train 
 which takes away the head of the family at some exceedingly 
 early hour. And much is most inconvenient. But none will be 
 a well-grown or a useful Christian upon earth who does onlv what 
 is " convenient." " The line of greatest resistance," not that of 
 least resistance, is often that against which a brave man brings 
 liis forces. "Needless softness and self-indulgence" is just as 
 poor a thing to-day as it was when John Wesley wrote his solid 
 precepts. The man who will usually can have some measure of 
 worship in his family. If twice each day be impossible, once is 
 far better than nothing. If he cannot gather the household 
 flock and be with them in the morning, perhaps he can do it 
 in the evening; if the evening be impossible for him, he may do 
 it in the morning. If the man must leave his home before chil- 
 dren can be had for prayers, and returns too late at night, 
 whether always or. some days, then the mother should have the 
 devotions, and thus both serve God and let the child see that 
 to serve God is a vital matter, not to be lightly put to one 
 side. 
 
 I remember to have taken up a book in England, five or six 
 years ago, having the title "Some Lost Things in Religion." 
 Prominent among these "things" stood "family worship." I 
 think the book came from Scotland; yet one fears that some 
 ground for the reproach can be found in England. It is to me 
 a joy to bear witness that, while in England. I have been a guest 
 in homes from that of high nobility to that of a tenant farmer, 
 yet I was never in a home in which the family were not everv 
 morning brought together for their worship. It is a deep grief 
 that I cannot bear such unvarying- testimony concerning America. 
 
 I sometimes ask myself whether I, as their bishop, have as 
 strongly as I ought to have done admonished my brethren, the 
 pastors of the flock, to bring home this duty, in its large bearings 
 and its unyielding obligation, upon all the people. Godless 
 homes, semi-godless homes, will yield a generation of worthless 
 citizens and of lost souls. 
 
 A bright young friend of mine, a communicant in the Church, 
 educated at a Christian school and a Christian college, a very 
 active man of business, speaking with me in Massachusetts 
 recently, said that in his acquaintance family prayers were a 
 thing unknown, and that with grace at meals the case was almost, 
 but not quite, as bad. 
 
 On the other hand, some young lawyers and others in secular 
 life whom I know, reared in families in which nothing was per- 
 mitted to overturn the daily worship at home, in building their
 
 140 chubch's methods to the needs of the centuby. 
 
 beautiful houses were careful to have one convenient room con- 
 structed and set apart for the sole worship of the God of all 
 the families in the land. 
 
 If not more is attempted than can he carried through, that 
 helps matters. Not long ago I chanced to he staying with a jus- 
 tice of the supreme court of his State— a singularly able and 
 brilliant man. Duties compelled him very often to go from 
 home by an early train. It was not so early, however, as to forbid 
 breakfast with the family. Those hurried days this was done: 
 when gathered at the table a sentence of Scripture was said; 
 then, all kneeling, the Lord's Prayer was used and one Collect, 
 that for the day, or the Collect for Direction, and the Grace, or, 
 the Benediction in the Office of the Visitation of the Sick, changed 
 to form of a prayer: "Unto God's gracious mercy and protec- 
 tion we now commit ourselves." 
 
 Manv books of prayers for use in the family are, like Bishop 
 Coxe's * '" Covenant Prayers," arranged for each day, in groups 
 of several prayers, one' of which can be used, or two or three, 
 but not necessarily all at any one time. Or, some book of 
 prayers on the plan of Bishop Wainwright's " Short Prayers for 
 Family Use," but rather better suited, perhaps, otherwise than 
 this particular book, can be commended to those who make in- 
 quiries of their minister. Indeed the minister, one would think, 
 might very well make it a point to speak to his families, one and 
 another, of some book suited to each, or show them in general 
 some course of worship suited to each individual household. 
 
 Whether much Scripture can be read or but little, whether 
 a hymn can be sung, and all such details must adjust themselves 
 to the conditions ruling under each roof. Neither the needs nor 
 the temper of these times make long prayers desirable, especially 
 when children have to be considered. 
 
 When and where the excellent ideal and rule of the Church can 
 be reached of Daily Morning and Evening Prayer, and when the 
 church is not far removed from the home of the family, is it 
 right and best to let this service wholly take the place as a sub- 
 stitute of worship in the family? For myself, and no ways rais- 
 ing the question which is the 'greater, I do not think this a good 
 and sufficient cause. In the offices of the Prayer Book, as these 
 are had in church, a certain element of home is lacking, and ought 
 to be. Then, almost always, members of the family cannot be 
 all at church, and so must lose some part of their social worship 
 if and whenever any clay's worship at the home is omitted. 
 
 And it may be very justly questioned, I think, whether Sunday's 
 services, though larger and higher far, be quite a substitute of 
 such sort as to make it best on that day ordinarily to omit the 
 family prayers. 
 
 " Where there's a will there's a way." If the purpose be a 
 resolute one, almost every family can, even in these rushing days, 
 find some way of lifting this worship of the family, as a family,
 
 BISHOP OF NEW HAMPSHIRE. 141 
 
 into a place of some dignity, much to the honoring of God, and 
 to their own spiritual good. 
 
 Three families rise before me at this moment, all made up of 
 members having deep piety, a very high character, and of much 
 refinement of soul. In one, the head, a physician greatly beloved, 
 to whom more than one large school owes its existence, a man 
 much further advanced in years than I, came home from his early 
 service in church, and took up his family prayers bv the time that 
 the guests and others of the family had gathered. In another 
 home in the city of Boston, in everything one of the purest and 
 best, it chanced one morning that those of the family who were 
 not absent were so indisposed as to keep their room. When I 
 came, unexpected and late, to the door of the library, this noble, 
 high-bred Christian scholar and man was at the accustomed place, 
 read his Bible, sang the hymn with his own accompaniment at 
 the organ, and knelt in prayers in the family's name. 
 
 The other beautiful home on which my heart loves to dwell had 
 it for the custom to have for the household, with such servants 
 as could be present, very short prayers in the dining-room before 
 breakfast. Then a little later in' the morning (there was not 
 daily service at church) the man and his wife, being persons of 
 leisure, with any who could be free to join them, in some room 
 a bit retired read the Psalter, and both lessons, with at least two 
 or three of the prayers. 
 
 Of each of those three men everyone who knew him would 
 bear witness that, beyond all question, he walked with God. And 
 our people can be assured that if ' they plod on dutifully, in all 
 pious ways, when thev shall have finished their course and done 
 their work, they shall be refreshed in the Paradise of God; shall 
 rise in the Resurrection of the Blessed, and shall come all before 
 the glorious throne on high, with one heart to adore the common 
 Saviour of us all. 
 
 At the end, my brethren, this one suggestion I will offer: 
 Might we not, perhaps, charge our clergy with some earnestness, 
 of the value of this and all like acts of a humble, daily piety? 
 For myself I mean to bear down more strongly than I have done 
 in dealing with clergy and people upon this both helpful and 
 blessed privilege, that through my small diocese " family wor- 
 ship " may not be one of the " Lost Things in Religion."
 
 142 
 
 church's methods to the needs of the century. 
 
 FRIDAY AFTERNOON. 
 Eighth Topic. 
 
 THE ADAPTATION OF THE CHURCH'S METHODS TO 
 
 THE NEEDS OF THE CENTURY, 
 fb) TO MEET RELIGIOUS DIFFICULTIES-OBSERVANCE 
 1 ' OF THE LORD'S DAY AND FAMILY WORSHIP. 
 
 Second Paper. 
 The Right Rev. Frederick Courtney, D.D., 
 
 BISHOP OF NOVA SCOTIA. 
 
 In order to state this subject so as to discuss it profitably, it is 
 necessary, first, to set out what are the Church's methods for the 
 observance of the Lord's Day. It will not, I suppose, be disputed 
 that the Church's one method is to put forth services ot divine 
 worship and to invite the faithful to come together and join in 
 them They are, first, Morning Prayer, with the Litany, second, 
 Holy Communion; third, Evening Prayer. There is also pro- 
 vision for a sermon to be preached in the second service, this 
 method has by common consent been so far adapted to the needs 
 of the present day as that the second service is frequently said 
 first without a sermon; the first service is said second, with a 
 sermon; the Litany is said by itself at various times; and Evening 
 Prayer is frequently shortened, but has a sermon added to it 
 for "which there is no provision in the Book of Common Prayer. 
 
 There is an enactment also in the Church in the United States 
 of America that, " On any day when Morning and Evening Prayer 
 shall have been said, or' are to be said in Church, the minister 
 may, at any other service for which no form is provided, use such 
 devotions as he shall at his discretion select from this Book, sub- 
 ject to the direction of the Ordinary"; so that the method of 
 that Church is to make provision for services in addition to those 
 prescribed by the other Churches with which she is in Com- 
 munion. In practice, the Church assembles the children in Sun- 
 day Schools, and the youth in Bible classes, and invites those 
 who think themselves qualified to teach. 
 
 The Church's method has been to recite once every Sunday 
 the Mosaic Decalogue, and in her Articles has asserted that " No 
 Christian man whatsoever is free from the obedience of the Com- 
 mandments which are called Moral"; and this would appear to 
 indicate that the Church holds the principle embodied in the 
 Fourth Commandment to be applicable to the observance of 
 the Lord's Day — seeing that, while she does not and never has 
 observed the Sabbath, she recites its law and prays that our hearts
 
 BISHOP OF NOVA SCOTIA. 143 
 
 may be inclined to keep it, a practice which can be exempted 
 from the charge of inconsistency only by putting the Lord's Day 
 in the Sabbath's place, and making the due observance of the 
 former a sufficient reason for the non-observance of the latter. 
 It follows, therefore, that the Church's method with regard to 
 the observance of the Lord's Day is to recite to her people the 
 Fourth Commandment, and to declare that "no Christian man 
 whatsoever is free from the obedience" due to it. 
 
 The same conclusion may be reached in another way, viz., by 
 asserting that the true definition of law is that it .is the declara- 
 tion of the duties arising out of right relationship, and there- 
 fore that the principles contained in what is called the " moral 
 law " are as enduring as the relationship between God and man, 
 and between man and his neighbor. And if this be admitted, — 
 and I do not see how it can reasonably be denied, — it will neces- 
 sarily follow that the principle involved in the Fourth Com- 
 mandment is of perpetual obligation, whether the one day in 
 seven be at the end or at the beginning of the week; and the 
 sanction for the due observance of the one can be claimed for 
 the due observance of the other, and it never can be right to 
 cease yielding obedience to a law which prescribes a duty arising 
 out of the relationship between God and man so long as both 
 continue in such relationship. It has been pointed out that there 
 are four reasons given in the Old Testament for the observance 
 of the Sabbath : First, as a remembrance of creation (a reminder 
 also of the requirement of six days' work as well as of the seventh 
 day's rest): second, as a lesson of humanity — "that thy man- 
 servant and thy maid-servant may rest as well as thee "; third, 
 in commemoration of the deliverance from Egypt. " The Lord 
 thy God brought thee out . . . therefore the Lord thy God 
 hath commanded thee to keep the Sabbath day "; fourth, to be 
 a sign between God and man. " Moreover, I gave them the 
 Sabbath to be a sign between me and them, that they might 
 know that I am the Lord that sanctify them." It is claimed 
 that all these are just as good for the observance of the Lord's 
 Day, the third (the deliverance from Egypt) being only the his- 
 torical prefigurement of the greater and more blessed deliverance 
 of His people from the bondage to sin and Satan. 
 
