THE WORLD GOEFEKENCE ON FAITH AND O-tDi

TROWBRIDGE1 ,W3_5

»Y_M_I^^M¥IgIMflW- • ILEMR&IiSF •

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

THE WORLD CONFERENCE
ON FAITH AND ORDER

A COMPILATION OF PROPOSALS
FOR CHRISTIAN UNITY

PUBLISHED BY THE CONTINUATION COMMITTEE
REPRESENTING NATIONAL CHURCHES OF THE FOLLOWING COMMUNIONS
ANGLICAN, ARMENIAN, BAPTIST, CONGREGATIONAL, CZECHO
SLOVAK, DISCIPLES, EASTERN ORTHODOX, FRIENDS, GERMAN
EVANGELICAL, LUTHERAN, METHODIST, MORAVIAN, OLD CATH
OLIC, PRESBYTERIAN, REFORMED, SOUTH INDIA UNITED

[34]

THIS pamphlet is published by order of the meeting held at
Geneva in August, 1920, in preparation for the World Con
ference on Faith and Order. Copies of the report of that meet
ing, of this pamphlet and of any future publications, as well as
the more important of the publications printed by the Commis
sion of the American Episcopal Church while it was issuing invi
tations to cooperate in the World Conference, can be obtained
gratis from the Secretary, Robert H. Gardiner, 174 Water Street,
Gardiner, Maine, U. S. A. Almost all of them are in English.
Much of the present pamphlet is reprinted, by kind permission
of the publishers, from the collection of "Documents bearing on
the Problem of Christian Unity and Fellowship," prepared for
the Lambeth Conference of 1920 of Bishops of the Anglican
Communion by the Rev. G. K. A. Bell, Secretary to the Arch
bishop of Canterbury, which may be obtained from the Society for
Promoting Christian Knowledge, or from the Macmillan Com
pany. Price, two shillings net. But some of the matter in that
pamphlet is not contained in this, and this contains matter which
is not in the other.
The Lambeth Appeal, printed here on pages 5—9, is being trans
lated into French, German, Italian, modern Greek and Russian,
and may be obtained (cost ;not yet determined) from the Soci
ety for Promoting Christian Knowledge and from the Macmillan
Company.
January 21, 1921.

TABLE OF CONTENTS PAGE
Reunion of Christendom: An Appeal to all Christian People
from the Bishops Assembled in the Lambeth Conference of
1920 5
Towards Christian Unity: Interim reports of a Sub-Commit
tee appointed by the Archbishops of Canterbury and York^s
Committee and by Representatives of the English Free
Churches'' Commissions, in connection with the proposed
World Conference on Faith and Order
First Report, February, 1916 10
Second Report, March, 1918 14
A Concordat prepared by Members of the Protestant Epis
copal Church and of Congregational Churches in the United
States of America, March, 1919 19
The United Church of Canada: The Basis of Union as agreed
upon in 1915 by the Joint Committee of the Presbyterian, '
Methodist and Congregational Churches 27
Proposed Basis of Union for the Presbyterian, Methodist and
Congregational Churches of Australia, 1918 36
South India Proposals for Church Union, 1919-1920 37
Constitution of the Alliance of Missionary Societies in British
East Africa, Kikuyu, July, 1918 49
Note A. Kikuyu, 1918 and 1918 55
Note B. The Bishop of Zanzibar s Proposals, 1918 56
Proposals for Reunion between the Church of England and the
Wesleyan Methodist Church. An Extract from an Address
by the Bishop of London, February, 1919 59
The First Mansfield Conference: Resolutions, January, 1919 65
Resolutions on Christian Unity adopted by Eighteen Chap
lains and Y.M.C.A. Workers in France, March, 1919 68
[3]

Concerning Christian Unity : Being Findings of a Conference
of some Members of the Church of England and the Free
Churches, Swanwick, December, 1919 70
Plan of Union adopted by the American Council on Organic
Union of Churches of Christ held in Witherspoon Hall,
Philadelphia, Pennsylvania, February 3-6, 1920 74
The Proposals at Geneva of the Eastern Orthodox Churches,
August, 1920 78

[*]

REUNION OF CHRISTENDOM
AN APPEAL TO ALL CHRISTIAN PEOPLE
FROM THE BISHOPS
ASSEMBLED IN THE LAMBETH CONFERENCE
OF 1920
WE, Archbishops, Bishops Metropolitan, and other Bishops
of the Holy Catholic Church in full communion with
the Church of England, in Conference assembled, realizing the
responsibility which rests upon us at this time, and sensible of
the sympathy and the prayers of many, both within and without
our own Communion, make this appeal to all Christian people.
We acknowledge all those who believe in our Lord Jesus
Christ, and have been baptized into the name of the Holy Trinity,
as sharing with us membership in the universal Church of
Christ which is His Body. We believe that the Holy Spirit has
called us in a very solemn and special manner to associate our
selves in penitence and prayer with all those who deplore the
divisions of Christian people, and are inspired by the vision and
hope of a visible unity of the whole Church.
I. We believe that God wills fellowship. By God's own act
this fellowship was made in and through Jesus Christ, and its life
is in His Spirit. We believe that it is God's purpose to manifest
this fellowship, so far as this world is concerned, in an outward,
visible, and united society, holding one faith, having its own
recognized officers, using God-given means of grace, and inspiring
all its members to the world-wide service of the Kingdom of
God. This is what we mean by the Catholic Church.
II. This united fellowship is not visible in the world to-day.
On the one hand there are other ancient episcopal Communions
in East and West, to whom ours is bound by many ties of com
mon faith and tradition. On the other hand there are the great
non-episcopal Communions, standing for rich elements of truth,
[ 5 ]

liberty and life which might otherwise have been obscured or
neglected. With them we are closely linked by many affinities,
racial, historical and spiritual. We cherish the earnest hope that
all these Communions, and our own, may be led by the Spirit
into the unity of the Faith and of the knowledge of the Son of
God. But in fact we are all organized in different groups, each
one keeping to itself gifts that rightly belong to the whole fel
lowship, and tending to live its own life apart from the rest.
III. The causes of division lie deep in the past, and are by no
means simple or wholly blameworthy. Yet none can doubt that
self-will, ambition, and lack of charity among Christians have
been principal factors in the mingled process, and that these,
together with blindness to the sin of disunion, are still mainly
responsible for the breaches of Christendom. We acknowledge
this condition of broken fellowship to be contrary to God's will,
and we desire frankly to confess our share in the guilt of thus
crippling the Body of Christ and hindering the activity of His
Spirit. IV. The times call us to a new outlook and new measures.
The Faith cannot be adequately apprehended and the battle of
the Kingdom cannot be worthily fought while the body is divided,
and is thus unable to grow up into the fulness of the life of
Christ. The time has come, we believe, for all the separated
groups of Christians to agree in forgetting the things which are
behind and reaching out towards the goal of a reunited Catholic
Church. The removal of the barriers which have arisen between
them will only be brought about by a new comradeship of those
whose faces are definitely set this way.
The vision which rises before us is that of a Church, genuinely
Catholic, loyal to all Truth, and gathering into its fellowship
all "who profess and call themselves Christians," within whose
visible unity all the treasures of faith and order, bequeathed as
a heritage by the past to the present, shall be possessed in com
mon, and made serviceable to the whole Body of Christ. Within
this unity Christian Communions now separated from one an
other would retain much that has long been distinctive in their
methods of worship and service. It is through a rich diversity of
[6]

life and devotion that the unity of the whole fellowship will be
fulfilled. V. This means an adventure of goodwill and still more of faith, v
for nothing less is required than a new discovery of the creative
resources of God. To this adventure we are convinced that God
is now calling all the members of His Church.
VI. We believe that the visible unity of the Church will be
found to involve the whole-hearted acceptance of:
The Holy Scriptures, as the record of God's revelation of Him- ""¦
self to man, and as being the rule and ultimate standard of
faith; and the Creed commonly called Nicene, as the sufficient
statement of the Christian faith, and either it or the Apostles'
Creed as the Baptismal confession of belief:
The divinely instituted sacraments of Baptism and the Holy
Communion, as expressing for all the corporate life of the whole
fellowship in and with Christ :
' A ministry acknowledged by every part of the Church as
possessing not only the inward call of the Spirit, but also the
commission of Christ and the authority of the whole body. ,
VII. May we not reasonably claim that the Episcopate is the
one means of providing such a ministry? It is not that we call in
question for a moment the spiritual reality of the ministries of
those Communions which do not possess the Episcopate. On the
contrary we thankfully acknowledge that these ministries have
been manifestly blessed and owned by the Holy Spirit as effective
means of grace. But we submit that considerations alike of his
tory and of present experience justify the claim which we make
on behalf of the Episcopate. Moreover, we would urge that it
is now and will prove to be in the future the best instrument
for maintaining the unity and continuity of the Church. But we
greatly desire that the office of a Bishop should be everywhere
exercised in a representative and constitutional manner, and more
truly express all that ought to be involved for the life of the
Christian Family in the title of Father-in-God. Nay more, we
eagerly look forward to the day when through its acceptance in
a united Church we may all share in that grace which is pledged
to the members of the whole body in the apostolic rite of the
[7]

laying-on of hands, and in the joy and fellowship of a Eucharist
in which as one Family we may together, without any doubtful
ness of mind, offer to the one Lord our worship and service.
VIII. We believe that for all, the truly equitable approach to
Union is by the way of mutual deference to one another's con
sciences. To this end, we who send forth this appeal would say
that if the authorities of other Communions should so desire, we
are persuaded that, terms of union having been otherwise satis
factorily adjusted, Bishops and clergy of our Communion would
willingly accept from these authorities a form of commission or
recognition which would commend our ministry to their congre
gations, as having its place in the one family life. It is not in
our power to know how far this suggestion may be acceptable to
those to whom we offer it. We can only say that we offer it in all
sincerity as a token of our longing that all ministries of grace,
theirs and ours, shall be available for the service of our Lord in
a united Church.
It is our hope that the same motive would lead ministers who
have not received it to accept a commission through episcopal
ordination, as obtaining for them a ministry throughout the whole
fellowship. In so acting no one of us could possibly be taken to repudiate
his past ministry. God forbid that any man should repudiate a
past experience rich in spiritual blessings for himself and others.
Nor would any of us be dishonouring the Holy Spirit of God,
Whose call led us all to our several ministries, and Whose power
enabled us to perform them. We shall be publicly and formally
seeking additional recognition of a new call to wider service in
a reunited Church, and imploring for ourselves God's grace and
strength to fulfil the same.
IX. The spiritual leadership of the Catholic Church in days
to come, for which the world is manifestly waiting, depends upon
the readiness with which each group is prepared to make sacri
fices for the sake of a common fellowship, a common ministry,
and a common service to the world.
We place this ideal first and foremost before ourselves and our
own people. We call upon them to make the effort to meet the
[ 8 ]

demands of a new age with a new outlook. To all other Christian
people whom our words may reach we make the same appeal. We
do not ask that any one Communion should consent to be ab
sorbed in another. We do ask that all should unite in a new and
great endeavour to recover and to manifest to the world the unity
of the Body of Christ for which He prayed.

[9]

TOWARDS CHRISTIAN UNITY
First Interim Report of a Sub-Committee appointed by the Archbishops
of Canterbury and York's Committee and by Representatives of the Eng
lish Free Churches' Commissions, in connection with the proposed World
Conference on Faith and Order
A MOVEMENT has been initiated in America by the Pro-
, testant Episcopal Church, which has been widely taken up
by the Christian Churches in the United States, to prepare for a
world-wide conference on Faith and Order with the view of pro
moting the visible unity of the Body of Christ on earth. And
in response to an appeal from those who are co-operating in
America a committee was appointed by the Archbishops of Can
terbury and York and commissions by the Free Churches to pro
mote the same Movement in England.
The originators of the whole proposal recommended in their
outline of methods to be followed that "informal conference and
other interchanges of views between members of different Chris
tian Communions be encouraged and promoted in order to pre
pare the way for the achievement of the purpose of the proposed
conference." Accordingly a conference of the Archbishops' Com
mittee and of certain members of the Commissions of the Free
Churches chosen for this purpose has met on different occasions
for mutual counsel. This conference appointed a sub-committee
to draw up propositions alike of agreement and of difference ;
those so appointed have prepared the three-fold statement which
follows. At a subsequent meeting the conference gave a general
approval to this statement and agreed to its publication on the
following understanding:
(1) That for the exact wording the sub-committee should
alone be responsible.
(2) That the statement is offered not as a creed for subscription,
or as committing in any way the churches thus represented,
but as indicating a large measure of substantial agreement and
also as affording material for further investigation and con
sideration.
[ 10]

PART I
A Statement of Agreement on Matters of Faith
We, who belong to different Christian Communions and are
engaged in the discussion of questions of Faith and Order, desire
to affirm our agreement upon certain foundation truths as the
basis of a spiritual and rational creed and life for all mankind.
We express them as follows:
(1) As Christians we believe that, while there is some know
ledge of God to be found among all races of men and some
measure of divine grace and help is present to all, a unique,
progressive and redemptive revelation of Himself was given
by God to the Hebrew people through the agency of inspired
prophets, "in many parts and in many manners," and that
this revelation reaches its culmination and completeness in
One Who is more than a prophet, Who is the Incarnate Son
of God, our Saviour and our Lord, Jesus Christ.
(2) This distinctive revelation, accepted as the word of God,
is the basis of the life of the Christian Church and is intended
to be the formative influence upon the mind and character of
the individual believer.
(3) This word of God is contained in the Old and New Tes
taments and constitutes the permanent spiritual value of the
Bible.(4) The root and centre of this revelation, as intellectually
interpreted, consists in a positive and highly distinctive doc
trine of God — His nature, character and will. From this doc
trine of God follows a certain sequence of doctrines concerning
creation, human nature and destiny, sin, individual and racial,
redemption through the incarnation of the Son of God and
His atoning death and resurrection, the mission and operation
of the Holy Spirit, the Holy Trinity, the Church, the last
things, and Christian life and duty, individual and social: all
these cohere with and follow from this doctrine of God.
(5) Since Christianity offers an historical revelation of God,
the coherence and sequence of Christian doctrine involve a
necessary synthesis of idea and fact such as is presented to us
in the New Testament and in the Apostles' and Nicene Creeds :
and these Creeds both in their statements of historical fact and
in their statements of doctrine affirm essential elements of the
[" 1

Christian faith as contained in Scripture, which the Church
could never abandon without abandoning its basis in the word
of God.
(6) We hold that there is no contradiction between the ac
ceptance of the miracles recited in the Creeds and the accept
ance of the principle of order in nature as assumed in scien
tific enquiry, and we hold equally that the acceptance of mira
cles is not forbidden by the historical evidence candidly and
impartially investigated by critical methods.
PART II
A Statement of Agreement on Matters relating to Order
With thankfulness to the Head of the Church for the spirit of
unity He has shed abroad in our hearts we go on to express our
common conviction on the following matters:
(1) That it is the purpose of our Lord that believers in Him
should be, as in the beginning they were, one visible society —
His body with many members — which in every age and place
should maintain the communion of saints in the unity of the
Spirit and should be capable of a common witness and a com
mon activity.
(2) That our Lord ordained, in addition to the preaching of
His Gospel, the Sacraments of Baptism and of the Lord's
Supper, as not only declaratory symbols, but also effective
channels of His grace and gifts for the salvation and sancti-
fication of men, and that these Sacraments being essentially
social ordinances were intended to affirm the obligation of
corporate fellowship as well as individual confession of Him.
(3) That our Lord, in addition to the bestowal of the Holy
Spirit in a variety of gifts and graces upon the whole Church,
also conferred upon it by the self-same Spirit a Ministry of
manifold gifts and functions, to maintain the unity and conti
nuity of its witness and work. PART III
A Statement of Differences in relation to Matters of Order
WHICH REQUIRE FURTHER STUDY AND DISCUSSION
Fidelity to our convictions and sincerity in their expression com
pel us to recognise that there still remain differences in respect
of these matters :
[ 12]

(1) As regards the nature of this visible Society, how far it
involves uniformity or allows variety in polity, creed and
worship. (2) As regards the Sacraments — the conditions, objective and
subjective, in their ministration and reception on which their
validity depends.
(3) As regards the Ministry — whether it derives its authority
through an episcopal or a presbyteral succession or through
the community of believers or by a combination of these.
We desire to report accordingly and we submit :
(1) That this report be made known to the public.
(2) That further enquiry should be directed to examining the
implications in the matter agreed, and to the possibility of
lessening or removing the differences by explanation.
(Signed) G. W. Bath: & Well: {Chairman).
E. Winton:
C. Oxon:
W. T. Davison.
A. E. Garvie.
J. Scott Lidgett.
J. H. Shakespeare.
C. Anderson Scott.
Eugene Stock.
Tissington Tatlow {Hon. Sec).
February, 1916,

[ 13]

TOWARDS CHRISTIAN UNITY
Second Interim Report of a Sub-Committee appointed by the Archbishops
of Canterbury and York's Committee and by Representatives of the Eng
lish Free Churches' Commissions, in connection with the proposed World
Conference on Faith and Order
THIS Joint Conference has already issued a First Interim
Report prepared by a Joint Sub-committee, consisting of:
(1) A Statement of agreement on matters of Faith; (2) A State
ment of agreement on matters relating to Order; (3) A Statement
of differences in relation to matters of Order which require fur
ther study and discussion.
In further pursuit of the main purpose the Sub-committee was
re-appointed and enlarged. After mature and prolonged consid
eration it is hereby issuing its Second Interim Report under the
direction of the Conference as a whole, but on the understanding
that the members of the Sub-committee alone are to be held re
sponsible for the substance of the document.

