NEW COLLEGE,
LONDON
(Formerly HACKNEY AND NEW COLLEGE)
LIBRARY
xi ir
THE FIVE
LAMBETH CONFERENCES
A*
THE FIVE
LAMBETH CONFERENCES
COMPILED UNDER THE DIRECTION OF THE
MOST REVEREND
RANDALL T. DAVIDSON, D.D.,
ARCHBISHOP OF CANTERBURY
LONDON
SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE
NEW YORK: THE MACMILLAN COMPANY
1920
PREFACE
THIS volume is an endeavour to put into shape for easy
reference the facts about the five Lambeth Conferences
which have already been held, and the text of their Reso-
lutions and Reports. It contains very little new matter,
but it brings together those parts of the books previously
published under my editorship or supervision with reference
to the successive decennial gatherings, and I think it con-
tains all that is really necessary for those who, when attend-
ing the approaching sixth Conference, desire to be abreast
of what has been said and done on the previous occasions.
It has been compiled under my direction by Miss Honor
Thomas. Her handiwork appears to me to be accurate and
her arrangement lucid. Previous experience has shown the
value of such a compendium; and this volume, with its
careful index, can be trusted by those within or without the
Conference who desire to be correctly informed.
RANDALL CANTUAR :
Lambeth,
December, 1919.
vii
CONTENTS
PART I.
NARRATIVE.
CHAPTER I. PAGE
THE FIRST CONFERENCE, 1867 ...... 3
CHAPTER II.
THE SECOND CONFERENCE, 1878 14
CHAPTER III.
THE THIRD CONFERENCE, 1888 27
CHAPTER IV.
THE FOURTH CONFERENCE, 1897 40
CHAPTER V.
THE FIFTH CONFERENCE, 1908 43
PART II.
DOCUMENTS, REPORTS, AND RESOLUTIONS, ILLUS-
TRATING THE HISTORY OF THE
CONFERENCES.
I.
FORMAL " ADDRESS TO THE FAITHFUL " FROM THE
BISHOPS ATTENDING THE CONFERENCE OF 1867 . 49
ix
CONTENTS
II.
if
(3)
(4)
PAGE
RESOLUTIONS FORMALLY PASSED BY THE CONFERENCE
OF 1867 53
III.
REPORTS OF THE COMMITTEES APPOINTED BY THE CON-
FERENCE OF 1867
(a) Synodical System .58
(b) Voluntary Spiritual Tribunals ... 62
(c) Courts of Metropolitans 66
(d) Election of Bishops 67
(e) Declaration of submission to Synods . . 68
Provincial Subordination 70
) Missionary Bishoprics 71
(h) Condition of the Church in Natal ... 73
(j) Letters Dimissory 75
IV.
RESOLUTIONS OF THE CONFERENCE ADOPTED AT THE
ADJOURNED SESSION, DECEMBER 10, 1867 . . 76
V.
OFFICIAL LIST OF THE BISHOPS PRESENT AT THE CON-
FERENCE OF 1878 79
VI.
OFFICIAL " LETTER " OF THE BISHOPS ATTENDING THE
CONFERENCE OF 1878, INCLUDING THE REPORTS
(1) Best mode of maintaining union ... 82
(2) Voluntary Boards of Arbitration ... 87
Missionary Bishops and Missionaries . . 89
Anglican Chaplains on the Continent . . 92
(5) Answers to questions submitted during the
Conference . 93
VII.
OFFICIAL LIST OF THE BISHOPS PRESENT AT THE CON-
FERENCE OF 1888 102
VIII.
ENCYCLICAL LETTER FROM THE ASSEMBLED BISHOPS,
ISSUED JULY 27, 1888 106
CONTENTS xi
IX. PAGE
RESOLUTIONS FORMALLY ADOPTED BY THE CONFERENCE
OF 1888 ... 119
X.
REPORTS OF COMMITTEES, 1888
(1) Intemperance 125
(2) Purity 130
(3) Divorce 132
(4) Polygamy
(5) Observance of Sunday 135
(6) Socialism 136
(7) Care of Emigrants 141
(8) Mutual Relations of Dioceses and Branches
of the Anglican Communion . . . .149
(9) Home Reunion 156
(10) Scandinavian Church, Old Catholics, etc. . 161
(11) Eastern Churches . ... 167
(12) Authoritative Standards of Doctrine and
Worship .170
XI.
OFFICIAL LIST OF THE BISHOPS PRESENT AT THE CON-
FERENCE OF 1897 176
XII.
ENCYCLICAL LETTER FROM THE ASSEMBLED BISHOPS,
ISSUED JULY 31, 1897 182
XIII.
RESOLUTIONS FORMALLY ADOPTED BY THE CONFERENCE
OF 1897 199
XIV.
REPORTS OF COMMITTEES, 1897
(1) Organisation of the Anglican Communion . 212
(2) Religious Communities 215
(3) The Critical Study of Holy Scripture . . 218
(4) Foreign Missions 222
(5) Reformation Movements on the Continent . 240
(6) Church Unity ' . . 243
(7) International Arbitration 258
(8) Industrial Problems 265
(9) The Book of Common Prayer .... 271
(10) Duties of the Church to the Colonies . . 276
(11) Degrees in Divinity 288
xii CONTENTS
XV.
PAGE
OFFICIAL LIST OF THE BISHOPS PRESENT AT THE CON-
FERENCE OF 1908 . 287
XVI.
ENCYCLICAL LETTER FROM THE ASSEMBLED BISHOPS,
ISSUED AUGUST 5, 1908 294
XVII.
RESOLUTIONS FORMALLY ADOPTED BY THE CONFERENCE
OF 1908 . 318
XVIII.
REPORTS OF COMMITTEES, 1908
(1) The Faith and Modern Thought ... 338
(2) Supply and Training of Clergy . . . 347
(3) Religious Education . . ' . . . .367
(4) Foreign Missions . 372
(5) The Book of Common Prayer .... 382
(6) Administration of Holy Communion . . . 388
(7) Ministries of Healing 390
(8) Marriage Problems 395
(9) Moral Witness of the Church .... 409
(10) Organisation in the Anglican Communion . 415
(11) Reunion and Intercommunion .... 420
XIX.
REPORT ON RELIGIOUS COMMUNITIES . . 440
PART I
NARRATIVE
THE FIVE LAMBETH CONFERENCES
PART I
NARRATIVE
CHAPTER I
THE FIRST CONFERENCE, 1867
PERHAPS it is not too much to say that a decennial
Conference of the Bishops of the Anglican Communion,
under the presidency of the Archbishop of Canterbury, has
now become a recognised part of the organisation of our
Church, and the general attention which has been directed
to the third of these Conferences seems to afford a suitable
opportunity for recalling the history and doings of the
earlier gatherings of 1867 and 1878.
The first official step in connection with the assembling
of such a Conference was taken, not in England, but in
Canada. The notion had, indeed, been "in the air" for
many years, 1 both in England and abroad, and the final
impulse which brought about a Conference was eminently
significant of the changed conditions of the Church.
It arose, strange to say, from the interest awakened in
North America by the Church affairs of South Africa.
At the Provincial Synod of the Canadian Church, held
1 A reference to some of the earlier suggestions on the subject will be
found in the Guardian of June 19th, 1878, p. 857.
B 2
4 LAMBETH CONFERENCE OF 1867
on September 20th, 1865, it was unanimously agreed, upon
the motion of the Bishop of Ontario, to urge upon the
Archbishop of Canterbury and the Convocation of his
Province that means should be adopted " by which the
members of our Anglican Communion in all quarters of
the world should have a share in the deliberations for her
welfare, and be permitted to have a representation in one
General Council of her members gathered from every
land." 1
To a more personal appeal which accompanied this
address, Archbishop Longley replied in guarded terms.
" The meeting of such a Synod," he said, " is not by any
means foreign to my own feelings. ... I cannot, however,
take any step in so grave a matter without consulting
my episcopal brethren in both branches of the united
Church of England and Ireland, as well as those in the
different colonies and dependencies of the British Empire."
In May, 1866, the Convocation of Canterbury appointed
a Committee to " consider and report upon " the Canadian
address, and the whole subject was fully debated in
Convocation in the following spring. Obvious difficulties
and dangers were suggested, but in the end the Lower
House conveyed to the Archbishop of Canterbury "a
respectful expression of an earnest desire that he would
be pleased to issue an invitation to all the Bishops in
communion with the Church of England to assemble at
such time and place, and accompanied by such persons
as may be deemed fit, for the purpose of Christian
sympathy and mutual counsel on matters affecting the
welfare of the Church at home and abroad." 2
In the Upper House, Archbishop Longley took the
utmost pains to "diminish the doubts and difficulties " of
some of his brethren. " It should be distinctly under-
stood," he said, "that at this meeting no declaration of
faith shall be made, and no decision come to which shall
1 For the full text of the addresg and reply, see " The Lambeth Con-
ferences of 1867, 1878 and 1888 " p. 61 ; and Chronicle of Convocation of
Canterbury, May 2nd, 1868, p. 286 ; February 12th, 1867, p. 696.
Chronicle of Convocation, February 14th, 1867, p. 793.
INVITATION TO THE FIRST CONFERENCE 5
affect generally the interests of the Church, but that we
shall meet together for brotherly counsel and encourage-
ment. ... I should refuse to convene any assembly
which pretended to enact any canons or affected to make
any decisions binding on the Church. ... I feel I
undertake a great responsibility in assenting to this
request, and certainly if I saw anything approaching to
what is apprehended as likely to result from it, I should
not be disposed to sanction it, but I can assure my brethren
that I should enter on this meeting in the full confidence
that nothing would pass but that which tended to brotherly
love and union, and would bind the Colonial Church,
which is certainly in a most unsatisfactory state, more
closely to the Mother Church." 1
A week later the Archbishop issued the following invita-
tion to all the Bishops of the Anglican Communion, then
144 in number :
" LAMBETH PALACE,
"February 22nd, 1867.
" RIGHT REV. AND DEAR BROTHER,
" I request your presence at a meeting of the Bishops in
visible communion with the United Church of England
and Ireland, purposed (GoD willing) to be holden at
Lambeth, under my presidency, on the 24th of September
next and the three following days.
4 The circumstances under which I have resolved to
issue the present invitation are these : The Metropolitan
and Bishops of Canada, last year, addressed to the two
Houses of the Convocation of Canterbury the expression
of their desire that I should be moved to invite the Bishops
of our Indian and Colonial Episcopate to meet myself and
the Home Bishops for brotherly communion and
conference.
6 The consequence of that appeal has been that both
Houses of the Convocation of my province have addressed
1 Chronicle of Convocation, February 15th, 1867, p. 807,
6 LAMBETH CONFERENCE OF 1867
to me their dutiful request that I would invite the attend-
ance, not only of our Home and Colonial Bishops, but of
all who are avowedly in communion with our Church.
The same request was unanimously preferred to me at a
numerous gathering of English, Irish, and Colonial
Archbishops and Bishops recently assembled at Lambeth ;
at which I rejoice to record it we had the counsel and
concurrence of an eminent Bishop of the Church in the
United States of America the Bishop of Illinois.
" Moved by these requests, and by the expressed con-
currence therein of other members both of the Home and
Colonial Episcopate, who could not be present at our
meeting, I have now resolved not, I humbly trust,
without the guidance of GOD the Holy Ghost to grant
this grave request, and call together the meeting thus
earnestly desired. I greatly hope that you may be able
to attend it, and to aid us with your presence and brotherly
counsel thereat.
" I propose that, at our assembling, we should first
solemnly seek the blessing of Almighty GOD on our
gathering, by uniting together in the highest act of the
Church's worship. After this, brotherly consultations will
follow. In these we may consider together many practical
questions, the settlement of which would tend to the
advancement of the Kingdom of our Lord and Master
Jesus Christ, and to the maintenance of greater union in
our missionary work, and to increased intercommunion
among ourselves.
" Such a meeting would not be competent to make
declarations or lay down definitions on points of doctrine.
But united worship and common counsels would greatly
tend to maintain practically the unity of the faith : whilst
they would bind us in straiter bonds of peace and brotherly
charity.
'* I shall gladly receive from you a list of any subjects
you may wish to suggest to me for consideration and
discussion. Should you be unable to attend, and desire to
commission any brother Bishop to speak for you, I shall
DIFFICULTIES OF AN AGENDA-PAPER 7
welcome him as your representative in our united
deliberations.
" But I must once more express my earnest hope that,
on this solemn occasion, I may have the great advantage
of your personal presence.
"And now I commend this proposed meeting to your
fervent prayers; and, humbly beseeching the blessing of
Almighty GOD on yourself and your diocese, I subscribe
myself,
" Your faithful brother in the Lord,
"C. T. CANTUAR."
The invitation was accepted by 76 Bishops, and as soon
as those who came from the Colonies and the United States
began to arrive in England, a series of preliminary
meetings was held to discuss and arrange the details of a
Conference for which no precedent existed to serve as a
guide. The strong divergence of opinion upon the legal
aspect of Bishop Colenso's deposition and excommunica-
tion, and the fact that the Bishop of Capetown had come
to England on purpose to secure, if possible, the synodical
sanction of the Conference to the course he had himself
adopted, made the agenda-paper a matter of no small
difficulty, if it was to be kept within the limits laid down
by the Archbishop of Canterbury in the Convocation speech
which has been quoted above. Not a few of the English
Bishops felt so sure of the increased confusion such a
Conference must cause in an already tangled web that
they declined to attend its deliberations. Among these
were the Archbishop of York and the Bishops of Durham,
Carlisle, Ripon, Peterborough, and Manchester. Others,
including Bishop Thirlwall, of St. David's, postponed their
acceptance until the official agenda-paper or programme
should be published, 1 a fact to which they afterwards
called attention when the programme had unexpectedly
been changed.
1 See " The Lambeth Conferences," p. 56.
8 LAMBETH CONFERENCE OF 1867
The Conference met on Tuesday, September 24th, the
opening service being preceded by a Celebration of Holy
Communion in Lambeth Palace Chapel, with a sermon
from Bishop Whitehouse of Illinois. 1 The meetings of
the Conference were held in the upstairs dining-hall, or
" Guard-Room," of Lambeth Palace, not (as was the case
in 1878) in the great library. On the Archbishop of Canter-
bury's right sat the Archbishop of Armagh, the Bishop of
London, the Presiding Bishop of the American Church, the
Primus of the Scottish Episcopal Church, the Bishop of
Calcutta and the Bishop of Sydney. On the left were the
Archbishop of Dublin, and the Bishops of Montreal, New
Zealand and Capetown. The other Bishops sat in front.
The Bishop of Gloucester and Bristol 2 acted as episcopal
secretary to the meeting throughout its deliberations.
In his opening address, 3 Archbishop Longley again
defined, with some care, the position of the Conference.
"It has never been contemplated," he said, "that we
should assume the functions of a general synod of all the
Churches in full communion with the Church of England,
and take upon ourselves to enact canons that should be
binding upon those here represented. We merely propose
to discuss matters of practical interest, and pronounce
what we deem expedient in resolutions which may serve as
safe guides to future action. Thus it will be seen that our
first essay is rather tentative and experimental, in a matter
in which we have no distinct precedent to direct us."
Special importance attached to the discussions of the
first day, when, in the form of a preamble to the subsequent
resolutions, the standpoint taken by the Anglican Church
was in general terms described. All the leading Bishops
took part in the debate, and its outcome will be best seen
by placing the paragraph, as it was first drafted, side by
side with the form which was finally agreed upon.
1 See " The Lambeth Conferences,'' p. 61.
1 Right Rev. C. J. Ellicott, D.D.
3 See " The Lambeth Conferences," p. 77.
THE ALTERNATIVE PREAMBLE
As ultimately carried.
"We, Bishops of Christ's Holy
Catholic Church, in visible Com-
munion with the United Church of
England and Ireland, professing
the faith delivered to us in Holy
Scripture, maintained by the primi-
tive Church and by the Fathers of
the English Reformation, now
assembled by the good providence
of GOD, at the Archiepiscopal
Palace of Lambeth, under the
presidency of the Primate of all
England, desire, first, to give hearty
thanks to Almighty GOD for having
thus brought us together for com-
mon counsels and worship ; second-
ly, we desire to express the deep
sorrow with which we view the
divided condition of the flock of
Christ throughout the world, ar-
dently longing for the fulfilment of
the prayer of our Lord : ' That all
may be one, as Thou, Father, art in
me, and I in Thee, that they also
may be one in us, that the world
may believe that Thou hast sent me';
and, lastly, we do here solemnly
record our conviction that unity
will be most effectually promoted,
by maintaining the faith in its
purity and integrity, as taught in
the Holy Scriptures, held by the
primitive Church, summed up in
the Creeds, and affirmed by the
undisputed General Councils, and
by drawing each of us closer to our
common Lord, by giving ourselves
to much prayer and intercession,
by the cultivation of a spirit of
charity, and a love of the Lord's
appearing." |y *>,;' ff$
On the second day Wednesday, September 25th the
President consented, notwithstanding the strenuous pro-
test of several Bishops, to a complete change of pro-
gramme, in accordance with the wish of the Bishop of
Capetown and others, 2 and the discussions were thus
diverted into an unexpected channel. A long day was
1 See I. Eliz., c. i., xxxvi.
2 See " The Lambeth Conferences," p. 83.
As originally drafted.
"We, Bishops of Christ's Holy
Catholic Church, professing the
faith of the primitive and undivided
Church, as based on Scripture,
defined by the first four General
Councils, 1 and reaffirmed by the
Fathers of the English Reforma-
tion, now assembled by the good
providence of GOD at the Archi-
episcopal Palace of Lambeth, under
the presidency of the Primate of all
England, desire, first, to give hearty
thanks to Almighty GOD for having
thus brought iis together for com-
mon counsels and united worship ;
secondly, we desire to express the
deep sorrow with which we view
the divided condition of the flock
of Christ throughout the world ;
and lastly, we do here solemnly
declare our belief that the best hope
of future re-union will be found in
drawing each of us for ourselves
closer to our common Lord, in
giving ourselves to much prayer
and intercession, in the cultivation
of a spirit of charity, and in seeking
to diffuse through every part of the
Christian community that desire
and resolution to return to the faith
and discipline of the undivided
Church which was the principle of
the English Reformation."
10 LAMBETH CONFERENCE OF 1867
occupied in discussing the due gradation of synodal autho-
rity, diocesan, provincial, and perhaps patriarchal, within
the Anglican Communion. After the failure of successive
attempts to obtain the formal sanction of the Conference
to the definite schemes proposed, it was found necessary to
fall back upon a perfectly general resolution proposed by
Bishop Selwyn, of New Zealand, in the following terms :
"That, in the opinion of this Conference, unity of faith
and discipline will be best maintained among the several
branches of the Anglican Communion by due and canonical
subordination of the synods of the several branches to the
higher authority of a synod or synods above them."
This was carried nem. con., and a Committee was ap-
pointed to consider the whole subject. 1
On the following day .(Thursday, September 26th), the
" burning question " of Bishop Colenso's position was the
subject of prolonged debate. The Archbishop of Canter-
bury had declined to allow any distinct resolution of con-
demnation to be put to the Conference, and he ruled out
of order a motion to that effect which was proposed by the
Presiding Bishop of the American Church. After several
hours' discussion it was resolved, by 49 votes to 10, tc that
in the judgment of the Bishops here assembled, the whole
Anglican Communion is deeply injured by the present con-
dition of the Church in Natal; and that a Committee be
now appointed at this general meeting to report on the best
mode by which the Church may be delivered from tHe con-
tinuance of this scandal, and the truth maintained. That
such report be forwarded to his Grace the Lord Archbishop
of Canterbury, with the request that his Grace will be
pleased to transmit the same to all the Bishops of the
Anglican Communion, and to ask for their judgment
thereon." 2
The next matter dealt with was the possible constitution
of what was described as a Spiritual Court of Appeal ; and
on this subject it was found necessary, after long debate,
to await the report of a Committee before any formal
1 See p. 58. [ 2 See page 73.
ENCYCLICAL ADDRESS TO THE FAITHFUL 11
recommendation could be made. Such a Committee was
accordingly appointed " to consider the constitution of a
voluntary, spiritual tribunal, to which questions of doc-
trine may be carried by appeal from the tribunals for the
exercise of discipline in each Province of the Colonial
Church." 1
It had, upon the previous day, been informally decided
that a short " Encyclical " Letter or Address should be
drafted by a Committee 2 for the signature cf the Bishops
attending the Conference. This Address was adopted by
the whole body before the adjournment on Thursday
evening, and was formally signed at the morning session
on the following day. 3 It was suggested in the Conference
that it should be publicly read by the Archbishop from the
altar of Lambeth Parish Church ; but this course was not
adopted. After other resolutions 4 had been carried with
respect to the due notification of the establishment of new
dioceses, the provision of Letters Commendatory, and the
proper measure of publicity to be given to the proceedings
of the Conference, a second and unexpected debate arose
upon the position of Bishop Colenso, and a resolution was
carried expressing the acquiescence of the Conference in
certain advice given by the Convocation of Canterbury a
year before, respecting the steps to be taken "if it be
decided that a new Bishop should be consecrated " for the
Diocese of Natal. 5
After the Gloria in Excelsis had been sung by the assem-
bled Bishops, the Primate dismissed the Conference with
the Benediction, on the understanding that those members
of it who could remain in England should reassemble in
December to receive the reports of the various Committees.
On the following day, Saturday, September 28th", 34
Bishops attended a closing service in Lambeth Parish
Church, when the Holy Communion was celebrated by the
1 See pasre 62.
1 The Committee consisted of the Archbishop of Canterbury, and the
Bishops of London, Winchester, Oxford, North Carolina, Grahamstown,
Ohio Ely, St. Andrews, Capetown, Moray and Ross, and New Zealand.
See p. 49. < See 53 6 gee 55
12 LAMBETH CONFERENCE OF 1867
Archbishop, and a sermon was preached by Bishop Fulford,
of Montreal. It had originally been proposed that this
service should be held in Westminster Abbey; but Dean
Stanley, in a correspondence published at the time, 1 gave
his reasons for objecting to the use of the Abbey in the
manner proposed, and the Conference fell back on Lambeth
Church as an alternative.
The several Committees were in frequent session during
the next two months under the direction of Bishop Selwyn
of New Zealand, 2 Bishop Fulford of Montreal, and Bishop
Cotterill of Grahamstown, the last-named of whom had
undertaken the onerous work of " Secretary of Com-
mittees " to the Conference.
On December 10th a further session of the Conference,
or such members of it as had remained in England, was
held at Lambeth Palace, when eight Reports were pre-
sented. 3 With reference to the first seven of these, a reso-
lution was in each case formally passed : " That this
adjourned meeting of the Conference receives the Report
(No. ) of the Committee now presented, and directs the
publication thereof, commending it to the careful con-
sideration of the Bishops of the Anglican Communion, as
containing the result of the deliberations of that Com-
mittee; and returns the members of the same its thanks
for the care with which they have considered the various
important questions referred to them."
Upon the presentation of Report No. VIII., which
referred to Bishop Colenso's deposition, it was resolved
" that the Report be received and printed ; that the thanks
of this meeting be given to the Committee for their labours,
and that his Grace be requested to communicate the
Report to the Council of the Colonial Bishoprics Fund." 4
The further resolutions, which will be found in full on
page 76, were for the most part of a formal character. It
was, indeed, impossible, considering the small number of
1 See " The Lambeth Conferences," p. 101.
8 Bishop Selwyn had been nominated in November, 1867, to the See of
Lichfield, but was not enthroned till January 9th, 1868.
8 See p. 58. * See p. 73. *
ATTENDANCE OF BISHOPS 13
Bishops who were able to attend, that any important
motions should at this stage be brought before them. The
session lasted for a few hours only, and it became evident
that in any future Conference some different arrangement
must be adopted. Reiterated thanks were expressed to
the Bishops of Gloucester and Grahamstown, the Episcopal
Secretaries; and to Mr. Philip Wright and Mr. Isambard
Brunei, who had acted as their lay assistants and advisers.
The Conference had been attended, in all, by 76 Bishops
out of 144 who had received invitations. Of these 76,
18 were English Bishops, 5 were Irish, and 6 were Scotch.
The Colonial Church sent 24, including 5 Metropolitans.
The United States sent 19. At no one session of the Con-
ference were all the Bishops present, but the Encyclical
Address received the signatures of all, and the President
was subsequently authorised to affix the names of several
others who had been reluctantly prevented from
attending. 1
1 See p. 77;
CHAPTER II
THE SECOND CONFERENCE, 1878
THE circumstances in which the first Conference had
been held were exceptionally difficult, and some of the
interests at stake were of so keen and even personal a sort
that the Bishops found it hard to give undistracted atten-
tion to the wider questions of policy and practice wEich
had been included in Archbishop Longley's programme.
The allotted time also had been far too short for dealing
adequately with such subjects. Eight Committees had
indeed reported ; but their Reports, as has been seen, were
presented to less than a score of Bishops at one brief session
on a single day. Due discussion of them was thus im-
possible, and Bishop Selwyn, who had been foremost per-
haps among the promoters of the gathering, could only
suggest the postponement to a future Conference of any
debate upon these weighty documents. 1
The inquiry soon became common. Will there be a
second Conference, and if so, when ? Once again, as in
1865, it was the Canadian Church which took the first offi-
cial step. In December, 1872, the Bishops of the Ecclesias-
tical Province of Canada made formal appeal to the Con-
vocation of Canterbury to join with them in a request to
Archbishop Tait, who had in 1868 succeeded to the
Primacy, that he would summon as soon as possible a
second meeting of the Conference. 2
Taking this Canadian letter as his text, Bishop Selwyn,
1 See e.g. Chronicle of Convocation, Februarv 13th 1873 170
See -The Lambeth Conferences,'* p. 139 ' ' P * ?2 '
14
REQUEST FOR A SECOND CONFERENCE 15
in a memorable speech in Convocation, endorsed and ex-
panded the appeal. He had visited America in 1871. He
was to pay a second and more formal visit in 1874, and his
experience in every part of the world led him to long for
such confederation and unity of action as could, he
believed, be best secured by a second Conference, or, as
he called it, "A General Council of the Bishops of the
Anglican Communion, to carry on the work begun by
the Lambeth Conference of 1867. J?1
The matter was, by common consent, adjourned for a
time ; and in the following year (1874) Bishop Kerfoot of
Pittsburgh, as representing the American Church, was in
constant communication upon the subject with Archbishop
Tait, whom he visited at Addington, and to whom he was
authorised to write officially from America. 2 The Bishop
of Lichfield's formal attendance in that year at the meet-
ings, first of the Provincial Synod of Canada and then of
the General Convention in New York, 3 brought the question
again into prominence, and it had now become practically
certain that a second Conference would be held in 1877 or
1878 if the necessary conditions could be agreed upon.
Some of these conditions were suggested by the Canadian
House of Bishops 4 ; others were laid down by the Arch-
bishop himself in an important Convocation speech, and in
his written reply to a formal request signed by no less than
42 Bishops of the American Church. 5 Speaking in Con-
vocation on April 16th, 1875, he said :
" No one can doubt that very great good has arisen from
the friendly intercourse which took place during the last
Lambeth Conference. At the same time it must be remem-
bered that it is a serious matter to gather the Bishops
together from all parts of the globe, unless there is some
distinct object for their so gathering. I therefore am
1 See Chronicle of Convocation, February 13th, 1873, pp. 168-174
2 See " The Lambeth Conferences," p. 141, and " Life of Bishop Kerfoot,"
vol. ii., pp. 681-587.
3 See ,. M . ._
" The Lambeth Conferences," p.
5 See " The Lambeth Conferences," p. 144.
See " Life of Bishop Selwyn," vol. ii., pp. 319-324.
4 See " The Lambeth Conferences," p. 148.
16 LAMBETH CONFERENCE OF 1878
disposed, by the advice of my brethren, to request that our
brethren at home, and also those at a distance, will state to
me as explicitly as possible what the subjects are that it is
desirable to discuss at such meeting. They are of a some-
what limited character. There is no intention whatever
on the part of anybody to gather together the Bishops of
the Anglican Church for the sake of defining any matter of
doctrine. Our doctrines are contained in our formularies,
and our formularies are interpreted by the proper judicial
authorities, and there is no intention whatever at any such
gathering that questions of doctrine should be submitted
for interpretation in any future Lambeth Conference any
more than they were at the previous Lambeth Conference.
My predecessor had a very difficult task in defining the
exact duty of the Bishops who came together on the
former occasion, and with great firmness, and at the same
time with that remarkable courtesy and kindliness for
which he was so eminent, he steered the somewhat difficult
course which was before him, and it was distinctly settled
that matters of that kind were not to be entered upon.
Well, then, with regard to discipline, of course our discip-
line is exercised by ourselves and by the constituted Courts
of the Church at home, and the discipline of the various
Colonial and more independent Churches is exercised by
these Churches according to fixed rules which have been
established by themselves, and we have no intention what-
ever of interfering with these matters of discipline. We
are, therefore, perhaps naturally, anxious to know toler-
ably distinctly the subjects which any would wish to bring
before us. ... Friendly intercourse must, of course, be of
great value. But it is possible that Bishops at a very
great distance such as the Bishop of Athabasca, who, I
believe, can scarcely reach his diocese under a year might
perhaps, under a misapprehension, think it was necessarily
their duty to come to such a Conference unless it was dis-
tinctly stated what was to be done. ... I cannot doubt
that there are many points respecting the connection
between the Mother Church and the Colonial Churches on
ARCHBISHOP T AIT'S SPEECH IN CONVOCATION 17
which a friendly Conference would be very valuable in-
deed. . . . With regard to our brethren in America, no
such difficulties exist : what we enjoyed so much during
the late Conference was the friendly intercourse and ex-
change of sentiment between us and them. We have no
desire to interfere with their affairs, and I am sure they
have no desire to interfere with ours. As far as they are
concerned, I think it would be a work of love in which
we should be engaged the extension of Christ's kingdom
and that we may be able by friendly intercourse to
strengthen each other's hands. But I think it important
that there should be no misunderstanding, and none of that
difficulty which, I am bound to say, did exist at the last
Lambeth Conference as to what subjects might and what
subjects might not be introduced; that we should know
what it is that our brethren wish to bring before us, and
what we wish to bring before them, before they give them-
selves the trouble of coming from the ends of the earth,
happy as the results of such a meeting are, under GOD'S
Providence, likely to be." *
Fortified by the concurrence of the Northern Convoca-
tion, 2 which had held aloof in 1867, the Archbishop of
Canterbury issued a formal letter on March 28th, 1876, to
all the Bishops of the Anglican Communion, intimating his
readiness to hold a Conference in 1878, "if it shall seem
expedient after the opinions of all our brethren have been
ascertained," and inviting an expression of opinion. 3
These letters to the Bishops throughout the world were not,
as heretofore, sent direct from Lambeth, but were for-
warded to the various Metropolitans and Presiding
Bishops, with a request that they would transmit them
officially to the Bishops entitled to receive them in each
branch or province of the Church a rule which has since
been followed in all similar circulars of an official kind.
Before the close of the year about 90 letters of reply
1 See Chronicle of Convocation, April 16th, 1875, pp. 132-134.
2 For formal resolution passed in the Convocation of York on February
26th, 1875, see " The Lambeth Conferences," p. 150.
3 See " The Lambeth Conferences," p. 161.
C
18 LAMBETH CONFERENCE OF 1878
were received by the Archbishop, from all parts of the
world, showing, as had been anticipated, an overwhelming
preponderance of opinion in favour of a second Conference,
provided a longer period of session could be arranged for
than " the four short days " of 1867.
Most of the Bishops also suggested subjects for discus-
sion, and on these the Archbishop took counsel with an
Episcopal Committee, and especially with Bishop Selwyn.
After the fullest deliberation, the following definite invita-
tion was issued :
LAMBETH PALACE,
July IQth, 1877.
" RIGHT REVEREND AND DEAR BROTHER,
"It is proposed to hold a Conference of Bishops of the
Anglican Communion, at this place, beginning on Tuesday,
the second day of July, 1878.
" The Conference, it is proposed, shall extend over four
weeks ; the first week, of Four Sessions, to be devoted to
discussions, in Conference, of the subjects submitted for
deliberation ; the second and third weeks to the considera-
tion of these subjects in Committees ; and the fourth week
to final discussions in Conference, and to the close of the
meeting.
" The subjects selected for discussion are the follow-
ing :
66 (1) The best mode of maintaining Union among the
various churches of the Anglican Communion.
" (2) Voluntary Boards of Arbitration for Churches to
which such an arrangement may be applicable.
" (3) The relations to each other of Missionary Bishops
and of Missionaries, in various branches of the Anglican
Communion acting in the same country.
" (4) The position of Anglican Chaplains and Chaplain-
cies on the Continent of Europe and elsewhere.
" (5) Modern forms of infidelity, and the best means of
dealing with them.
" SERVICE OF WELCOME " AT CANTERBURY 19
" (6) The condition, progress, and needs of the various
Churches of the Anglican Communion.
" I shall feel greatly obliged if, at your early conveni-
ence, you will inform me whether we may have the
pleasure of expecting your presence at the Conference.
" I am,
" Right Reverend and dear Brother,
"Yours faithfully in Christ,
"A. C. CANTUAR."
It was evidently not without intention that the subjects
selected for discussion, though grouped under such all-
embracing headings, coincided in some parts so closely
with the Resolutions of the Conference of 1867. The
Reports presented in that year had never, as has been
seen, received adequate discussion, nor had any one of
them been " adopted " by the Conference. By a recur-
rence to these subjects a certain measure of continuity was
secured, and a basis was laid for the practical deliberations
of 1878. The plan adopted in 1867 of drafting and pub-
lishing beforehand the Resolutions which were to be moved
nad not worked altogether well, and it was arranged that
in 1878 the formal motion should in each case be for the
appointment of a Committee which, after considering some
branch of the selected subjects, should report to the Con-
ference in its final week of session.
108 Bishops accepted the Archbishop's invitation.
Some of these, however, were at the last moment prevented
from attending, and the actual number present at the Con-
ference was exactly 100. x
On Saturday, June 29th, St. Peter's Day, the proceed-
ings of the Conference began with a gathering of Bishops
at Canterbury, for what has been described as a " Service
of Welcome " in the Cathedral.
Archbishop Tait, four weeks before, had lost his only
1 See p. 79.
C2
20 LAMBETH CONFERENCE OF 1878
son, who had recently returned from a visit to America,
and the fear that the Archbishop would himself be unable
to attend the Service, which would thus be deprived of
much of its interest and completeness, kept away many
Bishops who had intended to be present.
The Archbishop, however, went to Canterbury as
arranged, and was met by 36 Bishops 1 and an immense
gathering of clergy.
A service was held in the morning in St. Augustine's
Missionary College, with a sermon by Bishop Cleveland
Coxe, of Western New York, and at the Special Evensong
in the Cathedral at 3 o'clock, the Archbishop gave an offi-
cial welcome to the assembled Bishops. The ancient
marble throne, known as " St. Augustine's Chair," was
moved from its ordinary position in the south transept
and placed in the centre of the altar steps. The Bishops
were grouped on either side of it, and the Archbishop
addressed them as follows :
" My brothers, representatives of the Church throughout
the world, engaged in spreading the Gospel of Jesus Christ
wherever the sun shines, I esteem it a very high privilege
to welcome you here to-day, to the cradle of Anglo-Saxon
Christianity. ... I am addressing you from St. Augus-
tine's Chair. This thought carries us back to the time
when that first missionary to our Anglo-Saxon forefathers,
amid much discouragement, landed on these barbarous
shores. More than twelve centuries and a half have rolled
on since then. The seed he sowed has borne an abundant
harvest, and this great British nation, and our sister be-
yond the ocean, have cause to render thanks to GOD for
the work begun by him here. And how full of encourage-
ment to you is St. Augustine's work. What difficulties
greater than those that confronted him can stand in your
path ? And you have blessings that he had not. You
stand nearer the pure primitive Christianity of the
Apostles. You have a motive power to touch the heart
1 Nearly all of these came from abroad. Only three of the home
Diocesans were present.
OPENING OF THE SECOND CONFERENCE 21
denied to him. . . . The varied history of the Church has
recorded many failures and many successes, and we learn
from the past neither to be elated by the one nor dis-
couraged by the other. The monuments which surround
us speak of a chequered history. They tell of dark times
and of great times. But they all testify to the superin-
tending power of GOD, Who works all things according to
the pleasure of His will, after His own plan for the building
up of His one Kingdom in His own way. ... It is my
privilege to welcome you to Christ Church, Canterbury.
. . . Gregory sent St. Augustine here that he might mark
England with the name of Christ, 'that Name which is
above every name.' GOD grant that that Name may be ever-
more and more acknowledged among us; that its glories
may shine more and more brightly here, and in your dis-
tant dioceses, triumphing over all obstacles, and recon-
ciling all petty divisions, uniting all hearts in the truth of
our Lord and Saviour, Jesus Christ. My Brethren from
across the Atlantic you especially from the great Repub-
lic to you a particular welcome is due from me. Partly
for our Church's sake, partly for my sake, partly also ?or
something you discerned in himself, you welcomed one very
dear to me last autumn. 1 The bond that unites us is not
the less sacred because so many hopes of earthly joy have
withered and disappeared. GOD unite us all more closely
in His own great Family. And now let us to prayer."
At 11 o'clock on Tuesday, July 2nd, the Bishops met at
Lambeth. They were marshalled in the Guard-Room,
where the actual Sessions of 1867 had been held, and passed
thence in procession to the Chapel, the Bishops from the
United States walking alongside of the English Diocesan
Bishops as their guests, all due precedence being given in
the processional arrangements to the Metropolitans and
Presiding Bishops. 2 After the Veni Creator had been
sung, the Holy Communion was celebrated by the Arch-
1 The Archbishop's son, the Rev. Craufurd Tait, had been formally
welcomed by the House of Bishops assembled at Boston on October 5th.
1877.
1 See "The Lambeth Conferences," p. 206.
22
LAMBETH CONFERENCE OF 1878
bishop of Canterbury, assisted by the Bishops of London,
Winchester, Salisbury and Rochester, as officers of the
Provincial College. With the exception of the Archbishop
of Canterbury's Chaplains, 1 none but Bishops were present
in the Chapel. The sermon was preached by the Arch-
bishop of York, the text being Galatians ii. 11 : " But when
Peter was come to Antioch, I withstood him to the face,
because he was to be blamed." 2
The Sessions of the Conference were held in the Great
Library. The arrangement of hours and subjects was as
follows :
Tuesday,
Julv 2nd.
Wednesday,
July 3rd.
11 a.m. Holy Communion and sermon in
Lambeth Palace Chapel.
1.30 p.m. Archbishop's opening address.
2 p.m.-4.45 p.m. Subject I. : The best
mode of maintaining union among the
various Churches of the Anglican Com-
munion.
10.30 a.m. Litany in Chapel.
11 a.m. Subject II. : Voluntary Boards of
Arbitration for Churches to which such
an arrangement may be applicable.
1.30 p.m. Subject HI.: The relation to
each other of Missionary Bishops and
of Missionaries in various Branches of
the Anglican Communion, acting in the
same country.
10.30 a.m. Litany in Chapel.
11 a.m. Subject IV. : The position of
Anglican Chaplains and Chaplaincies
on the Continent of Europe and else-
where.
1.30 p.m. Subject V. : Modern forms of In-
fidelity, and the best means of dealing
with them.
1 Archdeacon Fisher, Rev. F. G. Blomfield, Hon. and Rev. W. H
Fremantle, Rev. W. F. Erskine Knollys, Rev. Randall T. Davidson.
? See " The Lambeth Conferences/' p. 154.
Thursday,
July 4th.
SECRETARIAL WORK OF THE CONFERENCE 23
10.30 a.m. Litany in Chapel.
11 a.m. and 1.30 p.m. Subject VI. : The
Friday,
July 5th.
condition, progress, and needs of the
various Churches of the Anglican Com-
munion.
It was decided, almost unanimously, that the proceedings
of the Conference should, as in 1867, be private. A short-
hand report was made of all the speeches, and it was
arranged that this should be preserved by the Archbishop
along with the other manuscripts belonging to Lambeth
Library, but should in no way be made public. 1
The secretarial work of the Conference was again, as in
1867, under the charge of Bishops Ellicott and Cotterill, 2
assisted by Dr. Isambard Brunei, and, unofficially, by the
Archbishop's resident Chaplain. 3 For the avoidance of
discussions irrelevant to the programme, it was arranged,
with general consent, that if any memorials or petitions
and there were not a few should be forwarded to the Con-
ference, they should be placed, without further remark
than a bare statement of their purport, in the hands of the
President, and that the memorialists should be informed
that in no case could any answer be returned.
In the opening debates during the first week the formal
motion was in each case for the appointment of a Com-
mittee to consider the particular subject under discussion,
and to report to the Conference during the closing week of
Session. On the final and very wide subject (No. VI. :*
The condition, progress, and needs of the various Churches
of the Anglican Communion) the order was varied by the
appointment of an influential Committee presided over by
the Archbishop of Canterbury, which sat de die in diem at
1 A long account of the debates which" hadftaken^place in 1867 was
unexpectedly 'published in the Guardian of ? June 19th, 1878, in circum-
stances explained in a letter from the Rev. W. Benham to the Archbishop ,
which appeared in the Guardian of the following* week, June 26th, 1878,
p. 900.
2 Bishop of Grahamstown, 1856-1871 ; Bishop of Edinburgh, 1871-
1886.
3 Rev. R. Tj Davidson
24 LAMBETH CONFERENCE OF 1878
Lambeth, " to receive questions submitted in writing by
Bishops desiring the advice of the Conference on difficulties
or problems they have met with in their several Dioceses."
The various Committees met at Lambeth, Fulham, Farn-
ham and elsewhere during the fortnight which intervened
between the first and last groups of Sessions, and their
Reports were, for the most part, ready when the Con-
ference re-assembled in Lambeth Library on Monday,
July 22nd. On Subject No. V. alone (Modern forms of
Infidelity, and the best means of dealing with them)
the Committee, as was natural, announced that they had
not found it possible to prepare in the time allotted for
their deliberations a detailed Report upon so vast a ques-
tion. To judge, however, from the published opinions of
the Bishops present at the Conference, 2 the debates upon
this subject were among the most useful of any that took
place.
As the outcome of much discussion it was decided that
the Reports, when adopted by the Conference, should be in-
corporated as a whole in a combined " Letter," s and put
forth to the world in the name of the hundred Bishops
assembled. This course was rendered possible by the
almost complete unanimity with which the five Reports in
their ultimate shape received the imprimatur of the Con-
ference. Bishop Wordsworth of Lincoln, who, as Arch-
deacon of Westminster, had in 1867 translated into Greek
and Latin the Address then published, 4 undertook in like
manner to make translations of this document of 1878, con-
densing or omitting such portions of the Reports as would
be inappropriate or uninteresting to those outside the
Anglican Communion. 5
The Letter having been thus formally signed, the Gloria
in Excelsis was sung by the assembled Bishops, the Bene-
1 See p. 93.
2 See for example, " The Second Lambeth Conference : A Personal
Narrative,'* by Bishop Stevens Perry, of Iowa, pp. 27 et sea.
3 See p. 82.
4 See " The Lambeth Conferences," p. 92.
5 See " The Lambeth Conferences," p. 191.
CLOSING SERVICE IN ST. PAUL'S CATHEDRAL 25
diction was pronounced, and the deliberations of the Con-
ference were at an end.
On the following day (Saturday, July 27th) a grand
closing service was held in St. Paul's Cathedral.
The Bishops who were able to be present about 85
in number received the Archbishop of Canterbury
at the West door, and the hymn, " The Church's One
Foundation," was sung as the long procession walked up
the nave. The Te Deum l followed, and the Holy Com-
munion was then celebrated by the Archbishop of Canter-
bury, who w r as assisted in the service and administration
by the Bishops of London, Moray and Ross, Sydney, Mon-
treal, Christ Church (New Zealand), Capetown, Ruperts-
land and Delaware. The sermon was preached by Bishop
Stevens, of Pennsylvania, from the text, "I, if I be lifted
up from the earth, will draw all men unto Me " (St. John,
xii. 32). 2 The service over, the Bishops assembled in
the apse of the Cathedral, when a few farewell words were
spoken by the Archbishop. " I feel confident," he said,
" that the effect of our gathering will be that the Church
at home and abroad will be strengthened by the mutual
counsel which we have taken together. May the blessing
of Almighty GOD, the Father, the Son, and the Holy Ghost
attend each one of us in our several spheres when we depart
from this place. On behalf of the Bishops of England I
offer to those of our brethren who have come hither from
foreign lands our heartfelt thanks, and bid them, in the
name of GOD, Farewell ! "
So ended the second Lambeth Conference. It had been
attended, as has been seen, by exactly 100 Bishops.
Thirty-five of these were English, 3 9 were Irish, 7 were
Scottish, 30 were Colonial and Missionary, and 19 belonged
to the Church of the United States. 4 The expenses of the
Conference, so far as they did not devolve upon the Arch-
1 Stainer in E flat.
1 See "The Lambeth Conferences," p. 208.
"Namely, 2 Archbishops, 26 English Diocesans, 3 Bishops
buffragan, and four ex-Colonial Bishops holding " Commissions "
m England (see p. 79).
4 For numbers attending the 1867 Conference, see above p. 13.
26 LAMBETH CONFERENCE OF 1878
bishop of Canterbury, were defrayed by the English Dio-
cesan Bishops. A Committee of laymen, under the
guidance of Mr. J. G. Talbot, M.P., undertook to arrange
for all possible hospitality to the American and Colonial
Bishops. This organisation, however, as well as the visits
paid to the English Universities and Cathedral cities, lay
altogether outside the official arrangements for the Con-
ference.
CHAPTER III
THE THIRD CONFERENCE, 1888
IT was virtually settled at the Conference of 1878 that a
third Conference should be held at Lambeth, ten years
later, and the death of Archbishop Tait, on December 3rd,
1882, made no difference in these arrangements.
In July, 1886, Archbishop Benson issued the following
formal letter, which was sent, as on previous occasions,
through the various Metropolitans and Presiding Bishops,
to all members of the Anglican Episcopate " exercising
superintendence over Dioceses, or lawfully commissioned
to exercise Episcopal functions therein " : -
" RIGHT REVEREND AND DEAR BROTHER,
" There appears to be a general desire that a Conference
of the Bishops of the Anglican Communion should again be
held at Lambeth within the next few years.
" I have accordingly decided (following the precedents
of 1867 and 1878) to issue next year an invitation to such
a Conference, which would assemble, according to our
present plan, in the summer of 1888.
" It will be of material assistance to myself and to those
who are good enough to co-operate with me in making the
necessary arrangements, if you can, at your early con-
venience, inform me whether it seems to you probable that
you will be able to take part in our deliberations, and
whether there are any subjects of general importance which
27
28 LAMBETH CONFERENCE OF 1888
appear to you specially appropriate for discussion in the
Conference.
" I am in hopes that the suggestions which may reach
me in answer to this circular letter will enable me to issue,
next spring, the formal invitations to the Conference, to-
gether with an intimation as to the definite subjects which
will, in the following year, come before us for discussion.
" I have made these preliminary arrangements in con-
junction with the Archbishop of York and the English
Bishops, and I am glad to be able to inform you that the
Bishop of Gloucester and Bristol, whose efficient aid as
hon. Episcopal Secretary, both in 1867 and 1878, will be
gratefully remembered, has again kindly consented to act
in that capacity. We have associated with him as hon.
Assistant Secretary the Dean of Windsor, who, as resident
Chaplain to Archbishop Tait, was responsible for many of
the arrangements of the Conference of 1878.
44 It is not necessary that I should assure you of our
earnest desire that you will unite with us in humble prayer
to Almighty GOD that His guidance and blessing may be
vouchsafed in rich measure, both to our ultimate delibe-
rations and to the arrangements necessary to secure their
efficiency.
" I remain,
" Your faithful Brother and Servant in Christ,
"EDW: CANTUAR:"
In the twenty years that had elapsed since the first Con-
ference, the number of Bishops entitled to receive an invita-
tion had increased from 144 to 200, and nine more were
added before the third Conference actually assembled.
Most of the Bishops, in replying, suggested subjects for
discussion, and these suggestions were examined with the
utmost care by the Archbishop of Canterbury, and by the
other Bishops whose assistance he invited. The result of
this examination was the following formal letter, sent
through the Metropolitans as before :
PROGRAMME OF THE THIRD CONFERENCE 29
LAMBETH PALACE,
9th November, 1887.
" RIGHT REVEREND AND DEAR BROTHER,
" I am now able to send you definite information with
regard to the Conference of Bishops of the Anglican Com-
munion to be held at Lambeth, if GOD permit, in the
summer of next year.
" In accordance with the precedent of 1878, it has been
arranged that the Conference shall assemble on Tuesday,
July 3rd, 1888. After four days' session there will be an
adjournment, in order that the various Committees ap-
pointed by the Conference may have opportunity of de-
liberation. The Conference will re-assemble on Monday,
July 23rd, or Tuesday, July 24th, and will conclude its
session on Friday, July 27th.
" Information as to the Services to be held in connection
with the Conference, and other particulars, will be made
public as the time draws near.
" I have received valuable suggestions from my Epis-
copal brethren in all parts of the world as to the subjects
upon which it is thought desirable that we should
deliberate.
" These suggestions have been carefully weighed by
myself and by the Bishops who have been good enough to
co-operate with me in making the preliminary arrange-
ments, and the following are the subjects definitely selected
for discussion :
I. The Church's practical work in relation to
(a) Intemperance, (b) Purity, (c) Care of Emigrants,
(d) Socialism.
II. Definite Teaching of the Faith to various
classes, and the means thereto.
III. The Anglican Communion in relation to the
Eastern Churches, to the Scandinavian and other
Reformed Churches, to the Old Catholics, and others.
IV. Polygamy of heathen converts. Divorce.
30 LAMBETH CONFERENCE OF 1888
V. Authoritative standards of Doctrine and
Worship.
VI. Mutual relations of Dioceses and Branches of
the Anglican Communion.
" May I venture again to invite your earnest prayer that
the Divine Head of the Church may be pleased to prosper
with His blessing this our endeavour to promote His glory,
and the advancement of His Kingdom upon earth.
" I remain,
" Your faithful Brother and Servant in Christ,
"Bow: CANTUAR:"
No less than 147 Bishops signified their intention of
being present at the Conference. One of these died after
accepting the invitation. 1 Three others were at the last
moment prevented from leaving their Dioceses. On the other
hand, two Bishops were consecrated 2 during the actual
month of Conference, and the total number who took part
in its deliberations was thus 145. This was proportionally
a much larger attendance than at either of the previous
Conferences. In 1867, 144 Bishops were invited, and 76
attended. In 1878, 173 were invited, and 100 attended. In
1888, 211 were invited, and 145 attended.
The official proceedings began, as in 1878, with a service
held at Canterbury, on Saturday, June 30th. After hos-
pitable entertainment in St. Augustine's Missionary Col-
lege, the Bishops assembled and robed in the Chapter-
House, and walked in procession through the cloisters to
the great west door of the Cathedral, where they were
received by the Archbishop and by the Cathedral Clergy.
The Archbishop was attended by his Chaplains, but the
arrangements as to space in the choir of the Cathedral did
not admit of such attendance in the case of the other
Bishops. As the long procession, including, besides the
1 The Bishop of Fond du Lac, U.S.A.
2 The Bishops of Bedford and Leicester.
ARCHBISHOP BENSON'S ADDRESS 31
Bishops, the members of the Cathedral body, the City
Clergy, and the Mayor and Corporation of Canterbury,
moved up the nave and choir, Psalm Ixviii. was chanted,
and the hymn " Onward, Christian Soldiers," sung. The
Bishops, about 100 in number, were ranged on either side
upon the altar-steps, and the Archbishop took his place in
St. Augustine's Chair, which had once again been placed
for the purpose in the centre of the altar-steps. The
Te Deum having been chanted, the Archbishop, seated in
his chair, delivered the following address :
"Brethren most dear, and to me most reverend, few
privileges of my office can surpass that which, though
unworthy, I exercise to-day. It is to bid you welcome in
the name of the Lord. Happy should my soul be if it were
given me to take in all that such welcome means. Wel-
come from all continents, and seas, and shores, where
the English tongue is spoken. Welcome, bearers of
the great commission to be His witnesses unto the
end of the earth. Welcome, disciples of the great
determination to ' refuse fables ' and seek the inspiration
of the Church at the fountain-head of inspired reason.
Welcome to the Chair, which, when filled least worthily,
most takes up its own parable, and speaks of unbroken
lines of government and law and faith, and forgets not the
yet earlier Christianity of the land whose own lines soon
flowed into and blended with the Roman and the Gallic
and the Saxon strains. Round this Chair have clustered
the glorious memorials you see through ages, none more
dear than his who spoke from it last with a pathos and
courage quite his own. His simple words to you, our
brethren of the great Republic, 'the particular welcome
from himself,' which his great sorrow and your love privi-
leged him to give you, still shed a tender human light upon
the solemn matters we are to treat of, and the heavenly
enterprises to which we and our ancestors are pledged.
We know how dear to you is this sanctuary of our fathers
and yoursyes, of 'your Father and our Father.' And
even because of the potency of its deep appeal to us to be
32 LAMBETH CONFERENCE OF 1888
holy in worship, pure in doctrine, strong in life even for
this appeal's sake we bid you here remember the pregnant
words of Gregory to Augustine himself, ' Non pro locis
res, sed pro bonis rebus loca amanda sunt. 9 (Love not the
things for the sake of the genius of the place, love the place
for the good things wrought there.) This he said in answer
to Augustine's question : ' The faith being one, are there
different customs in different Churches ? ' The answer was
worthy of him who has been called the greatest of the
Popes, and called the first of the Methodists. He says,
you remember : ' What thou hast found in any Church more
pleasing to the Almighty GOD, that do thou solicitously
choose out, and in the English Church, young in the faith,
pour in with excellent instruction what thou gatherest
from many Churches.' For the moment, while his Church
was young, Augustine stood in a strange, unique position,
commissioned to represent in one person the very Church
itself which sent him, and bound to represent the future
Church for which he was responsible. Were not the words
prophetic and characteristic ? The task assigned him has
surely fulfilled itself in the manifoldness of his Church,
the embracingness, the comprehensiveness, and the in-
tegrity of her spirit the versatility with which she enters
into the life of new nations, the readiness with which she
receives them to herself, the simplicity of the unvarying
rule of her faith, yet the steadfastness of the claim she
makes for other Churches, as well as for herself, that they
may have liberty in things doubtful or indifferent. We
honour her when we say she has all the right which the
most venerable Churches have to order her service of GOD,
as they did, ' according to the diversities of countries,
times, and men's manners,' so that nothing be ordained
against GOD'S word. We vindicate her dignity when we
say the right is hers, not ours. It is for her to choose for
us, and not we for ourselves ; for her in her lasting power,
not for us separately in our passing weakness. We honour
her when we say that her right is the right of all Churches,
and of no individuals. If this voice of Gregory to Augus-
WESTMINSTER ABBEY SERVICE, 1888 33
tine be worked into the fabric of our Church, it may well
be the ' sermon in stones ' which we shall hear to-day as
the last echoes of the service tremble along the arches, and
seem to fancy's ear to quiver with anxiety to leave one true
tone with us for comfort and for strength. It is this :
liberty for all the holy Churches of GOD, loyal allegiance
of Churchmen each to his own.
" Lastly, may He inspire and bless the work of all be-
lievers, be they Churchmen or no, who love the Lord
Jesus Christ in sincerity and truth."
Evensong followed, the Anthem being Mendelssohn's
" The Sorrows of Death," and the Hymn, " The Church's
One Foundation." As the great procession moved on-
wards from the choir, the Archbishop pronounced the
Benediction a second time over the multitude assembled
in the nave.
A second great service was held in Westminster Abbey
on Monday evening, July 2nd, when the sermon was
preached by the Archbishop of Canterbury, who took for
his text Ephesians iv. 16 : " All the body, fitly framed and
knit together, through that which every joint supplieth." 1
Nearly all the Bishops who had accepted the invitation
to the Conference were present at this service, each
attended by his Chaplain. They were marshalled in long
procession at the west end of the nave, and during the
service were seated in the choir and under the lantern, the
general congregation occupying the transepts. The Arch-
bishops and Metropolitans, with their Chaplains, had
places assigned to them in the sacrarium. The special
Psalms and Lessons were : Psalms civ., cxlv; Isaiah xlix.
1-24; Acts ii. 1-22. Sterndale Bennett's Anthem, " GOD
is a Spirit," and Bishop Cleveland Coxe's Hymn,
" Saviour, Sprinkle Many Nations," had also been specially
chosen for the occasion.
On the following morning, Tuesday, July 3rd, the Con-
ference opened with a Celebration of the Holy Communion
in Lambeth Palace Chapel, the introductory sermon or
1 See " The Lambeth Conferences," p. 228.
D
34 LAMBETH CONFERENCE OF 1888
address being delivered by Bishop Whipple, of Minnesota,
who had been deputed to this office by the Presiding
Bishop of America, 1 at the request of the Archbishop of
Canterbury. The closing sentences of the sermon 3 were
as follows :
" To none is this Council so dear as to those whose lives
are spent in the darkness of heathenism, or who have gone
out to new lands to lay foundation for the work of the
Church of GOD. In loneliness, with deferred hopes,
neglected by brethren, your only refuge to cry as a child
to GOD, it is a joy for you to feel the beating of a brother's
heart, and hear the music of a brother's voice, and kneel
with brothers at the dear old try sting-place, the Table of
our Lord. Let us consecrate all we have and are to Him ;
let us remember loved ones far away; let us gather the
work we have so long garnered in our hearts and lay it
at His feet. We shall not have met in vain if out of the
love learned of Him we give each to other and to all fellow-
labourers for Him a brother's love, a brother's sympathy,
and a brother's prayers. I do not know how to clothe in
words the thronging memories which cluster round us in
this holy place, what searchings of heart, what cries to
GOD, what communions with Christ, what consolations of
the Holy Spirit, have been witnessed in this sacrecf place.
I cannot call over the long roll of saints, confessors, and
martyrs, whose ' names are written in the Lamb's Book of
Life.' Two names will be remembered to-day by us all.
One, that gentle Archbishop Longley, who in the greatness
of his love saw with a prophet's eye the mission of the
Church, and planned these Conferences that our hearts
might beat as one in the battle of the last time. The other,
the wisest of counsellors, and the most loving of brethren,
the great-hearted Archbishop Tait, whose dying legacy to
his brethren was ' Love one another.' They have finished
their course and entered into rest. A little more work, a
few more trials, and we, too, shall finish our course. We
are not two companies : the militant and the triumphant
1 Right Rev. D. S. Tuttle, D.D.
2 See " The Lambeth Conferences," p. 241.
MEETING OF THE CONFERENCE, 1888 35
are one. We are the advance and rear of one host, travel-
ling to the Canaan of GOD'S rest. GOD grant that we, too,
may so follow Christ that we may have an abundant
entrance to His eternal kingdom."
The historic Chapel was filled to overflowing by the
Bishops in their robes, no one else being present except the
Chaplains of the Archbishop of Canterbury. He was him-
self the Celebrant, assisted by his Provincial Officers, the
Bishops of London, Winchester, Rochester, Lincoln and
Salisbury.
The order of procession adopted at all these services was
the same, and was simpler than that of the former Con-
ferences. Due precedence was given to Archbishops, to
Metropolitans and Presiding Bishops, and to the Bishops
of London, Durham, and Winchester ; all other Bishops,
without distinction, being arranged according to date of
consecration. 1
The great Library had been prepared, as in 1878, for the
sessions of the Conference, a low platform having on this
occasion been specially erected, with places for the three
Archbishops and the seven Metropolitans, in a semi-circle
on either side of the President's chair.
The secretarial work was, for the third time, undertaken
by the Bishop of Gloucester and Bristol, 2 who was assisted
by the Dean of Windsor, 3 and the Archdeacon of Maid-
stone, 4 the last-named having been added as Assistant-
Secretary a few weeks before the Conference owing to the
unexpected pressure of correspondence.
A shorthand writer, as on the two previous occasions,
made a verbatim report of all the discussions for preserva-
tion at Lambeth.
The proceedings during the first week of session followed
exactly upon the lines laid down by Archbishop Tait in
1878. Certain speakers had been selected, specially quali-
fied to open the several discussions, the motion being in
1 See " The Lambeth Conferences," p. 250.
2 The Right Rev. C. J. Ellieott, D.D.
3 The Very Rev. Randall T. Davidson. M.A.
4 The Ven. B. F. Smith, M.A.
D 2
36 LAMBETH CONFERENCE OF 1888
each case for the appointment of a Committee to consider
the particular subject, and to report to the Conference in
its closing week of session. Twelve such Committees were
appointed in all, some of the subjects being, by general
consent, divided into two, or varied in form from the word-
ing of the official agenda paper. 1
A strong " Committee of Reference " was appointed in
case any important questions, not covered by the pro-
gramme, should be suggested, in the form of questions, for
consideration and reply. But its work was light, and had
reference mainly to the procedure of the Conference itself.
In accordance with the unanimous recommendation of
this Committee, it was decided that no attempt should be
made to secure the " adoption " of the various Reports
presented by the Committees, but that formal resolutions
should in each case be moved by the several Chairmen.
The memorials and petitions which arrived each day
were notified to the Conference by the President's direc-
tion, but it was made clear, as on former occasions, that
no answer could in any case be returned.
The Committees met frequently during the fortnight
which intervened between the two weeks of full session.
Some of them were accommodated in the newly opened
" Church House," in Dean's Yard, which was thus put in
its first days to one of the most important of the uses that
its promoters had in view. Other Committees met at Lam-
beth, at Farnham, at Ely, and at London House. When
the Conference re-assembled on Monday, July 23rd, the
Reports were all in print, and were circulated in time for
the respective discussions.
The substitution of carefully worded resolutions in place
of motions for the actual " adoption " of the several
Reports worked very successfully. It was agreed that
when any of the minority desired it, the numbers voting
for and against the adoption of any of the resolutions ulti-
mately carried should be made public. But in the case of
three only out of the 32 resolutions of the Conference, 2
1 Seep. 125 2 See p 119
CLOSE OF THE CONFERENCE OF 1888 37
was such a request made. Resolutions or amendments
lost on a division were not made public in any form. It
was also decided that the Reports of the Committees,
though not formally adopted, should, unless otherwise
decided by vote of Conference, be printed and circulated
with the official resolutions. The names of the members of
Committee were to be printed on the Reports, which were
all, however, to be prefaced by a note, for the protection
of minorities, pointing out that the Reports had not in all
cases been unanimously adopted by the Committees
responsible for them.
The Archbishop of Canterbury was requested to draft,
with such assistance as he rnipht invite, an Encyclical
Letter, embodying the results of the deliberations of the
Conference in a form suited for general circulation. This
was done, and on the last day of session, Friday, July
27th, the draft Encyclical Letter was considered, para-
graph by paragraph, and, after certain alterations had
been made, the Archbishop was requested, without one dis-
sentient voice, to sign it on behalf of the Conference. 1 An
Address to the Queen, 2 which had lain in the gallery for
signature during the sessions of the Conference, was form-
ally read by the Archbishop, and the Conference closed
with the Doxology and Benediction.
A solemn valedictory and thanksgiving service was held
next day in St. Paul's Cathedral. It was attended not
only by the Bishops, 3 and their Chaplains, but by the
Lower Houses of Convocation both of Canterbury and
York, by the House of Laymen of the Province of Canter-
bury, and by the legal and other officers of the Primate.
All these walked in procession from the west door of the
Cathedral to the choir. The service consisted of Holy Com-
munion and Sermon, followed by a grand Te Deum.* The
Celebrant was the Archbishop of Canterbury. The Bishop
of Minnesota read the Epistle ; the Bishop of London the
Gospel. The Sermon was preached by the Archbishop of
I See p. 106. 2 gee The Lambeth Conferences," p. 252.
About 130 Bishops were present. Gounod.
38 LAMBETH CONFERENCE OF 1888
York, who took as his text Romans viii. 19, " The earnest
expectation of the creature waiteth for the manifestation
of the sons of Goo." 1
An enormous congregation crowded the space under the
dome, as well as the nave, transepts, and both aisles. The
service lasted more than three hours. After the Te Deum,
the long procession returned to the west door, and the
third Lambeth Conference was at an end.
Of the 145 Bishops who took part in it, 46 belonged to
England and Wales, 2 11 to Ireland, 6 to Scotland, 29 to
the United States of America, and 53 to Colonial and Mis-
sionary Dioceses throughout the world.
Warm thanks were tendered to all those on whom the
business arrangements of the Conference had devolve^ ;
and, not least, to the Committee of laymen who had again,
as in 1878, under Mr. Talbot's guidance, made themselves
responsible for the organisation of the hospitality offered
to American and Colonial Bishops. Mr. Tallents acted as
Hon. Secretary of this important Committee.
The Encyclical Letter and Reports were immediately
published by the Society for Promoting Christian Know-
ledge, and obtained a wide and rapid circulation, more
than 18,000 having been sold before the close of the year.
The Encyclical Letter and the Resolutions of the Con-
ference were translated into Greek and Latin 3 by Bishop
Wordsworth of Salisbury, who thus carried on the work
undertaken on the two previous occasions by his father,
the Bishop of Lincoln.
The foregoing narrative has dealt simply with the three
Conferences in their bare official aspect. The indirect
results which accrue from such gatherings are probably at
least as great as those of an official kind. For an estimate
of these indirect results, however, and for the impression
made by the debates of the earlier Conferences upon those
1 See " The Lambeth Conferences," p. 364.
2 Viz., 32 Diocesan Bishops, 8 Bishops Suffragan, and 6 ex-Colonia
Bishops holding commissions in England. (See"p. 102.)
3 See " The Lambeth Conferences," p. 376.
RESULTS OF THE LAMBETH CONFERENCES 39
who attended them, the reader must turn to the accounts
which have been published in ample number in the Bio-
graphies of Bishops on both sides of the Atlantic. 1
The keen interest aroused on every side by the Con-
ference of 1888 has given evidence enough, were such
required, that those who planned in faith and courage the
first of these decennial gatherings were right in believing
that a solid gain must follow, not to the Anglican Com-
munion only, but to the Church of Christ throughout the
world.
1 E.g., Lives of Bishops Sumner, Gray, Hopkins, Ewing, Selwyn, Kerfoot,
Wilberforoe, Wordsworth, etc.
CHAPTER IV
THE FOURTH CONFERENCE, 1897
THE next Conference was held at Lambeth in July, 1897.
The formal letter of invitation was issued by Archbishop
Benson in August, 1895. In this he reminded the Bishops
that 1897 was the thirteenth centenary year since the land-
ing of St. Augustine in England : he was summoning the
Conference for that year to mark the occasion.
In October, 1896, Archbishop Benson was called to his
rest, and the Conference, when it met in the summer of
1897, was presided over by his successor, Archbishop
Temple.
The Episcopate had again largely increased in numbers,
and 240 Bishops received invitations. Of these 194 were
present at the Conference.
The proceedings opened with a Devotional Day at Lam-
beth on Wednesday, June 30th, when addresses were given
by the Bishop of Lincoln (Dr. King). On July 1st the
Bishops attended evensong in Westminster Abbey, when a
sermon was preached by the Archbishop of York (Dr.
Maclagan).
On the following day (Friday, July 2nd) a large number
of Bishops visited Ebbs Fleet and Richborough Castle,
where 1300 years before Augustine and his missionaries
had landed and held their first interview with King Ethel-
bert of Tent.
From Richborough the Bishops went to Canterbury,
where the next day (Saturday, July 3rd) a Service of Wel-
40
PROGRAMME OF THE FOURTH CONFERENCE 41
come was held, as on previous occasions, in the Cathedral,
and an address was given by the Archbishop of Canterbury.
On this occasion there was also a special service in
St. Martin's Church, " the oldest church in England," and
the Bishops were subsequently received at a luncheon in
St. Augustine's Missionary College.
On Monday, July 5th, the Conference commenced its
sittings in the Guard-Room at Lambeth Palace, after a
celebration of the Holy Communion in Westminster Abbey.
The sittings continued till July 10th, when twelve Com-
mittees were appointed to report upon the subjects upon
which preliminary discussion had been held.
These subjects were :
I. The Organisation of the Anglican Communion.
II. Religious Communities.
III. The Critical Study of Holy Scripture.
IV. Foreign Missions.
V. Reformation Movements on the Continent of
Europe and elsewhere.
VI. Church Unity in its relation :
(a) To the Churches of the East.
(b) To the Latin Communion.
(c) To other Christian bodies.
VII. International Arbitration.
VIII. Industrial Problems.
IX. The Book of Common Prayer.
(a) Additional Services.
(b) Local Adaptation.
X. The Duties of the Church to the Colonies.
XI. Degrees in Divinity.
XII. To consider questions of difficulty which may be
submitted to it by Bishops attending the Con-
ference.
On Tuesday, July 13th, the Bishops, after attending
service in St. George's Chapel, Windsor Castle, were
received by H.M. Queen Victoria.
42 LAMBETH CONFERENCE OF 1897
On Thursday, July 22nd, the Conference re-assembled
to receive and consider the reports of the different Com-
mittees, and sat till Saturday, July 31st. Within a few
days was published the Encyclical Letter, 1 together with
the Reports and Resolutions of the Conference. 2
On Sunday, August 1st, the Bishops attended a service
in connection with the Boards of Missions of Canterbury
and York in St. Paul's Cathedral, and the next day a
solemn Service of Thanksgiving was held in the Cathedral,
when the farewell sermon was preached by the Archbishop
of Canterbury (Dr. Temple).
Before dispersing, the Bishops paid a visit, on Tuesday,
August 3rd, to Glastonbury Abbey, where a solemn ser-
vice, held on this traditional site of early British Chris-
tianity, brought the proceedings of the Conference to a
striking close.
Of the 194 Bishops who took part in the 1897 Conference,
58 belonged to England and Wales, n 10 to Ireland, 7 to
Scotland, 49 to the United States of America, and 70 to
Colonial and Missionary Dioceses throughout the world.
1 Seep. 182.
1 See pp. 212 and 199.
8 Viz., 32 Diocesan Bishops, 19 Bishops Suffragan, and 7 ex-Colonial
Bishops holding Commissions in England. (Seep. 176.)
CHAPTER V
THE FIFTH CONFERENCE, 1908
THE fifth Conference was held at Lambeth Palace in
July, 1908.
In July, 1907, Archbishop Davidson issued through the
Metropolitans an invitation corresponding to those of pre-
vious years, addressed, that is, to Bishops holding Dio-
cesan Sees or permanent commissions as Suffragans or
Assistant Bishops. More than 250 Bishops accepted the
invitation, and 242 of these were present at the Conference.
The formal proceedings began, as in former years, with
a Service for the reception of all the Bishops in Canterbury
Cathedral, at 8 p.m., on Saturday, July 4th, the address
being given by the Archbishop from St. Augustine's Chair
on the altar steps. The Archbishop made reference to the
association of Canterbury Cathedral with various junctures
in the story of English Church life Magna Charta, the
Becket Shrine, the Black Prince, the Elizabethan Festival,
the later links with America and the American Church, and
the stimulus thus given for the work of our own day.
A Celebration of the Holy Communion had taken place
at 8 a.m., both in the Cathedral and in St. Martin's Church,
and all the Bishops were invited to meet at St. Augustine's
College, where a luncheon was given in the large Hall, pre-
vious to the Service of Reception in the Cathedral.
A garden-party was afterwards held at the Deanery,
after which most of the Bishops returned to London for the
Thanksgiving Service in Westminster Abbey, at 11 a.m.
on Sunday, July 5th. The sermon at this service was
43
44 LAMBETH CONFERENCE OF 1908
preached by Dr. Armitage Robinson, Dean of West-
minster.
The Conference was opened at Lambeth Palace on
Monday, July 6th, the sittings being held in the Library of
the Palace, as they had been for the gatherings of 1878
and 1888. The Conference of 1867 and the Conference
of 1897 had been held in the Guard-Room of the Palace.
The Conference sat daily till Saturday, July llth, and
during the week 11 Committees were appointed to deal
with the specified subjects which had been already named
on the Agenda paper. The subjects were as follows :
I. The Faith and Modern Thought.
II. Supply and Training of Clergy.
III. Religious Education.
IV. Foreign Missions.
V. The Book of Common Prayer.
VI. Administration of Holy Communion.
VII. Ministries of Healing.
VIII. Marriage Problems.
IX. Moral Witness of the Church.
X. Organisation in the Anglican Communion.
XI. Reunion and Intercommunion.
On Monday, July 20th, His Majesty King Edward
received the Bishops at Buckingham Palace, and after they
had been severally presented, His Majesty received an
Address signed by the Archbishop of Canterbury on behalf
of the Conference.
On Thursday, July 23rd, there was a Devotional Day at
Fulham Palace, the addresses being given in Fulham
Parish Church by Dr. Copleston, Metropolitan of India.
During the fortnight of July 13th-25th, the Committees
held their sessions, some at Lambeth, some in the Church
House, Westminster, and others elsewhere. The Con-
ference re-assembled on Monday, July 27th, and sat till
Wednesday, August 5th. On the concluding days of the
sessions, the Encyclical Letter l which had been drafted and
1 See p. 294.
CLOSE OF THE CONFERENCE OF 1908 45
circulated beforehand was discussed and adopted, together
with the Resolutions of the Conference, based upon the
Reports of the different Committees. 1
On Thursday, August 6th, the Conference was closed by
a solemn Celebration of the Holy Communion in St. Paul's
Cathedral, at 10 a.m., the sermon being preached by
Dr. Tuttle, Presiding Bishop of the American Church.
Of the 242 Bishops present at the Conference of 1908,
79 belonged to England and Wales, 2 12 to Ireland, 7 to
Scotland, 55 to the United States of America, and 89 to
Colonial and Missionary Dioceses throughout the world.
1 See pp. 31 8 and 338.
1 Viz., 37 Diocesan Bishops, 28 Bishops Suffragan, and 14 ex-Colonial
Bishops holding Commissions in England. (See p. 287.)
PART II
DOCUMENTS, REPORTS, AND
RESOLUTIONS, ILLUSTRATING THE
HISTORY OF THE CONFERENCES
1867.
Formal " Address to the Faithful " from the Bishops
attending the Conference of 1867. (See page 11.)
To the Faithful in Christ Jesus, the Priests and Deacons,
and the Lay Members of the Church of Christ in Com-
munion with the Anglican Branch of the Church Catholic
We, the undersigned Bishops, gathered under the good
providence of GOD for prayer and conference at Lambeth,
pray for you that ye may obtain grace, mercy and peace
from GOD our Father, and from the Lord Jesus Christ our
Saviour.
We give thanks to GOD, brethren beloved, for the faith
in our Lord Jesus Christ, and the love towards the saints,
which hath abounded amongst you ; and for the knowledge
of Christ which through you hath been spread abroad
amongst the most vigorous races of the earth ; and with
one mouth we make our supplications to GOD, even the
Father, that by the power of the Holy Ghost He would
strengthen us with His might, to amend amongst us the
things which are amiss, to supply the things which are
lacking, and to reach forth unto higher measures of love
and zeal in worshipping Him, and in making known His
name ; and we pray that in His good time He would give
back unto His whole Church the Blessed gift of Unity in
Truth.
And now we exhort you in love that ye keep whole and
undented the faith once delivered to the saints, as ye have
49
50 LAMBETH CONFERENCE OF 1867
received it of the Lord Jesus. We entreat you to watch
and pray, and to strive heartily with us against the frauds
and subtleties wherewith the faith hath been aforetime
and is now assailed.
We beseech you to hold fast, as the sure work of GOD,
all the canonical Scriptures of the Old and New Testa-
ment ; and that by diligent study of these oracles of GOD,
praying in the Holy Ghost, ye seek to know more of the
Lord Jesus Christ our Saviour, very GOD and very Man,
ever to be adored and worshipped, whom they reveal unto
us, and of the will of GOD, which they declare.
Furthermore, we entreat you to guard yourselves and
yours against the growing superstitions and additions with
which in these latter days the truth of GOD hath been over-
laid ; as otherwise, so especially by the pretension to uni-
versal sovereignty over GOD'S heritage asserted for the
See of Rome, and by the practical exaltation of the Blessed
Virgin Mary as mediator in the place of her Divine Son,
and by the addressing of prayers to her as intercessor
between GOD and man. Of such beware, we beseech you,
knowing that the jealous GOD giveth not His honour to
another.
Build yourselves up, therefore, beloved, in your most
holy faith ; grow in grace and in the knowledge and love
of Jesus Christ our Lord. Show forth before all men by
your faith, self-denial, purity, and godly conversation, as
well as by your labours for the people amongst whom GOD
hath so widely spread you, and by the setting forth of His
Gospel to the unbelievers and the heathen, that ye are
indeed the servants of Him who died for us to reconcile His
Father to us, and to be a sacrifice for the sins of the whole
world.
Brethren beloved, with one voice we warn you : the time
is short; the Lord cometh; watch and be sober. Abide
steadfast in the Communion of Saints, wherein GOD hath
granted you a place. Seek in faith for oneness with Christ
in the blessed Sacrament of His body and blood. Hold
fast the Creeds and the pure worship and order, which of
ADDRESS TO THE FAITHFUL, 1867
51
GOD'S grace ye have inherited from the Primitive Church.
Beware of causing divisions contrary to the doctrine ye
have received. Pray and seek for unity amongst your-
selves, and amongst all the faithful in Christ Jesus ; and
the good Lord make you perfect, and keep your bodies,
souls and spirits, until the coming of the Lord Jesus Christ.
C. T. Cantuar.
M. G. Armagh.
R. C. Dublin.
A. C. London.
C. R. Winton.
C. St. David's.
J. Lichfield.
S. Oxon.
Thomas Vowler St. Asaph.
A. Llandaff.
John Lincoln.
W. K. Sarum.
John T. Norwich.
J. C. Bangor.
H. Worcester.
Charles Wordsworth, D.C.L.,
Bishop of St. Andrew's,
Dunkeld, and Dumblane.
Thos. G. Suther, Bishop of
Aberdeen and Orkney.
William S. Wilson, Bishop of
Glasgow and Galloway.
Thomas B. Morrell, Coadjutor
Bishop of Edinburgh.
F. Montreal, Metropolitan of
Canada.
G. A. New Zealand, Metropoli-
tan of New Zealand.
R. Capetown, Metropolitan of
South Africa.
Aubrey G. Jamaica.
T. Barbados.
J. Bombay.
H. Nova Scotia.
F. T. Labuan.
H. Grahamstown.
H. J. C. Christchurch.
(Signed)
Mat hew Per tli.
Bcnj. Huron.
W. W. Antigua.
E. H. Sierra Leone.
T. N. Honolulu.
J. T. Ontario.
J. W. Quebec.
W. J. Gibraltar.
H. L. Dunedin.
Edward, Bishop Orange River
Free State.
A. N. Niagara.
William George Tozer, Mis-
sionary Bishop.
James B. Kelly, Coadjutor of
Newfoundland .
S. Angl. Hierosol.
John H. Hopkins, Presiding
Bishop of Pr. Ep. Church, in
the United States.
Chas. P. Mcllvaine, Bishop of
Ohio.
G. J. Gloucester and Bristol.
E. H. Ely.
William Chester.
T. L. Rochester.
Horace Sodor and Man.
Samuel Meath.
II . Kilmore.
Charles Limerick Ardfert and
Aghadoe.
Robert Eden, D.D., Bishop of
Moray, Ross and Caithness,
Primus.
Alexander Ewing, Bishop of
Argyll and the Isles.
E 2
52
LAMBETH CONFERENCE OF 1867
Manton Eastburn, Bishop of
Massachusetts.
J. Payne, Bishop of Cape
Palmas and parts adjacent.
H. J. Whiteliouse, Bishop of
Illinois.
Thomas Atkinson, Bishop of
North Carolina.
Henry W. Lee, Bishop of Iowa.
Horatio Potter, Bishop of New
York.
Thomas M. Clark, Bishop of
Rhode Island.
Alexander Gregg, Bishop of
Texas.
W. H. Odenheimer, Bishop of
New Jersey.
G. T. Bedell, Assistant Bishop
of Ohio.
Henry C. Lay, Missionary
Bishop of Arkansas and the
Indian Territory.
Jos. C. Talbot, Assistant Bishop
of Indiana.
Richard H. Wilmer, Bishop of
Alabama.
Charles Todd Quintard, Bishop
of Tennessee.
John B. Kerfoot, Bishop of
Pittsburgh.
J. P. B. Wilmer, Bishop of
Louisiana.
C. M. Williams, Missionary
Bishop to China.
J. Chapman, Bishop.
George Smith, late Bishop of
Victoria (China).
David Anderson, late Bishop of
Rupert's Land.
Edmund Hobhouse, Bishop of
New Zealand.
II
1867.
The Formal Resolutions of the Conference of
September 24th-27th, 1867. (See page 11.)
INTRODUCTION.
"We, Bishops of Christ's Holy Catholic Church in
visible Communion with the United Church of England and
Ireland, professing the Faith delivered to us in Holy Scrip-
ture, maintained by the Primitive Church and by the
Fathers of the English Reformation, now assembled, by
the good providence of GOD, at the Archiepiscopal Palace
of Lambeth, under the presidency of the Primate of all
England, desire : First, to give hearty thanks to
Almighty GOD for having thus brought us together for
common counsels and united worship ; Secondly, we desire
to express the deep sorrow with which we view the divided
condition of the flock of Christ throughout the world,
ardently longing for the fulfilment of the prayer of our
Lord, * That all may be one, as Thou, Father, art in Me,
and I in Thee, that they also may be one in us, that the
world may believe that Thou hast sent Me ' ; and, Lastly,
we do here solemnly record our conviction that unity will
be most effectually promoted by maintaining the Faith
in its purity and integrity, as taught in the Holy Scrip-
tures, held by the Primitive Church, summed up in the
Creeds, and affirmed by the undisputed General Councils,
and by drawing each of us closer to our common Lord, by
giving ourselves to much prayer and intercession, by the
54 LAMBETH CONFERENCE OF 1867
cultivation of a spirit of charity, and a love of the Lord's
appearing."
Resolution I. " That it appears to us expedient, for
the purpose of maintaining brotherly intercommunion,
that all cases of establishment of new Sees, and appoint-
ment of new Bishops, be notified to all Archbishops and
Metropolitans, and all Presiding Bishops of the Anglican
Communion."
Resolution II. " That, having regard to the conditions
under which intercommunion between members of the
Church passing from one distant Diocese to another may
be duly maintained, we hereby declare it desirable :
" (1) That forms of Letters Commendatory on behalf
of Clergymen visiting other Dioceses be drawn up and
agreed upon.
" (2) That a form of Letters Commendatory for lay
members of the Church be in like manner prepared.
" (3) That his Grace the Lord Archbishop of Canter-
bury be pleased to undertake the preparation of such
forms." l
Resolution III. "That a Committee be appointed to
draw up a Pastoral Address to all members of the Church
of Christ in communion with the Anglican Branch of the
Church Catholic, to be agreed upon by the assembled
Bishops, and to be published as soon as possible after the
last sitting of the Conference." 2
Resolution IV. " That, in the opinion of this Con-
ference, Unity in Faith and Discipline will be best main-
tained among the several branches of the Anglican Com-
munion by due and canonical subordination of the Synods
of the several branches to the higher authority of a Synod
or Synods above them."
Resolution V. "That a Committee of seven members
(with power to add to their number, and to obtain the
assistance of men learned in Ecclesiastical and Canon
Law) be appointed to inquire into and report upon the
1 See p. 75. 2 See p. 49.
RESOLUTIONS, 1867 55
subject of the relations and functions of such Synods, and
that such Report be forwarded to his Grace, the Lord
Archbishop of Canterbury, with a request that, if possible,
it may be communicated to any adjourned meeting of this
Conference." *
Resolution VI. " That, in the judgment of the Bishops
now assembled, the whole Anglican Communion is deeply
injured by the present condition of the Church in Natal ;
and that a Committee be now appointed at this General
Meeting to report on the best mode by which the Church
may be delivered from the continuance of this scandal,
and the true faith maintained. That such Report be for-
warded to his Grace the Lord Archbishop of Canterbury,
with the request that he will be pleased to transmit the
same to all the Bishops of the Anglican Communion, and
to ask for their judgment thereupon."
Resolution VII. " That we who are here present do
acquiesce in the Resolution of the Convocation of Canter-
bury, passed on June 29th, 1866, relating to the Diocese
of Natal, to wit :
" ' If it be decided that a new Bishop should be con-
secrated : As to the proper steps to be taken by the
members of the Church in the province of Natal for obtain-
ing a new Bishop, it is the opinion of this House first , that
a formal instrument, declaratory of the doctrine and disci-
pline of the Church of South Africa should be prepared,
which every Bishop, Priest and Deacon to be appointed to
office should be required to subscribe; secondly, that a
godly and well-learned man should be chosen by the clergy,
with the assent of the lay-communicants of the Church, and
thirdly, that he should be presented for consecration,
either to the Archbishop of Canterbury if the aforesaid
instrument should declare the doctrine and discipline of
Christ as received by the United Church of England and
Ireland or to the Bishops of the Church of South Africa,
according as hereafter may be judged to be most advisable
and convenient.'" 3
1 See p. 58. * See p. 73. See p. 11.
56 LAMBETH CONFERENCE OF 1867
Resolution VIII. " That, in order to the binding of the
Churches of our Colonial Empire and the Missionary
Churches beyond them in the closest union with the Mother-
Church, it is necessary that they receive and maintain
without alteration the standards of Faith and Doctrine as
now in use in that Church. That, nevertheless, each Pro-
vince should have the right to make such adaptations and
additions to the services of the Church as its peculiar cir-
cumstances may require. Provided, that no change or
addition be made inconsistent with the spirit and princi-
ples of tKe Book of Common Prayer, and that all such
changes be liable to revision by any Synod of the Anglican
Communion in which the said Province shall be repre-
sented."
Resolution IX. " That the Committee appointed by
Resolution V., with the addition of the names of the Bis-
hops of London, St. David's, and Oxford, and all the
Colonial Bishops, be instructed to consider the constitu-
tion of a voluntary spiritual tribunal, to which questions of
doctrine may be carried by appeal from the tribunals for
the exercise of discipline in each Province t>f the Colonial
Church, and that their report be forwarded to his Grace
the Lord Archbishop of Canterbury, who is requested to
communicate it to an adjourned meeting of this Confer-
ence." *
Resolution X. " That the resolutions submitted to this
Conference relative to the discipline to be exercised by
Metropolitans, the Court of Metropolitans, the scheme for
conducting the Election of Bishops, when not otherwise
provided for, the declaration of submission to the Regula-
tion of Synods, and the question of what Legislation should
be proposed for the Colonial Churches, be referred to the
Committee specified in the preceding Resolution." 2
Resolution XI. " That a special Committee be ap-
pointed to consider the Resolutions relative to the notifica-
tion of proposed Missionary Bishoprics, and the Subordina-
tion of Missionaries." 3
1 See p. 62. 2 See p> 66> 3 See p. 71.
RESOLUTIONS, 1867 57
Resolution XII. " That the question of the bounds of
the jurisdiction of different Bishops, when any question
may have arisen in regard to them, the question as to the
obedience of Chaplains of the United Church of England
and Ireland on the Continent, and the Resolution sub-
mitted to the Conference relative to their return and ad-
mission into Home Dioceses, be referred to the Committee
specified in the preceding Resolution."
Resolution XIII. " That we desire to render our hearty
thanks to Almighty God for the blessings vouchsafed to us
in and by this Conference; and we desire to express our
hope that this our meeting may hereafter be followed by
other meetings to be conducted in the same spirit of
brotherly love."
Ill
Reports of Committees Appointed by the Conference of
1867. (See page 12.)
A. Report of the Committee appointed under Resolu-
tion V., by the Conference of Bishops of the Anglican
Communion, held at Lambeth Palace, September
1867. 1
The subject of the functions and relations of the several Synods,
on which the Committee is appointed to report, appears to them
to be necessarily connected with questions as to the constitution
of these bodies. The following Report, therefore, embraces the
whole subject of Synods. In discussing it, your Committee deems
it necessary to deal with ^he question in the abstract, without
reference to existing laws and usages in the several branches of
the Anglican Communion, and to lay down general principles, the
adoption or application of which must depend on circumstances,
such, for example, as the laws which any Church may have
inherited or already established.
I. In the organisation of Synodal order for the government of
the Church, the Diocesan Synod appears to be the primary and
simplest form of such organisation.
By the Diocesan Synod the co-operation of all members of the
body is obtained in Church action ; and that acceptance of Church
1 Resolution IV. " That, in the opinion of this Conference, Unity in
Faith and Discipline will be best maintained among the several branches
of the Anglican Communion by due and canonical subordination of the
Synods of the several branches to the higher authority of a Synod or
Synods above them." (See p. 10.)
Resolution V. " That a Committee of seven members (with power
to add to their number, and to obtain the assistance of men learned in
Ecclesiastical and Canon Law) be appointed to inquire into and report
upon the subject of the relations and functions of such Synods, and that
such Report be forwarded to his Grace the Lord Archbishop of Canterbury,
with a request that, if possible, it may be communicated to any adjourned
meeting of this Conference."
SYNODICAL SYSTEM 59
rules is secured, which, in the absence of other iaw, usage, or
enactment, gives to these rules the force of laws " binding on
those who, expressly or by implication, have consented to them."
For this reason, wherever the Church is not established by law,
it is, in the judgment of your Committee, essential to order and
good government that the Diocese should be organised by a
Synod.
Your Committee consider that it is not at variance with the
ancient principles of the Church, that both Clergy and Laity
should attend the Diocesan Synod, and that it is expedient that
the Synod should consist of the Bishop and Clergy of the Diocese,
with Representatives of the Laity.
The Constitution of the Diocesan Synod may be determined
either by rules for that branch of the Church established by the
Synod of the Province, or by general consent in the Diocese itself,
its rules being sanctioned afterwards by the Provincial Synod.
Your Committee, however, recommend that the following
general rules should be adopted; viz., that the Bishop, Clergy,
and Laity should sit together, the Bishop presiding ; that votes
should be taken by orders, whenever demanded ; and that the
concurrent assent of Bishop, Clergy, and Laity should be necessary
to the validity of all acts of the Synod.
They consider that the Clerical members of the Synod should
be those Clergy who are recognised by the Bishop, according to
the rules of the Church in that Diocese, as being under his juris-
diction. Whether in large Dioceses, when the Clergy are very
numerous, they might appear by representation, is a difficult
question, and one on which your Committee are not prepared to
express an opinion.
The Lay Representatives in the Synod ought, in the judgment
of your Committee, to be Male Communicants of at least one
year's standing in the Diocese, and of the full age of twenty-one.
It should be required that the electors should be Members of the
Church in that Diocese, and belong to the parish in which they
claim to vote. It appears desirable that the regular meetings of
the Synod should be fixed and periodical ; but that the right
of convening special meetings whenever they may be required
should be reserved to the Bishop.
The office of the Diocesan Synod is, generally, to make regula-
tions, not repugnant to those of higher Synods, for the order and
good government of the Church within the Diocese, and to promul-
gate the decisions of the Provincial Synod.
II. The Provincial Synod or, as it is called in New Zealand,
the General Synod, and in the United States the General Con-
1 Judgment of Judicial Committee of Privy Council in case of Long
v. Bishop of Capetown. 1 Moore, P.C.C., N.S., 461.
60 LAMBETH CONFERENCE OF 1867
vention is formed, whenever it does not exist already by law and
usage, through the voluntary association of Dioceses for united
legislation and common action. The Provincial Synod not only
provides a method for securing unity amongst the Dioceses which
are thus associated, but also forms the link between these Dioceses
and other Churches of the Anglican Communion.
Without questioning the right of the Bishops of any Province
to meet in Synod by themselves, and without affirming that the
presence of others is essential to a Provincial Synod, your Com-
mittee recommend that, whenever no law or usage to the contrary
already exists, it should consist of the Bishops of the Province, and
of Representatives both of the Clergy and of the Laity in each
Diocese.
Your Committee need not define the method in which a Pro-
vincial Synod may be first constituted, but they assume that its
constitution and rules will be determined by the concurrence of the
several Dioceses duly represented.
Your Committee consider that it must be left to each Province
to decide whether, and under what circumstances, the Bishops,
Clergy, and Laity in a Provincial Synod should sit and discuss
questions in the same chamber or separately ; but, in the judgment
of the Committee, the votes should in either case be taken by
orders ; and the concurrent assent of Bishops, Clergy, and Laity
should be necessary for any legislative action, wherever the Clergy
and Laity form part of the constitution of a Provincial Synod ; such
powers and functions not involving legislation being reserved as
belong to the Bishops by virtue of their office.
The number, qualification, and mode of election of the Clerical
and Lay Representatives from each Diocese must be determined by
the Synods in the several Provinces.
It is the office of the Provincial Synod, generally, to exercise,
within the limits of the Province, powers in regard to Provincial
questions similar to those which the Diocesan Synod exercises,
within the Diocese, in regard to Diocesan questions.
As to the relation between these two Synods, your Committee
are of opinion that the Diocese is bound to accept positive enact-
ments of a Provincial Synod in which it is duly represented, and
that no Diocesan regulations have force, if contrary to the decisions
of a higher Synod ; but that, in order to prevent any collision or
misunderstanding, the spheres of action of the several Synods
should be defined on the following principle, viz., That the Pro-
vincial Synod should deal with questions of common interest to
the whole Province, and with those which affect the communion
of the Dioceses with one another and with the rest of the Church ;
whilst the Diocesan Synod should be left free to dispose of matters
of local interest, and to manage the affairs of the Diocese.
SYNODICAL SYSTEM 61
From this principle your Committee draws the following con-
clusions :
1. All alterations in the Services of the Church, required by
circumstances in the Province, should be made or authorised by the
Provincial Synod, and not merely by the Diocesan.
2. The rule of discipline for the Clergy of the Province should
be framed by the Provincial Synod.
3. Rules for the trial of Clergy should be made by the Provincial
Synod ; but, in default of such action on the part of the Synod,
the Diocesan Synod should establish provisional rules for this
purpose. The Provincial Tribunal of Appeal should be established
by the Provincial Synod.
4. In questions relating to Patronage, the tenure of Church
property, Parochial divisions, arrangements, officers, etc., there
should be joint action of the Diocese and the Province ; the former
making such regulations as may be best suited to develop local
resources, the latter providing against the admission of any prin-
ciple inexpedient for the common interests of the Church.
5. The erection of a new Diocese within the limits of an existing
Diocese should proceed by general rules established by the
Provincial Synod.
6. The question of the election of a Bishop it is unnecessary here
to consider, as it is submitted to another Committee. 1
III. The question of a higher Synod of the Anglican Com-
munion, and of the relation which the inferior Synods should hold
towards it, whenever it might assemble, is one, your Committee are
aware, of much greater difficulty than any of those which have been
previously considered.
The fact, however, that a Conference of Bishops of the whole
Anglican Communion has already met together, is of itself an
indication of the need which is generally felt of united counsel in
a sphere more extensive than that of a Provincial Synod. Indeed,
the Resolutions under which this Committee was appointed con-
template the possibility at least of some Synod being established
superior to the Provincial. It is also implied in Resolution VIII.
of this Conference, 2 that some such Assembly may be required, in
order to preserve Colonial and Missionary Churches in close union
with the Church of England, since it is provided that all changes
in the Services of the Church made by one of their Provincial
Synods should " be liable to revision by any Synod of the Anglican
Communion in which the said Province should be represented."
The objection that may be urged against the united action of
Churches which are more or less free to act independently, and
other Churches whose constitution is fixed, not only by ancient
ecclesiastical laws and usages, but by the law of the State, are
1 Sec p. C7. 2 See p. 50.
62 LAMBETH CONFERENCE OF 1867
obvious ; but it appears to your Committee that the action of this
Conference has proved that the difficulties which are anticipated
are not insuperable, and suggests the method by which they may
be overcome. Under present circumstances, indeed, no Assembly
that might be convened would be competent to enact canons of
binding ecclesiastical authority on these different bodies, or to
frame definitions of faith which it would be obligatory on the
Churches of the Anglican Communion to accept. It would be
necessary, therefore, in the judgment of your Committee, to avoid
all terms respecting this Assembly that might imply authority of
this nature, and to call it a Congress, if even the term Council
should be considered open to objection. Its decisions could only
possess the authority which might be derived from the moral
weight of such united counsels and judgments, and from the
voluntary acceptance of its conclusions by any of the Churches
there represented.
Your Committee consider that his Grace the Archbishop of
Canterbury, as occupying the See from which the Colonial and
American Churches derive their succession, should be the convener
of such an Assemblj r . That it should differ from the present
Conference in being attended by both Clerical and Lay Repre-
sentatives of the several Churches, as consultees and advisers, each
Diocese being allowed to send, besides its Bishop, a presbyter and
a lay member of the Church, if they should desire to be thus
represented; and further, in the proceedings being more formal
and, in part at least, public. The question when for the first time,
and at what periods, this Congress or Council should be called,
your Committee deem it more respectful to leave for the con-
sideration of his Grace the Archbishop of Canterbury and of the
present Conference.
G. A. NEW ZEALAND, Chairman.
H. GRAHAMSTOWN, Secretary.
B. Report of the Committee appointed under Resolu-
tion IX. of the Lambeth Conference, on the Constitu-
tion of a voluntary spiritual Tribunal, to which ques-
tions of Doctrine may be carried by Appeal from the
Tribunals for the exercise of discipline in each Pro-
vince of the Colonial Church. 1
After full consideration of objections that have been urged
against the establishment of any such Tribunal as that contem-
1 Resolution IX. " That the Committee appointed by Resolution V.,
with the addition of the names of the Bishops of London, St. David's,
and Oxford, and all the Colonial Bishops, be instructed to- consider the
constitution of a voluntary spiritual Tribunal, to which questions of
doctrine may be carded by appeal from the Tribunals for the exercise
VOLUNTARY SPIRITUAL TRIBUNAL 63
plated by this Resolution, your Committee are of opinion that these
objections are not sufficient to outweigh the arguments in its
favour, and that most of the objections will be found inapplicable to
the particular form of Tribunal which the Committee recommend.
Your Committee consider that such a Tribunal is required in
order to prevent the dissatisfaction which would arise if important
questions were finally decided by those Colonial Churches, the
circumstances of which render it impossible for them to form a
sufficient Tribunal of last resort.
It would also tend to secure unity in matters of Faith, and
uniformity in matters of Discipline, where Doctrine may be
involved.
For these reasons your Committee recommend that such a
Tribunal be established; and from the desire expressed by several
branches of the Colonial Church, that this should be one of the
results of this Conference, they believe that it will be generally
accepted by those for whose benefit it is designed.
At the same time, they are sensible of the great difficulty of
forming such a Tribunal, and of the necessity of proceeding with
caution, lest it should interfere with the liberties of the Colonial
Churches, or should have any appearance of collision with the
Courts established by law, either here or in Her Majesty's foreign
possessions.
Your Committee now proceed to lay before the Conference their
conclusions as to the functions and constitution of the proposed
Tribunal.
They are of opinion that it should not take cognizance of any
case which shall not have been referred to it by some branch of
the Anglican Communion which has consented to its constitution.
Thus it would not interfere either with those Churches in which
provision is made by the State for the exercise of discipline, or
with the liberty and rights of ecclesiastical Provinces. These
-'would be free to accept or to decline the appeal thus offered to
them, and to withdraw afterwards their acceptance of the Tribunal,
if they should so desire. 1
Your Committee consider that this Tribunal of Appeal should
take into consideration all the facts of the case as sent up to it in
writing from the inferior Tribunal; that the Appeal, however,
should not be on the facts, but only on the points of Doctrine and
Discipline involved in them.
That during the Appeal the sentence of the Provincial Tribunal
of discipline in each Province of the Colonial Church, and that their report
be forwarded to his Grace the Lord Archbishop of Canterbury, who is
requested to communicate it to an adjourned meeting of this Conference."
(See pp. 10 and 77.)
1 The decisions of such a Tribunal would be of the same nature as those
of " arbitrators, whose jurisdiction rests entirely upon the agreement
of the parties." (Judgment of Judicial Committee of the Privy Council
in case of Long v. Bishop of Capetown, 1 Moore, P.C.C., N.S., 462.)
64 LAMBETH CONFERENCE OF 1867
should continue in force, so far as it affects the present exercise of
spiritual functions by the accused.
That the judgments of the Tribunal of Appeal should be
delivered in the form of a decision that the teaching or practice of
the accused party is (or is not) permissible.
That the Tribunal should use as the standards of faith and
doctrine by which its decisions shall be governed, those which are
now in use in the United Church of England and Ireland ; and
that as to all matters not defined in such formularies, the judgments
should be framed on any conclusions which shall be hereafter
agreed to at any Council or Congress of the whole Anglican
Communion : Provided always, that no such conclusion be con-
tradictory to any now existing standard or formulary of the Church
of England ; and provided further, that the Synod of that Province
of the Church from which the Appeal shall be sent, shall not have
refused to accept such conclusion.
Your Committee further recommend, subject to any regulations
that may be made at any future Conference of the Anglican
Communion :
That, as it is a Tribunal for decisions in matters of faith, Arch-
bishops and Bishops only should be judges, his Grace the Lord
Archbishop of Canterbury being the President.
That each Province in the Colonial Church should have the right
of electing two members of the Tribunal ; and that all the Dioceses
of the Colonial Church not associated into Provinces should collec-
tively have the right of electing two. That each Province of the
United Church of England and Ireland should be requested to
elect two members, but that the Province of Canterbury should
elect three, in the event of his Grace the Archbishop not acting
as President. That the Episcopal Church in Scotland should have
the right of electing two. And (as it appears probable that the
Protestant Episcopal Church in the United States would avail itself
of such a Tribunal) that Church should have the right of electing
five members.
In the judgment of the Committee, the Bishops of the several
Churches should elect those who shall represent them on this
Tribunal.
ThatJ so soon after January 1st, 1869, as any ten names shall
have been forwarded to the Archbishop of Canterbury as having
been elected, the Tribunal should be deemed to be constituted.
That of the members thus elected, seven should form a quorum
for the transaction of business, but a smaller number should have
power to adjourn from time to time.
That the members of the Tribunal should continue in office,
unless their seat be vacated by death, resignation, or removal of
the electing body ; but that, .in the event of any Bishop of the
VOLUNTARY SPIRITUAL TRIBUNAL 65
Colonial Church or American Church notifying to the electing body
that he is unable or declines to attend at any sitting of the Tribunal
to which he may be summoned, it should be lawful for the body
by which he was elected to appoint, instead of him, any Bishop
of the Anglican Communion other than one of those already
elected.
That, in the event of the Archbishop of Canterbury for the time
being declining or being unable to act as President, it should be
lawful for his Grace, if he should see fit, to nominate any other
member of the Tribunal to act as President in his room; and in
the event of no such appointment being made by him, that it
should be lawful for the Tribunal at its first meeting to elect one
of its members as President.
That the summons for the sitting of the Tribunal should be
issued within thirty days from the time of the notice of Appeal
being delivered by the agent of the Appellant to the proper officer
of the Tribunal -
That the action of the Tribunal should not be impeded by the
absence from it of any of those who are at liberty to sit in it,
provided there be a quorum.
That, before the assembling of the Tribunal for the hearing of
an Appeal, the President should nominate as Assessors three
theologians and three persons learned in the law, who should be
present at the trial, and should answer any questions as to theo-
logical learning and law put to them by the Tribunal through its
President in writing, and should be at liberty to tender in writing
to the Tribunal through its President their opinion upon any point
of theological learning or law which may arise, and that the
Tribunal should be bound to consider such opinion before coming
to its decision.