 It might be argued, and reasonably so, that as our Lord, in 
 speaking of the Sixth and Seventh Commandments, showed them 
 to have a far deeper significance than had been attached to them 
 before; and therefore, to be the more necessary to be observed, 
 we should say the same regarding the Fourth; and, indeed, if what 
 I have laid down above is admitted, and therefore it is seen that 
 the moral law is not the declaration of the arbitrary will of an 
 irresponsible power, but the revelation of duties inhering in 
 relationship, one could hardly avoid seeing that not the abro- 
 gation of the law, but a better understanding of its meaning and 
 a more perfect obedience to its requirements, are what is de-
 
 144 church's methods to the needs of the century. 
 
 manded of us. We must recognize the fact that God continues 
 to claim one-seventh of our time, not only that we and our ser- 
 vants alike may rest, hut that we may remember Him, may there- 
 fore come together to worship Him, and make it altogether a holy 
 day. 
 
 It is to he remembered that the Church herself is an ideal con- 
 ception, — " a glorious Church, not having spot or wrinkle or any 
 such thing, holy, and without blemish"; in it "every building, 
 fitly framed together, groweth into an holy temple in the land"; 
 its " lively stones are built up a spiritual house, an holy priest- 
 hood to offer up spiritual sacrifices, acceptable to God by Jesus 
 Christ." Its people " are a chosen generation, a royal priest- 
 hood, a holy nation, a people of God's own possession "; they are 
 predestinate, called, justified, glorified; are raised up together 
 and made to sit together in heavenly places in Christ Jesus. 
 Therefore her methods are ideal methods, and her doctrine is 
 an ideal doctrine — and this with regard to the observance of the 
 Lord's Day as with regard to everything else. 
 
 I proceed to suggest to you an ideal family observance of the 
 Lord's Day. The parents, who will have reminded one another 
 on Saturday night that the Lord's Day is at hand, will awake 
 with their thoughts full of the Kesurrection of Jesus Christ, and 
 therefore ready to give thanks for their present resurrection in 
 Him and their future resurrection at His glorious appearing, 
 when the body of our humiliation shall be fashioned after the 
 body of His glory. The consciousness of the arrival of the day, 
 when toil is for the time done with and rest is enjoyed, will cause 
 them to anticipate the coming of the time when all toil shall 
 be ended and the rest which remaineth for the people of God 
 shall be entered upon. They will be full of the expectation of 
 spiritual refreshment when the soul, worn with the whole week's 
 contact with the things which are seen and temporal, can gaze 
 upon those which arc unseen and eternal. In the conflict with 
 temptation and possibly the yielding to it in some instances, or 
 the surging up of old sinful desires, they are jaded, and their 
 hearts have been saddened; but to-day is a new opportunity for 
 beginning again the new life which is due to the indwelling of 
 the Spirit of God, 
 
 " New perils passed, new sins forgiven. 
 New thoughts of God. new hopes of heaven." 
 
 Then there will be the holy, happy thought of God, of His near- 
 ness to them, of His goodness towards them, shown in many ways 
 both of providence and of grace. 
 
 And when they come downstairs it will be with a strong 
 desire to make this blessed day a happy day for the children. 
 Family worship will place them together, as a family, at God's 
 feet, and the spirit of adoption will plead in them before their
 
 BISHOP OF NOVA SCOTIA. 145 
 
 Father's face. Solemnized, but with hearts enjoying a deep, 
 interior peace, they go all together to God's house, and, 
 
 " Passed within the Church's door, 
 Where poor are rich and rich are poor. 
 They say the prayer and hear the word 
 Which thus our fathers said and heard, 
 Or representing solemn wise 
 Our alhprevailing sacrifice, 
 They feed in joint communion high 
 The life that lives eternally." 
 
 I cannot hear quoting a few more lines : 
 
 " 'Tis something tliat we kneel and pray 
 With loved ones near or far away; 
 One God, one faith, one hope, one care, 
 One form of words, one hour of prayer: 
 Something that such high tryst we keep 
 With souls that 'neath Christ's altars sleep, 
 Till through the veil, by glimpses dim. 
 The blessed lost are found in Him. ' 
 
 Neither is it all worship for my ideal family, but the sermon is 
 listened to and something learned from it — not seldom the word 
 coming home with convincing, or convicting, or comforting, or 
 guiding power, so that a message has been received from God which 
 Is food for the soul that waiteth for Him. Then, when returned 
 from church, the sermon will be talked over, and various parts of 
 Holy Scripture consulted, and the children will be questioned to 
 see whether they have also been fed, and to exercise their 
 memories, to keep them interested in the things which belong 
 to their peace, and train them in the habit of listening to what 
 is said, by God's minister, in His Name. At such a family's 
 early dinner-table there will be some one or more of those who 
 are poorer than they who will be invited even as Jesus was 
 t>y the Pharisees, who asked Him to dinner on the Sabbath Day. 
 In the afternoon, as Jesus worked miracles of healing for the 
 sick and distressed, so these will go and visit such that they 
 may bring some little brightness into their pained lives, or a call 
 will be made upon some who are in sorrow that the comfort 
 therewith they themselves are comforted of God may be minis- 
 tered to those who so sorely need it. And when the close of the 
 ■day is reached they will ail have a better and fuller knowledge 
 of those Scriptures which makes a man wise unto salvation 
 through faith which is in Christ Jesus, and this hope of heaven 
 will be more assured as they lay them down to rest in the con- 
 sciousness of the guardianship of Him who is " the God of all 
 the families of Israel." 
 
 Human life would indeed be but a poor thing were it robbed of 
 its ideals, and there would be a fearful cessation of moral and 
 spiritual effort if those ideals should disappear from man's vision, 
 and there were none to bring them back to make them glow
 
 146 church's methods to the needs of the century. 
 
 with their pristine radiance and their alluring promise. It is the 
 duty of the Church to see her ideal condition as held up before 
 her by the Holy Spirit, and in her turn to teach ideal doctrine 
 and put forth ideal methods before her children and urge them 
 to realize them in practice; nor do I think it ought to be difficult 
 to find in every large city in the land several families who repro- 
 duce the ideal observance of the Lord's Day in their own conduct 
 and experience. 
 
 Nevertheless, this is far from being the case generally. I quote 
 the words of England's Prime Minister in his recent speech at 
 Glasgow, upon a very different subject, but singularly applicable 
 to the one at present engaging our attention : 
 
 " (I think it is a matter for profound regret, but) after all 
 we have to take account of the fact that, in the world in which 
 we live, neither an individual nor a nation can venture with any 
 prospect of felicity or success to act as if he lived in an ideal 
 world, and not in the world which actually and in fact surrounds 
 him." 
 
 If that means anything it means that he is a wise man and 
 that a wise nation which, holding his inner gaze fixed upon the 
 entrancing vision of the ideal, looks around upon the actual con- 
 dition of men and things to ascertain what measures are necessary 
 in order to obtain a nearer approximation of the ideal than has 
 been at present reached. Surely this is the reason why (to 
 glance for a moment at another matter) Moses, having written 
 of the primal law of marriage, later on quoted and emphasized 
 by Christ, yet "for the hardness of their hearts suffered them to 
 put away their wives "; for so it was also regarding the ideal law 
 of the Sabbath. Strictly interpreted (as it was by the later 
 teachers of the Jews), not a single thing might one do. and if it 
 were possible for Moses on more than one occasion to fast for 
 forty days continuously, it Mere surely possible for the whole 
 people to refrain from food for twenty-four hours each week; but. 
 "Save that which every man must eat: this only may be done of 
 you." "Have ye not read in the law." said our Lord, "how 
 that on the Sabbath day the priests in the temple profane the 
 Sabbath and are guiltle>s.** 
 
 It ought indeed to be noted that our Lord's action with regard 
 to the Sabbath was not a setting of Himself against it, but 
 against those commandments and traditions of men which had 
 turned that which had been given by God as a blessing and a 
 freedom into a curse and a bondage; still, those actions seem to 
 have been in the direction of accommodating practice to that 
 which was possible under the existing conditions of His time. 
 Yet, it may not unreasonably be argued that He was disinterring, 
 from among the heaps of rubbish of man's laborious accumula- 
 tion, the original lines of the rightful observance of the Sab- 
 bath. He declares it is nothing less than lawful to do good on 
 the Sabbath Day, that " the Sabbath was made for man, and not
 
 BISHOP OF NOVA SCOTIA. 147 
 
 man for the Sabbath," and asserts that " the Son of man is Lord 
 even of the Sabbath Day." This last may be taken to mean that 
 man's necessities are to be ministered to before the strict obedi- 
 ence of the law of the Sabbath. If so, it becomes a principle by 
 which the Church is to be governed in dealing with the adapta- 
 tion of her methods to the needs of the twentieth century in 
 the matter of the observance of the Lord's Day. 
 
 We see clearly that God has been pleased to teach the many 
 through individuals to whom He has revealed His truth and His 
 will. Abraham, Moses, the judge, the prophet, St. John the Bap- 
 tist, and the Lord Jesus Christ Himself are the most notable 
 instances of this. But not only so, the truth so communicated, 
 the will or law so made known, when embodied in a system, which 
 preserved its integrity, and held the ideal up before the con- 
 science of the people, was nevertheless perceived and obeyed only 
 by the few. We have three notable instances of this: the cere- 
 monial law, the law of the tithes, and the law of the Sabbath. 
 Hence it follows that while the Christian Church maintains 
 before the conscience of the faithful the ideal observance of 
 the Lord's Day, and makes allowance for the lawful exceptions 
 to its strict and literal demands, she also shall not be discouraged 
 at finding that only a minority in the community try to attain 
 to that ideal observance, nor despair of the arrival of the day 
 when the ideal shall be realized, and all shall enjoy their weekly 
 day of rest, and spend it in the worship of God and communion 
 with Him in whose honor it is named. 
 
 In the meantime it becomes her to say what adaptation of 
 her methods to the needs of the age are needful or advisable. 
 Looking back, we see a time when no blast furnaces were in 
 operation for the melting of tons of iron ore, and no pumping 
 engines employed for keeping a mine clear of water, when no 
 complicated machinery, carelessly used during the week, de- 
 manded repair on the Day of Best, when no stokers sweated 
 before the furnaces of an ocean-going steamship, and there were 
 no railways for the rapid conveyance of perishable foods for long 
 distances for the necessities of great cities inhabited by millions, 
 when no vessels carrying a thousand or two of passengers reached 
 their destination on the Lord's Day and necessity demanded at- 
 tention to their wants and distribution in various directions 
 immediately. These are but suggestions of a change, every part 
 of which has come upon the nations during the century which 
 has so recently closed, and of conditions which demand of the 
 Church that she shall adapt the methods of her observance 
 of the Lord's Day to the actual necessities of man, as those have 
 been developed by this rapid change. 
 
 Might not the Church make it one of her methods to endeavor 
 to secure by her corporate action the exclusions from the list of 
 so-called necessary works of- those which are not really so, and 
 the reduction of the hours of really necessary work to a minimum.
 
 148 church's methods to the needs of the century. 
 
 seeking that as many as possible shall be free to take part in 
 some public worship of God on Sunday, and that all shall have 
 some one day of rest in the course of every week? 
 
 It is claimed that, in the present day. work is so continuous 
 and laborious that the Lord's Day must be taken for play and 
 amusement. In the first place, I do not admit the correctness of 
 the statement regarding the unending work. As far as book- 
 keepers and counting-house clerks go. I remember the time well 
 enough in my own experience when there was no closing of offices 
 on Saturday afternoon at two o'clock, while now, in some places at 
 least, the banks close on that day at noon, while, on other week 
 days, work does not begin before nine o'clock and is ended by six; 
 sometimes by five o'clock. Then again in many trades and occu- 
 pations the tendency is towards shortening the hours of labor, and 
 the eight-hour day is being claimed for most departments, and 
 in several is conceded. 
 
 But, for the sake of argument, let the statement as to the 
 nature and continuity of the worker's task be admitted. Then 
 the Church's method would surely be to place clearly before her 
 •children that their first duty is the public worship of God, and 
 that when God demands this", or any other thing from us, He does 
 it, not because it is easy for us to comply, but because it is right. 
 And. further, recreation on the Lord's Day ought in its nature to 
 be recreative and to be engaged in with the thought of God 
 prominent, and His presence sanctifying it. 
 