IN issuing our Second Interim Report we desire to prevent
possible misconceptions regarding our intentions. We are en
gaged, not in formulating any basis of reunion for Christendom,
but in preparing for the consideration of such a basis at the
projected Conference on Faith and Order. We are exploring the
ground in order to discover the ways of approach to the ques
tions to be considered that seem most promising and hopeful.
In our first Report we were not attempting to draw up a creed
for subscription, but desired fo affirm our agreement upon certain
foundation truths as the basis of a spiritual and rational creed
and life for all mankind in Christ Jesus the Lord. It was a matter
of profound gratitude to God that we found ourselves so far
in agreement. No less grateful were we that even as regards mat
ters relating to Order we were able to hold certain common con
victions, though in regard to these we were forced to recognise
[ 14 ]

differences of interpretation. We felt deeply, however, that we
could not let the matter rest there; but that we must in confer
ence seek to understand one another better, in order to discover
if even on the questions on which we seemed to differ most we
might not come nearer to one another.
1. In all our discussions we were guided by two convictions
from which we could not escape, and would not, even if we could.
It is the purpose of our Lord that believers in Him should be
one visible society, and this unity is essential to the purpose
of Christ for His Church and for its effective witness and work
in the world. The conflict among Christian nations has brought
home to us with a greater poignancy the disastrous results of
the divisions which prevail among Christians, inasmuch as they
have hindered that growth of mutual understanding which it
should be the function of the Church to foster, and because
a Church which is itself divided cannot speak effectively to a
divided world.
The visible unity of believers which answers to our Lord's"1
purpose must have its source and sanction, not in any human
arrangements, but in the will of the One Father, manifested
in the Son, and effected through the operation of the Spirit;
and it must express and maintain the fellowship of His people
with one another in Him. Thus the visible unity of the Body
of Christ is not adequately expressed in the co-operation of the
Christian Churches for moral influence and social service,
though such co-operation might with great advantage be car
ried much further than it is at present; it could only be fully
realised through community of worship, faith and order, in
cluding common participation in theLord's Supper. This would
be quite compatible with a rich diversity in life and worship.
2. In suggesting the conditions under which this visible unity
might be realised we desire to set aside for the present the
abstract discussion of the origin of the Episcopate historically,
or its authority doctrinally; and to secure for that discussion
when it comes, as it must come, at the Conference, an atmos
phere congenial not to controversy, but to agreement. This can
be done only by facing the actual situation in order to discover
if any practical proposals could be made that would bring the
Episcopal and Non-Episcopal Communions nearer to one another.
[ 15]

Further, the proposals are offered not as a basis for immediate
action, but for the sympathetic and generous consideration of
all the Churches.
The first fact which we agree to acknowledge is that the posi
tion of Episcopacy in the greater part of Christendom as the
recognised organ of the unity and continuity of the Church,
is such that the members of the Episcopal Churches ought
not to be expected to abandon it in assenting to any basis of
reunion.
The second fact which we agree to acknowledge is that there
are a number of Christian Churches not accepting the Epis
copal order which have been used by the Holy Spirit in His
work of enlightening the world, converting sinners, and per
fecting saints. They came into being through reaction from
grave abuses in the Church at the time of their origin, and
were led in response to fresh apprehensions of divine truth to
give expression to certain types of Christian experience, aspi
ration and fellowship, and to secure rights of the Christian
people which had been neglected or denied.
In view of these two facts, if the visible unity so much desired
within the Church, and so necessary for the' testimony and in
fluence of the Church in the world is ever to be realised, it is
imperative that the Episcopal and Non-Episcopal Communions
shall approach one another not by the method of human com
promise, but in correspondence with God's own way of recon
ciling differences in Christ Jesus. What we desire to see is not
grudging concession, but a willing acceptance for the common
enrichment of the united Church of the wealth distinctive of
each. Looking as frankly and as widely as possible at the whole sit
uation, we desire with a due sense of responsibility to submit for
the serious consideration of all the parts of a divided Christen
dom what seem to us the necessary conditions of any possibility
of reunion :
1. That continuity with the historic Episcopate should be
effectively preserved.
2. That in order that the rights and responsibilities of the
whole Christian community in the government of the Church
[ 16]

may be adequately recognised, the Episcopate should re-as
sume a constitutional form, both as regards the method of the
election of the bishop as by clergy and people, and the method
of government after election. It is perhaps necessary that we
should call to mind that such was the primitive ideal and
practice of Episcopacy and it so remains in many Episcopal
communions to-day.
3. That acceptance of the fact of Episcopacy and not any
theory as to its character should be all that is asked for. We
think that this may be the more easily taken for granted as
the acceptance of any such theory is not now required of min
isters of the Church of England. It would no doubt be neces
sary before any arrangement for corporate reunion could be
made to discuss the exact functions which it may be agreed to
recognise as belonging to the Episcopate, but we think this can
be left to the future.
The acceptance of Episcopacy on these terms should not in
volve any Christian community in the necessity of disowning its
past, but should enable all to maintain the continuity of their
witness and influence as heirs and trustees of types of Christian
thought, life and order, not only of value to themselves but of
value to the Church as a whole. Accordingly, we hope and desire
that each of these Communions would bring its own distinctive
contribution, not only to the common life of the Church, but
also to its methods of organisation, and that all that is true in
the experience and testimony of the uniting Communions wpuld
be conserved to the Church. Within such a recovered unity we
should agree in claiming that the legitimate freedom of pro
phetic ministry should be carefully preserved ; and in anticipating
that many customs and institutions which have been developed
in separate communities may be preserved within the larger unity
of which they have come to form a part.
We have carefully avoided any discussion of the merits of any
polity, or any advocacy of one form in preference to another.
All we have attempted is to show how reunion might be brought
about, the conditions of the existing Churches and the convic
tions held regarding these questions by their members being
what they are. As we are persuaded that it is on these lines and
[17]

these alone that the subject can be approached with any prospect
of any measure of agreement, we do earnestly ask the members
of the Churches to which we belong to examine carefully our con
clusions and the facts on which they are based, and to give them
all the weight that they deserve.
In putting forward these proposals we do so because it must
be felt by all good-hearted Christians as an intolerable burden
to find themselves permanently separated in respect of religious
worship and communion from those in whose characters and lives
they recognise the surest evidences of the indwelling Spirit; and
because, as becomes increasingly evident, it is only as a body,
praying, taking counsel, and acting together, that the Church can
hope to appeal to men as the Body of Christ, that is, Christ's visible
organ and instrument in the world, in which the Spirit of brother
hood and of love as wide as humanity finds effective expression.
(Signed) G. W. Bath: & Well: {Chairman).
E. Winton:
C. Oxon:
W. T. Davison.
A. E. Garvie.
H. L. Goudgf..
J. Scott Lidgett.
W. B. Selbie.
J. H. Shakespeare.
Eugene Stock.
William Temple.
Tissington Tatlow {Hon. Sec).
H. G. Wood.
March, 1918.

[ 18 ]

A CONCORDAT
Prepared by Members of the Protestant Episcopal Church and of Con
gregational Churches in the United States of America, March, 1919
THE undersigned, members of the Protestant Episcopal
Church and of Congregational Churches, without any offi
cial sanction and purely on our private initiative, have conferred
with each other, partly by correspondence and partly by meeting,
with a view to discover a method by which a practical approach
towards making clear and evident the visible unity of believers
in our Lord according to His will, might be made. For there can
be no question that such is our Lord's will. The Church itself, in
the midst of its divisions, bears convincing witness to it. "There
is one Body and one Spirit, one Lord, one Faith, one Baptism."
There has never been, there can never be, more than one Body
or one Baptism. On this we are agreed. There is one fellowship
of the Baptized, made one by grace, and in every case by the self
same grace. And the unity given and symbolized by Baptism is
in its very nature visible.
We are agreed that it is our Lord's purpose that believers in
Him should be one visible society. Into such a society, which we
recognize as the Holy Catholic Church, they are initiated by Bap
tism ; whereby they are admitted to fellowship with Him and with
one another. The unity which is essential to His Church's effec
tive witness and work in the world must express and maintain
this fellowship. It cannot be fully realized without community of
worship, faith, and order, including common participation in the
Lord's Supper. Such unity would be compatible with a rich diver
sity in life and worship.
We have not discussed the origin of the episcopate historically
or its authority doctrinally; but we agree to acknowledge that
the recognized position of the episcopate in the greater part of
Christendom as the normal nucleus of the Church's ministry and
as the organ of the unity and continuity of the Church is such
that the members of the episcopal Churches ought not to be ex
pected to abandon it in assenting to any basis of reunion.
[19]

We also agree to acknowledge that Christian Churches not
accepting the episcopal order have been used by the Holy Spirit
in His work of enlightening the world, converting sinners, and
perfecting saints. They came into being through reactions from
grave abuses in the Church at the time of their origin, and were
led in response to fresh apprehensions of divine truth to give
expression to certain necessary and permanent types of Chris
tian experience, aspiration and fellowship, and to secure rights of
Christian people which had been neglected or denied.
No Christian community is involved in the necessity of dis
owning its past; but it should bring its own distinctive contri
bution not only to the common life of the Church, but also to
its methods of organization. Many customs and institutions which
have been developed in separate communities may be preserved
within the larger unity. What we desire to see is not grudging
concession, but a willing acceptance of the treasures of each for
the common enrichment of the united Church.
To give full effect to these principles in relation to the Churches
to which we respectively belong requires some form of corporate
union between them. We greatly desire such corporate union.
We also are conscious of the difficulties in the way of bringing
it about, including the necessity for corporate action, even with
complete good-will on both sides. In this situation we believe
that a practical approach toward eventual union may be made
by the establishment of intercommunion in particular instances.
It is evident to us that corporate union between bodies whose
members have become so related will thereby be facilitated.
Mutual understanding and sympathy will strongly reinforce the
desire to be united in a common faith and order, and will make
clearer how the respective contributions of each community can
best be made available to all.
We recognize as a fact, without discussing whether it is based
upon sound foundations, that in the episcopal Churches an ap
prehension exists that if episcopally-conferred orders were added
to the authority which non-episcopal ministers have received from
their own communions, such orders might not be received and used
in all cases in the sense or with the intention with which they
[ 20 ]

are conferred. Upon this point there ought to be no room for
doubt. The sense or intention in which any particular order of
the ministry is conferred or accepted is the sense or intention in
which it is held in the Universal Church. In conferring or in ac
cepting such ordination neither the bishop ordaining nor the
minister ordained should be understood to impugn thereby the
efficacy of the minister's previous ministry.
The like principle applies to the ministration of sacraments.
The minister acts not merely as the representative of the. par
ticular congregation then present, but in a larger sense he repre
sents the Church Universal; and his intention and meaning should
be our Lord's intention and meaning as delivered to and held by
the Catholic Church. To this end such sacramental matter and
form should be used as shall exhibit the intention of the Church.
When communion has been established between the ordaining
bishop of the Episcopal Church and the ordained minister of an
other communion, appropriate measures ought to be devised to
maintain it by participating in the sacrament of the Lord's Sup
per and by mutual counsel and co-operation.
We are not unmindful that occasions may arise when it might
become necessary to take cognizance of supposed error of faith or
of conduct, and suitable provision ought to be made for such cases.
In view of the limitations imposed by the law and practice of
the Episcopal Church upon its bishops with regard to ordination,
and the necessity of obtaining the approval of the General Con
vention of the Episcopal Church to the project we have devised,
a form of canonical sanction has been prepared which is appended
as a schedule to this statement. We who are members of the Epis
copal Church are prepared to recommend its enactment. We who
are members of Congregational Churches regard it as a wise basis
upon which in the interests of Church unity, and without sacrifice
on either side, the supplementary ordination herein contemplated
might be accepted.
It is our conviction that such procedure as we here outline is
in accordance, as far as it goes, with our Lord's purposes for His
Church; and our fond hope is that it would contribute to heal
the Church's divisions. In the mission field it might prove of great
[ 21 ]

value in uniting the work. In small communities it might put an
end to the familiar scandal of more churches than the spiritual
needs of the people require. In the army and navy, chaplains so
ordained could minister acceptably to the adherents of Christian
bodies who feel compunctions about the regularity of a non-epis
copal ministry. In all places an example of a practical approach
to Christian unity, with the recognition of diversities in organiza
tion and in worship, would be held up before the world. The will
to unity would be strengthened, prejudices would be weakened,
and the way would become open in the light of experience to bring
about a more complete organic unity of Christian Churches.
While this plan is the result of conference in which members
of only one denomination of non-episcopal Churches have taken
part, it is comprehensive enough to include in its scope ministers
of all other non-episcopal communions; and we earnestly invite
their sympathetic consideration and concurrence.
New York, March 12, 1919.
Boyd Vincent, Bishop of Southern Ohio.
Philip M. Rhinelander, Bishop of Pennsylvania.
Wm. Cabell Brown, Bishop of Virginia.
Hughell Fosbroke, Dean of the General Theological Seminary.
Edmund S. Rousmaniere, Dean of St. Paul's Cathedral, Boston.
William T. Manning, Rector of Trinity Church, New York.
Charles L. Slattery, Rector of Grace Church, New York.
George Craig Stewart, Rector of St. Luke's Church, Evanston, Illinois.
Howard B. St. George, Professor in Nashotah Seminary.
Francis Lynde Stetson.
Robert H. Gardiner.
George Zabriskie, Chancellor of the Diocese of New York. Hon. Sec,
23 Gramercy Park, New York.
William H. Day, Moderator of Congregational National Council.
Hubert C. Herring, Secretary of National Council.
Charles F. Carter, Chairman of Executive Com. of National Council.
Williston Walker, of the Commission on Organization.
Herbert S. Smith, of Commission on Unity.
William E. Baiiton, of Commission on Organization.
Nehemiah Boynton, Ex-Moderator of National Council.
Raymond Calkins, Chairman of Congregational Commission on Unity.
Arthur F. Pratt, Secretary of Commission on Unity.
William T. McElveen, of Commission on Unity.
Newman Smyth, of Commission on Unity. Hon. Sec, 54 Trumbull
Street, New Haven, Conn. [ 22 ]