That parties before the Tribunal may be represented by any
counsel they may select, whether theologians or persons learned in
the law.
That the rules of procedure of the said Tribunal, except as here
provided for, should, as far as possible, be those of the higher
Courts of Law, and that any necessary alterations in such rules
should be made by the Tribunal itself.
That no sentence should be passed without the assent thereto of
two-thirds of the Judges present during the trial.
That, at the time of delivering judgment, each member of the
Tribunal who has been present during the trial should give his
decision in writing, and may read, or cause to be read, openly in
Court his decision, and the reasons for it; and that the judgment
of the prescribed majority should be the judgment of the Tribunal.
F. MONTREAL, Chairman.
H. GRAHAMSTOWN, Secretary.
66 LAMBETH CONFERENCE OF 1867
C. On the Courts of Metropolitans, and the Trial of a
Bishop or Metropolitan. 1
I. Your Committee consider that the constitution of the Pro-
vincial Tribunal for Appeals from the decisions of Diocesan
Tribunals should be determined, whenever it is not fixed by law,
by the Synod of the Province; but it is expedient, in their judg-
ment, that its rules should be assimilated, as far as circumstances
will admit, to those of the proposed tribunal of Appeal in England.
II. In the case of charges against a Bishop, they suggest the
following as general principles :
That each Province should determine by rules made in its own
Synod the offences for which a Bishop may be presented for trial,
and who should be promoters of the charge.
That the charge should be presented to the Metropolitan.
That it appears doubtful whether a preliminary inquiry is
expedient, provided that sufficient precautions are taken that 110
frivolous charges should be entertained.
That the Metropolitan should summon to the hearing of the
cause all the Bishops of the Province (except the accused), who
should sit as judges, not merely as assessors.
That no trial should take place, except before two-thirds of the
Bishops of the Province, provided that there be never fewer than
three Bishops present, including the Metropolitan.
That if three Bishops of the Province should be unable to attend,
it should be lawful for the Metropolitan to call in one or more
Bishops not of the Province.
That it is desirable that, whenever it may be practicable, there
should be Assessors, as recommended by this Committee for the
higher Tribunal of Appeal.
That, in case of the non-appearance of the accused after sufficient
citations, the trial may go forward as if he were present, or he
may be punished for contumacy, according as the Province may
prescribe.
That there should be no sentence except by the judgment of
two-thirds of the Tribunal, or by three judges, whichever should
be the greater number ; the assent of the Metropolitan not being
necessary to the sentence.
That the general rules of procedure should be framed by the
Synod of the Province; but should be, as far as possible, similar
1 Resolution X. " That the Resolutions submitted to this Conference
relative to the discipline to be exercised by the Metropolitans, the Court
of Metropolitans, the scheme for conducting the Election of Bishops,
when not otherwise provided for, the declaration of submission to the
Regulation of Synods, and the question of what Legislation should be
proposed for the Colonial Churches, be referred to the Committee specified
in the preceding Resolution."
COURTS OF METROPOLITANS 67
to those recommended by this Committee for the proposed Tribunal
of Appeal.
That an appeal to the higher Tribunal recommended by this
Committee should be allowed when the case is one of doctrine, if
notice of such appeal be given within days from the
delivery of sentence ; and that, in all cases, proper provision should
be made for a new trial on sufficient reason being shown.
That there should be no contract not to appeal to Civil Courts;
but that sufficient provision should be made by the Declaration of
Submission (to be considered in another Report) that the sentence
of the Spiritual Tribunals may be effective.
That a Metropolitan should be tried in the same manner as any
other Bishop the senior Bishop, in that case, acting in the place
of the Metropolitan.
F. MONTREAL, Chairman.
H. GRAHAMSTOWN, Secretary.
D. Scheme for conducting the Election of Bishops, when
not otherwise provided for.
Your Committee have to consider the proper mode for con-
ducting the election of a Bishop, whenever it is not provide^ for
by an existing law, and without reference to any question that
might arise as to the temporalities connected with the See.
It is evident that there are two parties whose concurrent action
is necessary in such an appointment viz., the Clergy and Laity
of the Diocese, and the Bishops of the Province by whom the
person elected as Bishop is consecrated.
Your Committee are of opinion that, in accordance with the
ancient usages of the Church, the election as a general rule should
be made by the Diocese, and that the Bishops of the Province
should confirm the election. They consider, however, that it is
consistent with this principle that the Diocese should nominate
two or more persons, of whom the Bishops of the Province should
select one ; or that the Diocese should delegate to any person or
body the power of choosing a Bishop for the vacant See, it being
understood that the Diocese must accept such choice as final.
The principle of the concurrent action of the tw 7 o parties con-
cerned would also be preserved if the Bishops of the Province
should nominate two or more persons, from whom the Diocese
should elect one.
In the election by the Diocese it appears to ycur Committee that
the right of selecting the person who shall be their Bishop belongs
to the Clergy, the Laity having the right of accepting or rejecting
F 2
68 LAMBETH CONFERENCE OF 1867
the person so chosen. But it is expedient, in their judgment, that
the election should always be made by the Diocesan Synod, wher-
ever one is established, and in accordance with the rules of that
Synod. In those Dioceses in which there is no Diocesan Synod,
they recommend that, for the election of a Bishop, a Convention
should be summoned by the Dean, senior Archdeacon, or senior
Presbyter of the Diocese ; that this Convention should consist of
all Presbyters and of lay-representatives, who should be male
communicants of at least twenty-one years of age ; that these
representatives should be elected by each parish or congregation,
in such manner as should be determined by the convener; that
the person who should obtain the majority of votes of the Clergy,
and also of those of the lay-representatives present at the Conven-
tion, should be accounted to be elected to the Bishopric ; that this
election should not be vitiated by the absence of any of the parties
summoned, or by the failure of any congregation or parish to elect
a lay-representative ; that any question as to the validity of the
election to the vacant See should be submitted, prior to the
Consecration, to the Consecrating Bishops, whose decision should
be final ; and that after the consecration of a Bishop no objection
should be entertained.
They further recommend that, where the Diocese is included in
a Province, the confirmation of an election should be by the
Metropolitan and a majority of the Bishops of the Province; but
w r here the Diocese is extra-Provincial, that the confirmation should
rest with the Archbishops of Canterbury and York and the Bishop
of London ; that the power of confirmation should be absolute the
Bishops having the right to refuse to confirm the election, without
assigning any reason for their refusal.
All further rules necessary for conducting the election should, in
the opinion of your Committee, be made by the Synod of the
Province.
F. MONTREAL, Chairman.
H. GRAHAMSTOWN, Secretary.
E. On Declaration of Submission to Regulations of
Synod.
Your Committee recommend that, in all branches of the Church,
the government of which is not determined by law, a Declaration
should be made by those who hold office therein. They consider
that a Declaration is necessary, in order to define the conditions of
the consensual compact, and that it should be framed so as to
secure submission to all sy nodical action in its legitimate sphere,
and to the decisions of the constituted Tribunals.
SUBMISSION TO SYNODS 69
They recommend the following declaration to be made before the
Metropolitan, or some person duly appointed by him, by all
Bishops elect, either before their consecration, or, if already
consecrated, before exercising any Episcopal functions in their
Diocese :
" I A. B., chosen Bishop of the Church and See of ,
do promise that I will teach and maintain the doctrine and disci-
pline of the United Church of England and Ireland, as acknow-
ledged and received by the Province of , and I also do
declare that I consent to be bound by all the rules and regulations
which have heretofore been made or which may from time to time
be made, by the Synod of the Diocese of , and the Pro-
vincial Synod of , or either of them ; and, in consideration
of being appointed Bishop of the said Church or See of ,
I hereby undertake immediately to resign the said appointment,
together with all the rights and emoluments appertaining thereto,
if sentence requiring such resignation should at any time be passed
upon me, after due examination had, by the Tribunal acknowledged
by the Synod of the said Province for the trial of a Bishop ; saving
all rights of Appeal allowed by the said Synod."
They recommend that the following Declaration be made (in
addition to the Declaration required by the rules of that Province
or Diocese as to doctrine and worship) by persons to be admitted
to holy orders, and by Clergymen to be admitted to the cure of
souls, or to any other office of trust in the Church :
"I, A. B., do declare that I consent to be bound by all the rules
and regulations which have heretofore been made^ or which may
from time to time be made, by the Synod of the Diocese of ,
and the Provincial Synod of , or either of them ; [and
in consideration of being appointed , I hereby undertake
immediately to resign the said appointment, together with all the
rights and emoluments appertaining thereto, if sentence requiring
such resignation should at any time be passed upon me, after due
examination had, by the Tribunal appointed by the Synods of the
aforesaid Province and Diocese for the trial of a Clergyman ; saving
all rights of Appeal allowed by the said Synod]."
(The part in brackets to be omitted when there is no appoint-
ment to a cure of souls, or office of trust.)
Your Committee consider that it must be left to the Province
or Diocese to decide whether laymen who are admitted to any office
or position of trust should be required to sign a Declaration of the
same nature.
G. A. NEW ZEALAND, Chairman.
H. GRAHAMSTOWN, Secretary.
70 LAMBETH CONFERENCE OF 1867
F. On Provinces and Subordination to Metropolitans.
On this subject your Committee beg to report as follows :
They are of opinion that the association or federation of Dioceses
within certain territorial limits, commonly called an Ecclesiastical
Province, is not only in accordance with the ancient laws and
usages of the Christian Church, but is essential to its complete
organisation.
Such an association is of the highest advantage for united action,
for the exercise of discipline, for the confirmation of the election
of Bishops, and generally to enable the Church to adapt its laws to
the circumstances of the countries in which it is planted.
It is expedient, in the judgment of your Committee, that these
ecclesiastical divisions should, as far as possible, follow the civil
divisions of these countries.
Of the Bishops of these Dioceses thus associated, one, in con-
formity with ancient usage, ought to be Metropolitan or Primus,
the functions and powers of the Metropolitan being determined by
synodical action in the Province, except so far as Metropolitical
powers are denned by undisputed General Councils of the Church.
It seems to your Committee most in accordance with primitive
usage that the Metropolitical See should be fixed, but they do not
deem this to be essential. It appears expedient that the Provincial
Synod should have the power of changing, when necessary, the site
of the Metropolitical See.
Your Committee do not consider it necessary that the election
to the Metropolitical See should be conducted differently from the
election to other vacant sees; since the Bishops of the Province
possess the right of confirming or refusing to confirm any election.
Your Committee strongly recommend that all those Dioceses
which are not as yet gathered into Provinces should, as soon as
possible, form part of some Provincial organisation. The par-
ticular mode of effecting this in each case must be determined by
those who are concerned.
It is sufficient for your Committee to point out that the steps to
be taken for effecting this change are twofold, since the relations
of the Dioceses in Provincial organisation, when complete, are
formed on the one hand by the subordination of the Bishops of
the Province to a Metropolitan, and on the other by the association
of the Dioceses in Provincial action. Any alteration of existing
arrangements would require, therefore, in the opinion of your
Committee, the concurrent action of the Diocese which is to be
gathered into a Province with other neighbouring Dioceses, and
of his Grace the Archbishop of Canterbury, to whom the Bishops
of the Dioceses that at present are extra-provincial have taken the
oath of canonical obedience. In the case of the limits of an
MISSIONARY BISHOPRICS 71
existing Province being altered, the consent of the Synod of that
Province would be required for the alteration.
F. MONTREAL, Chairman.
H. GRAHAMSTOWN, Secretary.
G. Report of the Committee appointed under Resolution
XL of the Lambeth Conference. 1
Your Committee report that, after full consideration of the
questions referred to them by the Conference, they have adopted
the following Resolutions :
I. That every branch of the Church is entitled to found a
Missionary Bishopric.
II. That it is desirable that each branch of the Church should
act upon rules agreed upon beforehand by the Synod or other
Church Council of the said branch.
III. That each Missionary Bishopric should be deemed to be
attached to one branch of the Church, and that all rules for the
election of a Missionary Bishop, and for the formation of a Diocese
or Dioceses out of the Missionary District, should be made by the
Synod or other Church Council of such branch of the Church.
IV. That notice of the erection of any Missionary Bishopric,
and the choice and consecration of the Bishop, should be notified
to all Archbishops and Metropolitans, and all Presiding Bishops,
of the Anglican Communion.
V. That in appointing a Missionary Bishop, the district within
which he is to exercise his Mission should be defined as far as
possible ; and that no other Bishop should be sent within the same
district, without previous communication with that branch of the
Church which gave mission for the work.
VI. That, while peculiar cases may occur in Missionary work,
owing to difference of race and language, in which it may be
desirable that more than one Bishop should exercise episcopal
functions within the same district, the Committee consider that
such cases should be regarded as exceptions, justified only by
special circumstances.
VII. That, with respect to the special case of Continental Chap-
laincies, the Committee suggest to the Conference the consideration
of some ecclesiastical arrangement by which the various congrega-
tions of the Anglican Communion may be under one authority,
whether of the English or American Church.
1 Resolution XI. " That a special Committee be appointed to consider
the Resolutions relative to the notification of proposed Missionary
Bishoprics, and the subordination of Missionaries."
72 LAMBETH CONFERENCE OF 1867
VIII. That the conditions on which a Missionary Bishopric
should be brought within a Provincial organisation should be :
1. The request of the Missionary Bishop, addressed both to the
Church from which he received mission and to the Province which
he wishes to join.
2. The consent of the Church from which he received mission,
that consent being given by the Metropolitan or Presiding Bishop.
3. The consent of the Province he wishes to join, that consent
being given by the Provincial Synod.
IX. That the status, jurisdiction, and designation of the Bishop
thus received into a system of Provincial organisation should be
determined by the Synod of the Province to which his Bishopric
shall be then attached.
X. That, as a general rule, it is expedient that such Missionary
Bishopric should be attached to the nearest Province; but that in
certain cases it may be necessary that some more remote Province
should be selected.
Bishop Tozer's Mission is a case to which the Committee desire
to draw the attention of the Conference, as being one in which,
for the present, Provincial organisation would seem to be imprac-
ticable, from the isolation of the district in which Bishop Tozer
exercises his episcopal functions, and its remoteness from the
Province of South Africa.
XI. That Missionary Bishops and their Clergy should be bound
generally to the Canons of Doctrine and Discipline of the Church
from which their mission is derived, or to which they may have
been united, and that all alterations in matters of discipline be
communicated to the authorities of that Church.
XII. That when a Missionary Church shall be received into the
organisation of a Provincial Synod, the said Church should be
bound by the acts of that body ; but that, in order to effect this,
the Missionary Church should be granted a power of representation,
or of vote by proxy, in such Synod.
XIII. That, as a general rule, in conformity with Church order,
all Missionaries and Chaplains residing or engaged in the exercise
of ministerial duty within the Diocese or District of a Colonial or
Missionary Bishop, should be licensed by, and be subject to the
authority of the said Bishop.
XIV. That every Clergyman removing from one Colonial or
Missionary Diocese or District into another Diocese ought to carry
with him Letters Testimonial from the Colonial or Missionary
Bishop whose Diocese or District he is leaving.
XV. That no person admitted to Holy Orders by the Bishop of
any Diocese in England or Ireland, who shall afterwards have been
serving under the jurisdiction of any Scottish, Colonial, or Foreign
Bishop, should be received into any of the Home Dioceses, without
CONDITION OF THE CHURCH IN NATAL 73
producing letters Dimissory or Commendatory from the Scottish,
Colonial, or Foreign Bishop in whose Diocese he has been serving.
XVI. The attention of this Committee has been called to the
clause in the Paper of Arrangements for the Conference, headed
" Subordination of Missionaries." The Committee have failed to
understand what is meant by the words " instructions from those
in authority at home," but they can recommend no scheme which
interferes with the canonical relation which subsists between a
Bishop and his clergy.
W. J. GIBRALTAR, Chairman.
WILLIAM GEORGE TOZER, Missionary Bishop, Secretary.
H. Report of the Committee appointed under Resolu-
tion VI. of the Lambeth Conference. 1
By the Resolution of the Lambeth Conference two questions
were referred to the Committee :
I. How may the Church be delivered from a continuance of the
scandal now existing in Natal?
II. How may the true faith be maintained?
I. On the first question j the Committee recommend that an
Address be made to the Colonial Bishoprics Council, calling their
attention to the fact that they are paying an annual stipend to a
Bishop lying under the imputation of heretical teaching, and
praying them to take the best legal opinion as to there being any,
and if so what, mode of laying these allegations before some
competent court, and if any mode be pointed out, then to proceed
accordingly for the removal of this scandal.
The Committee also recommend that the Address to the Colonial
Bishoprics Council be prefaced with the following statement :
" That, whilst we accept the spiritual validity of the sentence
of deposition pronounced by the Metropolitan and Bishops of the
South African Church upon Dr. Colenso, we consider it of the
utmost moment for removing the existing scandal from the English
Communion that there should be pronounced by some competent
English court such a legal sentence on the errors of the said Dr.
Colenso as would warrant the Colonial Bishoprics Council in ceasing
1 Resolution VI. " That, in the judgment of the Bishops now assem-
bled, the whole Anglican Communion is deeply injured by the present
condition of the Church in Natal : and that a Committee be now appointed
at this General Meeting to report on the best mode by which the Church
may be delivered from a continuance of this scandal, and the true faith
maintained. That such Report shall be forwarded to his Grace the Lord
Archbishop of Canterbury, with the request that he will be pleased to
transmit the same to all the Bishops of the Anglican Communion, and to
ask for their judgment thereupon." (See above, pp. 10 and 12).
74 LAMBETH CONFERENCE OF 1867
to pay his stipend, and would justify an appeal to the Crown to
cancel his Letters Patent."
II. On the second question :
66 How may the true faith be maintained in Natal? "
The Committee submit the following Report :
That they did not consider themselves instructed by the Con-
ference, and therefore did not consider themselves competent, to
inquire into the whole case ; but that their conclusions are based
upon the following facts :
1. That in the year 1863, forty-one Bishops concurred in an
Address to Bishop Colenso, urging him to resign his Bishopric.
2. That in the year 1863, some of the publications of Dr.
Colenso, viz., " The Pentateuch and Book of Joshua Critically
Examined," Parts I. and II., were condemned by the Convocation
of the Province of Canterbury.
3. That the Bishop of Capetown, by virtue of his Letters Patent
as Metropolitan, might have visited Dr. Colenso with summary
jurisdiction, and might have taken out of his hands the manage-
ment of the Diocese of Natal.
4. That the Bishop of Capetown, instead of proceeding sum-
marily, instituted judicial proceedings, having reason to believe
himself to be competent to do so.
That he summoned Dr. Colenso before himself and suffragans.
That Dr. Colenso appeared by his proctor.
That his defence was heard and judged to be insufficient to purge
him from the heresy.
That, after sentence was pronounced, Dr. Colenso was offered an
appeal to the Archbishop of Canterbury, as provided in the
Metropolitan's Letters Patent.
5. That this Act of the African Church was approved
By the Convocation of Canterbury ;
By the Convocation of York ;
By the General Convention of the Episcopal Church in the United
States, in 1865;
By the Episcopal Synod of the Church in Scotland ;
By the Provincial Synod of the Church in Canada, in the year
1865;
And, finally, the spiritual validity of the sentence of deposition
was accepted by fifty-six Bishops on the occasion of the Lambeth
Conference.
Judging, therefore, that the See is spiritually vacant ; and
learning, by the evidence brought before them, that there are many
members of the Church who are unable to accept the ministrations
of Dr. Colenso, the Committee deem it_to be the duty of the
Metropolitan and other Bishops of South Africa to proceed, upon
the election of the Clergy and Laity in Natal, to consecrate one to
discharge those spiritual functions of which these members of the
Church are now in want.
LETTERS DIMISSORY 75
In forwarding their Report to his Grace the Lord Archbishop
of Canterbury, as instructed by the Resolution of the Conference,
the Committee request his Grace to communicate the same to the
adjourned meeting of the Conference, to be holden at Lambeth on
the tenth day of the present month.
G. A. NEW ZEALAND, Convener.
December 9th, 1867.
J. Form of Letters Dimissory /or the Clergy. 1
To the Right Reverend the Bishops and Reverend the Clergy,
and to the faithful in Christ of the Diocese of A. We, B, by
Divine permission Bishop of C, send greeting in the Lord.
We commend to your brotherly kindness by these our letters,
D, E, Priest (or Deacon) of our Diocese, beseeching you to receive
him in the Lord as a brother sound in the Faith, of a well-ordered
and Religious Life, and worthy of all Christian Fellowship, and to
render him any assistance of which he may stand in need ; and so
we bid you farewell in Christ our Lord.
Witness our hand.
A, Bishop.
B, Secretary.
1 See p. 54.
IV.
Resolutions of the Adjourned Conference, December 10th,
1867. (See page 12.)
Resolution I. " That this adjourned meeting of the Conference
receives the Report (A) of the Committee now presented, and
directs the publication thereof, commending it to the careful con-
sideration of the Bishops of the Anglican Communion, as containing
the result of the deliberations of that Committee ; and returns the
members of the same its thanks for the care with which they have
considered the various important questions referred to them."
(The same Resolution was passed with reference to Reports B,
C, D, E, F, G.)
Resolution II. "That the Report (H) of the Committee ap-
pointed under Resolution VI., laid before this meeting by his
Grace the Archbishop of Canterbury, be received and printed ;
that the thanks of this meeting be given to the Committee for
their labours ; and that his Grace be requested to communicate the
Report to the Council of the Colonial Bishoprics Fund."
Resolution III. " That his Grace be requested, if applied to by
the House of Bishops in the Episcopal Church in the United States
of America, to allow a copy of the Records of the Conference to
be made for them, and to be lodged in the hands of such officer as
shall be designated by the House of Bishops to receive, it, for
reference by Bishops only, but not for publication."
Resolution IV. " That his Grace the Archbishop of Canterbury
be requested to convey to the Church in Russia an expression of
the sympathy of the Anglican Communion with that Church, in the
loss which it has sustained by the death of his Eminence Philarete,
the venerable Metropolitan of Moscow."
Resolution V. " That the thanks of this Conference be given to
the Bishop of Grahamstown * for the valuable services which he has
rendered as Secretary to many of the Committees appointed by the
Conference."
Resolution VI. " That the thanks of this Conference be given
1 Right Rev. Bishop Cotterill.
76
ADJOURNED CONFERENCE, 1867 77
to Philip Wright, Esq., and to Isambard Brunei, Esq., Barrister-at-
Law, for their aid as Assistant Secretaries to the Committees ;
and especially to the latter for his valuable^ assistance in all matters
that required legal advice."
Resolution VII. " That we cannot close this Conference without
conveying our hearty thanks to his Grace the Archbishop of
Canterbury, both for convening this meeting, and for the mode in
M'hich he has presided over its deliberations."
Besides the preceding Resolutions :
(1) The President reported that he had been authorised to annex
the following signatures to the Encyclical Letter :
A. T. CICESTR.
AUCKLAND BATH AND WELLS.
ROBERT DOWN AND CONNOR.
WILLIAM DERRY.
EDWARD NEWFOUNDLAND.
J. FREDERICTON.
T. E. ST. HELENA. (See page 13.)
(2) The following Bishops were appointed as a Sub-Committee,
for the purpose of drawing up a Bill, in accordance with a Report
submitted by the Committee appointed under Resolution IX. of
the previous meeting :
BISHOP OF LONDON.
,, OXFORD.
,, LINCOLN.
ELY.
,, LICHFIELD (Elect).
,, MONTREAL.
,, GRAHAMSTOWN.
BISHOP TROWER. (See page 62.)
(3) His Grace the Archbishop of Canterbury laid on the table a
form of Letters Dimissory, 1 which he had prepared, in accordance
with Resolution II. 2 of the last session of the Lambeth Conference.
(4) The Bishop of Illinois, at the request of the Conference,
stated that the Meeting of the Triennial General Convention of
the Protestant Episcopal Church in the United States would be
held on the first Wednesday of October next, in the City of New
York ; and, in behalf of the Church in the United States, offered
an affectionate invitation to the Bishops of the Conference to be
present on that occasion ; and also expressed the hope that the
different branches of the Anglican Communion would depute one
or more Bishops as Representatives of the Mother and Colonial
1 See p. 75. 8 See p. 54.
78 LAMBETH CONFERENCE OF 1867
Churches, to be present on that occasion, assuring all that might
accept this invitation of cordial welcome and affectionate brother-
hood.
(5) At the request of the Conference, the Bishop of Lichfield
(Elect) undertook the office of Corresponding Secretary for the
Bishops of the Anglican Communion.
His Grace the President then pronounced the Benediction, and
the Conference was closed.
V.
Official List of the Bishops Present at the Lambeth
Conference of 1878. (See pp. 19 and 25.)
ARCHBISHOP OF CANTERBURY.
ARCHBISHOP OF YORK.
ARCHBISHOP OF ARMAGH.
ARCHBISHOP OF DUBLIN.
BISHOP OF LONDON.
BISHOP OF WINCHESTER.
BISHOP OF LLANDAFF.
BISHOP OF RIPON.
BISHOP OF NORWICH.
BISHOP OF BANGOR.
BISHOP OF GLOUCESTER & BRISTOL.
BISHOP OF CHESTER.
BISHOP OF ST. ALBANS.
BISHOP OF HEREFORD.
BISHOP OF PETERBOROUGH.
BISHOP OF LINCOLN.
BISHOP OF SALISBURY.
BISHOP OF CARLISLE.
BISHOP OF EXETER.
BISHOP OF BATH & WELLS.
BISHOP OF OXFORD.
BISHOP OF MANCHESTER.
BISHOP OF CHICHESTER.
BISHOP OF ST. ASAPH.
BISHOP OF ELY.
BISHOP OF ST. DAVID'S.
BISHOP OF TRURO.
BISHOP OF ROCHESTER.
BISHOP OF LlCHFIELD.
BISHOP OF SODOR & MAN.
BISHOP OF MEATH.
BISHOP OF DOWN.
79
80 LAMBETH CONFERENCE OF 1878
BISHOP OF KlLLALOE.
BISHOP OF LIMERICK.
BISHOP OF DERRY.
BISHOP OF CASHEL.
BISHOP OF OSSORY.
BISHOP OF MORAY. Primus.
BISHOP OF ST. ANDREW'S.
BISHOP OF EDINBURGH.
BISHOP OF ABERDEEN.
BISHOP OF GLASGOW.
BISHOP OF BRECHIN.
BISHOP OF ARGYLL.
BISHOP OF DELAWARE.
BISHOP OF NEW YORK.
BISHOP OF OHIO.
BISHOP OF PENNSYLVANIA.
BISHOP OF WESTERN NEW YORK.
BISHOP OF NEBRASKA.
BISHOP OF PITTSBURGH.
BISHOP OF LOUISIANA.
BISHOP OF MISSOURI.
BISHOP OF LONG ISLAND.
BISHOP OF ALBANY.
BISHOP OF CENTRAL PENNSYLVANIA.
ASSISTANT BISHOP OF NORTH CAROLINA,
BISHOP OF NEW JERSEY.
BISHOP OF WISCONSIN.
BISHOP OF IOWA.
BISHOP OF COLORADO.
BISHOP OF HAITI.
BISHOP OF SHANGHAI.
BISHOP OF MONTREAL. Metropolitan,
BISHOP OF FREDERICTON.
BISHOP OF NOVA SCOTIA.
BISHOP OF ONTARIO.
BISHOP OF HURON.
BISHOP OF TORONTO.
BISHOP OF NIAGARA.
BISHOP OF MADRAS.
BISHOP OF COLOMBO.
BISHOP OF BOMBAY.
BISHOPS PRESENT, 1878 81
BISHOP OF GUIANA.
BISHOP OF KINGSTON.
BISHOP OF ANTIGUA.
BISHOP OF BARBADOS.
BISHOP OF NASSAU.
BISHOP OF SYDNEY. Metropolitan.
BISHOP OF ADELAIDE.
BISHOP OF NORTH QUEENSLAND.
BISHOP OF CHRISTCHURCH. Metropolitan,
BISHOP OF DUNEDIN.
BISHOP OF GIBRALTAR.
BISHOP OF CAPETOWN. Metropolitan.
BISHOP OF ST. HELENA.
BISHOP OF MARITZBURGH.
BISHOP OF BLOEMFONTEIN.
BISHOP OF PRETORIA.
BISHOP OF RUPERTSLAND. Metropolitan,
BISHOP OF BRITISH COLUMBIA.
BISHOP OF SASKATCHEWAN.
BISHOP OF THE FALKLAND ISLANDS.
BISHOP SUFFRAGAN OF DOVER.
BISHOP SUFFRAGAN OF GUILDFORD.
BISHOP SUFFRAGAN OF NOTTINGHAM.
BISHOP PERRY.
BISHOP McDoaGALL.
BISHOP RYAN.
BISHOP CLAUGHTON.
Officers of the Conference.
THE BISHOP OF GLOUCESTER & BRISTOL,
Secretary of the Conference.
THE BISHOP OF EDINBURGH,
Secretary of Committees.
ISAMBARD BRUNEL, D.C.L., \ Assistant
Chancellor of the Diocese of Ely, / Secretary.
G
VI.
Encyclical Letter of 1878. (See p. 24.)
TO THE FAITHFUL IN CHRIST JESUS, GREETING
WE, Archbishops, Bishops Metropolitan, and other
Bishops of the Holy Catholic Church, in full communion
with the Church of England, one hundred in number, all
exercising superintendence over Dioceses, or lawfully com-
missioned to exercise Episcopal functions therein, assem-
bled, many of us from the most distant parts of the earth,
at Lambeth Palace, in the year of our Lord 1878, under
the presidency of the most reverend Archibald Campbell,
by Divine Providence Archbishop of Canterbury, Primate
of all England ; after receiving, in the private Chapel of
the said Palace, the blessed Sacrament of the Lord's Body
and Blood, and after having united in prayer for the
guidance of the Holy Spirit, have taken into our considera-
tion various definite questions submitted to us affecting
the condition of the Church in divers parts of the world.
We have made these questions the subject of serious
deliberation for many days, and we now commend to the
faithful the conclusions which have been adopted.
1. Report of Committee on the best mode of maintaining
union among the various Churches of the Anglican
Communion.
1- In considering the best mode of maintaining union among
the various Churches of our Communion, the Committee, first of
all, recognise, with deep thankfulness to Almighty God, the
essential and evident unity in which the Church of England and
' 82
LETTER AND REPORTS 83
the Churches in visible communion with her have always been
bound together. 1 United under One Divine Head in the fellow-
ship of the One Catholic and Apostolic Church, holding the One
Faith revealed in Holy Writ, denned in the Creeds, and maintained
by the Primitive Church, receiving the same Canonical Scriptures
of the Old and New Testaments as containing all things necessary
to salvation these Churches teach the same Word of God, partake
of the same divinely-ordained Sacraments, through the ministry
of the same Apostolic orders, and worship one God and Father
through the same Lord Jesus Christ, by the same Holy and Divine
Spirit, Who is given to those that believe, to guide them into all
truth.
2. Together with this unity, however, there has existed among
these Churches that variety of custom, discipline, and form of
worship which necessarily results from the exercise by each
"particular or national Church " of its right "to ordain, change,
and abolish ceremonies or rites of the Church ordained only by
man's authority, so that all things be done to edifying." We
gladly acknowledge that there is at present no real ground for
anxiety on account of this diversity ; but the desire has of late
been largely felt and expressed, that some practical and efficient
methods should be adopted, in order to guard against possible
sources of disunion in the future, and at the same time further to
manifest and cherish that true and substantial agreement which
exists among these increasingly numerous Churches.
3. The method which first naturally suggests itself is that
which, originating with the inspired Apostles, long served to hold
all the Churches of Christ in one undivided and visible communion.
The assembling, however, of a true General Council, such as the
Church of England has always, declared her readiness to resort to,
is, in the present condition of Christendom, unhappily but obviously
impossible. The difficulties attending the assembling of a Synod
of all the Anglican Churches, though different in character and
less serious in nature, seem to us nevertheless too great to allow of
our recommending it for present adoption.
4. The experiment, now twice tried, of a Conference of Bishops
called together by the Archbishop of Canterbury, and meeting
under his presidency, offers at least the hope that the problem,
hitherto unsolved, of combining together for consultation repre-
sentatives of Churches so differently situated and administered,
may find, in the providential course of events, its own solution. 2
Your Committee would, on this point, venture to suggest that
such Conferences, called together from time to time by the
Archbishop of Canterbury, at the request of, or in consultation
with, the Bishops of our Communion, might with advantage be
1 Note (A) page 98. 9 - Note (B) page 99.
84 LAMBETH CONFERENCE OF 1878
invested in future with somewhat larger liberty as to the initiation
and selection of subjects for discussion. For example, a Committee
might be constituted, such as should represent, more or less
completely, the several Churches of the Anglican Communion ;
and to this Committee it might be entrusted to draw up, after
receiving communications from the Bishops, a scheme of subjects
to be discussed.
5. Meanwhile, there are certain principles of Church order
which, your Committee consider, ought to be distinctly recognised
and set forth, as of great importance for the maintenance of union
among the Churches of our Communion.
(1.) First, that the duly-certified action of every national or
particular Church, and of each ecclesiastical Province (or Diocese
not included in a Province), in the exercise of its own discipline,
should be respected by all the other Churches, and by their
individual members.
(2.) Secondly, that when a Diocese, or territorial sphere of
administration, has been constituted by the authority of any
Church or Province of this Communion within its own limits, no
Bishop or other clergyman of any other Church should exercise
his functions within that Diocese without the consent of the Bishop
thereof. 1
(3.) Thirdly, that no Bishop should authorise to officiate in his
Diocese a clergyman coming from another Church or Province,
unless such clergyman present letters testimonial, countersigned
by the Bishop of the Diocese from which he comes ; such letters
to be, as nearly as possible, in the form adopted by such Church
or Province in the case of the transfer of a clergyman from one
Diocese to another.
Passing to details, your Committee would call attention to the
following points :
I. Of Church Organisation.
6. Inasmuch as the sufficient and effective organisation of the
several parts of the Church tends to promote the unity of the
whole, your Committee would, with this view, repeat the recom-
mendation in the sixth Report of the first Lambeth Conference, 2
that those Dioceses which still remain isolated should, as circum-
stances may allow, associate themselves into a Province or
Provinces, in accordance with the ancient laws and usages of the
Catholic Church.
1 This does not refer to questions respecting missionary Bishops and
foreign chaplaincies, which have been entrusted to other Committees.
2 Note (C). page 101. See also p. 70.
LETTER AND REPORTS 85
II. Of Common Work.
7. Believing that the unity of our Churches will be especially
manifested and strengthened by their uniting together in common
work, your Committee would call attention to the great value of
such co-operation wherever the opportunity shall present itself;
as, for example, in founding and maintaining, in the missionary
field, schools for the training of a native ministry, such as that
which is now contemplated in Shanghai, and, generally, as far as
may be possible, in prosecuting missionary work, such as that
which the Churches in England and Scotland are maintaining
together in Kaffraria.
III. Of Commendatory Letters.
8. (1.) This Committee would renew the recommendation of
the first Lambeth Conference, that letters commendatory should be
given by their own Bishops to clergymen visiting for a time other
Churches than those to which they belong.
(2.) They would urge yet more emphatically the importance of
letters commendatory being given by their own clergymen to
members of their flocks going from one country to another. And
they consider it desirable that the clergy should urge on such
persons the duty of promptly presenting these letters, and should
carefully instruct them as to the oneness of the Church in its
Apostolical constitution under its varying organisation and
conditions.
It may not, perhaps, be considered foreign to this subject to
suggest here the importance of impressing upon our people the
extent and geographical distribution of our Churches, and of
reminding them, that there is now hardly any part of the world
where members of our Communion may not find a Church one with
their own in faith, order, and worship.
IV. Of circulating Information as to the Churches.
9. It appears that the want has been much felt of some centre
of communication among the Churches in England. Ireland, Scot-
land, America, India, the Colonies, and elsewhere, through which
ecclesiastical documents of importance might be mutually circu-
lated, and in which copies of them might be retained for reference.
Your Committee would suggest that the Society for Promoting
Christian Knowledge might be requested to maintain a department
for this purpose, supported by special contributions ; and also that
provision might be made for the more general dissemination, in
each Church, of information respecting the acts and current history
86 LAMBETH CONFERENCE OF 1878
of all the rest. They recommend that the Reports and other
proceedings of this Conference, which it may think fit to publish,
should be communicated through this channel. They further
think it desirable that the official Acts, and other published
documents of each representative body of this Communion, should
be interchanged among the respective Bishops and the officers of
such bodies.
V. Of a Day of Intercession.
10. Remembering the blessing promised to united intercession,
and believing that such intercession ever tends to deepen and
strengthen that unity of His Church for which Our Lord earnestly
pleaded in His great intercessory prayer, your Committee trust
that this Conference will give the weight of its recommendation
to the observance, throughout the Churches of this Communion,
of a season of prayer for the unity of Christendom. This recom-
mendation has been, to some extent, anticipated by the practice
adopted of late years of setting apart a Day of Intercession for
Missions. Your Committee would by no means wish to interfere
with an observance which appears to have been widely accepted,
and signally blessed of God. But, as our Divine Lord has so
closely connected the unity of His followers with the world's belief
in His own Mission from the Father, it seems to us that inter-
cessions for the enlargement of His Kingdom may well be joined
with earnest prayer that all who profess faith in Him may be
one flock under one Shepherd. With respect to the day, your
Committee have been informed that the Festival of St. Andrew,
hitherto observed as the Day of Intercession for Missions, is found
to be unsuitable to the circumstances of the Church in many parts
of the world. They, therefore, venture to suggest that, after the
present year, the time selected should be the Tuesday before
Ascension Day (being a Rogation Day), or any of the seven days
after that Tuesday ; and they hope that all the Bishops of the
several Churches will commend this observance to their respective
Dioceses.
VI. Of Diversities in Worship.
11. Your Committee, believing that, next to oneness in " the
Faith once delivered to the saints," communion in worship is the
link which most firmly binds together bodies of Christian men,
and remembering that the Book of Common Prayer, retained as
it is, with some modifications, by all our Churches, has been one
principal bond of union among them, desire to call attention to
the fact that such communion in worship may be endangered by
excessive diversities of ritual. They believe that the internal unity
of the several Churches will help greatly to the union of these
LETTER AND REPORTS 87
one with another. And, while they consider that such large
elasticity in the forms of worship is desirable as will give wide
scope to all legitimate expressions of devotional feeling, they
would appeal, on the other hand, to the Apostolic precept that
" all things be done unto edifying," and to the Catholic principle
that order and obedience, even at the sacrifice of personal prefer-
ences and tastes, lie at the foundation of Christian unity, and are
even essential to the successful maintenance of the Faith.
12. They cannot leave this subject without expressing an
earnest hope that Churchmen of all views, however varying, will
recognise the duty of submitting themselves, for conscience' sake,
in matters ritual and ceremonial, to the authoritative judgments
of that particular or national Church in which, by God's
Providence, they may be placed ; and that they will abstain from
all that tends to estrangement or irritation, and will rather daily
and fervently pray that the Holy Spirit may guide every member
of the Church to " think and do always such things as be
rightful," and that He may unite us all in that brotherly charity
which is " the very bond of peace and of all virtues."
2. Report of Committee on Voluntary Boards of Arbitra-
tion for Churches to which such an arrangement may
be applicable.
1. Your Committee beg to submit the following Report:
2. The necessity for considering the subject which is entrusted
to your Committee namely, Voluntary Boards of Arbitration for
Churches to which such an arrangement may be applicable has
arisen from the fact that there is no appeal from the Ecclesiastical
Tribunals in the Colonial Churches to any of the ordinary
Ecclesiastical Courts of England, or to the Judicial Committee of
the Privy Council, when advising Her Majesty on appeals from
Ecclesiastical Courts. No questions relating to the exercise of
discipline in a Colonial Church can come before the Judicial
Committee of the Privy Council, except on appeal from civil
courts in the colony, exercising jurisdiction in matters affecting
property or civil rights. The subject, therefore, before your
Committee is not the constitution or jurisdiction of Provincial
or Diocesan tribunals, but whether there should be some external
tribunals, or " Voluntary Boards of Arbitration," to which an
appeal or reference ought to be made; how such Boards, when
necessary, should be constituted ; and under what circumstances
they should be approached.
3. Your Committee, having taken into consideration the whole
question, especially with reference to the action of some of the
88 LAMBETH CONFERENCE OF 1878
Colonial Churches since 1867, when a Report l bearing upon this
subject was prepared by a Committee of the Lambeth Conference
held in that year, would make the following general recom-
mendations :
4. I. (a) Every Ecclesiastical Province, which has constituted
for the exercise of discipline over its clergy a tribunalfor receiving
appeals from its Diocesan Courts, should be held responsible for
its own decisions in the exercise of such discipline; and your
Committee are not prepared to recommend that there should be
any one central tribunal of appeal from such Provincial tribunals.
5. (6) If any Province is desirous that its tribunal of appeal
should have power to obtain, in matters of doctrine, or of discipline
involving a question of doctrine, the opinion of some council of
reference before pronouncing sentence, your Committee consider
that the conditions of such reference must be determined by the
Province itself; but that the opinion of the council should be
given on a consideration of the facts of the case, sent up to it in
writing by the tribunal of appeal, and not merely on an abstract
question of doctrine.
6. (c) In Dioceses which have not yet been combined into a
Province, or which may be geographically incapable of being so
combined, your Committee recommend that appeals should lie from
the Diocesan Courts to the Archbishop of Canterbury, to be heard
by His Grace with such assistance as he may deem best. The
circumstances of each Diocese must determine how such consensual
jurisdiction could be enforced.
7. II. As regards the very grave question of the trial of a
Bishop, inasmuch as any tribunal, constituted for this purpose by
a Province, is necessarily a tribunal of first instance, it would, in
the opinion of your Committee, be expedient that, when any such
provisions can be introduced by voluntary compact into the
constitutions or canons of any Church, the following conditions
should be observed :
8. (a) When any Bishop shall have been sentenced by the
tribunal constituted for the trial of a Bishop in any Ecclesiastical
Province, if no Bishop of the Province, other than the accused,
shall dissent from the judgment, there should be no appeal ; pro-
vided that the case be heard by not fewer than five Bishops, who
shall be unanimous in their judgment.
9. (b) If, in consequence of the small number of Bishops in a
Province, or from any other sufficient cause, a tribunal of five
comprovincial Bishops cannot be formed, your Committee would
suggest that the Province should provide for the enlargement of
the tribunal by the addition of Bishops from a neighbouring
Province.
1 See p. 62.
LETTER AND REPORTS 89
10. (c) In the event of the Provincial tribunal not fulfilling the
conditions indicated in paragraph 8 of this Report, your Committee
would suggest that, whenever an external tribunal of appeal is
not provided in the Canons of that Province, it should be in the
power of the accused Bishop, if condemned, to require the
Provincial tribunal to refer the case to at least five Metropolitans
or chief Bishops of the Anglican Communion, to be named in the
said Canons, of whom the Archbishop of Canterbury should be
one; and that, if any three of these shall require that the case,
or any portion of it, shall be re-heard or reviewed, it should be so
re-heard or reviewed.
11. (d) In cases in which an Ecclesiastical Province desires to
have a tribunal of appeal from its Provincial tribunal for trying a
Bishop, your Committee consider that such tribunal should consist
of not less than five Bishops of the Churches of the Anglican
Communion, under the presidency of the Archbishop of Canter-
bury, if His Grace will consent thereto, with the assistance of
laymen learned in the law.
3. Report of Committee on the relation to each other of
Missionary Bishops and of Missionaries of various
branches of the Anglican Communion, acting in the
same country.
1. Your Committee beg to submit the following Report:
I.
2. Your Committee have had before them the question of pro-
viding Books of Common Prayer for converts from heathenism,
suitable to the special wants of various countries ; and they
recommend as follows :
3. They think it very important that such books should not
be introduced or multiplied without proper authority ; and, since
grave inconvenience might follow the use of different Prayer Books
in the same district, in English and American Missions, they
recommend that, whenever it is possible, one Prayer Book only
should be in use.
4. It is expedient that Books of Common Prayer, suitable to
the needs of native congregations in heathen countries, should be
framed ; that the principles embodied in such books should be
identical with the principles embodied in the Book of Common
Prayer ; and that the deviations from the Book of Common Prayer
in point of form should only be such as are required by the
circumstances of particular churches.
5. In the case of heathen countries not under English or
90 LAMBETH CONFERENCE OF 1878
American rule, any such book should be approved by a Board
consisting of the Bishop or Bishops under whose authority the book
is intended to be used, and of certain clergymen, not less than
three where possible, from the Diocese or Dioceses, or district,
and should then be communicated by such Bishop or Bishops, or
by the Metropolitan of the Province to which any such Bishop
belongs, to a Board in England, consisting of the Archbishops of
England and Ireland, the Bishop of London, the Primus of the
Scottish Episcopal Church, together with two Bishops and four
clergymen selected by them, and also to a Board appointed by the
General Convention of the Protestant Episcopal Church in the
United States of America.
6. No such book should be held to have been authorised for
use in public worship, unless it have received the sanction of these
two Boards.
7. In any Diocese of a country under English rule, all such new
books, being modifications or versions of the Book of Common
Prayer, should be submitted, after approval by local authority, to
the Board in England only.
II.
8. Your Committee have considered the case of Missions in
countries not under English or American rule, and they recommend
as follows :
9. In cases where two Bishops of the Anglican Communion are
ministering in the same country, as in China, Japan, and Western
Africa at the present time, your Committee are of opinion that
under existing circumstances each Bishop should have control of
his own clergy, and their converts and congregations.
10. The various Bishops in the same country should endeavour,
as members of the same Communion, to keep up brotherly
intercourse with each other on the subject of their Missionary
work.
11. In countries not under English or American rule, the
English or American Church would not ordinarily undertake to
establish Dioceses with strictly-defined territorial limits; although
either Church might indicate the district in which it was intended
that the Missionary Bishop should labour.
12. Bishops in the same country should take care not to
interfere in any manner with the congregations or converts of each
other.
13. It is most undesirable that either Church should for the
future send a Bishop or Missionaries to a town or district already
occupied by a Bishop of another branch of the Anglican
Communion.
LETTER AND REPORTS 91
14. When it is intended to send forth any new Missionary
Bishop, notification of such an intention should be sent beforehand
to the Archbishop of Canterbury, to the Presiding Bishop of the
Protestant Episcopal Church in the United States of America, and
to the Metropolitan of any Province near which the Missionary
Bishop is to minister.
III.
15. Your Committee have had before them a communication
from the Bishop of Calcutta, 1 dated June 4th, 1878, containing
Resolutions of the Bishops of India and Ceylon, also a letter from
Bishop Caldwell, dated June 1st, 1878, on the subject of the
relation of Bishops abroad to the Missionaries in their Dioceses or
districts.
16. The questions raised by the Bishop of Calcutta's communi-
cation relate to the power and authority of the Bishop in respect
of giving and withdrawing the licenses, 1st, of the clergy under
his charge ; 2nd, of lay readers and catechists ; also to the rights
of the Bishop in reference to changes in the management, order of
service, and place of worship of any congregation.
17. As regards the licensing of the clergy, it is admitted
generally that every Missionary clergyman, whether appointed by
a society or otherwise, should receive the license of the Bishop in
whose Diocese he is to labour ; but your Committee are of opinion
that, in case of refusal to give a license to a clergyman, the Bishop
should, if the clergyman desire it, state the reasons of his refusal,
and transmit them to the Metropolitan, who should have power to
decide upon their sufficiency ; such reasons should also be accessible
to the person whose license is in question. Where there is no
Metropolitan, the reasons should be transmitted to the Archbishop
of Canterbury, who should decide in like manner.
18. As regards the withdrawal of a license, your Committee
find that in some Provinces the mode of proceeding for revocation
has been fixed by canon, and the jurisdiction thus created has
been established by consent. For these places it is not necessary
to make any recommendations. Where no such jurisdiction exists,
your Committee recommend that the Bishop should in no case
proceed to the revocation of a clergyman's license without affording
him the opportunity of showing cause against it, and that if the
Bishop shall afterwards proceed to revoke the license, he should,
if the clergyman desire it, state the reasons for his decision to
such clergyman, and also to the Metropolitan, who should have
power to sanction or disallow the revocation. In cases where there
is no Metropolitan, the Archbishop of Canterbury should be
regarded as the Metropolitan for this purpose. No such revocation
should take place, except for grave ecclesiastical offences.
1 Right Kev. E. R. Johnson.
92 LAMBETH CONFERENCE OF 1878
19. The Bishop would probably find it desirable, where the
clergyman is connected with one of the great Missionary societies,
to communicate with the society or its local representatives before
taking steps for revocation of a license.
20. With regard to lay agents, your Committee consider it
desirable that such as are employed in more important spiritual
functions should have the license or other express sanction of the
Bishop ; and that other laymen employed in Missionary work
should be considered to have the implied sanction of the Bishop,
and should not continue to be so employed, if the Bishop see fit,
for a grave reason, to forbid them.
21. The authority of the Bishop in appointing places for public
worship has been always admitted in the Church. Every place in
which the Holy Communion is regularly celebrated should have the
sanction of the Bishop.
22. Your Committee have been asked for an opinion as to
Subordinate, Co-ordinate, or Suffragan Bishops in India, to minister
to native congregations, within the limits of another Diocese.
Your Committee think that there are manifest objections to the
appointment of a Bishop to minister to certain congregations
within the Diocese of another Bishop, and wholly independent of
him. Your Committee think that, for the present, the appoint-
ment of Assistant Bishops, whether European or native, subor-
dinate to the Bishop of the Diocese, would meet the special needs
of India in this matter, and would offer the best security for order
and peace.
4. Report of Committee on the position of Anglican Chap-
lains and Chaplaincies on the Continent of Europe and
elsewhere.
1. Your Committee have to report that they have agreed to
the following recommendations :
2. I. That it is highly desirable that Anglican congregations,
on the Continent of Europe and elsewhere, should be distinctly
urged not to admit the stated ministrations of any Clergyman
without the written license or permission of the Bishop of the
Anglican Communion who is duly authorised to grant it ; and that
the occasional assistance of strangers should not be invited or
permitted without some satisfactory evidence of their ordination
and character as clergymen.
3. II. That it is desirable, as a general rule, that two chapels
shall not be established where one is sufficient for the members of
both Churches, American and English ; also that where there is
only one church or chapel the members of both Churches should
be represented on the Committee, if any.
LETTER AND REPORTS 93
4. III. That it be suggested to the Societies which partly
support Continental Chaplaincies, that, in places where English
and American churchmen reside or visit, and especially where
Americans outnumber the English, it may be desirable to appoint
a properly-accredited clergyman of the American Church.
5. IV. That your Committee, having carefully considered a
Memorial addressed to the Archbishops and Bishops of the Church
of England by four Priests and certain other members of " the
Spanish and Portuguese Reformed Episcopal Church," praying
for the consecration of a Bishop, cannot but express their hearty
sympathy with the Memorialists in the difficulties of their position ;
and, having heard a statement on the subject of the proposed
extension of the Episcopate to Mexico by the American Church,
they venture to suggest that, when a Bishop shall have been
consecrated by the American Church for Mexico, he might be
induced to visit Spain and Portugal, and render such assistance,
at this stage of the movement, as may seem to him practicable
and advisable.
5. Report of Committee appointed to receive questions
submitted to them, in writing, by Bishops desiring the
advice of the Conference on difficulties or problems
they have met with in their several Dioceses, and to
report thereon.
Attention has been called to the following subjects by questions
submitted to your Committee :
A.
(1.) The position which the Anglican Church should assume
towards the " Old Catholics " and towards other persons on the
Continent of Europe who have renounced their allegiance to the
Church of Rome, and who are desirous of forming some connection
with the Anglican Church, either English or American.
(2.) Applications for intercommunion between themselves and
the Anglican Church from persons connected with the Armenian
and other Christian communities in the East.
(3.) The position of Moravian ministers within the territorial
limits of Dioceses of the Anglican Communion.
B.
(1.) The West Indian Dioceses.
(a) Their proposed Provincial organisation.
(6) The position of their Diaconate.
(2.) The Church of Haiti.
94 LAMBETH CONFERENCE OF 1878
C.
Local peculiarities regarding the Laws of Marriage.
D.
A Board of Reference for matters connected with Foreign
Missions.
E.
Difficulties arising in the Church of England from the revival
of obsolete forms of Ritual, and from erroneous teaching on the
subject of Confession.
A.
The fact that a solemn protest is raised in so many Churches and
Christian communities throughout the world against the usurpations
of the See of Rome, and against the novel doctrines promulgated
by its authority, is a subject for thankfulness to Almighty God.
All sympathy is due from the Anglican Church to the Churches
and individuals protesting against these errors, and labouring, it
may be, under special difficulties from the assaults of unbelief as
well as from the pretensions of Rome.
We acknowledge but one Mediator between God and men the
Man Christ Jesus, Who is over all, God blessed for ever. We
reject, as contrary to the Scriptures and to Catholic truth, any
doctrine which would set up other mediators in His place, or
which would take away from the Divine Majesty of the fulness
of the Godhead which dwelleth in Him, and which gave an infinite
value to the spotless Sacrifice which He offered, once for all, on
the Cross for the sins of the whole world.
It is therefore our duty to warn the faithful that the act done
by the Bishop of Rome, in the Vatican Council, in the year 1870
whereby he asserted a supremacy over all men in matters both of
faith and morals, on the ground of an assumed infallibility was
an invasion of the attributes of the Lord Jesus Christ.
The principles on which the Church of England has reformed
itself are well known. We proclaim the sufficiency and supremacy
of the Holy Scriptures as the ultimate rule of faith, and commend
to our people the diligent study of the same. We confess our
faith in the words of the ancient Catholic creeds. We retain the
Apostolic order of Bishops, Priests, and Deacons. We assert the
just liberties of particular or national Churches. We provide
our people, in their own tongue, with a Book of Common Prayer
and Offices for the administration of the Sacraments, in accordance
with the best and most ancient types of Christian faith and
worship. These documents are before the world, and can be
LETTER AND REPORTS 95
known and read of all men. We gladly welcome every effort for
reform upon the model of the Primitive Church. We do not
demand a rigid uniformity ; we deprecate needless divisions ; but
to those who are drawn to us in the endeavour to free themselves
from the yoke of error and superstition we are ready to offer all
help, and such privileges as may be acceptable to them and are
consistent with the maintenance of our own principles as enunciated
in our formularies.
Your Committee recommend that questions of the class now
submitted to them be dealt with in this spirit. For the considera-
tion, however, of any definite cases in which advice and assistance
may, from time to time, be sought, your Committee recommend
that the Archbishops of England and Ireland, with the Bishop of
London, the Primus of the Scottish Episcopal Church, and the
Presiding Bishop of the Protestant Episcopal Church in the United
States of America, the Bishop superintending the congregations
of the same upon the Continent of Europe, and the Bishop of
Gibraltar, together with such other Bishops as they may associate
with themselves, be requested to advise upon such cases as circum-
stances may require.
With regard to the special questions now raised respecting
Moravian Orders, 1 the above-mentioned prelates are recommended
to associate with themselves such learned persons as they may
deem eminently qualified to assist them by their knowledge of the
historical difficulties involved.
B.
1. (a) With respect to the West Indian Dioceses, assuming such
Dioceses to desire to be combined into a Province, your Committee
advise that the formal consent of the Diocesan Representative
Synods, if free (as regards their relation to the State) to give such
consent, be first obtained.
The Bishops of the several Dioceses would then forward such
1 The special questions submitted were the following :
" 1. If a Moravian presbyter or deacon desires to be received into the
Anglican Ministry, ought I to (a) ordain him absolutely ; (6) reordain him
conditionally ; (c) accept his orders as valid, and simply give him mission
in the Anglican Church ? ' '
" 2. Can I canonical y and regularly commission a Bishop of the Unitas
Fratrum in my Diocese either to confirm or to ordain for me, or to do
both Episcopal acts according to the Anglican ritual ? "
" 3. Am I justified, if called on, to confirm children, or ordain presbyters
or deacons, or do both for the Moravians, in their churches, and according
to their ritual ? "
" 4. May Anglican presbyters and deacons, with their Bishop's sanction,
officiate and minister the sacraments in Moravian churches, according to
their ritual, and invite Moravian presbyters or deacons to execute the
functions appertaining to their office in Anglican churches, and according
to Anglican ritual ? "
96 LAMBETH CONFERENCE OF 1878
formal consent, or expressed desire, to the Archbishop of
Canterbury, requesting him to give his sanction to the formation
of the Province.
Whether the General Synod of the Province should consist of
the Bishops, with representatives of the clergy and laity of the
respective Dioceses, or should consist of the Bishops of the Province
only ; and, in the latter case, what limitation should be imposed
on the powers of such purely Episcopal Synod, is a question which
ought to be left to the Diocesan Synods to decide, with the
approval of the Archbishop of Canterbury.
If the West Indian Dioceses be formed into a Province, it seems
desirable that a Metropolitan should be, in the first instance,
elected from and by the Bishops of the West Indian Dioceses.
(6) The questions 1 submitted respecting the peculiar circum-
stances of the West Indian Diaconate appear to your Committee,
upon full consideratidn, to be such as can be adequately decided
only in Diocesan or Provincial Synods.
2. Your Committee desire to express their satisfaction on
learning that a Church in connection with the Anglican Communion
has been planted in the island of Haiti ; that a Bishop has been
consecrated thereto by Bishops of the Protestant Episcopal Church
in the United States of America, and the Bishop of Kingston,
Jamaica ; and that successful efforts are being made for the training
of a native Ministry; and your Committee trust that God's
blessing may rest upon the Bishop, Priests, and Deacons, and all
other members of this Church.
C.
With regard to those questions in connection with the Laws of
Marriage which have been submitted to them, your Committee,
while fully recognising the difficulties in which various branches
of the Church have been placed by the action of local Legislatures,
are of opinion that steps should be taken by each branch of the
Church, according to its own discretion, to maintain the sanctity
of marriage, agreeably to the principles set forth in the Word of
God, as the Church of Christ hath hitherto received the same.
1 These questions raised the following points :
1. The desirableness, or otherwise, of recognising a Diaconate which,
in certain cases, shall be practically permanent, instead of regarding the
Diaconate as the invariable step to the Presbyterate.
2. The desirableness, or otherwise, of permitting Deacons to engage
in such secular callings as are not inconsistent with the due and edifying
discharge of sacred functions.
3. What modifications, if any, should be allowed as regards the intellec-
tual qualifications and tests to be required of, and imposed on, such
laymen as desire to become Deacons without relinquishing their secular
vocation.
LETTER AND REPORTS 97
D.
With respect to what has been submitted to us on the subject
of Foreign Missions, your Committee are of opinion that it is
desirable to appoint a Board of Reference, to advise upon questions
brought before it either by Diocesan or Missionary Bishops or
by Missionary Societies. Your Committee are further of opinion
that the details of the formation and constitution of such Board
ought to be referred to the Archbishops of England and Ireland,
the Bishop of London, the Primus of the Scottish Episcopal
Church, the Presiding Bishop of the Protestant Episcopal Church
in the United States of America, with the Bishop superintending
the congregations of the same upon the Continent of Europe, and
such other Bishops as they may associate with themselves, who
should communicate with the authorities of the various Colonial
Churches, and with the existing Missionary Organisations of the
Anglican Communion.
E.
Considering unhappy disputes on questions of ritual, whereby
divers congregations in the Church of England and elsewhere have
been seriously disquieted, your Committee desire to affirm the
principle that no alteration from long-accustomed ritual should be
made contrary to the admonition of the Bishop of the Diocese.
Further, having in view certain novel practices and teachings on
the subject of Confession, your Committee desire to affirm that
in the matter of Confession the Churches of the Anglican Com-
munion hold fast those principles which are set forth in the Holy
Scriptures, which were professed by the Primitive Church, and
which were reaffirmed at the English Reformation; and it is their
deliberate opinion that no minister of the Church is authorised
to require from those who may resort to him to open their grief a
particular or detailed enumeration of all their sins, or to require
private confession previous to receiving the Holy Communion, or
to enjoin or even encourage the practice of habitual confession to a
Priest, or to teach that such practice of habitual confession, or
the being subject to what has been termed the direction of a
Priest, is a condition of attaining to the highest spiritual life. At
the same time your Committee are not to be understood as desiring
to limit in any way the provision made in the Book of Common
Prayer for the relief of troubled consciences.
These are the Reports of the Conference, and the prac-
tical conclusions at which we have arrived. Some of these
conclusions have reference to the special circumstances of
different branches of the One Church of Christ, according
H
98 LAMBETH CONFERENCE OF 1878
to peculiarities of their various Missionary work for the
heathen, or their labours amongst their own people ; some
embody principles which apply to all branches of the
Church Universal. They are all limited in their scope to
those subjects which have been distinctly brought before
the assembled Bishops. We invite to them the attention
of the various Synods and other governing powers in the
several Churches, and of all the faithful in Christ Jesus
throughout the world.
We do not claim to be lords over God's heritage, but we
commend the results of this our Conference to the reason
and conscience of our brethren as enlightened by the Holy
Spirit of God, praying that all throughout the world who
call upon the name of our Lord Jesus Christ may be of
one mind, may be united in one fellowship, may hold fast
the Faith once delivered to the saints, and worship their
one Lord in the spirit of purity and love.
Signed, on behalf of the Conference,
A. C. CANTUAR.
C. J. GLOUCESTER AND BRISTOL,
Secretary of the Conference.
HENRY, BISHOP OF EDINBURGH,
Secretary of Committees.
I. BRUNEL, Chancellor of the Diocese of Ely,
Assistant Secretary.
NOTE A (page 83).
The Churches thus united are, at this time, the Church of
England, and the Churches planted by her in India, the Colonies,
antd elsewhere, most of which Churches are associated into distinct
Provinces 1 ; the Church of Ireland ; the Episcopal Church in
1 There are six Provinces, viz. :
India, with six Dioceses.
Canada, with nine Dioceses.
Eupertsland, with four Dioceses.
South Africa, with eight Dioceses.
A ustralia, with twelve Dioceses.
New Zealand, with seven Dioceses.
And there are twenty Dioceses hot yet associated in Provinces.
LETTER AND REPORTS 99
Scotland; the Protestant Episcopal Church in the United States
of America, with its Missionary Branches; and the Church in
Haiti. Among the external evidences of the unity of these
Churches, none is more significant than that which frequently
occurs the uniting of Bishops of different Churches, e.g.j of
English, Scottish, and American Bishops, in that most important
function, by which the Episcopal succession is continued. On
more than one occasion, also, the Church in Scotland has con-
secrated a Bishop in behalf of the Church of England, when legal
difficulties have impeded the consecration in England.
NOTE B (page 83).
One of the results of the first Lambeth Conference was the
appointment of a Committee to prepare a Bill for placing on a
more satisfactory footing the status in England of clergy ordained
by Bishops of Colonial and other Churches, outside the Church in
England.
A Bill to effect this object was introduced by Lord Blachford
into Parliament in the Session of 1873, and became law in the
Session of 1874, under the name of " The Colonial Clergy Act,
1874." (37 & 38 Viet., cap. 77.)
The Act does not apply to. the clergy of the Episcopal Church
in Scotland. The legal disabilities of the Scottish clergy were
removed, and their position defined, by the Act, 27 & 28 Viet.,
cap. 94.
With this exception, the Act of 1874 deals with the status of
all clergy ordained by Bishops other than Bishops of Dioceses in
England and Ireland. It proceeds upon the assumption that all
clergymen so ordained may be admitted to exercise their functions
in the Church of England ; but that the Bishops of that Church
have a right, in respect of these clergy, to discretionary powers,
analogous to those which they have in the case of ordination.
The following are the provisions of the Act which affect the
clergy ordained by Bishops other than those of (1) Dioceses in
England; or (2) The Church of Ireland; or (3) The Episcopal
Church in Scotland.
" Section 3. Except as hereinafter mentioned, no person who
has been or shall be ordained Priest or Deacon, as the case may
be, by any Bishop other than a Bishop of a Diocese in one of the
Churches aforesaid shall, unless he shall hold or have previously
held preferment or a curacy in England, officiate as such Priest or
Deacon in any church or chapel in England, without written per-
mission from the Archbishop of the Province in which he proposes
to officiate, and without also making and subscribing so much of
H 2
100 LAMBETH CONFERENCE OF 1878
the declaration contained in * The Clerical Subscription Act, 1865,*
as follows : that is to say,
" ' I assent to the Thirty-nine Articles of Religion, and to the
Book of Common Prayer, and of the Ordering of Bishops, Priests,
and Deacons. I believe the doctrine of the Church of England
as therein set forth to be agreeable to the Word of God ; and in
public prayer and administration of the sacraments, I, whilst
ministering in England, will use the form in the said Book
prescribed and none other, except so far as shall be ordered by
lawful authority.'
" Section 4. Except as hereinafter mentioned, no person who
has been or shall be ordained Priest or Deacon, as the case may
be, by any Bishop other than a Bishop of a Diocese in one of the
Churches aforesaid, shall be entitled as such Priest or Deacon to
be admitted or instituted to any benefice or other ecclesiastical
preferment in England, or to act as Curate therein, without the
previous consent in writing of the Bishop of the Diocese in which
such preferment or curacy may be situate.
" Section 5. Any person holding ecclesiastical preferment, or
acting as Curate in any Diocese in England under the provisions
of this Act, may, with the written consent of the Bishop of such
Diocese, request the Archbishop of the Province to give him a
license in writing under his hand and seal in the following form :
that is to say :
"'To the Rev. A.B.,
" ' We, C., by Divine Providence Archbishop of D., do hereby
give you, the said A.B., authority to exercise your office of Priest
(or Deacon) according to the provisions of an Act of the thirty-
seventh and thirty-eighth years of her present Majesty, intituled
" An Act respecting Colonial and certain other Clergy."
" * Given under our hand and seal on the day of
"' C. (L.S.) D.'
" And if the Archbishop shall think fit to issue such license, the
same shall be registered in the registry of the Province, and the
person receiving the license shall thenceforth possess all such
rights and advantages, and be subject to all such duties and
liabilities, as he would have possessed and been subject to if he
had been ordained by the Bishop of a Diocese in England :
Provided that no such license shall be issued to any person who
has not held ecclesiastical preferment or acted as Curate for a
period or periods exceeding in the aggregate two years."
The Act also contains the following provision as to the Consecra-
tion of Bishops :
" Section 12. It shall be lawful for the Archbishop of Canter-
LETTER AND REPORTS 101
bury or the Archbishop of York, for the time being, in consecrating
any person to the office of a Bishop, for the purpose of exercising
Episcopal functions elsewhere than in England, to dispense, if he
think fit, with the oath of due obedience to the Archbishop."
NOTE C (page 84).
The following extract from the Report refers to this subject :
" Your Committee strongly recommend that all those Dioceses
which are not as yet gathered into Provinces should, as soon as
possible, form part of some Provincial organisation. The par-
ticular mode of effecting this in each case must be determined by
those who are concerned.''
The Committee would also call attention to the concluding
paragraph of the same Report :
" In the case of the limits of an existing Province being altered,
the consent of the Synod of that Province would be required for the
alteration."
VII.
1888
LIST OF THE BISHOPS ATTENDING THE LAMBETH
CONFERENCE OF 1888, ARRANGED ACCORDING TO
PROVINCES. (See p. 38.)
ARCHBISHOP OF CANTERBURY (MOST REV. DR. BENSON).
BISHOP OF LONDON (RT. REV. DR. TEMPLE).
BISHOP OF WINCHESTER (RT. REV. DR. HAROLD BROWNE).
BISHOP OF NORWICH (R.T. REV. AND HON. DR. PELHAM).
BISHOP OF BANGOR (RT. REV. DR. CAMPBELL).
BISHOP OF GLOUCESTER AND BRISTOL (RT. REV. DR. ELLICOTT).
BISHOP OF ST. ALBAN'S (RT. REV. DR. CLAUGHTON).
BISHOP OF HEREFORD (RT. REV. DR. ATLAY).
BISHOP OF PETERBOROUGH (RT. REV. DR. MAGEE).
BISHOP OF BATH AND WELLS (RT. REV. LORD A. HERVEY).
BISHOP OF CHICHESTER (RT. REV. DR. DURNFORD).
BISHOP OF ST. ASAPH (R.T. REV. DR. HUGHES).
BISHOP OF ST. DAVID'S (RT. REV. DR. BASIL JONES).
BISHOP OF ROCHESTER (RT. REV. DR. THOROLD).
BISHOP OF LICHFIELD (RT. REV. DR. MACLAGAN).
BISHOP OF LLANDAFF (RT. REV. DR. LEWIS).
BISHOP OF TRURO (RT. REV. DR. WILKINSON).
BISHOP OF SOUTHWELL (RT. REV. DR. RIDDING).
BISHOP OF LINCOLN (RT. REV. DR. KING).
BISHOP OF EXETER (RT. REV. DR. E. H. BICKERSTETH).
BISHOP OF SALISBURY (RT. REV. DR. J. WORDSWORTH).
BISHOP OF ELY (RT. REV. LORD A. COMPTON).
BISHOP SUFFRAGAN OF DOVER (RT. REV. DR. PARRY).
BISHOP SUFFRAGAN OF NOTTINGHAM (RT. REV. DR. TROLLOPE).
BISHOP SUFFRAGAN OF COLCHESTER (RT. REV. DR. BLOMFIELD).
BISHOP SUFFRAGAN OF MARLBOROUGH (RT. REV. DR. EARLE).
BISHOP SUFFRAGAN OF SHREWSBURY (RT. REV. SIR L. STAMER).
102
LIST OF BISHOPS ATTENDING, 1888 103
BISHOP SUFFRAGAN OF BEDFORD (RT. REV. DR. BILLING).
BISHOP SUFFRAGAN OF LEICESTER (RT. REV. DR. THICKNESSE).
BISHOP PERRY.
BISHOP TUFNELL.
BISHOP BROMBY.
BISHOP WILKINSON.
BISHOP MITCHINSON.
ARCHBISHOP OF YORK (Mosx REV. DR. THOMSON),
BISHOP OF DURHAM (RT. REV. DR. LIGHTFOOT).
BISHOP OF CARLISLE (RT. REV. DR. GOODWIN).
BISHOP OF MANCHESTER (RT. REV. DR. MOORHOUSE).
BISHOP OF WAKEFIELD (RT. REV. DR. WALSHAM How).
BISHOP OF LIVERPOOL (RT. REV. DR. RYLE).
BISHOP OF NEWCASTLE (RT. REV. DR. WILBERFORCE).
BISHOP OF CHESTER (RT. REV. DR. STUBBS).
BISHOP OF RIPON (RT. REV. DR. BOYD CARPENTER).
BISHOP OF SODOR AND MAN (RT. REV. DR. BARDSLEY).
BISHOP SUFFRAGAN OF PENRITH (RT. REV. DR. PULLEINE).
BISHOP CRAMER-ROBERTS.
ARCHBISHOP OF ARMAGH (MOST REV. DR. KNOX)
BISHOP OF MEATH (MOST REV. DR. REICHEL).
BISHOP OF DERRY (RT. REV. DR. ALEXANDER).
BISHOP .OF KILMORE (RT. REV. DR. SHONE).
BISHOP OF CLOGHER (RT. REV. DR. STACK).
ARCHBISHOP OF DUBLIN (MOST REV. LORD PLUNKET).
BISHOP OF LIMERICK (RT. REV. DR. GRAVES).
BISHOP OF CASHEL (RT. REV. DR. DAY).
BISHOP OF CORK (RT. REV. DR. GREGG).
BISHOP OF OSSORY (R-r. REV. DR. WALSH).
BISHOP OF KILLALOE (RT. REV. DR. CHESTER).
BISHOP OF BRECHIN (R-r. REV. DR. JERMYN), Primus.
BISHOP OF ST. ANDREW'S (RT. REV. DR. C. WORDSWORTH).
BISHOP OF MORAY AND Ross (RT. REV. DR. KELLY).
BISHOP OF ABERDEEN (RT. REV. AND HON. DR. DOUGLAS).
BISHOP OF ARGYLL AND THE ISLES (RT. REV. DR. HALDANE).
BISHOP OF EDINBURGH (RT. REV. DR. DOWDEN).
BISHOP OF MINNESOTA (RT. REV. DR. WHIPPLE).
BISHOP OF WESTERN NEW YORK (RT. REV. DR. COXE).
BISHOP OF TENNESSEE (RT. REV. DR. QUINTARD).
BISHOP OF MAINE (RT. REV. DR. NEELY).
BISHOP OF MISSOURI (RT. REV. DR. TUTTLE).
BISHOP OF OREGON (RT. REV. DR. MORRIS).
104 LAMBETH CONFERENCE OF 1888
BISHOP OF ALBANY (Rx. REV. DR. DOANE).
BISHOP OF PENNSYLVANIA (Rx. REV. DR. WHITAKER).
BISHOP OF ARKANSAS (Rx. REV. DR. PIERCE).
BISHOP OF SOUXH DAKOXA (Rx. REV. DR. HARE).
BISHOP OF MASSACHUSEXXS (Rx. REV. DR. PADDOCK).
BISHOP OF NORXH CAROLINA (Rx. REV. DR. LYMAN).
BISHOP OF COLORADO (Rx. REV. DR. SPALDING).
BISHOP OF MILWAUKEE (Rx. REV. DR. WELLES).
BISHOP OF NEW JERSEY (Rx. REV. DR. SCARBOROUGH).
BISHOP OF CHICAGO (Rx. REV. DR. MCLAREN).
BISHOP OF IOWA (Rx. REV. DR. SXEVENS-PARRY).
BISHOP OF QUINCY (Rx. REV. DR. BURGESS).
BISHOP OF SPRINGFIELD (Rx. REV. DR. SEYMOUR).
BISHOP OF MICHIGAN (Rx. REV. DR. HARRIS).
BISHOP OF NEWARK (Rx. REV. DR. SXARKEY).
BISHOP OF WASHINGXON TERRIXORY (Rx. REV. DR. PADDOCK).
BISHOP OF PIXXSBURGH (Rx. REV. DR. WHIXEHEAD).
BISHOP OF MISSISSIPPI (Rx. REV. DR. THOMPSON).
BISHOP OF INDIANA (Rx. REV. DR. KNICKERBACKER).
BISHOP OF NEW YORK (Rx. REV. DR. POXXER).
BISHOP OF NORXH DAKOXA (Rx. REV. DR. WALKER).
ASSX.-BISHOP OF CENXRAL PENNSYLVANIA (Rx. REV. DR. RULISON).
BISHOP OF MARYLAND (Rx. REV. DR. PAREX).
BISHOP OF FREDERICXON (Rx. REV. DR. MEDLEY), Metropolitan.
BISHOP OF ONXARIO (Rx. REV. DR. LEWIS).
BISHOP OF QUEBEC (Rx. REV. DR. WILLIAMS).
BISHOP OF TORONXO (Rx. REV. DR. SWEAXMAN).
BISHOP OF ALGOMA (Rx. REV. DR. SULLIVAN).
BISHOP OF HURON (Rx. REV. DR. BALDWIN).
BISHOP OF NIAGARA (Rx. REV. DR. HAMILXON).
BISHOP OF NOVA SCOXIA (Rx. REV. DR. COURXNEY).
BISHOP COADJUXOR OF FREDERICXON (Rx. REV. DR. KINGDON).
BISHOP OF CALCUXXA (Rx. REV. DR. JOHNSON), Metropolitan.
BISHOP OF COLOMBO (Rx. REV. DR. COPLESXON).
BISHOP OF BOMBAY (Rx. REV. DR. MYLNE).
BISHOP OF TRAVANCORE AND COCHIN (Rx. REV. DR. SPEECHLEY),
BISHOP OF RANGOON (Rx. REV. DR. SXRACHAN).
BISHOP OF GUIANA (Rx. REV. DR. AUSXIN), Metropolitan.
BISHOP OF ANXIGUA (Rx. REV. DR. JACKSON).
BISHOP OF TRINIDAD (Rx. REV. DR. RAWLE).
BISHOP OF JAMAICA (Rx. REV. DR. NUXXALL).
BISHOP OF BARBADOS (Rx. REV. DR. BREE).
BISHOP OF NASSAU (Rx. REV. DR. CHURXON).
BISHOP COADJUXOR OF ANXIGUA (Rx. REV. DR. BRANCH).
LIST OF BISHOPS ATTENDING, 1888 105
BISHOP OF SYDNEY (RT. REV. DR. BARRY), Metropolitan.
BISHOP OF NORTH QUEENSLAND (RT. REV. DR, STANTON).
BISHOP OF ADELAIDE (R f r. REV. DR. KENNION).
BISHOP OF BRISBANE (RT. REV. DR. WEBBER).
BISHOP OF NELSON (RT. REV. DR. SUTER).
BISHOP OF AUCKLAND (RT. REV. DR. COWIE).
BISHOP OF DUNEDIN (RT. REV. DR. NEVILLE).
BISHOP OF WAIAPU (R r r. REV. DR. STUART).
BISHOP OF CAPETOWN (R r r. REV. DR. W. W. JONES), Metropolitan.
BISHOP OF MARITZBURG (RT. REV. DR. MACRORIE).
BISHOP OF GRAHAMSTOWN (RT. REV. DR. WEBB).
BISHOP OF PRETORIA (RT. REV. DR. BOUSFIELD).
BISHOP OF ZULULAND (RT. REV. DR. MACKENZIE).
BISHOP OF ST. JOHN'S, KAFFRARIA (RT. REV. DR. KEY).
BISHOP OF RUPERTSLAND (RT. REV. DR. MACHRAY), Metropolitan.
BISHOP OF MOOSONEE (RT. REV. DR. HORDEN).
BISHOP OF QU'APPELLE (RT. REV. AND HON. DR. ANSON).
BISHOP OF SASKATCHEWAN & CALGARY (RT. REV. DR. PINKHAM).
BISHOP OF COLUMBIA (RT. REV. DR. HILLS).
MISSIONARY BISHOP IN THE NIGER TERRITORY (RT. REV. DR.
CROWTHER).
BISHOP OF THE FALKLAND ISLANDS (R r r. REV. DR. STIRLING).
BISHOP OF HONOLULU (RT. REV. DR. WILLIS).
BISHOP OF GIBRALTAR (RT. REV. DR. SANDFORD).
BISHOP OF NEWFOUNDLAND (RT. REV. DR. LLEWELLYN JONES).
BISHOP OF CALEDONIA (RT. REV. DR. RIDLEY).
BISHOP OF NEW WESTMINSTER (RT. REV. DR. SILLITOE).
MISSIONARY BISHOP IN NORTH CHINA (RT. REV. DR. SCOTT).
BISHOP OF SINGAPORE AND SARAWAK (RT. REV. DR. HOSE).
BISHOP OF SIERRA LEONE (RT. REV. DR. INGHAM).
MISSIONARY BISHOP IN CENTRAL AFRICA (RT. REV. DR. SMYTHIES).
MISSIONARY BISHOP IN JAPAN (RT. REV. DR. E. BICKERSTETH).
BISHOP OF THE CHURCH OF ENGLAND IN JERUSALEM AND THE EAST
(RT. REV. DR. BLYTH).
Officers of the Conference.
BISHOP OF GLOUCESTER AND BRISTOL (RT. REV. DR. ELLICOTT),
Episcopal Secretary.
DEAN OF WINDSOR (VERY REV. R. T. DAVIDSON), General
Secretary.
ARCHDEACON OF MAIDSTONE (EN. B. F. SMITH), Assistant
Secretary.
VIII.
Encyclical Letter issued by the Bishops attending the third
Lambeth Conference, July, 1888. (See p. 37.)
To THE FAITHFUL IN CHRIST JESUS, GREETING
WE, Archbishops, Bishops Metropolitan, and other
Bishops of the Holy Catholic Church, in full communion
with the Church of England, one hundred and forty-five
in number, all having superintendence over Dioceses or
lawfully commissioned to exercise Episcopal functions
therein, assembled from divers parts of the earth, at
Lambeth Palace, in the year of our Lord 1888, under the
presidency of the Most Reverend Edward, by Divine Provi-
dence Archbishop of Canterbury, Primate of all England
and Metropolitan, after receiving in the Chapel of the said
Palace the Blessed Sacrament of the Lord's Body and
Blood, and uniting in prayer for the guidance of the Holy
Spirit, have taken into consideration various questions
which have been submitted to us affecting the welfare of
GOD'S people and the condition of the. Church in divers
parts of the world.
We have made these matters the subject of careful and
serious deliberation during the month past, both in general
Conference and in Committees specially appointed to con-
sider the several questions ; and we now commend to the
faithful the conclusions at which we have arrived.
We have appended to this letter two sets of documents,
the one containing the formal Resolutions 1 of the Confer-
ence, and the other the Reports of the several Committees. 2
We desire you to bear in mind that the Conference is
1 Seep. 119. * Seep. 125.
106
ENCYCLICAL LETTER OF 1888 107
responsible for the first alone. The Reports of Committees
can only be taken to represent the mind of the Conference
in so far as they are reaffirmed or directly adopted in the
Resolutions; but we have thought good to print these
Reports, believing that they will offer fruitful matter for
consideration.
In the first place we desire to speak of the moral and
practical questions which have engaged the attention of
the Conference; and in the forefront we would place the
duty of the Church in the promotion of temperance and
purity.
TEMPERANCE.
Noble and self-denying efforts have been made for many
years, within and without the Church, for the suppression
of intemperance, and it is our earnest hope that these
efforts will be increased manifold. The evil effects of fnis
sin on the life of the Church and the nation can scarcely
be exaggerated. But we are constrained to utter a caution
against a false principle which threatens to creep in and
vitiate much useful work. Highly valuable as we believe
total abstinence to be as a means to an end, we desire to
discountenance the language which condemns the use of
wine as wrong in itself, independently of its effects on our-
selves or on others, and we have expressed our disapproval
of a reported practice (which seems to be due to some ex-
tent to the tacit assumption of this principle) of substitut-
ing some other liquid in the celebration of Holy Com-
munion.
PURITY.
On the other hand, Christian society is only now awaken-
ing to a sense of its active duty in the matter of purity ;
and we therefore desire to avail ourselves of an occasion
which has brought together representatives of the Anglfcan
Communion from distant parts of the world, to proclaim
a crusade against that sin which is before all others a
108 LAMBETH CONFERENCE OF 1888
defilement of the body of Christ and a desecration of the
temple of the Holy Spirit. We recall the earnest language
of the Report : we believe that nothing short of general
action by all Christian people will avail to arrest the evil ;
we call upon you to rally round the standard of a high
and pure morality; and we appeal to all whom our voice
may reach to assist us in raising the tone of public opinion,
and in stamping out ignoble and corrupt traditions which
are not only a dishonour to the Name of our Master Christ,
but degrading to the dignity of a being created in the
image of God.
SANCTITY OF MARRIAGE.
In vital connection with the promotion of purity is
the maintenance of the sanctity of marriage, which is the
centre of social morality. This is seriously compromised
by facilities of Divorce which have been increased in re-
cent years by legislation in some countries. We have
therefore held it our duty to reaffirm emphatically the pre-
cept of Christ relating thereto, and to offer some advice
which may guide the Clergy of our Communion in their
attitude towards any infringement of the Master's rule.
POLYGAMY.
The sanctity of marriage as a Christian obligation implies
the faithful union of one man with one woman until the
union is severed by death. The polygamous alliances of
heathen races are allowed on all hands to be condemned
by the law of Christ; but they present many difficult
practical problems which have been solved in various ways
in the past. We have carefully considered this question
in the different lights thrown upon it from various parts
of the mission-field. While we have refrained from offering
advice on minor points, leaving these to be settled by the
local authorities of the Church, we have laid down some
broad lines on which alone we consider that the missionary
may safely act. Our first care has been to maintain and
ENCYCLICAL LETTER OF 1888 109
protect the Christian conception of marriage, believing that
any immediate and rapid successes which might otherwise
have been secured in the mission-field would be dearly
purchased by any lowering or confusion of this idea.
OBSERVANCE OF THE LORD'S DAY.
The due observance of Sunday as a day of rest, of wor-
ship, and of religious teaching, has a direct bearing on the
moral well-being of the Christian community. We have
observed of late a growing laxity which threatens to impair
its sacred character. We strongly deprecate this ten-
dency. We call upon the leisurely classes not selfishly to
withdraw from others the opportunities of rest and of reli-
gion. We call upon master and employer jealously to
guard the privileges of the servant and the workman. In
" the Lord's Day " we have a priceless heritage. Who-
ever misuses it incurs a terrible responsibility.
SOCIALISM.
Intimately connected with these moral questions is the
attitude of the Christian Church towards the social pro-
blems of the day. Excessive inequality in the distribu-
tion of this world's goods ; vast accumulation and desperate
poverty side by side : these suggest many anxious con-
siderations to any thoughtful person, who is penetrated
with the mind of Christ. No more important problems can
well occupy the attention whether of Clergy or Laity
than such as are connected with what is popularly called
Socialism. To study schemes proposed for redressing the
social balance, to welcome the good which may be found
in the aims or operations of any, and to devise methods,
whether by legislation or by social combinations, or in any
other way, for a peaceful solution of the problems without
violence or injustice, is one of the noblest pursuits which
can engage the thoughts of those who strive to follow in
the footsteps of Christ. Suggestions are offered in the
Report, which may assist in solving the problem. 1
1 See p. 136.
110 LAMBETH CONFERENCE OF 1888
CARE OF EMIGRANTS.
One class of persons more especially had a claim upon
the consideration and sympathy of the Conference. In our
emigrants we have a social link which binds the Churches
of the British Islands to the Church of the United States,
and to the Churches in the Colonies. No more pertinent
question, therefore, could have been suggested for our
deliberations than our duty towards this large body of our
fellow-Christians. It is especially incumbent upon the
Church to follow them with the eye of sympathy at every
point in their passage from their old home to their new,
to exercise a watchful care over them, and to protect them
from the dangers, moral and spiritual, which beset their
path. We have endeavoured to offer some suggestions, by
following which this end may be attained. 1
DEFINITE TEACHING OF THE FAITH.
Recognising thus the primary importance of maintaining
the moral precepts and discipline of the Gospel in all the
relations of life and society, we proceed to the considera-
tion of the means, within the reach and contemplation of
the Churches, for inculcating the definite truths of the
Faith, which are the basis of such moral teaching.
We cannot escape the conviction that this department
of work requires great attention and much improvement.
The religious teaching of the young is sadly deficient in
depth and reality, especially in the matter of doctrine.
This deficiency is not confined to any class of society, and
the task of remedying the default is one which the Laity
must be prepared to share with the Clergy. On parents it
lies as a divine charge. Godfathers and Godmothers
should be urged to fulfil the duty which they have under-
taken for the children whose sponsors they have been, and
to see that they are not left uninstructed, or inadequately
prepared for Confirmation. The use of public catechising
and regular preparation of candidates for Confirmation is
1 See p. 141.
ENCYCLICAL LETTER OF 1888 111
capable of much development. The work done in Sunday
Schools requires, as we believe, more constant supervision
and more sustained interest than, in a great many cases,
it receives from the Clergy. The instruction of Sunday-
School teachers, and of the pupil-teachers in Elementary
Schools, ought to be regarded as an indispensable part of
the pastoral work of a Parish Priest ; and the moral and
practical lessons from the Bible ought to be enforced by
constant reference to the sanctions, and to the illustrations
of doctrine and discipline belonging to them, to be found
in the same Holy Scripture. It would be possible, to a
greater extent than is now done, to make sermons in
church combine doctrinal and moral efficiency, and, by
illustrating the rationale of divine service, lead on the
congregations to the perception of the definite relations
between worship, faith, and work the lessons of the
Prayer Book, the Catechism, and the Creeds.
It is not, however, with reference to the young alone,
or to the recognised members of their own flock, that the
Clergy have need to look carefully to the security of defi-
niteness in teaching the faith.
The study of Holy Scripture is a great part of the
mental discipline of the Christian, and the Bible itself is the
main instrument in all teaching of religion. Unhappily,
in the present day, there is a widespread system of pro-
pagandism hostile to the reception of the Bible as a trea-
sury of Divine knowledge, and throughout society, in all
its ranks, misgivings, doubts, hostile criticisms, and scep-
tical estimates of doctrinal truths as based on Revelation,
are very common.
The doubts which arise from the misapprehension of the
due relations between science and Revelation may be, and
ought to be, treated with respect and a sympathetic
patience ; and, where minds have been disquieted by scien-
tific discovery or assertion, great care should be taken not
to extinguish the elements of faith, but rather to direct
the thinker to the realisation of the fact that such dis-
coveries elucidate the action of laws which, rightly
112 LAMBETH CONFERENCE OF 1888
conceived, tend to the higher appreciation of the glorious
work of the Creator, upheld by the word of His power.
The dangers arising from the hostile or sceptical temper
and attitude are increased by the difficulty of determining
how far our teaching and the popular acceptance of it can
be harmonised with a due consideration for the views on
inspiration, and especially on the character of the disci-
pline of the Old Testament dispensation, which, although
they have never received definite sanction in the Church,
have been long and widely prevalent.
We must recommend to the Clergy cautious and Indus-
trious treatment of these points of controversy, and most
earnestly press upon them the importance of taking, as
the central thought of their teaching, our Lord Jesus
Christ, as the sacrifice for our sins, as the healer of our
sinfulness, the source of all our spiritual life, and the revela-
tion to our consciences of the law and motive of all moral
virtue. To Him and to His work all the teachings of the
Old Testament converge, and from Him all the teachings
of the New Testament flow, in spirit, in force, and in form.
The work of the Church is the application and extension
of the blessings of the Incarnation, and her teaching the
development of its doctrinal issues as contained in the
Creeds of the Church.
MUTUAL RELATIONS.
Our discussion on the mutual relations of Dioceses and
branches of our Communion has brought out some points
which we desire to commend to your consideration. It
appears necessary to draw attention to the principles laid
down in the Conference of 1878, * and to urge that within
our Communion the duly-certified action of each Church or
Province should be respected by the other Churches and
their members ; that no Bishop or Clergyman should exer-
cise his functions within any regularly-constituted Diocese
without the consent of the Bishop of that Diocese; and
that no Bishop should authorise the action of any Clergy-
1 See p; 84.
ENCYCLICAL LETTER OF 1888 113
man coming from another Diocese without proper letters
testimonial. The neglect of these rules has led to some
grievous scandals. The Bishops, on their part, are pre-
pared to do their best to guard against such mischiefs, by
adding private advice to the formal document in use, but
the Clergy must resolve to exercise greater caution in sign-
ing testimonials ; and those who require them must check
all tendency to over-sensitiveness, when they find them-
selves subjected to inquiries as to character and identifica-
tion, which, however unnecessary they may deem them in
their own case, are certainly indispensable for securing
such measure of safety as we require.
This caution applies with especial force to the Clergy
ordained for colonial work. We most heartily recognise
the principle that those who have given the best years of
their life to work abroad are entitled to great considera-
tion when the time comes at which they want such rest
or change of employment as may be found at home. But
to lay down any general rules on this point is impossible.
One matter has been laid before us in a more formal way
the possibility of constituting a Council or Councils of
Reference to advise upon, or even to decide, questions
laid before them by the authorities of the Provinces of the
Colonial Church. As to this, we would counsel patient
consideration and consultation, of such character as may
eventually supersede the necessity for creating an authority
which might, whether as a Council of advice, or in a func-
tion more closely resembling that of a Court, place us in
circumstances prejudicial alike to order and to liberty of
action.
HOME REUNION.
After anxious discussion we have resolved to content
ourselves with laying down certain articles as a basis on
which approach may be, by God's blessing, made towards
Home Reunion. These articles, four in number, will be
found in the appended Resolutions. (See p. 122.)
T
114 LAMBETH CONFERENCE OF 1888
The attitude of the Anglican Communion towards the
religious bodies now separated from it by unhappy divi-
sions would appear to be this : We hold ourselves in
readiness to enter into brotherly conference with any of
those who may desire intercommunion with us in a more or
less perfect form. We lay down conditions on which such
intercommunion is, in our opinion, and according to our
conviction, possible. For, however we may long to em-
brace those now alienated from us, so that the ideal of the
one flock under the one Shepherd may be realised, we
must not be unfaithful stewards of the great deposit en-
trusted to us. We cannot desert our position either as to
faith or discipline. That concord would, in our judgment,
be neither true nor desirable which should be produced by
such surrender.
But we gladly and thankfully recognise the real religious
work which is carried on by Christian bodies not of our
Communion. We cannot close our eyes to the visible bless-
ing which has been vouchsafed to their labours for Christ's
sake. Let us not be misunderstood on this point. We are
not insensible to the strong ties, the rooted convictions,
which attach them to their present position. These we
respect, as we wish that on our side our own principles
and feelings may be respected. Competent observers, in-
deed, assert that not in England only, but in all parts of
the Christian world, there is a real yearning for unity
that men's hearts are moved more than heretofore towards
Christian fellowship. The Conference has shown in its
discussions as well as its resolutions that it is deeply pene-
trated with this feeling. May the Spirit of Love move on
the troubled waters of religious differences.
RELATION TO THE SCANDINAVIAN CHURCH.
Among the nations with whom English-speaking peoples
are brought directly in contact are the Scandinavian races,
who form an important element of the population in many
of our dioceses. The attitude, therefore, which the Angli-
ENCYCLICAL LETTER OF 1888 115
can Communion should take towards the Scandinavian
Churches could not be a matter of indifference to this Con-
ference. We have recommended that fuller knowledge
should be sought and friendly intercourse interchanged
until such time as matters may be ripe for a closer alliance
without any sacrifice of principles which we hold to be
essential. 1
To OLD CATHOLICS AND OTHERS.
Nor, again, is it possible for members of the Anglican
Communion to withhold their sympathies from those Con-
tinental movements towards Reformation which, under the
greatest difficulties, have proceeded mainly on the same
lines as our own, retaining Episcopacy as an Apostolic
ordinance. Though we believe that the time has not come
for any direct alliance with any of these, and, though we
deprecate any precipitancy of action which would trans-
gress primitive and established principles of jurisdiction,
we believe that advances may be made without sacrifice of
these, and we entertain the hope that the time may come
when a more formal alliance with some at least of these
bodies will be possible.
To THE EASTERN CHURCHES.
The Conference has expressed its earnest desire to con-
firm and to improve the friendly relations which now exist
between the Churches of the East and the Anglican Com-
munion. These Churches have well earned the sympathy
of Christendom, for through long ages of persecution they
have kept alive in many a dark place the light of the
Gospel. If that light is here and there feeble or dim, there
is all the more reason that we, as we have opportunity,
should tend and cherish it ; and we need not fear that our
offices of brotherly charity, if offered in a right spirit, will
not be accepted. We reflect with thankfulness that there
exist no bars, such as are presented to communion with
the Latins by the formulated sanction of the Infallibility of
1 Seep. 161.
I 2
116 LAMBETH CONFERENCE OF 1888
the Church residing in the person of the supreme pontiff,
by the doctrine of the Immaculate Conception, and other
dogmas imposed by the decrees of Papal Councils. The
Church of Rome has always treated her Eastern sister
wrongfully. She intrudes her Bishops into the ancient
Dioceses, and keeps up a system of active proselytism.
The Eastern Church is reasonably outraged by these pro-
ceedings, wholly contrary as they are to Catholic princi-
ples; and it behoves us of the Anglican Communion to
take care that we do not offend in like manner.
Individuals craving fuller light and stronger spiritual life
may, by remaining in the Church of their baptism, become
centres of enlightenment to their own people.
But though all schemes of proselytising are to be avoided,
it is only right that our real claims and position as a His-
torical Church should be set before a people who are very
distrustful of novelty, especially in religion, and who appre-
ciate the history of Catholic antiquity. Help should be
given towards the education of the Clergy, and, in more
destitute communities, extended to schools for general in-
struction.
AUTHORITATIVE STANDARDS.
The authoritative standards of doctrine and worship
claim your careful attention in connection with these sub-
jects. It is of the utmost importance that our faith and
practice should be represented, both to the ancient
Churches and to the native and growing Churches in the
mission-field, in a manner which shall neither give cause
for offence nor restrict due liberty, nor present any stumb-
ling-blocks in the way of complete communion.
In conformity with the practice of the former Con-
ferences we declare that we are united under our Divine
Head in the fellowship of the one Catholic and Apostolic
Church, holding the one Faith revealed in Holy Writ,
defined in the Creeds, maintained by the primitive Church,
and affirmed by the undisputed (Ecumenical Councils; as
standards of doctrine and worship alike we recognise the
ENCYCLICAL LETTER OF 1888
Prayer Book with its Catechism, the Ordinal, and the
Thirty-nine Articles the special heritage of the Church
of England, and, to a greater or less extent, received by
all the Churches of our Communion.
We desire that these standards should be set before the
foreign Churches in their purity and simplicity. A certain
liberty of treatment must be extended to the cases of
native and growing Churches, on which it would be un-
reasonable to impose, as conditions of communion, the
whole of the Thirty-nine Articles, coloured as they are in
language and form by the peculiar circumstances under
which they were originally drawn up. On the other hand
it would be impossible for us to share with them in the
matter of Holy Orders, as in complete intercommunion,
without satisfactory evidence that they hold substantially
the same form of doctrine as ourselves. It ought not to
be difficult, much less impossible, to formulate articles,
in accordance with our own standards of doctrine and wor-
ship, the acceptance of which should be required of all
ordained in such Churches.
We close this letter rendering our humble and hearty
thanks to Almighty God for His great goodness towards
us. We have been permitted to meet together in larger
numbers than heretofore. Contributions of knowledge
and experience have been poured into the common stock
from all parts of the earth. We have realised, more fully
than it was possible to realise before, the extent, the
power, and the influence of the great Anglican Communion.
We have felt its capacities, its opportunities, its privi-
leges. In our common deliberations we have tested its
essential oneness amidst all varieties of condition and
development. Wherever there was diversity of opinion
among us there was also harmony of spirit and unity of
aim; and we shall return to our several Dioceses re-
freshed, strengthened, and inspired by the memories which
we shall carry away.
But the sense of thanksgiving is closely linked with the
118 LAMBETH CONFERENCE OF 1888
obligation of duty. This fuller realisation of our privileges
as members of the Anglican Communion carries with
it a heightened sense of our responsibilities which do not
end with our own people or with the mission-field alone,
but extend to all the Churches of God. The opportunities
of an exceptional position call us to an exceptional work.
It is our earnest prayer that all Clergy and laity alike-
may take God's manifest purpose to heart, and strive in
their several stations to work it out in all its fulness.
With these parting words we commend the results at
which we have arrived in this Conference to your careful
consideration, praying that the Holy Spirit may direct
your thoughts and lead you to all truth, and that our
counsels may redound through your action to the glory of
God and the increase of Christ's kingdom.
Signed, on behalf of the Conference,
EDW : CANTUAK :
C. J. GLOUCESTER & BRISTOL,
Episcopal Secretary.
RANDALL T. DAVIDSON, Dean of Windsor,
General Secretary.
B. F. SMITH, Archdeacon of Maidstone,
Assistant Secretary.
27th July, 1888.
IX.
RESOLUTIONS FORMALLY ADOPTED BY THE
CONFERENCE OF 1888. (See p. 36.)
1. That this Conference, without pledging itself to all the
statements and opinions embodied in the Report of the
Committee on Intemperance, commends the Report to the
consideration of the Church. 1
2. That the Bishops assembled in this Conference declare
that the use of unfermented juice of the grape, or any
liquid other than true wine diluted or undiluted, as the
element in the administration of the cup in Holy Com-
munion, is unwarranted by the example of Our Lord, and
is an unauthorised departure from the custom of the
Catholic Church.
3. That this Conference earnestly commends to all those
into whose hands it may come the Report on the subject of
Purity, as expressing the mind of the Conference on this
great subject. 2
4. (A) That, inasmuch as Our Lord's words expressly
forbid Divorce, except in the case of fornication or adul-
tery, the Christian Church cannot recognise Divorce in any
other than the excepted case, or give any sanction to the
marriage of any person who has been divorced contrary to
this law, during the life of the other party.
(B) That under no circumstances ought the guilty party,
in the case of a divorce for fornication or adultery, to be
1 See p. 125. 2 Carried unanimously. See p. 13Q,
120 LAMBETH CONFERENCE OF 1888
regarded, during the life-time of the innocent party, as a
fit recipient of the blessing of the Church on marriage.
(c) That, recognising the fact that there always has been
a difference of opinion in the Church on the question
whether Our Lord meant to forbid marriage to the inno-
cent party in a divorce for adultery, the Conference recom-
mends that the Clergy should not be instructed to refuse
the Sacraments or other privileges of the Church to those
who, under civil sanction, are thus married.
5. (A) That it is the opinion of this Conference that per-
sons living in polygamy be not admitted to baptism, but
that they be accepted as candidates and kept under Chris-
tian instruction until such time as they shall be in a posi-
tion to accept the law of Christ. 1
(B) That the wives of polygamists may, in the opinion of
this Conference, be admitted in some cases to baptism, but
that it must be left to the local authorities of the Church
to decide under what circumstances they may be bap-
tised. 2
6. (A) That the principle of the religious observance of
one day in seven, embodied in the Fourth Commandment,
is of Divine obligation.
(B) That, from the time of our Lord's Resurrection, the
first day of the week was observed by Christians as a day
of worship and rest, and, under the name of " The Lord's
Day," gradually succeeded, as the great weekly festival of
the Christian Church, to the sacred position of the Sab-
bath.
(c) That the observance of the Lord's Day as a day
of rest, of worship, and of religious teaching, has been a
priceless blessing in all Christian lands in which it has been
maintained.
(D) That the growing laxity in its observance threatens
a great change in its sacred and beneficent character.
1 Carried by 83 votes to 21.
8 Carried by 54 votes to 34.
RESOLUTIONS, 1888 121
(E) That especially the increasing practice, on the part
of some of the wealthy and leisurely classes, of making
Sunday a day of secular amusement is most strongly to be
deprecated.
(F) That the most careful regard should be had to the
danger of any encroachment upon the rest which, on this
day, is the right of servants as well as their masters, and of
the working classes as well as their employers.
7. That this Conference receives the Report drawn up by
the Committee on the subject of Socialism, and submits it
to the consideration of the Churches of the Anglican Com-
8. That this Conference receives the Report drawn up
by the Committee on the subject of Emigration, and com-
mends the suggestions embodied in it to the consideration
of the Churches of the Anglican Communion. 2
9. (A) That this Conference receives the Report drawn
up by the Committee on the subject of the Mutual Relations
of Dioceses and Branches of the Anglican Communion,
and submits it to the consideration of the Church, as con-
taining suggestions of much practical importance. 3
(B) That the Archbishop of Canterbury be requested to
give his attention to the Appendix attached to the Report,
with a view to action in the direction indicated, if, upon
consideration, His Grace should think such action desir-
able.
10. That, inasmuch as the Book of Common Prayer is
not the possession of one Diocese or Province, but of all,
and that a revision in one portion of the Anglican Com-
munion must therefore be extensively felt, this Confer-
ence is of opinion that no particular portion of the Church
should undertake revision without seriously considering the
possible effect of such action on other branches of the
Church.
1 See p. 136. 2 See p. 141. See p. 149.
122 LAMBETH CONFERENCE OF 1888
11. That, in the opinion of this Conference, the follow-
ing Articles supply a basis on which approach may be by
God's blessing made towards Home Reunion :
(A) The Holy Scriptures of the Old and New Testaments,
as " containing all things necessary to salvation," and as
being the rule and ultimate standard of faith.
(B) The Apostles' Creed, as the Baptismal Symbol ; and
the Nicene Creed, as the sufficient statement of the Chris-
tian faith.
(c) The two Sacraments ordained by Christ Himself
Baptism and the Supper of the Lord ministered with
unfailing use of Christ's words of Institution, and of the
elements ordained by Him.