 As regards the weekly toilers who dwell in large cities, and who 
 must cover some miles, before they can reach the country, the 
 use of street cars and excursion trains is a necessity and is 
 •only the employment of the few for the sake of the many; pro- 
 vided the recreation or excursion be itself admitted to be a lawful 
 thing for them on the Lord's Day. 
 
 The same may be said of Sunday dinners at Sherry's in New 
 York, or the Casino in Newport, in either of which places there 
 are probably fewer persons employed to cook and serve the 
 viands than would be if all the parties were given in private 
 houses — if only it be conceded by the Church that Sunday dinner 
 parties are lawful — but, " there's the rub." 
 
 I have before in this paper pointed out that the principle of the 
 Fourth Commandment governs the observance of the Lord's Day, 
 it is necessary therefore at all ages and under all circumstances 
 for the Church to call upon her children to " Remember the day 
 to keep it holy." 
 
 After all, what is needed is for people to know by their own 
 experience something of the knowledge-passing love of Christ, 
 and of that of the Father in giving Him up for us all : for until 
 they do they are apt to say of the worship of God — " What a 
 weariness is it! " And those who know it not, and are engaged in 
 business, will say, as of old — " "When will the new moon be gone 
 that we may sell corn, and the Sabbath that we may set forth
 
 BISHOP OF NOVA SCOTIA. 149 
 
 ■wheat!" And never will they be able to say in truth, " I was glad 
 ■when they said unto me, let us go into the house of the Lord " — 
 or, "Lord, I have loved the habitation of thy house, and tin- 
 place where thine honor dwelleth." All kind> of excuses will they 
 make to seize upon its holy hours for their own pleasure, and rob 
 God of the time as they do of the tithes which He requires of 
 them. 
 
 Let this ideal become the actual, and that generally, and the 
 ■words of the old Jewish prophet would find a modern fulfillment. 
 ' ; If thou turn away thy foot from the Sabbath, from doing thy 
 pleasure on my holy day; and call the Sabbath a delight, the holy 
 of the Lord, honorable; and shalt honor Him, not doing thine 
 own ways, nor finding thine own pleasure, nor speaking thine own 
 words: Then shalt thou delight thyself in the Lord; and I will 
 cause thee to ride upon the high places of the earth, and feed 
 thee with the heritage of Jacob thy father; for the mouth of the 
 Lord hath spoken it."
 
 150 church's methods to the needs of the century. 
 
 SATURDAY MORNING. 
 
 Seventh Topic. 
 
 THE ADAPTATION OF THE CHURCH'S METHODS TO 
 THE NEEDS OF THE CENTURY. 
 
 (c) THE INCULCATION OF POLITICAL AND COMMER- 
 CIAL MORALITY AND THE MAINTENANCE OF 
 HIGH IDEALS. 
 
 General Paper. 
 
 The Right Rev. Henry Codman Potter, D.D., LL.D., 
 
 BISHOP OF NEW YORK. 
 
 In the Imperial Library in Paris is an infinitely precious manu- 
 script, which, I hope I shall not be accounted profane if I say, 
 is made precious, most of all, not by its text but by its illustra- 
 tions. The text is that of the Sermons of Gregory of Nazianza: 
 the illustrations, which are miniature paintings, are mainly of 
 subjects taken from the Old and New Testaments. 
 
 The most remarkable of these illustrations represents the 
 Second Ecumenical Council held at Constantinople in a. d. 381. 
 in which Gregory of Nazianza took part. It represents the seats of 
 the bishops as arranged in a semicircle around a throne: but, so 
 far as any individual prelate is concerned, the throne is vacant. It 
 is cushioned with a purple velvet pillow, and upon this rests a large 
 open book, — the Bible, — thus signifying that the Holy Scriptures 
 alone are allowed to preside over the ( louncil, and that these alone 
 must exercise supreme judicial authority in all controverted 
 questions. 
 
 The historian from whom I take these facts goes on to say. 
 " The painter did not invent this scene. He did nothing but 
 depict what occurred. We know this from the testimony of Cyril, 
 Patriarch of Alexandria, who, when writing of the third Ecu- 
 menical Council, held at Ephesus in a. d. 431, says, ' The Holy 
 Synod met in St. Mary's Church. The presidency was given to 
 Christ Himself, for the Gospel of God reposed on the throne, and 
 seemed to say to the members of the holy assembly, ' Be just in 
 your judgments.' " 
 
 I have been unable to learn that any such usage obtained in 
 the recent Council of Cardinals in Rome: but, if it did, it gives 
 is an interesting clew to its singular wisdom in choosing a peasant 
 for a Pope. 
 
 And indeed, whether it did or not, it may well indicate to us 
 our wisest point of departure in the discussion which I have been 
 asked to initiate. It would lead me too far afield if here I under-
 
 BISHOP OF NEW YORK. 151 
 
 took to point out the influences which have lowered the standards 
 of political and commercial morality, — of which morality I am 
 now bidden to speak, — on this continent, though I hope my Brit- 
 ish brethren will forgive me if I say that, as a matter of fact, 
 those standards are, in some respects," higher in the United States 
 than in almost any other land. One of the most enormous 
 commercial interests of our time is the putting up of various 
 food-products, both for home consumption and for exportation. 
 As may readily be surmised, the opportunity for adulteration or 
 for cheap substitutions in these is enormous; and an international 
 commission of experts was not long ago appointed by the leading 
 governments of the world to test these various food-products, and 
 to certify as to their comparative purity. In that comparison I 
 beg to say that the food products, in cans and in glass and the 
 like, of the United States stood first, and those of Great Britain 
 next. Where France, Germany, Holland, and the rest ranked 
 need not be noted here; but it was a significant fact that, where 
 the Calvinistic theology had held sway, the divorce between loud 
 professions and common honesty was the widest; and where reli- 
 gion, in its outward expressions, was least emotional or vociferous, 
 the harmony between label and contents was the closest. 
 
 There is a large suggestion here, if only we have eyes to see it. 
 Political and commercial morality are widely believed to be things 
 which (a) We may separate from the ordinary standard of con- 
 duct, or (b) Which we may regulate, and even create, by the 
 enactment of laws. 
 
 It is at this point that the example of Jesus Christ becomes of 
 supreme value and that we find that His teaching furnishes the 
 only law for our modern life. He was a Jew. He inherited, as 
 part of the tradition of His religion, that immense network of 
 provisions which we find in the Book of Leviticus, and elsewhere 
 in the Elder Testament, and which covered the whole life of the 
 Hebrew with a fine and interlacing web of precept. He never 
 poured contempt upon these precepts, nor scoffed at those who 
 represented and expounded them. " The Scribes and Pharisees 
 sit in Moses' seat. All, therefore, that they bid you observe, that 
 observe and do." From time to time, as on the Sabbath Day, 
 He brushed what Bishop Butler has called " positive," as dis- 
 tinguished from moral precepts, aside, and lifted obligation into 
 its highest, because divinest, lights. But the whole trend of 
 Christ's earthly ministry was in the direction of organized eccle- 
 siastical life, of definite and authoritatively imposed obligations; 
 in one word, of system in religion. 
 
 In the inculcation, however, of that system, and, though He 
 " went into the Synagogue on the Sabbath Day," there can be 
 no smallest doubt as to what He held to be supreme. He found 
 a generation and an ecclesiasticism honeycombed with formalism 
 and self-complacency, and it is vain that we seek to minimize 
 those thunders with which He smote the Scribes and Pharisees
 
 152 church's methods to the needs of the century. 
 
 and theatrical viroKpirot of his time. He saw, with a divine and 
 unerring discernment, the pitiful worthlessness of the washing 
 of cups and platters; and when He stood up to read in the Syna- 
 gogue at Capernaum, with His Divine heart aching for the sor- 
 rowful and the heavy-laden who were in vain seeking courage and 
 consolation in a worn-out ceremonialism, He read of One who 
 " broke not the bruised reed, nor quenched the smoking flax," and 
 straightway there dawned upon their tear-clouded eyes who lis- 
 tened the vision of a Father whose religion was not the length of a 
 phylactery or of a Sabbath-Day's journey, but love and mercy 
 and the eternal righteousness! 
 
 I do not wonder that the Church has widely forgotten this, 
 nor that she is too often dumb concerning the Spirit that ought 
 to animate her, the Soul that ought to throb beneath the ribs 
 of death; and voluble, rather, concerning the mint and anise 
 and cummin with which to perfume the ecclesiastical carcass. 
 Christianity entered the world, let it never be forgotten, at a 
 moment when the genius of organization, under the wise insight 
 of the Eoman Empire, reigned supreme. The miracle of an 
 articulated civilization, which ought not to have been so novel 
 to the Hebrew, since it was only what Israelitish law had done 
 for a race of Egyptian bondmen. — that miracle was working its 
 astounding transformations among Goths and Yandals when 
 the Catholic Church began its campaigns of conquest and 
 followed upon the heels of the victories of Emperors. Christian 
 leaders caught the spirit of the hour'; and, to a Paganism impo- 
 tent and outworn, as are Buddhism and Shintoism in China and 
 Japan to-day, the new faith came with a mighty spell and glowed, 
 before long, with new and resplendent ceremonial. 1 wish I had 
 time to show how all this fitted in with the spirit of the hour, 
 and how inevitable came to be that separation of religion from 
 the affairs of common life which, strangely enough, survived the 
 Eeformation and has reappeared in some of the religious teach- 
 ings and fellowships which are most remote from Latin Chris- 
 tianity. I began life, as some of my brethren here know, in a 
 counting-room: and I can never forget the shock which came to 
 me when one of the partners, a Presbyterian elder, in the house 
 in which I was a clerk, said to me. in instructing me one day in 
 my duties as a salesman: "Here, Harry" (striking with his 
 hand a case of broadcloths), "here. Harry, you must make your 
 profits; for the ordinary Southern or Western buyer knows 
 nothing about them"; or, when a sainted bishop, now gone to 
 his reward, when speaking on one occasion of the colored people 
 of his diocese, said. " Yes. they lie a good deal, and steal a good 
 deal, and get drunk, and commit adultery. . . . but, thank God, 
 . . . they hold the Catholic faith; " and I was not surprised when 
 another bishop sitting hard by. and who is also no longer living, 
 exclaimed, " That is rather a serious indictment for the Catholic 
 faith!"
 
 BISHOP OF NEW YORK. 153; 
 
 But, as you and I know, the Catholic faith is not responsible 
 for such misreading of its teaching, but the clouded or perverse 
 vision of those who misread it. And so. in an age which has come 
 so widely as ours to see in the Church a venerable and picturesque, 
 but somewhat superanuated tradition. I think we see our calling! 
 An eminent authority in the realm of theology, in another com- 
 munion, in connection with his inauguration' as the head of a 
 theological training school, has lately declared that the twentieth 
 century is to see the most tremendous struggle which has yet come 
 to pass between the disciples of the supernatural and "those of 
 the naturalistic school. I believe he is right, and that the im- 
 pression that it was the example and teaching of Jesus rather 
 than something not of this world that shone through them both, 
 that is to redeem and ennoble the race — I believe. I say, that 
 any such impression of the secret of the divine life is doomed 
 to bitter disappointment. But if it shall be so, it will be because 
 the Church has come to recognize that it is not by the mere 
 repetition of formulas which affirm a supernatural " credo " that 
 she is to touch and transform the heart of man; but rather by 
 such an upward-looking faith as shall lay hold upon those super- 
 natural forces that are within the veil, "and bring them down to 
 be guides and inspirers of men. Worship, apart from conduct, 
 ceremonies without the sacrifice that shall reveal the Cross to* 
 which they have led us; mere emotionalism, whether it shall 
 express itself in a shout or in a rite, this is something which our 
 cool-eyed, modern observer has come to estimate at its true value;- 
 and it is in vain that sectarian ingenuity or ecclesiastical tradi- 
 tionalism offers them as substitutes for something else! The- 
 world waits to see religion vindicating its place in our modern 
 society by drawing about it those who " do justly, and love mercy, 
 and walk humbly with their God," and it will believe in tlie 
 supernatural origin and power of our faith just as soon as it 
 sees it doing supernatural things in the hearts and lives of men!' 
 Instead of believing that you may put business and religion into 
 two separate compartments, and resent as an impertinence all 
 endeavor to govern our daily tasks by the law of a divine life, it 
 will persist in going back to that life itself as it is portrayed for 
 us in the pages of the New Testament, and asking us, " How far 
 are conduct and conversation regulating themselves, in the case- 
 of each one of us, by that ? " 
 
 I do not know how it may be with others, but in my own 
 observation and experience that is the teaching of power and 
 influence which concerns itself with this. The man who is in 
 the shop, or the office, or the field, is forever under the pressure 
 of a secularism which obscures, if it does not destroy in him, all 
 moral standards. To recover these from the welter of our modern 
 civilization, with its greed, its frivolity, and its cynicism, this 
 plainly is the first office of the religious teacher, and then, to 
 show how inextricably a lofty ideal is bound up with all the
 
 154 church's methods to the needs of the century. 
 
 enduring achievement, whether of a nation or of a man, this 
 surely is the highest aim whether of the Church or of her three- 
 fold ministry, wherever it may be called upon to serve! 
 