SCHEDULE
Form of Proposed Canon
§ I. In case any minister who has not received episcopal ordina
tion shall desire to be ordained by a Bishop of this Church to
the Diaconate and to the Priesthood without giving up or deny
ing his membership or his ministry in the Communion to which
he belongs, the Bishop of the Diocese or Missionary District in
which he lives, with the advice and consent of the Standing
Committee or the Council of Advice, may confirm and ordain
him. § II. The minister desiring to be so ordained shall satisfy the
Bishop that he has resided in the United States at least one year;
that he has been duly baptized with water in the name of the
Trinity; that he holds the historic faith of the Church as con
tained in the Apostles' Creed and the Nicene Creed; that there
is no sufficient objection on grounds physical, mental, moral or
spiritual; and that the ecclesiastical authority to which he is sub
ject in the Communion to which he belongs consents to such
ordination. § III. At the time of his ordination the person to be ordained
shall subscribe and make in the presence of the Bishop a decla
ration that he believes the Holy Scriptures of the Old and New
Testaments to be the Word of God and to contain all things
necessary to salvation; that in the ministration of Baptism he
will unfailingly baptize with water in the name of the Father
and of the Son and of the Holy Ghost; and (if he is being or
dained to the Priesthood) that in the celebration of the Holy
Communion he will invariably use the elements of bread and wine,
and will include in the service the words and acts of our Lord
in the institution of the Sacrament, the Lord's Prayer, and (un
less one of these Creeds has been used in the service immediately
preceding the celebration of the Holy Communion) the Apostles'
or the Nicene Creed as the symbol of the faith of the Holy
Catholic Church; that when thereto invited by the Bishop of
this Church having jurisdiction in the place where he lives, he
will (unless unavoidably prevented) meet with such Bishop for
[23 ]

Communion and for counsel and cooperation; and that he will
hold himself answerable to the Bishop of this Church having
jurisdiction in the place where he lives, or, if there be no such
Bishop, to the Presiding Bishop of this Church, in case he be
called in question with respect to error of faith or of conduct.
§ IV. In case a person so ordained be charged with error of
faith or of conduct he shall have reasonable notice of the charge
and reasonable opportunity to be heard, and the procedure shall
be similar to the procedure in the case of a clergyman of this
Church charged with the like offence. The sentence shall always
be pronounced by the Bishop and shall be such as a clergyman
of this Church would be liable to. It shall be certified to the
ecclesiastical authority to which the defendant is responsible in
any other Communion. If he shall have been tried before a tri
bunal of the Communion in which he has exercised his ministry,
the judgment of such tribunal proceeding in the due exercise
of its jurisdiction shall be taken as conclusive evidence of facts
thereby adjudged.
§ V. A minister so ordained may officiate in a Diocese or Mis
sionary District of this Church when licensed by the ecclesiasti
cal authority thereof, but he shall not become the Rector or a
minister of any parish or congregation of this Church until he
shall have subscribed and made to the Ordinary a declaration in
writing whereby he shall solemnly engage to conform to the doc
trine, discipline and worship of this Church. Upon his making
such declaration and being duly elected Rector or Minister of a
parish or congregation of this Church, and complying with the
canons of this Church and of the Diocese or Missionary District
in that behalf, he shall become for all purposes a Minister of this
Church.
The foregoing proposals, known as " The Concordat," were pre
sented to the General Convention of the Protestant Episcopal
Church at Detroit in October, 1919. They were first considered
by the House of Bishops, that House passing certain resolu
tions which were embodied in a Message to the House of Clerical
and Lay Deputies. The House of Deputies considered the Mes-
[24]

sage, and after lengthy discussion, adopted a series of resolutions
on the matter put before them in the Message. These resolutions
were then sent to the House of Bishops ; and that House, after
amendment, concurred in them in the form given below, which
was accepted by the other House.
In addition, both Houses agreed in amending Article VIII of
the Constitution of theProtestant Episcopal Church in two places
so as to provide that the requirements relating to the acceptance
of "the Doctrine, Discipline, and Worship of the ProtestantEpis-
copal Church" should apply only to those ordained "to minister
in this Church;" and in amending Article II, Section 3, relat
ing to the performance of his duties by a Bishop, by adding the
words : " or to act in otherwise exceptional cases."
To be effective these amendments must be ratified at the next
General Convention to be held in 1922.
Resolutions Adopted by the General Convention
Whereas, at sundry times in past years, and especially in 1853,
in 1880, and in 1886, this General Convention, and the House
of Bishops thereof, did set forth certain declarations relating to
the Unity of the Church and the steps which, under God, might
be taken to lead to such Unity; and
Whereas, there have now been laid before General Conven
tion certain "Proposals for an Approach toward Unity," to which
are attached the signatures of distinguished members of Congre
gational Churches and of this Church, which proposals ask for the
enactment of appropriate legislation whereby a Bishop may be
authorized to confer the orders of the Diaconate and the Priest
hood upon Ministers who have not received Episcopal ordina
tion, under certain conditions therein enumerated; and
Whereas, these Proposals afford a hopeful basis for negotia
tions looking toward that end,
Be it Resolved:
I. That the General Convention recognizes with profound grat
itude to Almighty God the earnest desire of these representative
members of Congregational Churches and of this Church to find
[ 25 ]

a way by which the first step towards eventual Church unity may
be taken, and especially the irenic attitude of those who are not
in communion with this Church, but who have indicated their
desire to enter into certain relations with it for the furtherance
of that unity for which we together pray.
II. That as a step toward the accomplishment of so great a
purpose, this Church hereby declares its willingness to initiate
legislation which may make possible the ordination as Deacons
and as Priests of Ministers in other Christian bodies who accept
the Holy Scriptures as the Revealed Word of God, the Nicene
Creed as the sufficient statement of the Christian Faith, and the
Sacraments of Baptism and the Supper of the Lord, under con
ditions which are stated in the aforementioned Proposals for an
Approach towards Unity, whenever evidence shall be laid by any
such applicant Minister before the Bishop of this Church having
jurisdiction in the place in which such Minister resides of his
acceptance of the principles set forth in those Proposals.
We, however, direct the Joint Commission to be constituted
that in proposing such legislation the following points shall be
carefully considered:
{a) That the Congregation, if any, in which such Minister
officiates shall declare through its accustomed representatives
its desire for such ordination on behalf of its Minister and its
purpose to receive in future the ministrations and the sacra
ments of one who shall have been ordained to the Priesthood
by a Bishop.
(5) That every Minister so ordained shall, in celebrating Holy
Communion, invariably incorporate in a Prayer of Consecra
tion the Words of our Lord in instituting that Sacrament,
and also a suitable Oblation and Invocation of the Holy Spirit.
(c) That he shall in no case administer the Holy Communion
to an unbaptized person. And this Church will hopefully an
ticipate the use of the Apostolic practice of Confirmation.
III. That a Joint Commission of five Bishops, five Presbyters,
and five Laymen be appointed to continue conference with the
Congregational Signatories to the said Proposals, and to report
to the next General Convention.
[26]

THE UNITED CHURCH OF CANADA
The Basis of Union as agreed upon in 1915 by the Joint Committee of
the Presbyterian, Methodist and Congregational Churches
GENERAL
1. The name of the Church formed by the union of the Presby
terian, Methodist, and Congregational Churches in Canada, shall
be "The United Church of Canada."
2. It shall be the policy of The United Church to foster the
spirit of unity in the hope that this sentiment of unity may in due
time, so far as Canada is concerned, take shape in a church which
may fittingly be described as " national."
DOCTRINE
We, the representatives of the Presbyterian, the Methodist, and
the Congregational branches of the Church of Christ in Canada,
do hereby set forth the substance of the Christian faith, as com
monly held among us. In doing so, we build upon the foundation
laid by the apostles and prophets, Jesus Christ himself being the
chief corner-stone. We affirm our belief in the Scriptures of the
Old and New Testaments as the primary source and ultimate
standard of Christian faith and life. We acknowledge the teach
ing of the great Creeds of the ancient Church. We further main
tain our allegiance to the evangelical doctrines of the Reforma
tion, as set forth in common in the doctrinal standards adopted
by the Presbyterian Church in Canada, by the Congregational
Union of Ontario and Quebec, and by the Methodist Church.
We present the accompanying statement as a brief summary of
our common faith, and commend it to the studious attention of
the members and adherents of the negotiating Churches, as in
substance agreeable to the teaching of the Holy Scriptures.
Article I. Of God. We believe in the one only living and true
God, a Spirit, infinite, eternal and unchangeable, in His being and
perfections; the Lord Almighty, who is love, most just in all His
ways, most glorious in holiness, unsearchable in wisdom, plen-
[27]

teous in mercy, full of compassion, and abundant in goodness
and truth. We worship Him in the unity of the Godhead and the
mystery of the Holy Trinity, the Father, the Son and the Holy
Spirit, three persons, of the same substance, equal in power and
glory. Article II. Of Revelation. We believe that God has revealed
Himself in nature, in history, and in the heart of man; that He
has been graciously pleased to make clearer revelation of Himself
to men of God who spoke as they were moved by the Holy Spirit;
and that in the fulness of time He has perfectly revealed Him
self in Jesus Christ, the Word made flesh, who is the brightness
of the Father's glory and the express image of His person. We re
ceive the Holy Scriptures of the Old and New Testaments, given
by inspiration of God, as containing the only infallible rule of
faith and life, a faithful record of God's gracious revelations, and
as the sure witness to Christ.
Article III. Of the Divine Purpose. We believe that the eternal,
wise, holy and loving purpose of God so embraces all events that
while the freedom of man is not taken away, nor is God the author
of sin, yet in His providence He makes all things work together
in the fulfilment of His sovereign design and the manifestation
of His glory.
Article IV. Of Creation and Providence. We believe that God
is the creator, upholder and governor of all things; that He is
above all His works and in them all; and that He made man in
His own image, meet for fellowship with Him, free and able to
choose between good and evil, and responsible to his Maker and
Lord. Article V. Of the Sin of Man. We believe that our first par
ents, being tempted, chose evil, and so fell away from God and
came under the power of sin, the penalty of which is eternal
death; and that, by reason of this disobedience, all men are born
with a sinful nature, that we have broken God's law and that no
man can be saved but by His grace.
Article VI. Of the Grace of God. We believe that God, out
of His great love for the world, has given His only begotten Son to
[28 1

be the Saviour of sinners, and in the Gospel freely offers His all-
sufficient salvation to all men. We believe also that God, in His
own good pleasure, gave to His Son a people, an innumerable
multitude, chosen in Christ unto holiness, service and salvation,
Article VII. Of the Lord Jesus Christ. We believe in and con
fess the Lord Jesus Christ, the only Mediator between God and
man, who, being the Eternal Son of God, for us men and for our
salvation became truly man, being conceived of the Holy Spirit
and born of the Virgin Mary, yet without sin. Unto us He has
revealed the Father, by His Word and Spirit, making known the
perfect will of God. For our redemption He fulfilled all right
eousness, offered Himself a perfect sacrifice on the cross, satisfied
Divine justice and made propitiation for the sins of the whole
world. He rose from the dead and ascended into Heaven, where
He ever intercedes for us. In the hearts of believers He abides
forever as the indwelling Christ; above us and over us all He
rules ; wherefore, unto Him we render love, obedience and adora
tion as our Prophet, Priest and King.
Article VIII. Of the Holy Spirit. We believe in the Holy
Spirit, the Lord and Giver of Life, who proceeds from the Father
and the Son, who moves upon the hearts of men to restrain them
from evil and to incite them unto good, and whom the Father is
ever willing to give unto all who ask Him. We believe that He
has spoken by holy men of God in making known His truth to
men for their salvation; that, through our exalted Saviour, He
was sent forth in power to convict the world of sin, to enlighten
men's minds in the knowledge of Christ, and to persuade and
enable them to obey the call of the Gospel; and that He abides
with the Church, dwelling in every believer as the spirit of truth,
of power, of holiness, of comfort and of love.
Article IX. Of Regeneration. We believe in the necessity of
regeneration, whereby we are made new creatures in Christ Jesus
by the Spirit of God, who imparts spiritual life by the gracious
and mysterious operation of His power, using as the ordinary
means the truths of His word and the ordinances of Divine ap
pointment in ways agreeable to the nature of man.
[29]

Article X. Of Faith and Repentance. We believe that faith in
Christ is a saving grace whereby we receive Him, trust in Him
and rest upon Him alone for salvation, as He is offered to us in
the Gospel, and that this saving faith is always accompanied by
repentance, wherein we confess and forsake our sins with full
purpose of and endeavor after a new obedience to God.
Article XI. Of Justification and Sonship. We believe that
God, on the sole ground of the perfect obedience and sacrifice of
Christ, pardons those who by faith receive Him as their Saviour
and Lord, accepts them as righteous and bestows upon them the
adoption of sons, with a right to all the privileges therein im
plied, including a conscious assurance of their sonship.
Article XII. Of Sanctifkation. We believe that those who are
regenerated and justified grow in the likeness of Christ through
fellowship with Him, the indwelling of the Holy Spirit, and
obedience to the truth; that a holy life is the fruit and evidence
of saving faith; and that the believer's hope of continuance in
such a life is in the preserving grace of God. And we believe that
in this growth in grace Christians may attain that maturity and
full assurance of faith whereby the love of God is made perfect
in us.
Article XIII. Of Prayer. We believe that we are encouraged
to draw near to God, our heavenly Father, in the name of His
Son, Jesus Christ, and on our own behalf and that of others to pour
out our hearts humbly yet freely before Him, as becomes His
beloved children, giving Him the honour and praise due to His
holy name, asking Him to glorify Himself on earth as in heaven
confessing unto Him our sins an"d seeking of Him every gift need
ful for this life and for our everlasting salvation. We believe also
that, inasmuch as all true prayer is prompted by His Spirit He
will in response thereto grant us every blessing according to His
unsearchable wisdom and the riches of His grace in Jesus Christ
Article XIV. Of the Law of God. We believe that the moral
law of God, summarized in the Ten Commandments, testified to
by the prophets and unfolded in the life and teachings of Jesus
[30]

Christ, stands forever in truth and equity, and is not made void
by faith, but on the contrary is established thereby. We believe
that God requires of every man to do justly, to love mercy, and
to walk humbly with God; and that only through this harmony
with the will of God shall be fulfilled that brotherhood of man
wherein the kingdom of God is to be made manifest.
Article XV. Of the Church. We acknowledge one holy catho
lic Church, the innumerable company of saints of every age and
nation, who being united by the Holy Spirit to Christ their Head
are one body in Him, and have communion with their Lord and
with one another. Further, we receive it as the will of Christ that
His Church on earth should exist as a visible and sacred brother
hood, consisting of those who profess faith in Jesus Christ and
obedience to Him, together with their children, and other bap
tized children, and organized for the confession of His name, for
the public worship of God, for the administration of the sacra
ments, for the upbuilding of the saints, and for the universal pro
pagation of the Gospel ; and we acknowledge as a part, more or
less pure, of this universal brotherhood, every particular Church
throughout the world which professes this faith in Jesus Christ
and obedience to Him as Divine Lord and Saviour.
Article XVI. Of the Sacraments. We acknowledge two sacra
ments, Baptism and the Lord's Supper, which were instituted by
Christ, to be of perpetual obligation as signs and seals of the cove
nant ratified in His precious blood, as means of grace, by which,
working in us, He doth not only quicken, but also strengthen
and comfort our faith in Him, and as ordinances through the
observance of which His Church is to confess her Lord and be
visibly distinguished from the rest of the world.
(1 ) Baptism with water into the name of the Father and of the
Son and of the Holy Spirit is the sacrament by which are signi
fied and sealed our union to Christ and participation in the bless
ings of the new covenant. The proper subjects of baptism are be
lievers, and infants presented by their parents or guardians in the
Christian faith. In the latter case the parents or guardians should
train up their children in the nurture and admonition of the Lord,
[31 ]

and should expect that their children will, by the operation of the
Holy Spirit, receive the benefits which the sacrament is designed
and fitted to convey. The Church is under the most solemn obli
gation to provide for their Christian instruction.
(2) The Lord's Supper is the sacrament of communion with
Christ and with His people, in which bread and wine are given
and received in thankful remembrance of Him and His sacrifice
on the cross; and they who in faith receive the same do, after a
spiritual manner, partake of the body and blood of the Lord
Jesus Christ to their comfort, nourishment and growth in grace.
All may be admitted to the Lord's Supper who make a credible
profession of their faith in the Lord Jesus Christ and of obedi
ence to His law.
Article XVII. Of the Ministry. We believe that Jesus Christ,
as the Supreme Head of the Church, has appointed therein a min
istry of the word and sacraments, and calls men to this ministry;
that the Church, under the guidance of the Holy Spirit, recog
nizes and chooses those whom He calls, and should thereupon duly
ordain them to the work of the ministry.
Article XVIII. Of Church Order and Fellowship. We believe
that the Supreme and only Head of the Church is the Lord Jesus
Christ; that its worship, teaching, discipline and government
should be administered according to His will by persons chosen
for their fitness and duly set apart to their office ; and that al
though the visible Church may contain unworthy members and
is liable to err, yet believers ought not lightly to separate them
selves from its communion, but are to live in fellowship with their
brethren, which fellowship is to be extended, as God gives oppor
tunity, to all who in every place call upon the name of the Lord
Jesus. Article XIX. Of tffo Resurrection, the Last Judgement and the
Future Life. We believe that there shall be a resurrection of the
dead, both of the just and of the unjust, through the power of the
Son of God, who shall come to judge the living and the dead; that
the finally impenitent shall go away into eternal punishment and
the righteous into life eternal. [ 32 ]

Article XX. Of Christian Service and the Final Triumph. We
believe that it is our duty as disciples and servants of Christ, to
further the extension of His kingdom, to do good unto all men,
to maintain the public and private worship of God, to hallow the
Lord's Day, to preserve the inviolability of marriage and the
sanctity of the family, to uphold the just authority of the State,
and so to live in all honesty, purity and charity that our lives
shall testify of Christ. We joyfully receive the word of Christ,
bidding His people go into all the world and make disciples of
all nations, declaring unto them that God was in Christ recon
ciling the world unto Himself, and that He will have all men to
be saved, and come to the knowledge of the truth. We confi
dently believe that by His power and grace all His enemies shall
finally be overcome, and the kingdoms of this world be made the
kingdom of our God and of His Christ.