(D) The Historic Episcopate, locally adapted in the
methods of its administration to the varying needs of the
nations and peoples called of God into the Unity of His
Church.
12. That this Conference earnestly requests the consti-
tuted authorities of the various branches of our Com-
munion, acting, so far as may be, in concert with one
another, to make it known that they hold themselves in
readiness to enter into brotherly conference (such as that
which has already been proposed by the Church in the
United States of America) with the representatives of other
Christian Communions in the English-speaking races, in
order to consider what steps can be taken, either towards
corporate Reunion, or towards such relations as may pre-
pare the way for fuller organic unity hereafter.
13. That this Conference recommends as of great im-
portance, in tending to bring about Reunion, the dissemina-
tion of information respecting the standards of doctrine
and the formularies in use in the Anglican Church; and
recommends that information be disseminated, on the
other hand, respecting the authoritative standards of doc-
trine, worship, and government adopted by the other
bodies of Christians into which the English-speaking races
are divided.
14. That, in the opinion of this Conference, earnest efforts
RESOLUTIONS, 1888 123
should be made to establish more friendly relations between
the Scandinavian and Anglican Churches; and that ap-
proaches on the part of the Swedish Church, with a view
to the mutual explanation of differences, be most gladly
welcomed, in order to the ultimate establishment, if
possible, of intercommunion on sound principles of eccles-
iastical polity.
15. (A) That this Conference recognises with thankfulness
the dignified and independent position of the Old Catholic
Church of Holland, and looks to more frequent brotherly
intercourse to remove many of the barriers which at present
separate us. 1
(B) That we regard it as a duty to promote friendly rela-
tions with the Old Catholic Community in Germany, and
with the " Christian Catholic Church " in Switzerland, not
only out of sympathy with them, but also in thankfulness
to God Who has strengthened them to suffer for the truth
under great discouragements, difficulties, and temptations ;
and that we offer them the privileges recommended by the
Committee under the conditions specified in its Report. 1
(c) That the sacrifices made by the Old Catholics in
Austria deserve our sympathy, and that we hope, when
their organisation is sufficiently tried and complete, a
more formal relation may be found possible. 1
(D) That, with regard to the reformers in Italy, France,
Spain, and Portugal, struggling to free themselves from the
burden of unlawful terms of communion, we trust that
they may be enabled to adopt such sound forms of doctrine
and discipline, and to secure such Catholic organisation as
will permit us to give them a fuller recognition. 1
(E) That, without desiring to interfere with the rights of
Bishops of the Catholic Church to interpose in cases of
extreme necessity, we deprecate any action that does not
regard primitive and established principles of jurisdiction
and the interests of the whole Anglican Communion. 1
16. That, having regard to the fact that the question of
the relation of the Anglican Church to the Unitas Fratrum,
1 Resolutions (A) (B) (c) (D) .(E) were carried nemine contradicente.
124 LAMBETH CONFERENCE OF 1888
or Moravians, was remitted by the last Lambeth Con-
ference to a Committee, which has hitherto presented no
Report on the subject, the Archbishop of Canterbury be
requested to appoint a Committee of Bishops who shall be
empowered to confer with learned theologians, and with
the heads of the Unitas Fratrum, and shall report to
His Grace before the end of the current year, and that
His Grace be requested to take such action on their Report
as he shall deem right.
17. That this Conference, rejoicing in the friendly com-
munications which have passed between the Archbishops
of Canterbury and other Anglican Bishops, and the
Patriarchs of Constantinople and other Eastern Patriarchs
and Bishops, desires to express its hope that the barriers to
fuller communion may be, in course of time, removed by
further intercourse and extended enlightenment. The
Conference commends this subject to the devout prayers
of the faithful, and recommends that the counsels and
efforts of our fellow-Christians should be directed to the
encouragement of internal reformation in the Eastern
Churches, rather than to the drawing away from them of
individual members of their Communion.
18. That the Archbishop of Canterbury be requested to
take counsel with such persons as he may see fit to consult,
with a view to ascertaining whether it is desirable to revise
the English version of the Nicene Creed or of the Quicunque
Vult. 1
19. That, as regards newly-constituted Churches,
especially in non-Christian lands, it should be a condition
of the recognition of them as in complete intercommunion
with us, and especially of their receiving from us Episcopal
Succession, that we should first receive from them satis-
factory evidence that they hold substantially the same
doctrine as our own, and that their Clergy subscribe
Articles in accordance with the express statements of our
own standards of doctrine and worship; but that they
should not necessarily be bound to accept in their entirety
the Thirty-nine Articles of Religion.
1 Carried by 57 votes to 20.
X.
REPORTS OF COMMITTEES, 1888. (See p. 36.)
N.B. The following Reports must be taken as having the
authority only of the Committees by whom they were
respectively prepared and presented. The Committees
were not in every case unanimous in adopting the
Reports.
The Conference, as a whole, is responsible only for the
formal Resolutions agreed to after discussion, and
printed above, pages 119 to 124.
No. 1. INTEMPERANCE.
Report of the Committee l appointed to consider the sub-
ject of the Duty of the Church with Regard to
Intemperance.
It is not necessary to say much of the sinfulness of intemperance
in itself, or of the widespread mischief that is caused by it. If
it cannot be considered the most sinful of all sins, it is difficult to
deny that it is the most mischievous. And wherever large masses
of the population find it difficult to obtain work at all, and large
masses can only obtain it at wages too low to sustain healthy life,
the evils caused by intemperance press with heavier weight than
ever they did before. The Church cannot be justified in witnessing
this enormous amount of sin and misery without endeavouring to
ascertain whether any special means can be discovered for
1 Names of the Members of the Committee :
Bishop of London (Chairman). Bishop of Rochester.
Colorado. ,, Saskatchewan.
Kilmore. ,, Sierra Leone.
Newcastle. ,, Sodor and Man.
The Niger. ,, Zululand.
Pennsylvania.
125
126 LAMBETH CONFERENCE OF 1888
effectually dealing with it, or whether it must be left to ordinary
agencies used with more than ordinary zeal and persistency.
The experience of the last fifty years is strongly in favour of the
use of the special means which have hitherto achieved whatever
success has been achieved in stemming the strong current of this
widely-prevailing sin. It may be true that, if the whole Church
had been thoroughly alive to the extent and nature of the mischief,
much might have been done by more earnest efforts both of Clergy
and Laity in the ordinary course of the Church's work. But it
is the perseverance and insistence of the Temperance Societies that
has awakened the Church, and without these Societies we have no
evidence to show that much or even anything would have been done
to deal with the evil. The Temperance Societies have compelled the
attention of the public at large, and have by so doing profoundly
modified public opinion. There can be no doubt that drunkenness
is now regarded with much more severe condemnation than before
these Societies began their work, and the change is largely, if not
entirely, due to them. The Temperance Societies have compelled
the medical profession to study the subject with more care than
before, and the result of this study has greatly influenced both
their utterances and their practice. The science of medicine is so
complex and difficult, and the practice of medicine has been
so largely influenced by tradition, that any particular question,
such as that of the influence of alcohol on the body, has to wait
its turn for examination unless some strong reason forces it forward.
But the urgency of the Temperance Societies drew the attention
of the profession, and the result has justified that urgency. To
the Temperance Societies is due the change in the practice of
Insurance Offices. Fifty years ago it was their ordinary rule to
require higher premiums from life-insurers who totally abstained
from intoxicating liquors. It is now proved that the total
abstainers live longer than other men. And this has been con-
firmed by the experience of the Benefit Societies among which
those that make total abstinence a condition of membership are
able to show a much smaller average of sickness than the others.
And to all this is to be added the great and still-increasing effect
of the Bands of Hope which, though in some cases open to objec-
tion, are, nevertheless, every year adding largely to the number of
pledged abstainers among adults, and bid fair before long entirely
to change the public opinion of the classes that live by manual
labour.
And it is natural that this should be so, for the sin, being one
of the sins of the flesh, must be dealt with, as indeed all such
sins must be dealt with, mainly by flight from temptation. The
special characteristic of all temptations of the flesh is the enormous
difference in power between temptations close at hand and tempta-
INTEMPERANCE 127
tions at a distance. If a man is weak in this respect the one hope
of his safety lies in keeping the temptation from him, and him
from the temptation. There are no doubt many who have no
need of this. But those who have fallen or are approaching a fall
can, as a rule, be upheld in no other way. Now, this is precisely
a work in which men can help each other, and in which that help
can most effectually be given by an organisation formed for the
purpose. Men can help each other by breaking through those
customs of society which now surround men with incessant tempta-
tions in every transaction of life, by using their influence to
diminish the enormous number of public-houses which now make
every street and road a peril to the weak, by diligently investigating
the effects of alcoholic drinks on the body, and disproving the
assertion that alcohol is necessary (except in rare and special cases)
to health or to vigorous action. But even more can men help the
weak by sympathy with them in their struggle, and by doing all
they can to make that struggle easier. A weak man is told to
abstain altogether ; and, easy as this is to many, to some it is
exceedingly difficult, and the difficulty to these is greatly increased
if they are to abstain quite alone, and thus, apparently, cut
themselves off from the rest ; if their abstinence is, in itself, to
be a kind of stigma, and to brand them with a public exposure of
their weakness. Such men need to be shielded and supported by
the stronger, or the battle which is often hard enough in any case
becomes too much for their strength.
Whatever may be said concerning what might have been done
by other methods, it is undeniable that to organisations for the
express purpose of dealing with intemperance, and to these
organisations alone, must be attributed what has been done. And
if any other method of doing the work is to claim precedence it
must first establish that claim by actual experience before it will
be possible to take cognisance of it in determining the course that
the authorities of the Church should recommend. The Temperance
Societies are now doing the work, and there is at present no sign of
any other mode of doing it being equally likely to succeed.
And after what has been said above it clearly follows that the
main weapon to be used in this warfare is the practice of total
abstinence from intoxicating liquors by those who desire to help
their fellow-men. Nothing but this has the same hold of the weak
or the tempted, gives them the same encouragement to fight their
battle in the only true way, wins their affections, maintains their
perseverance. Exhortations to total abstinence by those who do
not themselves abstain are always comparatively feeble, sometimes
irritating. The exhorter often fails to win even where perhaps
he succeeds in convincing. The lesson that he teaches is that of
moderation, which is an excellent lesson for the strong, but not
128 LAMBETH CONFERENCE OF 1888
the lesson which is needed by the weak. He may do something
to prevent some from falling who now stand upright; he can do
little to save those who are on the edge, or to rescue those who
have fallen already.
The burden of the work must be borne by those who are willing
to abstain entirely. But, on the other hand, it cannot be said
that everyone is bound to take up this particular burden as part of
his service to Christ. Some are called to one form of devotion,
some to another. There can be no question that everyone who
abstains, and makes it known that he abstains for the sake of his
weaker fellow-men, is giving them help, and in some cases more
help than he knows, yet while men are all bound to help their
fellows, they are not all bound to help them in the same manner
or in the same degree or against the same enemies. All are bound
to help the foreign mission work of the Church, but not all are
bound to be missionaries. All are bound to help in spiritual work
at home, but all are not called to the same spiritual work. All
are bound to help the weak in their battle with intemperance, but
not all to help them by total abstinence in their own persons.
It seems reasonable, however, to say that those who are brought
much into contact with intemperance should arm themselves with
this weapon of total abstinence in their own persons. It would
be well that wherever this battle with intemperance is of excep-
tional importance, or forms for the time the first duty imposed on
the Clergy, total abstinence should be the weapon employed. This
applies not only to England, but still more to many places in other
parts of the world where native races have to be rescued from
previous habits of intemperance, or to be upheld in their struggle
to resist temptations of this kind.
There is, however, much work to be done in this cause outside
the direct battle with intemperance itself. And the Church cannot
stand aloof from it.
It seems to belong to the Church to use its utmost influence to
press on all Governments the duty of diminishing the enormous
amount of temptation which at present hinders the work of
elevating and civilising the masses. There can be no doubt that
wise legislation might do a great deal in this direction. The
diminution in the number of Public Houses, the shortening of the
hours of sale, Sunday Closing, are instances of legislative measures
that would probably be very beneficial. And a combination
between Governments might wipe out the grievous stain which
now rests on the countries that are counted foremost in the world
the stain of degrading and destroying the weaker races. It has
pleased God to make the Christian nations stronger than any
other stronger than all others combined. But this strength
brings with it a very solemn responsibility. And this solemn
INTEMPERANCE 129
responsibility the Church ought incessantly to press on those who
bear authority. It is grievous that it should be possible to say,
with any most distant resemblance of truth, that it would be better
for native races that Christian nations should never come into
contact with them at all.
In conclusion, it is of importance to lay much stress on the
essential condition of permanent success in this work, namely, that
it should be taken up in a religious spirit as part of Christian
devotion to the Lord. The work must be done in His Name for
the sake of His children whom He has bought with His Blood.
A brief success may be obtained by forgetting the religious
character of the task and thinking only of the misery which
intemperance causes, and of the degradation inherent in it. But
the religious spirit alone will maintain the conflict steadily through
the obstinate resistance that will have to be encountered, and in
spite of the many disappointments and failures that will have to
be borne.
It is, again, the religious spirit which can alone repress the
fanaticism which sometimes makes the total abstainer talk of his
abstinence as the one thing needful ; which sometimes makes him
uncharitable and presumptuous ; which sometimes makes him
think lightly of grievous sin, provided it be not the one sin which
he condemns.
But taken up in a religious spirit this work has a double blessing.
It is not only blessed in the victory over sin and evil, but blessed
also, and perhaps still more, in the door which it opens for the
whole Gospel to enter men's souls. The conscience of the mass
of the people speaks more clearly on this point than, perhaps, on
any other. The Minister of the Gospel who begins with this finds
that a very large number are at once ready to accept his teaching,
because he carries their consciences with him from the first. They
have already learnt that intemperance is wrong, and they are
ready to believe in the value of a Ministry which visibly and
systematically wages war on it. And having learnt to trust and
follow the Minister in this, they are far more ready to trust and
follow him in all else. To be all things to all men, in order that
he might save some, was St. Paul's rule. And as things now are
in many parishes, and in many parts of the world ? the same rule
will be best kept by those Ministers of the Church who make a
point of showing themselves thoroughly in earnest in this great
battle.
Signed on behalf of the Committee,
F. LONDIN :
Chairman.
130 LAMBETH CONFERENCE OF 1888
No. 2. PURITY.
Report of the Committee 1 Appointed to Consider the
Church's Practical Work in Relation to the Subject
of Purity.
In submitting the following Report your Committee would
observe that they have cast it in such a form that, if accepted, it
may go forth as the utterance of the united Conference.
We speak as those who are deeply conscious of their responsi-
bility before God for the words which they utter upon a subject of
tremendous moment.
Knowing, as we do know, how sins of impurity are not only a
grave public scandal, but are also festering beneath the surface,
and eating into the life of multitudes in all classes and in all lands,
we cannot keep silence, although we dare not utter all that we
know.
We are constrained, as Bishops of the Church of God, to lift up
the standard of a high and pure morality, and we call upon all,
whether of our own Communion or not, in the name of God our
common Father, to rally round this standard. Especially do we
press upon those on whom lies the responsibility of the cure of
souls, to face the question, and to ask themselves what they are
doing, or can do, to protect their flocks from the deadly ravages
of sensual sin.
We believe that, although the public conscience is in some degree
awakened, and the self-sacrificing efforts of those who have
laboured to this end have not been wholly in vain, yet the awful
magnitude of the evil is but imperfectly realised.
We are not blind to the danger of dealing publicly with the
subject of impurity. We dread the effect, especially upon the
young, of any increased familiarity with the details of sin. Not-
withstanding we hold that the time has come when the Church
must speak with no uncertain voice.
We solemnly declare that a life of purity is alone worthy of a
being created in the image of God.
We declare that for Christians the obligation to purity rests
1 Names of the Members of the Committee :
Bishop of Durham. (Chairman). Bishop of North Dakota.
,, Brechin. ,, Shrewsbury.
,, Calcutta. ,, Toronto.
,, Carlisle. Truro.
Marlborough. Wakefield.
Massachusetts.
PURITY 131
upon the sanctity of the body, which is the " Temple of the
Holy Ghost."
We declare that a life of chastity for the unmarried is not only
possible, but is commanded by God.
We declare that there is no difference between man and woman
in the sinfulness of sins of unchastity.
We declare that on the man, in his God-given strength of
manhood, rests the main responsibility.
We declare that no one known to be living an immoral life ought
to be received in Christian society.
We solemnly protest against all lowering of the sanctity of
marriage.
We would remind all whom our voice may reach that the wrath
of God, alike in holy Scripture and in the history of the world,
has been revealed against the nations which have transgressed the
law of purity ; and we solemnly record our conviction that,
wherever marriage is dishonoured and sins of the flesh are lightly
regarded, the home-life will be destroyed, and the nation itself will,
sooner or later, decay and perish.
We, on our part, as Bishops of the Church of God, satisfied as
to the gravity of this matter, and feeling that nothing short of
general action on the part of all Christian people will avail to arrest
the evil, determine to confer with the Clergy and faithful Laity
of our several Dioceses as to the wisest steps to be taken for the
accomplishment of the weighty enterprise to which God is
calling us.
We believe that we may profitably deliberate upon such questions
as the following :
1. How best to bring about a general reformation of manners,
and to enforce a higher moral tone in the matter of purity.
2. How especially to guard the sanctity of marriage, and to
create a healthier public opinion upon the subject, and, to this end,
how best to make the celebration of Holy Matrimony as reverent
and impressive as possible.
3. How most wisely to deal with this difficult and delicate
question as regards our children, our homes, our schools, and other
places of education.
4. How best to strengthen the hands of those who are striving in
the Army, the Navy, and other public services, to create and
maintain a high standard of purity.
5. How best to provide safeguards for those who, from inability
to marry, or from other circumstances of their lives, are exposed to
special temptation.
6. How best to bind together, and to encourage by the sense of
union, all who desire to help, or to be helped, in the battle against
impurity.
K 2
132 LAMBETH CONFERENCE OF 1888
7. How best to purify art and literature, and to repress all that
is immodest in language, manners, and dress.
8. How best to enforce or amend the laws framed to guard the
innocent, to punish the guilty, to rescue the fallen, to suppress the
haunts of vice, and to remove temptation from our thoroughfares.
We thank God for the readiness, and even enthusiasm, with
which the movement in favour of purity has been welcomed by
young men of every class. There is a generosity and chivalry
among the young which is seldom appealed to in vain ; while large
numbers are deeply thankful for every aid in the desperate battle
against the sins of the flesh.
Once more, as witnesses for God, we would speak to all whom
our voice may reach. " Be strong in the Lord, and in the power
of His might." Live pure lives. Speak pure words. Think pure
thoughts. Shun and abhor all that is not of perfect modesty.
Guard with all jealousy the weak and the young. Above all pray
for the sanctifying grace of the Holy Spirit of God, " that your
whole spirit and soul and body may be preserved blameless unto
the coming of our Lord Jesus Christ."
Signed on behalf of the Committee,
J. B. DUNELM.,
Chairman.
No. 3. DIVORCE.
Report of the Committee 1 Appointed to Consider the
Subject of Divorce,
The Committee appointed to consider the subject of " Divorce,
and the question whether it may be practicable to offer any advice
or suggestion which may help the Bishops and Clergy towards
agreement in their action concerning it," report as follows :
They think it necessary to call attention to the fact that in very
many Christian nations there is evidently a growing laxity of
principle and of practice with regard to Divorce, and that in some
countries strong attempts have been made to afford further facilities
for it, with the result of weakening and lowering, both in law and
in popular sentiment, the idea of the sanctity of marriage.
1 Names of the Members of the Committee :
Bishop of Chester (Chairman). Bishop of Huron.
,, Bombay. ,, Maryland.
Dover. Mississippi.
Durham. ,, Quincy.
Exeter. Singapore.
DIVORCE 133
1 . They therefore consider it important to declare that, inasmuch
as our Lord's words expressly forbid Divorce, except in the case
of fornication or adultery, the Christian Church cannot recognise
Divorce in any other than the excepted case, or give any sanction
to the marriage of any person who has been divorced contrary to
this law, during the life of the other party.
2. They would add that under no circumstances ought the guilty
party, in a case of Divorce for fornication or adultery, to be
regarded, during the lifetime of the innocent party, as a fit
recipient of the blessing of the Church on marriage.
3. They recognise the fact that there always has been a differ-
ence of opinion in the Church on the question whether our Lord
meant to forbid marriage to the innocent party in a Divorce for
adultery : and they recommend that the Clergy should not be
instructed to refuse the Sacraments or other privileges of the
Church to those who, under civil sanction, are thus married.
4. But whereas doubt has been entertained whether our Lord
meant to permit such marriage to the innocent party, the Com-
mittee are unwilling to suggest any precise instructions in this
matter, and recommend that, where the laws of the land will
permit, the determination should be left to the judgment of the
Bishop of the Diocese, whether the Clergy would be justified in
refraining from pronouncing the blessing of the Church on such
unions.
Signed on behalf of the Committee,
W. CESTR:
Chairman.
No. 4. POLYGAMY.
Report of the Committee 1 Appointed to Consider the
Subject of Polygamy of Heathen Converts.
Your Committee have approached the consideration of the subject
submitted to them with an overwhelming sense of their responsi-
1 Names of the Members of the Committee :
Bishop of Durham (Chairman). Bishop of The Niger.
Central Africa. Bishop Perry.
Chester. Bishop of Sierra Leone.
Exeter. South Dakota.
Guiana. Travancore.
London. Waiapu.
Meath. Zululand.
Missouri.
134 LAMBETH CONFERENCE OF 1888
bilities ; inasmucli as the question intimately affects the sanctity of
marriage, and therefore lies at the root of social morality.
After considering various representations which have been laid
before them from divers quarters, they beg leave to report as
follows :
1. Your Committee desire to affirm distinctly that Polygamy is
inconsistent with the law of Christ respecting marriage.
2. They cannot find that either the law of Christ or the usage
of the early Church would permit the baptism of any man living in
the practice of polygamy, even though the polygamous alliances
should have been contracted before his conversion.
3. They are well aware that the change from polygamy to
monogamy must frequently involve great difficulty and even
hardship, but they are of opinion that it is not possible to lay
down a precise rule to be observed under all circumstances in
dealing with this difficulty.
They consequently think that the question of time and manner,
which must depend largely on local circumstances, can only be
determined by local authority.
4. Your Committee recommend that persons living in polygamy
should, on their conversion, be accepted as candidates for Baptism,
and kept under Christian instruction until such time as they shall
be in a position to accept the law of Christ.
They consider it far better that Baptism should be withheld from
such persons, while nevertheless they receive instruction in the
truths of the Gospel, than that a measure should be sanctioned
which would tend to lower the conception of the Christian law of
marriage, and thus inflict an irreparable wound on the morality
of the Christian Church in its most vital part.
5. The wives of polygamists may, in the opinion of the Com-
mittee, be admitted, in some cases, to Baptism ; inasmuch as their
position is materially different from that of the polygamist husband.
In most countries where polygamy prevails they have no personal
freedom to contract or dissolve a matrimonial alliance ; and more-
over they presumably do not violate the Christian precept w r hich
enjoins fidelity to one husband.
6. In carrying into effect the principles here laid down, with
due regard to the dictates of love and justice, serious burdens will
in some cases be imposed on the Churches, but no trouble, or cost,
or self-sacrifice, ought to be spared to make any suffering which
may be caused as light and easy to bear as possible.
7. Difficult questions of detail which may arise in following these
recommendations must be left to the decision of the local authorities
of the Church, whether Diocesan or Provincial.
8. Throughout this Report polygamy has been taken to mean
the union of one man with several wives ; but among some tribes
POLYGAMY 135
the union of one woman with several husbands is a recognised
institution. It will be plain that no such union can be recognised
by the Church.
9. It has been represented to your Committee that heathen
marriages in many cases do not imply a mutual pledge of life-long
fidelity ; and instruction has been asked as to the mode of dealing
with such cases on the conversion of the contracting parties, so as
to impart a Christian character to the contract. The Committee
think it best to leave the local authorities of the Church to deter-
mine in what w r ay this end may be best attained ; but they
deprecate any course which would tend to impair the validity
(within their own sphere) of contracts undertaken prior to con-
version, so far as these contracts are not inconsistent with the law
of Christ.
10. In laying down the principles which should rule the admis-
sion of Christian converts for the future, the Committee have no
intention of passing any censure on those who have decided
otherwise in the past ; and they desire to leave to individual
Bishops the responsibility of dealing with difficulties which may
arise in any part of the mission-field from the adoption of a different
line of action heretofore by those in authority.
J. B. DUNELM.,
Chairman.
No. 5. SUNDAY OBSERVANCE.
Report of the Committee * Appointed to Consider the
Subject of the Observance of Sunday.
Your Committee have met, and prayerfully considered the sub-
ject of the sanctity and observance of the Lord's Day, and have
agreed to the following statements of their deliberate judgment on
this momentous question, which they submit as their Report :
1. That the principle of the religious observance of one day in
seven is of Divine and primeval obligation, and was afterwards
embodied in the Fourth Commandment.
2. That from the time of our Lord's Resurrection the first day
1 Names of the Members of the Committee :
Bishop of Exeter (Chairman). Bishop of Indiana.
,, Argyll. ,, Liverpool.
Brisbane. Wakefield.
,, Cashel. ,, Washington.
136 LAMBETH CONFERENCE OF 1888
of the week was observed as a day of sacred joy by Christians, and
was ere long adopted by the Church as the Christian Sabbath or
"the Lord's Day."
3. That the observance of the Lord's Day as a day of rest, of
worship, and of religious teaching, has been a priceless blessing in
all Christian lands in which it has been maintained.
4. That the growing license in its observance threatens a grave
change in its sacred and beneficent character.
5. That especially the increasing practice on the part of some
of the wealthy and leisurely classes of making the day a day of
secular amusement is most strongly to be deprecated.
6. That the most careful regard should be had to the danger of
any encroachment upon the rest which on this day is the right
of servants as well as their masters, and of the working classes as
well as their employers.
Signed on behalf of the Committee,
E. H. EXON.,
Chairman.
No. 6. SOCIALISM.
Report of the Committee 1 Appointed to Consider the
Subject of the Church's Practical Work in Relation
to Socialism.
This Committee was directed to report " on the Church's prac-
tical work in relation to Socialism." It will be desirable, therefore,
in the first place, to ascertain, if possible, what is the meaning of
Socialism. This, however, is not easy, as the word is used at
present in very different senses. When Proudhon was asked,
What is Socialism? he replied, " It is every aspiration towards the
improvement of society." Laveleye remarks upon this answer,
that " Proudhon 's definition is too wide : it omits two charac-
teristics. In the first place, every socialistic doctrine aims at
introducing greater equality into social conditions ; and, secondly,
it tries to realise those reforms by the action of the law or the
1 Names of the Members of the Committee :
Bishop of Manchester (Chairman). Bishop of Mississippi.
Brisbane. Pittsburgh.
Carlisle. ,, Rochester.
Derry. Sydney.
Michigan. Wakefield.
SOCIALISM 137
State." So far, however, as this definition makes the interference
of the State a necessary element of Socialism, it is not universally
accepted. Schaffle, for instance, says : " The Alpha and Omega
of Socialism is the transformation of private competing capitals
into a united collective capital"; and T. Kirkup, in a thoughtful
article on Socialism in the last edition of the Encyclopaedia
Britannica, affirms that " the central aim of Socialism is to ter-
minate the divorce of the workers from the natural sources of
subsistence and of culture;" and, again, he says, "the essence
of the theory consists in this associated production, with a
collective capital, with the view to an equitable distribution."
Speaking broadly, then, and with reference to such definitions as
the preceding, any scheme of social reconstruction may be called
Socialism which aims at uniting labour and the instruments of
labour (land and capital), whether by means of the State, or of the
help of the rich, or of the voluntary co-operation of the poor.
Between Socialism, as thus denned, and Christianity there is
obviously no necessary contradiction. Christianity sets forth no
theory of the distribution of the instruments or the products of
labour ; and if, therefore, some Socialists are found to be in
opposition to the Christian religion, this must be due to the
accidents and not to the essence of their social creed. Some
Socialists are atheists, others advocate loose doctrines as to family
ties, others, like the Anarchists, seek to realise their aims, so far
as they have any, by undisguised murder and robbery, while,
according to some, the very possession of private property is a
usurpation and a wrong to the community. With such men the
Christian Church can form no alliance. And yet at the same time
with what they profess to be their central aim, the improvement
of the material and moral condition of the poor, she must have the
deepest sympathy. Their methods, indeed, are not hers. Spolia-
tion or injustice in any form is abhorrent alike to her sentiment
and belief. She has no faith in the inherent power of humanity
to redeem itself from selfishness. She seeks to make men pros-
perous and wise and good, not by the force of laws or bayonets,
but by the change of individual hearts, and the introduction of a
new brotherhood in Christ.
Not the less, however, is she bound, following the teaching of
her Master, to aid every wise endeavour which has for its object
the material and moral welfare of the poor. Her Master taught
her that all men are brethren, not because they share the same
blood, but because they have a common Heavenly Father. He
further taught her that if any of the members of this spiritual
family were greater, richer, or better than the rest, they were
bound to use their special means or ability in the service of the
whole. " He that is greatest among 5 on," He said, "shall be
138 LAMBETH CONFERENCE OF 1888
your servant," and that for a special reason, because each disciple
was found to imitate his Divine Master, " Who came not to be
ministered unto but to minister, and to give His life a ransom for
many."
The Church's practical duty, then, towards Socialism must be
determined by the answer to this question, will the union of labour
and the instruments of labour tend to improve the material, mental,
and moral condition of mankind? Experience seems to show that
it will.
It may still, however, be a question, what is the wisest method
of bringing about this union between labour and its instruments?
Two principal schemes have been proposed :
(1) That labourers shall be encouraged in habits of thrift, in
order that with the property thus acquired they may purchase land,
or shares in societies for co-operative production.
(2) That the State shall take possession of the whole land and
capital of any country, with or without compensation to their
former owners ; that the property thus nationalised shall be held
in trust for the community by the State, the Commune, or associa-
tions of working men ; that then the State, the Commune, or the
association as the case may be, shall take measures for the
preservation, increase, and employment of the common capital,
requiring work from each man according to his ability, and
bestowing property upon each man according to his needs, or the
value of his labour. Minor modifications of this scheme, tending
to bring it into closer harmony with the existing state of society,
have been proposed by some Socialistic teachers, but still it may
be taken as a substantially correct representation of the ultimate
aim of very many.
To this second method of uniting labour and its instruments the
Committee would urge the following objections : (1) If full com-
pensation were given to the present holders of property the scheme
could hardly be realised, while if full compensation were withheld
it would become one of undisguised spoliation. (2) If Government
were able to acquire just possession of the whole property of a
community, it is difficult to see how the affairs of any great
commercial undertaking could be conducted by the State or the
Commune with the energy, economy, and sagacious foresight which
are necessary to secure success. (3) If all men had to work under
State or Communal inspection and compulsion, it would be difficult
for them to retain freedom, the sense of parental responsibility,
and those numerous traits of individuality which give richness to
the human character.
The Committee strongly recommend the adoption of the first-
named method. They believe that it will be well to encourage
working men to become possessors of small farms, and of shares
SOCIALISM 139
in societies for co-operative production in trade and agriculture.
They are not unaware that these societies have frequently failed,
but they believe that the opinion is not without its weight, that if
due care be taken to secure efficient and trustworthy managers,
to pay them an adequate salary, and to treat them with a generous
confidence, there is no reason why such undertakings should not
become successful, as indeed they commonly are now, when their
management is in competent hands.
Two objections have been frequently advanced against this
method of diminishing the present distress : first, that it is unjust
to let anyone but the labourer obtain possession of any part of the
products of his labour ; and, secondly, that no man of property or
ability ought to seek personal profit from the employment of his
special advantages, or ought even to be allowed to become the
permanent owner of either land or capital.
The first objection is not tenable. The Committee hold that it
is just (1) to pay high wages for exceptional ability; (2) to com-
pensate for his abstinence the man who refrains from consuming
his own share of the products of labour, and by so doing makes it
possible to maintain and increase the capital of the community ;
(3) to allow anyone to convert his savings into the form of capital
or estate.
The second objection is really founded upon the general spirit of
our Lord's teaching viz., that greatness, ability, or wealth should
be made the means of service to the poor and weak without special
fee or reward. The Committee fully admit that this is the ideal
set before us by our Divine Master, and that it is the end, towards
which we should press, as quickly as the conquest of selfishness
will allow us. But they hold that there is no surer cause of failure
in practical affairs, than the effort to act on an ideal which has not
yet been realised. If the Church is to act safely as well as
sublimely, she must take the self-regarding motives with her on
the long path by which she advances towards the perfect life of
love. She must not assume^ the existence of what does not yet
exist. She must not, like the Anarchists, destroy the whole
existing framework of society for the sake of making experiments.
Nay, more, she must not ignore the fact that self-regard is the
necessary condition of self-preservation, and that her Master's law
of moral conduct, that each shall love his neighbour as himself,
implies a certain amount of self-regard. Competition is not
injurious in itself, it only becomes so when it is unrestricted, when
it takes no counsel of the dictates of brotherly love.
The Committee do not doubt that Government can do much to
protect the class known as proletarians from the evil effects of
unchecked competition. The English poor law has long ago pro-
vided the bare necessaries of life for those who cannot otherwise
140 LAMBETH CONFERENCE OF 1888
obtain them; the institution of State Savings Banks has provided
for the poor man a safe investment and moderate return for his
savings. Acts of Parliament have required the builders and owners
of houses to have regard for the health and comfort of their tenants,
while the factory legislation of this country has effectually pro-
tected those labourers who cannot protect themselves. The Com-
mittee believe, further, that the State may justly and safely extend
this protective action in several directions. It may legalise the
formation of Boards of Arbitration, to avert the disastrous effects
of strikes. It may assist in the formation and maintenance of
technical schools. It may see that powers, already existing, under
Sanitary Acts, are more effectually exercised. It may facilitate
the acquisition by Municipalities of town lands. The State may
even encourage a wider distribution of property by the abolition
of entail, where it exists; and it may be questioned whether the
system of taxation might not be varied in a sense more favourable
to the claims of labourers than that which now exists.
But, after all, the best {ielp is self-help. More even than increase
of income, and security of deposit, thrift and self-restraint are the
necessary elements of material prosperity. And in encouraging
and strengthening such habits and feelings the Church's help is
invaluable. By requiring some knowledge of economic science
from her candidates for orders ; by forming and fostering institu-
tions for the provision of practical education and rational recreation ;
by establishing penny banks and workmen's guilds ; above all, by
inducing capitalists to admit their workmen to profit-sharing, and
by teaching artisans how to make co-operative production success-
ful, she may do much to diminish discontent, and to increase the
feeling of brotherly interest between class and class. The Clergy
may enter into friendly relations with Socialists, attending, when
possible, their club meetings, and trying to understand their aims
and methods. At the same time it will contribute no little to draw
together the various classes of society if the Clergy endeavour, in
sermons and lectures, to set forth the true principles of Society,
showing how property is a trust to be administered for the good
of humanity, and how much of \vhat is good and true in Socialism
is to be found in the precepts of Christ. The call to aid the
weak, through works of what is ordinarily known as charity, has
been, at all times, faithfully pressed by the Church of Christ, and
has been met by a noble response, which has been the chief
strength of works of beneficence in modern Society. But the
matter is one, not merely of Charity, but of Social and Christian
Duty. It is in this light that the Church has to proclaim it in
these critical times, with some special boldness and earnestness.
At the same time the word of warning should not be wanting.
Mutual suspicion and the imputation of selfish and unworthy
CARE OF EMIGRANTS 141
motives keep apart those who have, in fact, a common aim.
Intestine strife and doctrines of spoliation destroy confidence, arrest
trade, and will but increase misery.
The Committee believe that, in the present condition of thought
and knowledge, they cannot wisely or profitably go further than
they have done above in the way of detailed suggestion. There is
the less temptation to overhaste in forcing on social experiments,
inasmuch as the history of the past shows convincingly that the
principles of the Gospel contain germs from which Social renova-
tion is surely, if slowly, developed by the continuous action of
Christian thought and feeling upon every form of evil and suffering.
If all will only labour, under the impulse of Christian love, for the
highest benefit of each, we shall advance by the shortest possible
path to that better and happier future for which our Master taught
us to hope and pray.
Signed on behalf of the Committee,
J. MANCHESTER,
Chairman.
No. 7. CARE OF EMIGRANTS.
Report of the Committee * Appointed to Consider the
Church's Practical Work in Relation to the Care of
Emigrants.
In considering the question of the practical work of the Church
in relation to the Care of Emigrants, your Committee have limited
their inquiries and the recommendations which they desire to
submit to the judgment of the Conference, to those points which
bear on the promotion of the religious and moral well-being of
our emigrants. They are of opinion that the wider subject of
1 Names of the Members of the Committee :
Bishop of Llandaff (Chairman). Bishop of North Dakota.
Algoma. North Queensland.
Liverpool. Pittsburgh.
Maritzburg. ,, Quebec.
Newark. ,, Rupertsland.
Niagara. Sodor and Man.
142 LAMBETH CONFERENCE OF 1888
encouraging and assisting emigration is outside the scope of their
deliberations, and, even were this not the case, that it is far too
large a question to be adequately dealt with in the time at their
disposal.
I. In the first place, your Committee feel that they cannot too
strongly emphasise the vast importance of the subject entrusted
to them for consideration. They believe that the problem is one of
the most urgent and pressing of the many problems with which the
Church has to deal at the present day. And they cannot but think
that before many years have passed away, the difficulties of dealing
with the problem will be immeasurably increased j and thus it
becomes of paramount necessity that the machinery for coping
with these difficulties should be organised and set in motion while
the extent of emigration is such as to render this possible.
When once the machinery is in good working order, it will then
be capable of almost indefinite extension, to meet the increasing
demands upon its capacities.
(a) Foremost among the reasons which point to the importance
of due provision being made for the spiritual care of our emigrants
is this : Those who leave the British Isles and go forth to seek
their fortune in new lands, choose, for the most part^ either the
United States of America, or Canada, or some of the Colonies of
Australia. Of these a very large number are children of one or
another Branch of the Anglican Communion, and, as such, have a
right to expect that the Anglican Church will duly minister to them
in whatever part of the world their lot may be cast. An enormous
responsibility lies upon the Church in this matter, and it is her
duty, so far as in her lies, to prevent estrangement, or any loss of
spiritual life in her children, through the accident of their removal
from one Branch of the Anglican Church to another.
(6) The simple consideration of the very large number of
emigrants who have left and who are still leaving British Ports,
is a sufficient indication of the immense responsibility of the Church
towards them. Since the year of the Battle of Waterloo (1815)
the total number of emigrants leaving the United Kingdom has
been 11,740,573. But a truer estimate of the great increase in
later years is shown from the fact that, during the last ten years,
since the Lambeth Conference of 1878, 3,195,660 out of the
above-named 11 millions have left this country. This gives an
average of 319,566 emigrants per annum (including British subjects
and foreigners). The average is, however, now greatly exceeded
every year, as the following figures will show :
CARE OF EMIGRANTS
143
British and Irish Emigrants who
have left British Ports in the last
10 years,
In 1878 112,902
1879 164,274
,, 1880 227,542
1881 243,002
1882 279,366
1883 320,118
1884 242,179
1885 207,644
1886 ... ... 232,900
1887 281,487
Total ... 2,311,414
Total number of Emigrants, inclu-
ding British subjects and For-
eigners, who have left British Ports
in the last 10 years.
Average per Annum
of British and Irish
Emigrants.
231,141
In 1878
147,663
1879
217,163
1880
332,294
,, 1881
392,514
1882
413,288
,, 1883
397,157
1884
303,901
1885
264,385
,, 1886
330,801
1887
396,494
Total ...
3,195,660
Average per Annum \
of all Emigrants. /
319,566
By far the largest proportion of emigrants go to the United
^tates. The percentage, in 1887, to the three chief fields of
emigration was as follows : To the United States, 72 per cent. ;
to British North America, 11 per cent.; to the Australasian
Colonies, 12 per cent. ; to all other places, 5 per cent. The
following table shows the distribution of the actual number of
emigrants in 1887 :
Emigrants (British and Irish
only) 1887.
To the United States 201,526
British North
America
Australasia
all other places . . .
32,025
34,183
13,753
281,487
Total Emigrants (British and
Foreign) 1887.
To the United States 296,901
,, British North
America ... 44,406
,, Australasia ... 35,198
,, all other places ... 19,989
396,494
Thus, very nearly three-fourths of the 396,494 people who left
the United Kingdom last year were of British or Irish origin,
whose spiritual interests the Church cannot properly disregard.
(c) A third reason for urging the importance of the care of our
emigrants is the danger to which they are exposed between the
time of their leaving their old home and the time when they are
finally established in their new one.
The dangers on the voyage are by no means inconsiderable.
144 LAMBETH CONFERENCE OF 1888
The impossibility, when 500 or more emigrants are carried in one
vessel, of separating the reckless and careless from those who are
thoughtful and well-disposed, exposes the latter to great tempta-
tions. This is especially the case with young unmarried women.
Then, again, the dangers are no less great at the port of arrival,
where young persons, among strangers and surroundings which
are new and unknown, are liable to fall a prey to the unscrupulous
men and women who are ever on the watch, at such times, to take
advantage of ignorance and innocence. And, perhaps, the greatest
danger of all arises from the temptations to intemperance and other
vices to which the emigrants are exposed on arrival at their new
settlement.
(d) One more point remains to be mentioned under this head,
and that is, the enormous value of the opportunity afforded by
the softening influence which is brought about by the severance
of the associations of home and early life, for awakening religious
impressions in those who have hitherto been insensible to the
Church's teaching, as well as for deepening the spiritual life of
those who are true Christians. Wherever this opportunity is taken
advantage of, the result is seen in the strengthening of the Church
in the country to which the emigrant goes.
Having thus dwelt upon some of the chief reasons why the
spiritual care of emigrants is of such supreme importance, your
Committee proceed to consider
What work has already been done in this direction.
What work still remains to be done.
II. Work which has already been done.
Your Committee have pleasure in acknowledging what has
already been accomplished in the establishment and continuance
of moral and religious work among emigrants. The Society for
Promoting Christian Knowledge has organised a plan which is
working with much success, and which, when further developed,
promises to be of the highest value to the Church. Your Com-
mittee desire to express their hearty sense of the gratitude which
is due for the admirable work carried on by that Society,
which has always been at the head of all religious efforts on
behalf of emigrants. They would also acknowledge with thank-
fulness the meritorious work which has been done by other
Societies, especially at the Port of London, and notably that which
has been undertaken by the St. Andrew's Waterside Mission.
Without being able to give a complete account of every attempt
made to assist and benefit emigrants, it is gratifying to be able to
point to the following efforts, which have been successfully carried
out, and which have led to valuable results :
(a) Chaplains have been appointed at all the ports of departure
CARE OF EMIGRANTS 145
in the United Kingdom, whose duty it is to minister to emigrants ;
to arrange services for them, both before starting arid on the
voyage ; to give them introductions to Clergymen abroad ; and
generally to arrange for their reception by the Church in the new
country to which they are travelling.
(6) The Church in the United States of America has initiated
a most important work, in having appointed Chaplains at New
York, Baltimore, and Philadelphia, whose duty it is to give such
spiritual aid as is possible to arriving immigrants, and to commend
them further to the Church at their ultimate destination inland.
(c) Chaplains who accompany emigrants on the voyage, and who
minister to them, and hold frequent services on board, have also
been appointed on many vessels going to America, Australia and
New Zealand, and the Cape. The great value of having such
Chaplains on board is evident, and this is especially the case on
the long-voyage ships to Australia and the Cape. The financial
burden of the remuneration of these Chaplains is borne by the
S.P.C.K.
(d) In order to provide due protection for girls and single
women emigrating, matrons (other than the regular Government.
Emigrant Matrons) have from time to time been appointed, who
are required to look after their charges during the voyage and on
arrival at their destination. The help derived from their protec-
tion and the moral influence of .the matrons has been largely felt.
In this branch of the work your Committee desire to acknowledge
the valuable services rendered by the Girls' Friendly Society.
(e) Clergymen living in all parts of the world have consented to
allow persons emigrating to be specially commended to them by
letter, and they have given valuable assistance and advice to
emigrants when first settling in a new country.
(/) The publication of some thousands of handbooks for the use
of emigrants has in the past proved a valuable help to them.
These books contain particulars about the various Colonies, and
other matters likely to be of assistance. The recent establishment
by the English Government of an " Emigrants' Information
Office," where books, leaflets, and information may be had, is
found to be of very great service.
(g) A large number of books (Bibles, Prayer-books, and other
books of a religious or interesting nature) have been provided for
the emigrants on their outward voyage. Many of these have been
given away, and in this manner religious teaching and influence
have been brought to bear upon them.
(h) Forms of Letters of Commendation for the use of emigrants
have been issued in large numbers, 1 and it is most desirable that
Clergymen should provide themselves with these letters. The
1 For a copy of this Form, sec Schedule A, p. 148.
146 LAMBETH CONFERENCE OF 1888
Clergyman of the parish in which the intending emigrant resides
should fill up such forms, and address to a Bishop or Clergyman
of the Church abroad, where the emigrant intends to settle.
Where these letters have been given, they have been proved to be
of real value, as forming a link between home and foreign coun-
tries, and securing for the emigrant a welcome from the Church.
III. Work still remaining to be done.
Your Committee consider that, notwithstanding the praiseworthy
efforts made and carried out, for the moral and spiritual welfare
of emigrants, a very large and increasing amount of work lies
before the Church, which calls for immediate, earnest, and united
action on the part of every branch of the Anglican Communion.
They consider that this work may be attempted in two ways :
(i.) as a development and improvement of existing organisations ;
and (ii.) as a new departure.
(A) Under the head of the development of organisations which
already exist, your Committee woujd mention the following
suggestions which seem to be of importance :
(1) That the English Bishops should impress ujxm the Parochial
Clergy, at Diocesan Conferences and on other occasions, the solemn
duty (a) of providing that not one of their Parishioners be allowed
to leave home without being provided with a Letter of Commenda-
tion to the Church abroad, stating particularly whether they have
been baptised and confirmed, or are communicants ; (6) of inform-
ing intending emigrants that the Protestant Episcopal Church in
the United States of America is the only Church in the United
States which is in full communion with the Church of England.
(2) That it is expedient that letters should be sent from England
(in addition to the above Commendatory Letters), to precede the
emigrant on his journey out. These letters should be sent to the
Bishop abroad, and should give notice of the intended arrival of
the emigrant, adding such information with regard to character
and qualifications as may be of assistance to the Bishop or
Clergyman to whom the emigrant is commended.
(3) That the Bishops in the Colonies and in the United States
of America be urged to press upon their Clergy the duty of prompt
attention to such Commendatory Letters as may be presented to
them from emigrants, either directly or through the Bishops.
(4) That the attention of the Church in the United States be
called to the extreme desirability and need of at once increasing
the number of immigrant Chaplains at New York and other ports,
where at present the number of emigrants makes it impossible for
the existing staff to minister adequately to those who arrive. At
New York especially it would seem that these increased Church
ministrations should be supplied with as little delay as possible.
CARE OF EMIGRANTS 147
(5) That, with the view of increasing the number of Chaplains
who shall accompany emigrants on the voyage, the Clergy should
be specially invited, when travelling to the Colonies, to take every
opportunity of acting as Chaplains on board emigrant ships. 1
(6) That, in consideration of the great influence exercised upon
emigrants by the Government Matron on board ship, it is important
that care be taken in the selection of good Christian women for
the office.
(B) Your Committee feel that the work which has already been
attempted for the spiritual welfare of our emigrants has been
carried out by the best methods, and therefore their recommenda-
tions for the future have been mainly devoted to the development
and extension of existing organisations.
They would, however, suggest for consideration the following
four points of new departure, as being, in their opinion, of
paramount importance at the present time :
(1) That the Church in Australasia and in Canada be urged to
provide more adequate spiritual ministrations for immigrants at
the ports of arrival, by the appointment of Chaplains whose whole
time could, if necessary, be devoted to the work.
(2) That it is most desirable to establish homes for emigrants at
the ports of departure and arrival, where those needing protection
or care may be received.
(3) That the Archbishops of Canterbury and York and the
Bishop of London be requested to prepare a Form of Prayer for
Use at Sea, having regard to the special needs of emigrants.
(4) That it would be of great service if more frequent and
regular interchange of reports of work done, and of the require-
ments in respect of emigrants, could take place between the Church
in England and the Church in the United States and in the
Colonies.
Your Committee cannot bring their report to a close without
expressing their deep thankfulness to Almighty God for the
measure of success which has hitherto attended the Church in her
efforts on behalf of her emigrants, and an earnest prayer for .the
guidance and blessing of the Holy Spirit in the years to come.
Signed on behalf of the Committee,
R. LLANDAFF,
Chairman.
1 Full information as to the duties of such Chaplains, and of the
remuneration which can in some cases be offered them, is obtainable
from the S.P.C.K.
I. 2
148 LAMBETH CONFERENCE OF 1888
SCHEDULE A.
[FORM OF COMMENDATORY LETTER.]
Reverend and dear Sir,
I desire herewith to commend to your pastoral care and
brotherly good offices
from the Parish of in the
Diocese of who is about to
settle in
And I certify that
Dated this
1 Here state whether baptised, confirmed, or a Communicant.
[S.P.C.K.]
MUTUAL RELATIONS 149
No. 8. MUTUAL RELATIONS.
Report of the Committee l Appointed to Consider the
Subject of the Mutual Relations of the Dioceses and
Branches of the Anglican Communion.
The Committee feel that it would be impossible for them to
deal in any complete and exhaustive manner with a subject so
extensive as that which has been referred to them for considera-
tion. They have therefore determined to confine their attention
to such definite and practical points as have been brought under
their notice, and as appear to them to be worthy of being made
the subject of report.
I. The attention of the Committee has been directed to alleged
neglect of certain important principles which were laid down by
the Lambeth Conference of 1878. The principles are contained in
the following quotations :
(1) First, that the duly-certified action of every national or
particular Church, and of each ecclesiastical Province
(or Diocese not included in a Province), in the exercise
of its own discipline, should be respected by all the
other Churches, and by their individual members.
(2) Secondly, that when a Diocese^ or territorial sphere of
administration, has been constituted by the authority of
any Church or Province of this Communion within its
own limits, no Bishop or other Clergyman of any other
Church should exercise his functions within that
Diocese, without the consent of the Bishop thereof.
(3) Thirdly, that no Bishop should authorise to officiate in his
Diocese a Clergyman coming from another Church or
Province unless such Clergyman present letters testi-
monial, countersigned by the Bishop of the Diocese
1 Names of the Members of the Committee :
Bishop of Carlisle (Chairman). Bishop of Derry.
Adelaide. Jamaica.
Auckland.
Brechin.
Calcutta.
Capetown.
Central Pennsylvania.
Chester.
Colombo.
Man Chester.
Moray and Ross.
New Jersey.
North China.
Sierra Leone.
Tennessee.
150 LAMBETH CONFERENCE OF 1888
from which he comes, such letters to be as nearly as
possible in the form adopted by such Church or Pro-
vince in the case of the transfer of a Clergyman from
one Diocese to another. (See above, p. 84.)
The Committee would urge that more attention should be paid
by Metropolitans and Bishops, or persons temporarily administer-
ing the Affairs of a Diocese, to the practical enforcement of the
principles above enunciated ; and they would add in particular the
following recommendation namely, that the Archbishop of Can-
terbury be respectfully requested to consider whether it be
possible to devise and suggest any means whereby it may be made
more easy to avoid the intrusion of unworthy or pretended Priests
or Deacons into the various Dioceses of the Anglican Communion.
II. It lias been brought under the notice of the Committee
that difficulty has arisen with regard to the validity of orders
derived from certain Bishops alleged to be schismatical. It would
be exceedingly desirable that some definite and uniform course
of action should be adopted by all Bishops of the Anglican Com-
munion in dealing with persons holding such so-called orders.
The Committee are of opinion that, although much may have
been said to the contrary, there are in reality no persons claiming
Anglican Orders of doubtful character whose claims deserve serious
consideration. With regard to Orders alleged to be derived,
though irregularly, through the American Church, it may be suffi-
cient to say that the whole transaction is disallowed and regarded
as null and void by the American Episcopate. This fact, in the
opinion of the Committee, may be taken as a sufficient guide to all
Bishops of the Anglican Communion.
III. A question has been brought before the Committee, based
upon a Report made to the General Synod of the Dioceses in
Australia and Tasmania, on the subject of the title of Archbishop.
The Committee have been asked to express an opinion as to the
desirability of assigning the title of Archbishop to the Primate
of Australia and Tasmania. The Committee feel that there is
great difficulty in coming to a clear judgment upon a question which
must, of necessity ^ to some extent depend for its answer upon local
circumstances; but taking the question ppon broad grounds, and
looking to the general interests of the whole Church, the Committee
have no hesitation in expressing their opinion that there are cases
of important Provinces in which distinct advantages would result
from adopting the ancient and honoured title of Archbishop. In
the event of this course being adopted weighty questions might
arise with regard to authority and precedence, but upon these
questions the Committee think that it would be unwise to enter.
IV. The Committee have given anxious consideration to the
MUTUAL RELATIONS 151
question of the formation of a central Council of Reference, to
which recourse may be had for advice on questions of doctrine and
discipline by the tribunals of appeal of the various Provinces of the
Anglican Communion.
With reference to this question, which has already been before
the Conferences of 1867 and 1878, the Committee think that they
cannot do better than call attention to what has actually been done
in the case of Australia and Tasmania.
The following resolutions were adopted by the General Synod of
Australia and Tasmania in 1872 :
If, in the opinion of the Committee of Appeal of the General
Synod of the Church of England in Australia and Tasmania,
the matter of appeal concerns a question of doctrine, or disci-
pline involving a question of doctrine, the Committee may,
at its discretion, state a case for the opinion thereon of a
body in England, to be called the Council of Reference.
Such Council of Reference shall consist of the Archbishops
of Canterbury and York, and the Bishop of London,
together with four laymen learned in the law, the first four
such laymen being Lord Hatherley, Lord Chelmsford, Lord
Cairns, and Lord Penzance. The General Synod shall have
power to fill up vacancies as they shall from time to time
occur, but in the event of a vacancy or vacancies existing
when a case shall be before the Council, the Archbishops
and Bishop shall fill up the same for the purpose of dispos-
ing of that particular case. The opinion of the Council
shall be binding on the Committee, and pending the ob-
taining of such an opinion, the appeal shall stand adjourned,
with liberty to either of the parties to set the appeal down
to be disposed of upon the opinion when obtained. If
from any cause it shall be impracticable to obtain an opinion
from the Council of Reference within a time to be limited
by the rules to be made under the resolutions, the Com-
mittee of its own motion may, or at the instance of either of
the parties shall, determine the appeal ; but in such case the
concurrence of one of the two Bishops shall be requisite in
any decision.
The Committee are of opinion that a plan of reference to a
Council in England, framed upon such principles as those adopted
by the General Synod of Australia and Tasmania, would probably
meet the wants, should they arise, of other Provinces.
It has been brought to the attention of the Committee, that in
some parts of the Anglican Communion, notably, in the Province of
the West Indies, schemes somewhat different from that above
described have been adopted. It is needless to say that the Com-
152 LAMBETH CONFERENCE OF 1888
mittee do not desire to pass an opinion upon details, but only to
indicate a general method of action.
V. The attention of the Committee has been further directed
to the danger of important divergencies with regard to matters of
doctrine, as well as forms of worship, being introduced amongst the
Anglican Churches by the possible assumption on the part of each
Province or Diocese of the power of revising the Book of Common
Prayer. Such divergencies might be injurious to the Church at
large, and would certainly interfere with the mutual relations of its
different parts.
It is not within the province of the Committee to lay down rules
as to the powers of the different branches of the Anglican Com-
munion in this matter, or as to the line of action which they ought
to follow. This remark applies with especial emphasis to the Epis-
copal Church of America, though the Committee cannot abstain
from remarking with pleasure that recent changes made in the Book
of Common Prayer by that Church have been rather in the direction
of nearer approach to the English Book than of further departure
from it. But with regard to the branches of the Church within
the limits of Her Majesty's dominions, the Committee cannot
express too strongly the opinion which they entertain with regard
to the danger of alteration in existing services. They do not deny
in general that the Book of Common Prayer may be susceptible of
improvement; this susceptibility may probably be predicated of all
things human ; though it must be remembered that it might be
hard to find many improvements, which would be generally and
heartily accepted as such. Neither do they wish to express an
opinion unfavourable to efforts made to supplement the prayers
and services of the Church by others which her needs demand.
But the point which the Committee would chiefly urge is this that
the Book of Common Prayer is not the possession of one Diocese
or Province, but of all ; that a revision in one portion of the
Anglican Communion must, therefore, be extensively felt, and that
it is not just that any particular portion should undertake revision
without consultation with other portions, and especially with the
Church at home.
VI. There appears to be a notion current that Clergymen
ordained for work in England, who go out to labour for a time in
the Colonies, are regarded as more or less disqualified for subse-
quent preferment at home. The Committee regret that such a
notion should be current, and they are of opinion that Clergymen
who have been willing to give a portion of the best time of their
lives to colonial work may be regarded as having special claims for
consideration on their return home. The Committee are aware that
the subject is not free from difficulties, and that it is impossible to
lay down any general rule ; but they have thought it right to give
MUTUAL RELATIONS 153
it a place in their Report, and that some benefit may arise from the
course thus adopted.
These are all the matters which have been brought under the
notice of the Committee, or which have been deemed of sufficient
importance or of a suitable kind to be brought before the Con-
ference. In concluding their Report the Committee would desire
to express their sense of the extent and difficulty of the subject
which has been entrusted to them, and of the modest character of
their contribution to its treatment. But they believe that the wise
and perhaps the only course of dealing with such a subject is not
to attempt to lay down rules which shall solve all possible problems,
but to discuss practical difficulties as they arise, in dependence upon
the Holy Spirit of God, and trusting that He who permits the diffi-
culties will give grace and strength to overcome them.
Signed on behalf of the Committee,
H. CARLISLE,
Chairman.
APPENDIX TO REPORT OF COMMITTEE
No. 8.
Another subject has been brought under the notice of the Com-
mittee, concerning which they have felt great doubt as to whether
it can be regarded as coming within the terms of their reference.
The subject, however, is so important, and the Committee have felt
so desirous that it should be fairly brought before the Conference,
that they have determined to introduce it in the form of an
Appendix to their Report.
The question was raised in the first meeting of the Conference,
whether it would not be desirable that some declaration should be
made concerning the teaching of the English Church, and of those
Churches which are in full communion with her.
There can be little doubt as to the existence of much ignorance
and misunderstandingj not only as to what this teaching is, but
also as to the ground upon which those Churches stand, and as to
their relation to other Churches and Christian Societies. Such
ignorance and misunderstanding can scarcely fail to interfere
seriously with the results of their teaching.
154 LAMBETH CONFERENCE OF 1888
It is true that the English Church possesses a body of teaching
in the Book of Common Prayer, in the Catechism, and in the
Thirty -nine Articles, to say nothing of the Book of Homilies. But
these repositories of teaching, precious as they are, do not appear
to the Committee to possess the qualities which ought to belong
to a declaration, such as is contemplated in the remarks now made.
What is wanted is a plain and brief summary of the definite
doctrinal grounds upon which the Anglican Churches stand (some-
what, perhaps, after the manner of the earlier of the Thirty-nine
Articles), together with a statement of their relation to other
Churches and Christian Societies, and, perhaps, of other cognate
matters upon which, on consideration of the whole subject, it might
be considered desirable that some distinct utterance should be
made. The summary should be such as the whole body of English-
speaking Bishops could adopt; it should, therefore, be free from
all questions of doubtful controversy ; it should be a document
which could be freely circulated as a manifesto of the Anglican
Churches concerning their status and their teaching.
The proposal, undoubtedly, has its difficulties, as almost every
important proposal has ; but we think that the difficulties might
possibly be overcome ; and certainly all danger of mischief would
be avoided, if the following plan were adopted :
It is respectfully suggested :
(1) That a small Committee of English Bishops be appointed by
the Archbishop of Canterbury for the purpose of drafting such a
declaration.
(2) That the Committee have power to consult, if they think
fit, with any of their episcopal brethren, and also with eminent
divines outside the episcopal body.
(3) That the draft declaration, having been provisionally settled
by the Committee, be submitted to the Archbishop of Canterbury,
with the request that his Grace will forward copies to each Metro-
politan for the consideration of the Bishops in his Province, and
that he will, in conjunction with the Archbishop of York, bring
the declaration before the English Bishops.
[The term Metropolitan includes Primates of Provinces, the
Primus of Scotland, and the Presiding Bishop of the Church of
America.]
(4) That each Metropolitan be requested to return a copy of the
declaration, either approved, or with suggestions of amendment,
within twelve months.
(5) That the Archbishop of Canterbury be requested upon the
return of the drafts to take such further steps as the circumstances
in his judgment shall appear to warrant.
The Committee recommend that the declaration should be in the
form of a series of statements or articles; each dealing with a
MUTUAL RELATIONS APPENDIX 155
different subject, and to be expressed in the simplest possible lan-
guage.
The Committee feel that they would be going beyond their pro-
vince if they attempted to dictate the subjects upon which state-
ments should be framed ; but in order more clearly to indicate the
kind of declaration which they think the needs of the time demand,
they venture to specify the following subjects which they believe
might be profitably introduced :
I. Of the Catholic Faith.
II. Of the Holy Scriptures.
III. Of the Sacraments.
IV. Of the Forms of Prayer and Liturgy in use in the
Anglican Churches.
V. Of the relation of the Anglican Churches to the Church
of Rome.
VI. Of the relation of the Anglican Churches to the
Churches of the East.
VII. Of the relation of the Anglican Churches to other
Christian Churches and Societies.
VIII. Of the relation of the teaching of the Church of Christ
to human knowledge.
It is almost unnecessary to state that the Committee do not
regard the above list as exhaustive; nor, on the other hand, do
they desire to insist upon each and all of the suggested subjects
as essential to the completeness of the proposed declaration.
Signed on behalf of the Committee,
H. CARLISLE,
Chairman.
156 LAMBETH CONFERENCE OF 1888
No. 9. HOME REUNION.
Report of the Committee 1 Appointed to Consider what
steps (if any) can be rightly taken on Behalf of the
Anglican Communion towards the Reunion of the
Various Bodies into which the Christianity of the
English-Speaking Races is Divided.
THE Committee was appointed to consider "what steps (if any)
" can be rightly taken, on behalf of the Anglican Communion,
" towards the Reunion of the various bodies into which the
66 Christianity of the English-speaking races is divided."
I. On entering upon their duty they had at once brought to
their notice evidence of a strong consensus of authoritative opinion,
from various branches of the Anglican Communion, that the time
for some action in this matter, under prayer for God's guidance
through many acknowledged difficulties and dangers, has already
come; and that the Conference speaking, as it must speak, with
the greatest weight of moral authority should not separate without
some such utterance as may further and direct such action.
In the Convocation of Canterbury the subject has been under dis-
cussion, at intervals, for nearly thirty years. In the year 1861
a resolution, on the motion of the Rev. Chancellor Massingberd,
was carried nem. con. in the Lower House, praying the Bishops
to commend the subject of " the Reunion of the divided members
of Christ's Body " to the prayers of the faithful.
In 1870, at the instance of the Lower House, a Committee was
appointed on Reunion, with power to confer with any similar
Committee which might be appointed in the Northern Province.
The Committee, in its Report, recommended the use of the special
Prayer for Unity, appointed for the day of the Queen's Accession,
and the consideration of the propriety of communication on the
subject with the chief Nonconformist bodies ; and these recom-
1 Names of the Members of the Committee :
Bishop of Sydney (Chairman). Bishop of Minnesota.
Adelaide. Nelson.
Antigua (Coadjutor).
Brechin.
Edinburgh.
Hereford.
Jamaica.
Lichfield.
Manchester.
New York.
Ripon.
Rochester.
Rupertsland.
St. Andrew's.
Wakefield.
HOME REUNION 157
mendations, after a singularly interesting debate, were adopted
by the House.
The Report contained the following passage : * The Committee
'* do not recommend that we should set out with proposing altera-
" tions of our existing formularies of faith and worship, while they
" by no means deny that concessions might be admitted hereafter,
" as the consequence of negotiations carried on in a spirit of love
" and unity." It also suggested that on the day of the Queen's
Accession " all classes of Nonconformists should be invited to
institute similar prayers " for unity, and that the subject might be
brought by Sermons before our own people.
In 1887 the subject was again taken up, and a Resolution carried,
on the motion of Canon Medd, that " His Grace the President be
" requested to direct the appointment of a Joint Committee to
" consider, and from time to time to report upon, the relations
" between the Church and those who in this country are alienated
" from her Communion; and generally to make suggestions as to
" means which might tend, by God's blessing, to the furtherance
" of union of all among our countrymen who hold the essentials
"of the Christian faith." In the speech of the mover of the
resolution special reference was made to the probability of the dis-
cussion of the subject at the Lambeth Conference.
In the Convocation of York, the Committee have reason to know
that similar action has been taken ; but, under pressure of time,
they have been unable to obtain detailed information of the actual
proceedings.
From various Synods of the Colonial Church similar, and even
stronger, expressions of a desire to make some movement on the
part of the Anglican Communion in this direction have been
brought before the Committee. The General Synod of the Church
in Australia and Tasmania, in 1886, " desired to place on record
" its solemn sense of the evils of the unhappy divisions among
" professing Christians, and, through His Grace the Archbishop
" of Canterbury, respectfully prayed the Conference of Bishops
" to be assembled at Lambeth in 1888 to consider in what manner
" steps should be taken to promote greater visible unity among
" those who hold the same Creed." A Resolution was passed in
almost the same words by the Diocesan Synod of Montreal ; and
similar Resolutions by the Provincial Synod of Rupertsland, and
the General Synod of New Zealand. At the Session of the Pro-
vincial Synod of Canada in 1886, a Joint Committee was appointed,
to confer with any similar Committees, which might be appointed
by other Religious Bodies, on the terms upon which some honour-
able union might be arrived at.
But the most important and practical step has been taken by
our brethren of the American Church in the General Convention of
1886, in accordance with the prayer of a petition signed by more
158 LAMBETH CONFERENCE OF 1888
than a thousand Clergy, including thirty-two Bishops. At that
Convention a Committee of the House of Bishops presented a
remarkable Report, which, after stating emphatically that the
Church did " not seek to absorb other Communions, but to
" co-operate with them on the basis of a common Faith and Order,
" to discountenance schism, and to heal the wounds of the Body of
' ' Christ ' ' ; and that she was prepared to make all reasonable con-
cessions on " all things of human ordering and of human choice,"
dwelt upon the duty of the Church to preserve, " as inherent parts
" of the sacred deposit of Christian faith and order committed by
" Christ and His Apostles to the Church, and as therefore essential
" to the restoration of unity," the following :
" 1. The Holy Scriptures of the Old and New Testament, as
the Revealed Word of God.
" 2. The Nicene Creed, as the sufficient statement of the Chris-
tian Faith.
" 3. The two Sacraments Baptism and the Supper of the Lord
ministered with unfailing use of Christ's words of institution,
and the elements ordained by Him.
" 4. The Historic Episcopate, locally adapted in the methods
of its administration to the varying needs of the nations and peoples
called of God into the Unity of His Church."
The Report concluded with the following words :
" Furthermore, deeply grieved by the sad divisions which afflict
the Christian Church in our own land, we hereby declare our desire
and readiness, so soon as there shall be any authorised response to
this Declaration, to enter into brotherly conference with all or any
Christian bodies seeking the restoration of organic Unity of the
Church, with a view to the earnest study of the conditions, under
which so priceless a blessing might happily be brought to pass."
This Report was adopted by the House of Bishops, and com-
municated to the House of Clerical and Lay Deputies ; and, at the
instance of the latter House, it was resolved :
" That a Commission consisting of five Bishops, five Clerical and
" five Lay Deputies, be appointed, who shall at their discretion
" communicate, to the organised Christian Bodies of our country,
" the Declaration set forth by the Bishops on the twentieth day of
" October; and shall hold themselves ready to enter into brotherly
" conference with all or any Christian Bodies seeking the restora-
" tion of the organic unity of the Church."
After consideration of these significant documents, and of
memorials from certain Associations which have already done good
service in this cause, it was decided by the Committee that they
were more than justified in recommending to the Conference that
some steps should be taken by it in the direction specified in the
Resolution constituting the Committee.
HOME REUNION 159
II. In considering how this could best be done, it appeared to
the Committee that the subject divided itself naturally into two
parts ; first, the basis on which the united Church might, in the
future, safely rest ; secondly, the conditions under which present
negotiations for reunion, in view of existing circumstances, could
be carried on.
The Committee with deep regret felt that, under present condi-
tions, it was useless to consider the question of Reunion with our
brethren of the Roman Church, being^ painfully aware that any
proposal for reunion would be entertained by the authorities of
that Church only on condition of a complete submission on our
part to those claims of absolute authority, and the acceptance of
those other errors, both in doctrine and in discipline, against which,
in faithfulness to God's Holy Word, and to the true principles of
His Church, we have been for three centuries bound to protest.
But, in regard to the first portion of the subject, the Committee
were of opinion that with the chief of the Non-conforming Com-
munions there would not only be less difficulty than is commonly
supposed as to the basis of a common faith in the essentials of
Christian doctrine, but that, even in respect of Church Govern-
ment, many of the causes which had originally led to secession had
been removed, and that both from deeper study and from larger
historical experience, there was in the present day a greater disposi-
tion to value and to accept the ancient Church Order. It did not,
indeed, appear to them that the question before them, which was
of the duty, if any, of the Anglican Communion in this matter,
was to be absolutely determined by these considerations ; but they
seemed, nevertheless, to give important encouragement to the
Church in the endeavour to do what might appear to be her duty
in furthering this all-important matter.
Accordingly, after careful consideration, they determined to take
as the basis of their deliberations on this part of the subject the
chief articles embodied in the Report of the Committee of the
House of Bishops in the American Church ; and after discussion of
each, they submit them to the wisdom of the Conference, with
some modifications, as supplying the basis on which approach
might be, under God's blessing, made towards Reunion :
1. The Holy Scriptures of the Old and New Testaments, as
" containing all things necessary to salvation," and as being the
rule and ultimate standard of faith.
2. The Apostles' Creed, as the Baptismal Symbol; and the
Nicene Creed, as the sufficient statement of the Christian faith.
3. The two Sacraments ordained by Christ Himself Baptism
and the Supper of the Lord ministered with unfailing use of
Christ's words of institution, and of the elements ordained by Him.
4. The Historic Episcopate, locally adapted in the methods of
160 LAMBETH CONFERENCE OF 1888
its administration to the varying needs of the nations and peoples
called of God into the Unity of His Church.
The Committee believe that upon some such basis as this, with
large freedom of variation on secondary points of doctrine, worship,
and discipline, and without interference with existing conditions
of property and endowment, it might be possible, under God's
gracious providence, for a reunited Church, including at least the
chief of the Christian Communions of our people, to rest.
III. But they are aware that the main difficulty of the subject
lies in the consideration of what practical steps can be taken
towards such reunion under the actual religious conditions of the
community at home and abroad complicated, moreover, in Eng-
land and Scotland by legal difficulties. It appears to them, more-
over, clear that on this subject the Conference can only express an
opinion on general principles, and that definite action must be left
to the constituted authorities in each branch of our Communion,
acting, as far as possible, in concert.
They therefore respectfully submit to the Conference the fol-
lowing Resolution :
" That the constituted authorities of the various branches of our
" Communion, acting, so far as may be, in concert with
" one another, be earnestly requested to make it known
" that they hold themselves in readiness to enter into
" brotherly conference (such as that which has already
" been proposed by the Church in the United States of
" America) with the representatives of other chief Chris-
" tian Communions in the English-speaking races, in
" order to consider what steps can be taken, either
" towards corporate reunion, or towards such relations as
" may prepare the way for fuller organic unity hereafter."
IV. They cannot conclude their report without laying before the
Conference the following suggestion, unanimously adopted by the
Committee :
" That the Conference recommend as of great importance, in
" tending to bring about Reunion, the dissemination of
" information respecting the standards of doctrine and
" the formularies in use in the Anglican Church ; and that
" information be disseminated, on the other hand,
" respecting the authoritative standards of doctrine, wor-
" ship, and government adopted by the other bodies of
" Christians into which the English-speaking races are
" divided."
They also desire following in this respect the example of the
Convocation of Canterbury to pray the Conference to commend
OLD CATHOLICS AND OTHERS 161
this matter of Reunion to the special prayers of all Christian
people, both within and (so far as it may rightly do so) without
our Communion, in preparation for the Conferences which have
been suggested, and while such Conferences are going on ; and they
trust that the present Lambeth Conference may also see fit to
issue, or to pray His Grace the President to issue, some pastoral
letter to all Christian people, upon this all-important subject. For
never certainly did the Church of Christ need more urgently the
spirit of wisdom and of love, which He alone can bestow, who is
" the Author and Giver of all good things."
Signed on behalf of the Committee,
ALFRED SYDNEY,
Chairman.
No. 10. SCANDINAVIANS OLD CATHOLICS.
Report of the Committee l Appointed to Consider the
Relation of the Anglican Communion (a) to the
Scandinavian and other Reformed Churches, (b) to the
Old Catholics and other Reforming Bodies.
A.
YOUR Committee consider that, in view of the increasing number
of Swedes and other Scandinavians now living in America and in
the English Colonies, as well as for the furtherance of Christian
Unity, earnest efforts should be made to establish more friendly
relations between the Scandinavian and Anglican Churches.
In regard to the Swedish Church your Committee are of opinion
that, as its standards of doctrine are to a great extent in accord
with our own and its continuity as a national Church has never been
1 Names of the Members of the Committee :
Bishop of Winchester (Chairman). Bishop of Gibraltar.
Archbishop of Dublin. Iowa.
Bishop of Albany.
Cashel.
Central Africa.
Cork.
Deny.
Dunedin.
Lichfield.
Lincoln.
North Carolina.
Salisbury.
Western New York.
162 LAMBETH CONFERENCE OF 1888
broken, any_ approaches on its part should be most gladly wel-
comed with a view to mutual explanation of differences, and the
ultimate establishment, if possible, of permanent intercommunion
on sound principles of Ecclesiastical polity.
Greater difficulties are presented as regards communion with the
Norwegian and Danish Churches by the constitution of their
ministry ; but there are grounds of hope, in the growing apprecia-
tion of Church order, that in the course of time these difficulties
may be surmounted. It is much to be desired that a basis of union
should be formed with a people who are distinguished by great
devotional earnestness and uprightness of character.
B.
By the name Old Catholics we understand, in general terms,
those members of foreign Churches who have been excommuni-
cated on account of their refusal, for conscience' sake, to accept
the novel doctrines pi'omulgated by the authority of the Church of
Rome, and who yet desire to maintain in its integrity the Catholic
Faith, and to remain in full communion with the Catholic Church.
As in the previous Conference, held in 1878, 1 we declare that
66 all sympathy is due from the Anglican Church to the Churches
' ' and individuals protesting against these errors ' ' ; and * ' to those
" who are drawn to us in the endeavour to free themselves from
" the yoke of error and superstition we are ready to offer all help
" and such privileges as may be acceptable to them and are consis-
" tent with the maintenance of our own principles, as enunciated in
" our formularies."
Ten years have passed since this declaration was issued, and we
are now called to consider more in detail our relations to the
different groups comprehended under this general title.
I.
First of all it is due to the ancient Church of Holland, which in
practice accepts the title of Old Catholic, to recognise the fact
that it has uttered energetic protests against the novel dogmas of
the Immaculate Conception of the Blessed Virgin Mary, and of
the universal Bishopric and infallibility of the Bishop of Rome.
It is to this Church that the community, usually termed Old
Catholic, in the German Empire, owes in the providence of God
the Episcopal succession. We recognise, with thankfulness, the
dignified and independent position which the Church of Holland
maintained for many years in almost absolute Isolation. It has
1 See .above, p. 94.
OLD CATHOLICS AND OTHERS 163
now broken through this isolation, as regards its neighbours on
the Continent. As regards ourselves, the Church of Holland is
found on inquiry to be in agreement with our Church in many
points, and we believe that with more frequent brotherly inter-
course many of the barriers which at present separate us might
be removed.
II.
The Old Catholic community in Germany differs from the Church
of Holland, in this respect, amongst others, that it does not retain
possession of the ancient Sees. The Bishop of that community has
wisely refrained from assuming a territorial title ; we are not, how-
ever, without hope that the Old Catholic body may be, with the
divine guidance and in God's good time, instrumental in restoring
to that country the blessing of a united national Church. It may
be noted that Bishop Reinkens, shortly after his consecration, was
recognised as a Catholic Bishop by the civil power in Prussia,
Baden, and Hesse. 1 He and the parochial Clergy under him have
the right and duty, recognised by the State, of teaching the chil-
dren of their own confession in the public schools. They are also
in undisturbed possession of a number of ancient churches and
benefices, and receive for the present a subsidy granted by Parlia-
ment.
As regards the form of doctrine actually professed by this body,
we believe that its return to the standards of the undivided Church
is a distinct advance towards the reunion of Christendom. We
learn that it formulates the fuller expression of its belief in cate-
chisms and manuals of instruction, rather than in articles or con-
fessions, because it desires to avoid any methods which might
create or perpetuate divisions.
We cannot consider that it is in schism as regards the Roman
Church, because to do so would be to concede the lawfulness of
the imposition of new terms of communion, and of the extrava-
gant assertions by the Papacy of ordinary and immediate jurisdic-
tion in every Diocese. For ourselves we regard it as a duty to
promote friendly relations with the Old Catholics of Germany, not
only out of sympathy with them, but also in thankfulness to God,
who has strengthened them to suffer for the truth under great
discouragements, difficulties, and temptations. We owe them our
intercessions, our support, and our brotherly counsel ; and we have
reason to believe that aid from individual members of our Church
1 The documents in question are printed at length in " Der Alt-
katholikismus," published in 1887 byJ. F. von Schulte, pp. 405,415, 416.
The Prussian Old Catholic law is to be found on pp. 44-46. Cp. pp
549 foil. (Staatszuschuss fur die Altkatholiken).
M 2
164 LAMBETH CONFERENCE OF 1888
may be most beneficially given towards the training of their future
Clergy.
We see no reason why we should not admit their Clergy and
faithful Laity to Holy Communion on the same conditions as our
own Communicants, and we also acknowledge the readiness which
they have shown to offer spiritual privileges to members of our
own Church.
We regret that differences in our marriage laws, which we believe
to be of great importance, compel us to state that we are obliged
to debar from Holy Communion any person who may have con-
tracted a marriage not sanctioned by the laws and canons of the
Anglican Church. Nor could we, in justice to the Old Catholics,
admit anyone w r ho would be debarred from communion among
themselves.
III.
The " Christian Catholic Church " in Switzerland, which has
adopted a title long used by the Church in that country, has a
recognised civil position of much the same character as that pos-
sessed by the Old Catholics of Germany. We consider that it is
a body now sufficiently established to receive the assurance of the
same sympathy and the offer of the same privileges from ourselves.
IV.
The Old Catholic community in Austria has been recognised by
the State as a distinct religious association, in accordance with the
law of May 20th, 1874. 1 Its constitution provides for the presi-
dency of a Bishop, but no election has as yet taken place, not from
any indifference on the part of its members, but on account of the
difficulty of securing the stipend required by la\v. In the mean-
time, it has many of the rights secured by law to the German
body. The Austrian Old Catholics have made great sacrifices,
and deserve great sympathy from us ; which we hope may be ex-
pressed in a practical manner. They have, we believe, an impor-
tant future before them, if rightly guided. We cannot, however,
regard the organisation in Austria as sufficiently tried and complete
to warrant a more formal relation on our part at the present time.
V.
The same remark applies with even greater force to the smaller
groups of brave and earnest men of the Latin races, driven under
somewhat similar circumstances to associate themselves in separate
1 Von Schulte, " Der Altkatholikismus," p. 435.
OLD CATHOLICS AND OTHERS 165
congregations in Italy, France, Spain and Portugal. We sympa-
thise with their efforts to free themselves from the burden of un-
lawful terms of communion. We have reason to believe that there
are many who think with them, but have not seen the way to follow
the outward steps which they have taken. We trust that in time
they may be enabled to adopt such sound forms of doctrine and
discipline and to secure such Catholic organisation as will permit us
to give them a fuller recognition. We desire, in our outlook into
the future, to call to mind the well-known declaration of the
Gallican Clergy of 1862, 1 and also the advances made by
Archbishop Wake in correspondence with the Doctors of the Sor-
bonne, 2 towards establishing a basis for intercommunion between
the Churches of France and England. If some such principles
could now be revived, we have reason to believe that they would
be welcomed by many both in France and Italy, and they might
again form the basis for hopeful negotiations.
In concluding this portion of our Report we feel it our duty to
express the opinion that the consecration, by Bishops of our Com-
munion, of a Bishop, to exercise his functions in a foreign country,
within the limits of an ancient territorial jurisdiction and over the
natives of that country, is a step of the gravest importance and
fraught with enduring consequences, the issues of which cannot be
foreseen. Whilst the right of Bishops of the Catholic Church to
interpose under conditions of extreme necessity has always been
1 See Bossuet's " Defense de la Declaration du Clerg<5 de France, etc."
2 vols., 4to, Amsterdam 1745, and Dupin's " Manuel du Droit public
eccl^siastique francais," pp. 97-100, ed. 5, Paris, Henri Plon, 1860.
* Archbishop Wake wrote as follows to Mr. Beauvoir, on November 18th,
1718, in regard to this correspondence : " If we could once divide the
Gallican Church [from the Roman], a reformation in other matters would
follow as a matter of course. The scheme that seems to me most likely
to prevail, is, to agree in the independence (as to all matters of authority)
of every national Church on any others ; and in their right to determine
all matters that arise within themselves ; and, for points of doctrine, to
agree, as far as possible, in all articles of any moment (as in effect we
already do, or easily may) ; and, for other matters, to allow a difference
till God shall bring us to a union in those also. One only thing should be
provided for, to purge out of the public offices of the Church such things
as hinder a perfect communion in the service of the Church, that so,
wherever any come from us to them or from them to us, we may all join
together in Prayers and the Holy Sacraments with each other. In our
Liturgy there is nothing but what they allow, save the single rubric relating
to the Eucharist ; in theirs nothing but what they agree may be laid
aside, and yet the public offices be never the worse or more imperfect
for the want of it. Such a scheme as this I take to be a more proper
ground of peace at the beginning than to go to more particulars."
The correspondence of Archbishop Wake with Mr. Beauvoir, Dr. Dupin,
Dr. P. Piers Girardin, and others, is printed in the fourth Appendix to
Dr. Maclaine's translation of Mosheim's "Church History," vol. vi.,
pp. 126, foil., London, 1828. The above letter will be found in full on
p. 172, and is quoted in Rev. G. G. Perry's " History of the English
Church, third period," p. 48, London, 1887.
166 LAMBETH CONFERENCE OF 1888
acknowledged, we deprecate any action that does not carefully
regard primitive and established principles of jurisdiction and the
interests of the whole Anglican Communion.
VI.
Lastly, the Committee have been asked at the last moment to
consider the subject of the orders of the United Brethren, com-
monly called the Moravians. At the last Conference a number of
the Bishops " were recommended to associate with themselves such
" learned persons as they might deem eminently qualified to assist
" them by their knowledge of the historical difficulties involved." 1
These Bishops have not been able to act upon this recommendation,
and no report is before the Conference. Your Committee, in the
short time allowed them, have not found it possible to inquire
into the details of this subject with such care as would enable them
to propose to the Conference any sufficient basis for the expression
of an authoritative opinion.
It must not, however, be overlooked that from time to time, up
to the present day, very friendly relations have existed between
Moravians and members of our Communion. In their greatest
trials they have received from eminent English Bishops and Church-
men the sympathy and support due to a zealous body of Christians,
imbued with a primitive spirit, and claiming to possess a valid
Episcopate.
The labours of Moravian Missionaries are known to all the world.
We should therefore welcome any clearer illustration of their his-
tory and actual status on the part of their own divines.
The subjects committed to the consideration of this Committee
have embraced, as will be seen, a very wide range of interests, and
we have reluctantly been compelled, on this account, to confine
our Report almost entirely to the bodies specified in the terms of
our commission.
Signed on behalf of the Committee,
E. HAROLD WINTON :
Chairman.
1 See above, p. 95.
REPORTS OF COMMITTEES 167
No. 11. EASTERN CHURCHES.
Report of the Committee ! Appointed to Consider the
Relation of the Anglican Communion to the Eastern
Churches.
Your Committee regard the friendly feelings manifested towards
our Church by the Orthodox Eastern Communion as a matter for
deep thankfulness. These feelings inspire the hope that at no
distant time closer relations may be established between the two
Churches. Your Committee, however, are of opinion that any
hasty or ill-considered step in this direction would only retard the
accomplishment of this hope. Our expectations of nearer fellow-
ship are founded upon the friendly tone of the correspondence
which the Archbishop of Canterbury and his predecessors have
held from time to time with Patriarchs of the Orthodox Church,
and upon the cordiality of the welcome given by the Heads of that
Church to Anglican Bishops and Clergy, such as the Bishop of
Gibraltar, who have travelled in the East. Additional grounds of
hope are furnished by the visit of Archbishop 2 Lycurgus to Eng-
land in 1870, by the conversation which passed between him and
the present Bishop of Winchester at Ely, by the words which Arch-
bishop Lycurgus used at the conclusion of the second Conference
held at Bonn 3 ; and by the request which the Orthodox Patriarch
of Jerusalem recently addressed to the Archbishop of Canterbury,
that the Anglican Bishopric in Jerusalem should be reconstituted,
and that the headquarters of the Bishop should be placed in that
city rather than at Bey rout or elsewhere.
1 Names of the Members of the Committee :
Bishop of Winchester (Chairman). Bishop of Limerick.
Bishop Blyth. Meath.
Bishop of Gibraltar. ,, Springfield.
,, Iowa. ,, Travancore.
2 Lycurgus, late Archbishop of Syr a and Tenos.
z At the end of the Conference at Ely (1870), Archbishop Lycurgus
said,
" When I return to Greece I will say that the Church of England is not
like other Protestant bodies. I will say that it is a sound Catholic Church
very like our own ; and I trust that by friendly discussion union between
the two Churches may be brought about."
At the end of the Bonn Conference (1875), he said to Dr. von DSllinger,
" In the name of all those of my own communion I thank you, Mr.
President, for your marvellous efforts in the work of reuniting the several
Churches, of bring together again the so numerous divisions of the Rock
of our Redeemer. Our joy is full ; and there will be great joy in our homes
also. We earnestly pray God for His further blessing."
168 LAMBETH CONFERENCE OF 1888
We reflect with thankfulness that there exist no bars, such as
are presented to communion with the Latins by the formulated
assertion of the infallibility of the Church residing in the person
of the Supreme Pontiff, by the doctrine of the Immaculate Concep-
tion, and other novel dogmas imposed by the decrees of later
Councils.
We must congratulate the Christian world that, through the
research of a Greek Metropolitan, literature has been lately
enriched by the recovery of an ancient document which throws
unexpected light upon the early development of ecclesiastical
organisation.
It would not be right, however, to disguise from ourselves the
hindrances which exist on either side. The first and most formid-
able of these is the disputed clause inserted in the Creed of Con-
stantinople, erroneously called the Nicene Creed, without any
Conciliar authority, by the Latin Church. This clause, which has
the prescription of centuries, and is capable of being explained in
an orthodox sense, it may be very difficult to remove. Another
barrier to full understanding between the Orthodox Eastern Church
and ourselves would be the extreme importance attached by that
Church to trine immersion in the rite of Baptism, which practice,
however, there is nothing to prevent our Church from formally
sanctioning. We, on the other hand, experience a some-
what similar difficulty as regards the Eastern rite of Confirmation,
which we can hardly consider equivalent to ours, inasmuch as it
omits the imposition of the Bishop's hands, and is usually conferred
upon unconscious infants ; yet we do not regard this as requiring
members of the Orthodox Church to receive our Confirmation.
It would be difficult for us to enter into more intimate relations
with that Church so long as it retains the use of icons, the
invocation of the Saints, and the cultus of the Blessed Virgin ;
although it is but fair to state that the Greeks, in sanctioning the
use of pictorial representations for the purpose of promoting
devotion, expressly disclaim the sin of idolatry, which they con-
ceive would attach to the bowing down before sculptured or
molten images. Moreover, the decrees of the second Council
of Nicaea, sanctioning the use of icons, were framed in a spirit of
reaction against the rationalising measures, as they were regarded,
of the iconoclastic Emperors. The Greeks might be reminded
that the decrees of that Council, having been deliberately rejected
seven years afterwards by the Council of Frankfort, and not
having been accepted by the Latin Church till after the lapse of
two centuries, and then only under Papal influence, cannot be
regarded as binding upon the Church.
Your Committee would impress upon their fellow-Christians the
propriety of abstaining from all efforts to induce individual
members of the Orthodox Eastern Church to leave their own
EASTERN CHURCHES 169
communion. If some be dissatisfied with its teaching or usages,
and find a lack of spiritual life in its worship, they should be
advised not to leave the Church of their baptism, but by remaining
in it to endeavour to become centres of life and light to their own
people ; more especially as the Orthodox Eastern Church has never
committed itself to any theory that would make it impossible to
reconsider and revise its standards and practice.
Your Committee think it desirable that the Heads of that
communion should be supplied with some authoritative document
setting forth the historical facts relating to our orders and our
position in the Catholic Church ; as much misconception appears
still to prevail on this subject. Your Committee feel that the
position which England now occupies in Cyprus and in Egypt
places in our hands exceptional opportunities of elevating the
moral and spiritual life of our Eastern brethren. Especially may
this be done by introducing or promoting higher education : any
help given in this way we have reason to believe would be warmly
welcomed. We rejoice to know that schools have lately been
established at Constantinople and elsewhere for the purpose of
supplying education to those who are in training for the ministry.
In the more general diffusion of knowledge amongst the instructors
of the people lies the best hope of that mutual understanding and
esteem for which the Heads of the Orthodox Church have shown
so much desire.
Your Committee cannot be expected to deal separately with the
other Churches of the East, among which the Armenian appears
to be the largest and most important. Approaches have been
made to us from time to time by Bishops and other representa-
tives of this communion, appealing for aid in support of educa-
tional projects for the instruction of their own people. The
Armenian Church lies under the imputation of heresy. But it
has always protested against this imputation, affirming the charge
to have arisen from a misconception of its formularies. The
departure from orthodoxy may, perhaps, have been more apparent
than real ; and the erroneous element in its creed appears now to
be gradually losing its hold upon the moral and religious conscious-
ness of the Armenian people.
In regard to other Eastern communities, such as the Coptic,
Abyssinian, Syrian, and Chaldean, your Committee consider that
our position in the East involves some obligations. And if these
communities have fallen into error, and show a lack of moral and
spiritual life, we must recollect that but for them the light of
Christianity in these countries would have been utterly extin-
guished, and that they have suffered for many centuries from
cruel oppression and persecution. If we should have opportunity,
our aim should be to improve their mental, moral, and religious
condition, and to induce them to return to the unity of the faith
170 LAMBETH CONFERENCE OF 1888
without prejudice to their liberty. This we take to be the purpose
of the Assyrian Mission set on foot by the late Archbishop of
Canterbury, and continued by his successor.
In conclusion, we would call attention to the fact that in the
East advance is slow, and even in the West we find differences
perpetuate themselves, owing to national peculiarities, hereditary
prejudices, and other causes, in spite of real wish for unity. We
think that Christians need to be cautioned against impatience in
expecting quick results. Such impatience argues imperfect trust
in the ultimate fulfilment of our Lord's prayer for His people
that they " all may be ONE."
Signed on behalf of the Committee,
E. HAROLD WINTON :
Chairman.
No. 12. AUTHORITATIVE STANDARDS.
Report of the Committee l Appointed to Consider the
Subject of Authoritative Standards of Doctrine and
Worship.
In considering the subject of the Authoritative Standards of
Doctrine and Worship, which are the primary means of securing
internal union amongst ourselves, and of setting forth our Faith
before the rest of Christendom, we acknowledge first of all with
deep thankfulness to Almighty God the vital and growing unity
of the great Communion to which we belong.
We acknowledge also with the same heartfelt thankfulness the
increasing intercourse which is taking place between our own
Churches and other Churches of Christendom, and the extension
1 Names of the Members of the Committee :
Bishop of Ely (Chairman). Bishop of Meath.
Aberdeen. Nassau.
Albany.
Arkansas.
Derry.
Dover.
Edinburgh .
Grahamstown .
Qu'Appelle.
Rupertsland.
Salisbury.
St. David's.
Sydney.
Western New York.
Bishop in Japan.
AUTHORITATIVE STANDARDS 171
of our own Communion into many non-Christian countries, to
which God has especially called us to minister by the diffusion of
the English-speaking race throughout the world.
The consideration of the new conditions thus created seems to
call for a careful statement of our own position in regard to
authoritative standards of doctrine and worship.
This statement is divided into three parts : first, as to
standards of doctrine and worship which unite us with the great
Body of the Church Universal ; second, as to those which regulate
our internal union or should be imposed upon Missionary Churches ;
third, as to a manual of doctrine for general use, but which should
not be authoritative.
I.
We recognise before all things, and amidst all discouragements
and divisions, the great bond of an essential unity which exists
amongst all Christians who own the one Lord Jesus Christ as their
Head and King, who accept the paramount authority of Holy
Scripture, who confess the doctrine of the Nicene Faith, and who
acknowledge one Baptism into the Name of the Blessed Trinity.
But we cannot regard this measure of unity as adequately
fulfilling our Lord's prayer that His followers should be one, and
we feel, therefore, that it is our duty to explain our own principles
as regards standards of doctrine and worship, in the humble hope
of preparing the way, so far as in us lies, for the reunion of
Christendom.
We have a duty to the Church Universal ; we have a duty also
towards those who are now distinctly within our own Communion
or who may hereafter be so closely allied to it as to form practically
one body with ourselves.
As in former Conferences, 1 we declare that we continue " united
under one divine Head in the fellowship of the one Catholic and
Apostolic Church, holding the one faith revealed in Holy Writ,
defined in the Creeds, maintained by the primitive Church," and
" affirmed by the undisputed" (Ecumenical " Councils."
In defining our own position more explicitly we recognise, with
the general consent of the Fathers, that the canonical books of the
Old and New Testament " contain all things necessary to salva-
tion," and are the rule and ultimate standard of all Christian
doctrine.
In addition to the Creed commonly called the Nicene Creed, to
which we have already referred, we, as a part of the Western
Church, have a common inheritance in the " Apostles' Creed,"
1 See above pp. 63 and 83.
172 LAMBETH CONFERENCE OF 1888
confessed by us all in the Sacrament of Baptism. In like manner
we accept the hymn Quicunque vult, whether or not recited in the
public worship of our Churches, as resting upon certain warrant
of Scripture, and as most useful, both at home and in our missions,
in ascertaining and defining the fundamental mysteries of the
Holy Trinity, and of the Incarnation of our Blessed Lord ; and
thus guarding believers from lapsing into heresy.
In relation to the doctrine of the Procession of the Holy Spirit,
while we believe that there is no fundamental diversity of faith
between the Churches of the East and West, 1 we recognise the
historical fact that the clause Filioque makes no part of the
Nicene Symbol as set forth by the authority of the undivided
Church.
We are of opinion that, as opportunity arises, it would be well
to revise the English version of the Nicene Creed and of the
Quicunque vult.
We suggest to the Conference that the President be requested
to appoint a Committee for this purpose.
With regard to the authority of the (Ecumenical Councils, our
Communion has always recognised the decisions of the first four
Councils on matters of faith, nor is there any point of dogma in
which it disagrees with the teaching of the fifth and sixth.
The second Council of Nicaea commonly called the seventh
Council is, however, not undisputed, and while we recognise the
historical circumstances of the eighth century, which naturally led
to the strong protest against iconoclasm made there, it is our duty
to assert that our Church has never accepted the teaching of that
Council in reference to the veneration of sacred pictures.
II.
From the standards of doctrine of the Universal Church which
the whole Anglican Communion has always accepted, 2 we now
1 The Committee beg to refer, in illustration of this statement, to the
important propositions, accepted by Members both of the Eastern and
Western Churches, which were agreed to at the Reunion Conference
held at Bonn, August 16th, 1875, under the Presidency of Dr. J. J. I. von
Ddllinger. See the " Report of the Proceedings, etc.," with a Preface
by Dr. Liddon. Pickering, London, 1876, pp. 103, 104.
2 " Let Preachers take care that they never teach anything in a sermon
which they wish to be religiously held and believed by the people, except
what is in accord with the doctrine of the Old or New Testament, and
what the Catholic Fathers and ancient Bishops have collected from the
same doctrine." " Canon of 1571, concerning Preachers."
" Such person, etc. . . . shall not in anywise have authority or power
to order, determine or adjudge any matter or cause to be heresie, but
onely such as heretofore have been determined, ordered or adjudged
to be heresie, by the authority of the Canonical Scriptures or by the first
four general Councils or any of them, or by any other general Council
AUTHORITATIVE STANDARDS 173
pass to those standards of doctrine and worship which are specially
the heritage of the Church of England, and which are, to a greater
or less extent, received by all her sister and daughter Churches.
These are the Prayer Book with its Catechism, the Ordinal, and
the XXXIX. Articles of Religion.
All these are subscribed by our clergy at ordination or admission
to office, but the XXXIX. Articles are not imposed upon any
person as a condition of communion. With respect to the Prayer
Book and Articles, we do not consider it an indispensable condition
of intercommunion that they should be everywhere accepted in
their original form, or that the interpretation put upon them by
local courts or provincial tribunals should be received by every
branch or province of the Anglican Communion. In illustration
of this principle, we would refer to the differences from the English
Order of the Administration of the Holy Communion which have
long existed in the Scottish and American Churches, and to the
facts that the XXXIX. Articles of Religion were only accepted in
America in the year 1801 with some variations, and in Scotland
in 1804, and that the Church of Ireland as well as the Church in
America, has introduced some modifications into the Book of
Common Prayer.
We, however, strongly deprecate any further material variation
in the text of the existing Sacramental offices of the Church, or of
the Ordinal, than is at present recognised among us, unless with
the advice of some Conference or Council representing the whole
Communion.
With regard to the daily offices and such further forms of
service as the exigencies of different Churches or countries may
demand, we feel that they may be safely left for the present to
the action of the Bishops of each Province. We do not demand a
rigid uniformity, but we desire to see the prevalence of a spirit of
mutual and sympathetic concession, which will prevent the growth
of substantial divergences between different portions of our com-
munion. With regard to those Dioceses which are not yet united
into Provinces, we recommend that the Bishop of the Diocese
should not act in the way of revision of, or additions to, such offices
without the advice of the Archbishop of Canterbury ; or in the
case of foreign Missionary jurisdictions of the American Church,
without the advice of its Presiding Bishop.
With regard to the XXXIX. Articles of Religion we thank God
for the wisdom which guided our fathers, in difficult times, in
wherein the same was declared heresie by the express and plain words
of the said Canonical Scriptures, or such as hereafter shall be ordered
judged or determined to be heresie, by the High Court of Parliament
of this realm, with the assent of the Clergy in their Convocation; any-
thing in this Act contained to the contrary notwithstanding.'*
1 ELIZ. 1 XXXVI.
174 LAMBETH CONFERENCE OF 1888
framing statements of doctrine, for the most part accurate in their
language and reserved and moderate in their definitions. Even
when speaking most strongly and under the pressure of great
provocation, our Communion has generally refrained from
anathemas upon opponents, and we desire in this to follow those
who have preceded us in the faith. The omission of a few clauses
in a few of the Articles would render the whole body free from
any imputation of injustice or harshness towards those who differ
from us. At the same time we feel that the Articles are not all
of equal value, that they are not, and do not profess to be, a
complete statement of Christian doctrine, and that, from the
temporary and local circumstances under which they were com-
posed, they do not always meet the requirements of Churches
founded under wholly different conditions.
Some modification of these Articles may therefore naturally be
expected on the part of newly -constituted Churches, and particu-
larly in non-Christian lands. But we consider that it should be a
condition of the recognition of such Churches as in complete
intercommunion with our own, and especially of their receiving
from us our episcopal succession, that we should first receive from
them satisfactory evidence that they hold substantially the same
type of doctrine with ourselves. More particularly we are of
opinion that the Clergy of such Churches should accept articles
in accordance with the positive statements of our own standards
of doctrine and worship, particularly on the substance and rule of
faith, on the state and redemption of man, on the office of the
Church, and on the Sacraments and other special ordinances of our
holy religion.
III.
In the foregoing resolutions we have confined ourselves to a
consideration of existing authoritative formularies, and to such
as may serve the like use under particular conditions. We are
unable, after careful consideration of the subject, to recommend
that any new declaration of doctrine should, at the present time,
be put forth by authority. We are, however, of opinion that the
time has come when an effort should be made to compose a manual
for teachers which should contain a summary of the doctrine of the
Church, as generally received among us. Such a manual would
draw its statements of doctrine from authoritative documents
already existing, but would exhibit them in a completer and more
systematic form. It would, also, naturally include some explana-
tion of the Services and ceremonies of the Church. The whole
might be preceded by a historical sketch of the position and claims
of our Communion.
Such a Manual would, we believe, be of great service both in
AUTHORITATIVE STANDARDS 175
maintaining the type of doctrine to which we have referred, and
in enabling members of other Churches to form a just opinion of
our doctrines and worship. We suggest that His Grace the
President be requested to nominate three or more Bishops to
undertake such a work, and, if it seem good to him and to the
other Archbishops, Metropolitans, and Presiding Bishops of the
Church, that they give the work, when completed, the sanction
of their imprimatur. We do not suggest that the Conference
should be asked to undertake this work, or that it should be
regarded as an authoritative standard of the Church.
Signed on behalf of the Committee,
ALWYNE ELY.
Chairman.
XI.
1897.
LIST OF THE BISHOPS ATTENDING THE LAMBETH
CONFERENCE OF 1897, ARRANGED ACCORDING TO
PROVINCES. (See p. 42.)
[N.B. By action taken during the Conference the Bishop of
Capetown, the Bishop of Jamaica, and the Bishop of Sydney,
became respectively Archbishop of Capetown, Archbishop of
the West Indies, and Archbishop of Sydney.]
ARCHBISHOP OF CANTERBURY (Mosx REV. F. TEMPLE, D.D.).
BISHOP OF DOVER (Rx. REV. G. R. EDEN, D.D.).
BISHOP OF LONDON (Rx. REV. M. CREIGHTON, D.D.).
BISHOP OF MARLBOROUGH (Rx. REV. A. EARLE, D.D.).
BISHOP OF STEPNEY (Rx. REV. G. F. BROWNE, D.D.).
RT. REV. BISHOP T. E. WILKINSON, D.D.
RT. REV. BISHOP BARRY, D.D.
BISHOP OF WINCHESTER (Rx. REV. R. T. DAVIDSON, D.D.).
BISHOP OF GUILDFORD (Rx. REV. G. H. SUMNER, D.D.).
BISHOP OF SOUXHAMPXON (Rx. REV. G. C. FISHER, D.D.).
BISHOP OF BAXH AND WELLS (Rx. REV. G. W. KENNION, D.D.).
BISHOP OF CHICHESXER (Rx. REV. E. R. WILBERFORCE, D.D.).
BISHOP OF ELY (Rx. REV. LORD ALWYNE COMPXON, D.D.).