 And as we may not separate religion from conduct, as little 
 may we expect the loftiest virtue as the fruit of mere rules. Ours 
 is an age of mechanisms; and as we make all other things by 
 machinery, so are we coming to believe that we can produce 
 character by the same methods. There never was a wilder 
 dream! A clever divine said the other day in my hearing that 
 a modern city rector wanted, most of all, the gifts of the manager 
 of a department store. And he was partly right! We have 
 mechanicalized religion until its chief office seems to be to con- 
 duct an organized institution of recreation, or refreshment, or 
 Telief. There is undoubtedly in much of this a wholesome re- 
 action from that " other-worldliness " which was the chief note 
 in the sectarianisms in which some of us were bred, and which 
 found the main use of this present world to consist in getting 
 hopefully out of it. But the error of much of our modern 
 reaction consists in its mistaking means for ends; and, most of 
 all, in its abounding faith in mere machinery as the most poten- 
 tial factor, whether in ennobling the state, or in transforming 
 a man. No grave national or municipal scandal is unearthed 
 without a pathetic demand upon our law-makers for a new law 
 which shall make health, and equity, and virtue the common 
 possession of all the people. There is at hand a tragic illustra- 
 tion of this of which I shall speak here, because to be silent 
 concerning it would be to make of this whole discussion a gro- 
 tesque impertinence. In the United States to-day, and in some 
 measure I suppose in Canada, — for across the border there are 
 labor unions as well as here. — there is a situation in our indus- 
 trial, and, as an inevitable consequence, in our commercial world, 
 whose" moral and spiritual aspects least of all engage public 
 attention; and yet, whose ultimate adjustment must reach down 
 to these as its only and final hope. I have again and again heard 
 bishops and other clergy discuss these questions, but always with 
 one conclusion, viz., that laws must, somewhere and somehow, 
 he passed which would resolve existing difficulties by wholesome 
 and inexorable coercion. We are not told who are to draft these 
 laws, nor how they are to be passed. We are not informed as 
 to whence the public sentiment is to come which is to make a 
 way for us through what now looks like a hopeless impasse; nor 
 how, when once it has been found, it is to reach its ends. Above 
 all, we are not enlightened as to how you are to enforce a law 
 when the majority of the people are hostile to its enforcement. 
 And all the while the battle rages; and men's passions grow 
 hotter, and men's language grows fiercer, — and the Church is 
 dumb. Not one of her public teachers in twenty has knowledge 
 enough to make him competent to deal with the subject; and if 
 he had, not one in a hundred has the courage to do so! And
 
 BISHOP OF NEW YORK. 155 
 
 yet, here is a matter which is concerned supremely with the 
 eternal equities, and which clamors most of all for the application 
 to it of the law of a divine brotherhood! 
 
 Believe me, men and brethren, we have here the noblest pos- 
 sible sphere for " the inculcation of a divine morality, both 
 political and commercial, and the maintenance of high ideals." 
 One there was who once walked the world in garment of our 
 flesh, who drew men together and never drove them apart! 
 What was His Spirit, and what were His methods? I end as 
 T began. He had no patented, reticulated law of daily living. 
 Least of all did he imitate the civilizations of His time, which 
 "bade virtue withdraw from men and live in lofty seclusion. He 
 was neither Diogenes in his tub nor Cicero in his Tusculan villa. 
 But He sought for men wherever He could find them: and then 
 He touched them with the magic spell of a high ideal. Whenever 
 one is pining for specific direction and definitions for particular 
 duties or sins, he may well remember him who came to the 
 Master and said, " Lord, speak to my brother, that he divide the 
 inheritance with me! " A merely human reformer would have 
 at once sat down and said, " My dear friend, this property must 
 be parceled out in such and such portions." That is, in effect, 
 what modern socialism says — and all that it can say! But Jesus 
 says, "Man, who made me a judge or divider over thee?" Get 
 the great law of a divine fatherhood and human brotherhood 
 at work in your heart, and you will not swindle your kinsman 
 by creating a trust to entrap him; nor, by buying shares in it, 
 take advantage of your less-favored fellow men who, unlike you, 
 are not let in on the " ground floor." In other words, whether 
 you are buyer or seller, borrower or lender, donor or recipient, 
 do not be governed by low and unworthy motives, but ask for 
 the inspiration and guidance of high ones! 
 
 And then, finally, try and touch all that network of political 
 and commercial life that surrounds you, as did your Master, with 
 the spell of sympathy! Our lust of classification, and our lack 
 of charity, combine to propel us towards those swift judgments 
 of our fellow men which are often as false as they are cruel. 
 Not so did Jesus come to Matthew, to Zaccheus, to the Magdalene. 
 Somewhere in each of these. He believed, there survived the 
 divine ideal. It is the office of the Church and of the ministry 
 to-day, not only to believe in such an ideal, but, by patience and 
 tenderness, and human sympathy, to quicken its spell upon our 
 fellow men!
 
 156 church's methods to the needs of the century. 
 
 SATURDAY MORNING. 
 
 Eighth Topic. 
 
 THE ADAPTATION OF THE CHURCH'S METHODS TO 
 THE NEEDS OF THE CENTUEY. 
 
 (c) THE INCULCATION OF POLITICAL AND COMMER- 
 CIAL MOEALITY AND THE MAINTENANCE 
 OF HIGH IDEALS. 
 
 Second Paper. 
 
 The Right Rev. Boyd Vincent, D.D., 
 
 BISHOP coadjutor OF SOUTHERN OHIO. 
 
 This is mainly a question of needs and methods. But back of 
 this lies another question, viz : What is the Church's duty in such 
 a field of morals? Has she any such doty? 
 
 It was pointed out with admirable simplicity by the late 
 Bishop of London that all men have a sense of right and wrong, 
 though they do not always respond to it: but just because be- 
 lievers in Jesus Christ are themselves taught by Him the will of 
 God more certainly and endowed by Him with spiritual power to 
 realize it, therefore it is their duty to influence the world's life, 
 also, " by breathing into it a higher spirit and giving it greater 
 moral consistency." 
 
 This seems to give us a clew to our first answer. In other words, 
 the Church has a duty to the world outside her own membership, 
 not only in holding up Christ's moral teaching as its absolute 
 ethical standard, but also in helping to enforce this — in her own 
 way. For the real trouble with the world's morals, after all, is 
 not that men do not know what is right, but that they are so un- 
 willing to do it. Everywhere in the civilized world, at least, the 
 beauty and force of Christ's ethical teaching are admitted. It is 
 when the principles of that teaching come into conflict with the 
 other motives which so strongly sway men that the world's con- 
 duct is so glaringly inconsistent. So that it is right here, if 
 anywhere, viz., in the more consistent application of prin- 
 ciple, that any real moral progress in the world is to be hoped 
 for. i 
 
 And so it must be right here, too, that the Church ought to 
 bring her influence to bear to-day most practically — viz., in con- 
 stant and confident appeals to men's consciences, as an inerad- 
 icable part of their nature; then, in insisting, as she alone can, on 
 the divine authority of conscience, not merely as the voice of ex- 
 perience, but as the voice of God: and so on its absolute obligation 
 on all men, under all circumstances, and in all affairs, even on the
 
 BISHOP COADJUTOR OF SOUTHERN OHIO. 157 
 
 largest scale. It may be well enough, for lack of other convic- 
 tions, to say with Matthew Arnold : 
 
 " Hath man no second life? — Pitch this one high! 
 Sits there no judge in Heaven, our sin to see? 
 More strictly, then, the inward judge obey! 
 Was Christ a man like us? Ah! let us try 
 If we then, too, can be such men as he!" 
 
 But the world itself sees the need of higher and more conclu- 
 sive sanctions, and is quick to respond to such a tribute as that 
 paid the late Lord Salisbury : 
 
 " His soul was on the mountains, while his feet 
 Went where the girded peace of Europe trod. 
 Above the throne he .saw the Judgment Seat; 
 Beyond the frontiers of our star, the rod 
 Of Heaven's majesty, Eternal God! " 
 
 So much in general for the Church's ethical function in the 
 world. 
 
 When we turn next to the special Needs of our day in the 
 matter of political and commercial morality, what do we find? 
 What are the latest and most salient facts? 
 
 First, in the field of international politics, a marvelous exten- 
 sion of the geographical boundaries of men's interests; new 
 world-powers — our own among them — suddenly appearing on the 
 scene; new continents being opened up to conquest, offering new 
 spheres of political influence and new doors to commercial enter- 
 prise, all appealing, on the most colossal scale, to the ambition and 
 selfishness of nations. But it is not here, in this field of inter- 
 national morals — at least not for our English-speaking peoples — 
 that our special need lies. Venice, long ago, could commit an ir- 
 reparable crime against Europe, when, in her political and com- 
 mercial greed, she turned aside the Fourth Crusade to the con- 
 quest of Constantinople, and so broke down the last barrier 
 against the invading Turk. And in more recent times we have 
 seen Germany (in the Bishop of Albany's scathing phrase) "ac- 
 cepting a coaling station as compensation for murdered mission- 
 aries of the Cross." But of England even a Turkish ambassador 
 could lately say: "It is her respect for public law which com-- 
 mands the confidence of other nations and makes her real power 
 in Europe. It is because she takes her stand on principles and on 
 the sanctity of treaties, and is not supposed to be open to the 
 bribes so freely dangled before other States." Our own country, 
 too, has shown herself no less honorable and made herself no less 
 strong in keeping international faith with Cuba, and in her 
 straightforward insistence on simple justice in China. Besides, I 
 doubt whether we always realize what an ethical high-water mark 
 has been reached in our day in the exceptional readiness of this
 
 158 church's methods to the needs of the century. 
 
 country and England to resort to international arbitration — not, 
 mark you, for the sake of peace merely, but above all for the sake 
 of justice. I hope I may be pardoned if I call attention in this 
 presence to a striking example of such a spirit in the declaration 
 of a leading English newspaper, within the last forty-eight hours, 
 with reference to the recent Boundary Award, viz. : " We have the 
 fullest confidence that the decision we deplore was absolutely re- 
 quired by the justice of the case." It is this noble confidence, so 
 often justified, in the prevalence of the right, which makes the 
 greatest glory of these nations to-day. We can trust their honor 
 in this field of international morals. 
 