POLITY
The Joint Committee, after an examination of theforms of church
government of the negotiating Churches and the practical work
ing thereof, is greatly gratified to find :
1. That while the officers and courts of the negotiating
Churches may bear different names, there is a substantial degree
of similarity in the duties and functions of these officers and
courts. 2. That, engaged in the same work, with the same object in
view, and earnestly endeavoring to meet the conditions confront
ing the Churches in Canada, the negotiating Churches have been
steadily approximating more nearly to each other, both in forms
of church government and methods of administration.
3. That there are distinctive elements in each which would add
to the efficiency of a united Church, and which can be preserved
with great advantage in the form of polity to be adopted for The
United Church.
4. That in this view it is possible to provide for substantial
[ 33 ]

local freedom, and at the same time secure the benefits of a strong
connexional tie and co-operative efficiency.
The following recommendations are submitted as setting forth
the Polity proposed for The United Church:
I. The Church
1. The members of The United Church shall be the members of
the uniting Churches, and such others as may hereafter become
members. 2. The unit of organization for The United Church shall be the
pastoral charge. A pastoral charge may consist of more than one
local church ; a local church is a body of persons meeting for pub
lic worship in one place.
3. The governing bodies or courts of the Church, higher than
those of the pastoral charge, shall be:
{a) The Presbytery.
(6) The Conference.
(c) The General Council.
Then follow carefully elaborated provisions as to the manage
ment of local affairs, property, the functions of the session, Pres
bytery, the Conference and the General Council. The provision
as to membership of new churches is :
The members of the Church entitled to all church privileges
are those who, on a profession of their faith in Jesus Christ
and obedience to Him, have been received into full member
ship. The children of such persons and all baptized children are
members of the Church, and it is their duty and privilege, when
they reach the age of discretion, to enter into full membership.
Admission to full membership, and granting of certificates of
removal, shall be by the action of the session, and by the action
of those in full membership where desired by the charge.
There are also detailed provisions as to the Ministry, Train
ing for the Ministry, and suggested curricula for students. Of
these the following seem most generally interesting:
[34,]

The Relations of a Minister to the Doctrines of
the Church
1. The duty of final inquiry into the personal character, doc
trinal beliefs, and general fitness of candidates for the Ministry
presenting themselves for ordination or for reception as ministers
of this Church, shall be laid upon the Conference.
2. These candidates shall beexamined on the Statement of Doc
trine of The United Church, and shall, before ordination, satisfy
the examining body that they are in essential agreement there
with, and that as ministers of the Church they accept the state
ment as in substance agreeable to the teaching of the Holy Scrip
tures. 3. Further, these candidates shall in the ordination service be
fore the Conference answer the following questions:
(1) Do you believe yourself to be a child of God, through faith
in our Lord Jesus Christ?
(2) Do you believe yourself to be called of God to the office of
the Christian ministry, and your chief motives to be zeal for the
glory of God, love for the Lord Jesus Christ, and desire for the
salvation of men ?
(3) Are you persuaded that the Holy Scriptures contain suffi
ciently all doctrines required for eternal salvation in our Lord
Jesus Christ ? And are you resolved out of the said Scriptures
to instruct the people committed to your charge, and to teach
nothing which is not agreeable thereto?
Finally, careful provisions as to Administration, including Mis
sions, Publishing Interests, Colleges and Benevolent Funds, with
an Appendix on Law.
The compiler of this pamphlet supposes that complete copies
of the Basis of Union can be had on application to the Rev. T.
Albert Moore, D.D., 299 Queen Street West, Toronto, Ontario,
Canada.

[35 ]

PROPOSED BASIS OF UNION
For the Presbyterian, Methodist and Congregational Churches of Australia
A JOINT conference of the Committees on Union of the
Presbyterian, Methodist and Congregational Churches of
Australia, held in Melbourne, September 3 to 6, 1918, prepared
a Basis of Union identical in large part with the Canadian Basis
and consisting of sections on (1) Doctrine, (2) the Relations of
a Minister to the Doctrines of the Church, and (3) Polity, fol
lowed by appendices with regard to Church Properties and Funds,
and Suggestions as to a Basis for Cooperation.
Newspapers received from Australia just as this pamphlet goes
to press, report partial and apparently very favorable results of
votes taken in the three Churches on certain questions relating
to the proposed Basis of Union, but the exact questions are not
stated, nor is it stated whether any changes had been made in the
Basis proposed in 1918.
Copies can probably be had from Rev. George Hall, Methodist
Parsonage, Brighton, South Australia.

[ 36 ]

SOUTH INDIA PROPOSALS FOR CHURCH UNION1
A2
Statement drawn up by Thirty-three Ministers of the Anglican and South
India United Churches 3 at Tranquebar, May 1 and 2, 1919
WE, as individual members of the Anglican Communion
and the South India United Church, having met at Tran
quebar in the first ministers' conference on church union, after
prayer, thought and discussion, have agreed on the following
statement concerning the union of the Anglican Church with the
South India United Church:
We believe that the union is the will of God, even as our Lord
prayed that we might be one that the world might believe. We
believe that union is the teaching of Scripture. " There is one
body, and one Spirit , even as also ye were called in one hope of
your calling; one Lord, one faith, one baptism, one God and
Father of all, who is over all, and through all, and in all."
We believe that the challenge of the present hour in the period
PThe proposals were initiated at "a Conference of Tamil pastors of different denomi
nations " held at Tranquebar under the presidency of Bishop Azariah (Bishop of Dorna-
kal). The flrst section (A) gives the original statement concerning the union of the
Anglican Church with the South India United Church. This was issued in May, 1919, and
was followed within a few weeks by another "unofficial " statement CB), drawn up by
members of the Mar Thoma Syrian Church. These two statements (A) and (B) were eon-
sideredin September, 1919, by the General Assembly of the S. I. U. C , which passed a Reso
lution (C) and appointed a sub-committee as therein indicated. Then the Episcopal
Synod of the Province of India and Ceylon received the Resolution (Oat its session in
February, 1920, and appointed a special sub-committee to confer with the sub-committee
appointed by the General Assembly of the S. I. U. C. The two sub-committees met at
Bangalore in March, 1920, and issued a First Preliminary Report (Z». The proposals,
together with the Resolution and Preliminary Report, so far as the Anglican Communion
is concerned, were brought before the Lambeth Conference in July, 1920, and were to be
brought before the Episcopal Synod of the Province of India and Ceylon. The next meet
ing of the General Assembly of the S. I. U. C was to be in September, 1921. The authori
ties of the Mar Thoma Syrian Church had taken no official action up to the time of the
Lambeth Conference.
2 The text of the two statements (.4) and (B) and of the Resolution (C) is taken from The
International Review of Missions, January, 1920, pp. 145-150. The text cited by the Bishop
of Madras in his Charge (Madras, printed at the S. P. C. K. Press, Vepery, 1920), shows
certain verbal modifications.
sThe South India United Church (constituted in 1908) was formed by the union of Chris
tian congregations connected with five separate missions in South India : the London Mis
sionary Society and the American Board of Commissioners for Foreign Missions (both
Congregational), the Church of Scotland, the United Free Church of Scotland, and the
Dutch Reformed Church in America. Recently congregations of the Basel Mission have
been incorporated.]
[37]

of reconstruction after the war, in the gathering together of the
nations, and the present critical situation in India itself, call us
to mourn our past divisions and turn to our Lord Jesus Christ
to seek in Him the unity of the body expressed in one visible
Church. We face together the titanic task of the winning of India
for Christ — one-fifth of the human race. Yet, confronted by
such an overwhelming responsibility, we find ourselves rendered
weak and relatively impotent by our unhappy divisions — divi
sions for which we were not responsible, and which have been, as
it were, imposed upon us from without; divisions which we did
not create, and which we do not desire to perpetuate.
In this Church we believe that three Scriptural elements must
be conserved: (1) The Congregational element, representing "the
whole Church," with " every member" having immediate access
to God, each exercising his gift for the development of the whole
body. (2) We believe it should include the delegated, organ
ised or Presbyterian element, whereby the Church could unite
in a General Assembly, Synods or Councils in organised unity.
(3) We believe it should include the representative, executive
or Episcopal element. Thus all three elements, no one of which is
absolute or sufficient without the others, should be included in
the Church of the future, for we aim not at compromise for the
sake of peace but at comprehension for the sake of truth.
In seeking union, the Anglican members present stand for the
one ultimate principle of the historic Episcopate. They ask the
"acceptance of the fact of episcopacy and not any theory as to
its character." The South India United Church members believe
it is "a necessary condition that the Episcopate should reassume
a constitutional form" on the primitive, simple, apostolic model.
While the Anglicans ask for the historic Episcopate, the mem
bers of the South India United Church also make one condition
of union, namely, the recognition of spiritual equality, of the
universal priesthood of all believers, and of the rights of the
laity to their full expression in the Church. They ask that this
principle of spiritual equality shall be maintained throughout at
every step of the negotiations.
Upon this common ground of the historic Episcopate and of
[ 38 ]

spiritual equality of all members of the two Churches, we propose
union on the following basis :
(1) The Holy Scriptures of the Old and New Testaments, as
containing all things necessary to salvation.
(2) The Apostles' Creed and the Nicene Creed.
(3) The two Sacraments ordained by Christ Himself — Baptism
and the Lord's Supper.
We understand that the acceptance of the fact of the Episco
pate does not involve the acceptance of any theory of the origin
of episcopacy nor any doctrinal interpretation of the fact. It is
further agreed that the terms of union should involve no Chris
tian community in the necessity of disowning its past, and we
find it no part of our duty to call in question the validity of
each other's orders.
Fully recognising that we do not commit our respective bodies
to any action, we individually and unofficially agree upon the
following plan of union : After full deliberation, let the South
India United Church, if it desires union, choose from its own
members certain men who shall be consecrated as bishops. In the
consecration of these first bishops it is suggested that three or
more bishops of the Anglican Church shall lay their hands upon
the candidates, together with an equal number of ministers as
representatives of the South India United Church.
As soon as the first bishops are consecrated, the two bodies
would be in inter-communion, but the further limitation of ex
isting ministers with regard to celebrating the Communion in the
churches of the other body might still remain. In accordance with
the principle of spiritual equality we desire to find some means
to permit ministers of either body to celebrate the Communion
in the churches of the other body.
While not committing our respective bodies, we, unofficially
and individually, with the blessing of God, agree to work
towards union on such a basis.
As one possible solution, we would suggest that a special Ser
vice of Commission should be held. All ministers of both bodies
desiring authority to officiate at the Communion throughout the
whole Church should present themselves to receive at the hands
[ 39 ]

of all the bishops of the United Churches a commission for such
celebration of the Communion. Ministers of either body not de
siring to officiate at the Communion in the other Church would
be under no obligation to present themselves. Full liberty would
be claimed for individuals on the extreme wing of each body to
maintain their present views and practices.

B
Statement from the Malabar Suffragan and other Members of the Mar
Thoma Syrian Church
AS individual members of the Mar Thoma Syrian Church, we
* have received an invitation from certain pastors of the
Anglican Communion and of the South India United Church
who met at Tranquebar, May 1 and 2, 1919, in the Ministers'
Conference on Church Union, requesting the members of the Mar
Thoma Syrian Church prayerfully to consider with them the
question of uniting the divided Churches of Christ in India. This
appeals to us the more deeply as we ourselves have been praying
fervently for years for the healing of the sad divisions which have
rent asunder the Church of Christ. These divisions have been par
ticularly disastrous and destructive in India, where the Church
has at times become almost a byword among the non-Christians,
where religion which was meant to unite mankind has actually
divided it.
We agree with you that union is the will of God, and that in
stead of being responsible for perpetuating the divisions of Christ's
Church, we should seek to answer our Lord's prayer that we all
may be one.
We also believe that the awakening of a new national con
sciousness in India, and the entry upon a new era of responsible
government, makes it imperative that the Church also, instead of
wasting its strength in internal strife, should face the new con
ditions and work for unity in order to meet the overwhelming
demand of the hour. After centuries of the bitter experience of
disunion, we, like yourselves, do not desire to perpetuate such
divisions. [ 40 ]