Rx. REV. BISHOP MACRORIE, D.D.
BISHOP OF EXEXER (Rx. REV. E. H. BICKERSXEXH, D.D.).
BISHOP OF CREDIXON (Rx. REV. R. E. TREFUSIS, D.D.).
BISHOP OF GLOUCESXER (Rx. REV. C. J. ELLICOXX, D.D.).
Rx. REV. BISHOP MARSDEN, D.D.
BISHOP OF HEREFORD (Rx. REV. J. PERCIVAL, D.D.).
BlSHOP OF LlCHFIELD (Rx. REV. XHE HON. A. LEGGE, D.D.).
BISHOP OF SHREWSBURY (Rx. REV. SIR L. T. SXAMER, Bx.,
D.D.).
BISHOP OF LINCOLN (Rx. REV. E. KING, D.D.).
BISHOP OF LLANDAFF (Rx. REV. R. LEWIS, D.D.).
BISHOP OF NORWICH (Rx. REV. J. SHEEPSHANKS, D.D.).
BISHOP OF THETFORD (Rx. REV. A. T. LLOYD, D.D.).
176
BISHOPS ATTENDING CONFERENCE, 1897 177
BISHOP OF OXFORD (llT. REV. W. STUBBS, D.D.).
BISHOP OF READING (Ri. REV. J. L. RANDALL, D.D.).
BISHOP OF PETERBOROUGH (Rx. REV. THE HON. E. CARR GLYN,
D.D.).
BISHOP OF LEICESTER J^RT. REV. F. H. THICKNESSE, D.D.).
RT. REV. BISHOP MITCHINSON, D.D.
BISHOP OF ROCHESTER (R r r. REV. E. S. TALBOT, D.D.).
BISHOP OF SOUTHWARK (RT. REV. H. W. YEATMAN, D.D.).
BISHOP OF ST. ALBANS (R r r. REV. J. W. FESTING, D.D.).
BISHOP OF COLCHESTER (RT. REV. H. F. JOHNSON, D.D.).
BISHOP OF ST. ASAPH (RT. REV. A. G. EDWARDS, D.D.).
BISHOP OF ST. DAVID'S (RT. REV. J. OWEN, D.D.).
BISHOP OF SWANSEA (RT. REV. J. LLOYD, D.D.).
BISHOP OF SALISBURY (R r r. REV. J. WORDSWORTH, D.D.).
BISHOP OF SOUTHWELL (RT. REV. G. RIDDING, D.D.).
BISHOP OF DERBY (RT. REV. E. A. WERE, D.D.).
BISHOP OF TRURO (RT. REV. J. GOTT, D.D.).
BISHOP OF WORCESTER (RT. REV. J. J. S. PEROWNE, D.D.).
BISHOP OF COVENTRY (RT. REV. E. A. KNOX, D.D.).
ARCHBISHOP OF YORK (MOST REV. W. D. MACLAGAN, D.D.).
BISHOP OF BEVERLEY (RT. REV. R. J. CROSTHWAITE, D.D.).
BISHOP OF HULL (RT. REV. R. F. L. BLUNT, D.D.).
BISHOP OF DURHAM (RT. REV. B. F. WESTCOTT, D.D.).
BISHOP OF CARLISLE (RT. REV. J. W. BARDSLEY, D.D.).
BISHOP OF BARROW (RT. REV. H. WARE, D.D.).
BISHOP OF CHESTER (RT. REV. F. J. JAYNE, D.D.).
BISHOP OF MANCHESTER (RT. REV. J. MOORHOUSE, D.D.).
RT. REV. BISHOP CRAMER ROBERTS, >.D.
BISHOP OF NEWCASTLE (RT. REV. E. JACOB, D.D.).
BISHOP OF RIPON (RT. REV. W. B. CARPENTER, D.D.).
BISHOP OF RICHMOND (RT. REV. J. J. PULLEINE, D.D.).
BISHOP OF WAKEFIELD (RT. REV. W. W. How, D.D.).
BISHOP OF SODOR AND MAN (RT. REV. N. D. J. STRATON, D.D.).
RT. REV. BISHOP ROYSTON, D.D.
ARCHBISHOP OF ARMAGH (MOST. REV. W. ALEXANDER, D.D.).
BISHOP OF CLOGHER (RT. REV. C. M. STACK, D.D.).
BISHOP OF DERRY (RT. REV. G. A. CHADWICK, D.D.).
BISHOP OF DOWN AND CONNOR (RT. REV. T. J. WELL AND, D.D.).
BISHOP OF TUAM (RT. REV. J. O'SULLIVAN, D.D.).
ARCHBISHOP OF DUBLIN (MOST REV. J. F. PEACOCKE, D.D.).
BISHOP OF CASHEL (RT. REV. M. F. DAY, D.D.).
BISHOP OF CORK (RT. REV. W. E. MEADE, D.D.).
BISHOP OF KILLALOE (RT. REV. M. ARCHDALL, D.D.).
BISHOP OF LIMERICK (RT. REV. C. GRAVES, D.D.).
N
178 LAMBETH CONFERENCE OF 1897
BISHOP OF BRECHIN (Mosx REV. H. W. JERMYN, D.D.), Primus.
BISHOP OF ABERDEEN (RT. REV. THE HON. A. G. DOUGLAS,
D.D.).
BISHOP OF ARGYLL AND THE ISLES (RT. REV. J. R. A. CHINNERY
HALDANE, D.D.).
BISHOP OF EDINBURGH (RT. REV. J. DOWDEN, D.D.).
BISHOP OF GLASGOW (RT. REV. W. T. HARRISON, D.D.).
BISHOP OF MORAY AND Ross (RT. REV. J. B. K. KELLY, D.D.).
BISHOP OF ST. ANDREW'S (RT. REV. G. H. WILKINSON, D.D.).
BISHOP OF CALCUTTA (MOST REV. E. R. JOHNSON, D.D.), Metro-
politan.
BISHOP OF CHOTA NAGPORE (RT. REV. J. C. WHITLEY).
BISHOP OF COLOMBO (RT. REV. R. S. COPLESTON, D.D.).
BISHOP OF LUCKNOW (RT. REV. A. CLIFFORD, D.D.).
BISHOP OF MADRAS (RT. REV. F. GELL, D.D.).
BISHOP OF RANGOON (RT. REV. J. M. STRACHAN, D.D.).
BISHOP OF TlNNEVELLY (RT. REV. S. MORLEY).
BISHOP OF TRAVANCORE AND COCHIN (RT. REV. E. N. HODGES,,
D.D.).
ARCHBISHOP OF ONTARIO (MOST REV. J. T. LEWIS, D.D.).
BISHOP OF ALGOMA (RT. REV. G. THORNELOE, D.D.).
BISHOP OF FREDERICTON (RT. REV. H. T. KINGDON, D.D.).
BISHOP OF HURON (RT. REV. M. S. BALDWIN, D.D.).
BISHOP OF NIAGARA (RT. REV. J. P. Du MOULIN, D.C.L.).
BISHOP OF NOVA SCOTIA (RT. REV. F. COURTNEY, D.D.).
BISHOP OF QUEBEC (RT. REV. A. H. DUNN, D.D.).
BISHOP OF TORONTO (RT. REV. A. SWEATMAN, D.D.).
ARCHBISHOP OF RUPERTSLAND (MOST REV. R. MACHRAY, D.D.).
BISHOP OF MOOSONEE (RT. REV. J. A. NEWNHAM, D.D.).
BISHOP OF QU'APPELLE (RT. REV. J. GRISDALE, D.D.).
BISHOP OF SASKATCHEWAN (RT. REV. W. C. PINKHAM, D.D.).
ARCHBISHOP OF SYDNEY (MOST REV. W. S. SMITH, D.D.).
BISHOP OF ADELAIDE (RT. REV. J. R. HARMER, D.D.).
BISHOP OF BALLARAT (RT. REV. S. THORNTON, D.D.).
BISHOP OF BRISBANE (R-r. REV. W. T. T. WEBBER, D.D.).
BISHOP COADJUTOR OF BRISBANE (RT. REV. J. F. STRETCH,
D.D.).
BISHOP OF GOULBURN (RT. REV. W. CHALMERS, D.D.).
BISHOP OF NEWCASTLE, N.S.W. (RT. REV. G. H. STANTON,
D.D.).
BISHOP OF NORTH QUEENSLAND (RT. REV. C. G. BARLOW, D.D.).
BISHOP OF PERTH (Rr. REV. C. O. L. RILEY, D.D.).
BISHOP OF ROCKHAMPTON (RT. REV. N. DAWES, D.D.).
BISHOPS ATTENDING CONFERENCE, 1897 179
BISHOP OF TASMANIA (RT. REV. H. H. MONTGOMERY, D.D.).
BISHOP OF AUCKLAND (MOST REV. W. G. COWIE, D.D.), Metro-
politan.
BISHOP OF CHRISTCHURCH (RT. REV. C. JULIUS, D.D.).
BISHOP OF DUNEDIN (RT. REV. S. T. NEVILL, D.D.).
BISHOP OF WAIAPU (RT. REV. W. L. WILLIAMS, D.D.).
BISHOP OF WELLINGTON (RT. REV. F. WALLIS, D.D.).
ARCHBISHOP OF CAPETOWN (MOST REV. W. W. JONES, D.D.).
BISHOP COADJUTOR OF CAPETOWN (RT. REV. A. G. S, GIBSON,
D.D.).
BISHOP OF BLOEMFONTEIN (Rx. REV. J. W. HICKS, D.D.).
BISHOP OF GRAHAMSTOWN (RT. REV. A. B. WEBB, D.D.).
BISHOP OF LEBOMBO (R r r. REV. W. E. SMYTH).
BISHOP OF NATAL (RT. REV. A. H. BAYNES, D.D.).
BISHOP OF PRETORIA (RT. REV. H. B. BOUSFIELD, D.D.).
BISHOP OF ST. JOHN'S, KAFFRARIA (RT. REV. B. L. KEY, D.D.).
ARCHBISHOP OF THE WEST INDIES (MOST REV. E. NUTTALL,
D.D.).
ASST.-BISHOP OF JAMAICA (RT. REV. C. F. DOUET, D.D.).
BISHOP OF ANTIGUA (RT. REV. H. MATHER).
BISHOP OF BARBADOS AND THE WINDWARD ISLANDS (RT. REV. H.
BREE, D.D.).
BISHOP OF GUIANA (RT. REV. W. P. SWABY, D.D.).
BISHOP OF HONDURAS (RT. REV. G. A. ORMSBY, D.D.).
BISHOP OF TRINIDAD (RT. REV. J. T. HAYES, D.D.).
BISHOP OF CALEDONIA (RT. REV. W. RIDLEY, D.D.).
BISHOP OF COLUMBIA (RT. REV. W. W. PERRIN, D.D.).
BISHOP IN COREA (RT. REV. C. J. CORFE, D.D.).
BISHOP IN EASTERN EQUATORIAL AFRICA (RT. REV. A. R. TUCKER,
D.D.).
BISHOP OF FALKLAND ISLANDS (RT. REV. W. H. STIRLING, D.D.).
BISHOP OF GIBRALTAR (RT. REV. C. W. SANDFORD, D.D.).
BISHOP OF HONOLULU (RT. REV. A. WILLIS, D.D.).
BISHOP IN JERUSALEM AND THE EAST (RT. REV. G. F. P. BLYTH,
D.D.).
BISHOP IN Km SHIU (SOUTH JAPAN) (RT. REV. H. EVINGTON,
D.D.).
BISHOP OF MAURITIUS (RT. REV. W. WALSH, D.D.).
BISHOP OF NEWFOUNDLAND (RT. REV. LL. JONES, D.D.).
BISHOP OF NEW WESTMINSTER (RT. REV. J. DART, D.D.).
BISHOP OF OSAKA (RT. REV. W. AWDRY, D.D.).
BISHOP OF SIERRA LEONE (RT. REV. J. T, SMITH, D.D.).
BISHOP IN SOUTH TOKYO (RT. REV. E. BICKERSTETH, D.D.).
BISHOP IN WESTERN EQUATORIAL AFRICA (RT. REV. H. TUGWELL,
D.D.).
N 2
180 LAMBETH CONFERENCE OF 1897
ASST.-BISHOPS IN WESTERN EQUATORIAL AFRICA :
RT. REV. BISHOP OLUWOLE, D.D.
RT. REV. BISHOP PHILLIPS, D.D.
BISHOP OF ZANZIBAR (RT. REV. W. M. RICHARDSON, D.D.).
BISHOP OF ALBANY (R r r. REV. W. C. DOANE, D.D.).
BISHOP OF CALIFORNIA (RT. REV. W. F. NICHOLS, D.D.).
BISHOP OF CHICAGO (RT. REV. W. E. MCLAREN, D.D.).
BISHOP OF COLORADO (R r r. REV. J. F. SPALDING, D.D.).
BISHOP OF DALLAS (RT. REV. A. C. GARRETT, D.D.).
BISHOP OF DELAWARE (R r r. REV^ L. COLEMAN, D.D.).
BISHOP OF DULUTH (RT. REV. J. D. MORRISON, D.D.).
BISHOP OF FOND DU LAC (R r r. REV. C. C. GRAFTON, S.T.D.).
BISHOP OF GEORGIA (Rx. REV. C. K. NELSON, D.D.).
BISHOP OF INDIANA (RT. REV. J. H. WHITE, D.D.).
BISHOP OF IOWA (IlT. REV. W. S. PERRY, D.D.).
BISHOP OF KANSAS (RT. REV. F. R. MILLSPAUGH, D.D.).
BISHOP OF KENTUCKY (RT. REV. T. U. DUDLEY, D.D.).
BISHOP OF LEXINGTON (RT. REV. L. W. BURTON, D.D.).
BISHOP OF Los ANGELES (RT. REV. J. H. JOHNSON, D.D.).
BISHOP OF MAINE (RT. REV. H. A. NEELY, D.D.).
BISHOP OF MARQUETTE (RT. REV. G. M. WILLIAMS, D.D.).
BISHOP OF MARYLAND (R r r. REV. W. PARET, D.D.).
BISHOP OF MASSACHUSETTS (RT. REV. W. LAWRENCE, D.D.).
BISHOP OF MICHIGAN (RT. REV. T. F. DAVIES, D.D.).
BISHOP OF MINNESOTA (RT. REV. H. B. WHIPPLE, D.D.).
BISHOP COADJUTOR OF MINNESOTA (R r r. REV. M. N. GILBERT,
D.D.).
BISHOP OF MISSISSIPPI (RT. REV. H. M. THOMPSON, D.D.).
BISHOP OF MISSOURI (RT. REV. D. S. TUTTLE, S.T.D.).
BISHOP OF NEBRASKA (RT. REV. G. WORTHINGTON, D.D.).
BISHOP OF NEWARK (Rx. REV. T. A. STARKEY, D.D.).
BISHOP OF NEW HAMPSHIRE (RT. REV. W. W. NILES, D.D.).
BISHOP OF NEW YORK (RT. REV. H. C. POTTER, D.D.).
BISHOP OF NORTH CAROLINA (RT. REV. J. B. CHESHIRE, D.D.).
BISHOP OF OHIO (R r r. REV. W. A. LEONARD, D.D.).
BISHOP OF PENNSYLVANIA (RT. REV. O. W. WHITAKER, D.D.).
BISHOP OF PITTSBURGH (Rx. REV. C. WHITEHEAD, D.D.).
BISHOP OF SOUTHERN FLORIDA (RT. REV. W. C. GRAY, D.D.).
BISHOP COADJUTOR OF SOUTHERN OHIO (RT. REV. B. VINCENT,
D.D.).
BISHOP OF SPOKANE (Rx. REV. H. L. WELLS, D.D.).
BISHOP OF SPRINGFIELD (Rx. REV. G. F. SEYMOUR, D.D.).
BISHOP COADJUTOR OF SPRINGFIELD (RT. REV. C. R. HALE,
D.D.).
BISHOP OF TENNESSEE (RT. REV. C. T. QUINTARD, S.T.D.).
BISHOP OF TEXAS (RT. REV. .G. H. KINSOLVING, D.D.).
BISHOPS ATTENDING CONFERENCE, 1897 181
BISHOP OF THE PLATTE (RT. REV. A. 11. GRAVES, D.D.).
BISHOP OF VERMONT (RT. REV. A. C. A. HALL, D.D.).
BISHOP OF WASHINGTON (RT. REV. H. Y. SATTERLEE, D.D.).
BISHOP OF WESTERN NEW YORK (RT. REV. W. D. WALKER,
S.T.D.).
BISHOP OF WESTERN TEXAS (RT. REV. J. S. JOHNSON, D.D.).
BISHOP OF WEST MISSOURI (RT. REV. E. R. ATWELL, D.D.).
BISHOP OF WYOMING AND IDAHO (RT. REV. E. TALBOT, D.D.).
MISSIONARY BISHOP OF CAPE PALMAS (RT. REV. S. D. FERGUSON,
D.D.).
MISSIONARY BISHOP OF SHANGHAI (RT. REV. F. R. GRAVES, D.D.).
MISSIONARY BISHOP OF TOKYO (RT. REV. J. McKiM, D.D.).
Officers of the Conference:
BISHOP OF GLOUCESTER (RT. REV. C. J. ELLICOTT), Registrar.
BISHOP OF WINCHESTER (RT. REV. R. T. ^
DAVIDSON, D.D.). I . ,
BISHOP OF BATH AND WELLS (R T . REV. j E P lsc P al Secretaries.
G. W. KENNION, D.D.).
F. W. PENNEFATHER, LL.D., Lay Secretary.
XII.
Encyclical Letter issued by the Bishops attending the
fourth Lambeth Conference 9 July, 1897. (See p. 42.)
To THE FAITHFUL IN CHRIST JESUS, GREETING
We, Archbishops, Bishops Metropolitan, and other
Bishops of the Holy Catholic Church in full communion
with the Church of England, one hundred and ninety-four
in number, all having superintendence over dioceses or
lawfully commissioned to exercise Episcopal functions
therein, assembled from divers parts of the earth at Lam-
beth Palace, in the year of our Lord 1897, under the presi-
dency of the Most Reverend Frederick, by Divine Provi-
dence Archbishop of Canterbury, Primate of All England,
and Metropolitan, after receiving in Westminster Abbey
the Blessed Sacrament of the Lord's Body and Blood, and
uniting in Prayer for the guidance of the Holy Spirit, have
taken into consideration various questions which have
been submitted to us affecting the welfare of God's people
and the condition of the Church in divers parts of the
world.
We have made these matters the subject of careful and
serious deliberation during the month past, both in General
Conference and in Committees specially appointed to con-
sider the several questions, and we now commend to the
faithful the conclusions at which we have arrived.
We have appended to this letter two sets of documents,
the one containing the formal Resolutions of the Con-
ference, 1 and the other the Reports of the several
1 See p. 199.
182
ENCYCLICAL LETTER OF 1897 183
Committees. 1 We desire you to bear in mind that the Con-
ference is responsible for the first alone. The Reports of
Committees can be taken to represent the mind of the Con-
ference in so far only as they are reaffirmed or directly
adopted in the Resolutions. But we have thought good
to print these Reports, believing that they will offer fruit-
ful matter for consideration.
We begin with the questions which affect moral conduct,
inasmuch as moral conduct is made by our Lord the test
of the reality of religious life.
TEMPERANCE.
Intemperance still continues to be one of the chief
hindrances to religion in the great mass of our people.
There are many excellent societies engaged in the conflict
with it, but they need steady and resolute perseverance
to effect any serious improvement. It is important to lay
stress on the essential condition of permanent success in
this work, namely, that it should be taken up in a religious
spirit as part of Christian devotion to the Lord.
PURITY.
We desire to repeat with the most earnest emphasis
what was said on the subject of Purity by the last Con-
ference, and we reprint herewith the Report which that
Conference unanimously adopted. 2 We know the deadly
nature of the sin of impurity, the fearful hold it has on
those who Have once yielded, and the fearful strength of
the temptation. The need for calling attention to this is
greatly increased at present by the difficulties that hamper
all attempts to deal with the frightful diseases which every-
where attend it. We recognise the duty of checking the
spread of such diseases, but we recognise also the terrible
possibility that the means used for this purpose may lower
the moral standard, and so, in the end, foster the evil in
the very endeavour to uproot it. We are convinced that
I'See p. 212. * See page^lSO.
184 LAMBETH CONFERENCE OF 1897
the root of all such evil is in the sin itself, and that nothing
will in the end prove effectual against it, which does not
from the very first teach the Christian law that the sin
is a degradation to those who fall into it, whether men or
women, and that purity is within reach of every Christian
who, trusting in the Grace of God, fights the battle of his
baptismal vow.
SANCTITY OF MARRIAGE.
The maintenance of the dignity and sanctity of marriage
lies at the root of social purity, and therefore of the safety
and sacredness of the family and the home. The founda-
tion of its holy security and honour is the precept of our
Lord, " What therefore God hath joined together let not
man put asunder." We utter our most earnest words of
warning against the lightness with which the lifelong
vow of marriage is often taken ; against the looseness with
which those who enter into this holy estate often regard
its obligations ; and against the frequency and facility of
recourse to the Courts of Law for the dissolution of this
most solemn bond. The full consideration, however, of
this matter it has been impossible to undertake on this
occasion.
INDUSTRIAL PROBLEMS.
The industrial problems of the present day present them-
selves under the double aspect of justice between man and
man, and sympathy with human needs. It is widely
thought in some classes that the present working of our
industries is unjust to the employed and unduly favourable
to the employer. It is obviously not possible for us to
enter upon the consideration of such a question in detail.
But we think it our duty to press the great principle of
the Brotherhood of Man, and to urge the importance of
bringing that principle to bear on all the relations between
those who are connected by the tie of a common employ-
ment. Obedience to this law of brotherhood would
ultimately, in all probability, prevent many of the mischiefs
which attend our present system. Upon this aspect of the
ENCYCLICAL LETTER OF 1897 185
industrial problems wise and helpful counsels will be found
in the Report. 1
The other aspect of these problems concerns those
classes of the community who are, above all others, com-
mended by our Lord to the loving care of His disciples, the
Poor. It is undeniable that poverty is so far from being
regarded in the New Testament as a hindrance to the
acceptance of the Gospel, that it is on the contrary the rich
as such that are warned that they will find serious difficulty
in entering the Kingdom of Heaven. Still the poor have
temptations and troubles from which the rich are com-
paratively free. To give help in such temptations, and to
lessen these troubles is one of the special duties of the
Christian. Of all the duties that our Lord has imposed on
us, none can be said to stand higher than this, but while
it is one of the most imperative, it is also one of the most
difficult. It is certain that no permanent good can be
done to those who find the daily struggle for subsistence
very severe, unless they themselves will join in the work.
But the perpetual temptation of their lives is to throw off
their burdens and expect to obtain aid without any exef-
tion on their own part. Many, perhaps the great majority,
rise above this temptation and live brave lives of depen-
dence on their own persevering labour. But many sink
in the effort and give up all true manly hope. It is charac-
ter that they need. They need inspiration. They need
to have hope brought to them ; they need to be roused to a
belief in their power by the help of God to live on higher
principles. It is when men of this class are fighting their
own battle against their own weakness that they can best
be aided by thoughtful sympathy and friendly help. But
besides these there are not a few who are caught as it were
in some overpowering current of trouble which they cannot
deal with. Such are those who cannot find employment
though often longing to find it. The difficulty of helping
these is well known and requires most careful study. And
lastly there are the many who are physically unable to
1 See p. 265.
186 LAMBETH CONFERENCE OF 1897
maintain themselves ; sometimes from congenital weakness,
sometimes from accident or disease, sometimes, and indeed
most often, from old age. To instil Christian principle into
the great Body of Churchmen ; to press on them the duty of
not only being ready to give and glad to communicate,
but of giving their time, their trouble, their careful thought
to the discovery of the best mode of helping individual
cases of need, is the task which our Master gives us. We
warmly commend to all Christian people the Report of our
Committee on this subject. 1
INTERNATIONAL ARBITRATION.
There is nothing which more tends to promote general
employment and consequently genuine comfort among the
people than the maintenance of peace among the nations
of mankind. But besides and above all considerations of
material comfort stands the value of Peace itself as the
great characteristic of the Kingdom of our Lord, the word
which heralded His entrance into the world, the title which
specially distinguishes Him from all earthly princes.
There can be no question that the influence of the Christian
Church can do more for this than any other influence that
can be named. Without denying that there are just wars
and that we cannot prevent their recurrence entirely, yet
we are convinced that there are other and better ways of
settling the quarrels of nations than by fighting. War is a
horrible evil followed usually by consequences worse than
itself. Arbitration in place of war saves the honour of the
nations concerned and yet determines the questions at
issue with completeness. War brutalises even while it
gives opportunity for the finest heroism. Arbitration
leaves behind it a generous sense of passions restrained
and justice sought for. The Church of Christ can never
have any doubt for which of the two modes of determining
national quarrels it ought to strive.
We pass from moral questions to Ecclesiastical, and
first to those which may be called Internal.
1 See p. 265.
ENCYCLICAL LETTER OF 1897 187
THE ORGANISATION OF THE ANGLICAN COMMUNION.
Every Meeting of the Lambeth Conference deepens the
feeling of the unity which originally made the Conference
possible, and now gives increasing value to its delibera-
tions. There are differences of opinion amongst us, but
the sense of belonging to one Body, subject to one Master,
striving towards one great aim, grows stronger as the
Meetings are repeated. In order to maintain and still
further develop this unity of feeling we desire first to
secure steady and rapid intercourse between all the
branches of the Anglican Communion, for it is certain that
thorough mutual knowledge is the only sure basis of all
real unity of life. As one step towards this we propose to
form a central consultative body for supplying informa-
tion and advice. This body must win its way to general
recognition by the services which it may be able to render
to the working of the Church. It can have no other than
a moral authority, which will be developed out of its
action. We have left the formation of it to the Arch-
bishop of Canterbury, who already finds himself called on
to do very much of what is proposed to be done by this
Council. Beyond this point we have not thought it wise
to go. But we desire to encourage the natural and spon-
taneous formation of Provinces, so that no Bishop may be
left to act absolutely alone, and we think it desirable that,
in accordance with the ancient custom of the Western
Church, the Metropolitans of these Provinces should be
known as Archbishops, recommending, however, that such
titles should not be assumed without previous communica-
tion to the other Bishops of the Communion with a view
to general recognition. We think it would be well for the
further consolidation of all provincial action that every
Bishop at his consecration should take the Oath of
Canonical Obedience to his own Metropolitan, and that
every Bishop consecrated in England under the Queen's
Mandate for service abroad should make a solemn declara-
tion that he will pay all due honour and deference to the
188 LAMBETH CONFERENCE OF 1897
Archbishop of Canterbury, and will respect and maintain
the spiritual rights and privileges of the Church of England
and of all Churches in communion with her.
RELIGIOUS COMMUNITIES.
On the subject of Religious Communities we do not con-
sider it to be yet possible to give advice which can be
treated as final. We believe that such Communities are
capable of rendering great services to the Church, and have
indeed already done so. But we think more regulation is
needed if they are to be worked in thorough harmony with
the general work of the Church as a whole. What form
such regulation should take requires much further con-
sideration. Meanwhile we express our strong sense of the
care that ought to be taken in making sure that no one
undertakes the obligations of Community life without
having, as far as human judgment can ascertain it, a real
vocation from God. Whether God means a particular
person to live in this particular way is the preliminary
question to be determined by the person who asks to be
admitted into a Community and by the authority of the
Community that admits that person. We have requested
the Committee to continue its labours, and we commend
the Report to the attention of the Church. 1
THE CRITICAL STUDY OF THE BIBLE.
We pass on to the consideration of the standards of all
our teaching, the Bible and the Book of Common Prayer.
The critical study of the Bible by competent scholars is
essential to the maintenance in the Church of a healthy
faith. That faith is already in serious danger which
refuses to face questions that may be raised either on the
authority or the genuineness of any part of the Scriptures
that have come down to us. Such refusal creates painful
suspicion in the minds of many whom we have to teach,
and will weaken the strength of our own conviction of the
truth that God has revealed to us. A faith which is always
1 See p. 216.
ENCYCLICAL LETTER OF 1897 189
or often attended by a secret fear that we dare not inquire
lest inquiry should lead us to results inconsistent with
what we believe, is already infected with a disease which
may soon destroy it. But all inquiry is attended witE a
danger on the other side unless it be protected by the
guard of Reverence, Confidence, and Patience. It is quite
true that there have been instances where inquiry has led
to doubt and ultimately to infidelity. But the best safe-
guard against such a peril lies in that deep reverence which
never fails to accompany real faith. The central object of
Christian faith must always be the Lord Jesus Christ Him-
self. The test which St. Paul gives of the possession of
the Holy Spirit is the being able to say that Jesus is the
Lord. If a man can say with his whole heart and soul
that Jesus is the Lord, he stands on a rock which nothing
can shake. Read in the light of this conviction, the Bible,
beginning with man made in the image of God, and rising
with ever-increasing clearness of revelation to GOD taking
on Him the form of man, and throughout it all showing
in every page the sense of the Divine Presence inspiring
what is said, will not fail to exert its power over the souls
of men till the Lord comes again. This power will never
really be affected by any critical study whatever. The
Report of the Committee deals in our judgment tem-
perately and wisely, with the subject, and we think all
Christian people will find it worthy of careful considera-
tion. 1
THE BOOK OF COMMON PRAYER.
The Book of Common Prayer, next to the Bible itself,
is the authoritative standard of the doctrine of the Angli-
can Communion. The great doctrines of the Faith are
there clearly set forth in their true relative proportion.
And we hold that it would be most dangerous to tamper
with its teaching either by narrowing the breadth of its
comprehension, or by disturbing the balance of its doc-
trine. We do not speak of any omission or modification
1 See p. 218.
190 LAMBETH CONFERENCE OF 1897
which might have the effect of practically denying an
article in one of the Creeds, for that would be not only
dangerous but a direct betrayal of the Faith. Never-
theless it is true that no Book can supply every possible
need of worshippers in every variation of local circum-
stances. We therefore think it our duty to affirm the
right of every Bishop, within the jurisdiction assigned to
him by the Church, to set forth or to sanction additional
services and prayers when he believes that God's work
may be thereby furthered, or the spiritual needs of the
worshippers more fully met, and to adapt the Prayers
already in the Book to the special requirements of his own
people. But we hold that this power must always be
subject to any limitations imposed by the provincial or
other lawful authority, and the utmost care must be taken
that all such additions or adaptations be in thorough har-
mony with the spirit and tenor of the whole Book.
We find that many of the Clergy, especially in the large
towns of England, are troubled by doubts whether, in the
present circumstances of life, especially where population
is perpetually moving, infants ought to be baptised when
there seems so little security for their due instruction. We
desire to impress upon the Clergy the need of taking all
possible care to see that provision is made for the Christian
training of the child, but that, unless in cases of grave and
exceptional difficulty, the baptism should not be deferred.
We consider, further, that the baptismal promises of
repentance, faith, and obedience should be made either
privately or publicly by those who, having been baptised
without those promises, are brought by our Clergy to Con-
firmation by the Bishop.
Difficulties having arisen in some quarters with regard
to the administration of Holy Communion to the Sick, we
recommend that such difficulties should be left to be dealt
with by the Bishop of each Diocese in accordance with
the direction contained in the preface to the Book of
Common Prayer "Concerning the Service of the
Church."
ENCYCLICAL LETTER OF 1897 191
" READERS " USED IN SCHOOLS.
We think it necessary to call attention to the misleading
character of many of the statements to be found in those
School " Readers " which touch on the history of the
Church, and we recommend those on whom responsibility
rests to take such steps as they can to secure a truer
handling of this important subject.
ENCOURAGEMENT OF THEOLOGICAL STUDY.
There is a general complaint that the facilities provided
for theological study in many of the Colonies and Depen-
dencies of Great Britain are not sufficient, and that there
is very little recognition of proficiency in theological know-
ledge. It is a serious defect in the working of the Church
if it fails to produce men who can deal rightly with theo-
logical questions. The wrong handling of such questions
may easily lead and has often led to serious errors both in
doctrine and practice, and ignorance of the subject leaves
the Church defenceless against many attacks. The Church
cannot fulfil all her duties without having men of learning
among her divines, and this especially applies to such a
Church as ours, which founds all her teaching on Scripture
and antiquity. The great means provided by God for
instructing the conscience of the human race is the Bible,
and for interpreting the Bible, next after the Bible itself,
the study of the writings and practices of the primitive
Church is of paramount importance. We cannot use these
instruments with effect unless we have a thorough know-
ledge of both. We, therefore, earnestly commend to all
Christian people, and especially to those who are connected
by commercial or other relations with the Colonies, the
duty of aiding and establishing colleges and scholarships
for the instruction of Colonial students in theology, and we
commend to the careful consideration of the Church the
question how best to encourage men to give themselves
to that study by arranging that some accredited authority
192 LAMBETH CONFERENCE OF 1897
shall grant degrees to those who have attained a high
standard of proficiency.
THE DUTY OF THE CHURCH TO THE COLONIES.
We have just spoken of one of the duties which the
Church owes to the Colonies, but there are others of no
small importance. It is a duty to the Colonies to encourage
the freest and fullest communion of spiritual life between
the Churchmen at home and the Churchmen abroad, and
especially between the Clergy. Clergymen well fitted for
colonial service are not always well fitted for home service,
and Clergymen well fitted for home service are not always
well fitted for colonial. And this must, to a certain
extent, put a restraint on free exchange of Clergy between
the two services. But subject to this necessary caution,
it is good for the Church that men should go from the one
service to the other, and under proper regulations this
ought not to be difficult.
To this claim of the Colonies must be added the claim on
behalf of some of them for continued and, if possible,
increased pecuniary aid. Many of the Colonial Churches
cannot yet stand alone. The provision of colleges and
schools and of endowments for Bishoprics and the like,
though we are bound to contemplate its withdrawal in
course of time, yet must be maintained for the present, if
we do not wish the work already done to be undone for
want of funds. The colonists are our own kin, and we
cannot leave them to drift away from the Church of their
fathers. And the demands on us will inevitably increase.
God is opening to us every day new gates of access to the
heathen world, and we must enter those gates, and yet
what we are already doing will still need to be done if we
are to be true to the call which the Lord is making.
Again, it is our duty, and must continue for some time
to be our duty, to do what we can for the Christian care of
emigrants on their way, as well as to supply them with
letters of commendation addressed to those who will take
ENCYCLICAL LETTER OF 1897 193
an interest in their spiritual welfare. And finally, it is an
imperative duty to give all possible assistance to the
Bishops and Clergy of the Colonies in their endeavours to
protect the native races from the introduction among them
of demoralising influences, especially the mischief of the
trade in intoxicating liquors and noxious drugs.
Our duties to the Colonies in all spiritual matters are
undeniably heavy. But the great task of evangelising the
human race is largely put upon us, and we cannot shrink
from bearing the burden.
We pass from what is internal concerning the Anglican
Communion to what is external.
THE UNITY OF THE CHURCH.
On the Unity of the Church our Committee has not been
able to propose any resolutions which would bind us to
immediate further action. A Committee has been ap-
pointed to open correspondence with a view to establish a
clearer understanding and closer relations with the
Churches of the East. The Archbishop of Canterbury has
been requested to appoint Committees to look into the
position of the Unitas Fratrum and the Scandinavian
Church, with both of which we desire to cultivate the most
friendly possible relations. We recommend also that every
opportunity be taken to emphasise the Divine purpose of
visible unity amongst Christians as a fact of revelation.
We recommend that Committees of Bishops be appointed
everywhere to watch for and originate opportunities of
united prayer and mutual conference between representa-
tives of different Christian Bodies, and to give counsel
where counsel may be asked : these Committees to report
to the next Lambeth Conference what has been accom-
plished in this matter.
Above all, we urge the duty of special intercession for
the Unity of the Church in accordance with the Lord's Own
Prayer, as recorded in the Gospel of St. John.
194 LAMBETH CONFERENCE OF 1897
REFORMATION MOVEMENTS OUTSIDE OUR COMMUNION.
We recognise with warm sympathy the endeavours that
are being made to escape from the usurped authority of
the See of Rome as we ourselves regained our freedom
three centuries ago. We are well aware that such move-
ments may sometimes end in quitting not merely the
Roman obedience, but the Catholic Church itself, and sur-
rendering the doctrine of the Sacraments, or even some of
the great verities of the Creeds. But we must not antici-
pate that men will go wrong until they have begun to do
so, and we feel some confidence in expressing our warm
desire for friendly relations with the Old Catholic Com-
munity in Germany, with the Christian Catholic Church in
Switzerland and with the Old Catholics in Austria ; our
attitude of hopeful interest in the endeavour to form an
autonomous Church in Mexico and in the work now being
done in Brazil ; and our sympathy with the brave and
earnest men (if we may use the words of the Conference
of 1888) of France, Italy, Spain, and Portugal, who have
been driven to free themselves from the burden of unlawful
terms of Communion imposed by the Church of Rome.
FOREIGN MISSIONS.
Lastly, we come to the subject of Foreign Missions, the
work that at the present time stands in the first rank of
all the tasks we have to fulfil. We have especial reasons
to be thankful to God for the awakened and increasing zeal
of our whole Communion for this primary work of the
Church, the work for which the Church was commissioned
by our Lord. For some centuries it may be said we have
slumbered. The duty has not been quite forgotten, but
it has been remembered only by individuals and Societies ;
the body as a whole has taken no part. The Book of
Common Prayer contains very few prayers for missionary
work. It hardly seems to have been present to the minds
of our great authorities and leaders in compiling that Book
ENCYCLICAL LETTER OF 1897 195
that the matter should be in the thought of everyone who
calls himself a Christian, and that no ordinary service
should be considered complete which did not plead
amongst other things for the spread of the Gospel. We
are beginning, though only beginning, to see what the
Lord would have us do. He is opening the whole world
to our easy access, and as He opens the way He is opening
our eyes to see it, and to see His beckoning hand.
In preaching His Gospel to the world we have to deal
with one great religious body, which holds the truth in
part but not in its fulness, the Jews ; with another which
withholds fragments of the truth embedded in a mass of
falsehood, the Mohammedans; and with various races
which hold inherited beliefs ranging down to the merest
fetichism. In dealing with all these it is certainly right
to recognise whatsoever good they may contain. But it is
necessary to be cautious lest that good, such as it is, be
so exaggerated as to lead us to allow that any purified
form of any one of them can ever be in any sense a sub-
stitute for the Gospel. The Gospel is not merely the
revelation of the highest morality; it reveals also the
wonderful love of God in Christ, and contains the promise
of that grace given by Him by which alone the highest
moral life is possible to man. And without the promise
of that grace it would not be the Gospel at all.
The Jews seem to deserve from us more attention than
they have hitherto received. The difficulties of the work
of converting the Jews are very great, but the greatest of
all difficulties springs from the indifference of Christians
to the duty of bringing them to Christ. They are the
Lord's own kin, and He commanded that the Gospel
should first be preached to them. But Christians
generally are much more interested in the conversion of
Gentiles. The conversion of the Jews, is also much hin-
dered by the severe persecutions to which Jewish con-
verts are often exposed from their own people, and it is
sometimes necessary to see to their protection if they are
persuaded to join us. It seems probable that the English-
O 2
196 LAMBETH CONFERENCE OF 1897
speaking people can do more than any others in winning
them, and, although Jewish converts have one advantage
in their knowledge of their own people, yet they are put
at a great disadvantage by the extremely strong prejudice
which the Jews entertain against those who have left tHem
for Christ. It seems best that both Jews and Gentiles
should be employed in the work.
For preaching to the Mohammedans very careful pre-
paration is needed. The men who are to do the work
must study their character, their history, and their creed.
The Mohammedans must be approached with the greatest
care to do them justice. What is good in their belief must
be acknowledged to the full, and used as a foundation on
which to build the structure of Christian truth. They
have been most obstinate in opposing the Christian faith,
but there seem now to be openings for reaching their con-
sciences. It is easier for them to join us than it was. In
some lands the intolerance, which was their great bulwark,
is showing indications of giving way. In India the Chris-
tian and the Mohammedan meet on equal terms, and a
Mohammedan can become a Christian without danger to
his life. It seems as if the time for approaching them had
come, and that the call to approach them was made
especially on ourselves. To this end it is necessary that
we should have the services of men specially trained for
the purpose. Such men will, as it seems, be most effec-
tive if working from strong centres, such as are to be found
in Delhi, Lucknow, and Hyderabad (Deccan). To find
such men and urge them to the work ; to provide for tEeir
thorough training in proper colleges, and to send them
forth, never singly, but, if possible, in large groups,
appears to be the best means of dealing with the whole
Mohammedan Body.
The remaining religions of the world require a varied
treatment in accordance with the circumstances of each
particular case. It is often said that we ought to aim at
developing Native Churches as speedily as possible. But
it is necessary to move with caution in this matter. It is
ENCYCLICAL LETTER OF 1897 197
of real importance to impress the converts from the first
with a sense that the Church is their own and not a foreign
Church, and for that purpose to give them some share in
the local management and the financial support of the
body which they have joined. But before it is justifiable
to give them independent action it is necessary to wait
until they have acquired that sense of duty which is
needed to keep them in the right way. They must have
learned to realise the high moral standard of the Gospel in
their ordinary lives, and they must have learned to fulfil
the universal duty of maintaining their own ministry.
Nothing ought to be laid on them but what is of the essence
of the Faith or belongs to the due order of the Catholic
Church, but they should be perpetually impressed with the
necessity of holding the Catholic Faith in its integrity, and
maintaining their unity with the Catholic Body. That
unity should be sought first in the unity of the Diocese,
and when members of the Church move from Diocese to
Diocese they should be supplied with letters of commenda-
tion to persons who will interest themselves in the spiritual
welfare of such travellers.
The work of Foreign Missions may occasionally bring
about apparent collision between different Churches within
our Communion. In all such cases pains should be taken
to prevent as far as possible the unseemliness of two
Bishops exercising their jurisdiction in the same place, and
the synods concerned ought in our judgment to make
canons or pass resolutions to secure this object. Where
there has been already an infringement of the rule the
Bishops must make all the endeavours they can to adjust
the matter for the time.
In all cases we are of opinion that if any new foreign
missionary jurisdiction be contemplated, notification
should be sent to all Metropolitans and Presiding Bishops
before any practical steps are taken.
We think it our duty to declare that in the Foreign
Mission field, where signal spiritual blessings have attended
the labours of missionaries not connected with our
198 LAMBETH CONFERENCE OF 1897
Communion, a special obligation has arisen to avoid, as far
as possible without compromise of principle, whatever tends
to prevent the due growth and manifestation of that
" unity of the Spirit " which should ever mark the Church
of Christ.
In conclusion we commend to the consideration of all
our Churches the suggestions contained in the Report of
the Committee on Foreign Missions as to the relation of
Missionary Bishops and Clergy to Missionary Societies. 1
We have now said what we have to say. We have
throughout our deliberations endeavoured to bear in mind
the great work that we are engaged in doing and the
presence with us of the Lord and Master who has given
us this work to do. The effort to counsel one another and
to counsel the members of our Church throughout the
world, has drawn us consciously nearer to Him whom we
have been desiring to serve. We pray earnestly that as
He has been with us in our deliberations, so also He may
be with us in all our attempts to live and to labour in the
same spirit of devotion. We know that we can do nothing
without Him, and we pray that that knowledge may per-
petually lift our thoughts to His very self and inspire our
work with the zeal and the perseverance, with the humility
and the self-surrender which ever characterise His true
disciples ; so that we all may be able to abide in Him and
to obtain His loving promise to abide in us.
Signed on behalf of the Conference,
F : CANTUAR :
C. J. GLOUCESTER, Registrar.
RANDALL WINTON : \ r .
G. W. BATH & WELLS : } E P* sc P al Secretaries.
F. W. PENNEFATHER, LL.D., Lay Secretary.
July 31st, 1897.
i See p. 237.
XIII.
RESOLUTIONS FORMALLY ADOPTED BY THE
CONFERENCE OF 1897. (See p. 42.)
1. That, recognising the advantages which have accrued
to the Church from the meetings of the Lambeth Con-
ferences, we are of opinion that it is of great importance
to the well-being of the Church that there should be from
time to time meetings of the Bishops of the whole Anglican
Communion for the consideration of questions that may
arise affecting the Church of Christ.
2. That whereas the Lambeth Conferences have been
called into existence by the invitation of the Archbishop of
Canterbury, we desire that similar Conferences should be
held, at intervals of about ten years, on the invitation of
the Archbishop, if he be willing to give it.
3. That the Resolutions adopted by such Conferences
should be formally communicated to the various National
Churches, Provinces, and extra-Provincial Dioceses of the
Anglican Communion for their consideration, and for such
action as may seem to them desirable.
4. That the conditions of membership of the Lambeth
Conferences, as described in the opening sentences of the
Official Letter of 1878 and the Encyclical Letter of 1888,
should remain unaltered. 1
5. That it is advisable that a consultative body should
be formed to which resort may be had, if desired, by the
National Churches, Provinces, and extra-Provincial Dio-
ceses of the Anglican Communion either for information or
for advice, and that the Archbishop of Canterbury be
1 See pp. 82 and 106.
199
200 LAMBETH CONFERENCE OF 1897
requested to take such steps as he may think most desir-
able for the creation of this consultative body.
6. We desire to record our satisfaction at the progress
of the acceptance of the principle of Provincial organisa-
tion since the date of its formal commendation to the
Anglican Communion in the Official Letter of 1878. l We
would also express a hope that the method of association
into Provinces may be carried still further as circumstances
may allow.
7. Recognising the almost universal custom in the
Western Church of attaching the title of Archbishop to the
rank of Metropolitan, we are of opinion that the revival
and extension of this custom among ourselves is justifiable
and desirable. It is advisable that the proposed adoption
of such a title should be formally announced to the Bishops
of the various Churches and Provinces of the Communion
with a view to its general recognition.
8. We are of opinion that the Archiepiscopal or Primatial
title may be taken from a city or from a territory, accord-
ing to the discretion of the Province concerned.
9. Where it is intended that any Bishop-elect, not under
the metropolitan jurisdiction of the See of Canterbury,
should be consecrated in England under the Queen's Man-
date, it is desirable, if it be possible, that he should not be
expected to take an oath of personal obedience to the Arch-
bishop of Canterbury, but rather should, before his Con-
secration, make a solemn declaration that he will pay all
due honour and deference to the Archbishop of Canter-
bury, and will respect and maintain the spiritual rights
and privileges of the Church of England, and of all
Churches in communion with her. In this manner the
interests of unity would be maintained without any in-
fringement of the local liberties or jurisdiction.
10. If such Bishop-elect be designated to a See within
any Primatial or Provincial Jurisdiction, it is desirable
that he should at his Consecration take the customary
Oath of Canonical Obedience to his own Primate or Metro-
politan.
1 See above, p. 84.
RESOLUTIONS, 1897 201
11. That this Conference recognises with thankfulness
the revival alike of Brotherhoods and Sisterhoods and of
the Office of Deaconess, in our branch of the Church, and
commends to the attention of the Church the Report of the
Committee appointed to consider the Relation of Religious
Communities to the Episcopate. 1
12. In view of the importance of the further develop-
ment and wise direction of such Communities, the Con-
ference requests the Committee to continue its labours,
and to present a further Report to his Grace the Arch-
bishop of Canterbury, in July, 1898.
13. That this Conference receives the Report drawn up
by the Committee upon the Critical Study of Holy Scrip-
ture, and commends it to the consideration of all Christian
people. 2
14. That while we heartily thank God for the missionary
zeal which He has kindled in our Communion, and for the
abundant blessing bestowed on such work as has been
done, we recommend that prompt and continuous efforts
be made to arouse the Church to recognise as a necessary
and constant element in the spiritual life of the Body, and
of each member of it, the fulfilment of our Lord's great
commission to evangelise all nations.
15. That the tendency of many English-speaking Chris-
tians to entertain an exaggerated opinion of the excellences
of Hinduism and Buddhism, and to ignore the fact that
Jesus Christ alone has been constituted Saviour and King
of Mankind, should be vigorously corrected.
16. That a more prominent position be assigned to the
Evangelisation of the Jews in the intercessions and alms-
giving of the Church, and that the various Boards of
Missions be requested to take cognisance of this work ; and
particularly to see that care be taken for the due training
of the Missionary Agents to be employed in the work.
17. That in view (1) of the success which has already
attended faithful work among the Mohammedans, (2) of
1 See p. 215. 2 See p. 218.
202 LAMBETH CONFERENCE OF 1897
the opportunity offered at the present time for more vigor-
ous efforts, especially in India and in the Hausa district,
and (3) of the need of special training for the work : it is
desirable
(a) That men be urged to offer themselves with a
view to preparation by special study for Mission Work
among Mohammedans.
(b) That attention be called to the importance of
creating or maintaining strong centres for work
amongst Mohammedans, as, for instance, in the cities
of Delhi, Lucknow, and Hyderabad (Deccan), and
elsewhere.
18. That while we feel that there is much to encourage
us in what has been done, and is now in progress, for the
establishment and development of Native Churches, we
consider it to be of the utmost importance that from the
very beginning the idea that the Church is their own and
not a foreign Church should be impressed upon converts,
and that a due share of the management and financial
support of the Church should be theirs from the first. But
we hold that the power of independent action, which is
closely connected with the establishment of a native epis-
copate, ought not as a rule to be confided to Native
Churches until they are also financially independent.
19. That it is important that, so far as possible, the
Church should be adapted to local circumstances, and the
people brought to feel in all ways that no burdens in the
way of foreign customs are laid upon them, and nothing
is required of them but what is of the essence of the Faith,
and belongs to the due order of the Catholic Church.
20. That while the converts should be encouraged to
seek independence of foreign financial aid, and to look
forward to complete independence, care should be taken
to impress upon them the necessity of holding the Catholic
Faith in its integrity, and of maintaining at all times that
union with the great body of the Church which will
strengthen the life of the young Church, and prevent any
RESOLUTIONS, 1897 203
departure from Catholic and Apostolic unity, whether
through heresy or through schism.
21. That due care should be taken to make the Diocese
the centre of unity, so that, while there may be contained
in the same area under one Bishop various races and lan-
guages necessitating many modes of administration,
nothing shall be allowed to obscure the fact that the many
races form but one Church.
22. That Bishops and Clergy engaged in Missionary
work should give to those of their flock who may travel to
other countries letters of commendation in each case, to
persons who will interest themselves in the spiritual wel-
fare of such travellers.
23. That this Conference desires to give expression to its
deep sense of the evils resulting from the Drink Traffic on
the West Coast of Africa and elsewhere, and of the hin-
drance which it presents not only to the development of
Native Churches, but also to the acceptance of Christianity
by heathen tribes.
24. That, while it is the duty of the whole Church to
make disciples of all nations, yet, in the discharge of this
duty, independent Churches of the Anglican Communion
ought to recognise the equal rights of each other when
establishing foreign missionary jurisdictions, so that two
Bishops of that Communion may not exercise jurisdiction
in the same place, and the Conference recommends every
Bishop to use his influence in the diocesan and provincial
synods of his particular Church to gain the adhesion of
the synods to these principles, witli a view to the framing
of canons or resolutions in accord therewith. Where such
rights have, through inadvertence, been infringed in the
past, an adjustment of the respective positions of the
Bishops concerned ought to be made by an amicable
arrangement between them, with a view to correcting as
far as possible the evils arising from such infringement.
25. That when any particular Church contemplates
creating a new foreign missionary jurisdiction, the recom-
mendation contained in Resolution I. of the Conference of
204 LAMBETH CONFERENCE OF 1897
1867 l ought always to be followed before any practical
steps are taken.
26. That this Conference earnestly commends to the con-
sideration of the Churches of the Anglican Communion the
suggestions contained in the Report of the Committee on
Foreign Missions as to the relation of Missionary Bishops
and Clergy to Missionary Societies. 2
27. That in the Foreign Mission Field of the Church's
work, where signal spiritual blessings have attended the
labours of Christian Missionaries not connected with the
Anglican Communion, a special obligation has arisen to
avoid, as far as possible without compromise of principle,
whatever tends to prevent the due growth and manifesta-
tion of that " unity of the Spirit," which should ever mark
the Church of Christ.
28. That in accordance with the sentiments expressed
by the Bishops who met in the last Conference, we regard
it as our duty to maintain and promote friendly relations
with the Old Catholic Community in Germany, and with
the Christian Catholic Church in Switzerland, assuring
them of our sympathy, of our thankfulness to God who
has held them steadfast in their efforts for the preservation
of the Primitive Faith and Order, and Who, through all
discouragements, difficulties, and temptations, has given
them the assurance of His blessing, in the maintenance of
their principles, in the enlargement of their congregations,
and in the increase of their Churches. We continue the
offer of the religious privileges by which the Clergy and
faithful Laity may be admitted to Holy Communion on
the same conditions as our own Communicants.
29. That we renew the expression of hope for a more
formal relation with the Old Catholics in Austria, when
their organisation shall have been made more complete.
30. That we recognise thankfully the movement for the
formation of an autonomous Church in Mexico, organised
upon the primitive lines of administration, and having a
Liturgy and Book of Offices approved by the Presiding
1 See above, p. 54. 2 See p. 237.
RESOLUTIONS, 1897 205
Bishop of the Church in the United States and his Advisory
Committee as being framed after the primitive forms of
worship.
31. That we express our sympathy with the Reformation
movement in Brazil, and trust that it may develop in
accordance with sound principles.
32. That we repeat the expressions of sympathy (con-
tained in the Report of the Lambeth Conference of 1888) l
with the brave and earnest men of France, Italy, Spain,
and Portugal who have been driven to free themselves from
the burden of unlawful terms of Communion imposed by
the Church of Rome ; and continue to watch these move-
ments with deep and anxious interest, praying that they
may be blessed and guided by Almighty God.
33. That we recommend to the Archbishop of Canterbury
and the Primates and Presiding Bishops of other Churches
in Communion with the Church of England the appoint-
ment of at least one representative of each Church to
attend the International Congress which is to meet in
Vienna on August 30th, 1897 ; and we express the hope that
there may be a revival of such Conferences as those held
at Bonn in 1874 and 1875 to which representatives may be
invited and appointed from the Church of England and
the Churches in Communion with her.
34. That every opportunity be taken to emphasise the
Divine purpose of visible unity amongst Christians, as a
fact of revelation.
85. That this Conference urges the duty of special inter-
cession for the unity of the Church in accordance with our
Lord's own prayer.
36. That the Archbishops of Canterbury and York and
the Bishop of London be requested to act as a Committee
with power to add to their number, to confer personally or
by correspondence with the Orthodox Eastern Patriarchs,
the " Holy Governing Synod " of the Church of Russia, and
the chief authorities of the various Eastern Churches with
a view to consider the possibility of securing a clearer
1 See above, p. 165.
206 LAMBETH CONFERENCE OF 1897
understanding and of establishing closer relations between
the Churches of the East and the Anglican Communion;
and that under the direction of the said Committee
arrangements be made for the translation of books and
documents setting forth the relative positions of the various
Churches, and also of such Catechisms and Forms of
Service as may be helpful to mutual understanding.
37. That this Conference not possessing sufficient in-
formation to warrant the expression of a decided opinion
upon the question of the Orders of the Unitas Fratrum or
Moravians, must content itself with expressing a hearty
desire for such relations with them as will aid the cause of
Christian Unity, and with recommending that there should
be on the part of the Anglican Communion further con-
sideration of the whole subject, in the hope of establishing
closer relations between the Unitas Fratrum and the
Churches represented in this Conference.
38. That the Archbishop of Canterbury be requested to
appoint a Committee to conduct the further investigation
of the subject, and for such purpose to confer with the
authorities or representatives of the Unitas Fratrum.
39. That this Conference, being desirous of furthering
the action taken by the Lambeth Conference of 1888 with
regard to the validity of the Orders of the Swedish Church,
requests the Archbishop of Canterbury to appoint a Com-
mittee to inquire into the question, and to report to the
next Lambeth Conference ; and that it is desirable that the
Committee, if appointed, should confer with the authori-
ties or representatives of the Church of Sweden upon the
subject of the proposed investigation.
40. That the Bishops of the several Churches of the
Anglican Communion be urged to appoint Committees of
Bishops, where they have not been already appointed, to
watch for opportunities of united prayer and mutual con-
ference between representatives of different Christian
bodies, and to give counsel where counsel may be asked in
this matter. That these Committees confer with and
assist each other, and regard themselves as responsible for
RESOLUTIONS, 1897 207
reporting to the next Lambeth Conference what has been
accomplished in this respect.
41. That this Conference, while disclaiming any purpose
of laying down rules for the conduct of International Arbi-
tration, or of suggesting the special methods by which it
should proceed, desire to affirm its profound conviction of
the value of the principle of International Arbitration, and
its essential consistency with the Religion of Jesus Christ.
42. That this Conference welcomes the indications of a
more enlightened public conscience on the subject of Inter-
national Arbitration, and desires to call the attention of
all Christian people to the evidence of the healthier state
of feeling afforded by the action of Legislatures, and in the
increasing literature on the subject.
43. That this Conference, believing that nothing more
strongly makes for peace than a healthy and enlightened
public opinion, urges upon all Christian people the duty
of promoting by earnest prayer, by private instruction, and
by public appeal, the cause of International Arbitration.
44. That this Conference receives the report of the Com-
mittee on the duty of the Church in regard to Industrial
Problems, and commends the suggestions embodied in it
to the earnest and sympathetic consideration of all Chris-
tian people. 1
45. That this Conference recognises the exclusive right
of each Bishop to put forth or sanction additional services
for use within his jurisdiction, subject to such limitations
as may be imposed by the provincial or other lawful
authority.
46. That this Conference also recognises in each Bishop
within his jurisdiction the exclusive right of adapting the
Services in the Book of Common Prayer to local circum-
stances, and also of directing or sanctioning the use of
additional prayers, subject to such limitations as may be
imposed by provincial or other lawful authority, provided
1 See p. 265.
208 LAMBETH CONFERENCE OF 1897
also that any such adaptation shall not affect the doctrinal
teaching or value of the Service or passage thus adapted.
47. That the Archbishop of Canterbury be requested to
take such steps as may be necessary for the retranslation
of the Quicunque Vult.
48. That in the opinion of this Conference it is of much
importance that in all cases of Infant Baptism the clergy-
man should take all possible care to see that provision is
made for the Christian training of the child, but that,
unless in cases of grave and exceptional difficulty, the bap-
tism should not be deferred.
49. That the baptismal promises of repentance, faith,
and obedience should be made either privately or publicly
by those who having been baptised without those promises,
are brought by our Clergy to Confirmation by the Bishop.
50. Where difficulties arise in regard to the administra-
tion of Holy Communion to the sick, we recommend tHat
these difficulties should be left to be dealt with by the
Bishop of each Diocese in accordance with the direction
contained in the preface to the Prayer Book of the Church
of England Concerning the Service of the Church :
" And forasmuch as nothing can be so plainly set forth,
but doubts may arise in the use and practice of the same ;
to appease all such diversity (if any arise) and for the
resolution of all doubts, concerning the manner how to
understand, do, and execute the things contained in this
Book ; the parties that so doubt, or diversely take anything,
shall alway resort to the Bishop of the Diocese, who by his
discretion shall take order for the quieting and appeasing
of the same ; so that the same order be not contrary to
anything contained in this Book. And if the Bishop of the
Diocese be in doubt, then he may send for the resolution
thereof to the Archbishop."
51. That this Conference welcomes heartily the proposal
for the temporary employment of younger clergy in service
abroad as likely to lead to the great benefit of the Church
RESOLUTIONS, 1897 209
at home, of the Church in the colonies, and of the Church
at large.
52. That the Conference requests the Bishops of the
Church of England to grant the same privilege to Clergy-
men temporarily serving in any of the Missionary Jurisdic-
tions of the United States, with the consent of their Dio-
cesan, which they accord to Clergymen serving in the
colonies.
53. That it is the duty of Church people in England to
give aid to education in the colonies, whether generally or
in the training for the ministry and for the work of
teaching :
(a) In the establishment and strengthening of Church
schools and colleges;
(b) In the establishment of studentships in England
and in the colonies tenable by men living in the
colonies, and under preparation for colonial Church
work.
54. That the Endowment of new Sees wherever needed,
and the augmentation of the Endowment of existing Sees
wherever inadequate, deserve the attention and support of
the Church at home.
55. That, in the judgment of this Conference, it is the
bounden duty of those who derive income from colonial
property or securities to contribute to the support of the
Church's work in the colonies.
56. That while the principle of gradual withdrawal of
home aid to the Church in the colonies, according to its
growth, is sound policy, the greatest circumspection should
be used, and the special circumstances of each case most
carefully examined before aid is withdrawn from even long-
established Dioceses.
57. That this Conference desires to draw renewed atten-
tion to the recommendation of the Committee of the Lam-
beth Conference, 1888, on the subject of Emigrants, 1 and
recommends that every care should be taken, by home
1 See above, p. 141.
P
210 LAMBETH CONFERENCE OF 1897
teaching, by commendatory letters, and by correspondence
between the home Dioceses and the Dioceses to which emi-
grants go, to prevent them from drifting from the Church
of their fathers when they leave their old homes.
58. That this Conference desires that every care should
be taken by the Church at home to impress upon emigrants
the duty of helping to provide for the maintenance of the
Church in the country to which they emigrate.
59. That it is the duty of the Church to aid in providing
for the moral and spiritual needs of our seamen of the mer-
cantile service, who in vast numbers visit colonial ports, by
means of Sailors' Homes and like institutions, and by the
ministrations of Clergy specially set apart for this work.
60. That it is the duty of the Church to give all possible
assistance to the Bishops and Clergy of the Colonies in
their endeavour to protect native races from the introduc-
tion among them of demoralising influences and from every
form of injustice or oppression, inasmuch as these, wher-
ever found, are a discredit to Christian civilisation and a
hindrance to the spread of the Gospel of Christ our Lord.
61. That this Conference commends to the consideration
of the duly constituted authorities of the several Branches
of the Anglican Communion, the Report of the Committee
on " Degrees in Divinity " with a view to their taking
such steps as to them may seem fit, to meet the need of
encouraging, especially among the Clergy, the study of
Theology; and that the Archbishop of Canterbury be
requested to consider the recommendations contained in
the Report, with a view to action in the directions indi-
cated, if His Grace should think such action desirable. 1
62. That this Conference is of opinion that, failing any
consent on the part of existing Authorities to grant Degrees
or Certificates in Divinity without requiring residence, and
under suitable conditions, to residents in the Colonies and
elsewhere, it is desirable that a Board of Examinations in
1 See p. 283.
RESOLUTIONS, 1897 211
Divinity, under the Archbishops and Bishops of the Angli-
can Communion, should be established, with power to hold
Local Examinations, and confer Titles and grant Certifi-
cates for proficiency in Theological Study.
63. Several causes have combined to create a desire for
information on the history of the Anglican Church, especi-
ally in the early and mediaeval times, but, while recognising
with thankfulness the interest now shown in the history of
the Church, we think it necessary to call attention to the
inadequate and misleading character of the teaching on
this point incidentally contained in some of the " Histori-
cal Readers " which are put into the hands of the young.
We recommend that the Bishops in all Dioceses should
inquire into the nature of the books used, and should take
steps to effect improvements ; and that manuals written in
a non-controversial spirit should be prepared to enable
teachers to give correctly the oral explanation of the Ele-
mentary Readers.
p 2
REPORTS OF COMMITTEES, 1897. (See p. 42.)
XIV.
N.B. The following Reports must be taken as having
the authority only of the Committees by whom they were
respectively prepared and presented. The Committees
were not in every case unanimous in adopting the Reports.
The Conference, as a whole, is responsible only for the
formal Resolutions agreed to after discussion, and printed
above, pages 199 to 211.
No. 1.
Report of the Committee 1 appointed to consider and
report upon the subject of the organisation of the Anglican
Communion (a) a Central Consultative Body; (b) a Tri-
bunal of Reference ; (c) the Relation of Primates and Metro-
politans in the Colonies and elsewhere to the See of Canter-
bury ; (d) the Position and Functions of the Lambeth
Conference.
The Committee, in presenting its Report with the accompanying
Resolutions, recalls to the Conference that in the first session at
1 Names of the Members of the Committee :
Bishop of Albany. Bishop of Manchester.
Archbishop of Armagh. Maryland.
Bishop of Auckland. ,, Mississippi.
Bishop Barry. Missouri.
Bishop of Bath and Wells. New York.
Brechin. Archbishop of Ontario.
Capetown. Bishop of Pennsylvania.
Calcutta. ,, Ripon.
Colombo. ,, Rochester.
Archbishop of Dublin. Archbishop of Rupertsland.
Bishop of Edinburgh. Bishop of Salisbury (Chairman).
Grahamstown. ,, Sydney.
Hereford. ,, Tasmania.
Jamaica. ,, Toronto.
Kentucky. Wellington (Secretary)
212
ORGANISATION 213
which the subjects referred to it were discussed the order of
consideration was (1) the position and functions of the Lambeth
Conference; (2) a central consultative body; (3) a tribunal of
reference; (4) the relation of Primates and Metropolitans to the
See of Canterbury. It has, therefore, adopted this order in its
Reports and Resolutions.
Each decade as it passes brings out more clearly the importance
of our duty to maintain and develop the unity and coherence of
the Anglican Communion. We learn to realise more and more
explicitly the value of the unique combination of respect for
authority and consciousness of freedom in the truth, which distin-
guishes the great body in which God has called us to minister.
We begin to perceive in what degree it may impress the rest of
Christendom, and in union, in God's good time, with the rest of
Christendom, may impress the world in accordance with our Lord's
desire (S. John xvii. 21, 23). We also grow more conscious, as
time goes on, what are the lessons which the different portions
of our Communion may learn from one another. Yet at the same
time we perceive that there are tendencies within and without
which require to be directed or guarded against with the greatest
watchfulness and foresight, if this characteristic type of unity is
to be maintained and thus to appeal to the intellect, the imagina-
tion and the heart of mankind.
The Lambeth Conferences of the last thirty years have been the
most obvious expressions of this unity, and their services to
the creation of the desired impression can hardly be over-
estimated. We can point to resolutions passed by these Con-
ferences which have largely guided the practice of the Provinces
of our Communion : and their indirect influence in proving the
possibility of such meetings for counsel, and in perfecting their
methods, in bringing home to ourselves the nature and bearings
of our work, in checking undue tendencies to divergence, and in
exhibiting to others our brotherly fellowship, is equally manifest.
We therefore submit the accompanying resolutions which in our
judgment sufficiently describe the functions and position of the
Lambeth Conferences, and their relation towards the Churches and
Provinces whose Bishops take part in them.
Keeping in mind the ancient principle " Quod omnes similiter
tangit ab omnibus approbetur," we have endeavoured to consider
in what ways, under present circumstances, the unity and responsi-
bility of the whole body may receive practical recognition, beyond
that which it gains from the resolutions and opinions expressed
from time to time by the Lambeth Conferences. We have,
therefore, next turned our attention to the questions referred to
us regarding a central consultative body and a tribunal of reference.
The Committee hopes that it has in a measure overcome the
difficulty of reconciling what may be theoretically desirable with
214 LAMBETH CONFERENCE OF 1897
what is practically possible in the Resolutions which it now submits
to the Conference on these two branches of the question. 1
We have also given our attention to some general questions
affecting Provincial organisation, as well as to that of the relation
of Primates and Metropolitans in the colonies and elsewhere to the
See of Canterbury. We hope that the conclusions we have arrived
at upon these delicate questions may do something to establish the
great principles, the promotion of which we believe to be the chief
function of our Committee.
JOHN SARUM,
July 21st, 1897. Chairman.
Note.
The Editor of the Report published in 1879 was directed by the
President of the Conference, in accordance with the request of
the Committee, to state that the proposed Resolutions on the
subject of a tribunal of reference were as follows :
" That it is advisable that a tribunal of reference be appointed,
to which may be referred any question submitted by
Bishops of the Church of England, or by Colonial and
Missionary Churches.
" That it is expedient that the Archbishop of Canterbury should
preside over the tribunal, and that it should further consist
of the Archbishop of York, the Bishops of London, Durham,
and Winchester, and representatives of each province not in
the British Isles which may determine to accept the
decisions of the tribunal : the Bishops of each such province
having the right to elect and appoint any one Bishop of
the Anglican Communion for every ten or fraction of ten
Dioceses of which it may consist : and that the tribunal
have power to request the advice of experts in any matter
which may be submitted to them."
These Resolutions were considered by the Conference, but after
discussion it was decided that they should not be put.
1 See note.
RELIGIOUS COMMUNITIES
215
No. 2.
Report of Committee 1 appointed to consider the subject
of the Relation of Religious Communities within the Church
to the Episcopate, and to report in the concluding session
of the Conference either by submitting formal recommenda-
tions, or by asking leave to report more fully twelve months
hence to the President of the Conference such report
bearing on its face the names of the Committee, and a
statement that the Committee alone is responsible for what
it contains.
In accordance with what we understand to have been the w r ish
of the Conference in appointing a Committee, we have regarded
the terms of reference as including not only Brotherhoods and
Sisterhoods, but also Deaconesses, and we report accordingly as
follows :
A.
We recognise with thankfulness to Almighty God the manifold
tokens of His blessing upon the revival of Religious Communities
in our branch of the Church Catholic.
We are thankful, moreover, for the increasing readiness which
such Communities have manifested to be brought into closer union
with the Episcopate, and to receive counsel from their Bishops.
We desire to secure to Communities all reasonable freedom of
organisation and development. Such freedom is essential to the
due exercise of special gifts. However important may be the work
which is done for the Church by Brotherhoods and Sisterhoods,
their primary motive is personal devotion to our Lord ; and the
1 Names of the Members of the Committee :
Bishop of Albany.
Bloemfontein.
Calcutta.
Christchurch, N.Z.
Bishop in Corea.
Bishop of Fond du Lac.
Grahamstown.
Goulburn.
Lincoln.
London.
Maryborough.
Bishop of Oxford (Chairman).
Pennsylvania.
Quebec.
Reading (Secretary).
Rockhampton.
St. Andrew's.
Vermont.
Wakefield.
Washington.
Winchester.
216 LAMBETH CONFERENCE OF 1897
development of the spiritual life is the power upon which the best
active work depends. All liberty, however, must be so regulated
as to ensure the maintenance of the Faith, and the order and
discipline of the Church, together with a due recognition of family
claims and of the rights of individual members of a Community.
It is obvious that such a revival could not but be attended with
a certain amount of difficulty and even of danger.
1. Among the points of difficulty not the least serious have been
the problems connected \vith the vows or obligations undertaken
by the members of each Community. In view of the fact that
we propose to ask the Conference to allow us full time for con-
sultation with Heads of Communities, both of men and of women,
we deliberately abstain from entering now into details about such
questions as the following : In what circumstances are these
obligations to be regarded as permanent? With what sanction
should they be undertaken? By what authority, if any, may
dispensation or release be given? We must, however, express our
profound sense of the need of care in imposing as well as in
undertaking such vows or obligations, and our opinion that there
ought in all cases to be some provision, however safeguarded,
affording means of release in case of necessity.
2. Every Priest ministering to a religious community should be
licensed for that purpose by the Diocesan Bishop.
In Jthe case of Communities of men in Holy Orders care must be
taken that there is no interference on the part of the Community
with the canonical obedience which each clergyman owes to the
Bishop of the Diocese in which he ministers.
3. Right relations to the Episcopate involve some well-defined
powers of Visitation ; the consideration of what these powers should
be, we reserve for our future report.
B.
We hail with thankfulness the revival of the ancient office of
Deaconess, and note the increasing recognition of its value to the
Church. No full statistical information is at present available as
to the progress which has been made, or as to the variety of usage
in different branches of our Communion. We have reason to
expect that we shall have this information in a complete form
before the preparation of our further report. In the meantime, it
is our duty to call attention to certain principles, the neglect of
which may easily injure and retard an organisation which we
believe to be capable, by the blessing of God, of doing incalculable
good.
1. Care should be taken to prevent the application, within the
limits of our Communion, of the term " Deaconess " to any
RELIGIOUS COMMUNITIES 217
women other than one who has, in accordance with primitive usage,
been duly set apart to her office by the Bishop himself. Half a
century ago, w r hen the official service of women in the Church ,was
unrecognised, the ancient term Deaconess was frequently adopted,
both within and without our Communion, as a convenient title by
Christian women given to good works, who did not thereby claim
any position in the Church similar to that which belonged to the
Deaconess of early days. If, ho\vever, the revival of the office is
to be encouraged and its importance recognised, the accurate use
of its title must be carefully guarded.
2. Women thus set apart must first have been carefully trained,
and tested as to their fitness for the office, and their purpose to
devote their lives to its high calling. There are questions respect-
ing the necessary qualifications for the office, the manner of setting
apart a Deaconess, the nature of the specific obligations she
assumes, and the form of license she should hold, which will be
considered in our subsequent report. It will be necessary to deal
also with the question of the rules to be observed when a Deaconess
removes to another Diocese from that in which she was set apart.
3. Experience has already shown the possibility and the advan-
tage of encouraging the development of Deaconess life and work
upon two somewhat different lines
(a.) The Community life, corresponding more or less closely to
that of a Sisterhood whose members are not Deaconesses ;
and
(6.) The system of individual work under the Bishop's licence,
without necessary connection with any Community in the
stricter sense of the word.
Upon this distinction we ask leave to report more fully here-
after, but we are anxious not to seem to discourage either of two
systems, both of which appear to us to have been already blessed
of God. It must, however, be understood that, under whatever
form of organisation, a Deaconess holds of necessity a direct and
personal relation to her Diocesan Bishop.
4. It is, in our opinion, eminently desirable to promote a closer
approach to uniformity in the manner of setting apart and licensing
Deaconesses in the various Dioceses of our Communion. Upon this
point also we hope to speak more fully hereafter.
C.
In matters temporal connected with Religious Communities the
following principles should be maintained : (1) That before
Episcopal recognition is given to any Community holding trust
property the trust deeds be submitted to and approved by a
218 LAMBETH CONFERENCE OF 1897
competent legal authority appointed by the Bishop, and that the
trust deed be such as to secure as far as may be that the property
be not diverted from its purpose in connection with the Church.
(2) That provision be made for the disposal of property in the
event of the dissolution of the Community or the withdrawal of
an individual member.
W. OXON,
Chairman.
No. 3.
Report of the Committee 1 appointed to consider and
report upon the subject of the Critical Study of Holy
Scripture.
I.
The subject of " the Critical Study of Holy Scripture " claims
special attention at the present time, inasmuch as some aspects of
Biblical criticism, particularly in regard to the origin and structure
of the books of the Old Testament, have disquieted the minds of
many thoughtful readers of the Bible, whilst others, with an equal
reverence for the Bible, welcome free critical inquiry as helping
towards a better understanding and readier acceptance of the Word
of God.
Your Committee desire in the first place to record their unfal-
tering conviction that the Divine authority and unique inspiration
of the Holy Scriptures cannot be injuriously affected by the
reverent and reasonable use of criticism in investigating the
structure and composition of the different books. They affirm
1 Names of the Members of the Committee :
Bishop of Adelaide. Bishop of Maine.
Bishop Barry. Manchester.
Bishop of Colombo (Secretary) Michigan.
Deny. Rochester.
Durham. ,, Salisbury.
Edinburgh. Bishop Coadjutor of S. Ohio.
Gloucester (Chairman). Bishop of Sydney.
Hereford. Vermont.
Indiana. Wellington.
Kentucky. Worcester.
CRITICAL STUDY OF HOLY SCRIPTURE 219
that the Bible in historic, moral, and spiritual coherence, presents
a Revelation of God, progressively given, and adapted to various
ages, until it finds its completion in the Person and teaching and
work of the Lord Jesus Christ. This, Revelation, as interpreted
and applied under the guidance of the Holy Ghost, constitutes the
supreme rule and ultimate standard of Christian doctrine.
Your Committee declare^ in the next place, their belief that the
critical study of every part of the Bible is the plain duty of those
Christian teachers and theologians who are capable of undertaking
it. At the same time they deprecate all reckless and impatient
dogmatism on questions which in many cases await further
investigation, and are constantly receiving illustration and correc-
tion from new discoveries.
Your Committee, also, record their conviction that such study
has produced, not only in recent years, but in the hands of great
students of Holy Scripture in former times, and will produce in
the future, if diligently and patiently pursued, great gain to the
Church, in an increased and more vivid sense of the reality of the
Divine Revelation which has been made therein through human
agencies and human history, and which contains for us " all
things necessary to salvation." It may be added that the well-
known results of the critical study of the New Testament
Scriptures, perseveringly carried on during our generation,
strengthen the expectation that analogous gains will ultimately
emerge from the critical studies which are now especially directed
to the investigation of the older Scriptures.
Reverence, Patience, Confidence, are the words which may sum
up for us the attitude of mind which befits Christian believers
in contemplating the subject of " the critical study of Holy
Scripture."
II.
Your Committee do not think it within their province to enter
into any examination in detail of the various critical speculations
now in process of discussion, except so far as to express their
conviction that while some are entirely compatible, with the
principles here laid down, others must be held to be inconsistent
with any serious belief in the authority of Holy Scripture; and
that, generally, satisfactory results cannot be arrived at without
giving due weight to external as well as to internal evidences.
They think it well, however, to point out that the study of the
Bible during the last fifty years has been necessarily influenced
by two characteristics of our age, namely, a development of
scientific and historical research, and a clearer recognition of the
solidarity of human knowledge. We have been bidden to study
220 LAMBETH CONFERENCE OF 1897
the Bible like any other book, but such study has shown us how
absolutely the Bible differs from any other book. We have come
to see the significance of the fact, that no authoritative decision
on the nature of inspiration has ever been given by the Church ;
and certainly the significance of the principle, that we have no
right to determine by arbitrary presuppositions what must be the
character of the records of revelation. We have come to realise,
with a new conviction :
(1.) The variety, the fulness, the continuous growth shown in
the Bible, and that it is a Divine Library rather than a single
Book.
(2.) The permanent value of the several books of the Old, as
well as of the New Testament, when each is placed in its historical
environment, and in relation to the ruling ideas of its time.
The progressiveness of Divine Revelation in the various ages
covered by the Old Testament Scriptures is an important prin-
ciple of Biblical study, which has long ago been recognised by
genuine students of the Scriptures ; but it has had fresh light
thrown upon it by the increased endeavours to examine into the
age and composition of the different portions of the sacred volume.
For many, the process of critical investigation has dissipated
certain difficulties, presented by the older historical records ;- and
a careful and sober-minded criticism, as distinguished from criticism
of a rash and unduly speculative sort, has proved itself the
handmaid of faith and not the parent of doubt.
III.
In speaking of the fruits of this critical study your Committee
have naturally dwelt upon the clearer exhibition, due to such
criticism, of the general continuity and development of the
Revelation of God made in the Bible. They deem it, therefore,
the more important to lay emphasis upon the duty, which is
unchanged by critical results, of humble and prayerful use of
Scripture in its separate parts. The example of our Blessed Lord,
and the use of the Old Testament in the New, strongly enforce
this duty. Our Lord appeals to the Old Testament as witnessing
to Himself. He teaches His disciples that all things written in
the law of Moses, and in the prophets, and in the Psalms con-
cerning Him are to be fulfilled. He dwells, moreover, upon
details of type and phrase. He declares that not one jot or tittle
shall pass from the Law until all be fulfilled.
Two methods of considering Holy Scripture, the general and
the particular, must go on side by side. They will occasionally
overlap; they may sometimes seem to clash. But in this, as in
other cases, the course which is most loyal to truth is that of
CRITICAL STUDY OF HOLY SCRIPTURE 221
proceeding confidently upon both lines, without waiting for a
theoretically complete reconciliation of the two. The use of the
Scriptures by the early teachers of the Church may be regarded
as an example to us, of one kind, of the combination, of minute
fidelity to Holy Writ with great freedom in its treatment.
Your Committee do not hold that a true view of Holy Scripture
forecloses any legitimate question about the literary character and
literal accuracy of different parts or statements of the Old Testa-
ment ; but keeping in view the example of Christ and His
Apostles, they hold that we should refuse to accept any conclusion
which would withdraw any portion of the Bible from the category
of " God-inspired " Scripture, 4t profitable for doctrine, for
reproof, for correction, for instruction in righteousness."
This Report, it will be seen, does not attempt to make any final
pronouncement on critical questions. Your Committee express
their conviction with regard to the New Testament that the results
of critical study have confirmed the Christian faith. They do not
consider that the results of the more recent criticism of the Old
Testament can yet be specified with certainty ; but they are
confident that wherever men humbly and trustfully use the Bible,
seeking always the Heavenly assistance of the Holy Ghost, it will
commend itself more and more clearly to their hearts and
consciences as indeed the Word of God.
C. J. GLOUCESTER,
Chairman .
222
LAMBETH CONFERENCE OF 1897
No. 4.
Report of the Committee 1 appointed to consider and
report upon the subject of Foreign Missions.
(a) The duty of the Church to the followers of :
(i) Ethnic Religions.
(ii) Judaism.
(iii) Islam.
(b) Development of Native Churches.
(c) Relation of Missionary Bishops and Clergy to
Missionary Societies.
Your Committee heartily thank Almighty God that He has
kindled throughout our Communion an increasing zeal for the
1 Names of the Members of the Committee :
Bishop of Newcastle (Chairman).
Newcastle, N.S.W.
,, New Hampshire.
Norwich.
Bishop Oluwole (West. Equat.
Africa).
Bishop of Osaka.
Bishop Phillips (West. Equat.
Africa).
Bishop of Rangoon.
Bishop Royston.
Archbishop of Rupertsland.
Bishop of St. Andrew's.
,, St. John's, Kaffraria.
Missionary Bishop of Shanghai.
Bishop of Shrewsbury.
,, Sierra Leone.
,, Southampton.
Bishop in South Tokyo.
Bishop of Stepney.
,, Tasmania.
,, Texas.
,, Tinnevelly.
Missionary Bishop of Tokyo.
Bishop of Travancore.
,, Waiapu.
Bishop in Western Equatorial
Africa.
Bishop of Wyoming and Idaho.
Zanzibar.
Bishop of Algoma.
,, Calcutta.
,, Caledonia.
California.
Missionary Bishop of Cape
Palmas.
Bishop of Christchurch, N.Z.
Chota Nagpur.
Colombo.
,, Columbia.
Bishop in Corea.
Bishop of Crediton.
,, Down and Connor.
Duluth.
,, Durham.
Bishop in East. Equat. Africa.
Bishop of Exeter.
Falkland Islands.
,, Jamaica.
Bishop in Jerusalem.
Kiu Shiu.
Bishop of Lebombo.
,, Lucknow.
,, Madras.
,, Mauritius.
,, Minnesota.
Bishop Coadjutor of Minnesota.
Bishop of Mississippi.
,, Missouri.
,, Moray and Ross.
Moosonee.
FOREIGN MISSIONS 223
extension of the Kingdom of Christ our Lord, and for the salva-
tion of souls, and that He has so abundantly blessed the efforts
which have been made a blessing granted, we doubt not, to
encourage us all to far greater labours, prayers, and self-denial.
In the last ten years we note especially the great proofs of the
regenerating power of the Holy Spirit, and the fitness of the
Gospel for all races, which have been displayed in the newly-
opened countries of Africa. Yet we see that zeal in this cause is
still the enthusiasm of a few, and that the Church has yet to be
far more fully aroused to recognise, as a necessary and constant
element in the spiritual life of the Body and of each member of
it, the fulfilment of our Lord's great commission. Our responsi-
bility in this matter is vast and daily increasing,, whether we
consider the awful fact that there are still so many of our fellow-
men unreached by the Gospel ; or consider that so little interest,
has been taken in the evangelisation of the Jewish race, and
that so little systematic effort has been made to win the followers
of Islam, although there is abundant encouragement from what
has been done, and the opportunities now, especially in India,
are unique ; or whether we look at the great number of points
at which Churches of our Communion are in local contact with
heathen nations, or at the responsibilities of the British Empire
in India and in the new Protectorates in Africa, or at the great
fields ripening for harvest in such regions as China and Japan
China, where Western influence seems to be increasingly welcome,
and where there are signs that the blood of martyrs has not been
shed in vain ; Japan, where, from the characteristic independence
of the people, a crisis in the history of the Church seems to be
imminent, and to call for the utmost care in the higher Christian
education, and the training of those who are to hold office in the
Church.
Your Committee have entered with some detail into the matters
which have been referred to them, but they desire first to draw
attention to some general considerations which cover the whole
ground.
The first duty of the Church is intercession. The observance of
a special day of intercession in connection with the Festival of St.
Andrew appears to have led to a considerable increase in the
personal offers for missionary work. Your Committee desire to
urge upon the whole Church the urgent duty of making these
days of intercession a reality in every Diocese and every parish,
and they desire to commend for the general private use the
admirable noontide missionary prayers drawn up for the use of the
Sister Church of America.
Your Committee observe with gratitude to God that a very large
number of students in universities and colleges throughout the
world have realised so keenly the call to missionary work that
224 LAMBETH CONFERENCE OF 1897
they have enrolled themselves in a Student Volunteer Missionary
Union, and have taken as their watchword " The Evangelisation
of the World in this Generation." A large number of these
students are members of the Anglican Communion, and it seems
the plain duty of that Communion to provide channels through
which such newly-awakened zeal may find outlets in earnest, sound,
wise work. The time seems ripe for a forward movement in the
missionary campaign, and your Committee trust that one result
of this Conference will be to give missionary w r ork a far greater
prominence than it has yet assumed in the minds of many
Churchmen.
Experience has shown the necessity of strong centres of work,
the value of community missions, especially in India, the special
work of the universities in touching the higher intellectual life
of non-Christian nations, the value of the work of women, of
medical missionaries, of industrial missions, and the importance
of realising the principle, " to him that hath shall be given,"
if a rich harvest is to be reaped. With the accumulated experi-
ence of the last century the Church has now a great opportunity
to begin a fresh epoch with greater love for the Master and for
the souls for whom He shed His blood, and with greater
knowledge, than ever before.
The cause of missions is the cause of our Lord Jesus Christ.
May this be our aim, as it will be our highest glory, to be humble
instruments in carrying out the loving will of our Heavenly
Father ; in lowliness of mind, praying for the Divine blessing, and
confident in the Divine promises, ministering the Gospel of the
Grace of God to the souls that we love ; and thus, in promoting
the Kingdom of Truth and Righteousness, may we fulfil the sacred
mission of the Church of God, by preparing the world for the
Second Advent of our Lord.
A. (l.) THE DUTY OF THE CHURCH TO THE FOLLOWERS OF ETHNIC
RELIGIONS.
Your Committee have had in view the non-Christian peoples,
other than Jews and Mohammedans, in two great groups, those
who may be called literate, inasmuch as their creed rests more
or less directly on ancient writings, and implies a more or less
complete philosophy of life; and the illiterate, whose beliefs and
rites are matter of tradition and custom, and are not, as a rule,
associated with any instruction in conduct.
We see that Christian zeal for the conversion of the heathen is
apt to be dulled, especially in regard to tne literate systems, and
perhaps in particular to Buddhism, by an exaggerated or false
opinion of their excellence. While we thankfully recognise the
FOREIGN MISSIONS 225
work of God the Holy Ghost in many glimpses of truth, theological
and moral, which appear in these systems, we are bound to assert,
first, that no such system as a whole supplies in any adequate
degree the truth about God and about man's relation to Him, or
presents any sufficient motive for right conduct, or ministers to
man any strength higher than his own to aid his weakness; and,
secondly, that, apart from any estimate we may form of such
systems, it is a matter of Divine Revelation that in Jesus Christ
alone there is salvation for men, that He has been constituted the
Saviour and King of mankind, and that to Him are due the loyalty
and love of every member of our race. The books in question
are known, to all but very few, by extracts only, and a few
passages culled from a mass of what is generally puerile, false, or
even corrupt and corrupting ; they inevitably appear, when
translated into language moulded by Christianity, more Christian
than they are. Further, such excellent precepts and ideals of
conduct as they exhibit are generally vitiated, for those who
profess them, by a philosophy, which destroys or paralyses the
sense of responsibility.
This appears in the results. These religions have not produced,
to any considerable extent, the conduct which they appear calcu-
lated to produce; their temples are too often scenes of vice, and
the lives of their so-called priests, in some countries at least, too
often conspicuous examples of evil. To the mass of the people
the contents of their books are almost unknown, unless in the case
of certain popular stories, and the practical religion of the masses
is unaffected by them. The majority of those who are classed as
believers in these literate religions, are worshippers of demons,
or of goddesses of small-pox and cholera, and the like; of most it
may probably be said with truth, that they have no notion of any
supernatural being who is not malignant. Their religion is one
of abject fear, not of love or of moral conduct.
Recent attempts to establish in the light of Christianity a
purified Hinduism or Buddhism, while they may claim some
admiration, cannot be regarded as providing possible substitutes
for the Christianity of the Church, based as such schemes are on
pantheism or atheism, and denying, as they all do, the Deity of
Jesus Christ. Rather they call for our utmost efforts so to
establish and equip the visible kingdom of Christ in these lands,
that men who are being now detached from the faith of their
ancestors may find their home among His people. With this great
end in view, while we rejoice over every individual conversion,
and recognise as one great spring of missionary enthusiasm the
desire to save the souls with whom we are brought in contact, we
would urge upon all who are engaged upon this work Ihe para-
mount importance of building up the Body of Christ, never losing
226 LAMBETH CONFERENCE OF 1897
sight of the great principles of Church order and constitution,
and watching with the utmost earnestness over the spiritual growth
of those who have been baptised. We offer an earnest caution
against the waste of strength in sporadic and unsystematised
missions, conducted by. some Churchmen apart from the guidance
and brotherhood of the Church, whilst we recognise unhesitatingly
the loving devotion which deserves to be guided into channels that
may permanently enrich the Church of Christ.
Among the illiterate races of the world, those of Africa claim a
prominent place. The recent acceptance of Christianity by many
tribes of Central Africa constitutes at once an encouragement and
an appeal : an encouragement, because of the evidence which is
forthcoming of the readiness of the evangelised to become them-
selves evangelists; an appeal, because of the proof which the
acceptance of the truth by these tribes affords of the preparedness
of kindred tribes for the preaching of the Gospel of our Lord and
Saviour Jesus Christ.
We w T ould emphasise the necessity of stronger efforts to bring
to the native races those gifts of God which alone can form in
them the character necessary to stand against the present inrush
of our civilisation, so deadly to the untaught heathen. The
present activity of Mohammedanism makes it the more necessary
to enter quickly into the doors which are now open in those lands.
Turning to the methods by which the propagation of the Gospel
is effected, we thankfully note a rapid increase in the number of
women who are giving themselves to the service of the Missionary
Church ; a service in which a special and honourable place appears
to be reserved, in God's Providence, for such devotion, especially
at the present critical point in the Church's growth. Under many
forms of national life and custom, it is only by women, that
women, on whose influence so much depends, can be reached ; and
this constitutes a pressing call to the women of our own Com-
munion to offer themselves for this work.
We notice, with like thankfulness, the increased employment of
medical missionaries in the mission field, exhibiting as their
ministry does the benign character of our Blessed Lord, who went
about doing good to the bodies as well as the souls of the people.
Realising the special dangers which arise from isolation and
loneliness, we commend the practice of missionary clergy and
laymen going forth two by two; and we believe that, under some
circumstances, notably in great centres of work among the heathen,
there may be special advantages and safeguards in community life.
If we pass, without further remark, the great function of educa-
tion as a missionary agency, it is only because its importance and
value are obvious and undisputed.
FOREIGN MISSIONS 227
We would emphasise the necessity of a closer acquaintance with
the smaller details of custom and life of those to whom the
missionaries, men and women, are sent; ignorance of which so
often causes unknown and unintended, but none the less real,
friction between the workers and both converts and heathen.
Above all there is required personal holiness in all who go into
these heathen lands from Christian countries. For while our
missionaries tell us that the greatest obstacles to their work, on
the side of the heathen themselves, are the tyranny of caste
without and the paralysing influence of pantheism within, they
agree that a greater hindrance still is the inconsistent life of too
many professing Christians.
A. ,(!!) THE DUTY OF THE CHURCH TO THE FOLLOWERS OF
JUDAISM.
On the second sub-head, " Judaism," your Committee have to
report as follows :
It is difficult to ascertain the number of Jews by race and
religion now in the several parts of the world. The total number
is probably less than ten millions. Of these Europe contains about
eight millions, America about one million, Africa about 350,000,
Asia about 300,000, and Australia about 20,000. These are rough
estimates, but they come in the main from a well-informed quarter.
Jerusalem is again a city of the Jews, about two-thirds of its total
population of 60,000 being Jews ; whereas twenty years ago the
proportion was trifling.
In England, which contains from 100,000 to 120,000 Jews, they
are chiefly congregated in London. Five parishes in the deanery
of Spitalfields, with a total population of 56,000, have 34,000 Jews.
In the United States, the largest number of Jews is found in
New York. Other cities with large Jewish populations are
Cincinnati, Philadelphia, Baltimore, New Orleans, Chicago.
Several agencies exist in connection with the Church for the
purpose of evangelising this people, viz., the London Society for
Promoting Christianity amongst the Jews, the Parochial Mission
to the Jews' Fund, the East London Mission to the Jews, Jeru-
salem and the East Mission Fund : and the Society for Promoting
Christianity among the Jews, in connection with the American
Board of Missions.
There are besides other active agencies carried on by other
bodies, or of an undenominational character.
The number of these Missions, and their independent action,
lead often to an overlapping of their operations, which must be
both wasteful and hurtful ; and Jewish inquirers are apt to wander
from one to another without obtaining lasting benefit from any.
Q 2
228 LAMBETH CONFERENCE OF 1897
The Evangelisation of the Jewish people is beset with special
difficulties.
At the outset we are met with the formidable difficulty of finding
duly qualified missionaries. For this work men need to be well
acquainted with Jewish modes of thought, and in a large number
of cases it is advisable that they should be able to speak in
languages with which the Jews are familiar. They have to do
with a people who are either strongly imbued with rationalistic
views, or deeply attached to their traditional forms drawn, as they
hold, from a religion once divinely given.
Again, the consequences of receiving baptism are of the gravest
character, the convert being cut off from his family and people as
one dead, and cast adrift on the world ; severe bodily suffering and
loss of goods being sometimes inflicted besides. It is everywhere
found that the fear of these terrible results keeps back from
baptism many whose life and practice appear to point them out as
believers in our Lord ; and the necessity of providing in some way
for those who have the faith and courage to confess Christ,
increases the difficulty of the case.
The evidence at the disposal of your Committee appears to show
that the great mass of the poorer Jews know practically nothing
of the Old Testament. But it seems clear that the Jews are
increasingly willing to listen to Christians who speak to them of
the Scriptures of the Old Covenant, and are learning to regard as a
great teacher Him who is the theme of the New Testament.
The New Testament, which has been translated into Hebrew
and other languages for the use of the Jews, is widely read by
them; but the doctrines of the Holy Trinity, and of the Atone-
ment, seem almost insurmountable obstacles in the way of many.
When religious knowledge has spread among the Jews, the
breath of the Holy Ghost may come, and the dry bones will live
again. Our position with regard to the Jews is specially favour-
able in this respect, that their Scriptures are our Scriptures, and
their God and Father is our God and Father.
It is impossible to doubt that a fairly considerable number of
Jews in each year do earnestly and honestly seek baptism, and
from such it should not be withheld. But we read the signs of
modern times in the ancient prophecies (Isaiah xxvii. 12,
Jeremiah iii. 14), " Ye shall be gathered one by one, O ye
children of Israel; " "I will take you one of a city, and two of
a family, and I will bring you to Zion."
Medical Missions are carried on in many places with much
success.
The Anglican Church appears to be fitted in a special manner
to gain the goodwill of the Jews, first, because the English-
speaking people show themselves just and kindly towards their
race; and also because the liturgical services of the Church are
FOREIGN MISSIONS 229
such as to win their attention and admiration, their own worship
being of a similar character. The Book of Common Prayer has
been translated into Hebrew and circulated among them.
But one of the greatest hindrances which impede the work arises
from the strange lack of interest manifested by the Church in the
Evangelisation of the Jews. But scant attention is given to their
religious needs, and Missions to Jews have shared but little in the
rising tide of Evangelistic effort which marks our age.
Yet our Lord gave them precedence, and the Gospel is the power
of God for salvation to the Jew first.
Why should not similar zeal be shown for the conversion of the
Jew as of the Gentile ? Why should the Annual Day of Inter-
cession be held in behalf of the Mohammedan and heathen world
only and not also for the salvation of Israel? If this great work
were given its true place in the Missionary efforts of the Church
we might surely expect that a far richer blessing would descend on
her labours than even now is vouchsafed her.
As to the means to be employed, it appears from the evidence
that the Jews receive the visits of Gentile Christians more readily
than those of Jewish converts to Christianity ; while, on the other
hand, it is agreed that the latter understand very much better the
Jewish mind, and can deal more clearly and effectively with Jewish
difficulties. This being so, the Committee can only advise that
both agencies should be employed, and that care should be taken
to use in each place the kind of agency best adapted to its
circumstances.
A. (ill.) THE DUTY OF THE CHURCH TO THE FOLLOWERS OF ISLAM.
(A) ISLAM is distinct from both Judaism and heathen Religions,
and needs special attention and treatment. Your Committee
would base the claims of Islam on the Missionary energy of
the Church on the following considerations :
(1) The Number and Distribution of Professed Mohammedans.
The total population of the World is estimated at 1,500,000,000 ;
of these one-seventh are Mohammedans, distributed as follows :
In Europe 5,750,000
In Asia and the Eastern Archipelago 169,000,000
In Africa 40,000,000
In Australasia 25,000
More than one-fourth of these are citizens of the British Empire,
the Mohammedan portion of the population of India alone being
230 LAMBETH CONFERENCE OF 1897
returned at the last census as 57,321,164, and therefore have a
special claim on the charity of their more favoured fellow subjects.
(2) The Character of Islam.
The amount of truth contained in Islam, such as the doctrine of
the Unity, Personality, and Sovereignty of God, and some good
habits inculcated, such as the habit of Worship, and Temperance
in certain matters, may be used as a foundation on which to build
the superstructure of Christian Truth.
(B) WITH regard to what has been done, and what is now being
done, the Committee would call special attention to the
inadequacy of our efforts.
Until the present century very little systematic spiritual effort
appears to have been made to convert Mohammedans.
As regards the work of the present century there have been the
efforts of magnificent pioneers, but we need something more ; we
need continuous and systematic work such as has been begun in
the Diocese of Lahore, and some other parts of India, and which
has already borne considerable fruit.
The attention of the Committee has been called to the following
special works already undertaken :
(1) The temporarily suspended work in Constantinople;
(2) The educational and other work in Egypt, Palestine, and the
adjacent countries ;
(3) The pioneer work in Persia and Arabia ;
(4) The work in India, especially in the Punjab, and in Madras ;
(5) and last, but not least, the effort of the Bible Societies to
circulate the Bible among Mohammedans.
(C) THE opportunities of the present time.
Under this head it is to be noticed that
(1) Never since the Crusades has the attention of Western
Christendom been so forcibly directed to Islam and its followers
as at present.
(2) The optimistic view of Islam lately held by many Christians
has been effectually destroyed by the history of the Armenian
massacres.
(3) The toleration which follows in the wake of civilisation
generally, and especially in the British Empire, has reduced very
considerably the danger to the life and liberty of those who make
efforts to convert Mohammedans to Christianity. As has been
FOREIGN MISSIONS 231
pointed out by an eminent writer, India is the place where
Christian and Mohammedan can meet most fairly with a prospect
of mutual understanding. This rare opportunity involves a
corresponding obligation which the Church should not be slow to
recognise.
(4) The growth of a spirit of dissatisfaction with Islam is now
showing itself among Mohammedans in parts both of Europe and
of Asia.
(5) The abolition of the legal status of slavery in parts of
Eastern and Western Africa sets slaves free from the necessity of
professing the religion of their masters.
(6) Some recent political events in Africa have tended to lower
the military prestige of Mohammedanism in that country.
(D) THE methods to be employed.
The Committee would call the attention of those concerned in
this work to the following points :
(1) That one of the chief needs of the present time is clear,
accurate, reasonable statements of positive Christian truth, especi-
ally with regard to the Nature of God, the Holy Trinity in Unity,
the Divine Sonship of Christ, the Character of God, the balance
of Moral Attributes in God, the essential character of morality, the
nature of sin, the need of Atonement and Holiness.
(2) That it is essential that there should be on the part of
Missionaries a thorough and patient study of Mohammedanism,
also a knowledge of Arabic ; that they must show absolute fairness
in dealing with the doctrines of Islam, and the character of
Mohammed ; and that care should be taken not to lose sight of
the points of contact between Christianity and Islam, whilst
discussing the points of difference.
(3) That Missionaries should, as a rule, not be sent singly, in
order to avoid those false charges against their moral character
which are a favourite weapon of attack.
(4) That those who undertake this work should, as a rule, be
men who have received a special training for it, and should be
exclusively set apart for it.
(E) THE direction which our efforts might most profitably take.
It is to be noted under this head
(1) That there are special opportunities for such work at the
present time in the Dioceses of Lahore, Lucknow, Eastern and
Western Equatorial Africa, and Zanzibar ; particularly in the cities
of Delhi and Hyderabad, and among the Hausa people of the
232 LAMBETH CONFERENCE OF 1897
Central Sudan. It is very desirable that these districts and places
should be effectively occupied.
(2) That more use might be made of such helps as are provided
in this country and America and elsewhere, especially by the Indian
Institute at Oxford, for the training of men to be employed in
such work.
B. DEVELOPMENT OF NATIVE CHURCHES.
In considering the " Development of Native Churches " your
Committee have had before them an exceedingly wide and difficult
subject, and in seeking to learn the facts have listened to state-
ments about the present condition of the work from Bishops in
the countries where the question is of importance, and have also
had short summaries of the facts placed before them by the same
Bishops.
It seems to them that the method of the development of a
native Church is greatly modified by the political and social state
of the country in which such a Church is planted^ and also by the
question whether the native race is one which is already decadent
and likely to pass away in the near future, or a race of strong
vitality, which is likely to maintain itself, or even to expand.
The subject regarded from the side of race seems naturally to be
divided into four heads :
1. Races diminishing, or that will be absorbed in white races,
as the Maoris of New Zealand, and the Indians of North
America.
2. Races which will continue numerically vastly in excess,
though white races exist among them as a dominant
minority, without absorption or amalgamation, as in India,
Equatorial Africa, and some of the Pacific Islands.
3. Races wholly distinct and existing side by side, where both
are expanding and not amalgamating, as in South Africa.
4. Races independent and likely to work out their own develop-
ment and to form independent National Churches, as in
Japan and China.
Under the first head the facts reported from New Zealand show
that while a native ministry exists ministering to the Maoris, it
does so under the constitution of the Church and of the Province
of New Zealand. There is, therefore, no need for the separate
organisation of a Maori Church.
Similar evidence has been given as to the Indians of North
America. Though they are vastly more numerous than the tribes
of New Zealand, and, perhaps not diminishing markedly in
numbers, and though there is among them, as among the Maoris,
a native ministry, the facts seem to show that a separate Indian
FOREIGN MISSIONS 288
Church will not permanently maintain itself apart from the Church
of the white race.
In India, Africa, Japan, and China, however, though the political
and social circumstances are different in each case, we may
ultimately expect to see, as the result of missionary labours,
autonomous Churches supported and governed in whole or in part
by the native races of these countries. As the problem arising in
each country is a separate one, and as it is impossible to give in
detail all the facts as presented to us, we have tried to summarise
in each case the main facts and to indicate where development is
evident. In doing this we have had regard to the development
of the Church (a) in its organisation, and the establishment of a
native ministry, (b) in self support, (c) in spiritual character, and
(d) in self extension. If, in any case, a Church is developing in
all these directions, we ought to have good hope that it will
become at no distant day an independent Church, bound to us by
no other bonds than the one Faith and one Communion in the
Church Catholic.