 It is when we come to the field of our own domestic politics and 
 most characteristic commercial transactions that the Church's 
 voice most needs to be heard to-day. We all know what a shameful 
 spectacle in these respects we present to the eyes of the world — 
 national interests defeated and the wheels of government blocked, 
 not only by party politics, but by the covert demands of great cor- 
 porations; a decent civil service still struggling for its very life 
 against the greed of the spoils s} r stem : the political honor and in- 
 dependence of whole States prostituted to the personal advantage 
 of party leaders; municipal interests dominated and defied by 
 bosses and rings; corruption and blackmail almost everywhere. 
 On the other hand, vast combinations of capital, overawing legis- 
 latures; defying the law even while ostensibly complying with it; 
 relentlessly crushing all competition; deliberately creating false 
 values; heartlessly disregarding all individual rights and robbing 
 helpless investors of millions of dollars in an hour. Only think of 
 it! The aggregate capital of new industrial consolidations in this 
 country in 1898 was nine hundred millions of dollars, and in 1899 
 three thousand one hundred millions. What a menace all this is 
 to our national honor, to say nothing of our prosperity, unless men 
 can be made to feel that, even in the conduct of such interests, 
 they cannot really escape from moral responsibility. A sagacious 
 foreign critic has recently published the opinion that " the 
 standard of personal morality in America is decidedly higher 
 than in England, that of commercial morality probably a little 
 lower, and that of political morality quite distinctly lower." 
 President Hadley, in commenting on this very moderate state- 
 ment, declares that such a failure to carry into politics and 
 business the same moral standards as men apply in their 
 private lives is " due to a defect in public judgment rather 
 than to a weakness in individual character." And to make 
 his meaning clearer he points out three stages in the growth of 
 civilization ; first, that in which public conduct is regulated 
 by force; next, by respect for law; and lastly, by respect 
 for public opinion. How true all this is was aptly illus- 
 trated a few weeks ago in the little town of Oxford, Ohio, 
 when a ruffian who had deliberately shot down an officer 
 was instantly seized and swung to a tree. It was a thrilling ex-
 
 BISHOP COADJUTOR OF SOUTHERN OHIO. 159 
 
 ample, though, of the reverse spirit in American citizenship when 
 another brave officer calling out only " In the name of the law! " 
 was allowed to cut the rope in the very hands of the mob, and 
 carry off the half-dead culprit to prison. But it was a crowning 
 instance of what ought to be more and more the last controlling 
 factor in our public conduct, when on the following Sunday all 
 the churches in the little town were closed, and so, under Chris- 
 tian initiative and on the 'very spot of the mob violence, all de- 
 cent citizens in mass meeting openly denounced it. 
 
 This shows us the point, then, where the Church's duty and the 
 public need must meet, viz., in the creation and maintenance of 
 an entirely new code of political and commercial ethics — or, if 
 you choose to call it so, of a body of public moral sentiment — 
 which shall be stronger and wider reaching even than the law, 
 and far surer to execute itself. As it is nowi all sorts of excuses 
 are found for giving conscience the go-by. Principle is supposed 
 to be altogether lost in space; and we are told that the " Ten Com- 
 mandments are no good west of the Mississippi Eiver." Legality 
 once satisfied, how can there be any other questions; for is it not 
 true that " corporations have no consciences " ? Self-interest can- 
 not be expected to know anything of other interests; while as for 
 the public interest, "Oh," — in Mr. Vanderbilt's classic phrase — 
 
 " Oh! the public be blessed! " All the more, then, because of 
 
 just such a vicious spirit among us does it need to be insisted on 
 again and again that politics and business, on whatever scale, are 
 not mere " games," where there are no more considerations, moral 
 or immoral, in winning, than in football or a boat race; that public 
 office is a solemn trust for the public good, which it is a crime to 
 abuse to private gain; that money-making corporations do not 
 exist exclusively or even primarily for the benefit of promoters 
 and directors, but for that of investors; and that the question of 
 rights as between capital and labor is more than a merely eco- 
 nomic one. Of course we understand how the man of " practical 
 politics," or the financial manipulator, regards all such ideas; we 
 know what scant respect he has for the " literary fellers." Never- 
 theless, these ideas are more than academic opinions; they are 
 moral truths, which no decent man dares to deny individually; 
 and therefore we are sure that in every community there is a 
 public moral nerve which will make itself felt at last, if it be only 
 excited strongly enough and steadily enough. Of course, too, 
 no such new code of political and commercial ethics can be ex- 
 pected to establish itself, at once, or always to execute itself com- 
 pletely. There are practical difficulties, and immense ones, in the 
 way in the shape of the political " machine " and the legal powers 
 of corporations. Too often have we seen public reforms defeated 
 by such means and the guilty go unpunished. But, thank Heaven! 
 we have also seen such reforms succeed, in spite of such obstacles, 
 and the guilty punished at last. The fact is, and it is an all-im- 
 portant one, that reaction comes only when public spirit and
 
 160 church's methods to the needs of the century. 
 
 public pressure begin to flag. But the world has been made 
 better in the long run, and its greatest reforms accomplished by 
 just such accumulated public sentiment; and it can be made 
 better still, if only those of us who are divinely charged with the 
 duty persist in doing our duty and in the wisest ways. 
 
 And so we come finally to the question of Methods : How shall 
 this Church adapt herself to the changed conditions? How shall 
 she bring her moral influence to bear on the world to-day more 
 effectively ? 
 
 1. First of all and last of all, of course, in training the indi- 
 vidual conscience. This she has done faithfully in the past, even 
 in her worship. To this let many high-minded statesmen and fi- 
 nanciers among her own children bear witness; or even a French 
 statesman, who, being asked when he expected to see the morals 
 of France reformed, " Never," he exclaimed, " until the Church of 
 God publicly teaches the Commandments of God again in a lan- 
 guage understood of the people." 
 
 Unquestionably, too, this Church lias, up to a certain point, 
 been faithful in her inculcation of morals from her pulpit. But 
 just as unquestionably our pulpit has lagged far behind that of 
 other religious bodies in direct and courageous dealing with the 
 moral issues in public affairs. We have even prided ourselves on 
 the fact and been rather amused than otherwise by the popular 
 fling that "the Episcopal Church never intereferes with a man's 
 politics — or his religion." That is all well enough if the Church's 
 concern is only with the personal religious character and conduct 
 of her own members, and not at all with the affairs of the world 
 outside. But if, as we have seen, that is a mistake, and the 
 Kingdom of God is really meant to be leaven fco the lump; if the 
 Church is really set as a city on a hill, and a light in a dark place, 
 to guide the world itself to righteousness, then her preachers 
 ought to make their voices heard on such subjects when necessary, 
 and with no uncertain sound. If it be objected that tin' men who 
 need such preaching most do not go to Church to-day, still it Is to 
 be replied that the civilized world was never readier to listen to 
 the Church as a teacher of morals, and to feel that here, at least, 
 she speaks with an authority which neither the press nor the plat- 
 form can claim. Besides, if more of our bishops and clergy, in- 
 stead of dealing in their sermons only with mere generalities, 
 dealt oftener and more practically in this way with the living 
 moral issues in public affairs, they would not only have their pews 
 oftener filled, hut win a speedy hearing and constituency also out- 
 side the walls of their Churches. 
 
 Even the Church's teaching function might he utilized in such 
 a cause as never before. Is it enough that in her Catechism she 
 should simply indoctrinate her children in the faith and in the 
 general principles of morals, and then give them no further prac- 
 tical hint of how those principles are to be applied? There are a
 
 BISHOP COADJUTOR OF SOUTHERN OHTO. 161 
 
 thousand questions of duty in after life never dreamed of even 
 in that formidable catechetical answer called " My Duty towards 
 my Neighbor." One of the most glaring defects in our public- 
 school system for years was that it failed in the very object for 
 which it was primarily established, viz., in teaching civic duties 
 and so in forming character for American citizenship. And 
 again, one of the most striking ideas in the " higher education " 
 of our day is that the prime purpose even of our colleges and uni- 
 versities is to make every student realize his civic responsibility 
 and the duty of fitting himself for public service in some form. 
 Why should not the Church, too, with such needs as we have 
 seen pressing upon her, look far enough afield to train her Chris- 
 tian children in the same high ideals and duties of public life? 
 Most of you probably know of the recent movement in the di- 
 rection of what is called "The Ethical Sunday-school"; and fan- 
 ciful and fatuous as such a thing seems at first thought, yet ex- 
 amination is sure to impress you with its value. Not as a substi- 
 tute, of course, for ordinary Sunday-school teaching, but as a 
 supplement. I know at least one public-spirited young clergy- 
 man in Cincinnati who avails himself of the absentee privilege 
 in her public-school law, and always trains his Sunday-school 
 children at least one week-day afternoon, at the parish house, in 
 ' just such ethical ideals and duties. 
 
 And why should not our theological seminaries be made to con- 
 tribute more to the same result? Dear old Bishop Williams used 
 to say that " of all the instrumentalities which it pleases an All- 
 wise and All-merciful God to employ for the edification of his 
 people and the redemption of the world, the most useless and most 
 helpless is the callow youth just graduated from a theological 
 school." And no less an authority than the Dean of the Andover 
 Seminary recently said : " The time has come to differentiate. 
 If what we want is simply scholars and theologians and dog- 
 matists in our pulpits, then the old seminary curriculum is well 
 enough. But if what we want is ministers to the world of a liv- 
 ing Gospel and leaders of the people in all civic and social right- 
 eousness, then what we need most is a training school rather 
 than a mere library and classrooms." Making all allowance for 
 extravagance of statement. I think we shall all agree that the 
 proposition is substantially true. 
 
 2. This suggests another respect in which this Church's 
 methods can be improved, viz., in a larger personal and official ac- 
 tivity of her bishops and clergy in all public reform movements. 
 None of us are ignorant, of course, of the fact that some of our 
 Episcopal brethren, both in this country and in England, have of 
 late years been called on to arbitrate in certain public affairs. — 
 and with what happy results! And this because the public had 
 not only confidence in their personal integrity, justness, and wis- 
 dom, but respect also for their representative official position. 
 Not all of us, of course, would think ourselves qualified to serve
 
 162 
 
 church's methods to the needs of the century. 
 
 in such a capacity; but more of us might readily become so, if we 
 oftener showed ourselves really thoughtful and concerned about 
 such rights of our fellow men. 
 
 3. But the form in which this Church most needs to make her 
 moral influence felt to-day is in more confident and constant ap- 
 peals to the public conscience — I mean, in more courageous and 
 authoritative pronouncement, in her corporate capacity, of her 
 moral judgments upon the world's conduct. With one or two no- 
 table exceptions in our legislation, we have been far too timid 
 and conservative in this respect in the past; perhaps, with what 
 we considered a becoming modesty, or perhaps because of some 
 supposed divine limitation of the Church's moral function in the 
 world. We may not forget, of course, that the Master Himself di- 
 rectly refused to interfere in affairs which properly belonged to 
 Ca?sar; but we must also remember that he did not hesitate to em- 
 phasize for all men the things which belong to God. He would not 
 consent to act as " a judge and divider " between men, within the 
 realm of the civil law; but He did not hesitate to speak as a 
 Teacher, in tbe larger scope of the moral law, and distinctly bid 
 both parties " beware of covetousness.'' Surely His Church may 
 do as much to-day and ought to. Other Churches among us, 
 even the least historic and most multiple, deliver their formal 
 pronouncements on such matters, and are listened to. The 
 Church of Rome, Rome calmly conscious and assertive of her 
 rights in this respect, has always done so. and still does so. Con- 
 sider only half a dozen of the titles of the thirty odd encyclicals 
 and other carefully considered deliverances of the late Pope Leo 
 to the world — for example : " On the Evils Affecting Modern 
 Society "; on " Socialism, Communism, and Nihilism "; on " Chris- 
 tian Marriage"; on "The Chief Duties of Christians as Citi- 
 zens"; on "The Condition of the Working Classes"; on "Alle- 
 giance to the Republic." Can any man withhold his admiration 
 from such faithful efforts of this part of Christ's Church to do 
 her duty in the moral guidance of the world? With all the 
 world's discount, too, of the other claims of the Church of Rome, 
 men do recognize her right to speak to them in such matters, and 
 do listen to her. 
 