We are glad to see that you propose union not on any basis
of compromise but on one of comprehension, where each body
shall contribute its treasures and tradition to the enrichment of
the whole. We understand that you do not ask us to change our
long cherished conviction, principles and practices which we have
maintained for centuries in the face of bitter persecution. We
also understand that you do not ask us to surrender our auto
nomy or lose our freedom of action in things pertaining to our
own communion.
We see that you propose union on the basis of four articles,
and by two definite methods, with all of which we find ourselves
in hearty agreement. In the Constitution of our Church all the
four articles mentioned are incorporated as the unchangeable
fundamentals of our faith.
(1) We have held that the Holy Scriptures contain all things
necessary for salvation, and have stood for the principle of the
open Bible, which has never been forbidden to the people.
(2) We have always held the Nicene Creed, and it forms a part
of our regular services. While we accept all the doctrines con
tained in the Apostles' Creed, it has not been our practice to use
it in formal worship.
(3) We have always held the two sacraments of Baptism and
the Lord's Supper, administered with Christ's words of institu
tion and the elements He used.
(4) We have always stood strongly for maintaining the historic
Episcopate, but we agree with you that it is no part of our duty
to call in question the validity of each other's orders.
A brief statement of the history of our ancient Church will
serve to show our position with regard to the above articles, and
our attitude toward them.
We have always held firmly to the tradition that our Church
was founded by St. Thomas, the Apostle of Christ, in the first
century. Many historians, both ancient and modern, have adduced
evidence in support of this tradition, but whether or not it can
be proved historically, it is certain that following the fourth cen
tury there is undoubted proof that a strong and influential Church
existed in South India as shown by its monuments, ancient Per-
[41 ]

sian inscriptions, copperplate characters, and statements of trav
ellers and historians.
In the year 345 a.d. a large emigration of Christians from Syria
arrived. During the following centuries connexion was maintained
with the Eastern Churches. In the period of strong Nestorian
Missions to Asia the Church for a time would seem to have been
related to the Bishops of Persia. From 1054 a.d., when the West
ern and Eastern Churches divided, we stood with the Eastern
Churches and maintained the original wording of the Nicene
Creed, objecting to the later Western insertion of the single word
fdioque (from the Son). We even now say that the Holy Spirit
proceeding from the Father is worshipped with the Father and
Son (St. John xv. 26). While under this controversy there lay
deep race prejudice between the East and the West, and the firm
refusal of the East to admit the growing exclusive claims of the
Papacy, we nevertheless feel to-day that it is incomprehensible to
think of perpetuating the division of the Church of Christ, and
shattering its strength over a contention about a word. Con
fronted to-day by the call to return to our original obligation of
winning the world, we find ourselves united by a common task,
and in the very presence of Christ our Lord lifted to a plane
which transcends the medieval dissensions which formerly divided
us. A century ago a mission of help was sent by the Anglican
Church which led to the quickening and vitalising of our own
isolated communion. Deeply indebted as we are for the self-deny
ing labours of the representatives of the Anglican Church on our
behalf, we are all the more glad that the proposal for union comes
also from the Church to which we have been so long indebted.
We believe that it is under the guidance of the Spirit that
union is now proposed between the Anglican, Syrian and Free
Church bodies. This would unite three Churches representing the
Western Catholic, the Eastern Catholic and the Free Protestant
Churches. It would be the first instance in history where union
has been effected between the East and the West, between Catho
lic and Protestant, between episcopal and non-episcopal bodies
The prayer of centuries would thus be answered.
We are ready to consider union now that a definite proposal
[ 42 ] ' '""""

has come from members of the Anglican and South India United
Churches. As the Church of England has for three decades sug
gested conditions for union we hope that our Synod will also
favourably consider the same and take steps for effecting union
upon this common ground. We understand that there is no ques
tion of the absorption of one Church by another, but that stand
ing on the principle of spiritual equality before our common
Lord, we shall each seek to contribute the riches of our own spir
itual inheritance to the United Church of the future. We shall
be glad if this union brings the long-desired dawn of a new day
of Christian unity, when there shall be neither Jew nor Greek,
neither bond nor free, neither East nor West, but as our Lord
prayed we shall all be one in Him.
While writing unofficially without committing our Metropoli
tan and the Synod of our Church, which will have to take final
action upon the matter, we as individual members of the Mar
Thoma Syrian Church, with the blessing of God, agree to pray
and work toward union upon such a basis.
Abraham Mar Thoma {Malabar Suffragan).
C. P. Philipose.
V. P. Mamman.
[June, 1919.]

Resolution passed by the General Assembly of the South India United
Church at their Meeting at Calicut on September 29, 1919
THE General Assembly of the S. I. U. C. rejoices to see the
growing desire for a United Church in India, which is mani
fested in the opinions of both individuals and organisations,
and desires to express its fullest sympathy with the idea of union
with the Anglican and Mar Thoma Syrian Churches.
It therefore requests the Councils to consider the desirability
or otherwise of adopting a constitutional Episcopacy :
(1) In which there shall be Bishops elected by and responsible
to the General Assembly; [ 43 ]

(2) In which there shall be mutual recognition of the absolute
equality of the ministry and of the membership of the uniting
Churches; and
(3) In which the resultant Church shall be an autonomous and
independent entity.
It requests the Councils to send their opinions concerning
this matter to the Secretary of the S. I. U. C. before February,
1920. The General Assembly also recommends that the Secretary,
when all the answers from the Councils have been received, shall
draft a report of the decisions and submit the same to the Coun
cils for their information.
The Assembly further resolves to instruct the Executive Com
mittee to confer with the representatives of the Anglican and
Mar Thoma Syrian Churches and of such other bodies as they
deem wise, with a view to the possibility of union.
When the Executive Committee has completed this investiga
tion, it shall call a meeting of its own members, together with the
following persons, and shall draw up a memorandum for sub
mission to the Councils for consideration and presentation to the
next General Assembly for action.
The additional members shall be Revs. F. Kingsbury, J. H.
Maclean, C. G. Marshall, S. B. Simon, J. S. Masillamoni, G. G.
Brown, E. H. Lewis, and Messrs. Paul Daniel, A. Arulappan,
J. R. Sivasubramanian and K. T. Paul.

D
First Preliminary Report of the Special Sub-Committee appointed by the
Episcopal Synod of India and Ceylon, and of Representatives of the Com
mittee appointed by the General Assembly of the South India United Church
to consider proposals for union with other Churches
THE former Sub-Committee consisted of: The Right Rev.
the Bishop of Bombay, The Right Rev. the Bishop of
Dornakal, The Right Rev. the Bishop of Tinnevelly, The Rev.
Canon G. S. Rivington, and The Rev. S. G. Maduram, b.a. ; K. T.
Paul, Esq., b.a., o.b.e. (absent). [ 44 ]

The S. I. U. C. Representatives were: Rev. A. W. Brough, Pres
ident, S.I.U. C; Rev. J. M. Kesari, b.a., Vice-President, S. I. U. C;
Rev. John J. Banninga, m.a., d.d., Secretary, S. I. U. C; Rev. V.
Santiago, Ex-President; Rev. L. R. Scudder, m.d., Ex-President;
Rev. Meshach Peter {Secretary Madras Council); E. J. Kallat,
Esq., m.a. {Secretary Malabar Council) ; Rev. H. Sumitra, b.a.,
{Secretary Canarese Council); S. Gnanamoni, Esq., b.a., l.t. {Sec
retary N. Tamil Council); J. V. Chelliah, Esq., m.a. {Jaffna
Council); Rev. J. H. Maclean, b.d. (absent).
The two committees met in the Hudson Memorial Church
(Wesleyan), Bangalore, March 18 and 19, 1920.
The first session was opened with a devotional service conducted
by the Bishop of Dornakal as convener of the Anglican Sub-
Committee. The conference was organised by choosing the Bishop of Dor
nakal as Chairman and Rev. Banninga and the Bishop of Tin-
nevelly as Joint-secretaries.
The second day's session was opened by a devotional service
conducted by the Bishop of Bombay and the last session was
closed by prayer and benediction by Rev. Brough. The spirit of
prayer prevailed throughout the sessions.
FINDINGS
Preamble. As representatives of the Anglican and South India
United Churches, after prayerful deliberation for two days, we
accept the following as a preliminary statement of matters on
which we found agreement, recognising that we have not included
all matters that might be considered and that we do not have
authority to bind our churches to an acceptance of these items
as their official action. We look forward in future meetings to
making a fuller survey of the whole ground.
I. We are agreed :
(1) That the only union which Christians should aim at is the
union of all who acknowledge the name of Christ in the Universal
Church which is His Body : and that the test of all local schemes
of union is that they should express locally the principles of the
[ 45 ]

great Catholic unity of the Body of Christ. Our only desire,
therefore, is so to organise the Church in India that it shall give
the Indian expression of the spirit, the thought and the life of
the Church Universal.
(2) That the Holy Scriptures of the Old and New Testaments
contain all things necessary to salvation and are the rule and ulti
mate standard of faith.
(3) That we accept the Apostles' Creed and the Nicene Creed as
containing a sufficient statement of the faith of the Church for
a basis of fellowship.
(4) That the two sacraments, Baptism and the Supper of the
Lord, are to be ministered with unfailing use of Christ's words
of institution and of the elements ordained by Him.
(5) A. That believing that the principle of the historic episco
pate in a constitutional form is that which is more likely than
any other to promote and preserve the unity of the Church, we ac
cept it as a basis of unity without raising other questions about
episcopacy. B. That by a historic and constitutional episcopate we mean :
a. That the bishops be elected by representatives of the dio
cese and approved by representatives of the province.
b. That the bishops shall perform their duties constitutionally
in accordance with such customs of the Church as shall be de
fined in a written constitution.
c. That continuity with the historic episcopate be effectively
maintained, it being understood that no particular interpreta
tion of the fact of the historic episcopate be demanded.
(6) That after union all future ordinations to the presbyterate
(ministry) would be performed by laying on of hands of the
bishops and presbyters (ministers), and
That, all consecrations of bishops would be performed by bish
ops, not less than three taking part in each consecration.
(7) a. That the Church in India ought to be independent of
the state:
b. That the Church in India must be free from any control,
legal or otherwise, of any church or society outside of India:
c. That while the Church in India is free from such control it
[46 ]

would regulate its acts by the necessity of maintaining fellow
ship with other branches of the Catholic Church with which we
are now in communion.
II. We place on record:
That both in the Anglican Church and in the South India
United Church ordination is held to convey a commission to min
ister in the Universal Church of God and not simply in a local
area or a particular community;
That in ordination God speaks through the church and gives
special grace for the ministry.
III. In addition to the matters on which agreement was recorded,
the S. I. U. C. representatives placed on record statements
on equality of the ministry, equality of membership, and
communion with other Evangelical Churches as follows :
1. EauALiTY of Ministry
The S. I. U. C. requires in ordination :
a. The resolution of a Church Council, after examination of
the candidate and evidence of his inward call;
b. The acceptance of the candidate by the Council (presbytery)
by the giving of the right hand of fellowship by a chosen min
ister (presbyter);
c. The prayer for the Holy Spirit on the laying on of hands of
the ministers (presbyters).
The commission given in ordination is a commission (1) to pas
toral work and oversight of the Church; (2) to teaching; (3) to
administer the sacraments.
The S. I. U. C. maintains the principle of confining the admin
istration of the communion and ordination to ministers (pres
byters) alone.
The S. I. U. C, therefore, makes it a condition of union that
all its present ministers (presbyters) shall after union be recog
nized as ministers (presbyters) without re-ordination.
2. Equality of Membership
The S. I. U. C. representatives do not at present pronounce on
the question of confirmation, which they have not considered.
[ 47 ]

Their Church at present maintains a system of instruction and
admission to communion in each parish by a service which in
cludes an examination, profession of faith and prayer for the
blessing of the Holy Spirit (and, in one Council, the laying on
of hands by the minister).
Without pronouncing in regard to any future adoption of
confirmation, the S. I. U. C. desires that all the present commu
nicant members of both churches should after the union be re
garded as communicant members of the Church.
3. Communion with other Evangelical Churches
The S. I. U. C. is not prepared to give up the privilege of inter
communion with the other Evangelical Churches with which it is
now in communion.
On the question of the admission of ministers of other bodies
to celebrate the sacraments in the Church, the S. I. U. C. repre
sentatives are not prepared to make a definite statement and
reserve the subject for future consideration.
'V. S. Dornakal, Chairman

(Signed)

John J. Banninga, "j
E. H. M. Waller, Bishop in \ Joint
Tinnevelly, Ramnad, and MaduraJ Secretarv>8.

Bangalore, March 19, 1920.

[48 ]

CONSTITUTION OF ALLIANCE OF
MISSIONARY SOCIETIES IN BRITISH EAST AFRICA
As adopted at the United Conference of Missionaries at Kikuyu, July 26,
1918, and subsequently confirmed by the Home Authorities
Preamble of the Allied Societies
The following societies now working in the British East Africa
Protectorate, namely, Church Missionary Society, Church of
Scotland Mission, Africa Inland Mission, and United Methodist
Church Mission, recognise the divine purpose of unity among
Christians, and look forward to the establishment of a United
Church within the Protectorate. In the meantime they resolve to
form an Alliance by the adoption of the subjoined Constitution,
which is hereby approved and accepted by the Allied Societies
concerned, with a view to moving along agreed lines of action
appropriate to each Society, so as to prepare the way for further
organic unity. SECTION I
Mutual Relation and Aims of the Allied Societies
An Alliance of Societies is hereby formed who agree :
1. To respect one another's spheres, as set out in a map, which
a duly authorised representative of each of the Allied Societies
shall sign, as an acknowledgment of the assent of each such Soci
ety to the Alliance (provided that nothing in this Constitution
shall be so understood as to prejudice the ecclesiastical jurisdic
tion (Episcopal, Presbyterian, or otherwise) of the local Church
authorities in any of the Allied Societies over all the members of
their own Communion).
{a) Any Missionary shall be free to visit and minister to mem
bers of his own Church living in the sphere of an Allied Soci
ety, provided that he shall first intimate his intention of so
doing to the local representative of the Society occupying that
sphere.1
1 This refers to the position of a catechumen, or of a baptized or communicant member
of some branch of the Church of Christ in connection with the Allied Societies.
[49 ]

(6) All missionary work within a district shall be under the
jurisdiction of the Society responsible for that district.1
2. To respect the autonomy of each Allied Society within its
own sphere.
3. To foster the desire for union, and by every possible means
to prepare the minds of all Christians for early union.
4. To develop the local church organisations along similar lines
of District and Parochial Councils.
5. To recognise the status (see notes) of every Christian which
is assigned to him by the branch of the Church of Christ to which
he belongs.
6. To discourage proselytising.
7. To respect the decision, in all cases of discipline, made con
cerning their own members by the respective Allied Societies.
Explanation. The expression "Allied Societies" as used in this
Constitution shall be understood to mean the local governing
bodies of the Societies, Missions, or Churches occupying the
different spheres. SECTION II
Basis of Alliance
1. The basis of alliance shall consist in :
(a) The loyal acceptance of Holy Scripture as our supreme rule
of Faith and Practice; and of the Apostles' and Nicene Creeds
as a general expression of fundamental Christian belief; and in
the absolute authority of Holy Scripture as the Word of God;
in the Deity of Jesus Christ; and in the atoning death of the
Lord Jesus Christ as the ground of our forgiveness.
{b) The regular administration of the two Sacraments, Baptism
and the Lord's Supper, by the outward signs as commanded by
Christ. '"
2. Those societies only shall be eligible for membership in the
Constitution of the Alliance which are governed by recognised
1 The responsible authorities of the Allied Missions will welcome as guests to their Com
munion any Communicant member of the Allied Missions for whom the ministrations of
his own Church are for the time inaccessible, and as to whose moral and spiritual firni><«
_^"m^f1!?di^__^."I,ray,, ^^ n° °bligati°n Sha" r6St °D any Such member to
[50]

Committees of Missionary Societies or Churches, and whose prop
erty is vested in Trustees.
3. No change shall be made in any Section of this Constitution
except at the request of the Representative Council and with the
consent of all the Allied Societies. SECTION III
Representative Council
1. There shall be formed a Representative Council to which each
of the Allied Societies shall send representatives on the following
basis of representation. Each shall send delegates as follows:
One delegate for the first five missionaries or fraction thereof,
and one for every complete ten thereafter. Heads of missions will
be ex officio members in addition.
2. The Council, except as provided in this Constitution, shall
be wholly advisory, and shall exercise no control over the Allied
Societies or Churches.
3. The Council shall meet annually at least. It shall appoint its
own officers, and frame by-laws for the conduct of its own business.
4. The duties of the Council shall be :
(a) To make recommendations to the Allied Societies for the
furtherance of the objects of the Alliance, and from time to time
to frame and amend, with the consent of all the Allied Societies,
any regulations which they find necessary to these objects.
{b) To consider and advise upon any question of Mission spheres
or districts, or any other matter concerning mutual relations
of the Allied Societies. In the event of a difference of opinion on
any question falling within the jurisdiction of the Council as
above defined, the Council shall have power, if they see fit, to
make representations on that question to the governing au
thorities of the Allied Societies concerned.
(c) To take action without delay to secure the co-operation of
African Christians in the work of the Council.
5. Any application for adm i ssion to the Allian ce shall, in the first
instance, be submitted to the Representative Council for them
to consider whether the conditions in Section II are fulfilled. The
application shall then be referred to the Allied Societies for their
[ 51 ]

opinion, and the final decision shall be made by the Representa
tive Council, where a unanimous vote of representatives of Allied
Societies shall be necessary for the application to be approved.