India.
(a) Organisation. The Church in India has attained to a con-
siderable degree of organisation, both by the development of the
episcopate, and by the formation of diocesan and other councils ;
yet it must be admitted that the native portion of the Church has
not yet reached an adequate consciousness of corporate life. There
are as yet no Bishops of Indian race. So far as pastoral work is
concerned, the development of the Indian ministry in most cases
keeps pace with the growth of the Christian community. But the
number of ordained native missionaries directly engaged in
evangelising their own countrymen is small.
(6) Self Support. In some parts there has been a marked
increase in contributions for religious purposes, but the Church
as a whole is very backward in this respect. This is due in part
to a mistaken policy in the early development of missions in India.
(c) Spiritual Character. There are many earnest and faithful
Christians, lay as well as clerical, who, with their families, are
lights among the heathen. But it must be acknowledged that too
often there is a deficiency in energy, moral courage, and power of
initiative ; and that caste still grievously exercises its baneful
influences. These defects, however, are to a large extent counter-
balanced by fruitfulness in the milder graces of gentleness,
patience, sobriety, and meekness.
(d) Self Extension. With some bright exceptions, especially in
parts of Southern India ana of Ceylon, there is a want of definite
effort for self extension originating in the Church itself.
234 LAMBETH CONFERENCE OF 1897
Africa.
(a) Organisation. In Africa, south of the Zambezi the Church
possesses a provincial organisation ; in Dioceses lying north of the
Zambezi, e.g., Equatorial Africa and Sierra Leone, the Churches
are still in direct connection with Canterbury, and possess local
constitutions approved by the Archbishop of Canterbury. In the
Missionary Jurisdiction of Cape Palmas and parts adjacent, which
embraces the Republic of Liberia, there is an organisation under
the fostering care of the American Episcopal Church and having
an African Bishop with full powers at its head and a staff of
workers made up almost entirely of Africans. The idea of
establishing Churches self-supporting, self -extending, and self-
governing, is steadily kept in view. In addition to the Bishop of
Cape Palmas of the American Episcopal Church, two African
Assistant Bishops have been consecrated in recent years, and have
rendered valuable assistance to the Church in the Yoruba Country.
The appointment of native Assistant Bishops would appear to be
an important step towards the realisation of full native control.
In West Africa, and, to a certain extent, in Central Africa, the
native clergy commonly hold more or less independent cures ; in
South Africa they are very seldom placed in positions of entire
responsibility. The idea of corporate life needs enforcement to
prevent a spirit of Congregationalism.
(b) Self Support. In South Africa considerable financial support
is still received from English Societies. In Zanzibar, with the
exception of some voluntary help on the part of the native
Christians in building churches, mission houses, etc., the Mission
is supported by grants from England. In West Africa, the
Churches in Sierra Leone, in Lagos, and in the Delta of the Niger
are self-supporting, with the exception of the support of the
Bishops ; while in the interior, the Churches are aided by annual
but diminishing grants. In Liberia the work is almost entirely
supported by the American Church ; but increasing local contribu-
tions are also made towards it. In Uganda, so far as the Native
Church is concerned, and apart from the salaries and expenses of
the foreign missionaries, the work is entirely independent of
extraneous aid.
(c) Spiritual Character. In Uganda the standard of Christian
life is high very high as contrasted with the standards of the
heathen. In South and West Africa the lives of the Clergy and
of many of the laity afford much encouragement and hope as to the
future of the African Churches.
(d) Self Extension. In Uganda a strong missionary spirit is the
distinguishing feature of the Church ; in the West of Africa greater
missionary vigour is to be desired.
FOREIGN MISSIONS 285
Your Committee would recommend the adoption on the part of
the Conference of a resolution expressive of its deep sense of the
evils resulting from the present condition of the Drink Traffic on
the West Coast of Africa, and of the hindrance which it presents
not only to the development of native Churches, but also to the
acceptance of Christianity by heathen tribes.
South Pacific Islands.
The Mission of the Anglican Communion in the South Pacific,
excluding New Zealand and New Guinea, is confined to Melanesia,
and to work in Fiji, not, however, among the Fijians, but among
the imported labourers from other islands. In Melanesia the
native clergy are about equal in number to the white clergy, and
take their place among their white brethren on equal terms. This
Mission has distinguished itself by determining to work, as far
as possible, through the natives themselves from the very
beginning.
Spiritual Character. A very high level of spiritual character
has been developed in almost all the groups included in Melanesia.
Self Extension. The native ministry, however, is not yet sup-
ported by the native Church, but the first steps to attain this
object have been taken. The Melanesians have shown marked
missionary zeal, as evidenced by the number of teachers and
clergy who have been sent to islands inhabited by totally distinct
races.
The Committee have heard with thankfulness that the Mission
to New Guinea is about to be revived by the Australian Church
under the leadership of a Missionary Bishop.
China and Japan.
In China and Japan we meet questions of a different class. Both
are the homes of strong and vigorous races, entirely independent
of the white races politically, and with a keen sense of nationality.
In Japan, the English and American Missions have united to
form one Japanese Church called Nippon Sei Ko Kwai, having its
own constitution and canons, though as yet presided over by the
English and American Bishops. There is a strong bocly of
Japanese clergy, and self support is being pressed upon the con-
verts, but the prospect of financial independence is still distant.
It is, however, only a question of time when the Church in Japan
will become self-governing and self-supporting.
The Christians of the Nippon Sei Ko Kwai were drawn chiefly
from the middle classes, the highest and lowest strata being as yet
very little touched. That the upper classes should come in slowly
236 LAMBETH CONFERENCE OF 1897
and one by one is not surprising, for since their old religions have
lost their hold upon them they are very generally agnostics, and
their circumstances lead them to look at Christian doctrine in a
purely critical and utilitarian spirit. Meanwhile the influence which
Christianity exercises on those who do accept it, is seen in the
very large extent to which they are to be found in minor posts
of public trust, as judges of small districts, heads of local police,
etc., where strength and uprightness of character are especially
required. Though disappointments are frequent among others,
especially as regards purity of life, the Clergy have proved them-
selves to be men of stability and high Christian character. From
the first the Church has recognised its missionary duty, and it has
instituted funds, though not on a very large scale, for extension
both in Japan itself and in the newly-acquired Island of Formosa.
In China, there is a considerable number of native clergy who
are counted by their Bishops most zealous and faithful men, and
the number of Christians is steadily increasing, in spite of much
persecution and the hostility of the literary and ruling classes.
Self support advances slowly owing to the poverty of the people,
but is steadily worked for in all the Missions ; and the stability of
the Chinese character assures us that the w r ork will be permanent,
and that a strong Chinese Church will be formed in the future.
The first step has been taken this year in the coming together of
the English and American Bishops in conference at Shanghai, for
union among the various Missions must naturally precede the
establishment of a National Church.
Overlapping Episcopal Jurisdiction.
The President of the Conference having referred to the Com-
mittee on Foreign Missions a Resolution passed unanimously by
the Conference of English and American Bishops held at Shanghai
on April 3rd, 1897, in reference to certain questions arising out
of overlapping episcopal jurisdiction of independent Churches in
full communion with each other, with other documents, including
an important communication from the Board of Managers of the
Domestic and Foreign Missionary Society of the American Epis-
copal Church, the Committee, having before them the records of
the Lambeth Conferences of 1867, 1S78, and 1888 (see pp. 54,
71, 90, 123, 149), recommend this Conference to adopt the
following resolutions :
Resolved
That this Conference affirms and confirms the following prin-
ciples :
FOREIGN MISSIONS 237
(A.) That, while it is the duty of the whole Church to make
disciples of all nations, yet, in the discharge of this duty,
independent Churches of the Anglican Communion ought to
recognise the equal rights of each other when establishing
foreign missionary jurisdictions, so that two Bishops of that
Communion may not exercise jurisdiction in the same place,
and the Conference recommends every Bishop to use his
influence in the diocesan and provincial Synods of his par-
ticular Church to gain the adhesion of the Synods to these
principles, with a view to the framing of canons or resolu-
tions in accord therewith.
(B.) That where such rights have, through inadvertence, been
infringed in the past, an adjustment of the respective
positions of the Bishops concerned ought to be made by an
amicable arrangement between them, with a view to cor-
recting as far as possible the evils arising from such
infringement.
(c.) That when any particular Church contemplates creating a
new foreign missionary jurisdiction the recommendations
contained in Resolution I. 1 of the Conference of 1867 (p. 54)
ought always to be followed before any practical steps are
taken.
Conclusion.
It will be seen that we have dealt with the matter entrusted to
us in its broad outlines without attempting even to mention all the
Missions which in an exhaustive review would have claimed our
attention, and we express the belief that the problem of the
establishment of completely autonomous native Churches, while it
is still in process of solution, is being surely worked out by
patience, and charity, and apostolic labours.
C. RELATION OF MISSIONARY BISHOPS AND CLERGY TO MISSIONARY
SOCIETIES.
Missionary Societies occupy somewhat different positions in the
various branches of the Anglican Communion. In the Protestant
Episcopal Church of the United States of America the General
Convention, being the representative body of the whole Church,
is also a Board of Missions, and its executive is a Board of
Managers, selected by this Board of Missions. There is also a
1 The words are as follows : " That it appears to us expedient, for the
purpose of maintaining brotherly inter-communion, that all cases of
establishment of new Sees, and appointment of new Bishops, be notified
to all Archbishops and Metropolitans, and all Presiding Bishops of the
Anglican Communion."
238 LAMBETH CONFERENCE OF 1897
Church Missionary Society which acts as an auxiliary to the Board,
assigning its funds to the missionary jurisdiction which it desires
to assist, but not claiming to appoint, or assign the several spheres
of work to the clergy. The Missionary Bishops, selected by the
House of Bishops, appoint their clergy, with the approval of the
Board, and assign them spheres of work, reporting to the Board
of Managers what they propose to do with the funds appropriated
to them. The principle is maintained that those who subscribe
the funds have, through their representatives, a substantial voice
in the administration of the funds, and this continues until the
Diocese is fully organised.
The Missions of the Church of England have been mainly, since
the founding of the Societies for Promoting Christian Knowledge
and for the Propagation of the Gospel, the special care of societies
within the Church, and it was hardly possible that, with a growing
Church life and increasing missionary zeal, difficulties should not
from time to time arise requiring patient adjustment.
The Committee desire, however, to place on record their
conviction
1. That in the failure of the Church as a whole to realise her
bounden duty to be the great Missionary Society of the world,
the work could only be done by some of her members forming
themselves into societies within the great Society to do what is the
work of the entire Church, and that the Church owes to the great
societies a debt of deep gratitude for the work which they have
been enabled to do.
2. That the increasing life of the Missionary Societies has been
the Providential way in which the Church has been gradually
realising the truth that the call to evangelise the world was given
to the Church as a whole, and that thus the societies have not
merely been enabled to do a great evangelising work, but have
supplied a Providential stage in leading the whole Church to a
higher conception, which has never yet been adequately worked
out in Church history.
3. That the societies do not profess to do more than form or
found Churches, retiring from the work when the missions pass on
to the stage of organised Church life, and that, therefore, any
difficulties pertain only to this transitional stage, and vary
according to the degree of ripeness which the mission has
attained.
These general considerations seem to indicate the point of view
from which any difficulties should be regarded one which should
be characterised by gratitude, sympathy, patience, and a firm belief
that there are no difficulties which are not capable of friendly
adjustment.
FOREIGN MISSIONS 239
It seems impossible to deny the principle that those who sub-
scribe the funds are entitled to a substantial voice in the adminis-
tration of the funds, subject to the general principles of Church
order, or the further principle, that however much it may be
desired that donors would generally place their offerings at the
disposal of a Church representative body, it is yet legitimate to
offer funds for missionary, as for other purposes, impressed by
the donor with a special trust, either for special localities, or for
the carrying out of such special work, and on such special lines as
are consistent with the belief, order, and discipline of the Church.
On the other hand it may be laid down
1. That clergy in any missionary jurisdiction whatever should be
subject to the supervision of a Bishop, and that Societies should use
their power and influence in striving to foster a wholesome Diocesan
Church life.
2. That the whole object of missionary work being to extend the
Master's Kingdom, and to take up fresh ground, as soon as
the Church is duly organised in any part of the world, the Society
should seek to transfer, as early as possible, to representatives of
the Diocese powers which it naturally exercises in early stages
of the mission.
3. That as soon as a definite Diocesan organisation has been
created with power to hold property, all Church property after-
wards acquired should, when possible, be held by such Diocesan
authorities, subject to trusts securing the rights or recognising the
interests of those concerned.
4. That all questions of internal Church discipline are for the
Bishops and Diocesan authorities to deal with.
5. That in the event of the founding of a Theological College
for the training of candidates for the Ministry within any Diocese
or Missionary jurisdiction, the Bishop of the Diocese or Missionary
jurisdiction should be the visitor of the College, to whose
arbitration all matters in dispute may be referred.
6. That when Diocesan organisation has covered a given area,
e.g., India, the further organisation, provincial or Diocesan, within
the area is a matter in which the right of initiative and the general
controlling voice must rest with the authorities of the province or
Diocese.
EDGAR NEWCASTLE,
Chairman.
240
LAMBETH CONFERENCE OF 1897
No. 5.
Report of the Committee 1 appointed to consider and
report upon the subject of Reformation Movements on the
Continent of Europe and elsewhere.
The Committee feel that the utterances of the last two Lambeth
Conferences have so fully stated the attitude of our Communion
towards the Reformation movements on the Continent of Europe
and elsewhere, as to make its re-statement needless. Founded as
they were upon established principles and distinct convictions
which cannot change, there is no need to lay again the foundation
of the argument, but only to refer to that which has been already
laid down.
We have carefully considered, in the light of the latest and
fullest information within our reach, the condition of the various
movements of Reform ; and, for the purpose of greater clearness,
take up these considerations generally in the order, and according
to the completeness, of their organisation.
(a) The Old Catholic Church in Germany.
We are justified in expressing our belief that this movement is
growing in strength and influence. The very grive loss, which
came in the death of their first Bishop, has been in great part
made good by the consecration of Bishop Weber, long well known
as Professor of Philosophy, who resides at Bonn. It is reported
to us as now numbering about 96 congregations, with 56,000
adherents, ministered to by 56 priests.
It has founded, and in part endowed a Theological Seminary at
Bonn, in which it is training its own Clergy and also a school for
1 Names of the Members of the Committee :
Bishop of Albany (Chairman).
Argyll and the Isles.
Barrow-in-Furness.
Chester.
Chichester.
Clogher.
Dover.
Ely.
Falkland Islands.
Gibraltar.
Honduras.
Bishop Marsden.
Bishop Coadjutor of Minnesota.
Bishop of Ohio.
Pittsburgh.
St. Asaph.
Salisbury.
Sodor and Man.
Springfield.
Bishop Coadjutor of Springfield.
Bishop of Stepney.
Texas.
Bishop T. E. Wilkinson.
Bishop of Worcester.
REFORMATION MOVEMENTS 241
boys in the same town ; and is, we believe, growing in power, from
the adhesion and co-operation more and more of women who at
first stood aloof, and by the gathering in more and more of children
for instruction.
Its last Synod, largely attended, was held on the day after the
Consecration at Karlsruhe of the largest and most impressive
Church which it has built.
(b) The Christian Catholic Church of Switzerland.
Whilst not rapidly advancing, because in part at least of diffi-
culties growing out of its relation to the State, this Church, called
by a name dear to the people before the Reformation, is holding
its own, and deepening its hold.
It has one Bishop, Dr. Eduard Herzog, with 58 Clergymen and
about 50,000 adherents. The Church in Lucerne has been con-
secrated since the last Conference, and is held in joint occupation
by the congregations of the Christian Catholic Church in Switzer-
land, and the Episcopal Church in America.
Recognised as these two Communities have been by the Bishops
in Conference in 1888, the Committee has recommended a
reassertion of our confidence and sympathy, in a resolution
appended to this report.
(c) The Mexican Episcopal Church.
Much the same thing may be said now about the Mexican
Episcopal Church. No longer misunderstood to be a Mission from
the Episcopal Church in America to Mexico, it is now fully
organised under the Presiding Bishop of the Church in America
(who has as his Episcopal Commissary " the Bishop of New Mexico
and Arizona "), with its governing Synod, and its liturgical worship
entirely in accord with the standards of the English and American
" Books of Common Prayer." We recommend that the Confer-
ence should thankfully recognise the healthiness of its development,
and the hopefulness of its present condition. It has nine priests,
all but two of whom are Mexicans, and five Mexican deacons ;
27 congregations, with 1,300 adherents, of whom 658 are com-
municants ; 1 1 parish schools, a school for boys, an orphanage for
girls, and a Theological school, all under the immediate care of
the Rev. Henry Forrester, an American Priest, representing the
Provisional Bishop.
(d) Latin Churches.
1. Spain. The only other religious reformation movement
ft
242 LAMBETH CONFERENCE OF 1897
having its own Episcopal head, as well as its Synod and its
formularies of Worship and Doctrine, is in Spain ; it has a Bishop
and 10 Clergymen. It is estimated to have 1,170 Communicants,
and not less than 3,000 adherents.
2. Portugal. The movement in Portugal, which is closely allied
with that in Spain, has five Clergymen, and about 336 Com-
municants.
3. Italy. The Reformation movement in Italy has its Bishop
elect, a Synod, liturgy, ritual, and constitution of its own, with
12 congregations, and is reported to us as having seven Clergymen,
and about 1,000 Communicants. Episcopal acts for this com-
munity have been discharged from time to time by Bishop Herzog.
4. France. The movement in France is, we understand, now
under the Archbishop of Utrecht.
(e) Austria.
The movement in Austria is distinguished by the great success
which has attended it in the part of North Bohemia bordering on
Saxony, where its progress has been rapid and sustained. It is
estimated to number about 12,000 adherents, and has a Diocesan
Administrator who is its Bishop-elect, with eight congregations and
eight clergymen.
(/) The Work in Brazil.
The work in Brazil is on a somewhat different footing from the
other movements we have been considering.
It was undertaken by the American Church Missionary Society,
which is a recognised auxiliary of the Board of Missions of the
Church in America. The Clergy who minister there are under
the direction of the Bishops of Virginia and West Virginia. There
are many evidences of growth, and of development on the orderly
lines of Catholic usage and law. The Bishop of the Falkland
Islands, who recently visited the congregations in Brazil, was most
favourably impressed by the devotion of the Clergy (seven in
number) and the interest of the people, and expresses his belief
that the work is good, and is preparing the way for still greater
good.
Having regard to the probable spread of these movements of
reform, we venture to say that, as a condition for recognition or
intercommunion, there should be satisfactory evidence that the
Bodies applying are sound and clear as touching the fundamental
CHURCH UNITY
243
verities of the Christian faith, and that the Offices for the
administration of the Sacraments are in accord with our own
liturgical standards.
WILLIAM CROSWELL DOANE,
Bishop of Albany,
Chairman.
No. 6.
Report of the Committee 1 appointed to consider and
report upon the subject of Church Unity in its relation
(a) to the Churches of the East; (b) to the Latin Com-
munion; (c) to other Christian bodies.
Preamble.
The Committee appointed to consider and report upon the
subject of " Church Unity in its Relation to the Churches of the
1 Names of the Members of the Committee :
Bishop of Aberdeen.
Argyll.
Archbishop of Armagh.
Bishop Barry.
Bishop of Brisbane.
California.
Carlisle.
Colchester.
Coventry.
Delaware.
Dunedin.
Fredericton.
Georgia.
Gibraltar.
Glasgow.
Jamaica.
Bishop in Jerusalem.
Bishop of Llandaff.
London.
Marquette.
Maryland.
Bishop Coadjutor of Minnesota.
Bishop of Newcastle, N.S.W.
,, North Carolina.
Perth.
,, Peterborough.
,, Pittsburgh.
Archbishop of Rupertsland.
Bishop of St. Alban's (Convener).
,, St. Andrew's.
,, Sodor and Man.
South wark (Secretary).
,, Southwell.
Bishop Coadjutor of Springfield
Bishop of Sydney.
,, Toronto.
Trinidad.
Truro.
Wakefield.
Western New York.
Bishop T. E. Wilkinson.
Bishop of Worcester.
Archbishop of York (Chairman),
B 2
244 LAMBETH CONFERENCE OF 1897
East, to the Latin Communion, and to other Christian Bodies,"
have thought well to entrust the work to three Sub-Committees
for these sections, and to a fourth with special reference to the
Scandinavian and Moravian Churches. Their reports as amended
by the main Committee are as follows :
(a) ON CHURCHES OF THE EAST.
The Sub-Committee appointed to consider the question of
" Church Unity " in its relation " to the Churches of the East,"
find themselves confronted by a subject so extensive in its range,
that they can only hope to deal with it in outline, and to indicate
some general principles which it is necessary to bear in mind.
They would begin by recalling the reference to this subject which
is found in the Encyclical letter of the Lambeth Conference of
1888. l
" The Conference has expressed its earnest desire to confirm and
to improve the friendly relations which now exist between the
Churches of the East and the Anglican Communion. These
Churches have well earned the sympathy of Christendom, for
through long ages of persecution they have kept alive in many a
dark place the light of the Gospel. If that light is here and there
feeble or dim, there is all the more reason that we, as we have
opportunity, should tend and cherish it ; and we need not fear
that our offices of brotherly charity, if offered in a right spirit, will
not be accepted."
The manifestations of friendly feeling referred to in this passage
have been even more remarkable during the intervening period of
nine years. It is enough to instance the cordial welcome given to
the present Bishop of London 2 when, as Bishop of Peterborough,
he attended last year the Coronation of the Czar, and the still
more recent demonstrations of brotherly regard which were mani-
fested on the occasion of the late visit of the Archbishop of York
to Russia. It is impossible not to see in these events a very
hopeful indication of increasing desire on their side, as well as ours,
to bring about a clearer understanding and closer relations between
these two branches of the Church of Christ. They tend to
emphasise and to confirm the numerous expressions of goodwill
which have been exchanged during a long course of years between
prelates and other ecclesiastics of the Anglican and Eastern
Churches. A cordial reception was given by the four Patriarchs
of the East to the revival of the Bishopric which represents the
Anglican Communion at the Mother-City of Christianity, and this
attitude has been constantly maintained, and has been one of
uniform goodwill and helpfulness. The Committee do not forget
1 See above, p. 115. 2 Bight Rev. M. Creighton, D.D.
CHURCH UNITY 245
that it is easy to misunderstand and to over-estimate the value of
such kindly words and friendly actions. But after every allowance
is made, there remains enough to strengthen the hopes and to
gladden the hearts of those whose minds are set upon the pro-
moting of closer relations bet\veen the Churches of the East and
the Anglican Communion.
It is now the duty of the Committee to suggest some of the
means by which this good work may be furthered, and, if God
will, finally accomplished. One of the difficulties which stand
most prominently in the way is the ignorance which prevails on
either side as regards the position of the other. With a view to
diminish or to remove this hindrance the Committee are of opinion
that a systematic effort should be made to bring before the
Ecclesiastics of the Eastern Churches in their own tongue the
Services of the Anglican Churches, particularly the Office for Holy
Communion, along with such other statements of doctrine and
of practice as may seem most likely to be helpful ; and on the
other hand to procure the translation into English of the Liturgies
and authorised Catechisms of the Churches of the East. As
regards the latter undertaking, the Committee would call attention
to the excellent work which has been done during the past thirty-
five years, first by the Russo-Greek Committee of the General
Convention of the American Church, and afterwards by the
Ecclesiastical Relations Commission of the same body, as well as
by more than one voluntary Association working in connection with
the Church of England.
Your Committee would further suggest the appointment of a
Committee, with authority to communicate with the Orthodox
Eastern Patriarchs, the " Holy Governing Synod " of the Church
of Russia, and the chief authorities of the various Eastern Churches,
in order to ascertain how far it may be possible, without sacrifice
of principle, to take steps towards the promotion of such closer
relations. There is reason to believe that a desire for such action
exists on the part of not a few individuals among the Prelates of
the Eastern Churches, but it is important to know how far this
feeling is shared by the ruling authorities of the Churches them-
selves. It would be the duty of such a Committee to ascertain
by careful inquirjr and friendly communication, and by personal
conference where possible, how far there is any such desire on the
part of the Eastern Churches ; and further in what light it would
be regarded by the various branches of the Anglican Communion.
Those who, on either side, are best acquainted with the important
differences which exist between the teachings and customs of the
Anglican and the Eastern Churches, will best appreciate the
difficulties which appear to stand in the way of their reconciliation ;
but they will also most hopefully believe that when the origin and
the character of these divergences are more accurately understood
246 LAMBETH CONFERENCE OF 1897
many of them will be found to have no authority from the
Churches themselves, and others to be not incapable of explanation
and adjustment. Many of these divergences have their origin in
the different characteristics of oriental thought and expression and
in the differences of temperament which distinguish the Eastern
nations from those of the West; and similar difficulties may no
doubt exist on their side with regard to ourselves. The Committee
are thankful to recognise and to bring to the notice of the Con-
ference the great regard and high reverence which are shown to
the Word of God in the Orthodox Churches of the East, and the
readiness with which they have endeavoured to encourage and to
promote the circulation of the Holy Scriptures among the people
in their own tongues. Above all, the Committee desire to express
their conviction that by united prayer the happy issue will most
surely be found, and they rejoice to know that both in East and
West there are already a goodly multitude who are offering up
such intercessory prayer. In such a matter as this there can be
no room for faithless fears among those who truly " believe in
the Holy Ghost " and in His willing power to draw together in
the bonds of love the divided Members of the Body of Christ.
(6) ON THE LATIN COMMUNION.
As regards the Church of Rome, a series of documents has been
issued by Pope Leo XIII., expressing his desire for the union of
Christendom, but unfortunately asserting as its only basis the
recognition of the papal supremacy as of divine right. In the last
of these documents the Pope proceeded to an examination of the
position of the Church of England, and thus called forth an answer
from the Archbishops of the English Church. Though contro-
versy is rarely a method of promoting unity, there are grounds
for thankfulness in the courteous tone in which much of this
controversy has been conducted ; in the abandonment by the Pope
of much irrelevant and spurious matter which previously rendered
discussion hopeless ; in the limitation of the sphere of controversy
to definite points; in a large amount of subsidiary literature,
embodying the results of much research ; and in the desire shown
on both sides to understand and not consciously to misrepresent
one another. If this spirit increases, even controversy will not
have been in vain; and we await the issue of such controversy
with entire confidence.
The Committee do not propose to submit any resolution to the
Conference on this branch of their subject. They desire to adopt,
as the substantial expression of their own opinion, the words of a
Committee on Home Reunion of the Lambeth Conference of 1888.
" The Committee with deep regret felt that, under present
CHURCH UNITY 247
conditions, it was useless to consider the question of Reunion with
our brethren of the Roman Church, being painfully aware that
any proposal for reunion would be entertained by the authorities
of that Church only on condition of a complete submission on our
part to those claims of absolute authority, and the acceptance of
those other errors, both in doctrine and in discipline, against which,
in faithfulness to God's Holy Word, and to the true principles of
His Church, we have been for three centuries bound to protest."
(c) ON OTHER CHRISTIAN BODIES.
I.
The question of unity with Christian bodies, other than the
Eastern and Roman Churches, is one which has awakened among
the members of this Conference a deep and most affectionate
interest, and has led them to consider once more on what basis
such unity might be established.
At the Lambeth Conference of 1888 the following important
resolution was passed on the subject :
That in the opinion of this Conference, the following Articles
supply a basis 011 which approach may be, by God's blessing, made
towards Home Reunion :
(a) The Holy Scriptures of the Old and New Testaments, as
" containing all things necessary to Salvation," and as being
the rule and ultimate standard of faith.
(6) The Apostles' Creed, as the .Baptismal Symbol ; and the
Nicene Creed, as the sufficient statement of the Christian
faith.
(c) The two Sacraments ordained by Christ Himself Baptism
and the Supper of the Lord ministered with unfailing use
of Christ's words of institution, and of the elements
ordained by Him.
(d) The Historic Episcopate, locally adapted in the methods of
its administration to the varying needs of the nations and
peoples called of God into the Unity of His Church. 2
And now to-day we can only re-affirm this position as expressing
all that we can formulate as a basis for conference.
It may be well for us to state why we are unable to concede
more.
We believe that we have been Providentially entrusted with our
part of the Catholic and Apostolic inheritance bequeathed by our
Lord, and that not only for ourselves, but for the millions who
speak our language in every land possibly for humanity at large.
1 See above, p. 159. 2 See above, p. 122.
248 LAMBETH CONFERENCE OF 1897
Nearly a century ago the Anglican Church might have seemed to
many almost entirely insulated, an institution, in Lord Macaulay's
language, " almost as purely local as the Court of Common Pleas."
Yet at that time an eminent Roman Catholic (Count Joseph de
Maistre) declared his conviction that the English Church was
endowed with a quality analogous to that possessed by chemical
intermedes of combining irreconcilable substances.
This quality of our Church we cannot forget and dare not annul.
We feel we should not be justified in placing " new barriers
between ourselves and the ancient historical Churches." Nor, in
a different direction, do we believe in mere rhetorical calls to
unity. Nor would we surrender in return for questionable benefits
the very elements of the peculiar strength and attractiveness of
our own system its quiet adherence to truth, its abstinence from
needless innovation, its backbone of historical continuity. We
cannot barter away any part of our God-given trust, because we
feel that such action would involve an amount of future loss and
forfeiture which we cannot estimate at the moment.
For these and other reasons we cannot concede any part of our
essential principles.
II.
Yet, if this, our inevitable attitude, seems discouraging to many
loving hearts, those who are watching for the day of reunion to
whiten upon the clouded sky are not without tokens of the
coming dawn.
Let us glance for a moment at our four principles. We rejoice
to see 1. The general and loving acceptance of the Holy Scrip-
tures of the Old and New Testaments, as containing all things
necessary to Salvation and as being the rule and ultimate standard
of faith.
2. It is cheering to find that not only the Apostles' Creed but
also the Nicene Creed is received by so many holy and gifted minds
among our separated brethren. In the Nicene Creed that lasting
safeguard against all forms of speculation which call in question
either the perfect manhood or the true Godhead of our Blessed
Lord they acknowledge the essential Christianity necessary for
eternal life, more particularly the full truth concerning the person
of our Lord Jesus Christ.
3. As to the Two Sacraments ordained by Christ Himself :
many to whom the question has been referred not only assent to
the necessity of the unfailing use of Christ's words of Institution
and of the elements appointed by Him ; but, in accordance with
our Prayer Book, see in the one ordinance the Sacrament of life,
in the other the Sacrament of growth.
4. The historic Episcopate not unnaturally raises graver diffi-
CHURCH UNITY 249
culties. Yet in America many of our Presbyterian brethren appear
to have been not unwilling to remember that in England in 1660
their forefathers would have been prepared to accept episcopacy
with such recognition of the laity as now exists in the United
States and in the Irish and many of the colonial Churches. We
naturally turn to the Established Church of Scotland, which
approached us at the beginning of the present Conference with a
greeting so gracious and so tender. That body has amongst its
sons not a few who are deeply studying the question of the three
Orders in their due and proper relation.
III.
As we approach the conclusion of our task, we wish to advert
to two subjects which should stand out high and clear above all
else: (1) The Divine purpose of unity; (2) the existence of con-
ditions in the Church and spiritual world. The first as our
authority for working, the second our encouragement to work.
(1) We are thankful that the subject of Christian unity is
gaining an increasing hold upon the thoughts, and, we believe,
upon the prayers, of Christian people. The day is passed in
which men could speak of the Church of God as if it were an
aggregate of trading establishments, as if our divisions promoted
a generous rivalry, and saved us from apathy and indolence. Men
of all schools of thought are realising the grievous injury which
has been done to Christianity by the separations which part holy
men and women of various Christian bodies from each other.
(2) We find an ever-growing hope of reconciliation in the his-
torical phenomenon of circumstances generating a condition in the
world of thought.
Such condition-crises sometimes occur. Their history is this.
For a long period, two strains of thought, two currents of opinion,
two sets of ideas, exist in a community. Of these, one at the
outset is greatly in excess of the other ; but that other has in it
the true principle of growth, and so at last the two elements stand
in equilibrium. Then the balance turns irresistibly, and the
hopeless minority of one century becomes the triumphant majority
of another. At the present time we are led to believe that this
principle may be applied to " Home Reunion."
Circumstances, which are but God's preparation, produce the
condition which is God's advance. We look forward in faith and
hope to the sure coming of a time when this condition will arise by
the anti-sectarian and conciliating work of God the Holy Ghost in
the life of Christendom.
The circumstances of our Christendom are rapidly producing the
condition which is antagonistic to separation. The circumstances
to which we refer are such as these : larger and more liberal
250 LAMBETH CONFERENCE OF 1897
views of the interpretation of Scripture ; movements which enlarge
and correct men's knowledge of primitive Church history ; the
overthrow of metaphysical systems which deprave and discolour
the attributes of God ; belief in and love of the living, ascended
Christ, giving earnestness and beauty to Christian worship ;
thought critical, ethical, aesthetic these things are bringing about
the condition, in which union will be as natural as disunion has
been for some centuries.
In this renewed spirit of unity we trust that our beloved Church
will have a large share. We speak as brothers to these Christian
brothers who are separated from us. We can assure the/n that we
fail not in love and respect for them. We acknowledge with a full
heart the fruits of the Holy Ghost produced by their lives and
labours. We remember the fact, so glorious for them, that in evil
days they kept up the standard at once of family virtue, and of
the life hidden with Christ in God. We can never forget that
lessons of holiness and love have been written upon undying pages
by members of their communions, and that the lips of many of
their teachers have been touched with heavenly fire. We desire to
know them better to join with them in works of charity. We
are more than willing to help to prevent needless collisions, or
unwise duplication of labour. We know that many among them
are praying like many of ourselves, that the time may be near for
the fulfilment of our Master's prayer that " they all may be one."
Surely in the unseen world there is a pulsation of joy among the
redeemed ; some mysterious word has gone forth among them that
Christ's army still on earth, long broken into fragments by bitter
dissensions, is stirred by a divine impulse to regain the loving
brotherhood of the Church's youth. May we labour on in the
deathless hope that, while in the past, unity without truth has
been destructive, and truth without unity feeble, now in our day
truth and unity combined may be strong enough to subdue the
world to Christ; and the Muse of the Church's history may no
longer be hate but love. May He grant us (in Bishop Jeremy
Taylor's words) " uniting principles, reconciled hearts, and an
external communion in His own good season."
Time ripens, thought softens, love has a tender subtlety of
interpretation. Controversy in the past has been too much the
grave of Charity. We have much to confess and not a little to
learn.
IV.
When we come to consider the practical steps which are to be
taken towards reunion, we feel bound to express our conviction
as to the magnitude and difficulty of the work which lies before
us ; a work which can only be accomplished by earnest, and, so
far as possible, united, prayer to our Heavenly Father for the help
CHURCH UNITY 251
of the Holy Spirit that we may be delivered from all hatred and
prejudice, from everything that can hinder us from seeing His holy
will, or prevent us from accomplishing His divine purpose.
The Lambeth Conference of 1888 adopted the following resolu-
tion :
" That this Conference earnestly requests the constituted
authorities of the various branches of our Communion,
acting, so far as may be, in concert with one another, to
make it known that they hold themselves in readiness to
enter into brotherly conference (such as that which has
already been proposed by the Church in the United States
of America) with the representatives of other Christian
Communions in the English-speaking races, in order to
consider what steps can be taken, either towards corporate
reunion, or towards such relations as may prepare the way
for fuller organic unity hereafter."
We consider, however, that the time has now arrived in which
the constituted authorities of the various branches of our Com-
munion should not merely make it known that they hold themselves
in readiness to enter into brotherly conference with representatives
of other Christian communities in the English-speaking races, but
should themselves originate such conferences and especially arrange
for representative meetings for united humiliation and intercession.
ON THE MORAVIAN CHURCH.
Your Committee find that the last Lambeth Conference ex-
pressed themselves in regard to the Unitas Fralrum in the following
resolution :
" That having regard to the fact that the question of the relation
of the Anglican Church to the Unitas Fratrum, or
Moravians, was remitted by the last Lambeth Conference
(of 1878) to a Committee, which has hitherto presented no
Report on the subject, the Archbishop of Canterbury be
requested to appoint a Committee of Bishops, who shall
be empowered to confer with learned theologians, and with
the heads of the Unitas Fratrum, and shall report to His
Grace before the end of the current year, and that His
Grace be requested to take such action on their Report as
he shall deem right." 2
The Committee appointed in accordance with this request
collected some valuable m^erials for a report, which were inform-
ally laid before the late Arcl /'^iop of Canterbury.
1 See above, p. 122. 2 See above, p. 123.
252 LAMBETH CONFERENCE OF 1897
Your Committee are of opinion that on some questions involved
further investigation and consideration are desirable, and they
therefore deprecate any pronouncement at the present time upon
the question of Moravian Orders.
Your Committee find that very friendly relations exist at the
present time between the Unitas Fratrum and the members of
the Anglican Church in contact with them, and that their mis-
sionary efforts, their zeal for education, and their Christian spirit
are held in high esteem. The good and unobtrusive work that
they have done and are doing in the mission field, their excellent
methods and discipline, and their consistently unaggressive atti-
tude, have especially endeared them to those Bishops of our
Communion whose sphere of labour lies outside England. It is,
therefore, obviously a matter of expediency as well as of duty to
bridge over or remove the obstacles which at present separate the
two Communions.
Your Committee accordingly submit to the Conference two
resolutions which will, they trust, if accepted, conduce to this
most desirable end. 1
ON THE SCANDINAVIAN CHURCH.
The last Lambeth Conference desired, " That earnest efforts
should be made to establish more friendly relations between the
Scandinavian and Anglican Churches ; and that approaches on the
part of the Swedish Church,, with a view to the mutual explanation
of differences, be most gladly welcomed, in order to the ultimate
establishment, if possible, of inter-communion on sound principles
of Ecclesiastical polity." Your Sub-Committee have to report that
no advances of the character hoped by the last Conference have
been made by the Church of Sweden. It still remains for the
present Conference to consider in what way " earnest efforts can
be made to establish more friendly relations between the
Scandinavian and Anglican Churches."
Those Members of this Committee who have been most con-
cerned in this question, either as having visited Sweden in this
interest, or as being most closely in contact with Swedes in
America, do not represent any desire for nearer approach to be
apparent on the part of the Church of Sweden, which seems to
exhibit indifference on the subject. The practical urgency of the
question of closer union can only be measured by those Bishops
who, chiefly in certain districts of America, have large bodies of
Swedish settlers in their Dioceses, and to whom it is a pressing
problem to determine upon what condition they may be able to
take Episcopal charge of those settlements.
In regard to these settlement- your Committee are informed
1 SP aoove, p. 206.
CHURCH UNITY 253
that it is incorrect to speak as if there were a Church of Sweden
in America. The Swedish immigrants come as individual settlers,
and are not organised with Pastors from Sweden as congregations
connected with the Church of Sweden, but, where they form
Swedish congregations, do so as members of the non-Episcopal
body called the Augustana Synod. Their proclivities are as much
towards other non-Episcopal bodies as towards the American
Church. Those who become members of the American Church
do so from personal preference for it among the religious bodies
which they find in the country, not as members of a Church in
recognised communion with it. Swedish students have been
ordained as clergy of the American Church, but simply as other
students are, and on the same qualifications. Swedish Orders are
not accepted for ministrations in American congregations. It may
be well here to refer to the Report presented to the General
Convention in 1895 by a Joint Commission on Swedish Orders,
although it was not adopted by the Convention. That report
concluded with this Resolution : " That (while not giving any
judgment with regard to the validity or otherwise of ordinations
ministered by the Established Church of Sweden, for the reason
that the subject is now before the Lambeth Conference) for the
greater security of our own people, this General Convention judges
it right that without first receiving the Order of Deacon, and
afterwards that of Priesthood, with the undoubtedly sufficient form
of words provided by our Prayer Book, and from a Bishop in
communion with this Church, no Minister of the Swedish Church
shall be allowed to officiate in any Congregation under the
Ecclesiastical Jurisdiction of the Protestant Episcopal Church*"
Though not adopted by the Convention, this represents the
existing practice ; and the reasons on which the Joint Commission
based their proposed Resolution, may furnish a convenient sum-
mary of the defects alleged by those not satisfied as to the validity
of Swedish Ordinations. The Lambeth Conference may judge
that the propriety of invitations to the Church of Sweden, or of
efforts to promote mutual explanations with a view to establishing
intercommunion with that Church, may depend upon the prob-
ability of the Conference itself being satisfied of that validity.
On this ground your Committee present the positions asserted in
the Report of the American Joint Commission to their General
Convention.
" 1. They find that there is a very strong probability that in the
Established Church of Sweden a tactual ministerial succession has
been continued since the time of the Lutheran Reformation.
"2. They also find that since that time the Swedish Church has
not retained the three orders of the Ministry, the Diaconate, as a
Order, being entirely rejected.
" 3. They further find that at Swedish Ordinations the laying
254 LAMBETH CONFERENCE OF 1897
on of hands is accompanied by no words denoting the conferring
of any gift, order, or office, nor by any prayer for the descent of
the Holy Ghost. The only words now used, and this has been the
unvarying custom since 1571, are the Lord's Prayer.
"4. They also find that the same ceremony of laying on of
hands and the same words are used at the 4 Ordination to the
office of Preaching,' at ' the Installing into the office of Church
Pastor,' and at ' the Installing of a Bishop into Office.'
" 5. They also find that while * Ordination ' or ' Consecration '
to the Episcopate is sometimes spoken of in the Canon Law, in
the present office books there is no such Service, but only one for
' Installing a Bishop into Office,' which corresponds almost exactly
with the form for ' Installing a Church Pastor into Office.'
" Your Joint Commission could add other facts, but they deem
these sufficient to warrant their proposing the resolution (as given
above)."
In the face of the careful study on which the Joint Commission
assures the Convention that their report is based, this Committee
(while observing that the Convention did not adopt the report, but
continued the Commission and postponed further consideration
until the next General Convention) express their respectful hope
that further examination of the facts may be pursued on behalf of
the Lambeth Conference. 1
It is not the office of this Committee to argue the large ultimate
question, what is the measure of essential adequacy of form to be
required by one Church of another Church, as the condition of
intercommunion? whether, for example, the essential adequacy
be in the intention of the whole office, or in a particular verbal
expression or formula; whether the Lord's Prayer can be offered
with special and sufficient intention ; whether recitation of
Scripture enjoining the function be sufficient expression, or such
recitals must be turned into formal prayers ; whether such prayers
must be offered individually by the Consecrators or Ordainers, or
may be offered by the whole assembled congregation ; whether
such prayers must be said absolutely during the continuance of the
act of imposition of hands, or may conclude and combine into one
functional action a series of ceremonial emblems of the office to
be conferred ; whether any particular order of prayers and acts be
essential ; and chiefly whether complete enumeration of all func-
tions assigned to an office by one Church is to be required of
others in exact identity. These, and like general questions
of principle, on which ultimate judgment about the validity of
Ordinations may be held to depend, are questions for the
Conference itself.
But the Committee having presented above the arguments of the
American Joint Commission, think it only fair to supplement them
with these remarks upon the facts.
1 See above, p 206, Resolution 39.
CHURCH UNITY 255
1 . The one object of King Gustavus Vasa in his dealing with the
Pope was to secure a valid National Episcopate.
2. The first Archbishop of Upsala consecrated after the Reforma-
tion, for the transmission of Apostolical Succession, laid down, in
an ordinance made law at the Synod of Upsala in 1572, that a
Bishop should be regularly elected, that his Election should be
confirmed by the State, and that he must receive Episcopal
Consecration.
The Preface of the Swedish Prayer Book asserts that while the
Prayer Book has been revised at each interval of a century, this
revision has not been made for change of doctrine or custom, but
to meet advances in culture, and that the teaching is the same as at
the first.
The chief anti-Lutheran National historians hold it beyond
dispute that orders' were transmitted by consecration to the
succession of Swedish Bishops.
In interpreting the office book, this original intention and
historical recognition must be taken into account.
3. Comparison of the offices for installing a Bishop and a Pastor
brings out essential differences of more importance than the mere
likeness of phrase used in speaking of a Bishop as set in an office.
The Pastors' institution may be conducted by Priest or Provost,
and is not an Episcopal function. The Pastor is called
" Introducendus," not " Ordinandus." No emblems or instru-
ments are given him, nor is the Veni Creator used. His office is
not referred to Divine institution, nor does the Installer speak of
acting on behalf of God. The Lections are varied from those at
Ordinations, though some are the same. These differences in the
character of Instalment ; in the title of the Installed ; in the
intentions expressed in the Lections ; and in the delivery of
emblems or instruments, as well as in the questions asked and in
the Invocation of the Holy Ghost; may be held by Swedes to
constitute the same difference between the Swedish offices for
Bishop and Pastor, as exists between our services for Consecration
and Institution.
4. The salient points of agreement between the two Swedish
offices are : (1) That in both offices the Bishop and Pastor are set
the one in a particular see, the other in a particular parish.
(2) That the only prayer offered during the actual imposition of
hands is the Lord's Prayer. But here again, in the Bishop's case,
the culminating emblem of setting the mitre on his head is all that
intervenes between the imposition of hands and the following
special prayer, almost identical with that in the Anglican
Ordinal :
" We thank Thee, Almighty God, Merciful Father, that Thou
of Thine infinite kindness hast given us Thy only begotten Son
Jesus Christ to be our Saviour ; who, after He had redeemed us
256 LAMBETH CONFERENCE OF 1897
by His death, ascended over all heavens, hath richly poured out
His gifts upon mankind, and, for the upbuilding of His Church,
set some to be Apostles, some Prophets, some Evangelists, and
some pastors and teachers ; we pray Thee, grant this Thy servant,
who is now set to have oversight in the Church, Thine Holy Spirit,
that he may always be ready to work for the gospel of peace, and
so use the office which is given, that he may not pull down but
build up, not harm but help. Let him not neglect the gift that
is in him but hold to prayer, to establish Thy word, to read, warn,
and teach. Let him in all things show himself to be Thy servant
so that he, as a faithful and ready steward, may feed Thy house-
hold in due season, and at the last may receive eternal joy
through Jesus Christ, etc."
The service implies, as distinctly as our own ordinal, a lifelong
office, resting on gifts and containing duties which are the same
in both ordinals.
5. The office for the second Order of Ministry is criticised by
the American Commission only upon the general point already
dealt with, viz., that the Lord's Prayer is the only prayer during
the actual imposition of hands. The name of this Order has
caused misapprehension. The Preacher-Office (which might be
rendered the Prophetic Office) is to be interpreted by the intention
expressed in the Lections in which the ordained is directed to see
the idea of his office, and which include John xx. 2123; and
further expressed in the questions which inquire not only about
teaching, but about the ministry of the Sacraments according to
Christ's institution. The action of imposition of hands is supple-
mented by the investing with the chasuble. The terms employed
about the office speak expressly of it as Ordination ; and its
contents, if varied in order, agree very closely with the Anglican
Ordinal.
6. The Diaconate holds a place like that of a Lay Reader in the
Anglican Church.
This Committee do not embody the Swedish Ordinal in their
Report, because there is variation in the translations available, and
in editions of the Swedish books themselves, and this in important
technical terms. They think that it should be a step preliminary
to an expression of any judgment about the Swedish Ordinal, that
a complete and authoritative translation of it be made.
It is upon the general principles affecting the essential adequacy
of that Ordinal that the validity of the Swedish Orders has to be
considered.
No question appears to be raised as to what the American Com-
mission calls a " tactual ministerial succession," of which it allows
a very strong probability that no break of continuity has occurred
since the Reformation. Its beginning may be very shortly stated
from the manuals available, which, if the statements are verified,
CHURCH UNITY 257
establish that " the Apostolic Succession was received by Peter
Magnusson, consecrated at Rome in 1524 to be Bishop of Westeras,
and was conveyed by him to several Bishops by consecration, who
in like manner transmitted Roman orders to their successors in
the Swedish Church." The said consecration of Magnusson at
Rome is certified by a letter of Clement VII. to Gustavus; by a
letter of the Papal Prothonotary to the Archbishop of Trondhjem ;
by records at his Monastery of Wadstena, of his visit as Bishop
and his death as Bishop ; by his admission as Bishop to the State
Council; and by accounts in three co-temporary Episcopal
Chronicles. In 1528, before Gustavus in 1529 rejected the
Roman supremacy, Magnusson consecrated three Bishops in view
of the King's Coronation. In 1531 he consecrated Peterson as the
first Archbishop of Upsala after the supremacy of Rome was
rejected, and three other Bishops with a view to the King's
marriage. Archbishop Peterson made in the Synod of Upsala in
1572 the provision above noticed for perpetuating Episcopal
Consecration for the Episcopal Succession.
To return to the practical problem before your Committee. The
Bishops most nearly concerned with Swedish settlements have to
determine what Ecclesiastical relations with them would be
legitimate. The question is two-fold as it affects Swedish laity,
and as it affects Swedish Clergy. Can they accept Swedish Con-
firmation, and admit lay Swedes to communicate in Churches under
their jurisdiction? Can they admit Swedish Clergy to minister in
those Churches? In face of their belief that the Swedish Church
authorities are indifferent about intercommunion, and seeing that
congregations of the settlers are rarely in charge of Swedish
Episcopal Clergy, and feeling that members of these non-episcopal
bodies must and can be dealt with by reception into the American
Church, the American Bishops do not press for any hasty change
in the present position, which they think possible to work on for
some time towards gradual amalgamation ; at the same time they
desire a step forward to be made. They suggest that the first step
might most wisely be taken by making personal approaches to the
Swedish Bishops most interested in the subject, with a view to
learning the disposition of the Swedish Church for any communi-
cation about it.
Signed,
WILLELM : EBOR :
Chairman.
258
LAMBETH CONFERENCE OF 1897
No. 7.
Report of the Committee 1 appointed to consider and
report upon the subject of International Arbitration.
In presenting their Report, your Committee desire to express
their sense of the importance of the subject entrusted to their
consideration. They have avoided all reference to ancient theories,
and have dealt as far as they have been able with the more
practical aspects of the question.
Interdependence of Nations.
The horrors of war and the blessings of peace are admitted, but
the probable magnitude of any future war is hardly realised. In
the first 14 days of the Franco-German War, when the combatants
engaged can hardly have reached a million, 50,000 men are said
to have fallen. Now, however, it has been calculated that, in the
event of European war, there would probably be as many as
20,000,000 armed men placed in the field. None can contemplate
the slaughter which such a war would necessitate without yearning
for well-founded peace. Whilst the knowledge of these gigantic
forces may make nations reluctant to embark on war, there are,
nevertheless, conditions which tend to promote it. The intense
feeling of nationality ; the growing sense of race interests ; the
pressure which, owing to increasing population, is felt by some
European nations are causes which may make war inevitable.
With these may be reckoned the influence of popular excitement,
stimulated by the telegraph and the press, and not wholly
unaffected by the manipulation of speculators on the bourses and
stock exchanges, and by the unscrupulous arts of self-seeking
politicians. In moments of excitement peoples may be more
1 Names of the Members of the Committee :
Bishop of Ballarat.
Cashel.
Chichester.
Colorado.
Huron.
Kansas.
Lichfield.
Maryborough.
Massachusetts,
Newark.
Bishop of Newfoundland.
New York.
North Queensland.
Pretoria.
Ripon (Chairman).
Swansea.
Washington.
Western New York.
Western Texas.
INTERNATIONAL ARBITRATION 259
ardent than reasonable, and may be plunged into war before they
are aware of it. Within our own generation we have had examples
of this danger. We have had in the heated public feeling aroused
by comparatively insignificant incidents witness and warning of the
difficulty of controlling the impulses of an excited people.
Notwithstanding this, at no period of the world has it been
easier to realise the miseries inevitable to war. We recognise more
and more the interdependence of nations. The deepest thinkers
assure us that it is a fiction to believe that the prosperity of one
nation is promoted by the adversity of another. Casual, tran-
sitory, or fictitious gains may arise to particular interests or trades
in consequence of war, but the terrible dislocation of commercial
intercourse and trade arrangements far outweighs any such gain.
As civilisation grows, the sense of this dependence of nation upon
nation must increase. Some peoples are dependent for their food,
others for their wealth, and all more or less for their comfort, on
one another. Sixty per cent, of the exports of the United States
come to England ; 33 per cent, of their imports come from
England; this means a commercial intercourse of a magnitude
which is little appreciated, but the dislocation and divergence of
which through war would bring ruin to millions, and untold misery
to the working classes who would be the first to suffer. In
realising this interdependence of nations we can appreciate the
force of the words of that great modern soldier, General Moltke,
" Every war, even for the nation that conquers, is nothing less
than a misfortune." This misfortune touches far more than
material interests : Art, Literature, and Science have joined with
commerce in binding nation to nation. War strikes at the heart
of the higher interests of mankind.
Your Committee are far from urging peace simply for prudential
reasons. It is no part of their duty to declare that there have not
been in the past or that in the future there may not be occasions
when some great principle must be fought for. But under any
circumstances before the decision of war is invoked, it appears
to them to be the solemn duty of the people to make sure that it is
a great principle and not a prejudice or object of pride which is at
stake, and to reflect that great principles may often be more
effectively maintained by reasoning, fair dealing, and patience,
than by war. In an age when differences between individuals are
settled by the Courts, and by a regard for justice, it is reasonable
to hope that by similar methods serious differences between nations
may be decided.
Indications of Popular Feeling.
As an indication of the growth of popular feeling on the subject,
your Committee may notice the number of voluntary societies
8 2
260 LAMBETH CONFERENCE OF 1897
which have been established within the present century. No less
than six peace societies exist : the English Society, dating from
1816; the American, 1826; the Swiss, 1830; the French, 1841;
followed in 1882 and 1883 by the Danish and Norwegian Societies.
But societies like these, which may be thought to be somewhat
ideal, have of recent years given way, more or less, to societies
established for the distinct purpose of advocating the principles of
Arbitration. Of these, the English Society, 1882, and the Swedish
Society, 1883, were followed by the French Society of 1889,
which is the result of the fusion of two previous similar societies.
In the United States an important organisation has recently come
into existence. There are also societies which have been described
as socialistic, which are mainly working men's societies for the
promotion of peaceful relationships between nations. An English
society was established in 1875, and a French society twelve years
later. But besides these national societies, there are three inter-
national societies, " The International League of Peace and
Liberty," 1867; "The Institute of National Rights," having for
its aim the consideration of international law, and its codification,
arbitration, and the insertion of arbitration clauses in treaties ;
and thirdly, the association for the " Reform and Codification of
the Rights of Nations," 1873. These and kindred societies,
whatever may be thought of their individual characteristics and
methods, are indications of a growing popular feeling in favour of
the peaceful solution of international difficulties. The establish-
ment of the more recent " Entente Cordiale," which will be in
the recollection of many of us, is only another sign of the same
state of feeling.
Parliamentary Action.
Your Committee notice with pleasure the progress which has
been made in bringing the question of International Arbitration
before the Legislatures of different countries. Within two years,
1873-75, resolutions in favour of International Arbitration in one
form or another were passed by the Legislatures of England, Italy,
Sweden, the United States, Holland, and Belgium. Similar
resolutions, in even more recent years, have been brought forward.
In 1888 a petition, signed by 6,000 citizens, advocating permanent
arbitration between the Scandinavian States, was presented to the
Danish Parliament, May, 1888. In October, 1890, the Assembly
carried by a majority of fifty-eight to ten a motion not only
advocating arbitration between the Scandinavian States, but
pressing for negotiations for the establishment of the principle
with other nations. In the same year a similar vote was passed in
the Parliaments of Norway and Spain ; and the Italian Parliament
authorised the Government to conclude treaties of arbitration with
INTERNATIONAL ARBITRATION 261
all the Powers. Such movements are enough to justify the words
of Lord Salisbury in his speech at Hastings in 1892 : " We have
got rid of private war between small magnates and smaller mag-
nates in this country : we have got rid of duelling between man
and man : we are slowly, as far as we can, substituting arbitration
for struggling in international disputes."
Arbitration in Practice.
In practice, the principle of arbitration has been increasingly
recognised in recent years. Between 1820 and 1830 there were
only three cases of international dispute submitted to arbitration.
Between 1880 and 1890 there were no fewer than 21. The
average number of cases per decade between 1820 and 1850 was
four; between 1850 and 1890 it was between 15 and 16. It is
true that the majority of these cases have been on matters of
minor importance, but that matters of first-rate importance have
not been excluded is proved by the cases of the Grand Duchy of
Luxemburg, of Crete, and of the Alabama Claims.
The Committee desire to call attention, moreover, to the fact
that the majority of instances in which arbitration has been invoked
have been cases more or less touching commercial interests.
Parallel to this is the almost automatic action of maritime laws
(practically arbitration principles) which govern the Prize Courts.
When it is remembered that the commercial interests of nations
are their practical interests, and that political questions are seldom
strong enough to lead nations to forget them, it will be seen how
large a proportion of pressing human affairs may be brought under
the principle of arbitration. It has been proved that nations are
not averse to employ it in matters not affecting such vital interests
as their existence, their independence, or their integrity. It can
no longer be said, therefore, that arbitration is an untried
method.
The habit, moreover, of appealing to arbitration calls a halt to
the roused passions of men, and gives pause to hasty action. It
allows men time to think, and the second thoughts of nations, as
of men, are usually the best and wisest thoughts.
Arbitration Methods.
Your Committee deem that it is no part of their duty to recom-
mend methods of arbitration, or to suggest the rules or principles
on which Courts of Arbitration may be formed. They fear, how-
ever, that a permanent International Tribunal for all nations can
hardly be looked upon as within the sphere of practical possi-
bilities. Nations would view such a tribunal with suspicion. It
262 LAMBETH CONFERENCE OF 1897
could hardly have the power to enforce its decisions, and if it had,*
the enforcement of its decisions would mean war. They look
with more hope to the practice of contracting Arbitration treaties
between nations, leading to the creation of a temporary court
mutually agreed upon, and to the establishment of Arbitration
Commissions specially constituted for the occasion, and voluntarily
accepted. In this way the impartiality, which is essential to the
success of such efforts, would be more likely to be secured than
could be possible in a permanent international court. They look,
with still more hope, to the growing practice of inserting arbitra-
tion clauses in international treaties; seeing that arbitration can
be most successfully used in matters touching facts, and in the
interpretation of admitted documents like treaties.
They desire also to express their opinion that the cause of
international peace is not promoted by those who indulge in
theories and visions, even though those theories are dignified by
the name of " Laws of Nature." They believe that in matters
of this kind, it is as dangerous to awaken false hopes as it is to
repress the growing sentiment of mankind in the direction of a
better state of things. Far better than enlarging on doubtful
theories is to put forward facts, and to give prominence to those
precedents which do so much to stimulate the conscience and
establish the confidence of mankind in the growth of good.
Public Opinion.
While your Committee would hesitate to pronounce war, per se,
to be immoral, as some have done, they cannot but feel that there
are deep moral principles involved in the subject. Philosophers
have recognised this. In Germany, Kant and Hegel ; in France,
Auguste Comte ; in England, Jeremy Bentham, James Mill, and
John Stuart Mill have written in this sense. In the judgment of
the Committee, therefore, the best work which the Christian
Church can do in this matter is to foster the Christian moral sense
of public opinion. It should seek to familiarise peoples with the
idea of arbitration, and to impress upon them that there is another
mode of settling disputes than the appeal to the sword. Much
good may be done by calling attention to the literature of peace.
Children are familiarised with the glories of war; they are not so
often made familiar with the less obtrusive, but not less noble
heroisms of peace. It would seem to be the part, therefore, of all
Christian people to keep steadily before their own minds, and to
aid in keeping before the minds of others, a better ideal of
international intercourse. Christianity encouraged the nobler
aspects of patriotism, but Christianity certainly proclaims the
brotherhood of man. The Roman Emperor Marcus Aurelius said,
" As I am Antoninus, I am a citizen of Rome; as I am a man, I
INTERNATIONAL ARBITRATION 263
am a citizen of the world." The followers of Christ can say no
less than the philosopher king. They should say much more who
believe that God hath made of one blood every nation of men, for
to dwell on all the face of the earth, and who believe that Our Lord
Jesus Christ was an Ambassador of peace.
The Christian Temper.
One consideration more the Committee desire to press upon the
Conference. In their judgment indirect means are often more
powerful than direct, and the cause of international amity may be
promoted in other ways than the popular advocacy of international
arbitration and friendly treaties. War depends much more on
the temper of peoples than on the theories current at any par-
ticular epoch. They would, therefore, urge upon the Conference
the duty of reminding their fellow Christians throughout the world
that the interests of mankind and the peace of the world are likely
to be subserved more by the cultivation of a Christian temper
than by the promulgation of theories, however excellent. To
promote impartiality of judgment ; thoughtfulness and deliberation
in action ; a judicial calmness in moments of popular excitement ;
a charitable way of looking at all questions ; and a faith in ;the
honour and good intentions of other nations in other words, to
make the sense of righteousness, quietness, and brotherliness really
operative in the lives of men is to do more towards peace than
compiling volumes or theorising about the laws of nations. It
is thus that public opinion called by some the greatest of powers
in these last days may be directed towards nobler ideals, and
by this means the true victory of Christian principles may be
accomplished.
W. R. RIPON,
Chairman.
APPENDIX*
The Committee think it may be useful to append a list of some
works bearing on the subject of International Arbitration. The
works of Grotius, " Rights of War and Peace " ; of Puffendorf,
" Law and Nature of Nations " ; and Vatel on the " Law of
Nations " are too well known to need more than mentioning.
Among more modern works are
Rouard De Card, E : " L' Arbitrage International dans le
Passe, le Present et PAvenir." Paris, 1877.
Rouard De Card, E. : " Les Destinees de P Arbitrage Inter-
national." Paris, 1892.
264 LAMBETH CONFERENCE OF 1897
Kamarowsky : " Le Tribunal International." Translated
from the Russian by Serge de Westman. Paris, 1887.
Dreyfus, F. C. : " L' Arbitrage International," with Preface
by F. Passy. Paris, 1892.
Revon, Michel : " L' Arbitrage International, son Passe, son
Present et son Avenir." Paris, 1892.
Laveleye, Emile de : " Des Causes Actuelles de la Guerre en
Europe et de 1'Arbitrage." Brussels, 1873.
[Moore, J. B. 1 ] : " International Arbitration, Historical
Notes, etc." 1896.
Seebohm, Fred : " On International Reform." 1871.
Lorimer, Prof. : " The Institutes of Law."
Amos, Prof. Sheldon : " Lectures on International Law."
Amos, Prof. Sheldon : " Political and Legal Remedies for
War."
Westlake, Piof. : " The Principles of International Law."
Holtzendorff, : " Handbuch des Volkerrechts." 1889.
Holtzendorff, : " Encyclopedic der Rechtswissenschaft
(Art. Schiedsspruch)." 1881.
Balch, T. W. : " International Courts of Arbitration, Phila-
delphia." 1896.
Calvo, C. : " Manuel de Droit International," 1489-1510.
Paris, 1887-88.
Bluntschli, : " Das Moderne Volkerrecht der Civilisirten
Staten als Rechtsbuch dargestellt." 448.
Rivier, A. : " Principes du droit des gens." Paris, 1896.
Attention should also be called to Professor Holland's Lecture
on the Brussels Conference of 1874 (London, 1876), and to the
interesting articles in the Forum of July and October, 1896,
the former by President Eliot, of Harvard University, the latter
by Lord Russell of Killowen, being the admirable address given
by the Lord Chief Justice before the American Bar Association,
and also to an article in the Atlantic Monthly, by Hon. E. J.
Phelps, of July, 1896.
1 Mr. Moore was entrusted by a vote of Congress with the duty of
preparing a history and digest of Arbitrations to which the United States
have been parties.
INDUSTRIAL PROBLEMS
265
No. 8.
Report of the Committee 1 appointed to consider and
report upon the Office of the Church with respect to Indus-
trial Problems (a) the Unemployed; (b) Industrial
Co-operation.
I.
The Committee desire to begin their Report with words of
thankful recognition that throughout the Church of Christ, and
not least in the Churches of our own Communion, there has been a
marked increase of solicitude about the problems of industrial and
social life, and of sympathy with the struggles, sufferings, responsi-
bilities, and anxieties, which those problems involve.
They hope that they rightly discern in this some increasing
reflection in modern shape of the likeness of the Lord, in whose
Blessed Life zeal for the souls and sympathy for the bodily needs
of men were undivided fruits of a single Love.
The Committee, before proceeding to touch upon two specific
parts of the subject, desire to record briefly what they deem to be
certain principles of Christian duty in such matters.
The primary duty of the Church, as such, and, within her, of
the Clergy, is that of ministry to men in the things of character,
conscience, and faith. In doing this, she also does her greatest
social duty. Character in the citizen is the first social need ;
character, with its securities in a candid, enlightened, and vigorous
conscience, and a strong faith in goodness and in God. The
Church owes this duty to all classes alike. Nothing must be
allowed to distract her from it, or needlessly to impede or prejudice
1 Names of the Members of the Committee :
Bishop of New Westminster.
Nova Scotia.
Ohio.
Perth.
Qu'Appelle.
Quebec.
Rochester.
Richmond.
Shrewsbury.
South Florida.
Stepney.
Thetford.
Washington (Secretary),
Western Missouri.
Bishop of Barrow.
Beverley.
Brisbane.
California.
Chichester.
Christchurch, N.Z.
Bishop Cramer Roberts.
Bishop of Durham.
Hereford (Chairman).
Lexington.
Lichfield.
Los Angeles.
Bishop Coadjutor of Minnesota.
Bishop of Mississippi.
Newcastle, N.S.W.
266 LAMBETH CONFERENCE OF 1897
her in its discharge, and this requires of the Clergy, as spiritual
officers, the exercise of great discretion in any attempt to bring
within their sphere work of a more distinctively social kind.
But while this cannot be too strongly said, it is not the whole
truth. Character is influenced at every point by social conditions,
and active conscience, in an industrial society, will look for moral
guidance on industrial matters.
Economic science does not claim to give this, its task being to
inform but not to determine the conscience and judgment. But
we believe that Christ our Master does give such guidance by His
example and teachings, and by the present workings of His Spirit ;
and therefore under Him Christian authority must in a measure do
the same, the authority, that is, of the whole Christian body, and
of an enlightened Christian opinion. This is part of the duty of
the Christian Society, as witnessing for Christ and representing
Him in this present world, occupied with His work of setting up
the Kingdom of God, under and amidst the natural conditions of
human life. In this work the clergy, whose special duty it is to
ponder the bearings of Christian principles, have their part ; but
the Christian laity, who deal directly with the social and economic
facts, can do even more.
The Committee believe that it would be wholly wrong for
Christian authority to attempt to interfere with the legitimate
evolution of economic and social thought and life by taking a side
corporately in the debates between rival social theories or systems.
It will not, (for example), at the present day, attempt to identify
Christian duty with the acceptance of systems based respectively on
collective or individual ownership of the means of production.
But they submit that Christian social duty will operate in two
directions :
1. The recognition, inculcation, and application of certain
Christian principles. They offer the following as examples :
(a) The principle of Brotherhood. This principle of Brother-
hood, or Fellowship in Christ, proclaiming, as it does, that
men are members one of another, should act in all the
relations of life as a constant counterpoise to the instinct
of competition.
(b) The principle of Labour. That every man is bound to
service the service of God and man. Labour and service
are to be here understood in their widest and most inclusive
sense; but in some sense they are obligatory on all. The
wilfully idle man, and the man who lives only for himself,
are out of place in a Christian community. Work, accord-
ingly, is not to be looked upon as an irksome necessity for
some, but as the honourable task and privilege of all.
INDUSTRIAL PROBLEMS 267
(c) The principle of Justice. God is no respecter of persons.
Inequalities, indeed ? of every kind are inwoven with the
whole providential order of human life, and are recognised
emphatically in our Lord's words. But the social order
cannot ignore the interests of any of its parts, and must,
moreover, be tested by the degree in which it secures for
each freedom for happy, useful, and untrammelled life, and
distributes, as widely and equitably as may be, social
advantages and opportunities.
(d) The principle of Public Responsibility. A Christian com-
munity, as a whole, is morally responsible for the character
of its own economic and social order, and for deciding to
what extent matters affecting that order are to be left to
individual initiative, and to the unregulated play of
economic forces. Factory and sanitary legislation, the
institution of Government labour departments and the influ-
ence of Government, or of public opinion and the press, or
of eminent citizens, in helping to avoid or reconcile
industrial conflicts, are instances in point.
2. Christian opinion should be awake to repudiate and condemn
either open breaches of social justice and duty, or maxims and
principles of an un-Christian character. It ought to condemn the
belief that economic conditions are to be left to the action of
material causes and mechanical laws, uncontrolled by any moral
responsibility. It can pronounce certain conditions of labour to be
intolerable. It can insist that the employer's personal responsi-
bility, as such, is not lost by his membership in a commercial or
industrial Company. It can press upon retail purchasers the
obligation to consider not only cheapness of the goods supplied to
them, but also the probable conditions of their production. It can
speak plainly of evils which attach to the economic system under
which we live, such as certain forms of luxurious extravagance,
the widespread pursuit of money by financial gambling, the
dishonesties of trade into which men are driven by feverish com-
petition, and the violences and reprisals of industrial warfare.
It is plain that in these matters disapproval must take every
different shade, from plain condemnation of undoubted wrong to
tentative opinions about better and worse. Accordingly any
organic action of the Church, or any action of the Church's officers,
as such, should be very carefully restricted to cases where the rule
of right is practically clear, and much the larger part of the matter
should be left to the free and flexible agency of the awakened
Christian conscience of the community at large, and of its
individual members.
If the Christian conscience be thus awakened and active, it will
secure the best administration of particular systems, while they
268 LAMBETH CONFERENCE OF 1897
exist, and the modification or change of them, when this is required
by the progress of knowledge, thought, and life.
It appears to follow from what precedes that the great need of
the Church, in this connection, is the growth and extension of a
serious, intelligent, and sympathetic opinion on these subjects, to
which numberless Christians have as yet never thought of applying
Christian principles. There has been of late no little improvement
in this respect, but much remains to be done, and with this
view the Committee desire to make the following definite
recommendation .
They suggest that, wherever possible, there should be formed,
as a part of local Church organisation, Committees consisting
chiefly of laymen, whose work should be to study social and
industrial problems from the Christian point of view, and to assist
in creating and strengthening an enlightened public opinion in
regard to such problems, and promoting a more active spirit of
social service, as a part of Christian duty.
Such Committees, or bodies of Church workers in the way of
social service, while representing no one class of society, and
abstaining from taking sides in any disputes between classes,
should fearlessly draw attention to the various causes in our
economic, industrial, and social system, which call for remedial
measures on Christian principles.
Abundant illustration of the kind of matters with which such
Committees might deal will be found in the following sections of
the report :
II.
The problem of the Unemployed brings us face to face with
these two questions :
(I.) How best to help those who are unemployed, and in need,
at any particular moment.
(II.) How to counteract the causes in the society of our time
which tend to drive people into this necessitous class, and
make it so numerous.
(I.) The unemployed are of different, types and require different
modes of treatment.
(a) The unwilling, such as the lazy, and the vagrant.
These specially need authoritative discipline and corrective man-
agement. The existence of such an idle and necessitous
class being a danger to society, the State should undertake
the duty of dealing with them, both by means of disci-
plinary authority, and by an enlightened administration
of Poor Laws, making labour a condition of relief, and using
INDUSTRIAL PROBLEMS 269
all possible means, by training and otherwise, to turn them
into good citizens.
(b) The unfit, viz. : (1) The aged poor, for whom Christian
society is bound to provide by pension or otherwise some
form of decent support; (2) the sick, who must be nursed
and tended while ill, and should be assisted in making a
fresh start when they recover; (3) destitute children, who
should be maintained and educated, so that they may have
a chance of growing up to be honest and useful members
of society.
(c) The unfortunate, the wreckage of our industrial and social
system. Many of these are wrecked, not by any fault of
their own, but, through dislocations of trade, changes of
fashion, mechanical inventions, the lack of technical train-
ing, and other causes, and they have a strong claim on
Christian society to assist them by some form of organisa-
tion ready for the purpose.
(d) The morally weak who are wrecked through lack of char-
acter, being rendered useless by drunkenness and other
forms of vice; and they offer a large field for the healing
and reforming influences of Christian charity, such as homes
and reformatories.
II. The causes which tend to swell the number of the unem-
ployed and suffering poor present even greater difficulties. The
Church will best contribute to their solution by patient considera-
tion of such matters as the following :
(1) Forms of trade or industry, or any usages, which lead to the
" sweating " and degradation of the labouring class, and possible
methods of reform.
(2) Methods of moralising industrial and commercial relation-
ships.
(3) Stronger control by public opinion and authority over the
housing of the poor, both in town and country, and methods by
which the existing laws may be more effectually carried out so as to
secure the conditions necessary for a decent moral life.
(4) The encouragement o all sound organisations which have
for their object the advancement of thrift and temperance, and the
assistance of the working man in making provision for sickness and
old age.
(5) Possibilities of minimising fluctuations and dislocations of
employment, with the sufferings consequent upon them, by means
of such agencies as Labour Bureaux, Boards of Conciliation and
Arbitration, and some judicious use of public works in times of
stress.
(6) Methods of making country life and occupations more
270 LAMBETH CONFERENCE OF 1897
attractive and remunerative, so as to lessen the drift of population
into great towns.
(7) The success or failure of the many agencies and schemes,
both public and private, which are already in operation for the
healing or prevention of these social ills.
III.
In dealing with the subject of Industrial Co-operation, the
Committee desire to record their appreciation of the benefits which
its originators and supporters have conferred upon the community.
It has helped to spread and strengthen the feeling of mutual
membership or brotherhood, and to conciliate the interests of the
capitalist, the workman^ and the purchaser. It has been equally
beneficial in contributing largely to the growth of thrift, inde-
pendence, a sense of the dignity of labour, and happy family life
and contentment, among that portion of the working classes who
have taken a share in it. The Committee hope to see it as success
fully established on the side of productive industry, as it is in the
field of commercial distribution.
At the same time, there would seem to be the need of a note of
warning. The very success of the movement is bringing with it
an element of danger.
It will be equivalent to the comparative failure of this great
movement if it should degenerate into a vast system of joint-stock
shopkeeping or industry, conducted on selfish principles, with no
dominant moral purpose pervading it, no longer earnestly striving
for the amelioration of social and industrial conditions, but aiming
chiefly at large dividends.
Such a system is only selfish competition decked out in new
garments, and bearing a new name.
The sympathy of the Church with the co-operative movement
must depend on the faithful adhesion of those who direct it to its
true moral and spiritual purpose.
Such Committees of Social Service as have been recommended
above should draw attention to subjects like the following :
1 . The dangers that threaten the co-operative movement through
its becoming infected by the spirit of selfish competition, as illus-
trated by its tendency to give up the principle of profit-sharing on
the part of the workers.
2. The elevating influence which the feeling of associated
ownership exercises on the character of workmen.
3. The great importance of education.
4. The necessity of confidence in approved leaders, and readiness
to entrust responsible authority to capable individuals, and to
remunerate them liberally.
BOOK OF COMMON PRAYER
271
5. The vast opportunities for social amelioration which the
co-operative system has before it.
The Committee hope that they have shown conclusively how
varied and urgent are the questions which demand Christian
thought and attention ; and that they have sufficiently indicated
some of the ways in which it is possible to permeate commercial
and industrial life with the regulative and inspiring force of applied
Christianity.
They record their conviction that conspicuous, sustained, and
widespread effort in this direction, more particularly on the part
of Christian laymen, is required at the present time, as one special
sign and form of the witness of the Church to the all-sufficiency
of her Divine and Incarnate Lord, and to the transforming,
enlightening, and quickening power of His Spirit upon human
character and life.
J. HEREFORD,
Chairman.
No. 9.
Report of Committee 1 appointed to consider and report
upon the Book of Common Prayer (a) Additional Ser-
vices, (b) Local Adaptation.
The Committee have carefully considered the subject referred to
them, and feel it to be their duty in this Report to bring before
1 Names of the Members of the Committee:
Archbishop of York.
Bishop of Ballarat.
,, Bloemfontein.
,, Brisbane.
Bishop Coadjutor of Brisbane.
Bishop in Corea.
Bishop of Cork.
Dallas.
Derby.
,. Dunedin.
Bishop in Eastern Equatorial
Africa.
Bishop of Edinburgh.
Ely (Chairman).
Guiana.
Guildford.
(Secretary).
Bishop of Iowa.
Bishop in Kiu Shiu.
Bishop of Lincoln.
Bishop Macrorie.
Bishop of Marlborough.
,, Nebraska.
Bishop Oluwole (West. Equat.
Africa).
Bishop of Rangoon.
Bishop in South Tokyo.
Bishop of Spokane.
Springfield.
Tennessee.
The Platte.
Thetford.
Vermont.
Wakefield.
272 LAMBETH CONFERENCE OF 1897
the Conference the principles which they think should be observed
in providing services other than those in the Book of Common
Prayer, and also in adapting to local circumstances those already
contained therein.
The several Churches of the Anglican Communion differ
materially in their legal position with reference to the Book of
Common Prayer. The Church in England is more or less limited
in its action by the terms of the Act of Uniformity. The Amend-
ment Act of 1872 provides as follows (35 and 36 Viet., c. 35,
sections 3 and 4) :
3. " Upon any special occasion approved by the Ordinary, there
may be used in any Cathedral or Church a special form of
service approved by the Ordinary, so that there be not
introduced into such service anything, except anthems or
hymns, which does not form part of the Holy Scriptures or
Book of Common prayer.
4. " An additional form of service varying from any form
prescribed by the Book of Common Prayer may be used at
any hour on any Sunday or Holy-day in any Cathedral or
Church in which there are duly read, said, or sung, as
required by law on such Sunday or Holy-day at some other
hour or hours the order for Morning Prayer, the litany,
such part of the order for the administration of the Lord's
Supper or Holy Communion as is required to be read on
Sundays or Holy-days if there be no Communion, and the
order for Evening Prayer, so that there be not introduced
into such additional service any portion of the order for the
administration of the Lord's Supper or Holy Communion,
or anything except anthems or hymns, which does not form
part of the Holy Scriptures or Book of Common Prayer,
and so that such form of service and the mode in which it is
used is for the time being approved by the Ordinary. . . ."
Under the provisions of this clause many services, some for
occasional use, others for use daily or weekly, have been introduced
and found of considerable value. But the preparatipn of such
services has been much hindered by the limitation the Act appears
to impose as regards the choice of materials.
It is not, however, at all clear that the Acts of Uniformity
deprived Bishops of the " jus liturgicum," including the right to
set forth for use in their Dioceses forms of prayer other than such
as are prescribed in those Acts. There are several instances of
such services or forms of prayer set forth by Bishops for use in
their own Dioceses. 1 This was done at the time when earlier Acts
of Uniformity, as stringent as that of 1662, were in force, and
seems to prove that such Acts were not intended to hamper the
1 See Appendix, p. 274.
BOOK OF COMMON PRAYER 273
action of Bishops in this respect. But it is to be regretted that
the Act of 1872, which enables the Bishop to authorise services
taken from Holy Scripture and the Book of Common Prayer,
might appear by implication to limit the power he would otherwise
possess of setting forth services composed by himself, or drawn
from other sources.
As regards any changes in the Book of Common Prayer itself,
whether for local adaptation or for any other purpose, such
changes for the Church in England would need confirmation by
Parliament.
In other Churches of the Anglican Communion, the state of the
case is generally different. The Churches of Scotland, of America,
of Ireland, and of Japan, have modified, to a greater or less degree,
the services in the Book of Common Prayer, and have in some
cases added new services. In some of the Colonies either by an
Act of the Legislature or by an act or canon of the Spiritual
authority no alteration is allowed, unless it be first made by the
Church at home; in others there is no such limitation. But that
changes, in some cases, are absolutely needed, is quite clear.
The Committee consider that the only proper course, whether
for local adaptation of the Book of Common Prayer, or for the
provision of additional services, is for the Bishops to avail them-
selves of the jus liturgicum which, by the Common Law of the
Church, belongs to their office. It must necessarily be exercised
subject to any restrictions imposed by civil or ecclesiastical
authority, and it would also, in the opinion of the Committee, be
well if the Lambeth Conference were to advise some limitation
in all cases upon the independent action of each Bishop in his
Diocese where such limitations are not already in force. These
principles of action are embodied in the Resolutions appended to
this Report. 1
In the formation of additional services care should be taken to
adhere as closely as possible to liturgical usage; and that the
distinctive portions of the more solemn offices should not be used
apart from their proper place therein.
The Committee think it well to add in an appendix, by way of
illustrating their meaning, some examples of additional services
and of adaptations of the Book of Common Prayer to local circum-
stances, which may be found useful or necessary in various parts
of the Anglican Communion. Some of the latter are already in
many churches in England actually adopted ; though without
authority, and many of the former are already in many Dioceses
provided, under the limitations of the Act of Uniformity Amend-
ment Act, 1872.
A petition from the General Synod of Australia and Tasmania
1 See above, p. 207.
274 LAMBETH CONFERENCE OF 1897
with reference to the importance of a revised translation of the
Quicunque Vult being authorised by the Lambeth Conference,
was transmitted by His Grace the President to your Committee for
their consideration.
Your Committee are of opinion that it is very desirable that
action, in accordance with this petition, as expressed in the third
of their Resolutions, 1 should be taken.
Signed on behalf of the Committee,
ALWYNE ELY,
July Wth, 1897. Chairman.
APPENDIX.
Additional Services.
(a) Additional services for Sundays : Holydays : Weekdays :
for the Rogation Days : for Harvest Thanksgiving : Ser-
vices of Intercession for Missions : Services for Children :
Form of Admission into the Church of those Baptised
otherwise than according! to the Service of the Church : A
service for Burial of Children : for Burial of Catechumens :
A service for the Admission of Readers to their office : and
services to be used by Readers.
Adaptations of Book of Common Prayer to Local Circumstances.
(b) Shortened Mattins and Evensong : modifications of the
various prayers for the sovereign in countries under heathen
sovereigns, or under republican government : where there
are many communicants and few clergymen some shortening
of the form of words used in the distribution of the Holy
Sacrament : diminution of number of sponsors required for
public baptism : changes in the preface to the Confirmation
Service and in the form of the question put to candidates.
Services or Forms of Prayer.
In a volume of Liturgical services, published by the Parker
Society in 1847, a list is given of forty-four occasional forms of
prayer set forth in the reign of Queen Elizabeth.
Of these, five are stated in their titles to be published or directed
to be used by the authority of the Queen : nine " by authority "
without specifying of whom : one is only known by a letter in
which Parker tells Cecil he has prescribed it for the use of the
1 See above, p. 208, Resolution 47.
BOOK OF COMMON PRAYER 275
inhabitants of his own Cathedral city in their distress : twenty-four
have no title, or none which gives any clue to the authority by
which they were published. Of the remaining five, two appear
to have been issued by the Archbishop of Canterbury, and the
other three by Diocesan Bishops on their own authority. Their
titles are as follows :
[II. 1560.] A short form and order to be used in Common
Prayer thrice a week for seasonable weather and good success of
the Common Affairs of the Realm : meet to be used at this
present, and also hereafter when like occasion shall arise, by the
discretion of the Ordinaries within the province of Canterbury.
[VII. 1564.] A short form of thanksgiving to God for ceasing
the contagious sickness of the plague, to be used in Common
Prayer on Sundays, Wednesdays, and Fridays, instead of the
Common Prayers used in the time of mortality, set forth by
the Bishop of London, to be used in the City of London and the
rest of his Diocese, and in other places also at the discretion of
the ordinary Ministers of the Churches.
[VIII. 1565.] A form to be used in Common Prayer every
Wednesday and Friday within the City and Diocese of Sarum : to
excite all godly people to pray unto God for the delivery of those
Christians that are now invaded by the Turk.
[IX. 1565.] A short form of thanksgiving to God for the
delivery of the Isle of Malta from the invasion and long siege
thereof by the great army of the Turks both by sea and land, and
for sundry other victories lately obtained by the Christians against
the said Turks, to be used in the Common Prayer within the
province of Canterbury on Sundays, Wednesdays and Fridays, for
the space of six weeks next ensuing the receipt hereof.
Set forth by the Most Reverend Father in God, Matthew, by
God's providence, Archbishop of Canterbury, Primate of all
England and Metropolitan.
[XVIII. 1585.] An order of prayer and thanksgiving for the
preservation of the Queenes Majesties life and salftie to be used of
the preachers and Ministers of the Diocese of Winchester.
T 2
276
LAMBETH CONFERENCE OF 1897
No. 10.
Report of the Committee 1 appointed to consider and
report upon the Duties of the Church to the Colonies.
" Our Colonial Empire . . . has some of the fundamental
conditions of stability. There are in general three ties by which
States are held together : community of race, community of
religion, community of interest. By the first two our colonies are
evidently bound to us, and this fact by itself makes the connection
strong."
These remarkable words of the late Sir John Seeley suggest a
religious connection between England and the colonies, which the
Church of England is bound to cherish and sustain. In an ideal
national Church the interests of every portion would be known to
those at the centre of affairs, who would direct their efforts towards
the efficient working of the system. The first duty of the Church
to the colonies would in the view of your Committee be to acquire
accurate and full information regarding the condition of affairs,
the second to strengthen its weak points by generous and timely
help.
But these duties have not been adequately recognised as resting
upon the Church as a whole, and therefore voluntary effort on the
part of associated individuals has been relied upon. Your Com-
mittee gratefully acknowledge that supplies of men and money
have been furnished by the Society for Promoting Christian
1 Names of the Members of the Committee :
Bishop of Auckland.
Ballarat.
Barbados.
Bath and Wells.
,, Brisbane.
Bishop Coadjutor of Brisbane.
Bishop of California.
Capetown.
Colorado.
Derby.
Goulburn.
Guiana.
Honolulu.
Assistant Bishop of Jamaica.
Bishop of Killaloe.
Leicester.
Los Angeles.
Manchester.
Bishop Marsden.
Bishop of Mauritius.
Missouri.
Newcastle.
Newcastle, N.S.W.
Newfoundland.
Niagara.
Norwich (Chairman),
Nova Scotia.
Perth.
Pretoria.
Qu'Appelle.
Rockhampton.
Archbishop of Rupertsland.
Bishop of St. Albans.
Saskatchewan.
Sydney.
Toronto.
Tuam.
Wellington.
DUTIES OF THE CHURCH TO THE COLONIES 277
Knowledge, the Society for the Propagation of the Gospel, the
Church Missionary, Colonial and Continental Church and other
Societies, supplemented by contributions elicited by Bishops and
Clergy who have appealed personally to Church people in England.
Some of these societies, and notably also the Council of the
Colonial Bishoprics' Fund, have given further and most munificent
help in the endowment of Colonial Sees. It is to be hoped,
however, that as the State has come to regard the colonies as very
much more important than they were deemed in days gone by,
so the Church in its corporate capacity may look upon the work
that is being done in these outposts and at the front as one that
demands far more concentrated attention and wisely considered
plans for its successful accomplishment.
Turning now to matters suggested by the actual condition of
affairs, your Committee are face to face with the fact that (as they
learn from many quarters of the colonial field) large numbers of
people who themselves, or whose parents, claim membership in
the English Church are destitute of their Church's ministrations,
while others through lack of Clergy support the ministrations of
other bodies. The duty of providing for their own spiritual needs
rests on these settlers as soon as they are in a position so to do,
though here an initial difficulty presents itself in consequence
of Church people having been accustomed to the assistance of
endowments at home, and being slow to recognise the combined
privilege and duty of self-support. But as they are the children
of the Church of England it becomes her duty to care for them
until they have been aroused to a sense of their responsibility and
are able to provide for themselves. This care would naturally
take the form of a supply of men and means commensurate with
the needs of the various colonies. In former days this was
attempted by the selection and sending out of Clergy and school-
teachers, and since 1787 by the erection of Sees, and by the
founding of Church schools and colleges. In more recent years,
your Committee think that there has been a disposition so to
regard the claims of the heathen world as to lose sight of the fact
that those of Church people in the colonies upon the sympathy
and help of the Church at home come first in order. To emphasise
this priority and to endeavour to meet the very pressing needs of
the Church in the Colonies, your Committee offer the following
suggestions, under the four heads of Living Agents, Financial
Support, the Increase and Support of the Episcopate, and the
Care of Emigrants.
I. Living Agents.
Your Committee think it necessary to differentiate between the
colonies, for while some are able to supply and train their own
278 LAMBETH CONFERENCE OF 1897
Clergy, and prefer this course to obtaining men from England,
there are others which must, at least for a time, depend upon the
mother country. Your Committee are of opinion that valuable
help may be rendered by a proposed scheme, 1 which they heartily
welcome, for service abroad, whereby young Clergy, with the
approval of their Diocesans at home, are to be encouraged to take
service abroad for a longer or shorter term of years, such service
counting as if rendered in England, and their names being retained
in the home diocesan calendars. Your Committee understand that
the Boards of Missions of the Provinces of Canterbury and York
have been asked by the English Episcopate to take steps for giving
effect to this scheme, which represents, they are informed, the
strong desire of some of the more active and earnest of the
younger Clergy, and gives promise of most useful results. Your
Committee, however, would add a word of caution, that zeal and
a spirit of enterprise are not sufficient qualifications for colonial
work ; the fact being that in many matters a higher standard of
general capability is required for work abroad than at home.
In the training of Clergy, whether in England for the colonies,
or in the colonies for themselves, your Committee believe that the
Church at home may give great assistance.
St. Augustine's College, Canterbury, and other missionary
colleges, have rendered signal service, and it would be well if
studentships in these colleges or in the universities could be estab-
lished, tenable only by men sent home from the colonies for
training. Such a course would increase the efficiency of the men,
and foster mutual sympathy between Church people at home and
in the colonies.
But it is not less important to establish or strengthen colonial
colleges and schools, whether for the training of Clergy, or for
primary or secondary education. The mother country should give
of its best to aid such institutions by the provision of a competent
educational staff, and it might be well also to increase the number
of studentships which may be held by those who are being
educated for the Ministry in and for the colonies themselves.
II. Financial Support.
To do anything which might diminish the wholesome self-
reliance which every colony should learn and practise is the last
thing which your Committee would propose : but they doubt if
the Church at home adequately realises the paramount importance
of strengthening the Church in the colonies in its early stages, or
in special stages of development. To take illustrations the rush
of Englishmen to the new goldfields of Western Australia, to
* See Note A, p. 281.
DUTIES OF THE CHURCH TO THE COLONIES 279
Queensland and to Mashonaland, and the gradual filling up of that
great north-western part of North America which formerly
belonged to the Hudson's Bay Company, constitute claims which
can only be neglected at the risk of the Church being outstripped
by other religious bodies in the care of the great communities
which are now in their birth-throes. Your Committee have heard
with alarm and apprehension of proposals even to withdraw
generous help previously afforded, on the ground that it has been
long given, and without any adequate appreciation of the true
position of affairs. A comparison of the progress of the various
religious bodies in the Dominion of Canada according to the census
returns of 1881 and 1891 would suggest lessons as to the serious
danger of any premature withdrawal of financial support. The
principle of gradual withdrawal according to the growth of the
colony is undoubtedly sound, but special circumstances require
special treatment, and liberal aid in the early stages of a rising
community, in any special time of distress, and at epochs (such as
the present in North- West America) on which the issues of the
whole future largely depend, is from every point of view wise and
true policy.
While the duty of the whole Church in assisting the colonies
financially is thus plain, your Committee think there is one point
on which clear and decided teaching should be constantly given at
home, viz. : the manifest duty of those who derive income from
colonial property or securities to contribute to the support and
furtherance of the Church's cause in the colony where such
property is situate. There are colonies where the Church is
struggling with difficulties, and yet from which large revenues
are drawn by men and women who live in England, and who give
their money, if and when they give it, rather to the place where
they live than to the supply of spiritual privileges to the toilers
who contribute to their fortunes.
Your Committee have already referred to the necessity of aiding
the primary and secondary educational work of the colonies in
respect of educational staff. They would add that where Church
day and boarding schools have yet to be provided or have inade-
quate endowment, or are not self-supporting, immediate and
generous aid should be given, for the future of the Church is
largely dependent upon the rising generation being thoroughly
and soundly educated on a religious basis.
III. The Episcopate.
Your Committee moreover feel bound to call attention, first, to
the need of a further extension of the Episcopate in the colonies,
and, secondly, to the great difficulty caused by the inadequate
280 LAMBETH CONFERENCE OF 1897
endowment of bishoprics, owing in not a few cases to the deprecia-
tion in the value of property. Financial support cannot be better
given than in this direction, for it has been proved by ample
experience that every new See, adequately supported, leads to a
general quickening of Church life, and so, even financially^ to
a large increase of revenue for Church purposes.
IV . Emigrants .
Your Committee finally would draw the attention of the Church
to the report of the Lambeth Conference in 1888 on the care of
emigrants. 1 The links between the home Dioceses and the Dioceses
in the United States of America, or in the colonies, in reference to
emigrants, are still far too weak. Commendatory letters should
in every case be given to those who emigrate, and where possible
the authorities of the Diocese abroad should be communicated with.
The emigration agents of the Society for Promoting Christian
Knowledge are frequently able to communicate with the authorities
abroad if only the parochial clergy will give full written particulars.
There is one fact in connection with emigration which should never
be forgotten. Emigrants when they land in a new country should
have been so clearly taught why they are members of the Church
of England as to be in no danger of drifting to other bodies from
ignorance, as is often alleged to be the case. The fact suggests
that one very necessary duty of the Church at home is so to teach
Christianity as the Church has received it, that those who
emigrate elsewhere shall retain and practise what they have learnt
at home.
Your Committee trust that the Church may evoke from her
children at home, on behalf of her Dioceses in the colonies, an
enthusiasm as spontaneous and eager as that recently shown, on
the sixtieth anniversary of Her Majesty's Accession, for the repre-
sentatives of the several colonies. The Church at home and the
Church in the colonies are essentially one body, and " if one
member suffer all the members suffer with it." The prosperity
and efficiency of the Church in the distant portions of the Empire
cannot but give a reflex blessing to the work at home, and thus
the Church is really but adding to its own efficiency by the care
with which it watches over and cherishes its Provinces and Dioceses
abroad.
JOH : NORVIC :
July 28rd, 1897. Chairman.
1 See above, p. 141,
DUTIES OF THE CHURCH TO THE COLONIES 281
Note (A).
The outlines of the scheme for service abroad referred to on
page 278 (supra) are as follows :
1. An Association may be formed of men who are willing to
serve abroad if duly invited to do so, and who have the consent of
their Bishops for the purpose.
2. A Council should be formed of capable persons who really
know the countries in which work under this scheme is to be done,
some of whom should know or have the opportunity of watching
the career in England of men who are willing to work under the
scheme abroad.
3. The request for men who belong to the Association to work
in any Colonial Diocese must come from the Bishop of such
Diocese, and be made to the Council, who before inviting any
member of the Association to undertake work in the Colonies, must
communicate with his Bishop in England.
4. When any man is so selected and appointed to serve abroad,
in order that he may be still in touch with the Home Diocese, it
is advisable that his name be printed in the calendar of that
Diocese as on service abroad.
Note (B).
ACTION OF THE SUB-COMMITTEE APPOINTED BY COMMITTEE NO. X
TO CONSIDER THE OPERATION OF THE COLONIAL CLERGY ACT,
1874.
Letter sent to the English Diocesan Bishops.
MY LORD ARCHBISHOP, OR BISHOP,
I am desired, as Chairman of the Committee of the Lambeth
Conference, appointed to consider " Our Duties to the Colonies,"
to forward to you the subjoined report of a Sub-Committee on the
operation of the Colonial Clergy Act, 1874.
(Signed) JOH : NORVIC :
July 26h, 1897.
The Sub-Committee met at Church House, on July 15th,
8.30 p.m.
Present: The Archbishop of Rupertsland, the Bishops of
Auckland, Ballarat, Bath and Wells, Capetown, Goulburn, Guiana,
Manchester, Newcastle (Secretary), St. Albans, and Sydney
(Chairman).
The Colonial Clergy Act, 1874, was read and carefully con-
sidered, together with the official letter of the Lambeth Conference
282 LAMBETH CONFERENCE OF 1897
(1878), (see above, p. 99), and the letter from the late Archbishop
of Canterbury to the Primates and Metropolitans.
The following report was agreed to by the Sub-Committee :
After careful consideration of the Colonial Clergy Act, 1874, of
the difficulties found to arise in carrying out its provisions, and
of the extreme difficulty in carrying fresh ecclesiastical legislation
through Parliament, the Sub-Committee do not find themselves
able to recommend any attempt to procure a repeal or alteration
of the Act itself. The Sub-Committee are, however, aware of a
certain soreness which has resulted in some quarters from the
operation of the Act, of which three illustrations among others
may be fitly given.
1. The anomaly that Clergy who were ordained in England
for the colonies by an English Bishop, and therefore have passed
the ordinary English examination for Holy Orders, and were in no
way pledged by the manner of their education to foreign or mis-
sionary work, and afterwards return to England, after approved
service, with the sanction of their Bishop, find a difficulty in being
licensed in England on the same terms as Clergy who have been
ministering in England.
2. The difficulty which colonial Clergy, who have served faith-
fully, and possibly with distinction, for an adequate number of
years (say 15), experience in obtaining licences to serve in England
on the same terms as Clergy who have been ordained by Bishops of
the English Bench.
3. The difficulty which Clergy, coming from the colonies to
England for rest and change, but without any idea of permanent
settlement, experience in officiating in England during their leave
of absence, as sanctioned by their respective Bishops.
The Sub-Committee desire to express their confident hope that
the Archbishops and Bishops in England will administer the act in
a generous and considerate spirit, especially in dealing with the
case of colonial Clergy of long experience and proved efficiency.
Signed (on behalf of the Sub-Committee),
W. S. SYDNEY, %
Chairman of Sub-Committee.
DEGREES IN DIVINITY 283
No. 11.
Report of the Cornmittee 1 appointed to consider the
subject of Degrees in Divinity.
Your Committee consider that they will best introduce this
subject to the Conference, first, by stating as shortly as possible
the conditions of the question in the Colonies and the United
States of America ; and next by noticing any attempts which have
been made to meet existing difficulties; and finally by submitting
certain proposals for consideration by the Conference.
I. In many Dioceses of the Anglican Communion, notably in
India, South Africa, Australia, Tasmania and New Zealand, the
Universities, which should properly be channels of all Degrees,
are purely secular Institutions, and therefore, from the nature of
the case, unfitted under present conditions to include a Faculty
of Divinity. This being so, it is felt, in some of the countries so
situated, that a disability is imposed alike on candidates for Holy
Orders, and on those already ordained. Young men preparing for
the Sacred Ministry are unable to avail themselves of any course
in Theology forming part of the system of a University, while
those already ordained are deprived of the healthy stimulus to ancl
guidance in further study, which a system of University Examina-
tions and Certificates would afford.
In Canada the need does not arise, inasmuch as there are already
Universities in connection with the Church with power by Charter
to confer Degrees in Divinity. The Provincial Synod of Canada,
in particular, has established by Canon a Board of Examiners for
Degrees in Divinity, consisting of a representative from each of
the three Church Universities and the three Theological Colleges
within the Ecclesiastical Province, under the Chairmanship of a
Bishop, thus providing a uniform standard of examination for B.D.
and D.D., as well as a Voluntary Preliminary Examination, for
ten Dioceses.
In the United States of America, while some of the institutions
empowered to confer degrees are very careful in the exercise of the
1 Names of the Members of the Committee :
Bishop of Adelaide. Bishop of Honduras.
Ballarat. ,, Springfield.
,, Bloemfontein. ,, Stepney.
Dover (Secretary). Tennessee.
Goulburn (Chairman). Toronto.
284 LAMBETH CONFERENCE OF 1897
powers entrusted to them, it is generally allowed that, in the case
of others, Degrees in Divinity are too plentifully conferred and
too easily obtained, and it is also with equal unanimity conceded
that some restraints are needed to check their unwise bestowal, and
some safeguards to protect their character.
Under these circumstances the question has seriously arisen, and
especially in the General Synod of Australia and Tasmania, how
to provide some trustworthy and creditable system of Examina-
tions and Certificates in Theology, by means of which Candidates
for Ordination and those already ordained may be encouraged to
raise the standard of their Theological knowledge. The important
bearing of such a provision on the future supply of duly qualified
clergy is obvious. It also might serve as an important link
between the Church in England and that in the Colonies and else-
where, by furnishing a common standard of Theological attainment
recognised by the Church both at home and abroad.
II. In South Africa the subject has been brought before the
Bishops of the Province by the Diocese of Bloemfontein, and is
about to come under their consideration.
In New Zealand a Board of Theological Studies has been estab-
lished, by which examinations in four grades are held annually.
To these examinations laymen also are admitted. Certificates of
having passed these grades are issued, specifying in which of three
classes at the particular examination the recipient has been placed.
In Australia and Tasmania a very important movement has been
begun. A Committee of the General Synod entered into com-
munication with several Universities in England and elsewhere.
But the result has been disappointing. The difficulties in the
case of Oxford and Cambridge seemed for the present to be
insuperable, owing to residence being required. The Durham
special degree of B.D., though open to Candidates without
residence, can only be obtained by those who have been fifteen
years in Holy Orders, and is therefore useless as a stimulus to
reading in the earlier years of ministerial life. Trinity University,
Toronto, though favourable at first to a scheme for Local Examina-
tions in Australia with Degrees in Divinity, found itself unable to
continue the facilities which it had at one time granted, and which
would have to some extent supplied the need there felt for some
recognised Certificate in Theology. Lambeth Degrees in Divinity
are at present granted, at the Archbishop of Canterbury's dis-
cretion, only to persons already eminent in the Faculty of
Theology, and considerable difficulties have been felt in opening
these Degrees (or, at least, both that of Bachelor and Doctor) to
Examination. The late Archbishop, however, favourably enter-
tained a suggestion that Clergy who had taken a Degree in Arts in
any British University (which would include Universities in the
DEGREES IN DIVINITY 285
Colonies) might be admitted to Examination, after a due lapse of
time, for the Degree of Bachelor in Divinity.
In view of the result of these prolonged negotiations, the General
Synod of Australia and Tasmania have recently founded an
" Australian College of Theology," under the direction of the
Bishops, with power to award Certificates in Theology after
Examination. Four Diplomas or Certificates are contemplated, the
lowest that of " Associate in Theology " being open to all
Communicant members of the Church in the Dioceses concerned,
and the other three, viz., " Licentiate in Theology," " Scholar
in Theology," and " Fellow of the Australian College of Theo-
logy," being open to clergymen holding licences in those Dioceses,
the two higher grades involving the holding of the next lower
grade for a period of years, and the last, that of " Fellow," being
also conferable without examination on distinguished divines
honoris causa.
III. Your Committee feel that the granting of such Certificates
should not be left entirely to the initiative and direction of par-
ticular Churches, and that their value would be greatly enhanced
if they formed part of some general scheme recognised by the
Anglican Communion throughout the world. The Lambeth Con-
ference appears to be the only body able to formulate such a
scheme, which, among other advantages, would create a bond of
union between distant provinces; would tend in many places
to raise the qualifications of candidates for Holy Orders, and the
Theological attainments of the Clergy ; and might ultimately lead
to a great Central Examining University for promoting the study of
Theology under the direction of the Church, whose Certificates
or Degrees would command universal respect.