 And, now, I ask you, is it not time that this Church of ours, so 
 conscious, too, of her historic life and Catholic character, should 
 arouse herself from her timid conservatism, and, as an integral 
 part of the Church of God, assert her divine authority in like for- 
 mal and public moral judgments? Has she not now won a po- 
 sition and influence in this land, to say nothing of her rights and 
 prestige in England and in Canada, such as to justify her in such 
 a course? For it is not the power of numbers, it is moral weight, 
 the force of authority and character which counts in such a con- 
 nection. The more we believe in ourselves, in this way, and 
 justify it by our wisdom and courage, the more will the public 
 believe in us, too. When the Convention of the Diocese of Massa-
 
 BISHOP COADJUTOR OF SOUTHERN OHIO. 163 
 
 chusetts sent a copy of her pronouncement upon the recent labor 
 troubles to the President of the United States, it was received' 
 with more than respect; it was acknowledged with gratitude. 
 Church Congresses may debate themselves hoarse on such sub- 
 jects, and their deliverances may all be interesting and even 
 helpful in themselves, but they carry no final convictions, for 
 there is no recognized authority behind them. Even such a dig- 
 nified Episcopal Conference as this may discuss matters of vital 
 concern to ourselves, and the public be no wiser or better when 
 we shall have done. But let this Church, in her full corporate ca- 
 pacity and authority, in her diocesan synods and Episcopal ad- 
 dresses — above all, in the pastorals of her House of Bishops and 
 the action of her General Convention, instead of speaking only 
 to her own immediate constituency or everlastingly discussing 
 only her own organization and administration, speak oftener and 
 more dogmatically on the great moral issues in public affairs, and' 
 she too, will make herself heard and heeded. Already she is 
 doing more than any other Church, both here and in Canada, to- 
 form public opinion and practice in the matter of divorce and 
 remarriage. Why should it not be so with her in respect to all 
 great public moral issues? 
 
 The danger in all this is clear enough, of course — the danger of 
 misjudgments and seeming partisanship. But let this Church 
 only be careful and deliberate enough in her pronouncements tc 
 start with, and then, instead of herself pronouncing directly on 
 men and measures, pronounce, rather, after the Scriptural model 
 and at the right critical moment, God's everlasting judgments in 
 principles (for about these she is always sure), and then she can 
 not only afford to run all other risks, but is bound to. 
 
 4. Lastly, there is one other consideration in this connection 
 and that is such righteous conduct by this Church of her own af- 
 fairs as shall still further justify her, to the world's eyes, in any 
 such claims as its moral teacher and judge. Taking warning by 
 an illustrious example to the contrary, she must keep her hands 
 out of politics proper, and continue to be above even a suspicion 
 of interest in them beyond the legitimate range of her moral 
 judgment. She must scrutinize more carefully than she always 
 has done the character of the men to whom she intrusts the con- 
 duct even of her temporal affairs, and who are so often canonized" 
 in her parish memorials. Above all, she must be more chary of 
 the money which comes into her hands from sources that are mani- 
 festly open to criticism. The present Bishop of New York (if he 
 will allow meV in a graceful eulogium once upon one of Phila- 
 delphia's most noted financiers and philanthropists, nobly char- 
 acterized his wealth, both in its making and its spending, in a 
 single telling phrase, when he said, " It was all clean money! " 
 Would that the Church might always say this of her benefactors! 
 She could teach and judge, then, with all the more confidence.
 
 164 SERMON AT THE CLOSING SERVICE. 
 
 SUNDAY MORNING. 
 
 SEEMON AT THE CLOSING SEEVICE. 
 
 SYSTEM, UNITY, PEOGEESS. 
 
 The Right Rev. Frederick Courtney, CD., 
 
 BISHOP OF NOVA SCOTIA. 
 
 " And he gave some, apostles; and some, prophets; and some, evangelists; 
 and some, pastors and teachers; for the perfecting of the saints, for the work 
 of the ministry, for the edifying of the body of Christ: Till we all come in the 
 unity of the faith, and of the knowledge of the Son of God, unto a perfect 
 man, unto the measure of the stature of the fullness of Christ." — Eph. iv. 11, 
 12, 13. 
 
 System, unity, progress — these are what these sentences empha- 
 size, and they are the watchwords of their author, whenever he 
 treats of Christ and the Church. 
 
 I. System. 
 
 There have been two great revelations of Himself which God 
 has been pleased to make, which are mentioned and characterized 
 "by the Evangelist St. John in the phrase, " The law was given 
 by Moses, but grace and truth by Jesus Christ ": and each of these 
 was embodied in and perpetuated by a system. AVhen Moses had 
 received that revelation of God as the self-existent One, taught 
 him by the exhibition of a fire of such a character as did not 
 require the material bush on which to sustain its life, for " the 
 bush was not burnt"; in which revelation was gathered up that 
 of the Divine Being made known to the antediluvians as the 
 Creator, and to the patriarchs as the Almighty; and supplemented 
 by the cloud, and trumpet, and fire, and thunder of Sinai, at 
 which he did "exceedingly fear and quake": it speedily found 
 a home and an abiding place in that elaborate system known as the 
 moral and ceremonial law, in which tabernacle, sacrifice, and priest- 
 hood, and, later on, judges and kings and schools of prophets, found 
 their appropriate places. " See that thou make all things accord- 
 ing to the pattern showed to thee in the Mount,*' was the direc- 
 tion given to him, in obedience to which his system was con- 
 structed. It were strange indeed, if He who, in thus revealing 
 Himself in divers portions and divers manners to the fathers, 
 made use of a system in which that revelation might be enshrined 
 and preserved, and in His still earlier revelation of His eternal 
 power and Godhead embodied that in the vast system of the uni- 
 verse, had not designed a system in which to enshrine and preserve 
 that fuller and complete revelation of Himself which He made 
 by a Son, and of which it is written, " No man hath seen God at
 
 BISHOP OF NOVA SCOTIA. 165 
 
 any time; the only Begotten which is in the bosom of the Father, 
 He hath declared Him." 
 
 Think for a moment of the two terms of which our Lord Him- 
 self makes use. His very first utterance in entering upon His 
 public ministry is, " The time is fulfilled, and the Kingdom of 
 God is at hand." And what is a kingdom if it be not an ordered 
 and defined system, in which the administration of government 
 is provided for through the various offices of State? He speaks 
 also of His Church as that which He will build upon a certain 
 rock; but what sort of a construction can that be which has no 
 system? Again, what is the idea conveyed in the words of the 
 text that " He gave some, apostles; and some, prophets; and some, 
 evangelists; and some, pastors and teachers "; if it be not that 
 these are to fulfill sundry functions in the application of a system 
 to the needs of the members of it? Again, the similes made use 
 of by the inspired writers lead to the same conclusion. The 
 Church is spoken of as a body, a building, an army, a household, 
 a family — and every one of these implies a system. 
 
 Certainly there is no encouragement in Holy Scripture for the 
 idea which some have held, that, whereas the literal laws and ordi- 
 nances of the Mosaic system have given place to a revelation of 
 principles and the dispensation of the Spirit, therefore Chris- 
 tianity is a religion of individual Christian men, each with his 
 psalm, expressive of his personal experience; his doctrine, which 
 to him is all-important to be believed and uttered forth; his in- 
 terpretation, which is the only legitimate one; his tongue, which 
 he must speak whether any understand it or not; his own special 
 revelation, in the declaration of which every other is to see an 
 open heaven and a deeper understanding of the mysteries of God. 
 All this St. Paul himself condemns and sets aside with the enun- 
 ciation of the principle, " God is not the author of confusion, but 
 of order, in all the Churches of the saints." 
 
 Let us all, then, recognize the fact that the revelation which 
 God has been pleased to make of Himself in His Son, Jesus 
 Christ our Lord, is preserved for the succeeding generations of 
 mankind in a system called a Church and a Kingdom, which sys- 
 tem, like that of the State, and that of the family (which also 
 have God for their author), exists, not for the purpose of cramp- 
 ing and stunting the individual, but of enabling him to fulfill 
 himself and to accomplish more than he could possibly effect if 
 there were no system, or he lived outside it. 
 
 II. UXITY. 
 
 There are two unities mentioned in the new Testament, or. if 
 you will, two aspects or phases of the one unity. The former is 
 that which exists now— St. Paul calls it " The unity of the Spirit " 
 — the other is that which lies in the future, and of which he
 
 166 SERMON AT THE CLOSING SERVICE. 
 
 speaks in the words of the text, " The unity of the faith and of 
 the knowledge of the Son of God." 
 
 I ask you, brethren, to consider the salient points of the revela- 
 tion of God in Christ, in order that we may have some sense of 
 how great, wonderful, and stupendous they are. 
 
 Begin with Christ's statement to those Jews which believed in 
 Him—" If ye continue in my word, then are ye my disciples 
 indeed, and "ye shall know the truth." Of the same nature with 
 this is his declaration to Pilate's " Thou sayest that I am 
 a King: to this end was I born, and for this cause came I into 
 the world, that I might bear witness unto the truth." 
 
 Add now His promise to the disciples regarding the work of 
 the Holy Spirit — tk He shall guide you into all truth" After this, 
 His assertion " / am the truth " — and finally His statement " No 
 one knoweth who the Son is but the Father." 
 
 Again, think of St. John's record, " the "Word was made flesh " 
 in connection with St. Paul's language, " He emptied Himself." 
 Then, as regards His work — " God was in Christ, reconciling the 
 world unto Himself, not imputing their trespasses unto them "; 
 or, " He made Him the sin for us, who knew no sin, that we might 
 be made the righteousness of God in Him." Or, finally, " The 
 mystery of God, both of the Father and of Christ, in which are 
 hid all the treasures of wisdom and knowledge." 
 
 Turn your attention to some of the topics denominated mys- 
 teries, i. c, things which were hidden before, but are now made 
 known to the Christian Church. 
 
 There is the mystery of iniquity. There is the mystery " that 
 the Gentiles- are fellow-heirs and of the same body, and partakers 
 of His promise." 
 
 There is the mystery of " Christ in you, the hope of glory." 
 There is the mystery of Israel's present excision and their future 
 regrafting into their own olive tree. Think of these, and then 
 shall we not exclaim with St. Paul, as he looks on to the time 
 when all Israel shall be saved, " Oh, the depth of the riches, both 
 of the wisdom and knowledge of God; how unsearchable are His 
 judgments, and His ways past finding out! " 
 
 Even from this bare enumeration, our consciousness must be 
 imbued with some sense of their magnitude, in the demand which 
 they make upon the human heart to expand to their embracing, 
 and the human mind to their comprehension. It is indeed the 
 fact that, at the first, the disciples of the Christian Church " all 
 continued steadfastly in the apostles' doctrine and fellowship." 
 But let us not fail to recognize that the revelation being what it 
 was, and human nature being what it is, it was neither possible 
 nor desirable for that state of things to continue. The same sub- 
 jects appear to different minds in differing ways. Individuals 
 in the same nation, according to their temperament, disposition, 
 education, environment, are variously acted upon by the same 
 truth. There are also national and racial temperaments and dis-
 
 BISHOP OF NOVA SCOTIA. 
 
 167 
 
 positions and characters of mind. The Jew and the Greek can- 
 not receive truth in the same way, nor regard it from the same 
 standpoint. 
 