SECTION IV
Method to be adopted by each Allied Society
within its Sphere
A. Membership
1 .Admission to the catechumenate shall be by public profession ;
a minimum course of instruction, approved by the Representative
Council as to its duration and general sufficiency, shall be required
before Baptism.
2. Those baptized in infancy shall pass through a course of
instruction, similar to that which is required of adult candidates
for Baptism, before being admitted to the Lord's Supper.
B. Sacraments
1. The administration of the Sacraments shall be normally1
recognised by Ministers of the branch of the Church of Christ
occupying the district.
2. The sacrament of Baptism, either by affusion or by immer
sion, and either to infants or to adults, shall be administered
according to the usage of the branch of the Church of Christ
occupying the district, and such Baptism shall be recognised by
all members of the Allied Societies.
3. In Baptism, water, and the form "I baptize thee in (into)
the Name of the Father, and of the Son, and of the Holy Ghost,"
shall be used.
1 4. No person living in polygamy shall be baptized.
5. The sacrament of the Lord's Supper shall not be adminis
tered to anyone who is not qualified to be a communicant in the
branch of the Church of Christ to which he belongs.
C. Ministry
In the future each candidate for the native ministry to be or
dained within the sphere of the Alliance shall :
1 The word " normally " is inserted to allow of occasional ministrations in accordance
with Section 1, 1 (a), and of lay baptism in case of urgent necessity
[52]

1. Pass through a prescribed course of instruction.
2. Subscribe to the Basis of Alliance Section II, 1 (a) and {b).
3. Be duly set apart by the lawful authority of the Church to
which he belongs with laying on of hands.

SECTION V
Relationship to Non-Allied Societies
1. That the Allied Societies shall seek at all times to cultivate
friendly relations with Non- Allied Societies, and encourage with
them such measures of co-operation as are found possible.
2. That the Representative Council holds itself in readiness
to enter into arrangements as regards existing spheres of influ
ence, as a temporary measure for evangelistic purposes, with all
such Non- Allied Missions as can wholeheartedly subscribe to
the fundamental doctrinal Basis of Alliance as set forth in Sec
tion II, 1 (a).
3. That the Allied Societies will not open meantime any Euro
pean Stations within these spheres, nor send native agents into
them. 4. That the Allied Societies shall be free to visit and minister
to their own members within these spheres.
5. {a) That all arrangements between Allied and Non- Allied
Societies as to the recognition of spheres shall be reciprocal.
(6) That the Allied Societies invite those outside the Alliance
to conform, as far as may be possible in each case, with the gen
eral principles and organisation of the Alliance.
6. That a Conference be arranged annually, or at such inter
vals as may be deemed wise, in which all Missionary Societies
and Europeans resident in British East Africa who subscribe to
Section II, 1 (a) may be invited to take part.
Declaration of Purpose
In setting our hands to the foregoing Constitution, we, the repre
sentatives of the Allied Societies, desire wholeheartedly to asso
ciate ourselves with the following Resolution unanimously passed
[53 ]

by the United Conference of Missionary Societies met at Kikuyu;
June 23 to 26, 1918:
We, being profoundly convinced for the sake of our common
Lord and of those African Christians, to whom our controversies
are as yet unknown, of the need for a United Church in British
East Africa, earnestly entreat the Home Authorities to take such
steps as may be necessary, in consultation with the Churches con
cerned, to remove the difficulties which at present make this ideal
impossible. In the meantime we adopt the Basis of Alliance not as the
ideal, but as the utmost possible, in view of our present unhappy
divisions. And the members of the Alliance pledge themselves
not to rest until they can all share one Ministry.
J. J. Uganda, Chairman of Conference.
R. S. Mombasa.
Charles E. Hurlburt, General Director, Africa Inland Mission.
Reginald T. Worthington, for United Methodist Church Missionary
Society.
John W. Arthur, Chairman of the Mission Council of the Church of Scot
land Mission.
John E. Hamshere, Archdeacon of Mombasa.
H. K. Binns, C.M.S.
K. St. Acbyn Rogers, C.M.S.
Harry Leakey, C.M.S.
Geo. Burns, C.M.S.
Fredk. H. Wright, C.M.S. (Uganda).
Mary Louisa Mason, C.M.S.
Arthur A. Hamilton, C.S.M.
Minnie Watson, C.S.M.
Lee H. Downing, A.I.M.
C. F. Johnston, A.I.M.
Laura N. Collins, A.I.M.
Fred. H. McKenrick, A.I.M.
Geo. E. McCreary, A.I.M.
H.W.Innis, A.I.M.
W. Lewis Hetz, A.I.M.
I. S. Caldwell, A.I.M. APPENDIX
While earnestly desiring such a measure of unity that full in
tercommunion between the members of the Allied Missions may
become possible, the Allied Missions recognise that in existing-
[ 54 ] *

conditions, such intercommunion between Episcopal and Non-
Episcopal Missions is not yet possible.
The Bishops of the two Dioceses concerned in the Alliance
realise the dangers to which native converts are exposed through
isolation. They deeply regret that it is impossible in the present
circumstances to bid the members of their Church to seek the
Holy Communion at the hands of ministers not episcopally or
dained. But they will be grateful for such spiritual help as it
may be possible for other Missions to give to those who may be
for the time isolated from the ministrations of their own Church.

NOTE A. By the Rev. G. K. A. Bell
Kikuyu, 1913 and 1918
The Conference which adopted this Constitution was the second
Kikuyu Conference held in July, 1918. The proposals made in
the first Kikuyu Conference, which took place in June, 1913, may
be studied in The Kikuyu Conference, by J. J. Willis, Bishop of
Uganda (Longmans, 1914). It will be remembered that the Bishop
of Zanzibar1 protested against this proposed Scheme, known as
"The Proposed Scheme of Federation of Missionary Societies
working in British East Africa," and sent his protest to the
Archbishop of Canterbury in September, 1913. This protest gave
rise to considerable correspondence in the Press and elsewhere.
The Archbishop of Canterbury, after seeing the Bishops of Uganda
and Zanzibar, referred the matter to the Central Consultative
Body of Bishops of the Anglican Communion. The Central Con
sultative Body met at the end of July, 1914, and gave a unani
mous Answer to the Archbishop's questions, just as the Great
War was about to break out. In Easter, 1915, the Archbishop
of Canterbury issued his own Statement, including in an Ap
pendix the Answer of the Central Consultative Body. {Kikuyu.
The Archbishop of Canterbury. Macmillan, 1915.)
At the second Kikuyu Conference, the Bishop of Uganda, who
presided, made a statement in which he summarised the outstand-
1 See Note B for the Bishop of Zanzibar's proposals at Kikuyu, 1918.
[55]

ing points of the Archbishop's Statement. The following account
of what was said on this matter is given in The Official Report
of the Kikuyu Conference, 1918 (C. M. S. Book Room, Salisbury
Square, London, 1918):
" The Bishop then explained how far members of the Church
of England were prepared to go in loyalty to the formally ex
pressed 'Opinion' of the Archbishop of Canterbury, after ex
haustive enquiries and consultation with the Consultative Body
of the Lambeth Conference.
"Full intercommunion was, for the present at least, impossible.
"Members of non-episcopal Churches might and would be wel
comed at the Holy Communion in Anglican Churches, when tem
porarily isolated from their own. Bishops could not, however, bid
their own Church members, similarly isolated, seek the Holy Com
munion at the hands of Ministers not episcopally ordained. Such
Ministers might be invited to preach on occasion in Anglican
Churches. The United Service of Holy Communion, which had
been such a marked feature of the previous Conference, was, for
the present, deprecated by the Archbishop as giving rise to grave
misunderstanding. No such service, therefore, would be possible
in connection with the present Conference. It remained to be seen
whether, in spite of these necessary limitations, the other Churches
and Societies concerned will recognise that behind the hindrances
which they could not in loyalty pass, there lay hearts that longed
for a larger unity and could meet and co-operate on the basis of
a common love to Christ."
"The Constitution of the Alliance of Missionary Societies in
British East Africa" is the result of the discussions which took
place on this occasion. NOTE B. By the Rev. G. K. A. Bell
The Bishop of Zanzibar's Proposals, 1918
The following account is given of a speech made at the Con
ference by the Bishop of Zanzibar. See pp. 7 and 8 of The Offi
cial Report of the Kikuyu Conference, 1918 (C. M. S. Book Room
Salisbury Square, London).
[56]

The speech followed immediately on the reading of the "Pro
posals for an Alliance of Missionary Societies in B. E. A."
"The Chairman then invited Bishop Weston of Zanzibar, who
had so kindly accepted the invitation to come to the Conference
and take part in its gatherings, to address the delegates. The
Bishop was most cordially received, and listened to with eager
attention, as he placed before the Conference his view of the con
troversy which had arisen, and his present proposal for a united
church as distinct from the proposals for an alliance of missionary
societies — then before the Conference. In his address he set out
his own proposals as follows:
1. The acceptance of the fact of Christ's one Church, the
Brotherhood of all Christians, into which we all enter by Bap
tism. 2. The acceptance of the Church's Book, the Holy Bible, as
God's Word.
3. The acceptance of the Church's Creeds, the expression of
the universal faith.
4. The acceptance of the fact that Episcopacy has always
existed, and is to-day in possession of the far greater part of
Christendom. 5. Episcopacy need not involve us in a monarchical, diocesan
. episcopate. Many Bishops may serve one local church. The Bish
ops should be freely elected, and should rule with the clergy
and laity. Nor is it essential that we hold any one view of epis
copacy on the doctrinal side, provided the fact of its existence,
and continuance, be admitted.
6. Non-episcopal bodies accepting episcopacy would remain
in full exercise of their own constitutions, working parallel with
the present episcopal churches.
7. The acceptance of the principle of Sacramental Grace. The
Gospel Sacraments, so called, to be used by all, and all bodies
to admit the liberty of Christians to those other rites, that the
Bishop himself calls Sacraments. He pointed out that the lay-
ing-on of hands follows on Baptism.
8. The acceptance of the principle of the Church's Discipline
and Absolution, each body to decide how the Absolution be
pronounced, whether before the whole people, or in private;
and how the preceding confession be made.
[ 57 ]

9. The acceptance of the principle of Corporate Worship, each
body using the form and matter of Baptism, and a valid form
of Consecration of the Sacrament of the Holy Communion. In
the rest, both in administering Sacraments, and in other times
of worship, each body to be left entirely free.
"The Bishop assured the Conference that if the non-episcopal
bodies would accept some such proposals as these, and consent to
some Episcopal consecration and ordination so as to enable them
to minister, by invitation, in Episcopal churches, he for his part
would gladly come before any of their congregations, and accept
any form of popular recognition.
" He could not move from his own position, or allow doubt to
be cast upon his ministerial authority received by ordination and
consecration. But if the Church's forms were held to be weak on
the side of popular recognition, he would not refuse whatever the
other bodies thought to be necessary to make his ministry among
them acceptable. This he could do in good faith, since our Lord
Jesus Christ, who desires a United Church, knows the thoughts
and motives of our hearts.
" He laid great stress upon freedom in worship, and did not hide
from the Conference the wide tolerance it must exercise, if it de
sired to include Zanzibar Diocese in its scheme of reunion."

[58 ]

PROPOSALS FOR REUNION BETWEEN THE CHURCH
OF ENGLAND AND THE WESLEYAN
METHODIST CHURCH
An Extract from an Address by ike Bishop of London,1 February, 1919
^f OWmy suggestion is this : that after a certain date— we will
1 >l call it the first, of January,1920, though we can hardlyexpect
so early a date— all ordinations should be so carried out by both
Churches as would satisfy the members of them both. You see,
the point is this— at once, so to speak, to "run a nick in," at once
to get at a point after which the schism shall cease. If you can get
first of all a date after which all ordinations will be considered
valid by both bodies, you have, however long it takes, arrived at
a point after which eventually and automatically the division
between the two bodies will cease.
Now, there would be no difficulty whatever from our point of
view in this because we have always had presbyters to share with
the Bishop the responsibility of ordination. This seemed to be a
surprise to a body of Wesleyans whom I happened to speak to
about it. At St. Paul's Cathedral, at ordinations, I always get as
many as possible presbyters — or priests, as they are called in our
Church — to lay their hands with me on the ordination candi
dates. Sometimes I have half a dozen, or even a dozen. Therefore
the condition would be no difficulty to us, because it is our prac
tice already that with the Bishop there should be presbyters lay
ing their hands upon the candidates for ordination. But you would
have to make this change in your ordinations, and with your pres
byters there would be a Bishop. After all, when you come to think
of it, there is nothing whatever in such a concession as that to
upset any of your ideas. I am sure it would not have upset Wesley
[' This Address is one of two Addresses given by the Bishop of London, the flrst in Kings-
way Hall, the second in the Crypt of St. Paul's Cathedral, February and March, 1919.
They are printed together under the title of The Necessity and Hope for Christian Union
and Problems ofEe-Union, Wells Gardner, Darton & Co. The proposals contained in the
Address are the result of two years' Conferences "of an informal character with the
Wesleyan Church." These Conferences were attended by important members both of
the Church of England and of the Wesleyan Church.]
[59]

at all. This, then, is the first point, that there shall be, after a cer
tain date, such ordinations in both bodies as shall satisfy the
ideas — scruples, if you like — of members of both bodies.
Then, the idea is that the Wesleyan Church in the reunited
Church shall be conserved as an Order or Society or Connexion,
as it is : just as, if you will take an illustration, though I hope
not in exactly the same way, as the Jesuit Order is part of and
serves as an Order in the Church of Rome. The Methodist Church
would continue its class meetings and its Conferences. Mind you,
we always have to look out for the enemy who will misrepresent
us. The enemy will say that the Methodist Church is going to be
absorbed into the Church of England; that is not at all what it
is. The Methodist Church would retain its Connexion and its
order in the reunited Church, which is a very different story, and
go on with its habits and its practices undisturbed.
Of the Wesleyan presidents and superintendents, it is sug
gested that six or more, as is thought advisable, shall be ordained
bishops, per saltum, as was proposed in the last Lambeth Con
ference with regard to Presbyterian ministers in Scotland. The
object of this is partly to draw the two bodies together, partly that
it might make it easier for Wesleyan ministers who wished, in the
manner I am about to describe, voluntarily at once to be ordained.
They might prefer to be ordained by their Wesleyan bishops
rather than by bishops of the Church of England, though I hope
very much to have the pleasure and honour, if this proposed scheme
should come into effect, to be allowed myself to take part in the
ordination of the Wesleyan ministers, and not let the ordination
be confined to those who had become Wesleyan bishops. The more
we draw together the better.
Well, up to now, you understand there does not seem to be any
great objection or difficulty. But we come to the crux of the mat
ter when we come to what we must call the transitional period.
This transitional period depends on the longevity of the existing
Wesleyan ministers. I hope they will live a long time, therefore
I will give them all, say, forty years at any rate, from the ap
pointed date. We have to think out what would happen during
the interval between the date that we fixed and the time when
[60]

shall have passed away the last Wesleyan minister who does not
wish at once, as many will, to receive episcopal ordination, and
therefore aU the privileges of a priest in the reunited Church.
borne may not wish to do this and therefore we have to think
out a plan of how the partially reunited, but not fully reunited
Church, should work for those thirty or forty years. I do not my
self feel it is very difficult to invent such a plan. All the Wes
leyan ministers whom I have the honour of speaking to agree that
if they are to be aUowed, say, to celebrate the Holy Communion
in St. Paul's Cathedral, or a parish church, they must be ordained
by the bishop at once. That is to say, they feel quite clearly that
our rules are such and our custom is such that it would entirely
break up our Church if anything less were required. And a great
many, you will find, would like very much the privilege of being
admitted full priests and of celebrating in the old parish church,
in perhaps the veryplace where they have been working, and would
rejoice in the opportunity of being ordained soon after the date
fixed without waiting for the full reunion, and would claim the
privilege, and I hope the joy, of being from our point of view full
priests in the reunited Church, with all the rights and duties which
that would entail.
Of course if all were willing to do that, the matter is simple
because we have not got to wait so long for the reunited Church.
The more who are ordained the quicker the union comes. And
just look at the way in which we should supplement, help one
another. I should simply love to go round to the Wesleyan
churches and preach the Gospel myself, and should find a joy in
putting myself side by side with those whose zeal and fervency
I have admired for years. And you, my brothers, would find an
added joy in celebrating in some beautiful parish church a choral
Eucharist. We should both get deeper joy from this union.
Then what about those of the Wesleyan ministry who did not
wish to be ordained? I should hold that we must draw up a
standard of faith and doctrine upon which we should both agree,
on the basis of the Creeds. There is very little difficulty about
that with the Wesleyans. The Wesleyan ministers who were not
allowed to celebrate as priests in the church on accepting this
[61 ]