But, short of this, your Committee would respectfully urge upon
the Conference the desirability of approaching, in the name of the
whole Conference, some of the recognised Universities which have
shown themselves favourable to local examinations, or their Boards
of Divinity, with the view of obtaining from them some modifica-
tion or extension of their rules, so as to place within the reach of
colonists and others the advantage of an examination in Theology,
with a Degree or Certificate.
They also venture humbly to suggest that a Lambeth Degree of
B.A. might be utilised, under well-considered regulations, as one
which might be taken after a Final Examination in Theology, just
as it is now possible to take a B.A. Degree at Oxford and Cam-
bridge in a final Theological School, after previous examination in
general subjects. This might be followed, after an interval of
years, and further examination, by the B.D. Degree.
Your Committee respectfully ask for the careful consideration
of this Report, believing that though the subject may at first
286 LAMBETH CONFERENCE OF 1897
appear, in comparison with others, of small immediate moment,
it is yet of grave importance to the future study of Theology in
various Provinces of the Church, and bears very directly upon
the maintenance among the Clergy in such provinces of a high
standard of Theological knowledge.
W. GOULBURN,
Chairman.
XV.
1908.
LIST OF BISHOPS ATTENDING THE LAMBETH CON-
FERENCE OF 1908, ARRANGED ACCORDING TO
PROVINCES. (See p. 45.)
ARCHBISHOP OF CANTERBURY (MOST REV. R. T. DAVIDSON, D.D.).
BISHOP OF DOVER (RT. REV. W. WALSH, D.D.).
BISHOP OF CROYDON (Rx. REV H. H. PEREIRA, D.D.).
BISHOP OF LONDON (RT. REV. A. F. WINNINGTON-!NGRAM, D.D.).
BISHOP OF STEPNEY (RT. REV. C. G. LANG, D.D.).
BISHOP OF ISLINGTON (R-r. REV. C. H. TURNER, D.D.).
BISHOP OF KENSINGTON (RT. REV. F. E. RIDGEWAY, D.D.).
BISHOP BARRY (RT. REV. A. BARRY, D.D.).
BISHOP WILKINSON (RT. REV. T. E. WILKINSON, D.D.).
BISHOP OF WINCHESTER (RT. REV. H. E. RYLE, D.D.).
BISHOP OF SOUTHAMPTON (RT. REV. J. MACARTHUR, D.D.).
BISHOP OF DORKING (RT. REV. C. H. BOUTFLOWER, D.D.).
BISHOP OF BANGOR (RT. REV. W. H. WILLIAMS, D.D.).
BISHOP OF BATH AND WELLS (RT. REV. G. W. KENNION, D.D.).
BISHOP STIRLING (RT. REV. W. H. STIRLING, D.D.).
BISHOP OF BIRMINGHAM (RT. REV. C. GORE, D.D.).
BISHOP OF BRISTOL (RT. REV. G. F. BROWNE, D.D.).
BISHOP MARSDEN (RT. REV. S. E. MARSDEN, D.D.).
BISHOP OF CHICHESTER (RT. REV. C. J. RIDGEWAY, D.D.).
BISHOP OF ELY (RT. REV. F. H. CHASE, D.D.).
BISHOP HARRISON (RT. REV. W. T. HARRISON, D.D.).
BISHOP HODGES (RT. REV. E. N. HODGES, D.D.).
BISHOP OF EXETER (RT. REV. A. ROBERTSON, D.D.).
BISHOP OF CREDITON (RT. REV. R. E. TREFUSIS, D.D.).
BISHOP OF GLOUCESTER (RT. REV. E. C. S. GIBSON, D.D.).
BISHOP OF HEREFORD (RT. REV. J. PERCIVAL, D.D.).
BISHOP MATHER (Ri\ REV. H. MATHER, D.D.).
BISHOP OF LICHFIELD (RT. REV. A. LEGGE, D.D.).
BISHOP ANSON (RT. REV. A. J. R. ANSON, D.D.).
287
288 LAMBETH CONFERENCE OF 1908
BISHOP OF LINCOLN (Rx. REV. E. KING, D.D.).
BISHOP OF GRANTHAM (Rx. REV. W. MACCARTHY, D.D.).
BISHOP OF LLANDAFF (Rx. REV. J. P. HUGHES, D.D.).
BISHOP OF NORWICH (Rx. REV. J. SHEEPSHANKS, D.D.).
BISHOP OF THEXFORD (Rx. REV. J. P. A. BOWERS, D.D.).
BISHOP OF IPSWICH (Rx. REV. H. L. PAGEX, D.D.).
BISHOP OF OXFORD (Rx. REV. F. PAGEX, D.D.).
BISHOP OF READING (Rx. REV. J. L. RANDALL, D.D.).
BISHOP OF PEXERBOROUGH (Rx. REV. E. CARR GLYN, D.D.).
BISHOP OF LEICESXER (Rx. REV. L. CLAYXON, D.D.).
BISHOP MIXCHINSON (Rx. REV. J. MIXCHINSON, D.D.).
BISHOP OF ROCHESXER (Rx. REV. J. R. HARMER, D.D.).
BISHOP OF Sx. ALBANS (Rx. REV. E. JACOB, D.D.).
BISHOP OF COLCHESXER (Rx. REV. H. F. JOHNSON, D.D.).
BISHOP OF BARKING (Rx. REV. T. SXEVENS, D.D.).
BISHOP OF Sx. ASAPH (Rx. REV. A. G. EDWARDS, D.D.).
BISHOP OF Sx. DAVID'S (Rx. REV. J. OWEN, D.D.).
BISHOP OF SWANSEA (Rx. REV. J. LLOYD, D.D.).
BISHOP OF SALISBURY (Rx. REV. J. WORDSWORXH, D.D.).
BISHOP OF SOUXHWARK (Rx. REV. E. S. TALBOX, D.D.).
BlSHOP OF KlNGSXON-UPON-THAMES (Rx. REV. CECIL HOOK,
D.D.).
BISHOP OF WOOLWICH (Rx. REV. J. C. LEEKE, D.D.X.
BISHOP OF SOUXHWELL (Rx. REV. E. HOSKYNS, D.D.).
BISHOP OF DERBY (Rx. REV. E. A. WERE, D.D.).
BISHOP BAYNES (Rx. REV. A. H. BAYNES, D.D.).
BISHOP OF TRURO (Rx. REV. C. W. SXUBBS, D.D.).
BISHOP OF Sx. GERMAN'S (Rx. REV. J. R. CORNISH, D.D.).
BISHOP OF WORCESXER (Rx. REV. H. W. YEAXMAN-BIGGS, D.D.).
BISHOP INGHAM (Rx. REV. E. G. INGHAM, D.D.).
BISHOP MONXGOMERY (Rx. REV. H. H. MONXGOMERY, D.D.).
BISHOP TAYLOR SMIXH (Rx. REV. J. TAYLOR SMIXH, D.D.).
ARCHBISHOP OF YORK (Mosx REV. W. D. MACLAGAN, D.D.).
BISHOP OF BEVERLEY (Rx. REV. R. J. CROSXHWAIXE, D.D.).
BISHOP OF HULL (Rx. REV. R. F. L. BLUNX, D.D.).
BISHOP OF SHEFFIELD (Rx. REV. J. N. QUIRK, D.D.).
BISHOP OF DURHAM (Rx. REV. H. C. G. MOULE, D.D.).
BISHOP OF JARROW (Rx. REV. G. NICKSON, D.D.).
BISHOP OF CARLISLE (Rx. REV. J. W. DIGGLE, D.D.).
BISHOP OF BARROW-IN-FURNESS (Rx. REV. H. WARE, D.D.).
BISHOP OF CHESXER (Rx. REV. F. J. JAYNE, D.D.).
BISHOP OF LIVERPOOL (Rx. REV. F. J. CHAVASSE, D.D.).
BISHOP OF MANCHESXER (Rx. REV. E. A. KNOX, D.D.).
BISHOP OF BURNLEY (Rx. REV. A. PEARSON, D.D.).
BISHOP THORNXON (Rx. REV. S. THORNXON, D.D.).
BISHOP OF NEWCASXLE (Rx. REV. N. D. J. SXRAXON, D.D.).
BISHOPS ATTENDING CONFERENCE, 1908 289
BISHOP OF RIPON (Rx. REV. W. BOYD CARPENTER, D.D.).
BISHOP OF RICHMOND (Ri\ REV. J. J. PULLEINE, D.D.).
BISHOP OF KNARES BOROUGH (llT. REV. L. F. M. B. SMITH,
D.D.).
BISHOP OF WAKEFIELD (RT. REV. G. R. EDEN, D.D.).
BISHOP OF SODOR AND MAN (RT. REV. T. W. DRURY, D.D.).
ARCHBISHOP OF ARMAGH (MOST REV. W. ALEXANDER, D.D.).
BISHOP OF CLOGHER (RT. REV. M. DAY, D.D.).
BISHOP OF DERRY (RT. REV. G. A. CHADWICK, D.D.).
BISHOP OF DOWN AND CONNOR (RT. REV. J. B. CROZIER, D.D.).
BISHOP OF MEATH (MOST REV. J. B. KEENE, D.D.).
BISHOP OF TUAM (RT. REV. J. O'SULLIVAN, D.D.).
ARCHBISHOP OF DUBLIN (MOST REV. J. F. PEACOCKE, D.D.).
BISHOP OF CASHEL (RT. REV. H. S. O'HARA, D.D.).
BISHOP OF CORK (RT. REV. W. E. MEADE, D.D.).
BISHOP OF KILLALOE (RT. REV. M. ARCHDALL, D.D.).
BISHOP OF LIMERICK (RT. REV. R. D'A. ORPEN, D.D.).
BISHOP OF OSSORY (RT. REV. C. F. D'ARCY, D.D.).
BISHOP OF BRECHIN, Primus (Mosr REV. W. J. F. ROBBERDS,
D.D.).
BISHOP OF ABERDEEN (RT. REV. R. ELLIS, D.D.).
BISHOP OF ARGYLL (RT. REV. K. MACKENZIE, D.D.).
BISHOP OF EDINBURGH (R r r. REV. J. DOWDEN, D.D.).
BISHOP OF GLASGOW AND GALLOWAY (RT. REV. A. E. CAMPBELL,
D.D.).
BISHOP OF MORAY, Ross, AND CAITHNESS (RT. REV. A. J.
MACLEAN, D.D.).
BISHOP OF ST. ANDREWS, DUNKELD, AND DUNBLANE (RT. REV.
C. E. PLUMB, D.D.).
BISHOP OF CALCUTTA, Metropolitan (MOST REV. R. S. COPLESTON,
D.D.).
BISHOP OF BOMBAY (RT. REV. E. J. PALMER, D.D.).
BISHOP OF CHOTA NAGPUR (RT. REV. F. WESTCOTT, D.D.).
BISHOP OF COLOMBO (RT. REV. E. A. COPLESTON, D.D.).
BISHOP OF LAHORE (RT. REV. G. A. LEFROY, D.D.).
BISHOP OF MADRAS (RT. REV. H. WHITEHEAD, D.D.).
BISHOP OF NAGPUR (RT. REV. E. CHATTERTON, D.D.).
BISHOP OF RANGOON (RT. REV. A. M. KNIGHT, D.D.).
BISHOP OF TlNNEVELLY AND MADURA (RT. REV. A. A. WlLLIAMS,
D.D.).
BISHOP OF TRAVANCORE AND COCHIN (RT. REV. C. H. GILL, D.D.).
BISHOP OF BLOEMFONTEIN (RT. REV. A. CHANDLER, D.D.).
U
290 LAMBETH CONFERENCE OF 1908
BISHOP OF GRAHAMSTOWN (Rx. REV. C. E. CORNISH, D.D.).
BISHOP OF LEBOMBO (RT. REV. W. E. SMYTH, M.B.).
BISHOP OF NATAL (RT. REV. F. S. BAINES, D.D.).
BISHOP OF PRETORIA (RT. REV. W. M. CARTER, D.D.).
BISHOP OF ST. HELENA (RT. REV. W. A. HOLBECH, D.D.).
BISHOP OF ST. JOHN'S, KAFFRARIA (RT. REV. J. W. WILLIAMS,
D.D.).
BISHOP OF ZULULAND (RT. REV. W. L. VYVYAN, D.D.).
ARCHBISHOP OF TORONTO, Primate and Metropolitan (MosT REV.
A. S WE ATM AN, D.D.).
BISHOP OF ALGOMA (R r r. REV. G. THORNELOE, D.D.).
BISHOP OF FREDERICTON (RT. REV. J. A. RICHARDSON, D.D.).
BISHOP OF HURON (RT. REV. D. WILLIAMS, D.D.).
BISHOP OF MONTREAL (RT. REV. J. CARMICHAEL, D.D.).
BISHOP OF NOVA SCOTIA (RT. REV. C. L. WORRELL, D.D.).
BISHOP OF NIAGARA (RT. REV. J. P. Du MOULIN, D.D.).
BISHOP OF ONTARIO (RT. REV. W. L. MILLS, D.D.).
BISHOP OF OTTAWA (RT. REV. C. HAMILTON, D.D.).
BISHOP OF QUEBEC (RT. REV. A. H. DUNN, D.D.).
ARCHBISHOP OF RUPERTSLAND, Metropolitan (MOST REV. S. B.
MATHESON, D.D.).
BISHOP OF COLUMBIA (RT. REV. W. W. PERRIN, D.D.).
BISHOP OF KEEWATIN (RT. REV. J. LOFTHOUSE, D.D.).
BISHOP OF MOOSONEE (RT. REV. G. HOLMES, D.D.).
BISHOP OF QU'APPELLE (RT. REV. J. GRISDALE, D.D.).
BISHOP OF SASKATCHEWAN (RT. REV. J. A. NEWNHAM, D.D.).
BISHOP OF YUKON (RT. REV. I. O. STRINGER, D.D.).
BISHOP OF NEW WESTMINSTER (RT. REV. J. DART, D.D.).
ARCHBISHOP OF WEST INDIES AND BISHOP OF JAMAICA, Metro-
politan (MOST REV. E. NUTTALL, D.D.).
BISHOP COADJUTOR OF JAMAICA (RT. REV. A. E. JOSCELYNE,
D.D.).
BISHOP OF ANTIGUA (RT. REV. W. FARRAR, D.D.).
BISHOP OF BARBADOS (RT. REV. W. P. SWABY, D.D.).
BISHOP OF GUIANA (RT. REV. E. A. PARRY, D.D.).
BISHOP OF NASSAU (RT. REV. W. B. HORNBY, D.D.).
BISHOP OF TRINIDAD (RT. REV. J. F. WELSH, D.D.).
ARCHBISHOP OF SYDNEY, Primate and Metropolitan (MosT REV.
W. S. SMITH, D.D.).
BISHOP OF GOULBURN (RT. REV. C. G. BARLOW, D.D.).
BISHOPS ATTENDING CONFERENCE, 1908 291
BISHOP OF GRAFTON AND ARMIDALE (RT. REV. H. E. COOPER,
D.D.).
BISHOP OF NEWCASTLE, N.S.W. (RT. REV. J. F. STRETCH, D.D.).
BISHOP OF RIVERINA (RT. REV. E. A. ANDERSON, D.D.).
ARCHBISHOP OF MELBOURNE, Metropolitan (MOST REV. H. L.
CLARKE, D.D.).
BISHOP OF BENDIGO (RT. REV. J. D. LANGLEY, D.D.).
BISHOP OF WANGARATTA (RT. REV. T. H. ARMSTRONG, D.D.).
ARCHBISHOP OF BRISBANE, Metropolitan (MOST REV. ST. C. G. A.
DONALDSON, D.D.).
BISHOP OF CARPENTARIA (RT. REV. G. WHITE, D.D.).
BISHOP OF NEW GUINEA (RT. REV. M. J. STONE-WIGG, D.D.).
BISHOP OF NORTH QUEENSLAND (RT. REV. G. H. FRODSHAM,
D.D.).
BISHOP OF ROCKHAMPTON (RT. REV. N. DAWES, D.D.).
BISHOP OF ADELAIDE (RT. REV. A. NUTTER THOMAS, D.D.).
BISHOP OF BUNBURY (RT. REV. F. GOLDSMITH, D.D.).
BISHOP OF PERTH (RT. REV. C. O. L. RILEY, D.D.).
BISHOP OF AUCKLAND (Ri\ REV. M. R. NELIGAN, D.D.).
BISHOP OF MELANESIA (RT. REV. C. WILSON, M.A.).
BISHOP OF NELSON (RT. REV. C. O. MULES, D.D.).
BISHOP OF WAIAPU (RT. REV. W. L. WILLIAMS, D.D.).
BISHOP OF WELLINGTON (RT. REV. F. WALLIS, D.D.).
BISHOP IN FUH-KIEN (RT. REV. H. MACC. E. PRICE, M.A.).
BISHOP IN HOKKAIDO (RT. REV. P. K. FYSON, D.D.).
BISHOP IN KOREA (RT. REV. A. B. TURNER, D.D.).
BISHOP IN MID CHINA (RT. REV. H. J. MOLONY, D.D.).
BISHOP IN NORTH CHINA (RT. REV. C. P. SCOTT, D.D.).
BISHOP IN WESTERN CHINA (RT. REV. W. W. CASSELS, B.A.).
BISHOP OF OSAKA (RT. REV. H. J. Foss, D.D.).
BISHOP IN SOUTH JAPAN (RT. REV. H. EVINGTON, D.D.).
BISHOP IN SOUTH TOKYO (RT. REV. W. AWDRY, D.D.).
BISHOP IN VICTORIA, HONG KONG (RT. REV. G. H. LANDER,
D.D.).
BISHOP OF LIKOMA (RT. REV. G. TROWER, D.D.).
BISHOP IN MADAGASCAR (RT. REV. G. L. KING, D.D.).
BISHOP OF MAURITIUS (RT. REV. F. A. GREGORY, D.D.).
BISHOP OF SIERRA LEONE (RT. REV. E. H. ELWIN, D.D.).
BISHOP OF SINGAPORE (RT. REV. G. F. HOSE, D.D.).
BISHOP OF UGANDA (RT. REV. A. R. TUCKER, D.D.).
u 2
292 LAMBETH CONFERENCE OF 1908
BISHOP OF WESTERN EQUATORIAL AFRICA (R r r. REV. H. TUG-
WELL, D.D.).
ASSISTANT BISHOP OF WESTERN EQUATORIAL AFRICA (RT.
REV. I. OLUWOLE, D.D.).
ASSISTANT BISHOP OF WESTERN EQUATORIAL AFRICA (RT.
REV. J. JOHNSON, D.D.).
ASSISTANT BISHOP OF WESTERN EQUATORIAL AFRICA (RT.
REV. N. T. HAMLYN, D.D.).
BISHOP OF ZANZIBAR (R r r. REV. J. E. HINE, D.D.).
BISHOP OF THE FALKLAND ISLANDS (RT. REV. E. F. EVERY,
D.D.).
BISHOP OF GIBRALTAR (RT. REV. W. E. COLLINS, D.D.).
BISHOP IN JERUSALEM AND THE EAST (RT. REV. G. F. P. BLYTH,
D.D.).
BISHOP OF NEWFOUNDLAND (RT. REV. L. JONES, D.D.).
BISHOP OF MISSOURI, Presiding Bishop (MosT REV. D. S. TUTTLE,
D.D.).
BISHOP OF ALBANY (RT. REV. W. C. DOANE, D.D.).
BISHOP OF CENTRAL PENNSYLVANIA (Rr. REV. ETHELBERT TALBOT,
D.D.).
BISHOP OF CHICAGO (RT. REV. C. P. ANDERSON, D.D.).
BISHOP OF COLORADO (RT. REV. C. S. OLMSTED, D.D.).
BISHOP OF CONNECTICUT (RT. REV. C. B. BREWSTER, D.D.).
BISHOP OF DULUTH (Ri\ REV. J. D. MORRISON, D.D.).
BISHOP OF HARRISBURG (RT. REV. J. H. DARLINGTON, D.D.).
BISHOP OF INDIANAPOLIS (RT. REV. J. M. FRANCIS, D.D.).
BISHOP OF KANSAS (RT. REV. F. R. MILLSPAUGH, D.D.).
BISHOP OF LEXINGTON (RT. REV. L. W. BURTON, D.D.).
BISHOP OF Los ANGELES (Ri. REV. J. H. JOHNSON, D.D.).
BISHOP OF MAINE (RT. REV. R. CODMAN, D.D.).
BISHOP OF MARQUETTE (RT. REV. G. M. WILLIAMS, D.D.).
BISHOP OF MASSACHUSETTS (RT. REV. W. LAWRENCE, D.D.).
BISHOP OF MICHIGAN (RT. REV. C. D. WILLIAMS, D.D.).
BISHOP OF MICHIGAN CITY (RT. REV. J. H. WHITE, D.D.).
BISHOP OF MILWAUKEE (RT. REV. W. W. WEBB, D.D.).
BISHOP OF MINNESOTA (RT. REV. S. C. EDSALL, D.D.).
BISHOP OF NEWARK (RT. REV. E. S.* LINES, D.D.).
BISHOP COADJUTOR OF NEW HAMPSHIRE (RT. REV. E. M. PARKER,
D.D.).
BISHOP OF NEW YORK (RT. REV. D. H. GREER, D.D.).
BISHOP OF NORTH CAROLINA (RT. REV. J. B. CHESHIRE, D.D.).
BISHOP OF OHIO (RT. REV. W. A. LEONARD, D.D.).
BISHOP OF OREGON (RT. REV. C. SCADDING, D.D.).
BISHOP COADJUTOR OF PENNSYLVANIA (RT. REV. A. MACKAY-
SMITH, D.D.).
BISHOPS ATTENDING CONFERENCE, 1908 293
BISHOP OF PITTSBURGH (R/r. REV. C. WHITEHEAD, D.D.).
BISHOP OF RHODE ISLAND (Ri\ REV. W. N. McViCKAR, D.D.).
BISHOP OF SOUTHERN OHIO (RT. REV. B. VINCENT, D.D.).
BISHOP OF SOUTHERN VIRGINIA (R r r. REV. A. M. RANDOLPH,
D.D.).
BISHOP COADJUTOR OF SOUTHERN VIRGINIA (RT. REV. B. D.
TUCKER, D.D.).
BISHOP OF SPRINGFIELD (RT. REV. E. W. OSBORNE, D.D.).
BISHOP OF TENNESSEE (RT. REV. T. F. GAILOR, D.D.).
BISHOP OF TEXAS (RT. REV. G. H. KINSOLVING, D.D.).
BISHOP OF VERMONT (RT. REV. A. C. A. HALL, D.D.).
BISHOP OF VIRGINIA (RT. REV. R. A. GIBSON, D.D.).
BISHOP COADJUTOR OF WEST VIRGINIA (RT. REV. W. L. GRAVATT,
D.D.).
BISHOP COADJUTOR OF WESTERN MICHIGAN (RT. REV. J. N.
McCORMICK, D.D.).
BISHOP OF WESTERN NEW YORK (RT. REV. W. D. WALKER, D.D.).
MISSIONARY BISHOP OF ALASKA (RT. REV. P. T. ROWE, D.D.).
MISSIONARY BISHOP OF HANKOW (RT. REV. L. H. ROOTS, D.D.).
MISSIONARY BISHOP OF KEARNEY (RT. REV. A. R. GRAVES,
D.D.).
MISSIONARY BISHOP OF NORTH DAKOTA (RT. REV. C. MANN,
D.D.).
MISSIONARY BISHOP OF OLYMPIA (RT. REV. F. W. KEATOR,
D.D.).
MISSIONARY BISHOP OF SACRAMENTO (RT. REV. W. H. MORE-
LAND, D.D.).
MISSIONARY BISHOP OF SALINA (RT. REV. S. M. GRISWOLD,
D.D.).
MISSIONARY BISHOP OF SHANGHAI (RT. REV. F. R. GRAVES,
D.D.).
ASSISTANT MISSIONARY BISHOP OF SOUTH DAKOTA (R'r. REV.
F. F. JOHNSON, D.D.).
MISSIONARY BISHOP OF SOUTHERN BRAZIL (RT. REV. L. L. KIN-
SOLVING, D.D.).
MISSIONARY BISHOP OF SOUTHERN FLORIDA (RT. REV. W. C.
GRAY, D.D.).
MISSIONARY BISHOP OF SPOKANE (RT. REV. L. H. WELLS, D.D.).
MISSIONARY BISHOP OF TOKYO (RT. REV. J. McKiM, D.D.).
MISSIONARY BISHOP OF UTAH (RT. REV. F. S. SPALDING, D.D.)
BISHOP COURTNEY (RT. REV. F. COURTNEY, D.D.).
BISHOP JAGGAR (RT. REV. T. A. JAGGAR, D.D.).
XVI.
Encyclical Letter issued by the Bishops attending the Jlfth
Lambeth Conference, 1908. (See p. 44).
To THE FAITHFUL IN CHRIST JESUS, GREETING
We, Archbishops, Bishops Metropolitan, and other
Bishops of the Holy Catholic Church in full communion
with the Church of England, two hundred and forty-two in
number, all having superintendence over Dioceses or law-
fully commissioned to exercise Episcopal functions therein,
assembled from divers parts of the earth at Lambeth
Palace, in the year of our Lord 1908, under the presidency
of the Most Reverend Randall Thomas, by Divine Provi-
dence Archbishop of Canterbury, Primate of All England
and Metropolitan, after offering prayer and praise in the
Cathedral Church of Canterbury and receiving in West-
minster Abbey the Blessed Sacrament of the Lord's Body
and Blood, and invoking the help and guidance of the
Holy Spirit, have taken into consideration various ques-
tions affecting the welfare of God's people and the work of
the Church of Christ in divers parts of the world.
We who speak are bearers of the sacred commission of
the ministry given by our Lord through His Apostles to
the Church. And the Church in which by the Providence
of God we bear this office carries responsibilities which are
peculiarly its own. These arise of necessity from its past
history and its present position. They are patent to the
world, and we need not set them forth afresh. In the
development of human history they have been laid upon
us by the good hand of our God. We receive them with
humility and hope : with humility, and with penitence for
294
ENCYCLICAL LETTER OF 1908 295
our own failures and shortcomings, as we recall the great
traditions of the past, the grave and careful learning, the
courageous and patient reverence for truth, and the fervent
devotion of those who were our fathers in the Faith ; with
hope, for we realise that the links which bind us to tEat
historic past are not fetters upon the free and enterprising
spirit which is essential to progress. We belong to a
Church which, in the words of one of our number who has
entered into rest, is the " Church of free men, educating
them into a knowledge of the liberty wherewith Christ
hath made them free."
The subjects proposed for consideration were first
brought before us in Sessions of the whole Conference,
lasting for six full days, from July 6th to July llth.
Having been there set forth in outline, they were then
referred to large and carefully chosen Committees; and
the Reports of these Committees, with the Resolutions
which they had prepared, were subsequently laid before
the Conference, meeting again to consider them in full
Session from July 27th to August 5th. We trust that by
this procedure a right use has been made of the oppor-
tunity of the past month, and that the outcome of our
work, now proffered to Christ's people, represents at once
that detailed study which is the especial task of a com-
mittee, and that weight of judgment which belongs to the
decisions of an assembly gathered from all parts of the
world and bringing to the process of deliberation the
manifold experience and knowledge acquired under
widely different conditions in widely sundered fields of
labour.
The judgment of the Conference is expressed in the Reso-
lutions, seventy-eight in number, appended to this Letter. 1
These, and these alone, are affirmed by the Conference.
The Reports, which are also printed herewith, 2 have been
received by the Conference ; and the Conference has
directed that they should be published ; but the responsi-
bility for the statements and opinions which they contain
1 Seep. 318. 2 See p. 338.
296 LAMBETH CONFERENCE OF 1908
rests with the several Committees by whom they were
prepared.
It was to be expected that the main trend and tenor of
our deliberations would be taken, consciously or uncon-
sciously, from that tendency of the Church's work, that
conception of the Church's office, which is at the present
time foremost in men's thoughts. By the word Church in
this connection we mean the whole Society of Christian
men throughout the world. We shall speak later of what
belongs more distinctively to our own Communion.
Different aspects of the Church and of its duty have been
prominent in different epochs of Christian history ; and
according to this difference there has been a variation in
the main current of men's interest and debate concerning
the problems of the Church's life : now one class of prob-
lems, now another, has seemed inevitable, absorbing,
supremely important in all assemblies of Christian people.
It is therefore a significant fact that, when we review the
work of this Conference, and ask what aspect or idea of the
Church has been predominant in our deliberations, we
find that through them all, in the many fields over which
they have travelled, there has been ever present the
thought of the Church as ordained of God for the service
of mankind. How the Church, in the name of Him to
whom all men are dear, may best serve for the true wel-
fare and happiness of all this, through all the diversity of
detail, has been the constant theme of our study and dis-
cussion during the weeks which we have spent in the Con-
ference and its Committees. Round this thought of Service
the Resolutions which we have reached seem to take their
place, grouped and correlated with a suggestive readiness
of coherence.
It may be well to note with regard to this thought, first,
that it is at the very centre of the Church's character as
declared by our Lord and Saviour Jesus Christ; and,
secondly, that in our day men are realising it with increas-
ing clearness and intensity.
First, then, at the heart of that conception of the Church
ENCYCLICAL LETTER OF 1908 297
which Christ our Lord has taught us is the thought of
Service. For He came, " not to be ministered unto, but
to minister"; and the Church is set to portray and to
represent Him amongst men ; to keep the vision of Him, of
His work, His ways, before the eyes of men. Therefore
the Church must take for its own this central note of His
purpose and His Mission ; the Church will be true to its
calling in proportion as it can say to the world, by word
and deed, by what it refuses and by what it claims, " I
come, not to be ministered unto, but to minister " : and
it must be feared that the Church's forgetfulness of this,
its obscuring or effacing of this essential characteristic, has
at times disastrously hindered the world from recognising
the true nature and office of the Church. The power to
witness to Christ depends on being like Him. Men will
always learn of Christ from those whom they see living
with Christ-like simplicity, for their sake; the highest
claim must be commended by the lowliest service ; accord-
ing to the bidding of our Saviour, who, " in the same night
that He was betrayed," as He humbly ministered to His
disciples' need, bequeathed to the Church an everlasting
declaration of the duty and dignity of serving : " If I, your
Lord and Master, have washed your feet, ye also ought to
wash one another's feet. For I have given you an ex-
ample, that ye should do as I have done to you. Verily,
verily, I say unto you, The servant is not greater than his
lord ; neither he that is sent greater than he that sent him.
If ye know these things happy are ye if ye do them."
Secondly : This function of service has been recognised
with increasing clearness in recent years.
Doubtless there are many popular tendencies which
cause us anxiety : the Reports which follow will mention
some which call for urgent attention, and it would be
unwise to belittle the importance of such tendencies ; but
it is the duty of faith to be on the watch for every token
of good, and the courage of faith revives as we mark the
widening and deepening influence of the spirit of Service.
For the spirit of Service is awake. It inspires fresh
298 LAMBETH CONFERENCE OF 1908
activities and increased devotion within the Church of
Christ, and it extends to regions and to men who are out-
side the Church's borders.
It is seen, first, in the striking revival of missionary
enterprise and zeal. By clear tokens we are made sure
that the grace of God has stirred amongst us a truer sense
of our duty towards those who have not heard the Gospel
of Christ. The recognition of that duty and the desire to
obey its call are shown in many ways : the multiplication
of missionary organisations, though it has brought with
it some fresh dangers, would not have gone forward had
not the discernment of missionary obligation been grow-
ing in men's minds ; while with unhindered gladness we
must mark the evidence of that discernment in such new
ventures as Medical Missions, and the increasing number
of those who offer themselves for mission work. Nor can
we fail to mark in this regard a significant change in the
attitude and tone of general society. It can no longer
seem necessary to talk apologetically of Missions. Their
value in the spreading of true civilisation is attested by
every statesman who has studied the subject, and
numerous Reports, parliamentary and official, bear record
of it. Lastly, we would point to the recent advance of
movements such as the Student Volunteer Missionary
Union; an advance which would, we believe, have been
impossible but for that spirit of Service which under the
guidance and blessing of God is now astir.
That spirit is seen again in the recognition of social
responsibility. It has given new vitality to the traditional
systems of our pastoral work. It has brought into exis-
tence new organisations, such as the Brotherhood of
Saint Andrew and the Church of England Men's Society.
And everywhere men and women are devoting themselves
to work in those districts of our great cities where the
problems and the distress of poverty still confront us with
their urgent and awful claim. Women were first, and are
still foremost, in the field ; our generation has seen notable
developments of the work of Sisterhoods, Deaconesses,
ENCYCLICAL LETTER OF 1908 299
and District Nurses. It has seen the rise of " settle-
ments," into which men and women bring their vigour
and enthusiasm, their culture and capacity, to the service
of their fellow men. Mention should also be made of
efforts of another kind Guilds of Social Service and
Leagues such as the Christian Social Union. These are but
some of the ways by which the spirit of Service is spread-
ing far and wide. Not all who so work accept fully the
claims of our Lord Jesus Christ ; but we welcome them
as witnesses to that ideal of life which the world owes to
His teaching and inspiration, and which the Church, it
must be admitted, has but slowly realised.
Thus in the revival of missionary enterprise and in the
enlargement of the sphere of social obligation we mark the
advance of larger and loftier conceptions of life. In all
times of transition the sense of insecurity and confusion
may threaten the quietness and confidence of faith ; but
we are sure that now, as in past ages of unsettlement and
change, the creative Spirit of God is moving upon the face
of the waters, and by many signs we recognise the presence
and the work of Him who taught us by love to serve one
another.
The same characteristic of the life and thought of our
day strikes us as we turn from the widest survey of the
Christian Society to the duty and the hope of our own
Communion.
Fresh and clear in many minds is the witness borne in
this regard by the Pan- Anglican Congress. The pro-
gramme of the Congress was enough to show the eagerness
of this spirit of Service in claiming for its own all spheres
of useful work, but yet more remarkable and impressive
was the tone of mind which prevailed in all the meetings.
There was no faintness of heart in facing great questions,
and no narrowness of mind in dealing with them. The
genuine wish to work together swept away all thoughts of
partisanship, and brought instead the reality of mutual
understanding. Minds and hearts were lifted up on high,
and as from the Mount of God men saw visions of Service.
300 LAMBETH CONFERENCE OF 1908
In the Church's quickened sense of the truth that its
calling cannot be fulfilled apart from the service of man-
kind, we see, beyond all clouds of difficulty and perplexity,
the clear shining of a great hope. By the discernment of
that truth the Church at once draws nearer to its Master,
seeing further into the inexhaustible depths of His words
and His example, and also finds itself in close instinctive
sympathy with the best thoughts and aspirations in the
social movements of our day. The field of service is as
wide and various as the world. For wherever men are
living and need help, whether the need be conscious or
unconscious, thither the Church of the Christ Who took
upon Him the form of a servant is beckoned by the oppor-
tunity of Service.
Round this central thought of Service, then, we group
the Resolutions which we have passed. They bear upon
the work, the methods, the organisation, the equipment,
the adjustment of the efforts, the economy of the forces,
the removal or the conquest of the hindrances of our
Church as it goes forward in the service of mankind under
the conditions of modern life. Further, we can group
them in smaller clusters, as they concern the several divi-
sions of the area in which men live their life, and wield
their powers, and learn their need. The field of Service is
as diverse as the realm of Law is shown to be in Richard
Hooker's great portrayal of it; and as "the actions of
men are of sundry distinct kinds," so in sundry distinct
ways the Church of Christ can serve men. In two rela-
tions men are set to realise their life, their faculties, their
being : in relation to Almighty God, as bound to Him by
the quickening bond of His Fatherhood, which contains in
itself their creation, their redemption, their sanctification ;
and in relation to their fellow men, as bound to them by
sacred and essential bonds of brotherhood, realised in the
home, in the State, and in the Church, which is " both a
society and a society supernatural," leading men forward
in the recognition and realisation both of their relation to
Almighty God and of their relation one with another. By
ENCYCLICAL LETTER OF 1908 301
these ways men may attain in communion with God, in
communion with their brethren, to the fulness of person-
ality and of life ; in these ways, as they move onwards or
hang back, the Church may serve and help them, and it is
to the better rendering of that manifold service and help
that we trust the outcome of our Conference may tend.
THE FAITH AND MODERN THOUGHT.
We turn first to the subject of our faith in relation to
the thought of the present day. In humble reverence and
unalterable devotion we bow before the mystery of the
Trinity in Unity, revealed indeed once for all, but revealing
to each generation, and not least to our own, " new depths
of the Divine." We bow before the mystery of God Incar-
nate in the Person of our Lord Jesus Christ, this, too,
revealed once for all, but revealing to our times with novel
clearness both God and man, and interpreting and con-
firming to us all that we have hoped or dreamed concern-
ing union between them. We reaffirm the essential place
of the historic facts stated by the Creeds in the structure
of our faith. Many in our days have rashly denied the
importance of these facts, but the ideas which these facts
have in part generated and have always expressed cannot
be dissociated from them. Without the historic Creeds
the ideas would evaporate into unsubstantial vagueness,
and Christianity would be in danger of degenerating into
a nerveless altruism.
In the intellectual activity, the ferment of thought and
the variety of opinion, which are characteristic of our day,
we have in our holy faith not only a sure and steadfast
anchor, but a centre of light which illumines the new
truth and blends with the new light; for the new truth
and new light are ultimately derived from the One Source
of all truth and all light. We are bound therefore by our
principles to look with confidence and hope on the pro-
gress of thought. But we mark in the present day special
reasons for such confidence. Materialism has not for the
302 LAMBETH CONFERENCE OF 1908
minds of our generation the strength or the attractiveness
that once it had. Science displays in an unprecedented
way the witness of nature to the wisdom of God. Men's
minds are more and more set towards the spiritual, even
when they are set away from Christianity. It is our duty,
therefore, to contend the more earnestly for the truth once
delivered to the Saints, which is the secret of life. And
at the same time it is our duty to learn all that God is
teaching us through the studies and discoveries of our con-
temporaries, whether inside or outside the Church, dis-
cerning indeed the spirits, whether they be of God, but
bending with reverent teachableness to the influence of His
Spirit, from whatever quarter He may breathe upon us.
But to meet the demands of such a time as ours, to
appropriate its blessings, and to repel its dangers, there
is need of a far greater effort on the part of the ChurcH to
deal with the intellectual side of religion and life.
As an illustration of such dealing with the intellectual
conditions and speculative problems of our age we have
commended to the attention of believers and seekers after
truth the Report of our Committee on The Faith and
Modern Thought. 1
It is especially in regard to the rising generation that
we would press the claims of this particular form of ser-
vice. Whetner we turn to the problems of Foreign
Missions, especially in lands of ancient religions or philo-
sophies, or to the problems which are continually arising
amongst men of our own race in the new circumstances of
our day, we find the same need of thinkers. We call upon
Christian parents to whom God has given sons of any
special ability to pray and to strive that these sons may
contribute, whether as clergymen or laymen, to this great
work. We appeal to those at school or in college who are
coming to their strength to recognise this high call, and
humbly to fit themselves by discipline of character, by
intellectual sincerity, and by hard work, to bear their part
in the formation and guidance of Christian thought.
1 Resolutions 1 and 2 and p. 338.
ENCYCLICAL LETTER OF 1908 303
SUPPLY AND TRAINING OF CLERGY.
This call to parents and sons must be repeated on behalf
of the Ministry. All over the English-speaking world we
deplore the insufficiency of the number of men who are
being ordained. Amongst the various reasons noted by
our Committee for the lack of candidates, we are convinced
that a main cause is to be found in the double fact of the
attraction, even for the highest minds, now exerted by
many other professions, and the inadequate provision
which the Church makes for its clergy. We fear that many
Christian parents hold back their sons from seeking Holy
Orders because the worldly prospects of that sacred pro-
fession are bad. We appeal to such parents to consider
whether their " prudence " is worthy of their Master. We
call upon the Church to rise to a true conception of its
duty of providing for the ministry. " The labourer is
worthy of his hire." The dutifulness of Church-people
ought to make their clergy sure of adequate stipends in
their working days, and maintenance in old age. This is
no proper call upon Christian " charity " ; it is one of the
first obligations of membership in the Church of Christ.
But we must take a larger view of this matter of
ministry. The Church needs to realise in new ways the
inherent priesthopd of the Christian people. Much in the
work of Education that in former times was done by the
clergy is now done by laymen. We call upon all school-
masters and all teachers in our Universities to remember
the pastoral aspect of their office and to rise to the height
of their high calling. On the other hand, much that
might well be done by laymen is needlessly thrown upon
the clergy. We call upon the laity to come forward, and
upon the clergy to welcome their coming forward, for work
of all kinds, and especially the financial and social work
which properly belongs to them. But even after account
has been taken of these actual or possible readjustments,
we need more men for service in Holy Orders. We need
all the men whom God is calling. He is calling men in
304 LAMBETH CONFERENCE OF 1908
all conditions of life, poor as well as rich, unlearned as
well as learned, the town-dweller and the countryman.
But many are unable to obey the call for want of training
or for want of means to obtain it. We would impress upon
the faithful everywhere that the Church has to-day no
greater need than that the clergy should be better trained,
and that opportunities of good training should be made
much more numerous. We rejoice to see new and promis-
ing endeavours to adapt the training of the clergy to
differing circumstances and new conditions of labour.
We would not relax, we would rather increase, our
demands for a good general education. But this must be
followed by training both in sacred knowledge and in prac-
tical wisdom if men are to become able ministers of the
Word and Sacraments and true messengers, watchmen,
and stewards of the Lord.
We hope that the training of the clergy may ever be
regarded as only begun by preparation for Holy Orders.
Lifelong study is of the very essence of the work of the
priest, and he should be quick to avail himself of oppor-
tunities of new experience. In this connection, tem-
porary exchanges of service by young clergymen between
the different Churches of our Communion will be found to
be invaluable in the training of ordained men, whether
their main work is to be given in the old country or in
newer lands. 1
EDUCATION.
We" commend to the Church the Resolutions which the
Conference has passed on the subject of the Religious
Education of the Young. As educators not less than as
Christian leaders we desire to proclaim afresh our con-
viction that the aim of all true education is the develop-
ment of the whole man to the highest perfection for which
God intended him. We record our solemn protest and
warning against any system of education which does not
endeavour to fashion and upbuild the child's character in
1 Resolutions 3-10 and p. 347.
ENCYCLICAL LETTER OF 1908 305
the faith and fear of God. Wherever and however the
child's "education" is carried on, that endeavour must
find full place in it. As Christians we desire unswervingly
to insist that the teachings of Holy Scripture must be the
basis of all such work. We have reason to fear that the
knowledge of the Bible may be ceasing to play the part
which it once played in the training of the young, and
that we may be in some danger of regarding lightly that
which has in the Providence of God been for our race one
of the great sources of stability and energy of character.
But we do not rest here. In face of common misconcep-
tion as to the real meaning of Bible teaching we have
deemed it our duty to affirm that no teaching of the Bible
can be regarded as adequate which does not steadily aim
at inculcating personal holiness and a life of fellowship
in the Church of Christ through the sanctifying grace of
the Holy Ghost.
These thoughts we commend to all whom our words
may reach, to all engaged in educational administration,
to teachers, but above all to Christian parents. On
parents rests the first and foremost responsibility, not only
for teaching in the home itself, but also for influence upon
the schools of their country. With regard to the high
office of the teacher, we desire to lay stress upon the special
call which comes to-day to young men and women to
regard the teaching profession as one of the noblest to
which God can call them, and to fit themselves for it by
personal consecration of life and by thoughtful study in
the light which by research and learning grows amongst us.
The question of due provision of secondary education
under religious influences, wherever needed, is one that is
pressed upon our Communion with increasing force, especi-
ally in the Colonies. There is a real danger lest by our
failure to grasp the situation we should leave to other
Communions the ground which we should ourselves be
occupying, and thereby neglect a duty which we ought to
fulfil in the interests of our own children. 1
1 Resolutions 11-19 and p. 367.
306 LAMBETH CONFERENCE OF 1908
FOREIGN MISSIONS.
The subject of Foreign Missions must always hold a
foremost place among the questions which a Lambeth
Conference is called to consider. We confidently believe
that the Pan-Anglican Congress of this year has already
taught our people to realise more vividly than ever before
the direct obligation which in this matter God has laid
upon every Christian man, and that the vivid interest of
the problems racial, philosophical, and practical which
the Church is now called upon to solve has in thousands of
Christian homes been felt for the first time. In our Con-
ference a large Committee of Bishops has been eagerly
bringing to bear upon these problems the varied experience
which is furnished from many lands. We commend to
the Church the weighty words which they have spoken.
Two thoughts seem to emerge with a peculiar force
from our consultations.
The first is the splendid hope that from the field of
Foreign Missions there will be gathered for the enrichment
of the Church's manifold heritage the ample and varied
contribution of the special powers and characteristics
belonging to the several nations of mankind. Each and
all are capable of bringing within the apprehension of the
Church aspects of truth as yet unrecognised. There is a
harvest of the Spirit which cannot be garnered till the
Spirit comes to breathe upon new types of humanity.
The solution of racial problems is the despair of states-
men. It is for the Church of God to face with quiet
courage and with buoyant hope the perplexities which
daunt the civil ruler who is striving to promote the peace
and happiness of the world. The Church is ready with
the old true message of the Gospel " Ye are all one in
Christ Jesus."
Secondly, there has come to us a deeper realisation of
the imperative need that to the service of Foreign Missions
we should offer of our very best. Money alone is but a
poor thing to give with such an opportunity before us.
ENCYCLICAL LETTER OF 1908 307
We need, we call for, men and women aflame with high
enthusiasm for Christ, endowed with capacity, knowledge,
and strength, and trained with eager and thoughtful care
to discharge aright the noblest of all human responsibili-
ties. At the same time we pray our brethren dwelling
among non-Christian peoples to bear faithful witness to
our Master, whose representatives, whether they remember
it or not, those peoples will hold them to be. 1
PRAYER-BOOK.
A high part of the service which the Church of Christ
has to render to men is to train and guide them in the
worship of God, and in particular in public or common
worship.
The growing experience of the Anglican Communion in
different parts of the world and among different races has
pointed to the necessity for the adaptation and enrichment
of forms of service and worship which have come down to
us from other times. Such adaptation and enrichment
are advisable, and indeed essential if our Church is to meet
the real needs of living men and women to-day. We
have accordingly made certain practical suggestions in
this direction which we commend to the attention of both
clergy and laity. 2
On the important subject of the Quicunque vult the
result of very careful deliberations will be found in our
Resolutions. 3
HOLY COMMUNION.
The Resolutions which we have adopted with regard to
the conditions requisite for the due administration of the
Holy Communion bear simply upon two special difficulties
which have been brought before us. The former of these
two Resolutions will, we trust, allay what we believe to
be an unnecessary apprehension of a risk of infection in
the use of the chalice. We have affirmed our conviction
1 Resolutions 20-26 and p. 372. Resolutions 27 and 28.
3 Resolutions 29 and 30 and p. 382.
x 2
308 LAMBETH CONFERENCE OF 1908
that it would be unreasonable to make, on the ground of
such apprehension, any departure from the traditional
custom of the Church ; and that the fears which have been
unwisely roused should be allayed by the wisdom of
common-sense. We advise that in special cases with ex-
ceptional circumstances the direction of the Bishop should
be sought. The latter of the two Resolutions has regard
to the past occurrence and the possible recurrence of cases
involving an absolute necessity of choice between refrain-
ing altogether from the Celebration of the Holy Com-
munion, or using for the Celebration wine which is not
made from the fruit of the vine, or adopting some other
usage inconsistent with Catholic order. We hold that the
Church cannot sanction the use of any other elements than
the Bread and Wine which the Lord commanded to be
received; that, where the absolute necessity of which we
have spoken is clear and unmistakable, the responsibility
of deciding upon the right course must be left with those
to whom it directly belongs; and that, if there be any
deviation from the custom of the Church, such deviation
should last no longer than while the absolute necessity
prevails. 1
MINISTRIES OF HEALING.
Truths, which the Church has failed to set forth fully,
have often given strength to the erroneous or dispropor-
tionate systems in which they have been emphasised ; men
have felt the force of teaching which has come to them as
new; they have sometimes felt it all the more because it
was urged upon them in severance from its context in the
Christian creed. We hold that it is somewhat thus that a
considerable influence has accrued in our day to certain
movements which are described in the Report on Minis-
tries of Healing. Those movements differ widely and
deeply from one another in their character, and in the
claim which they can make for consideration : we do not
think it well here to speak of them in detail ; they are
1 Resolutions 31 and 32 and p. 388.
ENCYCLICAL LETTER OF 1908 309
carefully estimated and characterised in the Report, which,
with the Resolutions which we have passed, l indicates the
manner in which, according to our judgment, they should
be met.
We have also had before us the subject of the unction of
the sick with a view to their recovery, and have considered
it in regard to its history and to its alleged origin in the
precept of St. James (v. 14), and also in relation to the
conditions prevailing in the Church at the present time.
As the result of our investigation, we do not recommend
the authorisation of the anointing of the sick as a rite of
the Church. On the other hand, we do not wish to forbid
all recourse to a practice which, as we are informed, has
been carried out by many persons, both clerical and lay,
within and without our Communion. We have thought
good to advise that the parish priest, in dealing with any
request made to him by a sick person who humbly and
heartily desires such anointing, should seek the counsel of
his Bishop. 2
MARRIAGE PROBLEMS.
The purity of family life is the basis of all national
stability ; and it is the function of the Church not only to
bless the marriage itself, but also to guard the integrity
of the family in all its stages. In pursuance of this func-
tion it has been our duty to deal with evils arising from
a low estimate of marriage, the unfaithfulness of married
people to the vows by which they are bound, and the
terrible increase of facilities for divorce. In the face of
these and similar evils, we have felt it to be our duty to
re-affirm the principles on the subject of divorce which
were laid down by the Lambeth Conference twenty years
ago, 3 and to assert our conviction that no view less strict
than this is admissible in the Church of Christ. But we
would lay especial stress upon the fact that it is in the
1 Resolutions 33-35. 2 Resolution 36 and p. 390
3 See above p. 132.
310 LAMBETH CONFERENCE OF 1908
realm of life more than in that of thought that evils of
this kind are to be fought and overcome ; and we would
impress upon all our people the necessity for the forma-
tion of a pure and upright public opinion amongst women
and men alike, which will not suffer the evils of which we
speak to go on unchecked with impunity.
We are aware that upon some of the questions which
have been raised on the subject of marriage we are speak-
ing with less decision than may be expected, and that
there are questions with regard to which we fail altogether
to give such guidance as in some parts of our Communion
is gravely needed. In so far as we have thus failed, it
must be remembered that the Conference is gathered from
Churches differing not only in the conditions under which
they have to deal with these questions, but also in the
formal Canons, diocesan, provincial, or general, by which
their action is ruled. In view of this fact we have come
to the conclusion that these questions must be dealt with
separately in the several Churches of our Communion.
We have on this ground left without an adequate or
general declaration of judgment the difficulty which has
been constituted for the Church of England by recent legis-
lation concerning marriage with a deceased wife's sister.
A further evil with which we have had to deal is of such
a kind that it cannot be spoken of without repugnance.
No one who values the purity of home life can contemplate
without grave misgiving the existence of an evil which
jeopardises that purity; no one who treasures the
Christian ideal of marriage can condone the existence
of habits which subvert some of the essential elements
of that ideal. In view of the figures and facts which
have been set before us, we cannot doubt that there
is a widespread prevalence amongst our peoples of the
practice of resorting to artificial means for the avoidance
or prevention of childbearing. We have spoken of these
practices and endeavoured to characterise them as they
deserve, not only in their results, but in themselves ; and
we would appeal to the members of our own Churches to
ENCYCLICAL LETTER OF 1908 311
exert the whole force of their Christian character in con-
demnation of them. 1
MORAL WITNESS OF THE CHURCH.
By the power of the truth which it carries and declares,
the Church is constantly serving the cause of true pro-
gress. But it has a further duty to be watchfully respon-
sive to the opportunities of service which the movements
of civil society provide. The democratic movement of our
century presents one of these opportunities. Underlying
it are ideals of brotherhood, liberty, and mutual justice
and help. In those ideals we recognise the working of
our Lord's teaching as to the inestimable value of every
human being in the sight of God, and His special thought
for the weak and the oppressed. These 'are practical
truths proclaimed by the ancient Prophets and enforced
by our Lord with all the perfectness of His teaching and
His life. We call upon the Church to consider how far
and wherein it has departed from these truths. In so far
as the democratic and industrial movement is animated
by them and strives to procure for all, especially for the
weaker, just treatment and a real opportunity of living
a true human life, we appeal to all Christians to co-operate
actively with it. Only so can they hope to commend to
the movement the Spirit of our Lord Jesus Christ, which
is at once its true stimulus and its true corrective. Only
so can they win for Him that allegiance which is the con-
stant and enduring security for the hopes and progress of
human society. 2
Three subjects of pressing importance, on which the Con-
ference did not appoint Committees, it treated in Resolu-
tions.
The neglect of Sunday we are bound to resist with all
the force of corporate opposition in the interest both of the
service of God and of the service of man. 3
As servants of the Prince of Peace we welcome the efforts
1 Resolutions 37-43 and p. 395. a Resolutions 44-50. 3 Resolution 53.
312 LAMBETH CONFERENCE OF 1908
which have been made in the Conferences at The Hague to
vindicate the methods of peace and to promote arbitra-
tion in the affairs of nations ; and we desire to record our
conviction that the conflicts inevitably arising from race
prejudice, from commercial rivalry, and from competing
trade-interests can best be brought to an end by a reso-
lute use of arbitration and similar methods. 1
The service of man demands that we should vigorously
support efforts to cut off the occasions of stumbling which
bring thousands of lives to disaster. Such a purpose dic-
tates our Resolution on the subject of Opium, in which
we express our hearty sympathy with all that Govern-
ments and individuals are attempting for the abatement
of that great evil. 2
In like manner the growth and expansion of the liquor
traffic in West Africa, to the infinite detriment of its
peoples, seems to us to be an evil which calls imperatively
for redress. 3
No one can watch the life of our day without noting
many gigantic forces of evil active among us, of which
intemperance, impurity and gambling are signal examples.
Some of these have been the subjects of detailed treatment
by earlier Conferences ; others may be dealt with by those
that follow. But we are persuaded that we shall not
strengthen the moral witness of the Church by attempting to
deal cursorily on each occasion with all, even of the most
important subjects. We only desire to make it evident that
if we must perforce omit many subjects of ever pressing im-
portance, it is not through inadvertence, or because we are
not zealous to encourage those whom we address to unremit-
ting and prayerful efforts in combating the manifold forces
of evil which are working havoc in the human life around
us. 4
ORGANISATION.
In the next set of Resolutions we have dealt with
matters which, though more limited in their range, are of
practical and even of vital importance.
1 Resolution 52. * Resolution 51. 3 Resolution 50. 4 See p. 409.
ENCYCLICAL LETTER OF 1908 313
If the Anglican Communion is to render that service to
the varied needs of mankind to which the Church of our
day is specially called, regard must be had both to the just
freedom of its several parts and to the just claims of the
whole Communion upon its every part.
That freedom of local development which is a charac-
teristic element in the inheritance which the Anglican
Communion has received, and in the traditions of the
English-speaking race, and which also belongs of right to
the native churches which we have fostered, must have its
balance and check in opportunities for mutual consulta-
tion and advice.
To this end we have recommended the reconstruction
upon representative lines of the Central Consultative Body,
which was initiated by the Conference of 1897 * ; we have
suggested methods for the election of its members, and
principles which ought at once to guide and to limit its
action. 2
REUNION.
There is no subject of more general or more vivid in-
terest than that of Reunion and Intercommunion. This
interest indeed is not new. The peculiar position of our
Communion, with its power and hope of mediating in a
divided Christendom, has long been recognised by mem-
bers of our own Churches and by others. This position
is to us a continual call to service, as was abundantly
acknowledged by the Conferences of 1888 and 1897. But
this year's Conference has met in circumstances which
pressed upon us this same call to service with a new insis-
tence. The winning of the nations to Christ, in fulfilment
of His own great commission to His Church, is a matter of
much more general concern to Christian people than ever
before, and we realise the imperative necessity for effec-
tive and visible co-operation among the workers. The
1 See above pp. 187, 199, 213-214. 2 Resolutions 54-56 and p. 415.
314 LAMBETH CONFERENCE OF 1908
waste of force in the Mission field calls aloud for unity.
Nor is this less necessary for the effective conduct of the
war against the mighty forces of evil in Christian lands.
With the realisation of this need has come a new demand
for unity, a penitent acknowledgment of the faults that
hinder it, and a quickened eagerness in prayer that,
through the mercy of God, it may be attained.
The careful Report of our Committee and the detailed
Resolutions may seem to some but cold in comparison
with the warmth of the desires of many hearts. But
these readers should remember the grave responsibility
which attaches to the composition of such documents, and
the necessity of accuracy, candour, and self-restraint, if
the cause of unity is to be advanced by them.
Such Resolutions and Reports cannot be summarised;
they must be studied. It will be observed that, in regard
to every one of the Churches or groups of Churches to
which our attention has been directed, we have tried to
indicate some lines of definite practical approach. Wher-
ever we have had reason to think that such an advance
would be welcomed, we have gone far to meet our
brethren. Where we have felt it absolutely necessary to
sound a note of warning, we have tried to speak the truth
in love.
Our Resolutions represent, for the most part, the present
situation of our public relations with churches more or
less widely separated from us. They may seem to show
the remoteness rather than the nearness of corporate
reunion. But before that consummation can be reached
there must come a period of preparation. This prepara-
tion must be made by individuals in many ways, by co-
operation in moral and social endeavour and in promoting
the spiritual interests of mankind, by brotherly inter-
course, by becoming familiar with one another's charac-
teristic beliefs and practices, by the increase of mutual
understanding and appreciation. All this will be fruitful
in proportion as it is dominated by a right ideal of reunion.
We must set before us the Church of Christ as He would
ENCYCLICAL LETTER OF 1908 315
have it, one spirit and one body, enriched with all those
elements of divine truth which the separated communities
of Christians now emphasise severally, strengthened by
the interaction of all the gifts and graces which our divi-
sions now hold asunder, filled with all the fulness of God.
We dare not, in the name of peace, barter away those
precious things of which we have been made stewards.
Neither can we wish others to be unfaithful to trusts
which they hold no less sacred. We must fix our eyes on
the Church of the future, which is to be adorned with all
the precious things, both theirs and ours. We must con-
stantly desire not compromise but comprehension, not
uniformity but unity. 1
The work of our Lambeth Conferences is gradually
assuming a certain measure of continuity or sequence.
This may be illustrated by the fact that we have had
before us the Report of a Committee appointed in the
Lambeth Conference of 1897 to consider the relations of
religious communities within the Church to the Epis-
copate, and we have requested the Archbishop of Canter-
bury to take steps for ascertaining and comparing the
opinions of different parts of the Church in regard to this
subject, nowadays increasingly important. 2
Similarly we have now requested the Archbishop of
Canterbury to appoint Committees to consider and report
upon the following subjects : The best method of improv-
ing the instruction given in Sunday Schools; the prepara-
tion of a new translation of the Quicunque vult ; and the
compilation of a book containing additional forms of ser-
vice which might be authorised by particular Bishops for
use in their Dioceses. 3
We have, moreover, had again before us questions con-
cerning our relations with the separate Churches of the
East ; we have received with a hearty welcome a letter of
friendly greeting brought to us from the Archbishop of
Upsala by the Bishop of Kalmar; and we have again
entered carefully into the history and position of the
1 Besolutions 58-78. * Resolution^?. 3 Resolutions 14, 29, 28.
316 LAMBETH CONFERENCE OF 1908
Unitas Fratrum, better known as the Moravian Brethren.
In all these cases the Archbishop of Canterbury has been
asked to appoint Commissions to inquire further into the
questions which are involved. 1
We have also recommended the appointment of a per-
manent Committee of men specially conversant with the
life and doctrine of the Churches of the Orthodox East,
to take cognisance of all that concerns our relation to those
Churches. 2
Such is the outcome of our work ; and our hope is that
it may, by the blessing of God, tend to uphold, confirm,
and guide the will of Christ's servants by love to serve one
another after His example and for His sake. The bright-
ness of His light is on the scene before us as we think of
the Church thus showing forth in the world with ever-
increasing clearness the glory and happiness of service.
But the vision is not bounded by the horizon of the world ;
its true meaning is not known until we raise our eyes above
the scenes of time. God made us for Himself : and the
purpose of His love for every individual soul and for the
whole race of mankind cannot be attained or understood
until all that He has given and redeemed is lifted up in
glad and thankful offering to Him. Human life at large
and the lives of men, one by one, find their true calling
and the earnest of their everlasting joy through self-
oblation in union with Him who made for all men the One
Perfect Oblation of Himself. That men may know that
calling, that they may come to that joy, is the end, the
crown, of all the service that the Church can render to
them. The goal may seem far off; the glory that shall
be revealed may seem more than our thoughts can grasp ;
but the Church can never be content with a lower aim than
the hope which God has given, and all things are possible
with Him who is Almighty and Eternal. Those wEo
believe that in the service of mankind they are fellow-
workers with Him must not fear to lift their hope and
1 Resolutions 63, 64, 74, 73. * Resolution 61 and p 420.
ENCYCLICAL LETTER OF 1908 317
prayer for all men to the height towards which He points ;
even that we may " present every man perfect in Christ
Jesus " ; even that " all may come unto the unity of the
faith, and of the knowledge of the Son of God, unto a
perfect man, unto the measure of the stature of the fulness
of Christ."
Signed on behalf of the Conference,
RANDALL CANTUAR :
G. W. BATH : AND WELL :
Registrar.
G. R. WAKEFIELD
H. H. MONTGOMERY (Bishop) |- Secretaries.
E. GRAHAM INGHAM (Bishop)
August 5th, 1908.
XVII.
RESOLUTIONS FORMALLY ADOPTED BY THE
CONFERENCE OF 1908. (See p. 45.)
1. The Conference commends to Christian people and to
all seekers after truth the Report of the Committee on
The Faith and Modern Thought, as a faithful attempt to
show how that claim of our Lord Jesus Christ, which the
Church is set to present to each generation, may, under
the characteristic conditions of our time, best command
allegiance. 1
2. The Conference, in view of tendencies widely shown
in the writings of the present day, hereby places on record
its conviction that the historical facts stated in the Creeds
are an essential part of the Faith of the Church.
3. Whereas our Lord Jesus Christ and His Apostles
made it of first importance that the Church's ministers
should be men of spiritual character and power, full of
faith and of the Holy Ghost; and whereas our Lord has
taught us to pray to the Lord of the harvest that He will
send forth labourers into His harvest; this Conference
desires to emphasise the need of more earnest prayer on
the part of the Church generally, especially at the Ember
seasons, that God would call and send forth such men to
the work of the ministry.
4. Whereas, in view of the serious decline in the number
of candidates for Holy Orders, it is clear that some do
not recognise that call and others are either unwilling or
unable to offer themselves for the ministry, we recommend
1 See p. 338.
318
RESOLUTIONS, 1908 319
that Christian parents be urged to encourage signs of
vocation in their sons, and to count it a privilege to
dedicate them for the ministry, and parish priests and
teachers in schools and universities to foster such voca-
tions.
5. Inasmuch as there are many young men who appear
to have a vocation for the ministry and to be hindered
from realising it only by lack of means to provide their
training, this Conference urges that an Ordination Can-
didates Fund and Committee, or some similar organisa-
tion, should form part of the normal equipment of the
Church, to assist Bishops in discovering such men and
enabling them to respond to their call; and that all
Churchmen should be taught to regard it as their duty
to contribute to this object.
6. So far from the standard for ordination being lowered
to meet the existing deficiency in the number of candi-
dates, the time has now come when, in view of the develop-
ment of education and of the increased opportunities
afforded for university training, a serious effort should be
made to secure that candidates for Holy Orders should
normally be graduates of some recognised university.
7. While rules must of necessity vary to suit the vary-
ing conditions in different parts of the world, the principle
ought everywhere to be maintained that, in addition to
general education, all candidates should be required to
receive special theological and practical training under
some recognised supervision.
8. It is of the greatest importance that the conscience
of the Church at large should be awakened as to its
primary responsibility for providing for the training,
maintenance, and superannuation of the clergy; and we
recommend that united action to this end should be taken,
where possible, by the provinces or national churches of
our Communion.
9. Since it is generally acknowledged that the system
of encouraging men to work abroad for a period of three
or five years has proved successful, it should be continued
320 LAMBETH CONFERENCE OF 1908
and carried out more thoroughly and systematically, and
a greater reciprocity of service might be established to the
benefit of all concerned.
10. In view of the embarrassment arising from the lack
of uniform usage regulating the transfer of clergymen from
one Diocese to another, it is necessary that none should be
received into a Diocese or missionary jurisdiction of the
Anglican Communion until the Bishop of the Diocese into
which he goes has received concerning him, in addition to
whatever other Letters Testimonial may be required, a
direct communication or a letter of transfer from the
Bishop of the Diocese from which he comes.
11. In the judgment of the Conference it is our duty as
Christians to make it clear to the world that purely secular
systems of education are educationally as well as morally
unsound, since they fail to co-ordinate the training of the
whole nature of the child, and necessarily leave many
children deficient in a most important factor for that
formation of character which is the principal aim of
education.
12. It is our duty as Christians to maintain that the
true end of Bible-teaching is a sound and definite Christian
faith, realising itself in a holy life of obedience and love,
and of fellowship in the Church of Christ through the
sanctifying grace of the Holy Ghost ; and no teaching can
be regarded as adequate religious teaching which limits
itself to historical information and moral culture.
13. It is our duty as Christians to be alert to use in all
schools every opportunity which the State affords us for
training our children in the faith of their parents, and to
obtain adequate opportunities for such teaching in coun-
tries where they do not already exist.
14. There is urgent need to strengthen our Sunday
School system, and the Archbishop of Canterbury is
respectfully requested to appoint a committee to report
to him on the best methods of improving Sunday School
instruction, and on the right relations between Sunday
RESOLUTIONS, 1908 321
Schools and the various systems of catechising in
church.
15. It is of vital importance that the Church should
establish and maintain secondary schools, wherever they
are needed, for children of the English-speaking race in
all parts of the Anglican Communion; and the Conference
earnestly supports the plea which reaches it for the estab-
lishment of such schools.
16. The Conference draws attention to the pressing need
of the services of men and women who will consecrate
their lives to teaching as a call from the Great Head of
the Church.
17. The religious training of teachers should be regarded
as a primary duty of the Church, especially in view of the
right use to be made of the light thrown on the Bible by
modern research; and teachers should be encouraged in
all their efforts to associate themselves for the promotion
of their spiritual life.
18. The Church should endeavour to promote and culti-
vate the spiritual life of the students in secondary schools
and universities, and should show active sympathy with
all wisely directed efforts which have this 'end in view.
19. The Conference desires to lay special stress on the
duty of parents in all conditions of social life to take
personal part in the religious instruction of their own
children, and to show active interest in the religious
instruction which the children receive at school.
20. All races and peoples, whatever their language or
conditions, must be welded into one Body, and the
organisation of different races living side by side into
separate or independent Churches, on the basis of race or
colour, is inconsistent with the vital and essential prin-
ciple of the unity of Christ's Church.
21. Every effort should be made to train native churches
and congregations in self-support and self-government;
and in view of the great importance of the establishment
of a native episcopate in all countries where the Church
y
322 LAMBETH CONFERENCE OF 1908
is planted, this Conference urges the necessity of providing
an advanced theological and practical training for the
ablest of the native clergy in the Mission field.
22. This Conference reaffirms Resolution 24 1 of the
Conference of 1897 and further resolves that, though it
may be desirable to recognise, in some cases and under
certain special circumstances, the episcopal care of a
Bishop for his own countrymen within the jurisdiction of
another Bishop of the Anglican Communion, yet the prin-
ciple of one Bishop for one area is the ideal to be aimed
at as the best means of securing the unity of all races and
nations in the Holy Catholic Church.
23. The Conference commends to the consideration of
the Church the suggestions of the Committee on Foreign
Missions, contained in their Report, for correlation and co-
operation between Missions of the Anglican Communion
and those of other Christian bodies. 2
24. While the educative value of the Book of Common
Prayer and the importance of retaining it as a bond of
union and standard of devotion should be fully recognised,
every effort should be made, under due authority, to
render the forms of public worship more intelligible to
uneducated congregations and better suited to the widely
diverse needs of the various races within the Anglican
Communion.
25. National and local Churches are at liberty to adopt
native forms of marriage and consecrate them to a
Christian use, provided that
1 Resolution 24 of the Lambeth Conference, 1897: "That, while it
is the duty of the whole Church to make disciples of all nations, yet, in
the discharge of this duty, independent Churches of the Anglican Com-
munion ought to recognise the equal rights of each other when establishing
foreign missionary jurisdictions, so that two Bishops of that Communion
may not exercise jurisdiction in the same place, and the Conference recom-
mends every Bishop to use his influence in the diocesan and provincial
synods of his particular Church to gain the adhesion of the synods to these
principles, with a view to the framing of canons or resolutions in accord
therewith. When such rights have, through inadvertence, been infringed
in the past, an adjustment of the respective positions of the Bishops con-
cerned ought to be made by an amicable arrangement between them,
with a view to correcting as far as possible the evils arising from such
i nf ringement . ' '
8 See p. 378.
RESOLUTIONS, 1908 323
(a) The form used explicitly states that the marriage
is lifelong and exclusive;
(b) The form is free from all heathen and idolatrous
taint ;
(c) Provision is made for the due registration of the
marriage, and for other formalities according to the law
of the land.
26. This Conference also desires to express its deep
sense of the missionary value of the recent Pan-Anglican
Congress ; and commends to the careful study of the whole
Anglican Communion the solemn facts of duty, oppor-
tunity, and responsibility, in regard to the non-Christian
world, which that Congress elicited and affirmed.
27. In any revision of the Book of Common Prayer
which may hereafter be undertaken by competent
authority the following principles should be held in
view :
(a) The adaptation of rubrics in a large number of cases
to present customs as generally accepted ;
(b) The omission of parts of the services to obviate
repetition or redundancy ;
(c) The framing of additions to the present services in
the way of enrichment;
(d) The fuller provision of alternatives in our forms of
public worship ;
(e) The provision for greater elasticity in public wor-
ship;
(/) The change of words obscure or commonly mis-
understood ;
(g) The revision of the Calendar and Tables prefixed to
the Book of Common Prayer.
28. The Conference requests the Archbishop of Canter-
bury to take counsel with such persons as he may see fit
to consult, with a view to the preparation of a Book
containing special forms of service, which might be
authorised by particular Bishops for use in their Dioceses,
so far as they may consider it possible and desirable.
Y 2
324 LAMBETH CONFERENCE OF 1908
29- Without in any sense precluding the further con-
sideration by the several Churches of our Communion of
the mode of dealing with the Quicunque vult, it is desir-
able that a new translation be made, based upon the best
Latin text ; and the Archbishop of Canterbury is requested
to take such steps as are necessary for providing such a
translation.
30. The Conference, having had under consideration the
liturgical use of the Quicunque vult, expresses its opinion
that, inasmuch as the use or disuse of this Hymn is not a
term of Communion, the several Churches of the Anglican
Communion may rightly decide for themselves what in
their varying circumstances is desirable; but the Confer-
ence urges that, if any change of rule or usage is made,
full regard should be had to the maintenance of the
Catholic Faith in its integrity, to the commendation of
that Faith to the minds of men, and to the relief of dis-
quieted consciences.
31. For reasons given in the Report on the Administra-
tion of Holy Communion, 1 as well as for other reasons, the
Conference is convinced that it is not desirable to make,
on the ground of alarm as to the possible risk of infection,
any change in the manner of administering the Holy
Communion. Special cases involving exceptional risk
should be referred to the Bishop and dealt with according
to his direction.
82. The Conference declares that the only Elements
which the Church can sanction for use in the administra-
tion of the Holy Communion are Bread and Wine, accord-
ing to the institution of our Lord. While declaring this,
the Conference does not pronounce judgment upon such a
course as in cases of absolute necessity may be in par-
ticular regions adopted by those Bishops on whom falls
the responsibility of dealing with an imperative need. But
it would insist that any such divergence from the practice
of the Church, if it is t be justified by actual necessity,
1 See p. 388.
RESOLUTIONS, 1908 325
ought to cease as soon as the conditions of necessity are
over.
33. With regard to the Ministries of Healing, this Con-
ference, confident that God has infinite blessings and
powers in store for those who seek them by prayer, com-
munion, and strong endeavour, and conscious that the
clergy and laity of the Church have too often failed to turn
to God with such complete trust as will draw those powers
into full service, desires solemnly to affirm that the
strongest and most immediate call to the Church is to the
deepening and renewal of her spiritual life; and to urge
upon the Clergy of the Church so to set forth to the people
Christ, the Incarnate Son of God, and the truth of His
abiding Presence in the Church and in Christian souls by
the Holy Spirit, that all may realise and lay hold of the
power of the indwelling Spirit to sanctify both soul and
body, and thus, through a harmony of man's will with
God's will, to gain a fuller control over temptation, pain,
and disease, whether for themselves or others, with a
firmer serenity and a more confident hope.
34. With a view to resisting dangerous tendencies in
contemporary thought, the Conference urges the Clergy
in their dealings with the sick to teach as clearly as pos-
sible the privilege of those who are called, through sick-
ness and pain, to enter especially into the fellowship of
Christ's sufferings and to follow the example of His
patience.
35. The Conference recommends the provision for use
in Pastoral Visitation of some additional prayers for the
restoration of health more hopeful and direct than those
contained in the present Office for the Visitation of the
Sick, and refers this recommendation to the Committee
to be appointed by the President under the Resolution
on the subject of Prayer Book enrichment.
36. The Conference, having regard to the uncertainty
which exists as to the permanence of the practice com-
mended by St. James (v. 14), and having regard to the
326 LAMBETH CONFERENCE OF 1908
history of the practice which professes to be based upon
that commendation, does not recommend the sanctioning
of the anointing of the sick as a rite of the Church.
It does not, however, advise the prohibition of all
anointing, if anointing be earnestly desired by the sick
person. In all such cases the Parish Priest should seek the
counsel of the Bishop of the Diocese. Care must be taken
that no return be made to the later custom of anointing
as a preparation for death.
37. The growing prevalence of disregard of the sanctity
of marriage calls for the active and determined co-opera-
tion of all right-thinking and clean-living men and women,
in all ranks of life, in defence of the family life and the
social order, which rest upon the sanctity of the marriage
tie.
38. The influence of all good women in all ranks of life
should be specially applied to the remedying of the terrible
evils which have grown up from the creation of facilities
for divorce.
39. This Conference reaffirms the resolution of the Con-
ference of 1888 as follows :
* f (A) That, inasmuch as our Lord's words expressly
forbid divorce, except in case of fornication or adultery,
the Christian Church cannot recognise divorce in any other
than the except ed case, or give any sanction to the
marriage of any person who has been divorced contrary to
this law, during the life of the other party.
" (B) That under no circumstances ought the guilty
party, in the case of a divorce for fornication or adultery,
to be regarded, during the lifetime of the innocent party,
as a fit recipient of the blessing of the Church on marriage.
" (C) That, recognising the fact that there always has
been a difference of opinion in the Church on the question
whether our Lord meant to forbid marriage to the innocent
party in a divorce for adultery, the Conference recom-
mends that the clergy should not be instructed to refuse
RESOLUTIONS 1908 327
the Sacraments or other privileges of the Church to those
who, under civil sanction, are thus married."
40. When an innocent person has, by means of a court
of law, divorced a spouse for adultery, and desires to enter
into another contract of marriage, it is undesirable that
such a contract should receive the blessing of the Church.
[Carried by 87 v^tes to 84.]
41. The Conference regards with alarm the growing
practice of the artificial restriction of the family, and
earnestly calls upon all Christian people to discountenance
the use of all artificial means of restriction as demoralising
to character and hostile to national welfare.
42. The Conference affirms that deliberate tampering
with nascent life is repugnant to Christian morality.
43. The Conference expresses most cordial appreciation
of the services rendered by those medical men who have
borne courageous testimony against the injurious practices
spoken of, and appeals with confidence to them and to
their medical colleagues to co-operate in creating and
maintaining a wholesome public opinion on behalf of the
reverent use of the married state.
44. The Conference recognises the ideals of brotherhood
which underlie the democratic movement of this century;
and, remembering our Master's example in proclaiming
the inestimable value of every human being in the sight
of God, calls upon the Church to show sympathy with the
movement, in so far as it strives to procure just treatment
for all and a real opportunity of living a true human life,
and by its sympathy to commend to the movement the
spirit of our Lord Jesus Christ, in whom all the hopes of
human society are bound up.
45. The social mission and social principles of Chris-
tianity should be given a more prominent place in the
study and teaching of the Church, both for the clergy and
the laity.
46. The ministry of the laity requires to be more widely
recognised, side by side with the ministry of the clergy,
328 LAMBETH CONFERENCE OF 1908
in the work, the administration, and the discipline of the
Church.
47. A committee or organisation for social service should
be part of the equipment of every Diocese, and, as far as
practicable, of every parish.
48. The Church should teach that the Christian who is
an owner of property should recognise the governing prin-
ciple that, like all our gifts, our powers and our time,
property is a trust held for the benefit of the community,
and its right use should be insisted upon as a religious
duty.
49. The Conference urges upon members of the Church
practical recognition of the moral responsibility involved
in their investments. This moral responsibility extends
to
(a) The character and general social effect of any busi-
ness or enterprise in which their money is invested;
(b) The treatment of the persons employed in that
business or enterprise ;
(c) The due observance of the requirements of the law
relating thereto;
(d) The payment of a just wage to those who are
employed therein.
50. The Conference holds that it is the duty of the
Church to press upon Governments the wrong of sanction-
ing for the sake of revenue any forms of trade which
involve the degradation or hinder the moral and physical
progress of the races and peoples under their rule or
influence.
51. The Conference, regarding the non-medicinal use of
opium as a grave physical and moral evil, welcomes all
well-considered efforts to abate such use, particularly
those of the Government and people of China, and also
the proposal of the Government of the United States to
arrange an International Commission on Opium. It thank-
fully recognises the progressive reduction by the Indian
Government of the area of poppy cultivation, but still
appeals for all possible insistence on the affirmation of the
RESOLUTIONS, 1908 329
House of Commons that the Indian opium traffic with
China is morally indefensible. It urges a stringent dealing
with the opium vice in British Settlements, along with due
precautions against the introduction of narcotic substitutes
for opium. Finally, it calls upon all Christian people to
pray for the effectual repression of the opium evil.
52. The Conference, while frankly acknowledging the
moral gains sometimes won by war, rejoices in the growth
of higher ethical perceptions which is evidenced by the
increasing willingness to settle difficulties among nations
by peaceful methods ; it records, therefore, its deep appre-
ciation of the services rendered by the Conferences at The
Hague, its thankfulness for the practical work achieved,
and for the principles of international responsibility
acknowledged by the delegates ; and, finally, realising the
dangers inseparable from national and commercial pro-
gress, it urges earnestly upon all Christian peoples the duty
of allaying race-prejudice, of reducing by peaceful arrange-
ments the conflict of trade interests, and of promoting
among all races the spirit of brotherly co-operation for the
good of all mankind.
53. The Conference desires to call attention to the
evidence supplied from every part of Christendom as to
the grave perils arising from the increasing disregard of
the religious duties and privileges which are attached to
a due observance, both on the social and spiritual side, of
the Christian Sunday. In consequence of this, the Con-
ference records its solemn conviction that strong and co-
ordinated action is urgently demanded, with a view to
educating the public conscience and forming a higher sense
of individual responsibility alike on the religious and
humanitarian aspects of the question.
The Conference further, in pursuance of the Resolutions
passed upon this subject in former Conferences, calls upon
Christian people to promote by all means in their power
the better observance of the Lord's Day, both on land
and sea, for the worship of God and for the spiritual,
mental, and physical health of man.
330 LAMBETH CONFERENCE OF 1908
54. The existing Central Consultative Body shall be
reconstructed on representative lines as follows :
(a) It shall consist of the Archbishop of Canterbury
(ex officio) and of representative Bishops appointed as
follows : Province of Canterbury 2, Province of York 1, the
Church of Ireland 1, the Episcopal Church in Scotland 1,
the Protestant Episcopal Church in the United States of
America 4, the Church of England in Canada 1, the Church
of England in the Dioceses of Australia and Tasmania 1,
the Church of the Province of New Zealand 1, the Province
of the West Indies 1, the Church of the Province of South
Africa 1, the Province of India and Ceylon 1, the Dioceses
of China and Corea and the Church of Japan 1, the
missionary and other extra-provincial Bishops under
the jurisdiction of the Archbishop of Canterbury 1.
Total 18.
(b) The foregoing scheme of representation shall be open
to revision from time to time by the Lambeth Conference.
(c) The mode of appointing these representative Bishops
shall be left to the churches that appoint. A representa-
tive Bishop may be appointed for one year or for any
number of years, and need not be a member of the body
which appoints him. Each member shall retain office
until the election of his successor has been duly notified
to the Archbishop of Canterbury.
(d) For the purpose of appointing the Bishop who is to
represent the body of missionary and other extra-provincial
Bishops under the jurisdiction of the Archbishop of Can-
terbury, each of those Bishops shall be requested by the
Archbishop of Canterbury to nominate a Bishop to him.
The list of Bishops so nominated shall be then sent to all
the Bishops entitled to vote, and each of them shall, if he
thinks fit to vote, send to the Archbishop the name of the
one in that list for whom he votes. The largest number
of votes shall carry the election.
55. The Central Consultative Body shall be prepared to
receive consultative communications from any Bishop, but
shall, in considering them, have careful regard to any
RESOLUTIONS, 1908 381
limitations upon such references which may be imposed
by provincial regulation.
56. The Consultative Body shall not at any meeting
come to a decision on any subject not named in the notice
summoning the meeting.
57. That the Archbishop of Canterbury be requested to
transmit to every Diocesan Bishop in the Anglican Com-
munion a copy of the Final Report of the Committee
appointed by the Conference of 1897 to consider the rela-
tion of Religious Communities within the Church to the
Episcopate, accompanying it with a request that it may
be duly considered, and that each Province of the Anglican
Communion will, if it consents to do so, send to him,
through its Metropolitan, before July 31st, 1910, a state-
ment of the judgment formed in that Province upon the
subject dealt with in the Report. 1
58. This Conference reaffirms the resolution of the Con-
ference of 1897 that " Every opportunity should be taken
to emphasise the Divine purpose of visible unity amongst
Christians as a fact of revelation." 2 It desires further to
affirm that in all partial projects of reunion and inter-
communion the final attainment of the divine purpose
should be kept in view as our object ; and that care should
be taken to do what will advance the reunion of the whole
of Christendom, and to abstain from doing anything that
will retard or prevent it.
59. The Conference recognises with thankfulness the
manifold signs of the increase of the desire for unity
among all Christian bodies ; and, with a deep sense of the
call to follow the manifest guiding of the Holy Spirit,
solemnly urges the duty of special intercession for the
unity of the Church, in accordance with our Lord's own
prayer.
1 See p. 440. 2 See p, 205,
332 LAMBETH CONFERENCE OF 1908
60. This Conference resolves that a letter of greeting be
sent from the Lambeth Conference to the National Council
of the Russian Church about to assemble, and that the
letter should be conveyed to the Council by two or more
Bishops if possible ; and that His Grace the Archbishop of
Canterbury be respectfully requested to cause such a letter
to be written, and to sign it on behalf of the Conference,
and to nominate Bishops to convey it to the Council.
61. The Conference respectfully requests the Archbishop
of Canterbury to appoint a Committee to take cognisance
of all that concerns our relations with the Churches of the
Orthodox East, and desires that this Committee should be
on a permanent basis.
62. The Conference is of opinion that it should be the
recognised practice of the Churches of our Communion
(1) at all times to baptize the children of members of any
Church of the Orthodox Eastern Communion in cases of
emergency, provided that there is a clear understanding
that baptism should not be again administered to those
so baptized ; (2) at all times to admit members of any
Church of the Orthodox Eastern Communion to communi-
cate in our churches, when they are deprived of the
ministrations of a priest of their own Communion, provided
that (a) they are at that time admissible to Communion
in their own Churches, and (b) are not under any dis-
qualification so far as our own rules of discipline are
concerned.
63. The Conference would welcome any steps that might
be taken to ascertain the precise doctrinal position of the
ancient separate Churches of the East with a view to
possible intercommunion, and would suggest to the Arch-
bishop of Canterbury the appointment of Commissions to
examine the doctrinal position of particular Churches, and
(for example) to prepare some carefully framed statement
of the Faith as to our Lord's Person, in the simplest
possible terms, which should be submitted to each of such
Churches, where feasible, in order to ascertain whether it
RESOLUTIONS, 1908 388
represents their belief with substantial accuracy. The
conclusions of such Commissions should in our opinion be
submitted to the Metropolitans or Presiding Bishops of
all the Churches of the Anglican Communion.
64. In the event of doctrinal agreement being reached
with such separate Churches, the Conference is of opinion
that it would be right (1) for any Church of the Anglican
Communion to admit individual communicant members
of those Churches to communicate with us when they are
deprived of this means of grace through isolation, and
conversely, for our communicants to seek the same privi-
leges in similar circumstances ; (2) for the Churches of the
Anglican Communion to permit our communicants to
communicate on special occasions with these Churches,
even w r hen not deprived of this means of grace through
isolation, and conversely, that their communicants should
be allowed the same privileges in similar circumstances.
65. We consider that any more formal and complete
compact between us and any such Church, seeing that it
might affect our relations with certain other Churches,
should not take place without previous communication
with any other Church which might be affected thereby.
66. The Conference is of opinion that it is of the greatest
importance that our representatives abroad, both clerical
ana lay, whilst holding firmly to our own position, should
show all Christian courtesy towards the Churches of the
lands in which they reside and towards their ecclesiastical
authorities ; and that the chaplains to be selected for work
on the continent of Europe and elsewhere should be
instructed to show such courtesy.
67. We desire earnestly to warn members of our Com-
munion against contracting marriages with Roman
Catholics under the conditions imposed by modern Roman
canon law, especially as these conditions involve the per-
formance of the marriage ceremony without any prayer or
invocation of the divine blessing, and also a promise to
334 LAMBETH CONFERENCE OF 1908
have their children brought up in a religious system which
they cannot themselves accept.
68. The Conference desires to maintain and strengthen
the friendly relations which already exist between the
Churches of the Anglican Communion and the ancient
Church of Holland and the old Catholic Churches, especially
in Germany, Switzerland, and Austria.
69. With a view to the avoidance of further ecclesiastical
confusion, the Conference would earnestly deprecate the
setting up of a new organised body in regions where a
Church with apostolic ministry and Catholic doctrine offers
religious privileges without the imposition of uncatholic
terms of communion, more especially in cases where no
difference of language or nationality exists ; and, in view
of the friendly relations referred to in the previous Resolu-
tion, it would respectfully request the Archbishop of
Canterbury, if he thinks fit, to bring this Resolution to
the notice of the Old Catholic Bishops.
70. For the sake of unity, and as a particular expression
of brotherly affection, we recommend that any official
request of the Vnitas Fratrum for the participation of
Anglican Bishops in the consecration of Bishops of the
Unitas should be accepted, provided that
(i) Such Anglican Bishops should be not less than three
in number, and should participate both in the saying
of the Prayers of Consecration and in the laying on
of hands, and that the rite itself is judged to be suffi-
cient by the Bishops of the Church of our Communion
to which the invited Bishops belong ;
(ii) The Synods of the Unitas (a) are able to give suffi-
cient assurance of doctrinal agreement with ourselves
in all essentials (as we believe that they will be willing
and able to do); and (b) are willing to explain its
position as that of a religious community or missionary
RESOLUTIONS, 1908 335
body in close alliance with the Anglican Communion;
and (c) are willing to accord a due recognition to the
position of our Bishops within Anglican Dioceses and
jurisdictions; and (d) are willing to adopt a rule as
to the administration of Confirmation more akin to
our own.
71. After the conditions prescribed in the preceding
Resolution have been complied with, and a Bishop has
been consecrated in accordance with them, corresponding
invitations from any Bishop of the Unitas Fratrum to an
Anglican Bishop and his Presbyters to participate in the
ordination of a Moravian Presbyter should be accepted,
provided that the Anglican Bishop should participate both
in the saying of the prayers of ordination and in the laying
on of hands, and that the rite itself is judged to be suffi-
cient by the Bishops of the Church of our Communion to
which the invited Bishop belongs.
72. Any Bishop or Presbyter so consecrated or ordained
should be free to minister in the Anglican Communion
with due episcopal licence ; and, in the event of the above
proposals i.e. Resolutions 1 and 2 being accepted and
acted upon by the Synods of the Unitas, during the period
of transition some permission to preach in our churches
might on special occasions be extended to Moravian
Ministers by Bishops of our Communion.
73. We recommend that the Archbishop of Canterbury
be respectfully requested to name a committee to com-
municate, as need arises, with representatives of the
Unitas, and also to direct that the decisions of the present
Conference be communicated to the Secretarius Unitatis.
74. This Conference heartily thanks the Archbishop of
Upsala for his letter of friendly greeting, and for sending
his honoured colleague, the Bishop of Kalmar, to confer
with its members on the question of the establishment of
an alliance of some sort between the Swedish and Anglican
336 LAMBETH CONFERENCE OF 1908
Churches. The Conference respectfully desires the Arch-
bishop of Canterbury to appoint a Commission to corre-
spond further with the Swedish Church through the
Archbishop of Upsala on the possibility and conditions of
such an alliance.
75. The Conference receives with thankfulness and hope
the Report of its Committee on Reunion and Intercom-
munion, 1 and is of opinion that, in the welcome event of
any project of reunion between any Church of the Anglican
Communion and any Presbyterian or other non-episcopal
Church, which, while preserving the Faith in its integrity
and purity, has also exhibited care as to the form and
intention of ordination to the ministry, reaching the stage
of responsible official negotiation, it might be possible to
make an approach to reunion on the basis of consecrations
to the episcopate on lines suggested by such precedents
as those of 1610. Further, in the opinion of the Conference,
it might be possible to authorise arrangements (for the
period of transition towards full union on the basis of
episcopal ordination) which would respect the convictions
of those who had not received episcopal Orders, without
involving any surrender on our part of the principle of
Church order laid down in the Preface to the Ordinal
attached to the Book of Common Prayer.
76- Every opportunity should be welcomed of co-opera-
tion between members of different Communions in all
matters pertaining to the social and moral welfare of the
people.
77. The members of the Anglican Communion should
take pains to study the doctrines and position of those who
are separated from it and to promote a cordial mutual
understanding; and, as a means towards this end, the
Conference suggests that private meetings of ministers and
laymen of different Christian bodies for common study,
discussion, and prayer should be frequently held in con-
venient centres.
1 See p. 420.
RESOLUTIONS, 1908 387
78. The constituted authorities of the various Churches
of the Anglican Communion should, as opportunity offers,
arrange conferences with representatives of other Christian
Churches, and meetings for common acknowledgment of
the sins of division, and for intercession for the growth of
unity.
REPORTS OF COMMITTEES, 1908, (see p. 45).
XVIII.
N.B. The following Reports must be taken as having
the authority only of the Committees by whom they were
respectively prepared and presented. The Committees
were not in every case unanimous in adopting the Reports.
The Conference, as a whole, is responsible only for the
formal Resolutions agreed to after discussion, and printed
above, pages 318 to 337.
*** An asterisk placed after the name of any Member of
Committee denotes that he was unable to attend any of
the Meetings of that Committee.
No. 1.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Christian Faith in rela-
tion to Modern Thought, Scientific and Philosophical.
The Committee desire to express their humble and thankful
sense that the matter is one which, though encompassed with
difficulty, is full of promise. It would be strange if the great
inrush of new knowledge, and the unexampled changes in the
1 Names of the Members of the Committee :
Bishop of Montreal.*
Niagara.
Ossory.
Ripon.
Southern Virginia.
Southern Ohio.*
Bishop of Antigua.
Archbishop of Armagh.*
Bishop Baynes.
Bishop of Bloemfontein.
Bombay (Secretary).
Calcutta.
Derry.
Exeter.
Meath.
Michigan.*
Tennessee.
Zanzibar.
THE FAITH AND MODERN THOUGHT 339
relations of men with each other and with their surroundings, did
not lay upon the Church duties of interpretation and recognition
which even if she were less divided and marred by sin would task
her to the utmost.
It is true that there is room for warning against overhaste in
accepting, as certain, speculations which are often put forward
under the name of science. These often go far beyond what sober
scholars and men of science claim as ascertained knowledge, and
it is by such speculations rather than by verified results that Faith
is disturbed and Science brought into discredit. There is danger
also lest men should attach a disproportionate value to knowledge
which is new. It is by the old and familiar truths, after all, that
men live, and the chief function of the Church is to witness to
these, and of her ministers to teach them.
But we believe that God has given us to see more and to see
better than we did, if we are diligent and willing to use the light
given to us, and in that light to present to others what we ourselves
believe. Of that light, as of all light, Christ is to us the centre
and the ultimate source.
It will be convenient to speak first of the bearing of modern
thought on spiritual or religious convictions generally, and then
specifically of its bearing upon Christian faith.
I. It has seemed in recent times, to many of all classes, that
materialism threatened to undermine all religion. It was probably
inevitable that enormous advance in the ordered knowledge or
science of outward things and in human power to command and
use natural resources should lead to a temporary over-estimate of
the material factor in life and in the content of knowledge.
Speaking in a more popular way, we may say that great material
comfort, grinding pressure of material poverty, and a tremendous
stress of material progress and competition are alike unfavourable
to the clearness, purity, and strength of spiritual conviction.
These causes are in part permanent, and to see nothing beyond
the material will probably be a permanent danger or temptation.
But we desire to record our conviction that, as a phase of thought,
materialism has largely lost its power. It has always been true
that some of the most distinguished scientific teachers have been
simple and devout believers. And even in such thoughts as
Herbert Spencer's witness to an unknowable mystery of Being,
and Huxley's assertion of the independence of the moral power in
man, there are signs of what was incompatible with a mechanical
and mindless universe. But other powers have come into play.
(1) The thinking power or mind in man has reasserted (through
thinkers generally described as Idealist) the claim, which it has
always been able to make, to an existence and value of its own
not expressible in terms of matter, and in a true sense prior to that
z 2
340 LAMBETH CONFERENCE OF 1908
of matter, since it is only in relation to consciousness that matter,
as we know it, exists. Such thinkers, again, have made it clear
that the conviction of the scientific man that he can understand
Nature and the success of his attempts to do so imply that the
material universe is the expression of a reason akin to that of the
scientific man who investigates and understands it.
(2) To many it has come home, after the first rush and con-,
fusion of the new knowledge of natural things, that that silent,
constant testimony of Nature to God, to which the Apostles
appealed, is not less but greater since we have gained an incom-
parably enlarged vision of the splendour and scale and wealth of
the universe of which we are a part.
(3) In its own way Art, as well as Poetry, has testified in forms
of new delicacy and subtlety to the part played by mind and
spirit in perceiving, rendering, and even making those things of
beauty which we popularly speak of as outside aspects of matter
independent of mind. Art knows and teaches that beauty depends
on mind as much as on matter.
(4) From the side of Science itself the splendid thoroughness
of analysis has, as it were, pierced through and behind matter,
until that which seemed so solid and stable appears almost to vanish
into some form of force of which we can hardly say that it is
material at all, and which rather suggests what we only know in
our own consciousness of life and will.
In these ways we feel that the dominance of materialism as an
anti-spiritual power has been notably checked.
But while so saying, we take the opportunity to record our
conviction that it is not the business of the Church, as such, to
assume responsibility for any one system of thought or philosophy.
We believe that Christian faith has something to learn from each,
and something from which each may learn. And we are pro-
foundly convinced that the fresh recognition of the wonder, the
dignity, the influence of what we know as material is a true
unveiling to us of what is from God. We believe also that it
presents points of special congeniality to Christian faith, and we
thus pass to the other portion of our main subject.
II. If we have rightly spoken of our age as one which has
recognised anew the value of what is material, and which has also
been forced back, by this very insistence of material things, upon
its consciousness of something which is not material but spiritual,
it would seem that this its double condition may be to a Christian
as welcome as it is striking. For while Christian faith is essen-
tially spiritual, holding to an unseen God, and speaking of things
invisible, eternal, not of this world, yet it has on the other hand
learnt from its Master, and has always asserted, the sacredness of
everything that God has made. It has believed in God as One
THE FAITH AND MODERN THOUGHT 341
from whom all things are and in whom they consist. It has
believed that its knowledge of the Eternal Spirit, largely gained
through parables of Nature and in forms of human experience,
has come to the full in the visible life of One who wore a material
body and lived in history at a certain date and was then seen and
known and touched and loved by living men about Him. This
is the twofoldness or paradox of Christian faith. It is not invented
to meet the thought of to-day ; it has always been there ; but
your Committee believe that under present circumstances the truth
and naturalness of it receive fresh confirmation and that it gives
out fresh power.
Christ, and nothing else, is the sum and substance, the object
and centre, of our faith. The Gospel was and is the Gospel of
Christ. It declared the acts and words, the life and character, the
mighty works, the death and resurrection in a word, the record
of Jesus, as they understood it upon whom the impression was
made, with the meaning which afterwards wrought itself into shape
in the creed. That He who was so declared can still claim to be
the centre and object of the world's faith is in itself some sign that
the claim is true.
We are well aware that in many minds there has been created
an uneasy impression that the critical study of the Gospel narra-
tives has reduced the history of our Lord's life upon earth to an
uncertainty upon which we cannot build. But we wish to express
our assurance that the fierce fire of modern criticism has only made
it plainer that we have in the Gospels a definite and convincing
picture of a unique personality. The record amply suffices to
introduce to men and women the living Friend whom they learn
to know better in the light of nearer and nearer personal
communion.
The truth must shine by its own light ; Christ is His own best
witness.
But the witness needs to be read, and if we are to discharge our
duty we must help men to read it. We must set forth Christ in
His simplicity as Him who lived the life of perfect goodness,
taught the perfect nature of life and duty in love to God and man,
died the death of perfect obedience and perfect self-sacrifice, and
won perfect victory, of which His resurrection from the dead on
the third day was the seal. It is here that we find the truth of all
that has been said in so many forms about coming " back to
Christ." All the difficulties which our time has felt about proofs
and signs have had their advantage in sending us to this deeper
proof and evidence which comes out of Himself.
In saying this, it is only right to add (in view of the vague
opinion reflected from time to time in current literature that it is
possible to reach by critical processes an original non-miraculous
342 LAMBETH CONFERENCE OF 1908
substratum of the Gospel history) our conviction that no historical
criticism has been, or will be, able to eliminate miracles x from
the story of the Gospels except by dealing in an arbitrary and
unhistorical manner with the evidence.
We must set forth Christ in His simplicity; we must set Him
forth also in His fulness. So it was done at first. He Himself
said that He came to fulfil. He declared Himself, and was
declared by the Apostles, as come to complete what went before
in the life of a nation, and in the words and deeds of its repre-
sentative men. And for the future a Spirit was to go out from
Him the Spirit of the Father to gather men into the boundless
vitality of one life.
Again, men have in them naturally something of two faiths,
both wavering but both real, faith in man, as neither machine nor
animal but a spiritual being, and faith in God, in Eternal Being
with whom our own living and moral and loving spirits can have
to do. These two faiths find themselves justified in Christ, who
shows what Manhood can be, and what God is, in perfectness of
Love. He shows in spite of evil that man is meant to be good
and has a true value, and in spite of the sufferings and the dumb-
ness of Nature that God is the love at which her whispers and
her beauty hinted. Thus man's best instincts witness to Christ,
and Christ confirms those instincts. Here is that which is as wide
as the world and as enduring as time.
This truth of the fulness of Christ must guide our attitude
towards other religions and other forms of life. None of these
can be a real competitor with that of which the claim to be the
one true faith is thus intrinsic and necessary. But Christians must
never hesitate to look for what is true and good in them, to
recognise that they have had a place in the purpose of the one
loving God of all the earth, and to try to lead men by the truths
1 In using the word miracles in a report dealing with scientific thought,
we must guard ourselves against the often repeated misapprehension
that the Church by that word means breaches or suspensions of the laws
of Nature. To this end, instead of using any modern words, we prefer
to quote the noble words of St. Augustine, so often quoted by theologians
(e.g. Trench, on " The Miracles," p. 15, ed. 1866) : Contra naturam non
incongrue dicimus aliquid Deum f acere, quod f acit contra id quod novimus
in natura. Hanc enim etiam appellamus naturam, cognitum nobis cursum
solitumque naturae, contra quern cum Deus aliquid facit, magnalia vel
mirabilia nominantur. Contra illam vero summam nature legem a notitia
remotam sive impiorum sive adhuc infirmorum, tarn Deus nullo modo
facit quam contra eeipsum non facit. (" We say without impropriety
that God does something ' against nature ' which He does against what
tve know in nature. For it is this course of nature which is known to us
and familiar that we call nature, and when God does anything contrary
to this, such events are called marvels, or miracles. But as for that
supreme law of nature which escapes our knowledge because we are sinful
or because we are still weak, God no more acts against that than He acts
against Himself)." Aug. c. Faust, xxvi. 3.
THE FAITH AND MODERN THOUGHT 343
which they know to Him, the Truth in whom all truths meet.
Preparation for Christ in Israel must surely have true though
fainter analogues in other nations which move onward (as even
the men of the Old Testament were taught to see) under the
guidance of the One God. Manhood can never be full, or " the
One Man in Christ Jesus " be complete, till the contributions of all
the races are gathered in.
It is in the same way that we often recognise in lives and
characters lacking Christian faith, examples or traits which give
to Christians both rebuke and stimulus, and which are, in
a true sense, Christian. The readiness in modern life and
modern fiction to give such recognition is itself a Christian
feature. It follows Christ's own example, and, as that example
suggests, it need not imply any condonation of evil. That which
welcomes truth or goodness with truest discernment should be
equally sensitive to real falsehood and evil.
It is plain, again, that as with individuals, so with generations,
the life that is from Christ must elicit what they have to give,
and work this into itself. That life must therefore be progres-
sive, though it does not change. Sure of itself, it must be ready
to consider and welcome whatever criticism of its forms or
expressions may arise from new knowledge or experience or sur-
roundings. In order " that the things which cannot be shaken
may remain," there is place and need for " shaking." Life from
Christ went out, in outward historical experience, as a great stream
or power to mould and create ; and as it has moved onward, the
range of its influence and meaning has grown larger and more
full. So in a more special way within the Church of the believers
the Life of which we partake in sacraments, of which creeds strive
to express the nature and source, which declares itself in saintly
lives, is a life which moves and grows towards the fulness which
is the goal.
With such recognition of progress goes the recognition of pro-
portion in the things of faith. We are sure of the life of Christ,
in His history and person, and of the life derived from Him in
the Church and in individual men. This certainty would not be
shaken even if we should be unable to prove the authenticity
of every part of the record, or even if we should find some inade-
quacy in the definitions by which the creeds attempt to explain
the mystery of the unity of God and man in Him. But it is very
easy to exaggerate or misuse this true and necessary matter of
proportion. The highest truth and life must,, like everything else
among men, have language and expression, and alongside of the
words which shift with men's varying apprehension of truth there
must be other words which witness to its permanence. Such we
believe to be the character and claim of the creed which we inherit,
344 LAMBETH CONFERENCE OF 1908
by God's providence and blessing, from the days when the
undivided Church expressed (not without reluctance to formulate
what was so sacred) the faith which she knew to have been always
hers in the Incarnate Word and the Triune God.