 The followers of St. James — i. e., those who call themselves 
 after his name — interpreted the revelation in Christ differently 
 from those of St. Paul. It is notorious that Easterners and 
 Westerners think after a very different fashion. The same is true 
 of English, Scotch, and Irish; of Northerners and Southerners in 
 the United States — of Indians and white men over the whole 
 continent of North America — of Chinese and Japanese and the 
 dwellers in Oceanica. If this is true regarding many subjects of 
 interest common to the whole human race, it will hold good 
 regarding that which we believe to be the inheritance of the 
 whole — viz.: the contents of the Gospel, the revelation of God in 
 Christ. Thinking so, and men feeling strongly upon this sub- 
 ject, which to them is the most important that can command 
 their attention, one cannot, in looking back, very greatly wonder, 
 not only at the disputes and controversies, the animosities and 
 hostilities, the contentions and heresies, which arose one after 
 another to trouble the peace of the Church; but at the great 
 schism between the East and West, the further schism in Western 
 Christendom resulting from the Reformation in the sixteenth 
 •century, and the later rending of the robe of Christ by the setting 
 off of the various Protestant Communions. 
 
 Are these things, then, of little moment, about which we need 
 not disturb ourselves? Indeed they are not. Are they not evil 
 and to be deplored; in the coming of which much of self-will, in- 
 tolerance, unbelief, rejection of truth, ambition, and positive sin 
 had a part? Indeed they are. Should we not do what in us lies 
 to remedy such evils and to cry out against them? Indeed we 
 should. 
 
 But, with regard to some at least of these, we may believe that 
 God's voice can be heard as clearly as when the prophet said to 
 the gathered hosts of Judah, on the point of starting out to bring 
 back the revolted ten tribes into subjection to the son of Solomon: 
 " Ye shall not go up, nor fight against your brethren; return every 
 man to his house: for this thing is from me." And as, in God's 
 idea, the unity of the nation subsisted, in spite of, and deep down 
 beneath, the Visible separation of the ten tribes, so it is to-day; 
 the underlying unity of the spirit subsists, in spite of, and deep 
 down beneath, all these racial and other distinctions and separa- 
 tions, for it is a unity deeper than them all, deeper than the divi- 
 sion between the Protestant Communions around us and our- 
 selves; deeper than the division between ourselves and Rome; and 
 between Rome and the Greek Church — aye, deeper even than the 
 difference between Christian and Jew, for "in Christ there is 
 neither Greek nor Jew, circumcision nor uncircumcision, bar- 
 barian, Scythian, bond nor free, but Christ is all and in all; Ye 
 are all one in Christ Jesus."
 
 168 SERMON AT THE CLOSING SERVICE. 
 
 Now and then there comes some partial recognition of this 
 underlying unity of the Spirit; when, for instance, the story of 
 some hero of the faith is carried round the world and the hearts 
 of all, everywhere, thrilled with the narrative of his deeds, 
 mutually recognize the working of the Holy Ghost, without which 
 no such deeds had been possible; or when a writer of deep spir- 
 ituality or great knowledge in divine things opens a whole heaven 
 of truth and brings Christ nearer than ever to hearts that love 
 Him, in every community and every country where his writings 
 penetrate — sometimes, when some separated Body not only under- 
 takes, but accomplishes, grand work for God. 
 
 Meantime, we look forward to the coming of the future unity 
 — "the unity of the faith and of the knowledge of the Son of 
 God "; faith and knowledge striving together, that the mind may 
 at last understand what the heart has believed. 
 
 Tennyson has expressed this most felicitously in the well-known 
 words: 
 
 " We have but faith, we cannot know; 
 For knowledge is of things we see — 
 We trust, O Lord, it comes from Thee, 
 A beam in darkness, let it grow, 
 Let knowledge grow to more and more, 
 But more of reverence with us dwell 
 That mind and heart, according well, 
 May make our music as before, 
 But vaster. . . ." 
 
 What I have said implies that the Holy Spirit is by degrees 
 teaching the universal Church of Christ by all the events in her 
 history, so that she may at last, in her totality, come to an agree- 
 ment in the understanding of that revelation which she has re- 
 ceived, and in which she has all along believed. If this is so, 
 I suppose that when that future unity is reached, the older, and 
 what are commonly called the historic Churches, will have much 
 to learn of what God has been teaching them through the sep- 
 arated brethren; and that the separated brethren will have chiefly 
 to learn from the historic Churches the value of those things 
 which they discarded (as seems in every case to have been in- 
 evitable), when their exodus took place. 
 
 III. Peogress. 
 
 The need of this can, I think, be best illustrated by the case 
 of St. Paul himself. You will remember that he tells the 
 Galatians that he received his Gospel "by revelation of Jesus 
 Christ "; the Corinthians, " I received of the Lord Jesus that 
 which also I delivered unto you "; the Ephesians, " that by revela- 
 tion he made known unto me the mystery "; the Corinthians 
 again, that he was " caught up to the third heaven," " to para- 
 dise, and heard unspeakable words, which it is not lawful for a 
 man to utter."
 
 BISHOP OF NOVA SCOTIA. 169 1 
 
 If anyone might consider that he knew enough, and that it was 
 unnecessary to progress beyond the point already reached, that 
 man must be St. Paul. But what says he of himself as to his 
 desire and action, in his Epistle to the Philippians? " That 1 may 
 know Him, and the power of 1 1 is resurrection, and the fellowship 
 of His sufferings, being made conformable unto His death: If 
 by any means I might attain unto the resurrection of the dead. 
 Not as though I had already attained, either were already perfect: 
 but I follow after, if that I may lay hold of that for which also 
 I was laid hold of by Christ Jesus. Brethren, I count not 
 myself to have laid hold." 
 
 The attitude of the apostle is the attitude of the whole Church. 
 To her, as to him, the revelation has been made, the idea has been 
 displaced. By her as by him the idea has been seen, the revelation 
 has been believed. She, as he did, " counts all things but loss 
 for the excellency of the knowledge of Christ Jesus the Lord."' 
 Thought in her members on this revelation is different, as in him 
 at successive stages of his experience, and the language, in which 
 endeavor is made to express the thoughts, is inadequate. But 
 each contributes as he is able to the whole, and from time to time 
 the whole Church, in the Apostles' and Nicene Creeds — or some 
 portion of the Church — expresses its faith and its apprehension of 
 its meaning in some other form of words, which by degree is 
 outgrown and felt to be no longer a suitable expression for con- 
 veying the thought to succeeding ages. But no individual, nor 
 any one set or race of men. can give adequate expression to the 
 idea as it exists in God — so it is, " till we all come in the unity of 
 the faith and of the knowledge of the Son of God a perfect 
 man." 
 
 Christ is man — perfect man — God's idea in perfect expression. 
 The entire human race must progress, through its varied experi- 
 ence, by its most careful, painstaking, and accurate thought^ 
 under the guidance of the Holy Spirit, until it reaches " the meas- 
 ure of the stature of the fullness of Christ." 
 
 We bishops, in our Conference, have been carefully considering 
 certain questions which have been specially brought to our atten- 
 tion, as affecting the welfare of that portion of Christ's Church 
 which is committed to us, with the hope of gaining a better, more 
 accurate understanding of them, and of those parts of God's great 
 revelation which are involved in them; so making our contribution 
 to that totality which will be finally reached, and which will be 
 " the measure of the stature of the fullness of Christ." 
 
 It is but a very small contribution which even such a body can 
 make to that great and glorious whole. It is but a partial appre- 
 hension which we can gain of the meaning and significance of 
 God's great Gospel — the revelation of Jesus Christ. But it is 
 only bv evervone in the Church opening the eye of his spirit to 
 see "that light which never was on land and sea/" - the light of 
 the knowledge of the glory of God in the face of Jesus Christ,"'
 
 JYO SERMON AT THE CLOSING SERVICE. 
 
 then, rejoicing in the possession of eternal life (for " this is life 
 eternal, to know God and Jesus Christ whom He did send "), to 
 reverently meditate upon its meaning, under the teaching of the 
 Holy Ghost, applying it to the needs and circumstances of daily 
 life, and giving expression to what is learned, that the coming 
 unity and coming perfection can be reached. Be it ours, breth- 
 ren, while giving God thanks for what He has revealed and 
 rejoicing in the possession of his great salvation, to live as His 
 children, endued by His Spirit, walking in the light as He is in 
 the light; to say from our hearts, " Peace be with all them that 
 love our lord Jesus Christ in sincerity " — to endeavor " to keep 
 the unity of the spirit in the bond of peace," and to do what 
 in us lies to hasten the coming of that " unity in the faith and 
 knowledge of the Son of God " which will bring about that 
 visible unity for which He so earnestly prayed.
 
 APPENDIX. 
 
 171 
 
 - 
 
 >1 
 
 P5 
 
 CL, 
 P 
 
 o 
 
 Q 
 
 O 
 
 CO 
 
 Hi 
 
 <! 
 
 hH 
 O 
 
 & 
 
 i— i 
 
 > 
 O 
 K 
 
 W hh 
 Ch o 
 
 Ph 
 
 o 
 
 HH 
 
 CO 
 CO 
 
 Q 
 
 o 
 
 O 
 Ph 
 
 s 
 
 w 
 i— i 
 
 
 o_ 
 
 
 
 
 
 s 
 
 
 
 
 O co 
 
 Z -,■ 
 
 
 
 
 
 
 02 
 
 as 2 
 
 
 t» 
 
 
 d £ 
 
 
 PS 
 < 
 
 _u 
 
 O 2 
 
 V •— ?.' 
 
 o 
 
 <Q -g 
 
 b B'S 
 
 S 
 
 O 
 
 d M 
 
 
 H 
 
 
 
 g cw 
 
 PS 
 
 a . 
 
 g 
 
 
 
 
 Sag 
 
 bob 
 
 - - V 
 
 .2-5-5 
 
 
 .o 
 
 > 
 
 §|l 
 
 2 >.— 
 
 
 
 
 
 
 PS 
 
 es S 
 
 hQ 
 
 
 
 o o 
 
 
 
 
 
 
 
 
 
 </; ia o? 
 
 * 
 
 
 to T 
 
 
 > 
 
 
 e& 
 
 
 sSuipnng iiois>i|\ 
 
 •3jb [oqog 
 
 •g|ooips 
 iiiaui(ijaAOf) 
 
 •siooqog aoiss!i\[ 
 
 •joi.il 
 -si(j in namBBH 
 
 QO O — — CI 
 
 CO n C. i— 
 
 •saSBjJJBH 
 
 •psiujgaoo 
 
 'I^ox 
 
 •uajp[uio 
 'smsijdey 
 
 « 00 
 
 o o 
 
 OJ r-i 
 
 •sj[iipv 
 'siasud'eg 
 
 ■SJtIBO 
 
 -iniuuuioo 
 
 •qoanqo 
 oj paipujjv 
 
 BUBpSUqO 3AI1RN 
 
 
 £ :- 
 
 o :2 
 
 . . o 
 
 « :« 
 - a> 
 
 £K* 
 
 •S <» »" 
 
 k* « ,■ a 
 t«! £&h 
 
 OS OS 
 
 hH 00 
 
 114 5? 
 
 .^hH^ 
 
 =* h-; > > 
 
 as osos 
 
 to Eh 
 
 1=1 CO 
 Hi £ 
 
 ■"5 
 aso 
 
 H 
 
 PS 
 
 w 
 
 Ph 
 
 t= 
 
 °h1 
 
 w 
 
 03 
 
 w 
 
 i: o 
 
 £ fee 
 -_ = 
 
 .fee's 
 
 IIS a 
 
 >> » « 
 
 a ■£ M _ 
 
 — fee— 
 
 a— - 
 
 - Q 
 
 a a P _ 
 
 II 
 
 SCh 
 
 23 
 
 as,.- 
 
 HJ 2 
 
 > > S 5 os > S j.- 2 
 
 V> rr> hs ~> • «h -3 
 
 OSOSCCShirv; y 
 
 Ocogp- 
 
 h5««o»_o -g 
 
 
 Sps 
 
 , ir* in. • a x x -^ 
 
 ca £ 5 > "3 — ~ 
 
 M c - — h = '» 
 
 Q 'Z - - - - B 
 
 M PkwMmg-D
 
 172 
 
 APPENDIX. 
 
 m s 
 
 boa) 
 
 SB 
 •e a 
 
 
 .-.CO 
 
 o £ « 
 
 co S en 
 
 lO O CS 
 
 3*51 
 
 !S 
 
 <S g<3 
 
 
 .- OOQO 
 
 CO O Tf to 
 
 ©j Tf oj at •* 
 
 cj a to* 
 
 Till OJTf • Tl 
 
 l-H TH OJtI 
 
 
 "- 1 oo r 1 zn.' 
 
 co e* com 
 
 i— CO COt" 
 
 I- .-. CO o 
 
 co -* »2 H' 
 
 00 n mo 
 
 t~ o co co 
 
 
 
 
 
 
 m 
 
 CO 
 
 ,_ 
 
 oa 
 
 CO 
 
 CO 
 
 o 
 
 CO 
 
 
 
 
 
 
 
 
 
 
 
 
 I- 00 OlO 
 
 to IN O*00 
 
 £2s :-2 g 
 
 
 ■d 
 
 t3 0B sX JP .2 j 
 
 a 
 
 
 
 attle 
 Indi 
 Red 
 
 evor 
 Sho- 
 
 
 
 ps O 
 
 O
 
 APPENDIX. 
 