should be welcomed in our pulpits. When we have drawn that
up and arrived, on principle, at union, then I am for an exchange
of pulpits. That is very different from exchange of pulpits now.
We should welcome in such a reunited Church, and welcome
gladly, as preachers the Wesleyan ministers — even if they were
not re-ordained to celebrate the Communion — who would exercise
their power of preaching.
You would say, "How would you expect, Bishop, the Wes
leyan minister, on the principle you laid down, to be ordained
and not seem to disregard or deny his orders?" By this suggested
form of protestation, which has been approved by some leading
High Churchmen as well as by leading Wesleyans:
Be it known to all men that the ordination of A B to the
office of deacon (or priest) by So-and-So, Lord-Bishop of So-
and-So, is not intended by either party to express adverse
judgment on the spiritual value of the ministry previously
exercised by him, but to provide for the future that his min
istrations shall have all the authority committed by God to
men for that office such as both parties may recognise without
scruple.You see that declaration frees the consciences both of the
Churchman and of the Wesleyan. It frees the conscience of the
Wesleyan for he says: "Be it known unto all men" that he is
not denying the grace of the orders he has previously received.
The very fact that this would be the recognised form of protes
tation, used before the service or in the service, is the safeguard
that I said was necessary for the Wesleyan minister. It makes it
quite clear that there is no denial on his part of the value of the
orders which he had received previously.
Well, then we get to the rather more difficult question of Con
firmation. Many Wesleyans greatly desire Confirmation fully
restored in their Church. Confirmation, I must explain to those
who do not realise it, is not looked upon by us as only a form
by which the young candidate renews his baptismal vows. That
is not really the force of Confirmation in our opinion. Confirma
tion is the falling of the Holy Spirit on the candidate, and con
stitutes a fresh gift which he receives. He says, "I do this " "I do
[62] '

that," but that is preliminary to the Confirmation, and therefore
you will quite understand that when we place Confirmation as a
condition of Communion, it is not merely that we are "fencing
the Table," but we believe that he does receive in Confirmation
fresh grace and strength to prepare him for the great privilege
that is coming in his first Communion.
When this body of representatives sent from the two Churches
really meets, they will have to thrash out this question of the
necessity of Confirmation. During those thirty or forty years —
and mind you, it will only be for thirty or forty years — we shall
have to decide this — whether the full members of the Wesleyan
Church, who have passed all their tests, may be received at the
Lord's Table without Confirmation, and whether we shall carry
our Church of England people with us, unless we say that he who
comes to the Communion in the parish church must be confirmed
first. That is just one of those points we shall have to decide,
but do not tell me the whole thing is going to break down over
that. I am unsettled in my own mind about it. It is one of those
points about which I want to reserve my judgment. It is the
only point of real difficulty. I am prepared to hear arguments on
both sides. I am certain that after invoking the Holy Spirit at
some such Conference of both bodies we shall arrive at a settle
ment on that issue.
Well, I leave it at that point, as I am only able to give now
this outline of the scheme. But if you ask what is to be gained
by it, I answer, one rent less in the seamless robe of Christ. If
we have mended that we shall save enormous waste. When we
put our heads together, when the bishops of the Wesleyans and
the bishops of the Church of England look into their buildings
together, we shall be able to close this mission church of the
Church of England or that mission church of the Wesleyans if
they find that they are really competing with, and harming, one
another. I hope some of those four little chapels in Canada will
be shut up  I hope three will be, but at any rate we might close
two. What I believe more than anything is, after all the talk
there has been, a little action would stimulate the whole cause of
Reunion throughout the world, that when once two such great
[63]

and respected bodies are united we might approach other bodies
with the request — "Will you not join the reunited Church?"
The report on "Faith and Order" — I have not time to quote it
at length, but you will find it at the end of Mr. Shakespeare's
book — the interim report of the sub-committee is the most
hopeful report that you could possibly imagine. And that report
leads us to hope that if two great bodies like our own really be
came one it would be of tremendous importance to Reunion
throughout the world.
I leave it thus. The necessity is a hard fact. The hope you
may call a dream. But if you do I will reply in the words of the
well-known poem :
Dreamer of dreams! We take the taunt with gladness,
Knowing that God, beyond the years we see,
Has wrought the dream that counts with you for madness
Into the texture of the world to be.

[ 64

THE FIRST MANSFIELD CONFERENCE
January, 1919
RESOLUTIONS
THE following Resolutions were passed at a Conference in
Oxford, on January 6-8, 1919, between some members of the
Church of England and of the Free Churches.
It was resolved that they should be sent to the Archbishops of
Canterbury and York, to all the Diocesan Bishops of England
and Wales, and to the heads of the Free Churches, with the names
of the Signatories.
It was also resolved that subsequently they should be sent to
the Public Press.
I. We welcome, with profound gratitude to God, as a token
of the manifest working of His Spirit, the manifold evidences
around us of better relations between the Christian Churches,
resulting in a fuller understanding of each other's positions,
and in a more earnest longing for complete Fellowship in a Re
united Church.
II. We are in entire accord in our mutual Recognition of the
Communions to which we belong as Christian Churches, Mem
bers of the One Body of Christ; and we record our judgment
that this Recognition is fundamental for any approach towards
the realisation of that Reunited Church, for which we long and
labour and pray.
III. We hold that this Recognition must involve, for its due
expression, reciprocal participation in the Holy Communion,
as a testimony to the Unity of the Body of Christ.
IV. We recognise, with the Sub-Committee of "Faith and
Order," in its Second Interim Report, the place which a re
formed. Episcopacy must hold in the ultimate Constitution of
the Reunited Church ; and we do not doubt that the Spirit of
God will lead the Churches of Christ, if resolved on Reunion,
to such a Constitution as will also fully conserve the essential
values of the other historical types of Church Polity, Presby
terian, Congregational and Methodist.
[ 65 ]

V. As immediate practical means of furthering this move
ment towards Unity, we desire to advocate interchange of pul
pits, under proper authority; gatherings of Churchmen and
Nonconformists for more intimate fellowship through common
study and prayer; association in common work through Local
Conferences, Joint Missions, Joint Literature, and Interde
nominational Committees for social work.
M. E. Aubrey, Minister of the Baptist Church, Cambridge.
C. C. B. Bardsley, Hon. Secretary of the Church Missionary Society!
A. E. Barnes Lawrence, Hon. Canon of Southwark.
J. Vernon Bartlet, Professor of Church History, Mansfield College,
Oxford.
S. M. Berry, Minister of Carr's Lane Congregational Church, Birming
ham.
W. Bardsley Brash, Minister of the Wesleyan Church, Southport.
E. A. Burroughs, Canon of Peterborough.
J. C. Carlile, Minister of the Baptist Church, Folkestone.
H. L. C. de Candole, Canon of Westminster.
A. J. Carlyle, Chaplain of University College, Oxford.
C. Lisle Carr, Archdeacon of Norwich.
T. A. Chapman, Hon. Canon of Manchester.
J. E. Chelmsford, Bishop of Chelmsford.
Stuart H. Clark, Vicar of Tonbridge.
J. R. Darbyshire, Vicar of St. Luke's, Liverpool.
E. C Dewick, Principal of St. Aidan's College, Birkenhead.
E. R. Price Devereux, Hon. Canon of Winchester.
P. T. Forsyth, Ex-Chairman of the Congregational Union.
W. Y. Fullerton, Ex-President of the Baptist Union.
A. E. Garvie, Principal of New College, Hampstead.
R. C. Gillie, Minister of the Presbyterian Church, Marylebone.
J. R. Gillies, Ex-Moderator of the Presbyterian Church of England.
G. P. Gould, Ex- President of the Baptist Union.
H. G. Grey, Late Principal of Wycliffe Hall, Oxford.
E. Grose Hodge, Prebendary of St. Paul's.
A. T. Guttery, Ex-President of the Primitive Methodist Conference.
George Harford, Canon of Liverpool.
J. A. Hahriss, Principal of Wycliffe Hall, Oxford.
R. F. Horton, Ex-Chairman of the Congregational Union.
G. J. Howson, Archdeacon of Warrington.
J. T. Inskip, Bishop-Elect of Barking.
H. Gresford Jones, Vicar and Archdeacon of Sheffield.
J. D. Jones, Ex-Chairman of the Congregational Union.
W. Stanton Jones, Rector of Middleton, Lancashire.
J. H. Jowett, Ex-Chairman of the Congregational Union.
Harrington C. Lees, Vicar of Swansea.
[66]

J. Scott Lidgett, Joint Sec. of the National Free Church Council.
E. H. B.Macpherson, Minister ofthe Presbyterian Church, Brondesbury.
J. Gough McCor,mick, Vicar of St. Michael's, Chester' Square.
F. B. Macnutt, Vicar of St. Martin's, Leicester.
F. B. Meyer, Joint Sec. of the National Free Church Council.
J. D. Mullins, Secretary of C and C Church Society.
T. Nightingale, Minister of the United Methodist Church, Southport.
G. D. Oakley, Vicar of Jesmond, Newcastle.
A. S- Peake, Professor of Biblical Exegesis in Manchester University.
A. W. T. Perowne, Archdeacon of Plymouth.
Alex. Ramsay, Moderator of the Presbyterian Church of England.
J. E. Rattenbury, Superintendent of the Kingsway Wesleyan Mission.
J. E. Roberts, President of the Baptist Union.
W. L. Robertson, Sec. of the Presbyterian Church of England.
T. Guy Rogers, Vicar of West Ham, London.
C. Anderson Scott, Dunn Professor, Westminster College, Cambridge.
W. B. Selbie, Ex-President of the National Free Church Council.
J. H. Shakespeare, Ex-President of the National Free Church Council.
E. N. Sharpe, Rector of St. Mary's, Woolnoth, E.C.
P. Carnegie Simpson, Professor of Church History, Westminster Col
lege, Cambridge.
F. C. Spurr, Minister of the Baptist Church, Regent's Park.
Dawson Walker, Professor of Biblical Exegesis, Durham University.
F. S. Guy Warman, Vicar of Bradford.
M. L. Warrington, Bishop of Warrington.
F. S. Webster, Prebendary of St. Paul's.
Richard J. Wells, Secretary of the Congregational Union.
C. Mollan Williams, Editorial Sec. of the C. M. S.
J. W. Willink, Dean of Norwich.
H. A. Wilson, Rector of Cheltenham.
F. Luke Wiseman, Ex-President of the National Free Church Council.

[ 61

RESOLUTIONS ON CHRISTIAN UNITY
Adopted by Eighteen Chaplains and Y.M.C.A. Workers in France
March, 19 19
THE undersigned Chaplains and Y. M. C. A. workers of dif
ferent denominations met in Conference for three days, from
March 12 to March 14, 1919, at the Chaplains' School in the
B. E. F., France, and after discussion agreed unanimously to
the following statement, which they resolved to submit to the
Authorities of their respective Churches and to communicate to
the public press.
1. That, in our opinion, in regard to all matters affecting the
social and moral welfare of the people, there is urgent need for
such united action regularly taken by all Christian Churches in
Great Britain, as will give a weight and effectiveness to the ex
pression of the common Christian conscience which it has not yet
attained, and will show the reality of the fellowship already exist
ing between us.
2. That, in our opinion, great and mutual benefits would re
sult from the holding of joint Conferences, Conventions and
Retreats, by members of our several Churches, as a regular and
normal part of the life of those Churches.
3. That we desire to see the Clergy and Ministers of our sev
eral Churches attending as an act of Christian courtesy each
other's Induction Services.
4. That as God the Holy Spirit has endowed the various
Churches with prophetic gifts in varying degrees, interchange of
pulpits (under the due authority of the Churches concerned)
would contribute to the development of Christian fellowship and
the spiritual enrichment of the whole body.
We propose, therefore, to express to our Church Authorities
at home the hope that they will give the fullest opportunities
for the widespread discussion of the question by Clergy and con
gregations, and will sanction the practice in all cases where they
are now satisfied that it is mutually desired.
[68 ]

5. The great longing that is in all our hearts for closer unity
has led us to anxious consideration of the question as to the place
which in our united opinion Intercommunion should take in the
approach thereto.
To many of us, though not to all, it has seemed that such an
approach should begin with Intercommunion, at least on such
occasions as joint Conferences and Retreats, where the spirit of
fellowship, already existing, is deepest and truest. But we recog
nise that there are many difficulties surrounding the question in
the minds of some of ourselves, and still more in the minds of
others ; and we wish to place on record our earnest desire that a
fuller exploration ofthe proposal may now be undertaken by the
Joint Committees at the present time preparing for the proposed
World Conference on Faith and Order.
(Signed) John M. Simms, Principal Chaplain.
Llewellyn H. Gwynne, Bp., Deputy Chaplain General.
Harry W. Blackburne, Asst. Chaplain General, Church of England.
D. F. Carey, Asst. Chaplain General, Church of England. ,
B. K. Cunningham, C F., Church of England.
R. E. Jones, C F., Baptist.
A. B. Macaulay, Y. M. C. A., United Free Church of Scotland.
A. M. Maclean, Asst. Principal Chaplain, Church of Scotland.
J. V. Macmillan, C. F., Church of England.
J. M. Macnaughton, C. F., United Free Church of Scotland.
T. H. Masters, Asst. Chaplain General, Church of England.
Wilfred J. Moulton, C. F., Wesleyan.
T. Rees, C. F., Church of England.
T. Wilkinson Riddle, Religious Work Secretary, Y. M. C. A., Baptist.
Geo. Standing, Asst. Principal Chaplain, Primitive Methodist.
Edward K. Talbot, C. F., Church of England.
Neville S. Talbot, Asst. Chaplain General, Church of England.
J. W. Woodhouse, C. F., Church of England.