Your Committee believe that if Christians thus appear before
men, in a confident but humble temper, teachers but therefore
learners, sure of their faith but taught by their faith to watch for
and welcome on every side, in forms of thought and lives of men,
what comes from God and is made complete in Christ, His claims
may be presented to men more worthily than ever before. That
such fulness should have come through such simplicity, that all
that the philosophies were seeking for should have been presented
in fulness in a human life this is still, as it was to St. Paul and
to Justin^ the sign that God's ways are not as our ways. But it
tallies strikingly with the tendency in modern thought to recognise
that personality is the highest thing that we know, containing
most and explaining most.
Especially important is it to dwell upon the fact that in Christ
the two great powers of morality and religion, often connected,
always conscious of connection, but also too often at issue with
each other, fuse absolutely and simply. The revelation of man's
life as love responding to and serving an Eternal Being of life and
love is the final word alike of morality and of religion. All else is
the appropriation of this in interpretation and achievement.
In conclusion, your Committee desire to refer to three topics
which bear closely on what they have written above, the problem
of evil, the relation between the immanence and the transcendence
of God, and the fact of religious experience.
I. There seems no reason to think that evil is less or more of
an insoluble mystery to this generation than to any other. Those
who most believe in Christ as the centre of light and life to the
world will be the first to feel the darkness and intensity of the
force which in manifold forms blinds men's eyes and weakens their
wills for acceptance of Him. Such alleviation as the mystery has
always received from the experience of the good which comes out
of evil has been strengthened or illustrated on a large scale by all
our understanding of the patient divine methods of evolution and
growth. But we are here chiefly concerned to observe that the
truth in Christ which has taught us hopeful sympathy with all
human things has also (as St. John's writings show) revealed most
convincingly the darkness of sin, which is alone adequate to explain
the hauntings and instincts of conscience. The human inclusive-
ness and hopefulness of the Incarnation is not more truly part of
what is in Christ revealed to faith than is the redemptive power
THE FAITH AND MODERN THOUGHT 845
which reconciles to God in atonement a sinful and " prodigal"
manhood.
We notice therefore with anxiety a tendency, not unnaturally
produced by the concentration of attention on progress and
development, to give to the doctrine of man's sinful state a less
prominent place than is given to it in Holy Scripture. It was to
save His people from their sins that the Son of God became man.
It is only by insistence on His redeeming sacrifice and His power
to save from sin that the Church can do her practical work of
rescuing and ennobling mankind. Any teaching which is truly
to represent the religion of Jesus Christ and of the Catholic Church
must speak with no uncertain voice on the reality of sin and of
redemption.
II. The question of the antithesis between transcendence and
immanence is one of those upon which it is equally important to
welcome the special messages of our own times and to guard that
wholeness of truth which exclusive attention to those messages
would impair. The immanence of God is part of the truth taught
in Scripture, and abundantly acknowledged in Christian theology,
though it is perhaps, from its seemingly neuter or abstract
character, less easily apprehended by us and less welcome to many.
Modern understanding of the vastness and ubiquity of order and
modern analysis of the divine methods have greatly increased our
sense of its significance and taught us to connect it with much
that most commands our reverence. But it can never exclude or
absorb that which is expressed by transcendence. The whole
language of Scripture and religious experience about God, gradually
clarified of crude anthropomorphisms till it expresses itself in the
purely spiritual but still anthropomorphic truth that God is love,
reveals something which is as much part of ultimate truth, and
as needful to the proportion of faith, as that which is expressed
by immanence. It is this which is meant by the truth of God's
transcendence. The persistent witness of the conscience to the
reality of sin, its persistent gaze beyond the imperfect reality
towards a spiritual ideal, and our Lord's recognition of that ideal
when He bids men to be perfect even as their Father which is in
heaven is perfect, alike deliver us from pantheistic conceptions
to which the doctrine of immanence leads when divorced from this
complementary truth of transcendence. The former without the
latter tends to break down the moral distinctions and to " heal
slightly the wound " of sin. The latter without the former
reduces life to an unreconciled dualism which asceticism tries in
vain to solve.
In Christ we find the reconciliation of the two truths of imman-
ence and transcendence. He proclaims, in the parables of the
mustard seed and the leaven, the process by which His kingdom
346 LAMBETH CONFERENCE OF 1908
grows, and leads us, while recognising the awful reality of evil,
to sure faith in the ultimate victory of good. And St. Paul no
less combines the two sides of truth when he speaks of the
immanent Spirit which bears witness with our spirit that we are
the sons of God, and yet resolutely faces the reality of evil which
underlies the groaning and travailing in pain of creation waiting
for the manifestation of the sons of God.
Here, again, the increased sense of the importance of personality
gives assistance. It is the last category that we can conceive
ourselves as discarding. Personality as applied by us to God must
indeed always have clinging about it the imperfections due to its
connection with our finite experience of finite persons. But it is
an essential and permanent part of our thought about Him. Here
religious experience decisively confirms what is implied in the truth
of our Lord's incarnation. Being that knows and loves is at least
as essential a part of our thoughts abo\_t God as is Being that is
manifested, or is unfolded, or indwells.
Contemporary thought teaches us that we have still much to
learn about the nature of our own personality, but we can hardly
be wrong in saying that, upon that lower plane, we find in our
own consciousness that which corresponds to, or suggests, what
is meant by divine transcendence. And our experience of the life-
history of personality in each human being, and of the way in
which personalities are enlarged by, and communicate with, one
another in what is called " personal influence," may give us some
clue to the way in which God's transcendence and immanence may
indeed be but two phases of one Being.
III. An important class of those who exemplify the recoil
against materialism, already referred to, are certain writers who
insist upon the existence of an ultimate spiritual power in the
universe, and on the possibility of communion between this infinite
spirit and> ourselves. With the general trend of such teaching we
are naturally in harmony ; but when it is developed in detail we
often find to our regret that Infinite Spirit means nothing more
than the sum-total of cosmic forces. Such a conception, however
interesting on other grounds, contains nothing that makes for
moral or spiritual progress, cosmic force being equally and
impartially responsible for good and evil, truth and falsehood, life
and death. But such a system of spiritualistic pantheism, as it
may be called, however defective in itself, at any rate suggests
a truth which we desire to emphasise namely, the reality of
spiritual experience as a vital element in the Christian religion.
Such experience is not to be treated as an obvious or easy thing.
The God in whom we believe being holy and personal, the experi-
ence of communion with Him will require a rigorous process of
purification and preparation, both moral and mental. But subject
SUPPLY AND TRAINING OF CLERGY 347
to that condition, we believe that God does reveal Himself in
hearts that truly seek Him ; that religion, rooted in a distant past,
becomes for them a living experience of the present ; and that
faith verifies itself in the lives of those who, " having the Son,
have the witness in themselves/'
SOUTHWARK,
Chairman.
No. 2.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of (a) The Supply and
Training of Clergy; (b) Interchange of Service at
Home and Abroad.
In presenting our report upon the subject entrusted to us we
wish to acknowledge the debt we owe to the small Committee
appointed last year by the Archbishop of Canterbury to examine
1 Names of the Members of the Committee :
Bishop of Adelaide (Secretary). Bishop of Milwaukee.
,, Antigua. ,, Newfoundland.
,, Bath and Wells. Bishop Coadjutor of New Hamp-
,, Barbados. shire.*
Archbishop of Brisbane. Bishop of Nova Scotia.
Bishop of Carlisle. ,, Ohio.
Chota Nagpur. ,, Pretoria.
,, Colchester. ,, Rangoon.*
Bishop Courtney. ,, Richmond.
Bishop of Derby. ,, Rochester.
,, Ely. Archbishop of Rupertsland.*
,, Fredericton.* Bishop of St. Andrews.
,, Gloucester. ., Saskatchewan.
,, Grafton and Armidale. ,, Sodor and Man.
,, Grahamstown. Assistant Bishop of South Dakota.
,, Guiana. Bishop Coadjutor of Southern
Bishop Jaggar.* Virginia.
Bishop of Jarrow. Bishop of Tennessee.
,, Liverpool. ,, Thetford.
London (Chairman). Virginia.
,, Manchester.* ,, Wangaratta.*
,, Massachusetts. ,, Woolwich.
Archbishop of Melbourne.*
348 LAMBETH CONFERENCE OF 1908
into the question of the Supply and Training of Candidates for
Holy Orders. 1
Decrease in the Number of Candidates in the Provinces of
Canterbury and York.
The facts and figures so carefully and accurately collected and
embodied in the report presented by that Committee to the Arch-
bishop have to a great extent lightened our labours. For instance,
it has been unnecessary for us to investigate again the real facts
with regard to the decrease of the numbers of those who in recent
years have offered themselves for Holy Orders in England. They
are given in a list which we add as an Appendix to this Report, 2
giving the numbers from the year 1877 to the year 1907. The
numbers rose progressively in the Provinces of Canterbury and
York from 697 until 1886, when they reached 814, and then
declined until they fell to 587 in 1907.
These figures do not, however, really convey the seriousness of
the decrease. As that report points out, " this decrease is the
more serious when we remember that as a National Church we
are bound to consider not only the needs of our own members,
but the whole nation and its spiritual requirements.
"The increase in the population of England and Wales, after
allowing for emigration, may be estimated at 260,000 a year at
least. This growth of population calls for an increase (reckoning
2,600 souls to each minister) of 100 more clergy each year, or a
total in twenty-two years of 2,200 clergy. Add this to the above
stated deficit of 3,124, and the total shortage stands at the large
figure of 5,324.
" The deficiency may be illustrated in another way. The
number of deacons ordained for every 100,000 of the population
of England and Wales was, in 1881, 2'7; in 1891, 2*5; in
1901, 1'7."
The Result Widely Felt in England.
;< That this deficiency in the supply of clergy is proving a
serious detriment to the Church is shown by the figures which
have been supplied to us by the editor of ' The Statistical Returns
of Parochial Work.' According to his estimate, the total number
of assistant curacies in 1905-6 amounted to 6,925. Of these no
fewer than 400, for which stipends were forthcoming, were vacant
in that year. In 1906-7 the curacies were estimated at 6,832, and
the vacancies under the aforesaid condition amounted to 424."
1 "The Supply and Training of Candidates for Holy Orders." To
be obtained from S.P.C.K., price 1*. 6d. post free.
* Seep. 358,
SUPPLY AND TRAINING OF CLERGY 349
And in other Provinces.
Members of our Committee who come from other Provinces also
report a deficiency.
In the Church in the United States, while the number of com-
municants has more than doubled in the last twenty-five years,
the number of candidates shows only a very slight increase.
Causes of the Decline.
It is easier to learn the facts of the decline in numbers than
to be certain as to the causes which have led to it. No doubt
some weight must be attached to what is called in the report
we have alluded to, "theological unrest." Some men do un-
doubtedly go up to the University apparently with a vocation for
Holy Orders and abandon their intention before they leave, but
it must be remembered that such testing of vocation is in itself
wholesome, and it is certainly a fact that some of those who
do for the time give up their intention to be ordained return to
it before the age of thirty.
Another cause undoubtedly is to be found in the manifold and
interesting openings in all parts of the world for the youth of
to-day. In the middle of the last century there were compara-
tively few careers for University men, but now the Civil Service
at home and abroad, the attractive posts open to men with a
knowledge of science, and spheres of work in literature or diplor-
macy are competing in the minds of the young men of the day
with the ministry.
We feel, however, that this is not a matter for regret, as it
tends to make the choice of the ministry, when it is made, much
more real. We only want men in the sacred ministry who
deliberately choose that life in preference to all others not those
who drift into it for want of something better and we believe
that, if rightly placed before young men, it will be found to be
the most interesting of many other interesting ways of using
their lives. It is only fair also to add that the ideal of the
ministry is now considered so high that many of our best men
hesitate to offer themselves for it from a sense of unworthiness ;
while, on the other hand, the examples of some of the clergy who
fail to illustrate in their lives the finer traits of the ministry
discourage many young men of strong and high character.
We have little doubt that so far as the Provinces of Canterbury
and York are concerned, and to a large extent the Provinces in
the rest of the British Empire, the main cause of the decline is
financial.
Many of the clergy and professional men are no longer able
350 LAMBETH CONFERENCE OF 1908
to send their sons to the University as they used once to do, and
we find numbers of young men in City houses and banks who in
more prosperous days would have been educated for the ministry
at the expense of their fathers.
Parents, moreover, who naturally feel themselves responsible
for the future of their sons, dissuade them from a profession which
may leave them poor men all their lives, and this applies equally
to the Colonial Dioceses.
The belief that the financial cause for the decline bulks largest
of all is borne out by the numbers who are ready to take advan-
tage of opportunities for preparation for Holy Orders when
brought within their reach. Here, again, we are indebted to the
report of the Archbishop's Committee for some valuable statistics.
It appears that for the Ordination Candidates Fund on the average
there were annually 300 inquirers and 120 formal applicants, of
whom 46 were accepted ; for the House of the Sacred Mission,
Kelham, 300 inquirers, 80 to 90 eligible candidates, of whom
there was only room to receive 1 2 ; for the College of the Resur-
rection, Mirfield, 300 to 400 inquirers, 100 eligible candidates,
of whom there was room to receive 1 2 ; while a principal who has
had experience at two theological colleges reports that during
eighteen years he has had 2,770 inquirers, of whom he only knows
of 920 who have been ordained. Allowing for a certain propor-
tion who would have proved unsuitable, this represents a serious
loss to the Church.
The pressing problem, therefore, before the Church in the
immediate future is to discover men with vocations from God
wherever they may be, sift those with true vocations from those
who may be seeking ordination from any lower motive, thoroughly
educate the men so selected, ordain them, and arrange how to
distribute those thus selected, educated, and ordained as may be
best for the good of the Church throughout the world.
Our report, therefore, falls into three heads : (I) Supply ;
(II) Training ; (III) Interchange of Service.
I. SUPPLY.
(1) In the first place we feel that we must in no way despair
of a far larger supply from the sons of those who are well able
to afford to pay for their education at the best public schools and
universities. We must admit that on the whole the Church has
hitherto failed to impress upon the imagination of the young men
of the day the attractiveness of the ministry ; parents, in their
fear of saying too much, have often said too little; and even it
they have refrained from giving the impression that they would
be disappointed if their children were ordained, they have not
SUPPLY AND TRAINING OF CLERGY 351
recognised that with themselves first lies the responsibility of
bringing the idea of Holy Orders before the minds of their sons.
Much, too, may be done by masters at private and public schools,
or by teachers at universities, and we look more hopefully to
such influence, privately exerted upon those who seem likely to
respond to such appeals, than to many sermons on the subject
addressed to general congregations of boys or undergraduates.
It is essential, too, that the ministry should be represented as
a true man's work and as demanding the whole man, mind and
will, as well as heart and spirit, and claiming him for a life of
service and self-sacrifice in a glorious and inspiring cause. To
this end the ministry must be represented not so much as one
among other professions, but as a life-long service, and the Church
not as an organisation which exists for purposes of its own, but
as designed to be the most complete brotherhood in the history
of the world.
Already there are signs that such a representation is having
its effect upon the generous hearts of the young, and both in the
public schools and universities many are turning their minds to
Holy Orders. We also hear with great satisfaction that Coloiiial-
born candidates are on the increase, and that in the Mission field
more converts are being ordained.
(2) But turning now to those who for one reason or another,
generally financial, have failed to proceed to the Universities from
school life, our first recommendation is that there should be in
every Diocese of the Anglican Communion, where such provision
is not already made, an Ordination Candidates Council. This
should consist of clergy and laymen, and should be as representa-
tive as possible of all schools of thought in the Church.
Before this Council all clergy throughout the Diocese who think
they have fitting candidates needing financial assistance should
appear and bring details concerning the life and character and
antecedents of the man whom they desire to recommend. If
prima facie the man seems suitable, he will himself be Inter-
viewed. It will be the duty of this Council to test to the best
of their power the vocation of each of those brought before them.
Sometimes it may be thought well to require a further period
of probation in order to test the candidate's willingness to endure
the hard work and even privation which his effort to fit himself
for Orders often entails.
^ When, however, the Council feel certain that he is "called of
God," they will give his name to the Bishop of the Diocese, and,
if he confirms their view, the man will become a "diocesan
candidate," for whom funds must be found, on the principle that,
if God calls a man, He will provide the means to prepare him
for the work to which He has called him. Such a candidate would
352 LAMBETH CONFERENCE OF 1908
naturally be expected to be ready to serve in the Diocese which
has helped him to be ordained.
(3) And that leads to our second recommendation, which is that
in connection with this Ordination Candidates Council should be
a fund, recognised in the Diocese as one of primary importance,
for the purpose of training men for the work of the ministry.
The example of other Christian bodies should be followed, in
which almost invariably the supply, training, and support of the
ministry is the first charge upon the offerings of the faithful;
in the Anglican Communion it has up to now been to a great
extent the last. There is little doubt that, so far as the Pro-
vinces of Canterbury and York are concerned, the old endow-
ments, instead of stimulating gifts from the living for the supply,
training, and support of the ministry, have resulted in giving the
impression that such gifts are unnecessary.
We would calj special attention to an outline scheme of Church
finance, given on page 30 of the Report recently made to the
Archbishop of Canterbury, and which we reproduce as an
Appendix. 1
Whether such a scheme be adopted or not, our main point is
that after the candidates have been selected, and a suitable educa-
tion decided upon for each, it should be a matter of conscience
with the faithful in the Diocese, not only to pray at all the Ember
seasons and at other times for the diocesan candidates, but to
provide funds for their adequate and thorough training.
Before leaving the subject of supply, we would call attention
to the canon in the Church of the United States which allows
ordinations to the diaconate at the age of twenty-one, as we think
that in countries where school and university education ends at
an early age such provision might be useful. It may be well to
point out in this connection that Canon 34 of 1604 and the Preface
to the Ordinal (since 1662) give the age for the Diaconate as
twenty-three, the latter adding the provision " except he have a
faculty." Although no faculty has apparently been granted for
a very long period, the possibility of advantage being taken of
this provision under certain circumstances ought to be recognised.
II. TRAINING.
What the training for Holy Orders should be has been the
subject of our long and careful consideration. The result of it
may be stated as follows. We divide it into (A) Preliminary,
(B) University, (C) Special :-
1 See p. 360;
SUPPLY AND TRAINING OF CLERGY 353
(A) Preliminary Training.
The experience of Bishops and their examining chaplains, as
well as of tutors at the Universities and at Theological Colleges,
brings to light the failure of home and school training in ele-
mentary Christian knowledge both in Scripture and doctrine.
We therefore desire to lay the strongest stress on the duty and
responsibility of parents themselves instructing their children in
the Scriptures and in the fundamental principles of the Christian
faith. We also urge parents to see that their children are given
such instruction in their earlier years as may not only suggest
and deepen, where it is the Divine Will, the sense of vocation
to the Christian ministry, but may also form a sound basis for
the subsequent and special training of those among their children
who are called to this work.
We also desire to emphasise the duty of parochial clergy,
especially at times of preparation for Confirmation, to ascertain
who among the boys anol young men in their parishes are in any
way considering the question of taking Holy Orders, and to give
them such spiritual help and guidance in their studies as will
encourage them towards the realisation of their vocation.
(B) University Training.
The time has now come when, in view of the development of
education and of the increased opportunities afforded for Univer-
sity training, all candidates for Holy Orders should be graduates
of some recognised University, as the increased facilities for
obtaining degrees from the newer Universities, with or without
residence, bring a degree within the reach of those who are being
mainly trained at Theological Colleges.
While we thankfully acknowledge that much is already being
done at our older Universities for the spiritual life of candidates
for Holy Orders, as well as of Churchmen generally, it is desirable
that more definite provision be made by the Church, by means
of hostels or otherwise, for aiding and watching over candidates
during their University course.
We feel that premature specialisation in Theology during a
University course is generally to be deprecated, inasmuch as we
hold that a previous training in Arts is the best preparation for
a study of Theology.
Before we pass to the consideration of the Special Training, we
desire to say emphatically that purity, devotion, and force of
character are of the first consideration in candidates for Holy
Orders. The cultivation therefore of the moral and religious life
in home, school, and University must be sustained and intensified
A A
354 LAMBETH CONFERENCE OF 1908
throughout the whole time of the education and training of can-
didates. It is consequently of vital importance that Bishops,
examining chaplains, pastors, and all in authority in schools and
universities should be careful to sift those who turn towards
Holy Orders, so that only such as give hope of efficient service
shall be received. All who have authority or responsibility should
see to it that by faithfulness to duty, soHriety of life, and earnest-
ness in prayer and worship candidates give good promise of a
worthy ministry.
(C) Special Training.
In the case of graduates, all candidates should be required to
receive at least one year of special training at a Theological
College, or under some recognised supervision.
Where non-graduates are accepted, a course of at least three
years of such special training should be required of all those who
have already had a good general education, and at least four years
of all others.
In the general scheme of studies adopted in Theological Colleges,
much more attention should be given to the study of the text
and contents of the Bible itself, as distinguished from that of
commentaries upon it; a more careful training for the public
reading of Holy Scripture and prayers, such training to include
the art of voice production ; the preparation for the composition
and delivery of sermons and addresses and the studv of missionary
problems; the principles and methods of religious education,
especially as applied to Sunday and day schools. We desire to
emphasise the importance of teachers at Theological Colleges so
guiding the intellectual life of their students as to encourage
them to form convictions of their own on matters of faith and
practice, and to think out for themselves the difficult problems
involved in their ministry.
In addition to the usual curriculum of study generally followed
in Theological Colleges, it is desirable that instruction should
also be imparted in social and economic questions; general business
principles ; applied moral theology and Church law.
It is clear that, if these suggestions are to be carried out, a
longer residence than is at present usual would be requisite at
Theological Colleges, and that candidates should come there better
prepared. Affiliation of every non-graduate Theological College
to some University is desirable.
Since the diaconate is a period of training for the priesthood,
as well as a time of practical work, its present normal length of
one year is inadequate for this purpose, and we recommend that,
where possible, a period of not less than two years in the diaconate
should be required from candidates, in order that more time
SUPPLY AND TRAINING OF CLERGY 355
might be given to definite intellectual and practical training under
proper supervision.
We desire to call attention to the very grave responsibility
incurred by a parish priest, who gives a title to a deacon, for
properly training that deacon in the duties of his office, as well
as for securing for him opportunity for study and preparation for
the priesthood. We therefore suggest that Bishops should permit
only specially qualified incumbents to grant titles.
The intellectual qualifications of a candidate for Holy Orders
should be decisively tested before he is ordained deacon; during
the diaconate he should devote his time to learning the theory
and practice of parochial work, and to further training in reading
and preaching ; and should be encouraged and assisted to form
such habits of regular study as he ought to maintain throughout
his ministry. For this purpose we are of opinion that it is
desirable, wherever it is possible, that regular instruction should
be provided for deacons as well as for all younger clergy by means
of lectures on pastoralia and on theological subjects, or, in cases
where that is impossible, by correspondence. Deacons should also
be encouraged, where it is practicable, to spend some time during
their diaconate at a Theological College.
We wish it to be understood that the recommendations made
in the previous sections represent what we hope will become the
normal standard of the Church for the preparation of candidates
for Holy Orders, but they are not to be taken as excluding from
ordination those exceptional cases which may from time to time
occur in any Diocese, and are specially likely to occur in pioneer
Dioceses. In such cases the Bishop will naturally exercise his
authority to modify the normal requirements. We would speak
as emphatically as we can upon the necessity of candidates for
the sacred ministry being men of spiritual character and power,
and we recognise that there are many men who do not reach the
educational standard outlined in this Report who, possessed of
these spiritual qualifications, would do great things in certain
portions of the Church for the furtherance of the Gospel, and be
channels of great blessing.
We are also of opinion that in exceptional cases a Bishop should
be free to exercise a dispensing power as to a candidate being
"learned in the Latin tongue."
It should be noted that much that has been said is far more
applicable to the Church in the British Empire than to the Church
of the United States, which, by its canons, already lays down
three years of preliminary probation under the eye of a Bishop,
a University course, and a three years' subsequent training in
theology. We have asked the Bishop of Massachusetts to write
a note upon this subject, which will be found in the Appendix
to this Report (p. 361).
A A 2
356 LAMBETH CONFERENCE OF 1908
III. INTERCHANGE OF SERVICE.
The third branch of the subject on which we were asked to
report proved less difficult to us than the other two. Inquiries
were made from members of our Committee who worked in
different quarters of the world as to whether the experiment
started some fifteen years ago of men going out for three or five
years' work to the Colonial Church or to those departments of
work in the Mission field or in India where no new language has
to be acquired, was of use or not to the Church in those Dioceses
to which they went, and also as to whether there was anything
in the Colonial Clergy Act which unfairly impeded clergy from
coming back from the Colonies to work in England, and we have
arrived at the following conclusions :
(1) The system of encouraging men to work abroad for a period
of three or five years has proved successful and should be continued
and carried out more thoroughly and systematically, with the help
of the Council for Service Abroad or through other agencies.
(2) The names of such men should be kept upon the roll of the
Diocese in which they have been last working, and they should
be received, if they wish to return, with a real welcome, and in
any question of future promotion they should stand upon their
merits, in the same way as those who have never left the country
of their ordination.
(3) In deference to a wish expressed on behalf of many Bishops
it would be advisable to arrange a method by which clergy who
are to work in the Church abroad could have the experience of a
few years' training in parochial work in England, and to this
end the facilities at present restricted to the Archbishops of
Canterbury and York and the Bishop of London for ordaining
men under the Colonial Clergy Act should be extended to some
other Bishops in England.
(4) After careful consideration of the Colonial Clergy Act,
some such precaution as that Act involves appears to us necessary,
and if the Act continues to be administered in the spirit of the
Archbishops' letter of November, 1904, which is printed in full
in the Appendix, 1 the grievances which have been felt about it
would be reduced to a minimum.
(5) In view of the embarrassment arising from the lack of
uniform usage regulating the transfer of clergymen from one
Diocese to another, and from one country to another, it is neces-
sary that none should be received into a Diocese or missionary
jurisdiction of the Anglican Communion without having, in
addition to the ordinary Letters Testimonial, a letter of transfer
1 See p. 363.
INTERCHANGE OF SERVICE 357
or confidential communication from the Bishop of the Diocese from
which he comes.
At the same time it was felt that, when a clergyman from any
Diocese in the Anglican Communion visiting another Diocese brings
a letter from his Bishop stating that lie is in good standing and
trustworthy he should be welcomed as a brother, and made to feel
that he is not 011 a lower footing than the clergy already minis-
tering in that Diocese.
We firmly believe that a wider interchange of service would
benefit all concerned. Just as we find those who have gone abroad
for three or five years come back to the Church in England more
experienced and stronger men, so we think that clergy abroad
might benefit by three or five years' experience in an English
parish. After working in a parish with a large staff they would
return with a more detailed knowledge of the possibilities of
parish work than it is possible to acquire when working by them-
selves over large tracts of country.
We would gladly welcome the extension of a system already
adopted in the Dioceses of Brisbane, Rockhampton, and Bathurst,
and also in some parts of the Mission field, where some four or
five clergy live together and work a large district, and after
periods of absence return to their centre for spiritual communion
with one another and a time of reading and study.
This extension would tend to lessen the anxiety lest in complete
isolation a young man may lose heart or even deteriorate in
character and standard of life.
We cannot conclude our Report without alluding to two matters
which, though not coming directly under the reference made to
our Committee, have a distinct bearing upon the whole subject.
The first refers to the superannuation of the clergy and their
support in old age. The time has come to have an efficient pension
scheme for the clergy, and no such scheme can be formed without
resorting to some measure of compulsion, as is the case in other
professions. If each young man on being ordained was compelled
to make a contribution towards a pension fund, it would not be
necessary for men to retain their posts long after they are unfit
for their work, thereby lowering the standard of clerical efficiency.
The second relates to the numerous small parishes in England
which do not give a man full scope for his powers, and which
reduce him to a state of contented or discontented dejection. In
view of the crying need for men in all parts of the world, this
cannot be a right state of things, and \ve suggest the desirability
of reconsidering the whole question of supplying the spiritual needs
of country districts.
But, whether or not these last two suggestions are considered
immediately practicable, we trust that the recommendations which
858
LAMBETH CONFERENCE OF 1908
we have made with regard to the supply and training of the
ministry, and interchange of service, will be for the greater
efficiency of the work of the Church, and we beg to propose to
the Conference the Resolutions in accordance with these recom-
mendations.
(Signed) A. F. LONDON :
Chairman.
APPENDICES.
APPENDIX I.
THE DEFICIT IN THE SUPPLY OF CANDIDATES FOR HOLY ORDERS
I. Number of Deacons ordained, 1877-1907,
1877
1878
1879
1880
1881
1882
1883
1884
1885
1886
697
1887
661
1888
677
1889
679
1890
713
1891
729
1892
781
1893
759
1894
783
1895
814
1896
771
1897
739
1898
777
1899
746
1900
745
1901
737
1902
747
1903
684
1904
720
1905
704
1906
1907
652
638
661
650
569
576
594
569
624
580
587
II. It will be seen from the figures here given that the numbers
rose to their highest point in 1886, since which year the fall has
been continuous, the quinquennial average being as follows :
5 years (1877-1881)
5 years (1882-1886)
5 years (1887-1891)
5 years (1892-1896)
5 years (1897-1901)
5 years (1902-1906)
In the year 1907
687 per annum,
773 per annum.
756 per annum,
720 per annum,
634 per annum,
589 per annum,
587
SUPPLY OF CLERGY 359
III. Numbers Ordained as compared with the Standard of
1886.
Had the standard of 1886 been maintained the
number of Deacons ordained, 1886-1907,
would be 17,808
The actual number ordained, 1886-1907 ... 14,784
Deficit in 22 years 3,024
IV. Deficit when Increase of Population is taken into
Account.
The yearly increase of population (after allowing for emigration)
is 260,000, requiring a yearly increase (reckoning 2,600 for
one Priest) of 100 Clergy.
Deficit, in 22 years, 1886-1907 2,000
Add deficit as shown in Section III. ... ... 3,024
Total 5,024
V. Further Facts and Figures bearing on the same Question.
The Editor of " The Statistical Returns of Parochial Work " (see
Official Year Book, 1908, pp. xxviixl) has been able, in the execu-
tion of his work, to collect facts regarding vacant curacies and
understaffed parishes, indicating the present shortage in the supply
of Clergy in England. The conclusion which he arrives at is that
the Church requires at once another 1^000 Priests outside the
present supply. The following figures are suggestive :
1905-6. 1906-7.
Number of Assistant Curates 6,925 6,832
Number of vacant Curacies for which
money is forthcoming ... ... 400 424
VI. The Additional Curates Society, which makes grants to
nearly 1,400 curates, possesses a wide knowledge of the condition
of the Assistant Curate " Market," and the extent of vacant
curacies is accurately known through the amount of grants left
undrawn.
In 1903 such vacancies were 16 per cent.
,, 1904 ,, ,, 17
,, 1905 ,, ,, ,, 18 ,,
1906 19
1907 19
360 LAMBETH CONFERENCE OF 1908
VII. Deficit when the Needs of Over-sea Dioceses are taken
into Account.
The United Boards of Missions have recently (1908) communi-
cated with the Anglican Dioceses abroad inquiring as to the
minimum number of Priests immediately required for the efficient
staffing of these Dioceses. It should be understood that the total
number of Clergy desired is far in excess of the minimum. So far
(May, 1908), answers have been received from 52 Dioceses,
showing the following figures :
Number of Priests needed for 52 Over-sea
Dioceses 288
Number required for the 104 Over-sea Dioceses
at same rate ... ... ... ... ... 576
VIII. Each year the Church Missionary Society has to con-
sider applications for reinforcements. The figures for 1907 are as
follows :
Applications for Clergy specially needed to fill
definite vacancies ... ... ... ... 76
Actual number sent in response to these appli-
cations 19
IX. In November, 1907, S.P.G. prepared a careful list of the
number of Clergy needed in the Dioceses and Missions under the
special care of the Society. This list shows the following
results :
Number of Priests needed by S.P.G 164
APPENDIX II.
AN OUTLINE SCHEME OF FINANCE.
We therefore indicate in broad outline the shape which it appears
to us that such a scheme might take :
(i) There should be a Central Finance Board for the two
Provinces.
(a) The Queen Victoria Clergy Fund and (b) the Clergy Pensions
Institution might well be regarded as Executive Com-
mittees of such a Board (with all their excellent machinery
left undisturbed) to deal with maintenance and superannua-
tion respectively.
(c) The Central Candidates Council would form a third Execu-
tive Committee to deal with the finances of recruiting and
training for the Ministry.
TRAINING OF CLERGY 361
(ii) Each Diocese should have its own Finance Board, and
similarly associate with itself, as Executive Committees for Main-
tenance and Superannuation, the already existing Diocesan
Committees of the Queen Victoria Clergy Fund and the Clergy
Pensions Institution, and in addition its Candidates Committee
existing or to be created. 1
(iii) It would rest with the Central Finance Board to determine
what amount would be needed for the three objects under their
control, and to ascertain how much could be raised in each Diocese
for this purpose.
(iv) In raising the required amount it would be necessary for the
Diocesan Finance Boards to invite each parish to take a share by
contributing its quota.
(v) While each parish would be left to raise its annual contri-
bution in such a manner as it might deem best, the system should
be gradually established of claiming from each Churchman and
Churchwoman of the parish his or her annual CHURCH DUE as a
bounden duty of membership. 2
APPENDIX III.
NOTE BY THE BISHOP OF MASSACHUSETTS ON REQUIREMENTS FOR
HOLY ORDERS IN THE UNITED STATES.
The Church in the United States has had for many years in her
canons and practice the following standards :
(1) As regards tests of character of candidates.
The Bishop receives a young man as a Postulant upon the testi-
mony of a clergyman as to his qualifications, physical, intellectual,
moral, and spiritual, for the Ministry. Before the Bishop can
admit him as a candidate the Postulant must be commended to
him by the Standing Committee of the Diocese, whose action is
based upon the statement of one clergyman and four laymen that
the Postulant is sober, honest, and godly, and possesses such
qualifications as fit him for the Ministry. The Standing Committee
1 Every Diocese of the two Provinces has already a Diocesan Com-
mittee of the Clergy Pensions Institution, and every Diocese save two has
an affiliated branch of the Queen Victoria Clergy Fund, while of the thirty-
seven dioceses twenty possess Candidates' Committees. Hence the
machinery for effective diocesan action is all but complete already.
2 If the quota of each parish of our thirty-seven dioceses were calculated
on the basis of a shilling per head of the Church population, and the Church
population calculated at double the number of Communicants a very
low estimate the income thus raised would produce just 225,000 a
year. The yearly income of the C.P.I, and of the Q.V.C.F., both diocesan
and central, is at present about 65,000.
362 LAMBETH CONFERENCE OF 190S
is a Board of clergy and laymen elected by the Annual Diocesan
Convention as the Executive Committee of the Diocese and the
Council of Advice to the Bishop.
The term of candidateship is three years, during which the
candidate reports by letter or personally to the Bishop quarterly
and prepares for Holy Orders.
Before ordination he must be recommended to the Bishop for
ordination by the Standing Committee as having lived during the
past three years a sober, honest, and godly life, and as loyal to
the doctrine, discipline, and worship of the Church, such recom-
mendation being based upon the endorsement of one presbyter and
six laymen.
At the time of his ordination, therefore, the candidate com-
mended by clergy and laity has been for three years under the
direction, guidance, and leadership of his Bishop.
For exceptional reasons the canonical term may be shortened to
a certain extent by the Bishop w r ith the advice and consent of the
Standing Committee ; but no exception can be made in testimonials
of character.
(2) As regards intellectual tests.
Before being received as a candidate the Postulant must satisfy
the Bishop that he is a graduate in arts of some university or
college in which he has studied the Latin and Greek languages.
If he is not a graduate he must pass examinations in subjects
studied in the university.
During the three years of his candidateship he is studying in a
theological school.
Before ordination to the priesthood he must pass three separate
examinations in the Old and New Testaments in Hebrew and
Greek, theology, ecclesiastical history, Christian ethics, ecclesias-
tical polity, the Book of Common Prayer, the constitution and
canons of the Church, and the principles and methods of religious
education. He must also present sermons, give proof of his
ability to conduct the services of the Church in an edifying manner,
and competently fulfil the public duties of the sacred ministry.
While it is the general rule and desirable that all the examina-
tions be taken before ordination to the diaconate, the Bishop may
ordain to the diaconate a candidate who has passed the first
examination which includes Hebrew, Greek, the Scriptures, the
two Creeds, some ecclesiastical History and Polity, and the office
and ministration of a deacon.
Dispensation from the study of Hebrew may be given by the
Bishop, but dispensation from Latin and Greek can be given by
the Bishop only with the consent of three-fourths of the Standing
Committee. No dispensation from other subjects can be given.
It will thus be seen that the standards of the Church in the
COLONIAL CLERGY ACT 868
United States, admitting exceptions under certain conditions, are
that her ministers shall be graduates of universities and have also
had three years of special study and spiritual preparation.
In many respects, therefore, the report and resolutions of the
Committee do not have a direct relation to the conditions of
the Church in the United States.
APPENDIX IV.
THE ARCHBISHOPS' CIRCULAR LETTER ON THE WORKING OF THE
COLONIAL CLERGY ACT.
LAMBETH PALACE, LONDON, S.E.
Circumstances have led during the last few years to a recon-
sideration on the part of the Archbishops of Canterbury and York
of the conditions and rules affecting the ministry, in these two
Provinces of the Anglican Church, of clergy who have been
ordained elsewhere. The Archbishop of Canterbury has not infre-
quently received communications on the subject from Bishops of
Colonial Dioceses who are dissatisfied with the arrangements which
have been in force, and a weighty memorial upon the subject was
recently transmitted from the Joint Committee of the General
Synod of Canada.
The subject is one of increasing difficulty. On the one hand,
we in England are even more anxious than formerly to secure for
the Church at home the advantage of the help which comes from
the ministry, occasional or permanent, of men whose experience in
other parts of the world enables them to contribute to our common
work an element of the highest possible value. On the other
hand, we are restricted by existing law to certain lines of action
in this particular matter, and it would probably be difficult at
present to obtain any change of the Statutes affecting the question.
They were originally fashioned in circumstances very different
from those of to-day, and their rigidity calls undoubtedly for some
practical relaxation when they are applied in daily use. Appended
to this letter is a statement showing exactly what the legally
prescribed conditions are. It would, however, be quite erroneous
to suppose that the almost austere tenor of statute law, and
especially of statute law which is now in some respects out of
date, represents appropriately the attitude which the Archbishops
and Bishops in the two Provinces of England proper desire to adopt
in regard to the interchange of mutal service between the clergy
of the Anglican Church in different parts of the world.
364 LAMBETH CONFERENCE OF 1908
An examination of the legal memorandum hereto appended will
show that it is possible, while strictly obeying in England the
existing law, to dispense, in some degree, with detailed and almost
harassing stipulations v.hich are apt to puzzle some of those who,
coming across the sea, desire to minister in English parishes. The
difficulty against which we have to be on our guard is this : The
closer bonds which unite Colonial life with the home life in
England, and the facility and the frequency of communication and
travel, render it both more easy and more common for clergy
ordained elsewhere to find openings for work in England, and the
existing disproportion in England between the number of candidates
for ministerial work and the number of openings for such work
increases the facility with which any man in Holy Orders who
presents the usual testimonials can obtain employment in England.
Undoubtedly there are many men admirably qualified for the kind
of work required, say, in outlying parts of our less populous
Colonies, or perhaps of the United States, who yet lack the
qualifications, intellectual and theological, which have been rightly
regarded as essential preliminaries to Ordination in England, where
a man once ordained, and maintaining a good character, stands
legally as well as ecclesiastically in a position quite different from
the corresponding position in a non-established Church. Nothing
but good would ensue from the occasional ministry of such men
in our home parishes, provided they be properly accredited by the
Diocesan from whom they come. But it is another matter to
place them, without further investigation, and at an early date
after their Ordination, upon the list of fully qualified clergy of the
Established Church in England. Examples are not rare of men
who, having failed to obtain Ordination in England, or perhaps
having abstained from applying for it, have been, quite rightly,
ordained under the different conditions prevailing in some Colonial
Diocese, and have returned within a year or two to England,
frequently on the ground of the health or inclination of a wife,
and have then regarded themselves, or been regarded by their
friends, as aggrieved if difficulties were raised about their per-
manent ministry in England.
In these circumstances our view is that the difficulty will best be
met by our marking somewhat more emphatically than hitherto
the difference between temporary permission, given with a clear
understanding that its holder is going to return before long to the
Diocese of his Ordination, or to some other similar Diocese, and
permission given to men who have returned to England with the
intention, more or less clearly defined, of exercising their subse-
quent ministry there. Even in this latter case the Archbishop's
Licence must in the first instance be given temporarily and not
permanently if the provisions of the existing law 7 are to be obeyed ;
COLONIAL CLERGY ACT 365
but such temporary permission can without difficulty be trans-
formed into a permanent Licence in the case of those whose
qualifications would have entitled them at the outset to Ordination
in England, or whose work outside England has been so long and
so excellent as to entitle them on the strength of long experience
to every privilege that we can give. We trust, therefore, that
those who to our great advantage and also, we hope, to their
own desire the temporary permission will not deem it to be dis-
courteous on our part if the forms and regulations which we have
to use or impose should sometimes seem to be not quite applicable
to men whose visits we cordially welcome and whose fellowship
and ministry we prize. They will bear in mind the difficulties
against which we have in some instances to be on our guard, and
the formalities which the Established Church, from its very nature,
requires. Difficult cases will still arise. For example, it is not
uncommon for those who obtain temporary permission with the
express intention of returning speedily to Colonial work to change
their minds and desire to remain permanently in England. Such
cases must, of course, be considered upon their merits as they arise.
Everything which tends to consolidate the union of the Anglican
Church throughout the world, and to emphasise the mutual advan-
tage which arises from an interchange of work on the part of
those who in different parts of the world are labouring in the
service of our common Lord, is to be commended and encouraged.
To His guidance and protection we look in devising our plans and
in making them effective for the general good.
RANDALL CANTUAR :
WILLELM : EBOR :
November, 1904.
Memorandum.
1784. By 24 George III., chapter 35, persons being subjects or
citizens of countries out of His Majesty's Dominions are authorised
to be ordained for service in such countries without being required
to take the Oath of Allegiance to the King.
1819. By 59 George III., chapter 60, persons specially destined
for the cure of souls in His Majesty's Colonies or Foreign Posses-
sions are authorised to be ordained subject to their making a
declaration of the purpose for which they are ordained.
1864. By 27 & 28 Victoria, chapter 94, clergymen ordained by
Bishops of the Episcopal Church in Scotland are subject to the
following restrictions, namely : (A) a clergyman so ordained
cannot be admitted to a benefice or preferment without the consent
366 LAMBETH CONFERENCE OF 1908
of the Bishop, which may be refused without reason assigned ;
(B) he cannot be admitted to a benefice or licensed to a curacy in
England without making the declaration and subscription required
of ordinands in England ; (c) unless beneficed he may not without
rendering himself liable to a penalty officiate in England for more
than one day within three months without notifying the Bishop.
1874. By 37 & 38 Victoria, chapter 77, the present law as to
Colonially ordained clergymen was enacted.
I. Colonially ordained clergymen are :
(A) Clergymen ordained by any Bishop other than a Bishop of
a Diocese in England or Ireland (Colonial Clergy Act, 37 &
38 Victoria, chapter 77, section 3), and other than a Bishop
in communion with the Church of England acting on the
request and commission of a Bishop of a Diocese in England,
in relation to that Diocese (15 & 16 Victoria, chapter 52,
sections 1 & 2; 16 & 17 Victoria, chapter 49; 37 &
38 Victoria, chapter 77, section 8).
(B) Clergymen ordained under 24 George III., chapter 35, and
clergymen ordained under 59 George III., chapter 60 (37 &
38 Victoria, chapter 77, section 9).
A clergyman who receives Deacon's Orders as above, but receives
Priest's Orders from a Bishop of a Diocese in England or Ireland,
is by long custom not regarded as a Colonially ordained clergyman.
In the converse case of Deacon's Orders being conferred by an
English or an Irish Bishop, but Priest's Orders being conferred as
above, the clergyman is regarded as Colonially ordained.
II. (A) Under the provisions of the Colonial Clergy Act (sec-
tion 3) a Colonially ordained clergyman cannot officiate in
any Church or Chapel in England without (1) the written
permission of the Archbishop of the Province in which he
proposes to officiate, and without also (2) making and
subscribing a declaration in the prescribed form of assent
to the Thirty-nine Articles and of Submission while minis-
tering in England to use the Prayer Book only. This
permission is usually given temporarily and is subject to
revocation by the Archbishop at his discretion.
(B) A Colonially ordained clergyman, even though he holds
the Archbishop's permission to officiate, cannot be admitted
to a benefice or other preferment in England without the
previous consent in writing of the Bishop.
(c) A Colonially ordained clergyman who has held preferment
or has acted as curate in England for a period or periods
exceeding in the aggregate two years, may with the consent
of the Bishop of the Diocese in which he then holds prefer-
RELIGIOUS EDUCATION
367
ment or acts as a curate apply to the Archbishop for a
licence, which, if granted, places him for all purposes in the
position of a clergyman ordained in England.
No. 3.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Religious Education in
Schools.
It is not, in the opinion of the Committee, desirable that the
Lambeth Conference should attempt to frame any general Resolu-
tions, intended to apply to all countries, either as to the exact
form of religious instruction which should be given in particular
schools and classes of schools, or as to the right relations between
Church and State in the matter of giving such instruction. The
conditions of the different countries in which the Anglican Com-
munion is at work are too diverse to admit of any hope that such
a task could be profitably undertaken. We should hinder rather
than help one another by any such attempt.
But there are one or two broad propositions confirmed by
history, by modern experience, and by educational theory, on which
it would be useful to insist. We can state our ideal and indicate
means by which, in course of time, by the steady witness and
persistent endeavour of the Church and with the good hand of
our God upon us, that ideal might be more and more perfectly
translated into practice.
We would begin by insisting that, in all educational effort, the
imparting of information is a means to a still higher end namely,
1 Names of the Members of the Committee :
Bishop of Auckland.
Barking.
Barrow-in-Furness.
Beverley.
North Carolina.
Cashel.
Croydon (Secretary).
Saskatchewan.
Derby.
Islington.
Jarrow.
Kearney.*
Keewatin.
Killaloe.*
Bishop of Lichfield.
Manchester (Chairman).
Western Michigan.
Ontario.
Central Pennsylvania.
Perth.
Peterborough.
Pretoria.
North Queensland.
Bishop Taylor Smith.
Bishop of St. Davids. x
St. Asaph.
St. German's.
368 LAMBETH CONFERENCE OF 1908
the development of character. The real object at which the
teacher should aim is to bring out, in those committed to his care,
an effective desire to know the Truth, to do the Truth, and to
be of the Truth, and to cultivate harmoniously and co-ordinately
all the powers of the child, bodily, mental, and spiritual. There
cannot be a greater wrong than to inflict upon a child, in the
name of education, a training which deliberately leaves some of
his best faculties uncultivated, so far as his school life is concerned.
It has indeed been represented that where purely secular sys-
tems of education have obtained, the results have not always been
disastrous. It may well be the case that the existence of purely
secular schools in a country increases the vigilance of all religious
bodies and of parents, and that the work of religious training,
being done by those who are most profoundly interested in the
child, is well done. But such palliatives are not always available.
The testimony as to the evil effects of education which is wholly
secular in new and sparsely populated countries is very clear and
unmistakable. Nor is the condition of congested populations in
large cities more favourable, so far as religious influences outside
the school are concerned, than that of new countries. A child
trained on purely secular lines must always be on one side of his
character untrained, and even where other religious influences are
strong, it cannot be doubted that they would be stronger if the
influence of the teacher was with them. It seems to be the
undoubted duty of the Church to bear a clear testimony against
the danger of purely secular systems of education, a danger to
which the framers of. such systems show themselves not insensible
by the inclusion of Nature-study and moral training in the place
usually given to religious instruction.
There are many ways in which we may work, and ought to
work, towards the ideal of true education.
In the first place, we ought to keep clearly before ourselves and
before the minds of all teachers what is meant by religious
education.
There are certain broad outlines of Bible history which admit
of historical and ethical treatment without involving many doc-
trinal issues, except as between those who do or do not hold the
doctrine of the Blessed Trinity. It is, no doubt, of the greatest
value that a child should learn these outlines. At the lowest
estimate they may be considered indispensable to a liberal educa-
tion in a Christian country. But without at all disparaging the
worth of such teaching at its best, the Church weakens rather
than strengthens its plea for religious education if it allows such
instruction to be reckoned as adequate religious education. Bible
teaching misses even its true educational value when it does not
definitely aim at producing faith in God through our Lord Jesus
RELIGIOUS EDUCATION 369
Christ, and living fellowship with the Church of Christ through
the sanctifying grace of the Holy Ghost, together with habits of
private devotion and of regular Bible study. It is perilous for
us to accept any lower ideal of religious education, even though
the prospect of finding room for it in the school system of a
country may seem to be very far distant. This still remains our
standard of religious education.
In the second place, we should be alert to use every facility
which the State grants to religious bodies in respect of religious
teaching in schools, and to secure for their children in every
possible way teaching in the faith of their parents.
In the third place, the Church can do something towards
realising its ideal by holding fast to it in the schools which are
under its influence. Setting aside for the moment the considera-
tion of the State school system and Church schools embraced in
that system, the Church has still open to it a large sphere of
educational effort, both in the Mission field and in the secondary
schools of many Christian countries, of which it has not yet made
adequate use. Church schools for children of educated Church
parents are sorely needed in almost every country where such
parents are to be found. From all parts of the Mission field and
from the Colonies the cry comes to our Church to devote our most
cultured sons and daughters to this noble work. Hitherto it has
fallen for the most part on unheeding ears, with the result that
we are outstripped by other religious bodies in many parts of the
world, who are teaching our children with the not infrequent
result that those children are lost to our Communion. It seems
desirable that the voice of the Lambeth Conference should speak
out strongly against this fatal indifference, and that the Church
should pray to God for the gift of teachers who will devote their
lives to the service of teaching wherever He is pleased to open
the way for such service.
Fourthly, we have great need to strengthen our Sunday-school
system. The Anglican Communion has been behindhand in the
work as compared with other religious bodies. There seems to
be no reason why our disconnected Sunday-schools should not be
consolidated into a fellowship or brotherhood all over the world.
The Protestant Episcopal Church in the United States of America
lias appointed a commission to inquire into the whole system of
Sunday-school teaching. No doubt there are portions of the
inquiry which concern that Church alone. But there must be
many others of interest to the whole Church the syllabus, the
apparatus, the employment of trained and paid teachers, the
grading of Sunday-schools, the relation of Sunday-schools to
Church government, and the like. In the Sunday-school the
Church is at liberty to maintain the very highest ideal of religious
B B
370 LAMBETH CONFERENCE OF 1908
education. It seems desirable that a committee or commission
of this Conference should be appointed to report to His Grace the
President on the best methods of improving Sunday-school
instruction.
To the same Committee might be entrusted the consideration
of the duty of catechising and of the right relations between the
Sunday-school and the system known as "the Catechism" in
church. For the two should not be regarded as rivals but as
allies, whose common work, in countries where education is mainly
secular, is of inestimable importance.
Fifthly, as bearing on this question, the Committee cannot
pass by the important question of maintaining amongst trained
teachers all possible helps towards the highest idea of their voca-
tion. It would seem to be a right step in this direction that we
should regard "the gift of teaching " as one of the great gifts
of Christ to His Church, and should formally recognise the status
of those who possess the gift by strengthening the order of
Catechists. Catechists play a very important part in the Mission
field. They are not less needed in settled Churches. At present
the Church has done too little in the way of recognising the gifts
of these men and of organising their services. They should be
encouraged to believe that the Church has a use for their work
and sets a high value upon it by something more distinct than
such diocesan privileges as are in many cases awarded them. In
this connexion we would mention for recognition by the Church,
and for extension, the Guilds and Associations of Day School
Teachers, which have been found invaluable, where they have
been formed, in promoting spiritual fellowship among teachers.
Sixthly, we should strain every nerve to secure religious training
for those who intend to enter the teaching profession, or at least
to put religious influence within their reach where definite
religious training cannot be secured. Even secular education is
reported to be least harmful in countries in which teachers are
expected by public opinion to be religious men and women. Where
teachers are appointed to give religious instruction, they ought
themselves to have religious education.
The need for such education is all the greater because the Bible
cannot now be taught, even to children, exactly as it was taught
thirty years ago. A generation of research and criticism,
unparalleled by any previous generation in Church history, has
left the Bible more firmly established than ever in its position of
the great written revelation of God to man. But to teach it as
though this research had never been conducted, or as though it
had brought no truth to light, is to leave children unprepared for
the active secularist propaganda which they must face when they
are grown up. The preparation of a teacher for religious instruc-
RELIGIOUS EDUCATION 371
tion is a far more serious matter to-day than it was when most
of the existing schemes of Bible instruction were prepared. This
fact is far better understood in the United States than in England,
and there is much to be learnt from the Bible schools which are
being established there. It is important that teachers should
believe faithfully and vitally what they teach, nor is it less
important that what they believe and what they teach should be
true in itself.
But this necessity is not understood by all authorities that have
the training of teachers. There are not many, however, which
are not willing that free access should be given to religious bodies
to exert such voluntary influence as they can. All possible use
should be made by the Church of such opportunities, and especially
in secondary schools, normal schools, and Universities. Clergy,
carefully selected for the work, should be appointed, as far as
possible at all these centres, to form classes for religious instruction
and to encourage religious unions among the students themselves.
There is at the present time a great spiritual movement the
University Student Volunteer movement which is doing a work
in the Universities for which we cannot be too thankful. Its
influence is felt in Universities all over the world. It should be
watched with prayerful interest by our Church, which has many
lessons to learn from it.
Last, but most important of all, is the testimony of the Church
to parents in all conditions of social life as to their responsibility
and privilege in respect of the religious instruction of their
children. It ought to be repeated with increasing emphasis that
no Day-schools, no Sunday-schools, no Catechisms can rob them
of this great opportunity or excuse them for neglect of it. Nothing
is more clearly emphasised in the Word of God than the duty of
parents to teach their own children. None have endeavoured to
discharge this duty wisely without earning love and gratitude from
their children, long after the days of childhood are over. None
have discharged it without untold spiritual benefit to themselves.
As soon as the Church succeeds in teaching parents their duty to
their children, it may await without great anxiety passing waves
of public opinion in favour of secularism. Parents who have tried
to teach their children will not easily be denied their rights in
the schools of their country. They will demand religious education
for their children, and that consistent religious education. They
will claim some voice in the appointment of teachers to whom
they entrust their children. If their demand is backed up by
teachers who wish to give religious education in the highest sense
of the word, the union of these two forces must in time be
irresistible. It will sweep away many of the prejudices which at
present are depriving many children of the English-speaking race
B B 2
372
LAMBETH CONFERENCE OF 1908
over all the world of their rightful heritage. The witness of the
Church will be efficacious, as soon as the Church is in real earnest
about it, and no sooner.
(Signed) E. A. MANCHESTER,
Ckaimitin.
No. 4.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Foreign Missions (a) The
Growth of the Church on Racial and National Lines
(1) Asia, (2) Africa, (3) America; (b) Correlation
and Co-operation of Missionary Agencies.
PREFACE.
Your Committee acknowledge with deep thankfulness to
Almighty God the continued blessing which He has vouchsafed
1 Names of the Members of the Committee :
Bishop of Alaska.
Algoma.
,, Calcutta.
,, Carpentaria.
Chota Nagpur.
,, Clogher.
,, Colombo.
,, Falkland Islands.
,, Fuh-kien.
,, Glasgow.
,, Guiana.
Bishop Hamlyn.
Bishop of Hankow.
,, Hokkaido.
,, Indianapolis.
,, Korea,.
,, Lahore.
,, Limerick.*
Bishop of Liverpool.
Madras (Secretary).
Mauritius.
,, Melanesia.
,, Mid China.
Minnesota.*
,, Moosonee.
Natal.
North Carolina.
North China.
Bishop of Pretoria.
Rhode Island.
,, St. Albans (Chairman).
,, St. John's, Kaffraria.
Salina.*
Shanghai.
,, Sierra Leone.
,, Southern Brazil.
,, Stirling.
Taylor Smith.
Bishop of Tinnevelly.
Tokyo.
,, Uganda.
,, Victoria.
Bishop Coadjutor of Southern
Virginia.
Bishop of Waiapu.
Archbishop of West Indies.
Bishop of Western Equatorial
Africa.
Assistant Bishop of Western Equa-
torial Africa (Johnson).
Assistant Bishop of Western Equa-
torial Africa (Oluwole).
Bishop of Western New York.
Yukon.
Zanzibar.
Zululand.
FOREIGN MISSIONS 373
upon the missionary work of the Church during the last ten years,
and earnestly appeal to all members of the Anglican Communion
for unceasing prayer and unremitting efforts that the Church may
yet more fully realise her vocation to proclaim to all mankind the
Gospel of Our Lord and Saviour Jesus Christ.
The problems of the Mission field to-day are not essentially
different from those which were before the Church at the last
Lambeth Conference. The importance of encouraging the inde-
pendence and autonomy of Native Churches, the establishment of
native episcopates, the adaptation of the services, discipline, and
organisation of the Church to local needs, and the necessity of
making far more earnest efforts to evangelise the Mohammedan
world, especially in India and Africa, are still among the most
serious questions which confront us. But their urgency has l>een
largely increased during the last ten years by three facts :
First, there is the rapid progress of Christianity in Africa and
Asia. It is a matter of deep thankfulness that the main difficulties
of the Church in the Mission field to-day arise not from her
failures, but from her successes. It is. the increase in the number
of converts and the growth of the native Christians in education
and spiritual life that are now calling for a change in our methods.
Then, in the second place, there is the rapid growth during
the last few years of racial and national feeling in Africa and
Asia. Races that seemed to be lying dormant have suddenly
become inspired by a new spirit and felt the thrill of new hopes
and ambitions. The new spirit is, in part, the result of Christian
influence, and it is reacting strongly upon the Christian Church.
If problems of independence and self-support were urgent ten years
ago, they are far more urgent and pressing now.
And then, thirdly, there is the aggressive propaganda of Islam,
which is challenging the Christian Church to a struggle for the
possession of Equatorial Africa. In the ace of that challenge the
duty of evangelising Africa will not wait. The door is still open
for the Christian Church ; but if she fails to press through it, in
a few years it will be shut.
These three facts call for greater efforts and for a careful review
of existing methods of work, but not for any radical alteration
of the general lines upon which the Mission work of our Church
has been carried on for many years past. All that the Committee
feel to be necessary is a frank recognition of the new conditions
which are now coming into existence in the Mission field, the
adaptation of some parts of our machinery to these new conditions,
and at the same time the reaffirmation of principles which cannot
give way to local customs or needs.
The recommendations of the Committee with reference to the
various points brought before them are as follows :
374 LAMBETH CONFERENCE OF 1908
A.
THE GROWTH OF THE CHURCH ON RACIAL AND NATIONAL LINES IN
(1) ASIA, (2) AFRICA, AND (3) AMERICA.
Baptism.
The question of the baptism of polygamists in Africa was care-
fully considered, and it was unanimously resolved that the Com-
mittee could not recommend either the modification or amplification
of the pronouncement of the Lambeth Conference of 1888 on the
whole question of polygamy. 1
The danger of hasty admission of adults to the Church by Holy
Baptism is generally recognised, and in most parts of the Mission
field there is a period of preparation varying from one to three
or four years. The time required for the preparation of cate-
chumens must necessarily vary according to their intelligence and
education : but it is important that every care should be taken to
secure an intelligent belief in the Christian faith and an entire
and willing acceptance of the Christian rule of moral life.
This is especially important where large masses of men and
women come over to the Church in a body. They are often
actuated by mixed motives when they put themselves under
instruction for baptism, and it is essential that each candidate
should be thoroughly taught and carefully tested before being
admitted to the privileges of Holy Baptism.
The Prayer Book.
There is a widely felt desire in many parts of the Mission field
for the adaptation of the Prayer Book or the extension of its
provisions to meet the spiritual needs of the people, and a great
deal of evidence was given on this point from different parts of
the world. While fully recognising the educative value of the
Book of Common Prayer, and the importance of retaining it as a
bond of union and a standard of devotion, the Committee think
that every effort should be made under due authority to render
the forms of public worship more intelligible to uneducated con-
gregations, and better suited to the widely diverse needs of the
various races within the Anglican Communion.
Marriage.
The consideration of marriage problems belongs to another
Committee, but as the question of marriages between Christiana
and non-Christians is of special importance in non-Christian coun-
1 See above p. 133.
FOREIGN MISSIONS 375
tries, it was considered by this Committee. The testimony given
showed that in all parts of the Mission field such marriages are
strongly discouraged, and in some cases absolutely forbidden under
penalty of excommunication. In some dioceses in China it is the
custom to excommunicate parents who give their daughters in
marriage to non-Christians, because the marriages are arranged
entirely by the parents, the daughter not being a free agent, and
it is well-nigh impossible for the wife to remain a Christian when
married to a non-Christian husband. And in most parts of India
parents are similarly put under discipline for the marriage of
their sons and daughters to non-Christian partners.
The Committee recommend that the penalty of excommunication
should be inflicted when the marriages are celebrated with religious
rites which are inconsistent with a profession of Christianity, or
in cases where it is certain that such marriages will involve the
practical renunciation of Christianity. The measure of discipline
to be administered in other cases must be left to the discretion
of diocesan authorities.
It was stated before the Committee that there is a desire in
Western Equatorial Africa for the use of native forms of marriage,
and that in South India the use of the tali or mangalam (i.e. a
small metal disc suspended round the neck of the bride by a string)
was sanctioned some years ago, instead of the ring, in deference
to the strongly expressed desire of the people. The Committee
see no reason why national and local Churches should not adopt
native forms of marriage and consecrate them to a Christian use,
provided (a) that the form used explicitly states that the union
is lifelong and exclusive, (6) that the form is free from all heathen
and idolatrous taint, and (c) that provision is made for the due
registration of the marriage and for other formalities according to
the law of the land, wherever such a law exists.
Adaptation of Native Customs.
This question of the use of native forms of marriage is only
part of the much wider question of adapting native customs
generally. It is undoubtedly true that in the past Christianity
has involved a certain amount of denationalisation, and that
missionaries have been far too ready to introduce Western customs
and to discourage or suppress native customs which are in them-
selves harmless and have no necessary connection with idolatry
or superstition. The result is that the Church comes to the people
in a foreign dress, which prevents them from expressing their
ideas and feelings in ways that are natural to them. The Com-
mittee reaffirm on this point Resolution 19 of the Lambeth
Conference of 1897, "that it is important that, so far as possible,
the Church should be adapted to local circumstances and the
376 LAMBETH CONFERENCE OF 1908
people should be brought to feel in all ways that no burdens in
the way of foreign customs are laid upon them." In some parts
of India the native system of panchayats (committees of five or
more) has been successfully adapted for the administration of
discipline, so that the discipline of the Church is administered,
under the direction of the Bishop, by the people themselves, and
this is what we ought to aim at in all matters which do not touch
the essentials of Christian faith or conduct. We should encourage
the people to do things in their own way, even though it may
not be ideally the best way.
Self-support and Self-government.
Similarly every effort should be used to train native Churches
and congregations in self-support and self-government, and, as
far as possible, lead them to manage their own affairs. We are
glad to report that considerable progress has been made in this
important matter during the last ten years in all parts of the
Mission field, but much still remains to be done, and the Com-
mittee regard it as of the utmost importance that missionaries
should exercise a wise self-restraint and not allow their strength
to become a source of weakness to their converts. There is no
reason for alarm even if mistakes are made. It is far better that
mistakes should be made', and bring with them the lessons of
experience, than that the Native Christians should stagnate in a
position of perpetual dependence. One important step, however,
towards this ideal of self-government is the wider spread of
theological knowledge, and the Committee are unanimous in
thinking that an advanced theological training should be provided
for the ablest of the Native Clergy, and that, if possible, those
who show any aptitude for literary work should be enabled to
devote their time largely to the production of vernacular theo-
logical literature.
Racial Problems.
The racial problems which have arisen in the extension of the
Kingdom of God may from one point of view be even welcomed
as evidence of the fact that many races have received the Gospel
of Jesus Christ and are anxious to discharge their duties as mem-
bers of His Church. They are but a sample of the difficulties
which have arisen since primitive times, and which have been
successfully overcome.
The Committee wish to lay down emphatically the principle of
the unity of Christ's Church. All races and peoples, whatever
their language or conditions, must be welded into the one Body,
and the organisation of different races living side by side into
1 See above p . 202.
FOREIGN MISSIONS 877
separate or independent Churches on the basis of race or colour
is quite inconsistent with the vital and essential principle of unity.
But the problem presents itself in various parts of the world in
such variety of form that it cannot be dealt with uniformly, even
with the preservation of the principle which the Committee lay
down as fundamental.
In countries like China and Japan, and large parts of Africa,
the task before the Church is to build up an autonomous native
Church, from the administration of which European or American
missionaries should ultimately retire when their work is done.
In Japan the Nippon Sei Kokwai is an organised National Church,
in the government of which the English and American elements
are manifestly temporary.
In India the problem is wholly different. A great variety of
races, characterised by various religions, languages, conditions,
have to be won to Christ and welded into one body, and to
organise upon racial lines would be as fatal to the extension of
Christ's Kingdom as was the condoning and allowance of caste in
the eighteenth century. But this does not mean an ignoring of
racial conditions in practical administration, so that the principle
of unity be preserved. Self-support, with a large amount of
autonomy in local administration, is universally recommended, and
the Committee earnestly hope that the way will soon be clear for
a further stage, viz. : the consecration to the Episcopate of Indians
who may be either Diocesan Bishops in entire charge of compara-
tively small dioceses after the primitive model, or assistants to the
English Diocesan Bishops, entrusted by them with the care of
certain missions and pastorates, but in such a manner that the
principle of unity between races is carefully guarded and preserved.
There seems to the Committee no reason why similar methods
should not eventually be adopted in the province of South Africa,
where there is a population of various races.
The problem reaches its acutest forms in a country where, as in
the southern portion of the United States of America, the coloured
population with equal civil rights forms a large proportion of the
total population, and where the history of the past has led to
conditions which accentuate the difficulty with which the living
Church of the present has to deal. It is no part of the function
of the Lambeth Conference to act as an executive body or as a
court of appeal. Its function is simply to advise on principles,
and leave independent authorities to deal with them, but the racial
problem being found in such variety of form, it was referred to
the Committee to deal with it expressly in reference to Asia,
Africa, and America. The Committee sympathise profoundly
with the Church in the United States in the difficulty which it
has to solve, and trust that in the solution of this question (while
878 LAMBETH CONFERENCE OF 1908
making provision to meet such racial requirements as may, under
conditions now actually prevailing, demand separate arrangements
for worship and service, and for freedom of development) there
may be maintained real unity of the faith, obedience to a true
ecclesiastical order, and conformity to the fundamental principle
of the unity of all races in the one Body.
B.
CORRELATION AND CO-OPERATION OF MISSIONARY AGENCIES.
I. Missionary agencies connected with sister societies of the
same Church may be grouped under two heads : (1) Foreign,
i.e. working abroad; and (2) Home. On the first head the
Committee desire to reaffirm and endorse the report of the Com-
mittee appointed to consider and report upon the subject of
Foreign Missions in 1897 with reference to the relation of
Missionary Bishops and Clergy to Missionary Societies, 1 and to
express their thankfulness that the Societies have so administered
their funds as to illustrate the principles before laid down. As
between sister Societies the difficulties have been slight and
transient. The Societies are but the handmaids of the one Church,
and are seeking to build up autonomous Churches from which they
may eventually retire when their missionary work is done.
But with respect to Home agencies the Committee feel that
they may at once strike a note of thankfulness and plead for
further advance. In England the formation of Diocesan Boards
of Missions in connection with the Central Board of Missions
(formerly known as the United Boards of Missions of the Provinces
of Canterbury and York) has been the means of co-ordinating
missionary agencies and enabling supporters of the various societies
to realise their essential unity. Representatives of the Societies
invariably serve on the Diocesan Boards, and the annual Diocesan
Festival brings together for worship and conference those who
are seeking to extend the Master's Kingdom abroad, whatever
agency they may prefer. For this growth of fraternal feeling and
kindly co-operation, and for the marked increase of interest in
missionary work which has characterised the past decade, the
Committee desire heartily to thank God. But they cannot but
feel that there is still much to be done. If every member of the
Church realised personal responsibility for extending the Master's
Kingdom at home and abroad the present situation would not
have arisen in England. It was the lack of it that brought the
Societies into existence, for else Foreign Missions would have been
neglected. Hence has arisen the overlapping of missionary
agencies at home, each with its committee, secretaries, organising
secretaries, deputations, and staff, and the placing of missionary
effort on a wrong footing in the estimation of too many, as though
1 See above pi 237.
FOREIGN MISSIONS 879
it were simply a matter of choice and a response to the efforts of
rival agencies rather than a fulfilment of a plain command from
our Lord Jesus Christ. It is as the Church rises to a higher
spiritual level and insists on doing its own work that the draw-
backs will be removed. The whole deputation system in England
will give way, the Committee hope, to a sounder system in which
the clergy will not wait for deputations to visit their parishes,
but will regard their Mission work as on precisely the same footing
as the care of the sick and the young, glad enough to obtain
from time to time the services of those who have been abroad
and can testify of the work from personal experience, but not
dependent on such visits for the efforts which they make ; studying
themselves the increasing literature that illustrates the work of
Foreign Missions, and informing their people as to the progress
of the Church of Christ, as a regular part of their pastoral work,
and not only when special collections are made. When the Church
at home rises to this higher level, much of the present overlapping
of agencies will be avoided, the home expenditure of the Societies
will be much reduced, the missionary vocation will be brought
into greater prominence, and the essential unity of the work at
home and abroad will be far better realised.
II. The correlation of missionary agencies representing sister
Churches, as e.g. those of the English and American branches of
the Anglican Communion, appears to the Committee to be in
course of such practical solution in the Mission field as to require
but little enforcement of principle. In Japan it is being prac-
tically solved by the formation of the Nippon Sei Kokwai, in
which the English and American elements are happily blended
with the Japanese. In China difficulties are but temporary, and
are being solved. In South America there is no real conflict
between jurisdictions, as the jurisdiction of the Bishop of the
Falkland Islands, earlier in date, is simply personal, not terri-
torial, in respect of English congregations in Brazil, and in no
way conflicts with the jurisdiction of the American Bishop of
Southern Brazil, whose work is of a different character.
But the Committee desire to recommend the Conference to
reaffirm Resolution 24 of the Conference of 1897, 1 and further to
resolve that, although it may be desirable to recognise in some
cases and under certain special circumstances the episcopal care
of a Bishop for his own countrymen within the jurisdiction of
another Bishop of the Anglican Communion, yet the principle of
one Bishop for one area is the ideal to be aimed at, and should
be earnestly commended to all Bishops and Churches of the
Anglican Communion as the best means of securing the unity of
all races and nations in the Holy Catholic Church.
1 See above p. 203.
380 LAMBETH CONFERENCE OF 1908
III. The Committee are dealing with more difficult problems
when they suggest correlation and co-operation between missionary
agencies of the Anglican Communion and those of other bodies.
Between the Mission of the Russian Church in Japan and the
Nippon Sei Kokwai there exists happily perfect friendliness. The
Committee regret that they must leave entirely alone the question
of relationship between Missions of the Anglican Communion and
those of the Roman Catholic Church. But as between Missions
of the Anglican Communion and those of various non-episcopal
Christian communities the Committee desire to offer some sug-
gestions of a tentative character.
There may surely be placed in the forefront of such suggestions
a grateful recognition of the real unity, despite all divisions, of
the Christian Society in the face of all other (non-Christian)
religions. All Christians baptized with water in accordance with
Christ's command in the name of the Father, the Son, and the
Holy Ghost are baptised into the one Church of Christ. Con-
ferences on methods of work have, as the Committee gratefully
acknowledge, drawn together men and women of different bodies
who are striving to evangelise the world, and have shown how
much they have in common and how much they can learn from
each other. Co-operation in education and in moral movements,
such as temperance and social purity, and above all in the trans-
lation of the Scriptures as the common standard of the Christian
faith to which all Christians appeal, and in much Christian litera-
ture, has been a further bond of union, and when all these uniting
forces are reckoned up they form, a link not easily to be broken.
Yet a frank recognition of denominational differences in matters
of importance is no less necessary for a permanent understanding,
and the Committee feel the necessity of recognising and guarding
the right of Christians of any and every name to the ministra-
tions of their several Churches, and the consequential right of a
clergyman or minister of any Christian body to follow up and
minister to his own people, wherever they may be found, without
the suspicion of a breach of Christian charity.
Subject, however, to these rights, the Committee desire to
make the following suggestions :
(1) That it is much to be desired that there should be an under-
standing between Christian bodies engaged in evangelising the
non-Christian world
(a) That missionaries shall not without very strong reasons,
except in large cities, begin new operations in a field already
effectively occupied.
(b) That they shall not seek to attach to their own body those
who are already Christians of other denominations, while at the
same time they are fully justified in receiving to their own body,
after due inquiry and communication with the proper authorities,
FOREIGN MISSIONS 381
members of other bodies who of their own accord seek such
admission.
(2). That there should be some agreement to prevent the
possibility of persons disaffected on grounds of discipline from
being transferred from one body to another.
The Committee note with pleasure the strong desire evidenced
in various parts of the Mission field for a deeper union between
Christian men and women divided on matters of moment but
united by a yet stronger bond in their love of God in Jesus Christ
our Lord, and they cannot but believe that the Foreign Mission
field is likely to react upon the Church at home by teaching a
truer proportion, widening the outlook, and strengthening the
spiritual vision. Compromise of principle is no path to concord,
but essentials and non-essentials are not always wisely dis-
criminated, and the Committee believe that, though the present
generation may not see the issue, the aspirations after a deeper
unity will not be in vain, and that as in the West a time of dis-
integration is being followed by a time of consolidation, so in the
East Christianity may take root without the perpetuation from
generation to generation of the divisions of the West.
(Signed) EDGAR ALBAN :
Chairman.
APPENDIX I.
Endowments for Bishoprics.
The question was referred to the Committee whether it is
desirable that Bishops should be appointed in the Mission field
before an endowment is provided for them, and the Committee
were strongly of opinion that the sending forth of missionary
Bishops should be as free and unfettered as possible, and would
deprecate any interference with the arrangements by which the
missionary societies have hitherto undertaken the support of such
Bishops, and would much regret the delay which must necessarily
be incurred if an endowment for a missionary bishopric were
insisted on as a prerequisite ; at the same time they were also
of opinion that no Bishop should be consecrated to a territorial
Diocese until an endowment is provided or there is an assured
and reasonable expectation of a permanent income.
382
LAMBETH CONFERENCE OF 1908
APPENDIX II.
The Translation of the Name of our Lord in Countries subject to
Mohammedan Influence.
The Committee, having had before it facts from \videly distant
parts of the Church as to the use of the form "Christ," or
"Masih," or the equivalents of these, recommend the appoint-
ment by the Archbishop of Canterbury of a Committee (which
may proceed by correspondence) to inquire and report to him, as
President of the Lambeth Conference, upon the history of the
term "Masih," its present connotation, and the question of the
advisability of its use Binder the different circumstances of different
branches of the Christian Church.
No. 5.
Report of the Committee* appointed to Consider and
Report upon the Subject of Prayer-Book Adaptation
and Enrichment: (a) Rubrics, Text, Lectionary ;
(b) Quicunque Vult.
The Committee have considered the fact that customs which fail
to comply with the strict requirements of the rubrics are widely
1 Names of the Members of the Committee :
Bishop of Adelaide.
Bishop Anson.
Bishop of Bristol.
Bunbury.
Chester (Chairman).
Columbia.
Bishop Courtney.
Bishop of Derby.
Edinburgh.
Ely.
Gibraltar.
Gloucester.
Grahams town.
Grantham.*
Bishop Hamlyn.
Bishop of Kansas.
Korea.
Knaresborough (Sec.).
Lebpmbo.
Lexington.
Lichfield.*
Likoma.
Llandaff.
Bishop Mather.
Bishop of Mexico.
Mid China.
Moray and Ross.
Nassau.
Osaka.
Ottawa.
Oxford.
Pittsburgh.
Rochester.
St. Andrews.
St. Helena.
St. John's, Kaffraria.
Sierra Leone.
Sodor and Man.
Southern Brazil.
South Tokyo.*
Springfield.
Archbishop of Sydney.
Bishop Thornton.
Bishop of Vermont.
,, Worcester.
Zanzibar.
PRAYER-BOOK ADAPTATION 383
prevalent, and that such deviations from plain rule, although in
many instances they have become desirable, tend to weaken the
authority of those who have to enforce discipline when serious
irregularities have to be dealt with.
The Committee are of opinion that it is expedient that rubrics
should be brought, as far as possible, into line with general prac-
tice, except of course where the deviation arises from negligence,
or is in other respects hurtful. They proceed to give illustrations
of what may be done, but it must be remembered that this list of
illustrations is not intended to be exhaustive.
A very general omission is that of the Exhortation at the time of
the Celebration of Holy Communion, beginning " Dearly beloved
in the Lord." This practice has been gradually adopted on the
ground of convenience, especially where there are frequent
celebrations. The rubric might be so altered as to relax the
present rule, while still prescribing the occasional reading of the
Exhortation.
Again, the introduction of the verses said or sung before and
after the Gospel has no sanction from the lubrics of the English
Prayer Book. This almost universal custom should be formally
authorised, as it is already in the Irish, Scottish, and partly in the
American, Churches.
By an almost universal custom the prayers of the Church on
behalf of certain sick and afflicted persons are asked before the
Litany, before the " Prayer for all Conditions of Men," and also,
in many churches, before the Prayer for " the whole state of
Christ's Church." Such a rubric as was suggested by the Con-
vocations of Canterbury and York in 1879 might be added at each
of these places, 1 and a similar rubric might be placed before the
General Thanksgiving.
Parts of the Exhortation which forms the preface to the English
office of Holy Matrimony are frequently omitted. It is desirable
that any such deviation from rule, if made at all, should be made
under authority, and should not be left to the discretion of the
clergyman. But it appears to the Committee that relief from the
difficulty should be sought in a revision of the language of
the Exhortation, similar to that of the Irish Prayer Book, rather
than by the authorised omission of any of the existing words.
In this connection it may be suggested that the language of some
prayers in various parts of the Prayer Book might well be brought
into more real relation to changed conditions of life and modes of
thought.
Passing now to matters which more seriously affect the structure
of the services, we first note that, without breach of ancient
1 "When the Prayers for the Church are desired for any, the Minister
may at his discretion here give notice of the same." " Convocation Prayer
Book," pp. 62, 74, 267 /.
384 LAMBETH CONFERENCE OF 1908
liturgical precedent, undue repetition or redundancy might be
avoided by means of certain omissions.
The repeated saying of the Lord's Prayer, when two or more
services are combined, has been frequently criticised. The Com-
mittee suggest that where services are taken consecutively some
readjustment should be made in this respect.
Again, the frequent occurrence of prayers for the King is a case
of redundancy which constantly calls for remark. The omission
of the Prayer for the King after the Decalogue in the Communion
Office would, the Committee believe, meet with almost universal
approval.
The Committee now come to additions by way of enrichment.
Much valuable guidance in this regard is available from the
American, Scottish, and Irish Service Books.
Additional suffrages might be added in the Litany e.g. for
Parliament, for the Ministers of the Crown, and for the sending
forth of labourers into the harvest.
There is urgent need for the appointment of some Collect, such
as the latter of the two Ember Collects, for use in parish churches
on the Sunday or Holy Day fixed for Ordinations. The rubric for
the use of a Collect during the Ember weeks does not provide
for this. The special suffrage in the Litany from the Ordinal
might also, with slight modification, be sanctioned for use in every
parish church upon the day of Ordination.
There is room for considerable enrichment in the Occasional
Prayers and Thanksgivings. Prayers are needed, at least in the
English Book, for Rogation Days, for Missions (both Home and
Foreign), for Schools and Colleges, for Convocations and Synods
of the Church, for our Brethren and Friends in other lands, for
our Army and Navy, and for our Mercantile Marine. To many
Churchmen, moreover, a brief commemoration of the faithful in
Paradise would be inexpressibly welcome. The Irish Prayer Book
supplies such a prayer. Greater opportunities for the use of these
prayers would be provided by the shorter form of Litany which is
suggested below.
Further enrichment might be secured by the development of a
method which was occasionally adopted by the compilers of the
Prayer Book namely, that of providing alternative forms.
A substitute for the Venite is provided in the anthems pre-
scribed on Easter Day, and similar anthems might well be pro-
vided for all the greater festivals. Additional Proper Prefaces
might also be supplied in the Communion Office in accordance with
earlier usage.
The length of the Litany is undoubtedly one of the causes which
PRAYER-BOOK ADAPTATION 385
have led to its frequent omission, and we suggest that a rubric
similar to that of the American Church is advisable, allowing the
Minister at his discretion to shorten the latter part thereof. This
would afford opportunity for a more frequent use of the occasional
prayers. The Committee are of opinion that, by thus allowing
alternative endings to the Litany, an important step would be
taken towards greater elasticity in our prayers.
Once more, our Lord's Summary of the Law might be allowed
as an occasional alternative to the Decalogue, with such response
or prayer as may be thought desirable.
In order to provide greater variety and elasticity in our Services,
the Committee suggest the permission of a shortened form of
Mattins and Evensong for use when another Service is combined
therewith.
One object to be kept in view would be to provide Services which
could be combined, in the case of Mattins, with an Administration
of Holy Communion, and, in the case of Evensong, with the public
celebration of Holy Baptism, without undue length of Service.
It is further suggested that such alteration of the rubrics con-
cerning the Administration of Holy Communion should be made
as to allow, at the discretion of the Minister, alternative uses of the
prescribed words when the number of communicants is large.
With a view to allowing greater elasticity in public worship, the
Committee recommend the arrangement of Services of " Bidding
to Prayer," in which the Minister should ask the prayers of the
people for various subjects and in special emergencies, interposing
after the mention of each subject a pause for silence, followed by
a collect or prayer by the Minister.
The Committee are, moreover, of opinion that any future
revision of the Book of Common Prayer should include a change
of words which are obscure and commonly misunderstood, such as
" hell," " wealth," damnation," " indifferently."
Lastly, they desire to add that the Calendar and Tables prefixed
to the Book of Common Prayer are urgently in need of revision,
which should include, among other things, the insertion of some
national Saints.
It will be observed that the Committee have not dealt in this
Report with such large questions as those of the Ornaments Rubric
and of the structure and contents of the Prayer of Consecration,
because they felt that the time at their disposal was insufficient.
C C
386 LAMBETH CONFERENCE OF 1908
As regards the PSALTER
(1) The Committee would recommend a larger provision of
Proper Psalms for Sundays and Holydays. The American Prayer
Book provides for sixteen days instead of six, which are all that
the English Book gives. Similar Tables of additional Proper
Psalms were recommended by the Convocation of York in 1879,
and others have been set forth by various Bishops for use in their
Dioceses.
(2) The American Prayer Book also contains twenty Selections
of Psalms in groups, which may be used at the discretion of the
minister in place of the Psalms for the day of the month ; such a
plan is thought to provide
(a) An alternative for the use of the Comminatory Psalms, which
are a serious cause of difficulty and distress to many devout
and thoughtful persons ;
(6) An alternative for the recitation of Psalms that, coming in
ordinary course, may be inappropriate to the day or season,
or to the particular occasion.
(3) Another proposal has been suggested which deserves con-
sideration namely, such a system of reciting the whole Psalter
as would allow of fixed Psalms being assigned to each day of the
week.
As regards the LECTIONARY
(1) So much has been gained by revisions of the Lectionary,
both in England and in America, during the last half -century that,
while grateful for these improvements, the Committee think that
further revision would be of advantage.
(2) Greater liberty in the choice of Lessons might well be given,
provided that the principle is safeguarded by which " all the whole
Bible (or the greatest part thereof) should be read over once every
year." Such liberty is given in the American Church, and sug-
gestions have been made which are worthy of consideration for a
change in the arrangement of the daily Lessons, by which the
continuous course of reading, according to the day of the month,
may be modified by appropriate books of Holy Scripture being
assigned to different seasons, and Lessons appointed for the several
days of successive weeks. This would be an extension to other
seasons (such as the Epiphany and Lent) of the present arrange-
ment, in accordance with which Isaiah and the Apocalypse are read
in Advent.
It has been strongly urged upon the Committee: "That,
pending further emendation of the English version of the Bible,
it is desirable that steps should be taken for allowing the use of
PRAYER-BOOK ADAPTATION 387
the Revised Version wherever Scripture is quoted or recited or
directed to be read, in the Book of Common Prayer." The Com-
mittee are not prepared to recommend this proposal in its entirety,
but they regard the subject as worthy of consideration.
The result of the deliberations of the Committee upon the
subject of Occasional Services appears in the Resolution on that
subject. 1
Quicunque vult.
The Committee, having had under consideration the liturgical
use of the Quicunque vult, would point out that the existing
divergence of practice in the various churches of the Anglican
Communion, together with Resolution 11 B 2 of the Lambeth
Conference of 1888, show that the use or disuse of this Hymn
cannot be made one of the terms of communion.
Various proposals for meeting the difficulties connected w r ith
public recitation of the Quicunque vult which are felt in many
quarters, were placed before the Committee. Of these one was
considered, but it was eventually determined not to make any
general recommendation as to the use or disuse of the Creed to the
Conference.
(Signed) F. J. CESTR :
Chairman.
1 See p. 323,- Resolution 28.
2 " That, in the opinion of this Conference, the following articles supply
a basis on which approach may be by God's blessing made towards Home
Reunion :
*******
" (B) The Apostles' Creed, as the Baptismal Symbol ; and the Nicene
Creed, as the sufficient statement of the Christian faith."
c c 2
388
LAMBETH CONFERENCE OF 1908
No. 6.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of the Conditions Requisite
to the Due Administration of the Holy Communion.
Your Committee have believed that they may best fulfil the
purpose for which they were appointed if they limit somewhat
closely the subject assigned to them, and restrict their delibera-
tion and their report to the special subject of the Administration
of the Holy Communion, and the conditions which should be
required in order that the Sacrament may be duly administered.
They have therefore excluded from their consideration the ques-
tions which concern the requisite qualifications for the reception of
the Sacrament. They have also refrained from inquiry concerning
the requisite qualifications for the minister of the Sacrament and
concerning the words of administration. They believe that this
last question falls properly within the scope of the Committee
appointed to consider the Adaptation of the Prayer Book.
In entering upon the task which they have thus restricted, your
Committee have decided that the most convenient division of the
subject is that which is suggested by the chief questions and
difficulties recently raised in connection with it. Adopting this
division, they have now to make their Report
(i) On the question raised by those who urge that infectious
diseases may be spread by the use of one chalice for a
number of communicants ;
(ii) On the request that in remote Mission stations, where it is
impossible or extremely difficult to obtain wheaten bread or
wine made from the fruit of the vine, the use of some other
matter for the Sacrament should be authorised.
1 Names of the Members of the
Bishop of Aberdeen.
Argyll.
Bristol.
Duluth.*
Durham.
Fuh-kien.
Gibraltar.
Harrisburg.
Kansas.
Liverpool.
Marquette.
Ossory.
Oxford (Chairman).
Committee :
Bishop of Pittsburgh.
Sacramento.
Sodor and Man.
Southern Ohio.*
Southwell.
Southwark.
Bishop Thornton.
Bishop of Tinnevelly.
Tokyo.
Travancore (Secretary).
Uganda.
Zanzibar.
HOLY COMMUNION 389
(i) With regard to the former question, your Committee, having
received the help of important testimony with high medical
authority, believe that, save in extraordinary circumstances, the
risk of infection being conveyed by the chalice is far less than that
which is constantly and unhesitatingly incurred in the circum-
stances and intercourse of daily life. As scientific investigation
discloses more and more of the multitudinous possibilities of disease
besetting human life under its present conditions, there is need to
hold a middle course between carelessness on the one hand and
panic or a paralysing solicitude on the other : and freedom or
ease of mind in social life would be almost impossible if men were
to recoil from every risk of infection which can be suggested to
them. Your Committee believe that it is not necessary, on the
ground of any dread of such risk, to make any change in the
received manner of administration ; that it would be unwise to
recognise and encourage by such a change an alarm which should
be met by the exercise of common-sense.
In special cases, where exceptional circumstances seem to require
a departure from the usual manner of administration, your Com-
mittee advise that counsel and direction should be sought from
the Bishop of the Diocese.
(ii) The difficulty which may arise with regard to the due
administration of the Holy Communion in Mission fields which are
remote and hard to reach has been brought before your Committee
vividly and impressively in the case of Uganda. Not long ago
the problem confronting the Church in Uganda with regard to the
celebration of the Sacrament stood thus : there were hundreds
(where now there are thousands) of native Christians baptized and
confirmed, and prepared, accustomed and desiring to receive the
Holy Communion ; the vine cannot at present be successfully
cultivated there ; every drop of wine had to be brought from the
coast, a distance of a thousand miles ; it had to be carried by
porters, and the journey took five months; while a law, passed
simply for the good of the natives, forbade altogether the intro-
duction of wine into the country. Some of those conditions are
now r considerably changed ; and it is probable that no other Mission
of the Church has to meet on so large a scale the intractable
difficulties which beset the Church in Uganda. But there the
problem has been plainly urgent; it is possible that with more or
less urgency it may elsewhere recur, on particular occasions, if
not on a large scale, as the Mission work of the Church is carried
forward, and vast fields as yet untouched are penetrated and
claimed for Christ.
The Committee recognise that in any such case as that of
Uganda those who bear rule in the Mission have to face a problem
of intense anxiety and to undertake a tremendous responsibility.
390
LAMBETH CONFERENCE OF 1908
No one who tries to realise the dilemma with which a Bishop may
be thus confronted can fail to feel deep sympathy with one who
finds added to the other difficulties of his work the burden of
deciding whether he will refuse to Christ's people the great means
of grace which Christ ordained for them, or alter according to the
exigency of the case the order received in the Church whose
minister he is. It is with no lack of such sympathy that your
Committee have felt bound to refrain from recommending the
authorisation of the departure which has in some cases been made
from that order. The burden of responsibility may thus be left
with those who have borne it ; but the Committee are of opinion
that it is better so to leave it ; and they trust that for the sake of
the Church it may be borne with wisdom and with patience, and
that those who bear it may be guided in each crisis of decision to
decide according to God's will.
(Signed) F. OXON,
Chairman.
No. 7.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Ministries of Healing :
(a) The Unction of the Sick; (b) Faith Healing and
66 Christian Science."
Your Committee, which has had under consideration " Ministries
of Healing," has felt itself at a disadvantage in discussing pheno-
mena which only in recent times have been the subject of scientific
1 Names of the Members of the Committee :
Bishop of Chicago. Bishop of Rochester.
Chota Nagpur. Southern Florida.
Columbia. Springfield.
Dorking.
Edinburgh.
Ely.
Gloucester.
Lebombo.
Los Angeles (Secretary).
Massachusetts .
Ohio.
Bishop
Stepney.
Thetford.
Wellington.
Western China.
Coadjutor of Western
Virginia.
Bishop of Winchester (Chairman).
MINISTRIES OF HEALING 391
investigation. In the present stage of knowledge it would be
premature for any except experts to hazard an opinion upon such
topics as the powers of " Mental Suggestion " and the range of
" Subliminal Consciousness," or to attempt to forecast the
possibilities of " Mental " or " Spiritual Healing."
The Committee would desire to state at the outset that it has
been very materially assisted by highly valuable communications
upon modern " mental " or " spiritual therapeutics," which were
supplied most kindly by two eminent English physicians. It has
had abundant access to the existing literature which has grown up
in connection with the whole subject entrusted to it. Upon the
" Anointing of the Sick " the Committee was fortunate in being
able to consult, in addition to the standard authorities, some
valuable memoranda supplied by learned living scholars.
In every age the Church has regarded ministrations to the sick
as among the most sacred and important of its pastoral duties.
Your Committee trusts that the Anglican clergy are in this respect
steadfastly maintaining that high standard of practical ministry
which has been one of the great glories of their tradition. If, as
has been alleged, disproportionate emphasis has sometimes been
laid upon the preparation for death, this is a tendency which should
be corrected by the more general encouragement of a happy and
trustful Christian spirit.
The Committee believes that Christ still fulfils in Christian
experience His power to give life, and to give it more abundantly ;
and that the faith, which realises His Presence, is capable of
creating a heightened vitality of spirit, which strengthens and
sustains the health of the body. The Committee believes that
sickness and disease are in one aspect a breach in the harmony of
the Divine purpose, not only analogous to, but sometimes at least
caused by, want of moral harmony with the Divine Will ; and that
this restoration of harmony in mind and will often brings with it
the restoration of the harmony of the body. It believes that
sickness has too often exclusively been regarded as a cross to be
borne with passive resignation, whereas it should have been
regarded rather as a weakness to be overcome by the power of the
Spirit.
The Committee believes that the Church possesses in the teaching
of the doctrine of the Incarnation the message which our age
requires, viz., that the whole of Creation is included in the work
of Redemption, and that the body, no less than the spirit, of man
received the eternal benediction of the Lord when He took our
nature upon Him. The Committee believes, also, that the full
potency of corporate intercession has been too little realised, and
that the confidence in the efficacy of prayer for restoration to
health has not been sufficiently encouraged.
392 LAMBETH CONFERENCE OF 1908
I.
Without going so far as to say that the spread, during the last
decade, of phases of thought dwelling upon mental and spiritual
healing is to be attributed to the shortcomings of the Church, it
may be that estrangement on the part of some has resulted from
omissions in the teaching of many of her ministers respecting
the true spiritual life of the Church and of the fruit to be expected
from it.
Undoubtedly, in the case of many of those who have come under
the influence of such phases of thought, a very remarkable effect
has been produced ; they have been helped physically and mentally,
their general health has been improved, disorders have been
controlled or removed altogether.
On the other hand, with reference to definite and, indeed,
aggressive systems, such as that which describes itself as Christian
Science, the Committee considers that the claim to heal all manner
of diseases and organic troubles has not been substantiated, while
suffering has been caused, with many deaths, by the refusal to
allow the sick, children as well as adults, to profit by medical
attendance and care. Moreover, while desiring to express
sympathy with those whose needs may not have been adequately
met within the Church, the Committee believes that a grave and
emphatic warning ought to be uttered against the peril of being
thoughtlessly drawn into alliance, in the desire for health, with
any who, under whatever attractive name, are in antagonism with
the Christian faith upon such subjects as the Incarnation, the
Resurrection, the reality of Sin, and the use of the Holy
Sacraments.
II.
There are many members of the Church, both clerical and lay,
in the United States, in Great Britain, and elsewhere, who practise
" Spiritual Healing " in one or other of its modern forms. It
necessarily lies outside the province of the Committee to sift the
evidence that has been adduced as to cures, _ in the performance of
which their action had been instrumental. Such evidence would
be tested properly only by trained scientific experts.
Many need to be reminded that psychic forces are not the same
as spiritual, and that there is real danger lest certain mental or
psychic powers by which others are helped, and which are
developed in certain persons, should be regarded as gifts of a
special or supernatural character, whereas they are rather to be
looked upon as natural gifts in the same category as ? rt or music.
In the present phase of inquiry, expectation, and experiment,
the Committee earnestly urges that prayer should be made that
MINISTRIES OF HEALING 398
the Holy Spirit will guide the Church to a just judgment upon the
whole subject, to the right appreciation, the patient study, and
the prudent exercise of any powers which may clearly be estab-
lished as gifts of God.
The Committee would not wish to say a word in disparagement
or discouragement of those who may be pioneers in a new branch
of service, but it believes it would for the present be unwise to
depart from an attitude of watchfulness and reserve ; and it is not
therefore prepared to recommend that at the present stage any
authoritative recognition should be given to those who claim to
exercise these " Gifts of Healing."
The Committee feels it a duty to add the following note of
warning. Those who believe themselves to be endowed with the
gift of healing power should be urged diligently to fit and prepare
themselves, by constant prayer and by scientific medical study, for
its proper and safe exercise, in order that there should be no room
for reproach or suspicion on the ground of ignorance or inexperi-
ence; and it is of extreme importance that, if not medically
qualified to practise, they should act with the approval, or under
the supervision, of qualified medical practitioners. Moreover, they
should be cautioned against the temptation, to which those who
believe themselves to be endowed with such exceptional pow r ers are
specially exposed, to wander into the dangerous ground of occultism
and spiritualism.
III.
Every member of the Church should be urged to consecrate the
improved conditions of knowledge and skill to the glory of God,
and by continual prayer and intercession to bring the use of each
fresh gift, whether of healing or of experience, into closer harmony
with the mind of the Great Physician, the Saviour of Body, Soul,
and Spirit.
The Committee desires to place on record its thankfulness to
Almighty God for the wonderful works of healing which have
been wrought during the past century through medical, surgical,
and hygienic discovery, through the development of the hospital
system, and through the training and ministration of nurses. The
Committee believes that medical science is the handmaid of God
and His Church, and should be fully recognised as the ordinary
means appointed by Almighty God for the care and healing of the
human body. The Committee believes that discoveries in the
region of medicine and surgery come to man through Him who is
the Light and the Life, the Divine Word.
394 LAMBETH CONFERENCE OF 1908
IV.
Returning to the subject of the ordinary pastoral ministrations
of the clergy to sick persons, the Committee recommends the
addition to the Office for the Visitation of the Sick of more hopeful
and less ambiguous petitions for the restoration of health, always
subject to the Will of God, than this Office at present supplies;
and that these petitions be used in close connection with prayer
for pardon and peace. It is hoped that, during the period which
must intervene before any such alteration can be carried out,
endeavours will be made to give effect to the spirit of this
recommendation.
The Committee is of opinion, that the prayers for the restora-
tion of health which it recommends, may be fitly accompanied by
the apostolic act of the Laying-on of Hands.
V.
The Committee has carefully considered the suggestion that
these prayers should be accompanied by the anointing of the
sufferer with oil.
The Biblical authority for this practice, as found in St. Mark vi.
13, and St. James v. 14, has undoubtedly great significance for
those members of the Church who look to the letter of Holy
Scripture as their rule of life. It should be clearly pointed out
that St. James emphatically connects the " saving " of the sick
with the " Prayer of Faith," of which the anointing was an
accompaniment. Further, in view of the absence of any record
of the anointing with oil either by our Lord Himself or by His
disciples after Pentecost, except so far as is implied in the passage
from St. James just referred to, it cannot be assumed with cer-
tainty that the rite commended by St. James was intended for
general or lasting use. The application of oil was common at that
time for medicinal purposes, and oil was therefore an appropriate
symbol of healing.
Moreover, so far as the Committee is aware, there is no clear
proof of the use of unction for the sick in the Christian Church
until the fourth century. It was then frequently practised, mainly
with a view to bodily healing; but it should be noted that other
outward symbols of healing were also employed, e.g., bread, water,
clay. There is evidence that until the sixth century unction was
administered, and the oil blessed, not by the clergy only, but also
by laymen and women of reputed sanctity. After that century
the blessing of the oil, at any rate, appears in the West to have
been restricted to Bishops, while in the East it was permitted that
the oil should be consecrated by the Presbyters. From the end of
MARRIAGE PROBLEMS
395
the eighth century onwards, unction was employed in the West as
part of the preparation for death.
In view of this evidence and the conditions prevailing in the
Church at the present time, the Committee is not prepared to
recommend the restoration of the unction of the sick, but it does
not wish to go so far as to advise the prohibition of its use, if it
be earnestly desired by the sick person. In all such cases the
parish priest should seek the counsel of the Bishop of the Diocese.
Care must be taken that no return be made to the later custom of
anointing as a preparation for death.
(Signed) HERBERT E. WINTON :
Chairman.
No. 8.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Marriage Problems:
(a) Divorce; (b) Prohibited Degrees; (c) Restriction
on Population.
Your Committee appointed to consider Marriage Problems beg
leave to report as follows :
1 Names of Members of the Committee :
Bishop of Albany.
Auckland.
Bunbury.
Bangor.
Bristol (Chairman).
Carpentaria.
Deny.
Exeter.
Gibraltar.
Grahamstown
(Secretary).
Harrisburg.
Huron.
Kensington.
Kingston-upon-Thames.
Lahore.*
Leicester.
Madras,
Bishop of Mauritius.
Nagpur.
,, New Westminster.
Bishop Coadjutor of New York.
Bishop of Olympia.
Bishop Coadjutor of Pennsylvania.
Bishop of Reading.
Rhode Island.
Ripon.
Riverina.
South Japan.
Spokane.*
Swansea.*
Truro.
Utah.
Western New York.
Worcester.
396 LAMBETH CONFERENCE OF 1908
I.
DIVORCE.
The successive Lambeth Conferences have grown more and more
emphatic in utterance on the sanctity of marriage as the root of
the family life, and the family life as the basis of social order.
The Conference of 1908 finds itself in presence of a sharp
contrast. From all parts of the Mission field the fact is borne in
upon them that the missionary treats the development of the
ideas of sanctity of marriage and family life as the foundation
on which he builds the social regeneration of the race. On the
other hand, the sanctity of marriage is being violated openly in
civilised societies ; and there is an avowed determination on the
part of persons of extreme opinions to press to the front their
advocacy of the complete abolition of the tie of marriage.
The function of the Church in these matters can be stated quite
simply. The Church does not make the marriage. The marriage
is made by the man and the woman, their consent being duly
certified. The function of the Church is threefold : To bear
public witness to the fact of the marriage; to pronounce the
blessing of Almighty God upon the pair who have of their own
accord entered upon the holy estate of matrimony, instituted by
God himself; and ever after to guard the sanctity of the marriage
bond so long as they both shall live.
It is impossible to note with other than the greatest pain and
the gravest condemnation the ease with which in these modern
times divorces are obtained, and the frequency of the cases in
which the husband and the wife are in collusion in the appeal to
the courts of law.
So far as alleged reasons for divorce are concerned, the Com-
mittee unhesitatingly declare that in their judgment there is at
most but one cause for which a marriage rightly performed and
also consummated ought ever to be broken by a court of law.
That cause is, to employ without discussion the phrase of a former
Conference, " fornication or adultery." In some States of the
United States of America the causes for which divorce is allowed
are so numerous and so frivolous, that a rising wave of opposition
has been called into existence. The steady pressure of the
cleanest public opinion in favour of a diminution in the number
of causes is being applied to the legislatures, already with no
inconsiderable success. We would counsel our brethren there,
and wheresoever in the world there is such necessity, never to
rest until they have purified the law of divorce by the excision of
all causes save the one.
For the formation of a clean public opinion, and for its prac-
tical outcome in the refusal to be in social relations with adulterers
MARRIAGE PROBLEMS 3d7
and adulteresses, the Committee would most earnestly appeal to
clean-living women in all the many ranks and grades of life.
Pure women are the great human power for good in this cause,
and not in this cause only. They can apply a punishment which
will soon prove to be remedial in its effect ; they can refuse to
have social relations with adulteress or adulterer. If they will
be brave in this vital matter, the Committee are clearly of opinion
that the flood of evil can be stemmed and turned.
It is well known that there is a difference of opinion on the
question whether the really (or technically) innocent person
should be allowed to marry in church with the Church's Service.