 173 
 
 
 e 
 
 o 
 
 >— I 
 QQ 
 
 W 
 
 < 
 
 M 
 
 o 
 
 H 
 K 
 O 
 PU 
 
 w 
 
 K 
 
 w 
 
 I— I 
 
 « 
 
 K-UljUUHl IIOIHH[\ | 
 
 ■* 1-1 
 
 •8J?[OqOS 
 
 'siooqog 
 ■jnaraaaaAOO 
 
 "eiooqos noisgim 
 
 -9IQ ui U3m'B3H 
 
 •saSBiJJBjv 
 
 ■panu^uoo 
 
 Wox 
 
 •uwpiiqo 
 
 'suisijdtfg 
 
 •sjinpv 
 'etnsiijdBg 
 
 8JUB3 
 
 -mnanuoQ 
 
 qojtiqo 
 o^ paqoBnv 
 
 SUBUSUqO 8AI3UN 
 
 Ci C TO 
 
 00 T-Hl-I 
 
 S»n : 
 
 i-c Mi-c 
 
 
 j- i-i 
 
 toco 
 
 i-i o o 
 
 © t-eo ao 
 
 © © © m© 
 
 o* 
 
 
 hjSK ^ 
 
 03 0> 
 
 as Pea's 
 
 2 S 
 
 
 CO H 
 
 SO 
 
 So© 
 -f © 
 
 IT CCOJ 
 
 2 « 
 
 £&a 
 >' > 
 
 0) 4) 
 WW 
 
 * 03 
 
 .a 
 
 I* 
 
 .« 
 
 fc» - 
 
 03 M 
 .C O 
 
 o = g o 
 
 M O 
 
 >> :-a 
 
 
 Wo 
 
 . 03 ~ 
 
 .So 
 
 " 03" 
 
 O.I 
 
 -2S 
 
 H to 
 
 «< 2 
 
 S* o 
 
 pq © w 
 
 W§ ©" 
 
 o ^ S 
 
 a, a 
 o M 
 
 n "— 
 
 > ~ c >•' ■ >• c 
 
 4) GO *C OJ t« o> 03 
 
 03 03SO3 
 
 o> a 
 
 = SO.S © 
 
 <! fe P3 
 
 O o 
 
 = i 
 
 ^oo 
 
 =3 3 
 
 o" 
 
 _o 
 
 
 
 03~ 
 
 4> - 
 
 &hJ= 
 
 
 
 
 
 o» 
 
 
 
 oa 
 
 h5 
 
 >*o
 
 174 
 
 APPENDIX. 
 
 i m 
 
 a oo 
 
 ■§3 
 
 U OS 
 
 «*2 
 
 a S 
 B50 
 
 
 S c"S ?° 
 
 £ a 
 
 i=».2© 
 a > to 
 
 •E s= = j= « 
 
 CO i-H o 
 
 
 wm -C* 
 
 cc to en to 
 
 c a a 
 
 - - ~ 
 
 3 3 3 
 
 ^•o oo 
 
 S2 S3 
 
 Q 
 
 o 
 
 > 
 
 V 
 
 M 
 
 •-83 £g 
 
 > > 
 
 P5^ 
 
 KM 
 
 : W 
 
 • t-H 
 
 : n 
 
 : fc 
 
 £ w 
 
 3 M 
 
 o u 
 
 &■ Sw 
 
 o © p5 
 
 J^ W 
 
 d «■ CO 
 
 = £ 2 
 
 T-l Oi-1 
 
 Si 
 
 M^ 5 
 0) OX" 
 
 05 4) 
 
 ffla 
 
 fflO 
 
 • e 
 
 — - 
 
 HO 
 > > 
 
 KB 
 
 :.s 
 
 >» • --S 
 
 oo . o« 
 
 tlllDii 
 
 = SB 
 
 « M 
 
 g > 
 
 
 
 w 
 
 i-5 
 W 
 Ph 
 Ph 
 
 b 
 
 o 
 
 
 CJ -SjM 
 
 •■• 2 * 
 P o 
 
 o°o3
 
 APPENDIX. 
 
 175 
 
 m 
 
 
 X 
 
 
 O 
 
 
 i— i 
 
 
 m 
 
 
 c/> 
 
 
 >— 1 
 
 
 a 
 
 
 5Z5 
 
 
 <J 
 
 
 HH 
 
 
 
 o 
 
 OS 
 i— 1 
 
 •— i 
 
 
 
 
 ^ 
 
 CO 
 
 O 
 
 eo 
 
 
 
 
 
 H 
 
 J=t 
 
 « 
 
 a 
 
 O 
 
 <o 
 
 Oh 
 
 o> 
 
 W 
 
 o 
 
 « 
 
 bo 
 
 ■_I 
 
 a 
 
 ^ 
 
 
 O 
 
 1— 1 
 
 W 
 
 H 
 
 CO 
 
 r/; 
 
 c3 
 
 t— i 
 
 a> 
 
 H 
 
 {H 
 
 ^ 
 
 CD 
 
 
 
 S 
 
 H 
 
 O 
 
 o 
 
 « 
 
 Pm 
 
 h 
 
 
 H 
 
 
 CJ 
 
 
 <1 
 
 
 « 
 
 
 H 
 
 
 m 
 
 
 « 
 
 
 «< 
 
 
 2 3 
 
 f. 
 
 w 
 
 ;n 2 ^ 
 
 CO T-l 1-H 
 
 jo jsqtmi^i 
 
 •saB[oqos 
 
 ■iva -r* i-l 
 
 •3aipj«og 
 
 •SJB3A 98-mX 
 at pazrjdijg 
 
 •8}a«oianranioo 
 
 3 a « t- 
 
 « cc » 
 
 CO i-i »o 
 
 1-1 CO 1-H 
 
 •saBUSuqo 
 
 1C GO £- O O "# i— i 
 
 co »S as eo »o -* ic 
 
 iO CO OJ ^t 1 O 00 CO 
 
 C? CO <?« 
 
 •sisiqo^ttO putf 
 
 •jCSjaiO 
 
 CO O ^ 00 CO CO « 
 
 •suoiwsjno ^ 
 
 ~OT tH Ci -* <N iG 
 
 suon^is 
 
 w 
 
 T3 
 
 m 
 
 a 
 
 
 c3 
 
 o 
 
 a: 
 
 t— 1 
 
 
 Q 
 
 cu 
 
 
 a 
 
 
 3 
 
 
 tf 
 
 o io -* oo c- c» oi 
 
 « 
 
 £ *» *h 
 
 02 O 
 
 < 
 
 3 
 
 M
 
 INDEX. 
 
 TOPICAL INDEX TO THE PAPEES READ AT THE 
 ALL- AMEBIC AN CONFERENCE 
 
 Absolution, Protestant Doctrines of, Compared, 57 
 
 Adaptation of the Church's Methods to the Needs of the Century, 
 
 136, 150, 156 
 Anglican Communion, Relation of its Several Branches, 8 
 Attitude towards the Church of Rome, 19, 21 
 Attitude towards the Protestant Communions, 42, 53, 61, 72 
 Autonomous Churches in Heathen Lands, 30 
 
 Baptism, Protestant Doctrines of, Compared, 55 
 
 Bene Decessit, 10 
 
 Bible and Higher Criticism, 135 
 
 Christian Family, Preservation of, 107, 118, 123, 131 
 
 Church, Ours an American Church, 51 
 
 Church and the Indian Races, 93, 103 
 
 Church and the Negro Race, 78, 87 
 
 Church and the Twentieth Century, 150 
 
 Churches, Doctrines of the Protestant Churches Compared, 54 
 
 Closing Service, Sermon at, 164 
 
 Commercial and Political Morality, 150, 156 
 
 Dependent Races in America, 78, 87, 93, 103 
 Divorce and Unlawful Marriage, 107, 118, 119, 134 
 
 Family and Parental Obligations, 123, 131 
 Family Prayers, 139 
 Family, Preservation of, 107, 118, 134 
 Foreign Missions, 31 
 
 Heathen Lands, Development of Autonomous Churches in, 30 
 
 High Ideals in the Nation, 150, 156 
 
 Higher Criticism and the Bible, 135 
 
 Home and the State (see also Family), 131 
 
 Indian Missions, Tables on, 171 
 Indian Races and the Church, 93, 103 
 Indian Schools, 105 
 
 Lord's Day and Public Worship, 136, 142 
 
 Lord's Supper, Protestant Doctrines of, Compared, 56 
 
 177
 
 178 INDEX. 
 
 Marriage and Divorce, 107, 118, 119, 134 
 
 Methodist Church, Points of Union with the Anglican, 54 
 
 .Missions in Heathen Lands, 31 
 
 Morality, Political and Commercial, 150, 156 
 
 Negro Pace and the Church, 78, 87 
 
 Negro Race, Methods of Evangelization among, 90 
 
 Old Catholics, 39 
 
 Opening Service, Sermon at, 1 
 
 Ordination, Protestant Doctrines of, Compared, 58 
 
 Parental Obligations, 123, 131 
 
 Points of Difference between Protestant and x\nglican Churches, 
 
 61, 72 
 Points of Union between Protestant and Anglican Churches, 
 
 42, 53 
 Polish Catholic Church, 36 
 Political and Commercial Morality, 150, 156 
 Prayers in the Family, 139 
 
 Presbyterian Church, Points of Union with Anglican, 53 
 Present Century and the Church, 150 
 Progress, Unity, System, 164 
 
 Protestant Communions, Attitude towards, 42, 53 
 Public Prayer, Protestant Doctrines of, Compared, 57 
 Public Worship and the Lord's Day, 136, 142 
 
 Relationship between the Branches of the Anglican Communion, 
 
 8, 13 
 Roman Church, Attitude towards, 19, 24 
 
 Sacraments, Doctrines of Protestant Churches Compared with 
 
 Anglican, 54 
 Sermon at Opening Service. 1 
 Sermon at Closing Service, 164 
 State and the Home (see Family), 131 
 Sunday Schools and the Church, 133, 160 
 System, Unity, Progress, 164 
 
 Tables on Indian Missions, 171 
 
 Twentieth Century, Adaptation of Church's Methods to, 136, 150 
 
 156 
 Twentieth Century and the Church, 150 
 
 Uniat Churches in America, 36 
 
 Unity, 1 
 
 Unity, System, Progress, 164 
 
 Worship and the Lord's Day, 136, 142
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 This book is DUE on the last date stamped below. 
 
 FormL9 — 15m-10,'48(B1039)444 
 
 THE LIBRARY 
 
 UNIVERSITY O* CALIFORNIA 
 
 LOS AMGP*iSS
 
 3X 
 
 All-American - 
 
 5820 conference of 
 
 JA3 piohops- ^Xash^ 
 
 1905 ington, D.C. ■ 
 
 AA 000 771 093 
 
 BX 
 
 5820 
 A41 
 1S03
 
 1 
 
 1