[69]

CONCERNING CHRISTIAN UNITY
Being findings of a Conference of some Members of the Church of
England and the Free Churches, Swanwick, December, 1919
IN the present divided state of Christendom there is no one
adequate embodiment of the Catholic Church — the Body of
Christ ; and therefore the significance of all orders, however con
ferred, and of all sacraments, however administered, is to that
extent obscured, and the power of each branch of the Church to
serve the whole is diminished. We therefore approach the whole
question of re-union with a deep sense of imperfection, combined
with a growing realisation of fellowship based upon a funda
mental unity of faith. If ever the world needed Christ and the
Christian witness, it needs it to-day; we acknowledge a wide
spread failure on the part of all to give that witness. We ask that
the leaders and people of all Christian communions should recog
nise the supreme urgency of the question of re-union and should
approach it in the spirit of corporate penitence for that which
is in different ways the result of the sins and shortcomings of
all. (1) We affirm, therefore, that in so approaching the question,
and in the action which must be taken in relation to it, no aim
can be set before us less than the complete union of all Chris
tian believers in one visible Body. It is in the whole-hearted
acceptance of this principle that we pass to our further find
ings. (2) We are of opinion that members of all our Churches should
be free to share in one another's communions, when they wish to
do so, under special circumstances such as the following:
(a) When there is no communion of their own Church avail
able. {b) When Christians of different Churches are meeting to
gether for fellowship and conference, and on special occasions
of joint action and witness.
[70]

(3) The Churches should be asked to authorise such inter-com
munion. (4) In view of such acts of inter-communion opportunities should
be given for instruction in each other's system and worship, with
a view to better mutual understanding, and to the appropriation
of the distinctive spiritual gifts which each body has to offer.
(5) The Archbishops and Bishops ofthe Anglican Communion
should be asked to make the question of unity the central issue
at the coming Lambeth Conference.
(6) Representatives of the Church of England and of the Free
Churches should be invited to come together at an early date
for conference and prayer on this question, making such confer
ence the first claim on their time and attention until definite con
clusions have been arrived at.
(7) In preparation for the re-union of the Churches a wide
spread development of local inter-denominational activity and
fellowship should be encouraged, and we would urge the impor
tance of fostering a genuinely Catholic temper of mind among
members of our congregations, so that they may feel concern
for the whole Church as God's instrument for bringing in the
Kingdom.
In putting forward these recommendations we fully realise that
behind and beyond them lie the equally urgent questions raised
by the divergence between Christian faith and practice ; but it is
precisely because of these that we feel the pressing need of re
union. The present situation demands the corporate witness of
one Church. The furthering of Foreign Missionary enterprise, the
promotion of the League of Nations, the re-ordering of society
— in a word the establishing of the Kingdom of God, are tasks
with which we cannot cope as individuals or as separate Churches.
We cannot commend fellowship to the world while as Christians
we are divided. If the Church stands for reality at all, it stands
for the fellowship of men with God through Christ, and through
Him with one another.
This re-union of the Body of Christ will not be easy of attain
ment It demands of us prayer inspired by the faith that can re-
[71 ]

move mountains of difficulty, hope that refuses to be put to shame,
and love which will overcome all that naturally divides men, and
will bind us together in the service of God and man.
Signatories :
J. Vernon Bartlet, Professor of Church History, Mansfield Coll., Oxford.
Stanley R. Bawtree, Minister of the Paddock Congregational Church,
Huddersfield.
A. Hamilton Baynes, Bishop Rector of Cathedral Church, Birmingham.
Arthur Black, Secretary of the Shaftesbury Society.
J. C. Bohn, S. C. F.
John S. Burgess, Secretary, Society of Free Catholics.
J. Mc. L. Campbell, Fellow and Chaplain, Hertford College, Oxford.
Mary E. Campbell, Secretary of the Anglican Fellowship.
Stuart Clark, Vicar of Tonbridge, Kent.
F. A. Cockin, Foreign Student Secretary, Student Christian Movement.
Louise Creighton.
T. R. Dann, Secretary of the Liverpool Free Church Centre.
Percy Dearmer, Professor, King's College, London.
C. H. Dodd, Professor of New Testament Exegesis, Mansfield College,
Oxford.
Lily Dougall, Author of "Pro Christo et Ecclesia."
Mary S. Earp.
Janet W. Edminson, London Sec, Student Christian Movement.
C. W. Emmet, Vicar of West Hendred, Berks.
R. C. Ford, Baptist Ministry, Grimsby.
L. W. Grensted, Principal of Egerton Hall, Manchester.
E. F. Griffith.
Owen Griffith, Travelling Sec. for Wales, Student Christian Movement.
H. Martyn Gooch, Secretary of the World's Evangelical Alliance.
Mervyn Haigh, Chaplain and Tutor, Test School, Knutsford.
Kathleen M. Harnett, Missionary Study Sec, Student Christian Move
ment.
A. E. Howard, Travelling Sec, Student Christian Movement.
E. R. Hughes, London Missionary Society, South China.
Christina Irvine, Principal of Carey Hall, Selly Oak, Birmingham.
Hewlett Johnson, Vicar of St. Margaret's, Altrincham, Editor of Inter
preter.
J. V. Macmillan, Vicar of Kew, Surrey.
H. D. A. Major, Principal of Ripon Hall, Oxford.
Hugh Martin, Asst. Sec, Student Christian Movement.
Clara Martineau.
N. A. Marshall, Commander, Royal Navy (retired).
Olive Moberly, London Sec. , Student Christian Movement.
A. Victor Murray, Travelling Sec. , Student Christian Movement.
John Oman, Westminster College, Cambridge.
[72]

W. E. Orchard, President, Society of Free Catholics.
L. T. W. Parr, Vicar of Bledlow Ridge, Bucks.
William Paton, Assistant Sec, Student Christian Movement.
W. G. Peck, Minister, United Methodist Church, Sandyford Road, New-
castle-on-Tyne.
May Pelton.
0. C. Quick, Vicar of Kenley, Surrey.1
H. Rashdall, Dean of Carlisle.
R. D. Rees, London Sec, Student Christian Movement.
T. Guy Rogers, Vicar of West Ham.
Louise Royaards, Junior Assistant Sec, Student Christian Movement.
A. H. Sewell, Diocesan Missioner, Bristol.
Christabel H. Sewell.
C. J. Shebbeare, Rector of Swerford, Oxon.
John H. Skrine, Vicar of St. Peter's in the East, Oxford.
Malcolm Spencer, Secretary of the Free Church Fellowship.
N. E. Egerton Swann, Chairman, Liberal Catholic Union.
Neville S. Talbot, Chaplain of Balliol College, Oxford.
Tissington Tatlow, General Secretary of the Student Christian Move
ment.
Phyllis H. Taunton, Travelling Sec, Student Christian Movement.
Edith Thornton.
H. Thomas, Minister, Dogley Congregational Church, Huddersfield.
J. M. Lloyd Thomas, Chairman, Society of Free Catholics.
F. Heming Vaughan, Minister, Hyde Chapel, Gee Cross.
M. L. Warrington, Bishop Suffragan of Warrington.
E. S. Woods, Vicar of Holy Trinity, Cambridge.
W. J. Wright, Vicar of Christ Church, High Wycombe.

In agreement with all except the last sentence of par. (2) (6)-" and on special occa-
[ 73 ]

sions.

PLAN OF UNION
Adopted by the American Council on Organic Union of Churches of
Christ held in Witherspoon Hall, Philadelphia, Pa., February 3-6, 1920
THIS Council instructs the Ad Interim Committee to present
the Plan to the supreme governing or advisory bodies of
the several communions in such manner as the Committee shall
devise and at its discretion to such other evangelical denomina
tions as may not here be represented.
William H. Roberts, President,
Witherspoon Building, Philadelphia, Pa.
Rufus W. Miller, Secretary,
15th and Race Streets, Philadelphia, Pa.
Preamble
Whereas: We desire to share, as a common heritage, the faith
of the Christian Church, which has, from time to time, found
expression in great historic statements; and
Whereas: We all share belief in God our Father; in Jesus
Christ, His only Son, our Saviour; in the Holy Spirit, our Guide
and Comforter; in the Holy Catholic Church, through which
God's eternal purpose of salvation is to be proclaimed and the
Kingdom of God is to be realized on earth; in the Scriptures of
the Old and New Testaments as containing God's revealed will,
and in the life eternal; and
Whereas : Having the same spirit and owning the same Lord,
we none the less recognize diversity of gifts and ministrations
for whose exercise due freedom must always be afforded in forms
of worship and in modes of operation :
Plan
Now, we the Churches hereto assenting as hereinafter provided
in Article VI do hereby agree to associate ourselves in a visible
body to be known as the "United Churches of Christ in America,"
[74]

for the furtherance of the redemptive work of Christ in the world.
This body shall exercise in behalf of the constituent Churches
the functions delegated to it by this instrument, or by subsequent
action of the constituent Churches, which shall retain the full
freedom at present enjoyed by them in all matters not so dele
gated. Accordingly, the Churches hereto assenting and hereafter thus
associated in such visible body do mutually covenant and agree
as follows:
I. Autonomy in purely denominational affairs.
In the interest of the freedom of each and of the cooperation
of all, each constituent Church reserves the right to retain its
credal statements, its form of government in the conduct of its
own affairs, and its particular mode of worship :
In taking this step, we look forward with confident hope to that
complete unity toward which we believe the Spirit of God is
leading us. Once we shall have cooperated wholeheartedly, in such
visible body, in the holy activities of the work of the Church, we
are persuaded that our differences will be minimized and our
union become more vital and effectual.
II. The Council. {How Constituted.)
The United Churches of Christ in America shall act through
a Council and through such Executive and Judicial Commis
sions, or Administrative Boards, working ad interim, as such
Council may from time to time appoint and ordain.
The Council shall convene as provided for in Article VI and
every second year thereafter. It may also be convened at any time
in such manner as its own rules may prescribe. The Council shall
be a representative body.
Each constituent Church shall be entitled to representation
therein by an equal number of ministers and of lay members.
The basis of representation shall be: two ministers and two lay
members for the first one hundred thousand or fraction thereof
of its communicants; and two ministers and two lay members for
each additional one hundred thousand or major fraction thereof.
[75 ]

III. The Council. {Its Working.)
The Council shall adopt and promulgate its own By-Laws and
rules of procedure and order. It shall define the functions of its
own officers, prescribe the mode of their selection and their com
pensation, if any. It shall provide for its budget of expense by
equitable apportionment of the same among the constituent
Churches through their supreme governing or advisory bodies.
IV. Relation of Council and Constituent Churches.
The supreme governing or advisory bodies of the constituent
Churches shall effectuate the decisions of the Council by general
or specific deliverance or other mandate whenever it may be
required by the law of a particular state, or the charter of a par
ticular Board, or other ecclesiastical corporation ; but, except as
limited by this Plan, shall continue the exercise of their several
powers and functions as the same exist under the denominational
constitution. The Council shall give full faith and credit to the authenti
cated acts and records ofthe several governing or advisory bodies
of the constituent Churches.
V. Specific Functions ofthe Council.
In order to prevent overlapping, friction, competition or waste
in the work of the existing 'denominational boards or adminis
trative agencies, and to further the efficiency of that degree of
cooperation which they have already achieved in their work at
home and abroad:
(a) The Council shall harmonize and unify the work of the
United Churches.
{b) It shall direct such consolidation of their missionary activ
ities as well as of particular Churches in over-churched areas as is
consonant with the law of the land or of the particular denomina
tion affected. Such consolidation may be progressively achieved,
as by the uniting of the boards or Churches of any two or more
constituent denominations, or may be accelerated, delayed, or
dispensed with, as the interests of the Kingdom of God may
require.
[76 ]

(c) If and when any two or more constituent Churches, by
their supreme governing or advisory bodies, submit to the Coun
cil for its arbitrament any matter of mutual concern, not hereby
already covered, the Council shall consider and pass upon such
matter so submitted.
{d) The Council shall undertake inspirational and educational
leadership of such sort and measure as may be proper, under the
powers delegated to it by the constituent Churches in the fields
of Evangelism, Social Service, Religious Education, and the like.
VI. The assent of each constituent Church to this Plan shall be
certified from its supreme governing or advisory body by the
appropriate officers thereof to the Chairman of the Ad Interim
Committee, which shall have power upon a two-thirds vote to
convene the Council as soon as the assent of at least six denom
inations shall have been so certified.
VII. Amendments.
This plan of organic union shall be subject to amendment only
by the constituent Churches, but the Council may overture to
such bodies any amendment which shall have originated in said
Council and shall have been adopted by a three-fourths vote.
Note : The Churches represented in the Council were the Arme
nian, Baptist, The Christian Church, Christian Union of United
States, Congregational, Disciples, Evangelical Synod of North
America, Friends (two branches), Methodist (Primitive), Metho
dist Episcopal, Moravian, Presbyterian Church in United States
of America, Protestant Episcopal, Reformed Episcopal, Reformed
Church in the United States, United Presbyterian, Welsh Pres
byterian. "The attention of the constituent Churches is called to the fact
that the assent called by Article VI of the Plan should be secured
in conformity with the constitution of each constituent Church."

[77 ]

THE PROPOSALS AT GENEVA OF THE
EASTERN ORTHODOX CHURCHES
NO official programme had been prepared beforehand for the
meeting at Geneva in August, 1920, in preparation for the
World Conference on Faith and Order, the Commission of the
American Episcopal Church considering that its only function
was to convene the meeting, which should make its own pro
gramme. The delegates from the Eastern Orthodox Churches
urged very strongly the need of establishing a true Christian soli
darity as the first step toward reunion and submitted, through
Professor Alivisatos, of Athens, the following programme:
League of Churches
1. To stop proselyting between the Christian Churches, and to
promote mutual understanding between them for Christian mis
sions among non-Christian peoples.
2. Help and mutual love of the Christian Churches.
3. Association and collaboration of the Churches for the
purpose of establishing Christian principles and collaboration
against every system working against those principles.
4. Knowledge and study by the Churches of each other.
5. Reunion of the smaller related Christian communions.
6. Abdication by the Churches of all political questions.
7. Examination of differences of faith and order in a friendly
spirit. 8. Union of all the Churches on faith and order as the final
purpose of the League of Churches.
Organization of the League of Churches
1. Appointment of a central permanent committee ofthe League
of Churches for the accomplishment of the aforesaid purposes.
2. Appointment of special committees in every Church which
is a member of the League of Churches, for the purpose of mutual
understanding and to cooperate with the central committee for
that object.
3. Foundation of a special central magazine of the League of
Churches. 4. Appointment of several congresses for the above purposes,
[ 78 ]

whose time and place will be fixed by the central committee of
the League of Churches.
5. Fixing of time and place of the first World Christian Con
gress. This programme was referred to the Business Committee which
reported as follows :
The representatives of the Greek Orthodox Church suggest to the
Conference that for the purpose of preparing the way for reunion
which is its ultimate aim, the following steps should be consid
ered for immediate action :
The appointment of a central Continuation Committee to rep
resent all such communions as are willing to cooperate, and to be
in communication with regional committees. The central Com
mittee should hold regular meetings and make all preparations
for any future conferences. It should disseminate information
and foster mutual knowledge and sympathy among the churches,
possibly through a common magazine such as The Constructive
Quarterly. It should be an immediate aim of the Committee to secure
among the various communions the acceptance of the following
principles of action: That while securing full Christian freedom
it should be recognized that in order to preserve mutual respect
and brotherly relations, there should be no endeavor on the part
of any communion to detach from their own fellowship members
of another communion.
In connection with this, the representatives of the Orthodox
Greek Church wish it to be understood that they circulate the
Holy Scriptures to their own members, and welcome their dis
tribution by the Bible Society: but to prevent misunderstanding
they desire the Authorities should be approached and asked to
cooperate in this.
A second immediate aim should be to secure definite mutual
understanding and cooperation between all Christian commun
ions for missions among non- Christian peoples; and, as an illus
tration, in a case of a mission to Mohammedans the Orthodox
Church would be willing to give every help to other Christian
communions to do this work when its own resources are not
adequate. In addition to these two principal aims: Special commissions
should be created for the study of dogmatic, historical and litur
gical questions, and those concerning ministerial orders and au
thorities, as affecting the differences between Christian commun-
[ 79 ]

ions, and negotiations should be opened between related com
munions for closer fellowship as a step towards the goal of com
plete union.
The Orthodox Churches are willing to join any League of
Churches for the purpose of establishing Christian principles and
working together against every system which is opposed to those
principles: but understand that this matter will not be taken in
hand by this Committee.
After cordial speeches in support of the report by the Bishop
of St. Andrews, of the Episcopal Church of Scotland, Rev. Dr.
Ramsay, of the Presbyterian Church of England, and Professor
Kay, of the Church of Scotland, the following vote was passed:
This Conference gives general approval to the principles em
bodied in the report upon relations with the Orthodox Eastern
Church, and remits them to the Continuation Committee to com
municate with the various Commissions represented in the Con
ference, with a view to preparing the way for fuller consideration
by the World Conference.
Bishop Abel Abrahamian desired that the fact be recorded that
the Armenian Church wished to associate itself with this reso
lution.

" That the wish, the longing, for unity- is Chris fs^ His
own prayer shows. We need not therefore he afraid that
the spirit which is bearing us towards unity is not of
God. On the other hand, this does not mean that every
proposal for unity is according to the will of God. Our.
proposed next steps may be amiss, but that does not mean
that the impulse is not from above. The mighty wind of
God is blowing upon w." The Bishop of Bombay : The
Great Church Awakes. Longmans, 1920, p. 13.

' LIBRARY

m