It appears to a majority of the Committee that the objection to
saying the solemn words over a person whose wedlock man has
sundered, "Those whom God hath joined together let not man
put asunder," is very great. It is a grievous ' misfortune that in
so many cases the really innocent person does not exist. The
suggestion that the guilty person might be allowed to marry in
church, the Committee unanimously condemn.
II.
PROHIBITED DEGREES.
In modern times matrimony has passed in most countries from
the legislative and judicial control of the Church to that of the
State.
But the Church's duty of guarding and enforcing morality, and
the close correlation between marriage questions and moral ques-
tions, make it impossible for the Church to abdicate responsibility
for the marriage law, or rather for the principles regarding
marriage which are to guide members of the Church*
The right to define the degrees within which marriage is pro-
hibited, formerly exercised by the Church alone, is nowadays
claimed and exercised by the State. This is pre-eminently the
case in the United States, where the Church has no list of pro-
hibited degrees, these being left to be dealt with by each State.
In the Church of England the Table of Prohibited Degrees
(compiled by Archbishop Parker) is derived from the pre-Reforma-
tion Canon Law, which binds clergy and laity alike, except so
far as it is overridden by Statutes of the Realm. The law
embodied in the Table is based upon earlier statute law (32 Henry
VIII. c. 38), and is incorporated in Canon 99 of 1603, which
binds the clergy, but does not proprio vigore (in law as distinct
from conscience) bind the laity. The Table comprises a part
only of the list of degrees prohibited by the older Canon Law
the rest (including, e.g. the prohibition of the marriage of first
cousins) being abrogated by statute.
898 LAMBETH CONFERENCE OF 1908
In Ireland, Scotland, and most of the Colonial churches this
reformed table has been expressly adopted by local canons.
The Act of the Imperial Parliament of 1907 has legalised
marriage with a deceased wife's sister, and accordingly, so far
as concerns this one prohibited degree, the Canon (99) above men-
tioned is now no longer in correspondence with statute law.
In many of the Colonies, not only does a similar discrepancy
exist, but, in other degrees also, unions forbidden by the canons
of the Church are allowed by the laws of the State.
Any such discrepancy raises a twofold question : (1) Is the
marriage in question, though permitted by the law of the land,
prohibited by divine law? and (2) (if the foregoing question be
answered in the negative) may not the Church, nevertheless,
rightly enforce, in the case of its own members, its own pro-
hibitions ; and is it not bound, until it has repealed them by its
own act, to enforce them? If the latter question is answered in
the affirmative, the further question arises, How is this to be
done?
Your Committee take it as beyond dispute that there are
degrees, such as those in the direct line of ascent or descent,
within ' which marriage is prohibited by the law of God (as read
in Holy Scripture and in the immemorial instincts of civilised
mankind), so that the Church has no power to modify or to
dispense from such prohibitions.
Applying what has been said to the particular prohibition
recently removed from the English Statute-book, the opinion is
held by some of your Committee that this is a prohibition ot
divine and immutable obligation. Your Committee recognise that
this opinion has influenced ecclesiastical action, and that the pro-
hibition of marriage with a deceased wife's sister has had a salutary
effect as an outwork in protecting the divine law from encroach-
ments, and thus upholding the sanctity of marriage, so seriously
menaced by much hasty and ill-advised legislation in many
countries.
There are many who, while they no longer maintain the divine
and immutable character of this prohibition, yet feel very strongly
the obligation of enforcing the unrepealed law of the Church,
and, as regards England, reject the contention that the canon,
in this respect, is constructively repealed by the Act of 1907.
The terms of the Act (which give the clergy the right to refuse
to celebrate such marriages or to allow their celebration in their
churches, and explicitly leave them subject to any ecclesiastical
censures to which they might have been subject had the Act not
been passed) may fairly be said to lend countenance to this latter
view.
At the same time, it must be allowed that as a matter of legal
MARRIAGE PROBLEMS 399
obligation the unrepealed prohibition now, strictly speaking,
binds the clergy only.
The case of the Churches of Ireland, Scotland, and the Colonies,
is different.
In any case, we are of opinion that marriage with a deceased
wife's sister, where permitted by the law of the land, and at the
same time prohibited by the canons of the Church, is to be
regarded, not as a non-marital union, but as marriage ecclesiastic-
ally irregular while not constituting the parties "open and
notorious evil livers." This is especially the case in countries such
as Japan and India, where marriage with a deceased wife's sister
is not only permitted, but is in many cases a matter of customary
obligation.
In conclusion, we have to place upon record our opinion that
it is within the competence of a local Church to make its own
conditions with regard to prohibited degrees, so that they be not
repugnant to the law of God. But we earnestly invite all Churches
to unite in withstanding the prevailing flood of laxity of practice
and thought in all matters affecting marriage. To do so with
real effect our rebuke must be firm and strong ; but strong it
cannot be unless it is also measured.
III.
RESTRICTION ON POPULATION.
We have to report on the question of the Artificial Restriction
of Population. In every Western country there has been a decline
in the birth-rate j but this decline has been most marked among
the English-speaking people, once the most fertile of races.
Thus comparing the birth-rate of 1894-8 with that of 1874-8, the
decrease in Norway was 4 per cent., in France 14 per cent., in
the United Kingdom 15 per cent., or if we exclude Scotland and
Ireland, the decrease in England and Wales was 17 per cent.
England and Wales, therefore, have suffered a greater propor-
tionate decline than any other European country. The Colonies
of Great Britain follow the steps of the mother-country. Mr.
Coghlan, the Statistician-General of Australia, reckons that
marriage fertility, which in 1886 was represented by 339, had
fallen in 1901 to 235. In New Zealand the birth-rate fell from
37'32 in 1882 to 25'6 in 1900; so great was the fall that it was
said that there were not children enough to fill the schools. There
has been a slight increase since 1900; the rate in 1906 was 27*08.
With the exception of the French population, the birth-rate in
Canada exhibits a similar serious decline. In the United States
the decline in the birth-rate is declared by Dr. J. S. Billings to
be greater than in any other country. It is important to notice
400 LAMBETH CONFERENCE OF 1908
that the decline appears to be chiefly among the old English-
speaking stocks. In the city of Providence, for example, where
vital statistics are favourable, two-thirds of the families belong
to the native stock and one-third to foreign stocks; but of the
children born two-thirds belong to the foreign stocks and only
one-third to the native stock.
Causes.
Many causes have been alleged for this decline in the birth-rate ;
some of these, such as the tendency to marry at a later age than
formerly, have no doubt influenced the birth-rate; but it is
admitted beyond all power of dispute that it is largely due to
the loss of the sense of responsibility to God for the fruits of
marriage resulting in deliberate avoidance or prevention of child-
bearing. " Preventive abortion has taken the place of direct
abortion, and is daily growing more frequent in England and
America." Medical men are constantly consulted by those who
desire to avoid the burden of a family ; the old reserve of modesty
has largely disappeared ; the medical evidence given before the
New South Wales Commission showed that not only was restric-
tion practised, but that the habit of it was regarded without shame
or abhorrence ; the Malthusian Society openly advocates the prac-
tice ; newspapers contain advertisements in which appliances for
the purpose are offered for sale, and in which experts seek public
patronage by announcing the number of their successes in this
malpractice.
Resultant Evils.
The moral evil of this habit claims our first attention. We are
glad to notice that the New South Wales Commission commented
on "the grave immorality of deliberately preventing conception."
The habit, in the view of the Commission, tended to "undermine
the morality of the people, to loosen the bonds of religion, and to
obliterate the influence of those higher sentiments and sanctions
for conduct with which the development of high national character
has ever been associated." Abstention from marriage is within
a man's moral right ; self-restraint in marriage is within his right ;
but to marry with the deliberate intention of defeating one of
the chief ends of marriage is to deprave the ideal of marriage.
The verdict of Nature appears to endorse the moral instinct
which condemns these practices, for there is good reason to believe
that the use of artificial methods of prevention is associated with
serious local ailments. In the view of many eminent physiologists
the ill-effects of the habit resemble those of self -abuse, and nervous
enfeeblement follows. The mental and moral vigour may become
RESTRICTION ON POPULATION 401
impaired, and the question has been asked whether the increase
of insanity may not be closely connected with these habits of
restriction.
Some Popular Mistakes.
We frankly recognise that there are cases in which the habit
of restriction is due to the natural wish to spare the wife from
suffering ; but it is open to doubt whether the practice of pre-
vention does not entail far more suffering than can arise from
allowing Nature to take her course. Many doctors concur in the
view of a well-known writer on this subject, who says that in
one day more misery and suffering arise from the abuse of the
married state than could be found in a month from uncomplicated
child-bearing.
We are ready to admit that parental love of children already
born may be pleaded against the burden of an enlarged family ;
but without dwelling upon the opportunities of unconscious
education which belong to large families, we venture to protest
very earnestly against the foolishness of the love which seeks to
save children from the necessity of personal exertion and is
ambitious to start them in life with the same resources which
have been won by their parents through industry and self-denial.
It is a mistaken kindness to attempt to protect the young from
the wholesome discipline of life.
The Prevalence and Dangers of the Habit.
We must dismiss from our minds the belief that restriction is
due to the pressure of necessity ; the evidence which we have had
before us convinces us that the practice prevails more among the
well-to-do than among the poor. The inducing motive is not
foresight under the stress of poverty ; it is rather to be found
in what the French writers call social capillarity, but which we
prefer to call social ambition ; it arises from the wish to escape
burdens which might lessen social prestige or limit the oppor-
tunities of pleasure; it is a symptom of the spirit which shirks
responsibility and resents self-denial, and w r hich results in the
weakening of character.
When we realise the widely spreading influence of this spirit
and the disastrous results of this habit, we cannot wonder that
grave apprehensions begin to prevail among thoughtful people.
In France, a Parliamentary Commission was appointed in 1901
to consider the matter. In Canada the alarm has led to a solemn
pronouncement on the part of the Bishops, warning against that
"godless spirit which seeks to regulate at will the results of
marriage, and largely to banish childhood from the home."
D D
402 LAMBETH CONFERENCE OF 1908
The dangers of the practice are to us sadly and clearly evident.
There is the danger of the loosening of home ties, for, to use
the language of the Pastoral Letter of the Australian Bishops, this
habit, which degrades the holy estate of matrimony, " is a fruitful
source of discontent, unfaithfulness, and divorce." There is the
danger of physical ills, and there is the worse danger of character
enfeeblement and character is, far beyond riches, the best asset
of nations. There is the danger of deterioration whenever the
race is recruited from the inferior and not from the superior stocks.
There is the world-danger that the great English-speaking peoples,
diminished in number and weakened in moral force, should commit
the crowning infamy of race-suicide, and so fail to fulfil that high
destiny to which in the Providence of God they have been
manifestly called.
The Committee, moved by these considerations, desire to recom-
mend that wherever possible legislation should be promoted to
secure (a) The prohibition of so-called Neo-Malthusian appliances,
and of patent drugs, and corrupting advertisements. (6) The
prosecution of all who publicly and professionally assist preventive
methods, (c) A proper and efficient standard and status of those
who practise midwifery. (d) The national recognition of the
dignity of motherhood, evinced by the provision of adequate care,
protection, and assistance for women before and after childbirth.
(Signed) G. F. BRISTOL,
Chairman.
APPENDIX A.
DIVORCE AND PROHIBITED DEGREES.
An inquiry has been made as to the existence and nature of
Canons of Churches respecting Divorce and Marriage within pro-
hibited degrees. The following have been supplied to the Com-
mittee from authoritative sources :
1. THE EPISCOPAL CHURCH IN SCOTLAND (Canons as amended in
1890).
Canon 41. Of Holy Matrimony.
1. No Clergyman of this Church shall solemnise Matrimony
until he has been satisfied that the civil law of Scotland relating
to the publication of intention to contract a regular marriage has
been duly complied with.
2. No Clergyman shall perform the Marriage Service for persons
who are within the prohibited degrees. (Appendix No. xxv.)
[This refers to Abp. Parker's Table.]
MARRIAGE PROBLEMS 408
3. Clergymen shall in all ordinary cases require marriages to
be solemnised in church, and in the Solemnisation of Holy Matri-
mony they shall comply with the rubrical directions of the Book
of Common Prayer so far as the circumstances of this Church
will permit ; but they may omit at their discretion a part of the
prefatory and the concluding address.
[There is no reference in this Code to Divorce.]
2. THE CHURCH OF IRELAND.
Canon 11.
No clergyman shall solemnise marriages between parties who
are within the degrees expressed in the Table already set forth,
or in such as may be hereafter set forth by the authority of the
Church.
[On April 28th, 1908, a Resolution from the House of Bishops
was communicated to the General Synod of the Church of Ireland
to the effect that the Clergy of the Church of Ireland were still
bound by Canon 11, and therefore not at liberty to solemnise the
marriage of a man with his deceased wife's sister.]
3. THE CHURCH IN THE UNITED STATES OF AMERICA.
Canon 88.
SECTION III. No minister knowingly, after due inquiry, shall
solemnise the marriage of any person who has been or is the
husband or the wife of any other person then living from whom
he or she has been divorced for any cause arising after marriage.
But this Canon shall not be held to apply to the innocent party
in a divorce for adultery ; PROVIDED, that before the application
for such remarriage a period of not less than one year shall have
elapsed after the granting of such divorce ; and that satisfactory
evidence touching the facts in the case, including a copy of the
Court's decree and record, if practicable, with proof that the
defendant was personally served or appeared in the action, be
laid before the Ecclesiastical Authority, and such Ecclesiastical
Authority, having taken legal advice thereon, shall have declared
in writing that in his judgment the case of the applicant con-
forms to the requirements of the Canon ; and PROVIDED, further,
that it shall be within the discretion of any minister to decline
to solemnise any marriage.
SECTION IV. If any minister of this Church shall have reason-
able cause to doubt whether a person desirous of being admitted
to Holy Baptism, or to Confirmation, or to the Holy Communion,
has been married otherwise than as the Word of God and discipline
D D 2
404 LAMBETH CONFERENCE OF 1908
of this Church allow, such minister, before receiving such person
to these ordinances, shall refer the case to the Bishop for his
godly judgment thereupon ; PROVIDED, however, that no minister
shall in any case refuse these ordinances to a penitent person in
imminent danger of death.
4. THE CHURCH OF ENGLAND IN CANADA.
Canon 3. Forbidden Degrees.
1. The Table of Degrees prohibiting certain marriages set forth
by authority in the year of our Lord 1563, and usually annexed
to or included in the Book of Common Prayer, is hereby adopted
by the General Synod.
2. No clergyman within the jurisdiction of the said Synod
shall knowingly solemnise a marriage within the degrees pro-
hibited by such Table.
Canon 5. Marriage and Divorce.
No clergyman within the jurisdiction of the Church of England
in Canada shall solemnise a marriage between persons either of
whom shall have been divorced from one who is living at the time.
5. THE CHURCH OF THE PROVINCE OF SOUTH AFRICA.
Canon 28. Of Holy Matrimony.
1. No clergyman shall join in matrimony persons either of
whom, not having been admitted as a catechumen, is an un-
baptized person, or who are within the forbidden degrees as set
forth in the Table of Kindred and Affinity annexed to the Book
of Common Prayer.
2. The Synod hereby declares its adherence to the doctrine and
discipline of the Church of England concerning marriage and
divorce.
Resolution XI. of the Provincial Synod of 1891. Church
Discipline.
This Synod resolves that no clergyman ought to admit to Holy
Communion any person who has been united within the pro-
hibited degrees, so long as the parties are living together as man
and wife ; or either of two persons so living together one of whom
is either a person divorced from a former spouse on a ground
other than that of adultery, or the guilty party in the case of
RESTRICTION ON POPULATION 405
divorce on the ground of adultery, so long as the former spouse
in either case is still living : PROVIDED, however, that nothing in
this Resolution is to be construed as releasing any clergyman from
acting on the directions contained in the third rubric preceding
the Office of the Holy Communion.
Resolution passed by the Episcopal Synod. Marriage with
Deceased Wife's Sister.
1892. VI. In consequence of the recent act of the Legislature
of the Cape Colony legalising marriage with a deceased wife's
sister, the Bishops of the Province deem it necessary to remind the
clergy and faithful laity that the law of Christ and His Church,
as received by the Church of England and of this Province, must
nevertheless be maintained in its integrity, and accordingly that
no clergyman is justified in uniting together in holy matrimony
persons so related, nor in admitting to Holy Communion persons
so related who have been united in accordance with the civil law,
so long as they live together as man and wife.
The Committee have received information from the West Indies,
Australia, New Zealand, and Japan, but have not ascertained that
those Churches have made Canons on the above-named subjects.
APPENDIX B.
RESTRICTION ON POPULATION.
1. Fall in Birth-rate.
The fall in the birth-rate in England and Wales is shown by
noting that the birth-rate in 1876 was 36' 3 per 1,000; in 1898 it
was 29*4; and in the last quarter of 1904 it was 26'8.
In estimating the national loss arising from a lowered birth-
rate, it is needful to remember that the death-rate has declined
also; the lessening therefore of the birth-rate does not mean a
corresponding loss of actual population, but it does probably mean
a lessening of national power, for the decline in the death-rate
means a larger proportion of old people than formerly ; a dwindling
death-rate means a lengthening of life, and a lengthening of life
means a larger proportion of the aged. This may be exemplified
by one single fact. In England and Wales in 1871 there were
1,063,923 persons between 60 and 70 years old; in 1901 there
were 1,520,346, or nearly half as many again. With this we ought
to compare the shortage of children. In 1881 there were
9,488,591 children under 15 years of age, or 36*5 of the whole
population; in 1901 there were 10,545,744, or 32'3 of the popu
406 LAMBETH CONFERENCE OF 1908
lation. If the proportion of 1881 had been maintained there
would have been 1,192,000 more children. Broadly speaking, the
loss of young people is more than a million, the increase of old
people is about half a million. Instead of the young we have
the old.
It must, further, be remembered that emigration has declined ;
the number of emigrants in 1891-1901 was less than those in
the previous decade by 500,000.
The loss of children in the American continent may be illus-
trated by the following figures. Under normal conditions the
children under five years of age ought to be 12*70 per cent, of
the population. The actual figures are as follows :
1880. 1890.
United States 13*4 11*9
1871. 1901.
Canada 14*63 12*08
Australia and New Zealand, average... 16*10 11*61
The decline in Australia and New Zealand is greater than in
any European country: the number of births per 1,000 women
between 15 and 45 years of age fell 17*7 per cent, in England
and Wales between 1880-2 and 1900-2, and in no European
country was the fall as much as 20 per cent. ; but the lowest fall
in Australia and New Zealand was 23*2 per cent, and in New South
Wales the fall was 30*6 per cent., while in the Australian Colonies
and New Zealand it was 25*73 (New Zealand Official Year Book,
p. 437). In New Zealand the number of children under 5 years
was as follows :
1906 11*47 per cent.
1901 11*15
In 1891 there were fewer children under 5 years by 3,624 than
in 1886.
Thus there have recently been better returns. . . . On the
other hand, the fertility is less, for the births per marriage are
as follows :
1887-1896 4'67 per cent.
1897-1906 3*38
The increase of population in Canada for three decades is :
1871-1880 839,000
1881-1890 508,000
1891-1900 ... 506,000
RESTRICTION ON POPULATION 407
2. Practice of Prevention.
The effect of the practice may be judged from the following
statement. Mr. Weston, in a paper read before the Statistical
Society (September, 1902), calculated that in London alone the
reduction in births due to restriction by artificial means amounted
to 500 a week. The following figures appear to throw light on
the question. In England and Wales the proportion of births to
every 1,000 women of child-bearing age was as follows:
1870-2 153*7
1900-2 114*8
1903 113'8
i.e. a decline of 25'31 per cent, in thirty years, which rose to
26 per cent, in 1903. The words quoted in the Report are those
of M. Lunier.
3. Physical Results.
Dr. L. Bergeret (" Des Fraudes," &c.), who examined a large
number of cases, including fibrous tumours, ovarian diseases,
uterine cancer, &c., says that of the cases entrusted to him more
than three-fourths coincided with practices of restriction, and
most frequently they could justly be attributed to them. Drs.
Richard and Devay are cited by him a* agreeing generally in his
conclusion. Professor Taylor, of Birmingham, declares himself
"convinced, after many years of observation, that both sudden
danger and chronic disease may be produced by the methods of
prevention very generally employed." On the subject of injury
to nerve power he is quite explicit: "None the less real and far
more common is that chronic impairment of the nervous system
which frequently follows the use of any preventive measures "
(Presidential Address before British Gynaecological Society, 1904,
pp. 12 and 13). He compares the effects to those of self -abuse.
That neurasthenia follows self-abuse is admitted by Rohleder,
Krafft-Ebing, Freud, and Gattel. See Dr. Havelock Ellis,
"Studies in the Evolution of Sex," vol. ii., p. 213.
4. Popular Mistakes.
The opinion alluded to is that of Dr. Thos. Addis Emmet
(formerly President of the American Gynaecological Society) in
his work, "The Principles and Practice of Gynaecology," p. 24.
Dr. L. Bergeret ("Des Fraudes," p. 21) says: "The mother who
has borne eight or ten children will seem young by the side of
the woman who has only sacrificed some years to the insane
extravagances of luxury."
408 LAMBETH CONFERENCE OF 1908
"The tenderness, &c., of parents," writes M. Leroy Beaulieu,
" has the effect of depriving male children of any spirit of boldness
and enterprise, and of any power of endurance. From this
especially France is suffering in the present day."
5. The Habit more General among the Well-to-do than among
the Poor.
De Beaumont, in his "Depopulation de la France," states that
the well-to-do classes who could bring up children under the best
conditions have few children, and often even none. He quotes
Diderot's saying, " Rien ne peuple comme les gueux : un enfant
de plus n'est rien pour eux, la charite publique les nourrit."
Professor Marshall, "Principles," &c., vol. i., p. 252, wrote:
"In France for a long time, recently in America, and to a less
extent in England, there has been a tendency for the abler and
more intelligent part of the working-class population to avoid
having large families; and this," he added, "is a source of great
danger."
6. The Probable Influence of the Habit on Divorce.
In Civil Judicial Statistics of England and Wales (Part II) for
1906 (published April, 1908 and edited by Sir John Macdonell),
on page 35, is a table from which the following is an extract :
Out of all the divorces in the ten years ending 1906
(1) 3,463 were of couples with no child, or 39*44 per cent.
(2) 2,104 were of couples with only one child, or 23*96 per cent.
(3) 1,407 were of couples with only two children, or 16*02 per
cent.
(4) 1,616 were of couples with two up to six children, or 18*41
per cent.
(5) 178 were of couples with over six children, or 2'03 per
cent.
It is to be noticed that nearly 40 per cent, of the divorces were
of couples without any children.
It is a pity that the statistics are not graduated between two
and six children. But it is evident that much fewer divorces take
place than in the case of couples with two children, since couples
with three, four, five, and six children only amount to 18*41 per
cent, altogether.
The statistics show that 79*52, of nearly 80 per cent., of all
the divorces take place between couples with two children and
under.
Finally the statistics show that the statement that presence of
children operates against divorce is abundantly verified.
MORAL WITNESS
409
No. 9.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of the Moral Witness of the
Church in Relation to (a) The Democratic Ideal;
(b) Social and Economic Questions.
Eighty years ago De Tocqueville described Democracy as a great
tidal-wave sweeping over Europe, and likened it in its over-
whelming force and the certainty of its onward movement to one
of those great geological changes which have taken place on the
surface of the earth. Certainly there is no sign as yet of any ebb
in that wave, but it is flowing more evidently in the direction of
social reconstruction. The representative democracy of modern
times that has arisen, with its new ideals and aspirations ; the new
prominence given to the wage-earners ; the growing sense of
dissatisfaction with things as they are ; the claim, increasing in
intensity, for justice in the distribution of the proceeds of
industry all these forces combine to bring the social problem to
the front.
Further, this great problem is universal. It calls for solution
in rural districts no less than in great centres of population. It
belongs increasingly to every country.
It is the privilege of the Church to welcome this movement as
one of the great developments of human history, which have
behind them the authority of GOD. It follows that it is the mission
of the Church to help to keep the spirit of democracy true to the
divine purpose. Its aim, therefore, will be to assert a claim, and
to recognise an obligation.
1 Names of the Members of the Committee :
Bishop of Bendigo.
Birmingham.
Bombay.
Chicago.*
Connecticut.
Derry.
Down.*
Glasgow.*
Hereford.*
Islington.
Kensington.
Li chfield (Chairman).
Michigan.*
Michigan City.
Bishop of Newark.
Newcastle, N.S.W.*
North Dakota.
North Queensland.
Perth.
Riverina.
Sheffield.
Southwell (Secretary).
Stepney.
Truro.
Tuam.
Bishop Tugwell.
Bishop of Utah.
410 LAMBETH CONFERENCE OF 1908
The Claim. That the whole sphere of human life, material as
well as spiritual, must be consecrated to the highest purpose ; that
every human aspiration, that every natural human desire, is meant
to find its legitimate satisfaction, while all human wills and
activities must be brought under the sway of Christian law.
The Obligation. That is it the duty of the Church to apply the
truths and principles of Christianity, especially the fundamental
truths of the Fatherhood of GOD, and the Brotherhood of Man, to
the solution of social and economic difficulties, to awaken and
educate the social conscience, to further its expression in legislation
(while preserving its own independence of political party), and
to strive, above all, to present Christ before men as a Living Lord
and King in the realm of common life.
An attitude of aloofness on the part of the Church, or timidity
in facing its obligation, can only mean a serious failure in its work
and a hindrance to its influence, and must tend to strengthen the
feeling amongst the wage-earners that the Church is the ally of
the comfortable rather than of the poor, and that it identifies itself
with the interests of wealth and property ; with the result that the
people become indifferent to the Church, distrustful of its interest
in their lives, and persuaded that it is out of sympathy with their
hopes and aims.
The question inevitably arises, Why does the Church fail to
win the sympathy and regard of those who seek an ideal so
largely in accord with the LORD'S own principles, since it is plainly
wrong to suppose that this democratic movement is in itself
atheistic, or anti-Christian?
The first answer, it must with shame be confessed, will be found
in the fact that the new democracy in its search for brotherhood is
confronted by the innumerable divisions of Christians and the
ceaseless competitions of rival organisations, and finds that in our
modern Church life there is little of the practical spirit of brother-
hood, with the result that it not only holds aloof from the Church,
but is also apt to leave organised religion wholly on one side.
Secondly, the actual system of Church government is too often
autocratic, and this of necessity is alien to that desire and capacity
for self-government which distinguishes the new democracy.
On the other hand, the new democracy, in spite of its ideal, has
its horizon sadly limited. Material happiness is largely its aim,
and, though its desire is brotherhood, it appeals too often to
individual selfishness or to class interests. Moreover, it can hardly
be denied that the movement is characterised by a quite inadequate
perception of the need for the redemption of the individual man
from the power of sin as a condition essential to social regenera-
tion. It thus fails to value and to feel the need of that which
the Church can supply a spiritual vision, the opening out of the
forces of redemption, contact with the Most Holy.
MORAL WITNESS 411
(1) First, then, the Church must make a fresh effort to show
to the world the realisation of brotherhood in Christ. The prin-
ciple of brotherhood was emphasised in the Report of the Com-
mittee on Industrial Problems, presented to the Lambeth Con-
ference of 1897, and a suggestion was made that " wherever
possible there should be formed, as a part of local Church
organisation, Committees consisting chiefly of laymen whose work
should be to study social and industrial problems from the Christian
point of view, and to assist in creating and strengthening an
enlightened public opinion in regard to such problems, and in
promoting a more active spirit of social service as a part of Christian
duty." This suggestion has been very imperfectly acted upon.
What is now needed is not only Diocesan Committees of Social
Service, but smaller groups of Christian men and women in every
place determined to make it their aim to bring the sense of justice
and righteousness, which is common to Christianity and to
democracy, to bear upon the matters of everyday life in trade,
in society, and wherever their influence extends; who will give
serious study to social problems and make the best of their
opportunities of training in social service ; who will then be
qualified to take their place on public administrative bodies, both
local and national; who will protest both by word and example,
both in public and in private, against anything that is immoral or
unjust; who will call into action any legislative machinery which
already exists for the public welfare, and stir up public opinion
on behalf of the removal of wrong wherever it may be found, thus
making an earnest endeavour to share in the transforming work
of Christianity " for their brethren and companions' sake."
In other words the Church must concentrate its resources on
re-creating, inspiring, and using its own Demos, making of it a
truly elect people, a laity (Xaos), an instructed and disciplined
" people of GOD." But this Church " laity " is to be raised up
for service to the whole nation and to the world, and not for
merely denominational interests ; men of all classes of society united
as comrades to fight the battle of the Lord against sin, the world,
and the devil by virtue of their baptism.
This will lead on to a more general revelation of brotherhood in
the Church itself, without which it is hopeless to expect to be able
to win the confidence of the people.
On matters of public morality and social reform Christians of
various denominations can and do co-operate, and it is therefore
hoped that 'in this way also the common service of men will increas-
ingly draw together those who are otherwise grievously divided.
(2) It is of the greatest importance that in the religious teaching
of the Church a prominent place should be given to those practical
principles of morality which are already recognised by the people
1 See above, p. 268.
412 LAMBETH CONFERENCE OF 1908
as true e.g., brotherhood, justice, including justice to other races
than cur own, honesty, purity, peaceableness, self -education, clean-
liness, and care of health ; and that there should be put plainly
before the rich and leisured classses the sin of idleness, the
responsibility of property, the paramount duty of public service,
the incompatibility of selfish luxury with professing Christianity,
and the duty of substituting justice and sympathy and brotherly
effort for a condescending and thoughtless benevolence. At the
same time it is important that all moral teaching, given in the
name of Christ, should, like the teaching of the New Testament,
be recognised as impartial in its bearing on the different classes of
societj''.
(3) But a further, and in many ways more exacting, step must
be taken by the Church. It should make mere of the democratic
principle which truly belongs to the system and tradition of the
Church. It cannot be denied that at present in many quarters
the administration of the Church is autocratic rather than demo-
cratic. This requires to be corrected. In teaching there must be
more emphasis on brotherhood, and in practice less autocracy.
Our representative institutions in the Church should everywhere
be made realities. There should be less of the one-man rule.
This means self-sacrifice on the part of the laity in the service of
others; it means also that the parish priest will go among the
people as the minister, as he that serveth, giving up all idea of
exercising lordship over them.
(4) It is of the greatest importance, therefore, from this point
of view that the Church of Christ, if it is to win the confidence of
the democracy, should show its readiness to set its own house
in order; to model its own system of government on a sound,
representative, and democratic basis ; to restore the ministry of the
laity to its legitimate place and power in Church government and
discipline ; to exhibit .such business capabilities in the administra-
tion of Church finance as shall at least provide adequate stipends
and pensions for its clergy, reapportion and readjust where
necessary existing resources for this purpose, furnish sufficient
funds for the upkeep of Church fabrics and for the organisation of
the charitable and philanthropic institutions of the Church; and,
above all, to make impossible the abuses too often connected with
Church patronage.
(5) And because the people deeply need what the Church alone
can give, no sacrifice on the part of the Church is too great in
giving it. For though the mass of wage-earners who form so
large a part of the new democracy may have great strength of
character due to a long struggle for existence, and wonderful
depths of sympathy due to close and personal touch with sorrow
and suffering, and though amongst them and their leaders are many
MORAL WITNESS 418
whose lives are inspired by the spirit of Christ, yet in the move-
ment generally spiritual force is lacking. People need something
more than material good. They need a Heavenly Vision. It is
the mission of the Church to show men this Vision by preaching
to them the ever-present Kingdom of GOD a kingdom the notes
of which, both here and hereafter, are " righteousness, and peace,
and joy in the Holy Ghost."
(Signed) AUGUSTUS LICHFIELD,
Chairman.
APPENDIX.
The Committee desire to draw attention to the Report No. 412 l
of the Convocation of Canterbury on the " Moral Witness of the
Church on Economic Subjects," and reprints the following
extract :
" What is needed is that the Church should teach the individual
his duty to his neighbour more completely, and with more refer-
ence to actual conditions. We have heard too much of the rights
of property. We have heard enough of the duties of property
towards the Church in its narrower sense. But we have heard too
little (from the authorised Christian teacher) of the fundamental
Christian principles in respect of ' getting ' and * spending.'
" The duty of the Christian as an individual may be considered
in three ways: he may be regarded (1) as a worker, (2) as a
capitalist and employer, and (3) as a consumer.
" (1) The Church should declare that the first duty of the
Christian, whatever may be his circumstances, is that of work ;
for every man according to his ability must contribute by his
service to the common well-being. Idleness, whether it is that of
the rich or the poor man, is an offence against God and man. And
by work we ought to mean the sincere application of all the man's
faculties to his business ' in that state of life unto which it shall
please God to call him.' The shirker and the trifler in any class
of society are men who have failed to recognise the claim of God
upon them.
" (2) The Church should teach that the Christian who is an
owner of property must recognise that, whether he has inherited
1 Sold at the National Society's Depository, Westminster ; and by the
S.P.C.K., Northumberland Avenue, price 2d.
414 LAMBETH CONFERENCE OF 1908
or acquired it, he holds it as a sacred trust. He has indeed, for
good or evil, as society is now organised, legal authority, within
certain limits, over the manner in which it is used; but before
God his authority is that of a trustee for society, not of an absolute
owner.
" And especially the owner of property as an employer must
remember that he is responsible for the conditions under which his
business is carried on. The Christian Church, which holds that
the individual life is sacred, must teach that it is intolerable to it
that any part of our industry should be organised upon the
foundation of the misery and want of the labourer. The funda-
mental Christian principle of the remuneration of labour is that the
first charge upon any industry must be the proper maintenance of
the labourer an idea which it has been sought to express in
popular language by the phrase ' the living wage.'
** The Church should also urge upon its members the moral, as
distinct from the legal, obligation of providing and making efficient
whatever in the way of apparatus or arrangements is necessary to
safeguard the life and health of the worker.
" (3) The Church should teach the moral responsibility of the
consumer ; that is, that no Christian has the right to demand com-
modities at a price which he knows, or can ascertain, to be incom-
patible with the adequate remuneration of the workers and proper
conditions of industry ; or, again, by deferring payment, to render
it more difficult to secure these objects.
" But in carrying out such ideas of a man's duty the individual
by himself is no doubt hampered in a thousand ways. The single
employer or capitalist is often almost as powerless to alter the
system of which he is a part as is a labourer. When ' the system '
makes it necessary for him to do what his conscience condemns,
he can of course, with whatever difficulty, refuse to do it, and
suffer the financial loss or ruin involved. We have almost dropped
out of our current Christian teaching the idea that a Christian may
be called upon to make any great financial or other sacrifice for
conscience' sake. But it is doubtful whether any more effective
instrument of reform in our industrial or financial system could be
found than the multiplication of such protests of the individual
conscience against wrong, which at present are made but rarely.
We believe that nothing would so effectually stir the common
conscience as such examples of splendid renunciation.
" IV. The Duty of the Christian as Citizen. But undoubtedly,
as we have said, the individual by his private action is able to do
little to alter what is amiss. The law must help that is the
expressed will and power of the whole community and all serious
students of society are at the present time ready to recognise this.
Hardly anyone could be found to advocate a return to the laisser
ORGANISATION
415
faire policy of the days preceding the Factory Acts. Here, then,
we touch a new department of duty. The individual Christian is
also a citizen. As a citizen he must inform himself on economic
matters and take his share in public service."
* # For books of reference see the lists published by the Christian Social
Union and by the Social Service Union of the Presbyterian Church of
England.
No. 10.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Organisation within the
Anglican Communion (a) A Central Consultative
Body ; (b) A Tribunal of Reference; (c) The Relations
of Primates and Metropolitans in the Colonies and
Elsewhere to the See of Canterbury; (d) The Limita-
tions of the Authority of a Diocesan Bishop.
The remarkable expansion of the Anglican Communion during
the latter half of the nineteenth century has been accompanied by
an equally remarkable development of provincial organisation. In
addition to the ancient jurisdictions of Canterbury, York, Armagh,
and Dublin, there are now new provinces, with varying forms of
1 Names of the Members of the Committee :
Bishop of Albany.
,, Barbados.
Bishop Baynes.
Bishop of Brechin (Primus).
Archbishop of Brisbane.
Bishop of Bristol.
Croydon.
Dorking.
Down.
Exeter (Chairman).
Gibraltar.
Gloucester.*
Grafton and Armidale.
Ipswich.
Los Angeles.*
Archbishop of Melbourne.*
Bishop of Montreal.
Moray and Ross.
Natal
Bishop of North Queensland
(Secretary).
Bishop of Oregon.
Ottawa.
Qu'Appelle.
St. Asaph.*
Salisbury.
Southampton.
Archbishop of Sydney.
Bishop of Texas.
Archbishop of Toronto.
Bishop of Wellington.
Archbishop of the West Indies.
416 LAMBETH CONFERENCE OF 1908
organisation and jurisdiction, centred around the metropolitical sees
of Calcutta, Toronto, Cape Town, Rupertsland, Sydney, Mel-
bourne, and Brisbane, or having as metropolitans, for the time
being, the Bishops of Dunedin and Jamaica. The Episcopal
Church in Scotland is organised with a Primus ; and the Protestant
Episcopal Church in the United States of America with a Presiding
Bishop. The Church of Japan is also organised as a national
church. Not only have such new provinces been formed, but, in
the case of Canada, two Provincial Synods and four independent
Dioceses have been subordinated to a General Synod of the whole
Dominion ; while in Australia, where the General Synod preceded
provincial organisation, three provinces have been formed, with the
near prospect of a fourth being added to their number.
This twofold process of expansion and consolidation in the
Anglican Communion points to the necessity for a central consulta-
tive body for supplying information and advice. Such a body, to
quote the Encyclical letter issued by the Bishops attending the
fourth Lambeth Conference in July, 1897, " must win its way
to general recognition by the services which it may be able to
render to the working of the Church. It can have no other than
a moral authority which will be developed out of its action." The
same Conference of 1897 formally adopted the following Resolu-
tion (No. 5) : " It is advisable that a consultative body should be
formed to which resort may be had, if desired, by the National
Churches, Provinces, and extra Provincial Dioceses of the Anglican
Communion either for information or for advice, and that the
Archbishop of Canterbury be requested to take such steps as he may
think most desirable for the creation of this consultative body."
Acting upon the above Resolution, on July 30th, 1898, the
Archbishop of Canterbury (Dr. Temple), in a letter to the Bishops
of the Anglican Communion, made the following suggestions :
I. That the Consultative Committee should sit every year at
Lambeth in the week after the second Sunday in July, and should
consist of: (1) the Archbishop of Canterbury; (2) the Archbishop
of York; (3) the Bishop of London; (4) the Bishop of Durham;
(5) the Bishop of Winchester; (6) the Archbishop of Armagh;
(7) the Primus of Scotland ; and of Bishops appointed, one by
each, by those of the following churches and separate Dioceses
which may think fit to make such appointment : (8) India and
Ceylon; (9) Cape Colony; (10) West Indies; (11) Canada;
(12) Australia and New Zealand; (13) China and Japan; (14) the
Independent Dioceses; (15 and 16) and two by the Church in the
United States.
II. (a) The mode of appointing these representative Bishops is
1 See above, pp. 187 and 199.
ORGANISATION 417
left to the churches that appoint. A representative Bishop may
be appointed for one year or for any number of years, and need
not be a member of the body which appoints him.
(6) For the purpose of electing the Bishop who is to represent
the body of independent Bishops, each of those Bishops is at liberty
to nominate a Bishop to the Archbishop of Canterbury before the
end of January. The list of Bishops so nominated will then be
sent to all the independent Bishops, and each of them will, if he
thinks fit to vote, send to the Archbishop the name of the one in
that list for whom he votes. The largest number of votes will
carry the election.
III. Notice should be sent before the end of April of any Bishop
appointed by any one of the churches above named.
IV. All matters to be submitted to this consultative body should
be sent to the Archbishop of Canterbury before Easter Day.
The Central Consultative Committee subsequently was formed
upon the basis of these suggestions. It met for the first time in
July, 1901, and has already proved its utility by considering and
advising on important questions.
I.
Your Committee feel, however, that the time has come when
greater effect can be given to Resolution 5 formally adopted by the
Conference of 1897, and quoted above. They recommend, there-
fore, that the present Central Consultative Committee be recon-
structed upon the following representative basis :
1. The Archbishop of Canterbury shall be a member ex officio.
2. The other members shall be elected or nominated upon the
following basis of representation : Province of Canterbury 2,
Province of York 1 , the Church of Ireland 1 , the Episcopal Church
in Scotland 1, the Protestant Episcopal Church in the United
States of America 4, the Church of England in Canada 1, the
Church of England in the Dioceses of Australia and Tasmania 1,
the Church of the Province of New Zealand 1, the Province of the
West Indies 1, the Church of the Province of South Africa 1,
the Province of India and Ceylon 1, the Dioceses of China and
Corea and the Church of Japan 1, Missionary and other extra-
provincial Bishops under the jurisdiction of the Archbishop of
Canterbury 1. Total 17.
3. The above list shall be subject to revision at successive
Lambeth Conferences.
4. (a) The mode of appointing these representative Bishops shall
be left to the churches that appoint. A representative Bishop may
be appointed for one year or for any number of years, and need
E E
418 LAMBETH CONFERENCE OF 1908
not be a member of the body which appoints him, but each
member shall retain office until his successor has been notified to
the Archbishop of Canterbury.
(6) For the purpose of electing the Bishop who is to represent
the body of independent Bishops, each of those Bishops shall be
at liberty to nominate a Bishop to the Archbishop of Canterbury
before the end of January. The list of Bishops so nominated will
then be sent to all the independent Bishops, and each of them will,
if he thinks fit to vote, send to the Archbishop the name of the
one in that list for whom he votes. The largest number of votes
shall carry the election.
5. The Central Consultative Committee shall meet at least once a
year, and may be specially convened or otherwise consulted in order
to deal with any difficulty that may have been presented to them.
6. The Central Consultative Committee shall be prepared to
receive consultative communications from any Bishop, but in con-
sidering such communications shall carefully regard any limitations
upon such references which may be imposed by provincial
regulation.
II.
The Lambeth Conference of 1897, having due regard to the
character of the whole Anglican Communion, stopped short of
the formation of a Tribunal of Reference. From this position your
Committee cannot recommend any material advance. To be
effective, the jurisdiction of what may be regarded as a final court
of appeal for the Anglican Communion would need to be accepted
by all parts of the Communion. The exceptional position of the
Protestant Episcopal Church in the United States of America
precludes any approach to a foreign court. And certain other
churches by their present constitution exclude any appeal in
ecclesiastical matters to a court outside their own bodies. On the
other hand, the Church of the Province of South Africa, acting
on their own initiative, have constituted the Central Consultative
Committee their ultimate court of appeal in matters connected with
" faith or doctrine." In view of these facts your Committee do
not advise the foimation of a tribunal of reference, but neither do
they desire to place an obstacle in the way of any Provinces or
Churches which may w 7 ish to find outside themselves a court for
the final decision of disputes.
III.
In accordance with the spirit of the foregoing portion of this
Report, your Committee record their conviction that no supremacy
of the See of Canterbury over Primatial or Metropolitan Sees
outside England is either practicable or desirable. In stating this
ORGANISATION
419
your Committee do not forget the peculiar circumstances which
determine the relation of the Metropolitan See of India to the
See of Canterbury. The Committee further bear witness to the
universal recognition in the Anglican Communion of the ancient
precedence of the See of Canterbury. In this connection also they
desire to draw attention to Resolutions 9 and 10 of the Lambeth
Conference of 1897, which run as follow :
(9) Where it is intended that any Bishop-elect not under the
Metropolitan jurisdiction of the See of Canterbury should be con-
secrated in England under the Queen's Mandate, it is desirable,
if it be possible, that he should not be expected to take an oath
of personal obedience to the Archbishop of Canterbury, but rather
should before his Consecration make a solemn declaration that he
will pay all due honour and deference to the Archbishop of Canter-
bury, and will respect and maintain the spiritual rights and privi-
leges of the Church of England, and of all churches in communion
with her. In this manner the interests of unity would be maintained
without any infringement of the local liberties or jurisdiction.
(10) If such Bishop-elect be designated to a See within any
Primatial or Provincial Jurisdiction it is desirable that he should at
his consecration take the customary Oath of Canonical Obedience
to his own Primate or Metropolitan. 1
In the spirit of these Resolutions, your Committee desire to
assert the general principle of the autonomy of national churches
within the Anglican Communion, believing that national churches
will give their best contribution to the life of the Church Universal
if allowed to grow up freely in their own soil, and to develop under
local conditions.
IV.
With reference to the limitations of authority of Diocesan
Bishops, your Committee desire to affirm that the authority of the
Diocesan Bishop as the Minister of the Church is not absolute but
constitutional, being limited on the one hand by the Canons
applicable to Province and Diocese, and on the other hand by the
analogy of the ancient principle that he should act after taking
counsel with his clergy and his people.
In conclusion, your Committee recommend that the substance of
the foregoing Report find expression in the Encyclical letter of the
Conference, 2 and submit resolutions in accordance with their
Report.
(Signed) A. EXON :
Chairman.
1 See above p. 200. 2 See above p. 312.
E E 2
420 LAMBETH CONFERENCE OF 1908
No. 11.
Report of the Committee 1 appointed to Consider and
Report upon the Subject of Reunion and Intercom-
munion (a) Episcopal Churches; (b) Non-Episcopal
Churches; (c) Report of the Committee on the Unitas
Fratrum.
PREAMBLE.
I. THE ORTHODOX EASTERN CHURCH.
II. THE SEPARATE CHURCHES OF THE EAST.
III. THE LATIN COMMUNION.
IV. SEPARATE CHURCHES OF THE WEST.
V. THE " UNITAS FRATRUM."
VI. THE SCANDINAVIAN CHURCHES.
VII. PRESBYTERIAN AND OTHER NON-EPISCOPAL CHURCHES.
APPENDIX OF EXTRACTS ON THE PRESBYTERIAN DOCTRINE OF
ORDINATION.
Your Committee appointed to consider and report upon the
subject of Reunion and Intercommunion with Episcopal and Non-
episcopal Churches and to review the report of a Committee
appointed to consider the position of the Unitas Fratrum, have
approached their important task as follows :
They have divided themselves into groups dealing with the
different aspects of the subject submitted to their consideration.
They have also referred certain special questions to another group
selected from their whole membership.
The Report and Resolutions which they now have the honour to
present are based upon material furnished by the groups severally,
but they represent the judgment of the Committee as a whole.
At the head of their Report they desire to affirm once again
1 Names of the Members of the Committee :
Bishop (R. Ellis) of Aberdeen. Archbishop (St. C. G. A. Donald-
Bishop (W. C. Doane) of Albany. son) of Brisbane.
Bishop (M. R. Neligan) of Auckland. Bishop (F. Goldsmith) of Bunbury.
Bishop (G. W. Kennion) of Bath Bishop (E. Talbot) of Central
and Wells. Pennsylvania.
Bishop (C. Gore) of Birmingham. Bishop (C. P. Anderson) of Chicago.
Bishop (E. J. Palmer) of Bombay. Bishop (C. S. Olmsted) of Colorado.
Bishop (W. J. F. Robberds) of Bishop ( J. B. Crozier) of Down and
Brechin (Primus). Connor (Secretary).
REUNION
421
the principle asserted by the Conference of 1897 (Res. 34), that
"the Divine purpose of visible unity among Christians" is "a
fact of revelation." Your Committee draw from this principle
the inference that in all partial projects of reunion and inter-
communion the final attainment of the Divine purpose should be
kept in view as our object ; and that care should be taken to
do what will advance the reunion of the whole of Christendom,
and to abstain from doing anything that will retard or prevent
it. They have thought it right to propose a resolution to the
Conference on this point. 2 They recognise with thankfulness the
manifold signs of an increasing desire for unity among all Christian
bodies, and with a deepened sense of the call to co-operate with
the manifest leading of the Divine Spirit they venture to request
the Conference to renew the Resolution carried in 1897 (Res. 35), 3
urging the duty of special intercession for the unity of the Church
in accordance with our Lord's own prayer.
Your Committee do not, however, forget that we shalt best
enter into the Divine purpose by considering what sort of projects
Bishop (H. C. G. Moule) of Durham. Bishop (C. P. Scott) of North
Bishop (A. Robertson) of Exeter.
Bishop (J. A. Richardson) of
Fredericton (Secretary].
Bishop (W. E. Collins) of Gibraltar-
Bishop (A. E. Campbell) of Glasgow.
Bishop (H. E. Cooper) of Grafton
and Armidale.
Bishop (L. H. Roots) of Hankow.
Bishop (D. Williams) of Huron.
Bishop (J. M. Francis) of Indian-
apolis.
Bishop Coadjutor (A. E. Joscelyne)
of Jamaica.
Bishop (G. F. P. Blyth) in Jerusalem.
Bishop (G. A. Lefroy) of Lahore.
Bishop (E. King) of Lincoln.
Bishop (J. H. Johnson) of Los
Anereles.
Bishop (G. L. King) of Madagascar.
Bishop (G. M. Williams) of Mar-
(H. L. Clarke) of
quette.
Archbishop
Melbourne.
Bishop (J. Carmichael) of Mont-
real.
Bishop (A. J. Maclean) of Moray
and Ross.
Bishop (C. O. Mules) of Nelson.
Bishop (N. D. J. Straton) of New-
castle.
Bishop (D. H. Greer) of New York.
Bishop Coadjutor (E. M. Parker)
of New Hampshire.
1 See above p. 205.
See above p. 205.
China.
Bishop (C. F. D'Arcy) of Ossory.
Bishop (C. Hamilton) of Ottawa.
Bishop (C. O. L. Riley) of Perth.
Bishop (C. Whitehead) of Pitts-
burgh.
Archbishop (S. B. Matheson) of
Rupertsland.
Bishop (A. G. Edwards) of St.
Asaph.
Bishop (J. W. Williams) of St.
John's, Kaffraria.
Bishop (J. Wordsworth) of Salis-
bury (Chairman).
Bishop (L. L. Kinsolving) of
Southern Brazil.
Bishop (W. C. Gray) of Southern
Florida.
Bishop (E. S. Talbot) of Southwark.
Bishop (C. G. Lang) of Stepney
(Secretary).
Bishop (T. F. Gailor) of Tennessee.
Bishop (C. H. Gill) of Travancore.
Bishop (A. C. A. Hall) of Vermont.
Bishop (T. H. Armstrong) of Wan-
garatta.
Bishop (W. W. Cassels) of Western
China.
Archbishop (E. Nuttall) of the Wes*
Indies.
Bishop T. E. Wilkinson.*
Bishop (H. E. Ryle) of Winchester.
1 See Resolution 68, p. 331.
422 LAMBETH CONFERENCE OF 1908
are opportune, and what should be deferred. They perceive that
the final result may often be hindered by premature advances in
one direction, and hastened by mature advances in another. In
particular they believe that the most pressing need of the present
day is advance in the direction of what is usually in England
called Home Reunion. They are of opinion that success in this
effort, if animated by spiritual motives and conducted upon
Catholic lines, would be the most persuasive evidence of the
working of the Holy Spirit of unity amongst us, and would be
a most powerful instrument for promoting advances in quite
different directions, and not in any way a hindrance to them. Next
to this they believe that development of friendly relations already
existing with the orthodox and separate Churches of the East, with
the Old Catholics, with the Churches of Scandinavia, especially
that of Sweden, and with the Unitas Fratrum, will be most
fruitful of results, and they have prepared resolutions in respect
to all of these bodies. 1 The Committee are not unmindful of the
fact that there can be no fulfilment of the Divine purpose in any
scheme of reunion which does not ultimately include the great
Latin Church of the West, with which our history has been so
closely associated in the past, and to which we are still bound
by many ties of common faith and tradition. But they realise that
any advance in this direction is at present barred by difficulties
which we have not ourselves created, and which we cannot of
ourselves remove.
I.
THE ORTHODOX EASTERN CHURCH.
As regards our relations with the Churches of the Orthodox
East, your Committee record with thankfulness the fact that there
has been a steady growth of friendly intercourse between the two
Communions during the period which has passed since the last
Lambeth Conference. It will be enough to mention, in illustra-
tion of this factj the healthy mediating influence of the Anglican
bishopric at Jerusalem, the sending of students from the Orthodox
East to the University of Oxford and of an English student to
the Theological College of the Church of Constantinople in the
island of Halki, the increasing number of voluntary societies in
England and America which are working for the furtherance of
intercommunion with the East, the many friendly visits which
have been paid by English and American bishops to dignitaries
of the Greek and Russian Churches, and the unvarying courtesy
and goodwill with which they have been received ; above all, the
frequent occasions on which the clergy of our Churches in many
lands have been able to minister to Orthodox Easterns in cases of
1 See above p. 334.
ORTHODOX EASTERN CHURCH 423
emergency, and conversely. Whilst they have no desire to over-
estimate the effect or the immediate value of things such as these,
they are confident that such interchange of friendly offices cannot
but have a real effect as time goes on.
Your Committee are of opinion that efforts after unity are in
no sense furthered by a whittling away of our distinctive position,
and hold that whilst we should always be ready to answer the
questions of others as to our own position, we are bound to seek
a like satisfaction at their hands. Nevertheless, they would lay
stress upon the futility of putting definite questions on crucial
points of ecclesiastical order to individual dignitaries of the
Eastern Churches, which they can only answer in accordance with
their existing canons. They are strongly of opinion that the more
satisfactory way is to seize every opportunity of mutual service,
in the sure conviction that obstacles which now appear insurmount-
able may in course of time be found to vanish away. The doubts
which have been expressed in the Greek Churches with regard
to Baptism as ministered by us have already been laid to rest in
the sister Church of Russia, where the question has been investi-
gated and dealt with in the light of acknowledged facts. We
venture to hope that the use which is already being made, in
exceptional circumstances, of the services of our Ministry may
increase and spread until it shall lead to the diffusion of a more
accurate knowledge, and so put an end to the last remaining
doubts on their part on the subject of the validity of our Orders.
Your Committee would call attention to Resolution 36 of the
Lambeth Conference of 1897, which ran as follows:
"That the Archbishops of Canterbury and York and the Bishop
of London be requested to act as a Committee, with power
to add to their number, to confer personally or by corre-
spondence with the Orthodox Eastern Patriarchs, the ' Holy
Governing Synod ' of the Church of Russia, and the chief
authorities of the various Eastern Churches, with a view to
consider the possibility of securing a clearer understanding
and of closer relations between the Churches of the East
and the Anglican Communion." . . , 1
They are of opinion that a Committee of this character should
be constituted and made permanent, and that it might well take
cognisance of all that concerns our relations with the Churches of
the Orthodox East. Further, they would lay stress on the fact that
all communications which concern the whole Orthodox Eastern
Communion, in order to be effective, must be made to the authori-
ties of that Communion conjointly, and not to individuals only.
With a view to a fuller and more effective comity between
1 See p. 205.
424 LAMBETH CONFERENCE OF 1908
them and us, your Committee are of opinion that it should be the
recognised practice of the Churches of our Communion
(1) at all times to baptize the children of members of any
Church of the Orthodox Eastern Communion in cases of emer-
gency, provided that there is a clear understanding that such
baptism is under no circumstances to be repeated;
(2) at all times to admit properly qualified communicant mem-
bers of any Church of the Orthodox Eastern Communion to com-
municate in our Churches when they are deprived of the ministra-
tions of a priest of their own Communion.
Your Committee are also of opinion that in cases where there
are large numbers of Orthodox Easterns dwelling amongst our
people and without spiritual ministrations of their own, as in
many parts of Canada and of the United States of America, the
Bishops more especially concerned might be advised to com-
municate with the Patriarchs or Governing Bodies of the Churches
concerned, informing them of the facts and saying that, in the
event of a priest (or priests) being sent to minister to such Ortho-
dox Easterns, both the Bishop and his clergy would be glad to
extend to him (or them) all possible help and sympathy.
Further, in view of the fact that a National Council of the
Russian Church is about to assemble, for the first time for over
two hundred years, your Committee are of opinion that it is
desirable that a letter of greeting should be sent from the Lambeth
Conference to this Council, and that the letter should be conveyed
to the Council by two or three Bishops if possible ; and that His
Grace the President should be requested to cause such a letter
to be written and to sign it on behalf of the Conference, and to
nominate Bishops to convey it to the Council.
II.
THE SEPARATE CHURCHES OF THE EAST.
Your Committee have taken into consideration the condition
of the ancient separate Churches of the East, and desire to reaffirm
their conviction that our position in the East involves real
obligations in regard to the Churches which, whatever their short-
comings, have at least stood alone in the maintenance of our
Holy Faith in many lands ; and this under much obloquy and amid
many persecutions. Nor, in spite of the fact that they have all
rested under the imputation of heresy at one time or another, can
they simply be thrown aside together on this ground. The
Armenian Church, now scattered far and wide with the ancient
nation of whose history it is the most striking and significant part,
SEPARATE CHURCHES OF THE EAST 425
declares with justice that its absence from the Council of Chal-
cedon was due to political reasons more than anything else, and
has always strenuously denied, and apparently with no little
reason, the charges of Aphthartodocetic heresy which have been
levelled against it. The doctrinal position of the little East Syrian
Church which was once implicated in Nestorianism seems to call
for fresh consideration in our day ; whilst modern investigations
necessitate a re-examination of the relation in which Nestorius
himself stood to the heresy which bears his name. It has been
contended that the Monophysite heresy has no longer any real
hold amongst the Syrian Jacobites, and that it is even less vigorous
in the Coptic Church. Similar statements have been made with
regard to the Syrian Churches in Southern India. How far these
estimates are true is of course matter for careful study : in them-
selves they are undoubtedly probable, for it is the nature of heresy
to die away, even as it is the nature of the Faith to grow and
spread. But at least it is clear that the matter calls for investiga-
tion, and that these struggling Christian Churches, each and all
of which have often turned towards us for help, have a real claim
upon our love and our sympathy.
In view of these facts, your Committee are of opinion that
steps should be taken to ascertain the doctrinal position of the
separate Churches of the East, with a view to possible inter-
communion ; and that this could best be done by the appointment
of commissions to examine the doctrinal position of each of them,
and, for example, to suggest some carefully and sympathetically
framed statement of the Faith as to our Lord's Person, in the
simplest possible terms, which might be submitted to the par-
ticular Church, when feasible, in order to ascertain whether it
represented the belief of that Church with substantial accuracy.
And they are of opinion that, in the event of such doctrinal
agreement being obtained, it would be right (1) for any Church
of the Anglican Communion to admit individual communicant
members of those Churches to communicate with us when they
are deprived of this means of grace through isolation, and con-
versely, for our communicants to seek the same privileges in
similar circumstances ; and (2) for the Churches of the Anglican
Communion to permit our communicants to communicate on
special occasions with these Churches, even when not deprived of
this means of grace through isolation, and conversely, that their
communicants should be allowed the same privileges in similar
circumstances. Further than this, however, your Committee do
not think it would be right to go, without taking into account
the effect which such action might have upon our relations with
other Churches.
426 LAMBETH CONFERENCE OF 1908
III.
THE LATIN COMMUNION.
Turning now to the Latin Communion, your Committee record
with deep interest certain more or less marked changes in the
relation between the Latin Church and the Christian world in
general. (1) They notice the freer entrance of Roman Catholic
theologians into the general field of modern scholarship, and they
cannot but believe that a commonwealth of learning is a great help
towards union ; (2) they notice the tendency of many who are not
of the Roman Catholic Communion, or, indeed, in many cases,
members of any episcopal Church, to look with sympathetic hope
towards that great Communion as embodying ideals which they
find to be largely lacking in much of the sectional Christianity of
to-day, and this all the more when they see a new spirit of intel-
lectual liberty and ecclesiastical and social reform stirring within its
borders ; (3} at the same time they perceive in the current literature
of the Roman Catholic Church a growing interest in the practical
concerns of other Churches, and not least of our own, which is
sometimes accompanied with a sense of deficiencies in the Latin
Church itself for which a remedy will have to be sought outside.
These indications brighten the outlook for the future, but for
the present your Committee can only repeat the opinion which
has been expressed with deep regret in two former Conferences,
viz., that under present circumstances it is useless to consider the
question of possible intercommunion with our brethren of that
Communion in view of the fact that no such proposal would be
entertained but on conditions which it would be impossible for us
to accept. Nevertheless they desire to place upon record their
conviction that no projects of union can ever be regarded as
satisfactory which deliberately leave out the Churches of the Latin
Communion; and nowhere more than here would they urge the
importance of the cultivation of relations of friendly courtesy 011
the part of our representatives abroad towards the ecclesiastical
authorities in the countries where they live, and the desirability
that all chaplains chosen for service on the continent of Europe and
elsewhere should be instructed to show this courtesy.
At the same time your Committee feel it necessary to sound a
note of warning in a matter which closely concerns our people
abroad and at home, that of mixed marriages. Of the newest
Roman Catholic regulations on the subject, according to which no
marriage, and therefore no mixed marriage, is recognised as valid
unless it has been contracted in the presence of the Roman Catholic
parish priest or his representative, nor any betrothal as valid unless
it has been entered into in the presence of a priest or of two
witnesses, your Committee need not here speak further than to
SEPARATE CHURCHES OF THE WEST 427
say that such regulations constitute a fruitful means of intimida-
tion or evasion on the part of unconscientious persons, and may
easily lead to grievous moral disorders in the case of the ignorant.
Further, your Committee earnestly deplore any celebration of a
marriage which is not either accompanied or immediately followed
by prayer and the invocation of the divine sanction and blessing,
and they would urge that our people should be warned that, in
the case of a mixed marriage with a Roman Catholic, not only does
the canon law of that Communion provide that it shall be thus
celebrated, but there is commonly exacted a promise that the
children of the marriage shall be brought up as Roman Catholics
that is to say, in a religious system which the Anglican parent
cannot conscientiously accept.
IV.
SEPARATE CHURCHES OF THE WEST.
Your Committee desire to repeat the expressions of hearty good-
will and fraternal sympathy which have been made by former
Conferences towards the ancient Church of Holland and the Old
Catholics of Germany, Switzerland, and Austria. They have
watched with much satisfaction and thankfulness the progress of
these latter bodies, which have for some time invited us to holy
Communion, and to which the Churches of our communion have
formally extended the same privileges by resolutions of two
Lambeth Conferences. They would like to see a similar relation
of fellowship ratified between ourselves and the ancient Church of
Holland. At the same time they cannot but deprecate very
earnestly the setting up of new organised bodies of Christians in
regions in America, England, or elsewhere, where a Church with
apostolic ministry and Catholic doctrine offers all religious
privileges without the imposition of uncatholic terms of com-
munion, more especially in cases where no difference of language or
nationality exists.
With regard to the Spanish Reformed Church and the Lusitanian
Church, towards which previous Conferences have expressed their
sympathy, both of which look to Bishops of the Irish Church for
counsel and support, your Committee desire to say that they
welcome the successful efforts which have been made by each of
these bodies to bring its liturgy into closer accord with Catholic
standards.
V.
THE " UNITAS FRATRUM."
This subject comes before the Conference as one previously
discussed in 1878 and 1888, 1 when the matter was left in suspense,
1 See above pp. 95, 123, 166.
428 LAMBETH CONFERENCE OF 1908
and more recently in a detailed statement on the part of the
Unitas (1901) regarding their succession and other questions, a
statement framed expressly as an appeal to attention on the part
of our Communion.
In 1906 the Archbishop of Canterbury appointed a Committee
of Anglican Divines to review the problem. In their recent learned
Report laid before the present Conference they find the claimed
episcopal succession not proven.
On the other hand, the claim of the Unitas to respectful and
sympathetic consideration is in many ways unique, in view not
only of its reverence for Episcopacy, and of its cordial attitude
towards our Communion, but of its noble record of missionary
service.
The present moment is timely for the consideration of the
question, as the annual Synod of the British province of the Unitas
meets next month (August 4-th, 1908), and the decennial General
Synod meets at Herrnhut next year, 1909.
Members of your Committee have had the opportunity of
meeting Bishop Hasse, President of the Directing Board of the
Moravian Church in Great Britain, who was present by invitation ;
and a free interchange of inquiry and answer took place.
Though personally challenging the conclusions of the Committee
of Divines, the Bishop frankly accepted the position created by it
for our side. His impressions as to the attitude of his Church as a
whole towards closer relations with us were decidedly favourable.
As a result of this interview and of subsequent discussions, four
Resolutions are proposed by your Committee for acceptance by the
Conference. 1
VI.
THE SCANDINAVIAN CHURCHES.
The Churches of Sweden, Denmark, and Norway are Churches
of maritime and adventurous peoples which have much affinity with
our own people. They have been brought into intimate contact
with the natives of the British Isles at many periods of history,
and they have contributed largely to the formation of our race.
They have recently become bound by fresh ties to the British
Empire, and they are sending forth emigrants into many parts of
the United States of America and other countries of the world in
which they come in. contact with the Church life of our com-
munion.. In their own homes these peoples have National
Churches in close alliance with the State, which, though in
different degrees, have preserved more of a continuity with the
past than other Protestant and Reformed Churches on the continent
of Europe.
1 See above p. 334.
THE SCANDINAVIAN CHURCHES 429
Your Committee believe that it will be best in the first instance
to refer to our relations with the Church of Sweden. They rejoice
to observe that the Resolutions of our previous Conferences
(Res. 14 of 1888 and Res. 39 of 1897) * have been followed by
the official mission of the lit. Rev. H. W. Tottie, D.D., Bishop
of Kalmar, who is the bearer of a Latin letter to our President
from the Archbishop of Upsala, dated June 20th, 1908^ in which
the following sentence occurs : " Laetamur quod Vos, Episcopi
Anglicani, jam pridem spectatis, ut Ecclesiam vestram et nostram
inter se societate quadam devinciatis. Id quibus in rebus et quo
modo fieri possit, deliberetis, velim, cum Henry William Tottie,
episcopo Calmariensi, collega meo carissimo, qui, Vobis benigne
permittentibus atque jussu Regis nostri clementissimi, ad concilium
quod mox habebitis, venturus est," which we may render : " We
rejoice that you Anglican Bishops have for some time had in view
the binding together of your Church and ours in some sort of
alliance. I would ask that you should deliberate as to the points
and the method of such an alliance with Henry William Tottie,
Bishop of Kalmar, my beloved colleague, who, with your kind
permission and under the orders of our most gracious King, is
about to come to the Council which you are soon to hold."
Your Committee have taken full advantage of the presence of
this honourable and learned envoy of the Swedish Church, and
desire to thank him for the courtesy, kindness, and patience with
which he has discharged his task towards themselves. They would
suggest that before the Conference dissolves he should be invited
to deliver this letter in person, and to receive the answer which is
contained in the Resolution they have drafted. 3
The Bishop of Kalmar produced further evidence in support of
what may now, perhaps, be described as the received opinion, that
the actual succession of the Swedish Episcopate is unbroken. It
appears from documents, to which he has drawn our attention,
that importance was attached to the historic Episcopate at different
periods in the history of the Church of Sweden. 3 He has trans-
lated the various forms of consecration and ordination used in it
at different times, distinguishing them from the forms of admission
to a benefice, with a view to showing that they have been from
the first sufficient. With regard to the Form for the Episcopate,
1 See above pp. 122, 206. 2 See above p. 335.
3 The Bishop of Kalmar refers to the " Kyrko-Ordning " of 1571,
which contains the ritual of the consecration of Bishops and of the
Ordering of Priests. On p. Ixxxv. of this book it is said, regarding the
commission of a Bishop to ordain Priests : " This practice was very
useful, and undoubtedly has proceeded from God the Holy Ghost." In
the " Church Law " of 1686 (chapter xix. sec. 6), which is a book of present
authority, it is said that whosoever should venture to minister as a Priest,
and is not regularly called or ordained according to the rite there set
forth, shall be punished by the Consistorial Court. At present an offence
of this kind would be tried, under modern legislation, in a civil court.
430 LAMBETH CONFERENCE OF 1908
the evidence which has been produced is such as to command very
serious attention. 1 As regards the transmission of the presby-
terate, the use in the ordination of presbyters of the term
Prediko-ambetet (ministerium), which appears to have been
introduced into the form in 1686, is open to very grave objection;
but the term Prest-ambetet (priestly office), which was used in
previous ordinals, has been restored since the year 1894. The
Bishop of Kalmar has also translated for the use of those members
of your Committee who have dealt with this subject the Ritual of
the Holy Supper and the Order of Confirmation, and has called
their attention to the fact that the three Creeds are accepted as
standards by the Church of Sweden, though only the Apostles'
Creed is used in public w r orship.
In view of all this, your Committee are of opinion that the
question of the spiritual validity of the Holy Orders of the Church
of Sweden is undoubtedly matter for friendly conference and
explanation, and that certain lesser points should also be con-
sidered, e.g., as to the form in which the Diaconate is retained,
and as to the rite and minister of Confirmation.
It is also very desirable, from an administrative point of view,
that there should be some regular episcopal oversight over the
1 The form used in the consecration of a Bishop is to be found in the
service entitled " How a Bishop shall be constituted (installas) in Office "
(chap. xii. of the " Handbok " of 1894). In the course of this service
certain important texts of Scripture are read to the Bishop " who is to
be consecrated " (som skall invigas). The Archbishop says : " The
Lord grant unto thee grace to keep faithfully these words in thy heart !
May they abide a rule for thy life ... so as to sanctify thee for the care
of that See which has been committed to thy trust. Of thee does the
Church of God expect that thou shouldest consider the weightiness of
the office of a Bishop," etc. Then, after a confession of faith, made
in the form of the Apostles' Creed, follows examination as to willingness
to undertake the office of a Bishop, carefulness therein and as to the
preaching of God's Word and the administration of the Holy Sacraments,
and care for the congregation (i.e., Church). Then follows the important
formula : " God Almighty strengthen and help thee to keep these promises !
And according to the authority which on God's behalf is entrusted to
me by His congregation (i.e., Church) for this purpose, I hereby commit
to thee the office of a Bishop in N. N. diocese, in the name of God the
Father, the Son, and the Holy Ghost." Then the Bishop falls on his
knees, and hymn 132 of the " Psalmbok " (" O thou Holy Ghost,
come within us ") is sung, during which the Archbishop delivers to him
the King's Mandate and the Bishop's Cross. Then the assistants place
on him his Cope, after which the Archbishop delivers to him his Staff.
When the singing is ended the Archbishop and the assistants lay their
hands upon the Bishop's head, and the Archbishop prays, " Our Father,
etc., for ever and ever. Amen " which is used here as a general prayer
with special intention. Then the Bishop's Mitre is put on, and the
Archbishop says a prayer very like our " Almighty God and most merciful
Father " (said with us between the hymn and the formula " Receive
the Holy Ghost "). The service closes with a Benediction.
PRESBYTERIAN AND OTHER CHURCHES 431
exceedingly large bodies of Swedish settlers in the United States
of America. 1
Your Committee note with pleasure that a kind letter of greeting
was also sent to our President by Bishop Skat R0rdam, Primate
of Denmark, and they express an earnest hope that the friendly
relations already existing between the peoples of Denmark and
Norway, as well as Sweden, and English-speaking peoples every-
where may develop into closer relations of religious co-operation.
Such co-operation would be specially valuable in the Mission field,
where Norwegian missionaries are doing excellent work. There is
also a large opening for such co-operation in the mercantile navies
at sea, and in many seaports. Your Committee are aware that the
Churches of the three countries are quite independent of one
another, but they believe that a closer approach to one of them
might favourably affect our relations with the others.
VII.
PRESBYTERIAN AND OTHER NON-EPISCOPAL CHURCHES.
Many circumstances have led your Committee to pay special
attention to the relations between the Presbyterian Churches and
the Churches of the Anglican Communion. To many Presbyterians
we owe a deep debt of gratitude for their contributions to sacred
learning. We are equally indebted to them for many examples
of holiness of life. With regard to their Churches, although their
characteristics appear to vary in different countries, they have
in many ways a special affinity with our own Communion.
Wherever they have held closely to their traditions and professed
standards of faith and government, as formulated at Westminster,
they satisfy the first three of the four conditions of an approach
to reunion laid down by the Lambeth Conference of 1888. 2 Even
as regards the fourth, though they have not retained "the historic
episcopate," it belongs to their principles to insist upon definite
ordination as necessary for admission into their ministry. Their
standards provide that "the work of ordination " should be "per-
formed with due care, wisdom, gravity, and solemnity " "by
imposition of hands and prayer, with fasting," by the presbytery;
they regard and treat ordination as conferred by those who have
themselves been ordained and are authorised to* ordain others. 3
1 It is important to notice that the General Convention of the Protes-
tant Episcopal Church in the United States, in the year 1904, passed
a Canon (No. 42) enabling a Bishop to approve the use of services in a
language other than the English language. Under this Canon fie Bishops
of that Church may license the use of the Liturgy of the Church of Sweden
by any Swedish congregations which may place themselves under their
care, and this licence has in fact been given in several American dioceses.
2 See above p. 122.
3 See Appendix, note A. p. 434.
482 LAMBETH CONFERENCE OF 1908
Many leading Presbyterian divines maintain the transmission of
Orders by a regular succession through the presbyterate. 1 Facts
such as these seemed to point to the Presbyterian Churches as those
among the non-episcopal bodies with whom it would be most
natural and hopeful at the present time for our own Church to
enter into closer relations. Indeed, your Committee have been
informed that in Australia conferences have been already held
between committees of the General Synod of our own Communion
and of the General Assembly of the Presbyterian Church with
a view to possible reunion.
Your Committee fully recognise that a condition precedent to
any project of reunion would be the attainment of a general
agreement in doctrine and practice which would violate no essential
principle of the Churches of our Communion. They admit that
they are not satisfied that, except possibly in Australia, there is
as yet evidence of a strong desire on the part of any of the
Presbyterian Churches for a closer union with the Anglican
Churches. The question of the recognition of Presbyterian orders
seems to these Churches to present an insuperable obstacle. But
the Committee feel that, before another Lambeth Conference can
meet, the course of events may change the situation. In view
of the possibilities of the future, they think that it would be a
help to the cause of union to state that in their opinion it might
be possible to make an approach to reunion on the basis of
consecrations to the episcopate on lines suggested by such pre-
cedents as those ofA.D. 1610. 2 Further arrangements would be
necessary for the period of transition between the present con-
dition of separation and full union on the basis of episcopal
ordination. The Committee believe that such arrangements might
be framed as would respect the convictions of those who had long
and faithfully fulfilled their ministry in Presbyterian orders, with-
out any surrender on our part of the essential principle, laid down
in the Preface to our Ordinal, that those who are to minister the
Word and Sacraments in the Churches of the Anglican Communion
must have been episcopally ordained. In process of time the two
streams of Christian life would mingle in the one Church,
strengthened by the benefits which each of these contributory
streams would be able to bring to the other.
Your Committee deliberately refrain from entering into any
details, believing that these can only be profitably discussed when
the spirit of unitj^ has drawn the two bodies into closer fellowship
with each other. But they have given very careful consideration
to the matter, and they wish it to be understood that, in their
1 See Appendix, note B. p. 437.
* In so far as these precedents involve consecration to the Episcopate
per saltum, the conditions of such consecration would require careful
investigation and statement.
PRESBYTERIAN AND OTHER CHURCHES 433
opinion, members of the Presbyterian Churches who have, or may
have, a real desire for fuller union with the Churches of our
Communion may be assured that the way to such an arrangement
as has been indicated above is not barred by obstacles which cannot
be overcome by mutual considerateness, under the guidance of
Him who is the Spirit alike of unity and truth.
Another remark may remove misunderstanding and make for
peace. Anglican Churchmen must contend for a valid ministry
as they understand it and regard themselves as absolutely bound
to stipulate for this for themselves and for any Communion of
which they are members. But it is no part of their duty, and
therefore not their desire, to go further and pronounce negatively
upon the value in God's sight of the ministry in other Com-
munions.
Although for the reasons stated the Committee have given
special attention to our relations with Presbyterian Churches, they
have throughout their deliberations considered carefully and
earnestly the relations between other non-episcopal Churches and
the Churches of our Communion. With many of them, to whose
ministers and members we owe, as to Presbyterians, many debts
of gratitude for their learning and piety, and in whom we recog-
nise manifold fruits of the Spirit, we desire to be associated in
friendly intercourse and common service for the Kingdom of God.
The Committee believe that few things tend more directly to godly
union and concord than co-operation between members of different
Communions in all matters pertaining to the social and moral
welfare of the people. It is in the common service of humanity,
in the name of Him who is its Lord, that the ties of friendly
relationship are most readily created and most surely strengthened.
Further, in the opinion of the Committee much could be done
to promote a more cordial mutual understanding, which is the
necessary preliminary to all projects of reunion, if the members
of our Communion would take pains to study the doctrines and
appreciate the position of those who are separated from us, and
w r ould be careful to avoid in speech and act anything savouring
of intolerance or arrogance. Towards this end, the Committee
recommend that private meetings of ministers and laymen of our
own and other Churches should frequently be held, such as those
which have taken place under the auspices of the "Christian
Unity Association " in Scotland, in which, by common study of
the Word of God, by frank and friendly discussion, and by united
prayer, they could at once realise and deepen the sense of union
in the fellowship of Christ. Meanwhile the Committee would
commend to the Church an ideal of reunion which should include
all the elements of divine truth now emphasised by separated
bodies; in a word, the path of efforts towards reunion should be
tf F
434 LAMBETH CONFERENCE OF 1908
not compromise for the sake of peace, but comprehension for the
sake of truth, and the goal not uniformity but unity.
Finally, your Committee, recalling the words of the Report
of the Committee on Church Unity appointed by the Lambeth
Conference, 1897, 1 and of the Resolution of the Conference,
No. 40, 2 venture to suggest that the constituted authorities of
the several Churches of the Anglican Communion should, as oppor-
tunity offers, arrange conferences with representatives of different
Christian bodies and meetings for united acknowledgment of the
sins of division, and intercession for the growth of unity. Believ-
ing as they do that the Spirit of our Lord has been at this time
calling us with special clearness to "consider seriously the dangers
we are in by our unhappy divisions," they earnestly trust that
one result of the present Conference may be a sustained effort
to carry out this proposal in a spirit of humble faith, expectant
hope, and patient charity.
JOHN SARUM,
Chairman.
APPENDIX OF EXTRACTS ON THE PRESBYTERIAN
DOCTRINE OF ORDINATION.
NOTE A.
The earliest authoritative outline of Presbyterian Ministry in
Scotland is contained in The second book of Discipline agreed upon
in the General Assembly, 1578 . . . according to which the
Church Government is established by Law an(nis) 1592 and 1690.
In Chapter ii. 6, we read : ' * There are four ordinary functions or
offices in the Kirk of God ; the office of the Pastor, Minister or
1 " We consider that the time has now arrived in which the constituted
authorities of the various branches of our Communion should not merely
make it known that they hold themselves in readiness to enter into
brotherly conference with representatives of other Christian communities
in the English-speaking races, but should themselves originate such
conferences and especially arrange for representative meetings for united
humiliation and intercession."
2 " That the Bishops of the several Churches of the Anglican Com-
munion be urged to appoint Committees of Bishops, where they have
not been already appointed, to watch for opportunities of united prayer
and mutual conference between representatives of different Christian
bodies and to give counsel where counsel may be asked in this matter.
That these Committees confer with and assist each other and regard
themselves as responsible for reporting to the next Lambeth Conference
what has been accomplished in this respect."
PRESBYTERIAN DOCTRINE OF ORDINATION 485
Bishop ; the Doctor ; the Presbyter or Elder ; and the Deacon.
7. Their offices are ordinary and ought to continue perpetually in
the Kirk, as necessary for the Government and Policy of the
same. ..." In Chapter iii. 1 : " Vocation or calling is common
to all that should bear office within the Kirk. ... 4, This
ordinary and outward calling has two parts, Election and Ordina-
tion. Election is the choosing out of a person or persons most
able to the office that vaikes, by the judgment of the eldership and
consent of the congregation, to whom the person or persons be
appointed. ... 6. Ordination is the separation and sanctifying
of the person appointed to God and his Kirk after he be well tried
and found qualified. The ceremonies of Ordination are fasting,
earnest prayer, and imposition of hands of the eldership." In
Chapter iv. 1 : " Pastors, Bishops or Ministers are they who are
appointed to particular congregations, which they rule by the
Word of God and over the which they watch. ... 3. No man
ought to ingyre himself or usurp this office without lawful
calling. ... 6. Unto the Pastors appertains teaching the Word
of God, in season and out of season, publicly and privately. . . .
7. Unto the Pastors only appertains the Administration of
the Sacraments in like manner as the Administration of the
Word. . . ."
In Chapter vii. 1, we read: "Elderships and Assemblies are
commonly constitute of Pastors, Doctors and such as we commonly
call Elders that labour not in Word and Doctrine. ..." There
is, however, no particular reference in this chapter to the power
or method of Ordination or to the kind of Eldership (or Presbytery)
to which it belongs. The function of Doctor has now lapsed, and
the " Ruling Elder " is no longer associated with the Pastors or
Presbyters in Ordination.
Next to this come three documents of the Westminster Assembly
of Divines. The most important is (1) The Form of Presbyterial
Church Government agreed upon by the Assembly of Divines at
Westminster, examined and approved, anno 1645, by the General
Assembly of the Church of Scotland. This, according to Dr.
Sprott (" Worship and Offices of the Church of Scotland," p. 85,
1882), has not been revived either by Church or State since
1690. It is, however, except in its implied prohibition of superin-
tendency, in intimate accord with standards that are still valid.
Less detailed are (2) The Confession of Faith agreed upon by the
Assembly of Divines at Westminster: examined and approved
anno 1647 by the General Assembly of the Church of Scotland:
and ratified by Act of Parliament 1690; and (3) The Larger
Catechism of 1648.
The Form of Presbylerial Church Government teaches under the
head Of the Church :
F F 2
436 LAMBETH CONFERENCE OF 1908
* There is one general Church visible held forth in the New
Testament. The ministry, oracles, and ordinances of the New
Testament are given by Jesus Christ to the general Church
visible . . . until His second coming. Particular visible Churches,
members of the general Church, are also held forth in the New
Testament."
Under the head Of the Officers of the Church it teaches that the
ordinary and perpetual officers of the Church are pastors, teachers,
and other church governors and deacons; and that Pastors have,
with other rights of praying, reading, preaching, and teaching,
the right to administer the Sacraments. Of Ordination of
Ministers it teaches: " (1) No man ought to take upon him the
office of a minister of the Word without a lawful calling ;
(2) Ordination is always to be continued in the Church ; (3) Ordina-
tion is the solemn setting apart of a person to some public church
office; (4) Every minister of the Word is to be ordained by
imposition of hands and prayer, with fasting, by those preaching
presbyters to whom it doth belong (1 Tim. v. 22, Acts xiv. 23,
Acts xiii. 3) " ; (5) " The power of ordering the whole work of
ordination is in the whole presbytery."
Under Directory for Ordination of a Minister we read : "It
being manifest by the Word of God that no man ought to take
upon him the office of a minister of the Gospel until he be lawfully
called and ordained thereunto ; and that the work of ordination
is to be performed with due care, wisdom, gravity, and
solemnity." . . . The following requirements are made : (1)
Testimonial; (2) Examination; (3) Ability to defend the orthodox
doctrine; (4) A minister formerly ordained is to bring a testi-
monial of his ordination ; (5) On the day of ordination is to be
" a solemn fast . . . that they may the more earnestly join in
prayer for a blessing on the ordinance of God and the labours
of His servant. . . . The presbytery shall come to the place, or
at least three or four ministers of the Word shall be sent thither
from the presbytery ; of which one appointed by the presbytery
shall preach . . . concerning the office and duty of ministers of
Christ " ; (6) Questions to the ordinand and promise to " main-
tain the truths of the Gospel and the unity of the Church against
error and schism, and to submit to the discipline of the Church."
(8) " The presbytery, or the ministers sent from them for ordina-
tion, shall solemnly set him apart to the office and work of the
ministry, by laying their hands on him, which is to be accompanied
with a short prayer or blessing to this effect : " Thankfully
acknowledging the great mercy of God in sending Jesus
Christ . . . and for His ascension . . . and thence pouring out
His Spirit and giving gifts to men, apostles, evangelists, prophets,
pastors, and teachers; for the gathering and building up of His
PRESBYTERIAN DOCTRINE OF ORDINATION 487
Church, and for fitting and inclining this man to this great work
[Here let them impose hands on his head} ; to entreat Him to fit
him with His Holy Spirit, to give him, who in His Name we thus
set apart to this holy service, to fulfil the work of his ministry in
all things," etc.
11. " And in case any person already ordained minister in
Scotland, or in any other reformed Church, be designed to another
congregation in England, he is to bring from that Church to the
presbytery here ... a sufficient testimonial of his ordination, of
his life," etc.
The Westminster Confession of Faith in chapter xxv. 2 Of the
Church, defines the visible Church as follows : " The visible
Church, which is also Catholick or Universal under the Gospel (not
confined to one nation as before, under the Law) consists of all
those throughout the world that profess the true religion, together
with their children, and is the Kingdom of the Lord Jesus Christ,
the House and family of God, out of which there is no ordinary
possibility of Salvation." It proceeds in section 3 : " Unto this
Catholic visible Church Christ hath given the ministry, oracles, and
ordinances of God for the gathering and perfecting of the Saints
in this life to the end of the world." In xxvii. 4 : " There be
only two Sacraments ordained by Christ our Lord in the Gospel,
that is to say, Baptism and the Supper of the Lord : neither of
which may be dispensed by any but by a minister lawfully
ordained." In xxviii. 2 Baptism is specially assigned to "a
minister of the Gospel lawfully called thereunto." The Larger
Catechism has no detail of importance.
NOTE B.
The principles of the three Westminster formularies were argu-
mentatively maintained by many writers in the struggle with
Independency in the middle of the seventeenth century. A less-
known book of this kind is the Jus Divinum Regiminis Ecclesiastici
by sundry Ministers of Christ within the City of London, 1647,
which maintains in particular the rights of " Ruling Elders."
More often quoted is Jus Divinum Ministerii Evangelici, published
by the Provincial Assembly of London, 1654. Both maintain the
" divine right " of Presbyters, and assert that to them is com-
mitted the power of ordination and not to the congregation. The
latter book, which aimed at comprehending " moderate " Episco-
palians, and asserted " that the essence of the ministerial call
consisteth in ordination," has apparently had great influence in
Scotland, and is frequently referred to with approval by Scottish
Divines.
488 LAMBETH CONFERENCE OF 1908
In Principal George HilPs " View of the Constitution of the
Church of Scotland," a book of authority (pp. 19, 20, ed. 3, 1835,
we read : " Presbyterians hold that preaching the Word, dis-
pensing the Sacraments, and exercising ecclesiastical jurisdiction
over Christians are functions which in all ages belong to the office
of a Christian teacher ; that the right of performing every one of
these ordinary functions was conveyed by the Apostles to all whom
they ordained ; that the persons who in the New Testament are
indiscriminately named bishops and presbyters had the right of
conveying to others all the powers with which they had been
invested ; and that every person who is ordained is as much a
successor of the Apostles as any Christian teacher can be."
Dr. George W. Sprott, a leading member of the " Scottish
Church Society " in the Established Church of Scotland, in " The
Worship and Offices of the Church of Scotland " (pp. 187-8, Black-
wood, 1882), writes: "It is the doctrine of the Church that
Presbyters are the successors of the Apostles in all the ordinary
functions of the ministry, and this excludes the claim of Prelates
to ordain as an order above Presbyters, leaving them only the
same power of order as that which belongs to all who are admitted
to the Presbyterate. All the Reformed Churches held that there
are only two orders in the ministry of divine appointment those
of Bishop or Presbyter and Deacon."
Dr. Charles Greig McCrie's "The Public Worship of Presbyterian
Scotland " (Blackwood, 1892) gives the opinion of a leading
minister and ex-moderator of the United Free Church of Scotland.
The first words of the book are, " Presbyterianism is essentially a
system of Church polity, having government by Presbyters for its
distinguishing feature. It differs from Episcopacy in refusing to
acknowledge any such governing power in the hands of prelates or
diocesan bishops, as would constitute them an order in succession
to the apostleship, separate from and superior to Presbyters ; it is
distinct from Independency, which lodges the government of the
Church in the individual congregation. According to Presbyterian
rule, all ecclesiastical authority is lodged in the Presbyters as the
genuine Bishops of the New Testament, with whom is; the true
apostolical succession, the Presbyters being associated, for purposes
ministerial or administrative, in congregational sessions, classical
presbyteries, provincial synods, and general assemblies."
Dr. Robert Herbert Story, late Principal of Glasgow University,
a writer of another school, in his Baird Lectures for 1897 (" The
Apostolic Ministry in the Scottish Church "), writes as follows :
" What is the Apostolic Ministry? To that question I reply : A
ministry exercised in the spirit and after the example of the first
planters of Christianity, and transmitted from them to us in an
orderly and recognisable succession " (p. 4); and on p. 24 : " The
PRESBYTERIAN DOCTRINE OF ORDINATION 439
minister of a Presbyterian congregation is just as much an
episcopos as any member of the Roman hierarchy, in the primitive
sense of the term. He is the president, the administrator, the
representative of the congregation, and the primitive bishop was
no more. He is chosen by the congregation and set apart to his
office by his fellow-presbyters as was the primitive bishop." But
elsewhere he seems to speak rather lightly of the importance of
succession as a fact e.g., pp. 5 and 248.
In the " Book of Common Order . . . issued by the Church
Service Society," ed. 3, 1874, pp. 2256, the following prayers
form part of the Ordination Service : '' Especially do we at this
time bless Thee, that when Jesus Christ Thy Son ascended up on
high He condescended to call the children of men to be Plis
ministers, and gave gifts unto them, that they might, as apostles
and prophets, lay the foundations of His Church, and as
evangelists, pastors and teachers, in perpetual succession, enlarge
and feed and guide the same, promising to be with them always
until His second coming in majesty to judge the world.
" And now, O God, look down, we earnestly beseech Thee, with
favour upon this thy servant who is called and offers himself to
take part in this great work. Cleanse him from all iniquity ;
purify and comfort his heart. And as we in Thy name, do by the
imposition of our [Here the presiding Presbyter shall lay his hands
upon the head of the Candidate, the other Presbyters standing near
laying on each his hand] hands, ordain him a Presbyter in Thy
Church, and commit unto him authority to minister Thy Word and
Sacraments, O do Thou, who healest what is infirm, and suppliest
what is wanting, receive and strengthen him for Thy service,
giving him the unction of the Holy Ghost."
This book has no official authority, but it expresses clearly the
opinion of its respected compilers and of the large number of
ministers who use it. It probably represents the tenor of the form
of Ordination generally used.
XIX.
Report of the Committee Appointed in 1897 to Consider
the Relation of Religious Communities within the
Church to the Episcopate.
[PRESENTED TO THE LAMBETH CONFERENCE, 1908.]
The following Resolutions were adopted by the Lambeth Con-
ference of 1897, and the Report 1 referred to in the first of these
Resolutions was presented to the Conference and published with
the Encyclical Letter and Resolutions of the Conference :
"That this Conference recognises with thankfulness the revival
alike of Brotherhoods and Sisterhoods and of the Office
of Deaconess in our branch of the Church, and commends
to the attention of the Church the Report of the Committee
appointed to consider the Relation of Religious Communi-
ties to the Episcopate." (Resolution 11.)
"In view of the importance of the further development and
wise direction of such Communities, the Conference requests
the Committee to continue its labours and to present a
further Report to His Grace the Archbishop of Canterbury
in July, 1898." (Resolution 12.)
In accordance with the first of these Resolutions the Committee,
or such members of it as were able to take part personally or
by letter in its deliberations, drew up the Report hereto appended,
which was duly transmitted to the Archbishop of Canterbury
(Dr. Temple) on November 28, 1898.
Appended also is a copy of the Letter written by the then
Bishop of Winchester (now Archbishop of Canterbury) as Chairman
of the Committee to Archbishop Temple, November llth, 1901.
This letter explains the circumstances which caused the delay
in the publication of the Report prepared in 1898. The Report,
with the covering letter prefixed to it, was, by Archbishop
Temple's direction, published in 1902, and circulated to all
members of the Anglican Episcopate.
1 See above, p. 215.5
440
RELIGIOUS COMMUNITIES 441
The procedure recommended in 1897 has thus been duly
followed, in the hope that the publication of the Report and its
consideration by such persons as are specially interested in the
subject might result in the gradual formation of a sound and
deliberate judgment upon the points to which it refers, although,
as is obvious, the recommendations it contains have no authoritative
or binding character.
Of the original Committee of twenty-one members appointed
in 1897, eight have passed away, and some of those who remain
are now for different reasons unable to give us practical help.
Some of the vacant places have during the last five years been
filled up by the appointment of the present Bishops of London,
Winchester, and Wakefield.
The Committee, thus reinforced, has held occasional meetings,
and its members have been in touch with the authorities of the
various Religious Communities, and with those who are specially
occupied in promoting the revival of the ancient office of Deaconess.
The Committee desires now to express its adherence to the
recommendations contained in the Preliminary Report (Novem-
ber 28th, 1898). The Committee further invites the acceptance by
the Lambeth Conference of the following recommendation :
"That the Archbishop of Canterbury be requested to transmit
a copy of this present Report to every Diocesan Bishop in the
Anglican Communion, accompanying it with a request that it may
be duly considered, and that each Province of the Anglican
Communion will, if it consents to do so, send to him, through its
Metropolitan, before July 31st, 1910, a statement of the judgment
formed in that Province upon the subject dealt with in the
Report."
The Committee recommends that, from the information thus
officially obtained, a statement of facts and (if the communications
received render this possible) a series of definite recommendations
be prepared by the Consultative Committee of the Lambeth Con-
ference or such Council of Reference, if any, as the Conference
may have formed.
The Committee believes that in this way the opinion of the
Church can best be ascertained and guided upon a subject of great
and increasing importance. The development of the Community
system in different parts of the world is necessarily subject to very
different conditions, and it is important that all the features of
these variations, in different parts of the Anglican Communion,
should be well and duly considered, and that every opportunity
should be given for the expression of local opinion on the basis
of well-weighed experience before the final adoption of any line
of definite recommendation as to the policy of the Church at large.
The foregoing remarks and recommendations have reference to
442 LAMBETH CONFERENCE OF 1908
the relations to the Episcopate of Religious Communities in the
stricter sense of the term.
The other branch of the subject which was referred eleven years
ago to the Committee is that of the revival of the Order or Office
of Deaconess. To that question your Committee has, through
some of its members, given assiduous attention ; and it is not
without a sense of disappointment that the Committee recommends
yet again the postponement of formal or authoritative corporate
action throughout the Church.
The Committee has had before it a great deal of information
upon what has been and is being done both in England and in
the United States, as well as in Indian and other Mission fields
for the development and organisation of Deaconess' work. It is
obliged to recognise the fact that the progress of this work has
been slow, though steady, and that at present it derives its strength
from comparatively few centres. The Committee, having regard
both to the lessons of the Church's history in the past, and to the
advice of those now most interested in the Deaconess system, is
of opinion that it would be inadvisable at this stage, at once so
inchoate and so tentative, to lay down authoritative directions
which might tend prematurely to stereotype the lines of future
expansion. The Committee therefore regards it as likely to be
most beneficial to the interests of the Deaconess system that the
Report be again postponed, and that further time should thus be
allowed for freedom of growth and development in the Deaconess
work in the different conditions prevailing in different Dioceses.
The Committee takes this opportunity to call the attention of
the Conference to the very important recommendations of the
Lambeth Conference, 1897, No. 2 B, 1 which dealt with the four
subjects of (1) the title, (2) the training, of the Deaconess, (3) the
joint existence, side by side, of the two systems (a) of community,
(6) of individual life, and (4) the desirability that, as far as pos-
sible, there should be an approximation "in the manner of setting
apart and licensing Deaconesses in the various Dioceses of our
Communion. "
RANDALL CANTUAR :
June 23rd, 1908. Chairman.
COMMITTEE ON "THE RELATION OF RELIGIOUS COMMUNITIES WITHIN
THE CHURCH TO THE EPISCOPATE."
The Committee appointed by the Lambeth Conference to con-
sider and report on "The Relation of Religious Communities
within the Church to the Episcopate " having been instructed to
make a Report in the month of July, 1898, desire to communicate
1 See above, p. 216.
RELIGIOUS COMMUNITIES 443
to your Grace the following propositions as containing principles
in which a basis of agreement might be found.
A. It is essential for a due relation
1 . That there should be on the part of the Episcopate a recog-
nition of Religious Communities within the Church of
England, and of the Religious Life as expressed in the
Rule of such Communities.
2. That there should be on the part of the Communities a
distinct recognition of the authority of the Episcopate.
B. The Visitor.
1. The Bishop of the Diocese should be, ex officio, Visitor
of the Mother-House of any Community established in
his Diocese.
The Committee have had before them several proposals
for the creation or election of a Visitor in the case of
the Bishop of the Diocese being unwilling to accept the
office. The Committee recommend that in such cases
the Community should elect its own Visitor, subject to
the approval of such election by the Archbishop or
Metropolitan of the Province.
As to the visitation of Branch-Houses provision should
be made in the Statutes of the Community to determine
the co-relation and co-ordination of the authority of the
Visitor of the Mother-House and that of the Bishop of
the Diocese in which the Branch-House is situated.
2. The functions of the Visitor are
(1) To insure that the constitution of the Community
as originally established, or subsequently modified by
Statute, has received authoritative sanction. Such
authoritative sanction should be derived either from an
Episcopal Visitor or from the Archbishop or Metropolitan
of the Province.
(2) To secure, by personal Visitation either proprio
motu or on appeal, that the Statutes and Rule of the
Constitution are duly observed. Such appeal should be
open to every member of the Community.
3. Apart from visitatorial power, it belongs to the ordinary
authority of the Bishop of the Diocese to license the
Clergy who are to minister in the Chapel of the Mother-
House of the Communities, and to regulate the due
administration of the Sacraments and the Services
appointed in the Book of Common Prayer.
In the Branch-Houses the Committee recommend that
the Ministering Clergy shall be licensed by the Bishop
of the Diocese on the nomination of the Visitor, or of
the Governing Body, of the Mother-House.
444 LAMBETH CONFERENCE OF 1908
C. The Constitution of each Community should contain
a. The distinct recognition of the Doctrine and Discipline of
the Church of England as supreme.
b. Provision for formation of a proper Governing Body.
c. Provision for rules for imposition of, and release from,
vows, solemn promises, or engagements with the Com-
munity ; it being secured that the formal Profession of
the Members of a Community should be always made
before the Bishop of the Diocese, or some deputy
appointed by him for that purpose.
d. Provision for due rules as to additional Offices, books of
Devotion, and ornaments and appliances of House and
Chapel.
e. Provision for due rules as to possession and disposition of
property.
D. In the opinion of the Committee time should be given to
new Communities to deliberate over their Statutes under
provisional sanction.
As a matter of course several points relating to the life and
work of Religious Communities have in the course of our delibera-
tions and inquiries come incidentally before us, but on these we
have expressed no opinion, as they clo not fall within the terms
of our reference.
For the same reason, though profoundly convinced of its bearing
upon the future of Religious Communities, we have made no
special reference to the means by which the inner life of their
members can be directed, their mental powers strengthened, their
capacities for usefulness in the Kingdom of our Blessed Lord
developed.
W. OXON:
November 28t/i, 1898. Chairman.
RELIGIOUS COMMUNITIES
445
COVERING LETTER.
To His Grace the Archbishop of Canterbury, President of the
Lambeth Conference of 1897.
November llth, 1901.
MY LORD ARCHBISHOP,
In the Autumn of 1898 your Committee, 1 through its
Chairman the Bishop of Oxford, Dr. Stubbs, transmitted to your
Grace the Report which had been agreed upon by such members
of the Committee as had been able to take part in its deliberations
upon the first branch of the subject entrusted to it; and the
Chairman, in accordance with the request of the Committee,
further informed your Grace of the hope we then entertained that
a report upon the second branch of the subject (Deaconesses) might
be prepared and presented at an early date. Your Grace, on
informally receiving the Preliminary Report thus transmitted,
expressed an opinion that its formal presentation and publication
might with advantage be postponed until the whole Report in
both its parts was complete.
It has seemed to your Committee to be desirable to present
again to your Grace the original Report, notwithstanding the fact
that the second branch of the subject has not yet been dealt with.
Its publication, in such form as your Grace may think desirable,
is somewhat anxiously awaited, and a prolonged delay might, in
1 The Committee, as appointed in July, 1897, was as follows :
Bishop of Albany (Dr. Doane).
Bloemfontein (Dr. Hicks).
,, Calcutta (Dr. Johnson).
Christchurch, N.Z. (Dr. Julius).
Bishop in Corea (Dr. Corfe).
Bishop of Fond du Lac (Dr. Grafton).
Grahamstown (Dr. Webb).
Goulburn (Dr. Chalmers).
Lincoln (Dr. King).
London (Dr. Creighton).
Maryborough (Dr. Earle).
Oxford (Dr. Stubbs) (Chairman).
Pennsylvania (Dr. Whitaker).
Quebec (Dr. Dunn).
Reading (Dr. Randall) (Secretary).
Rochester (Dr. Talbot).
Rockhampton (Dr. Dawes).
St. Andrews (Dr. Wilkinson).
Vermont (Dr. Hall).
Wakefield (Dr. Walsham How).
Washington (Dr. Satterlee).
Winchester (Dr. Davidson),
446 LAMBETH CONFERENCE OF 1908
the opinion of your Committee, lead to misapprehension as to the
cause. Circumstances have led to the Committee finding itself
unable to proceed as rapidly as had been expected in the prepara-
tion of a Report upon the "Deaconess" question, and we are
reluctantly obliged to ask your Grace to sanction a further post-
ponement, and also to add a few additional members to the existing
Committee. It is obviously of the highest importance that we
should if possible secure a firm co-operation between the action
taken in England and the action taken in the United States in a
matter of such moment, and the necessary consultation cannot be
carried on without considerable delays. The loss your Committee
has sustained in the death of two of its foremost members, specially
conversant with such questions, has hampered our action. We
have good hope, however, that before very long we may be able
to report upon the subject and to make recommendations upon
such matters as the following :
(1) The qualifications necessary for the Office of Deaconess, as
to age, training, and freedom from domestic or other
responsibilities.
(2) The manner in which a Deaconess ought to be set apart for
her Office.
(3) The nature of the obligations which ought to be laid upon
her and of the duties she ought to discharge.
(4) The form of Commission and of Licence which she ought
to hold.
(5) The Rules which ought to be observed when a Deaconess
removes to another Diocese from that in which she was set
apart.
Upon all these points we are obtaining information, and are
taking counsel with those whose special knowledge of the subject
enables them to give us material aid.
In the meantime we now desire, on behalf of the Committee
appointed in the Conference of 1897, formally to present to your
Grace the appended Report upon the first branch of the subject
that, namely, which concerns the Relation to the Episcopate of
" Religious Communities " in the stricter sense of the term.
RANDALL WINTON :
Chairman.
INDEX
N.B. In the following index, the letters (a), (b), (c), (d), (e), prefixed
to the page-reference, indicate that the passage referred to will be found
in the official documents of the first, second, third, fourth, or fifth Con-
ference respectively. Where (N) is prefixed, the reference is to the
Narrative in Part I of the volume.
Adaptation of Services. See
" Prayer Book "
Addington, (N) 15
Additional Curates Society, (e) 359
Africa, Missionary work in, (6) 85 ;
(d) 223, 226 ; (e) 373, 374
Native churches in, (d) 232-234 ;
(e) 375, 377. See also
" Uganda "
American Church, The, (N) 15, 21 ;
(a) 62, 64, 76, 77; (6) 90,
91, 95, 96, 97 ; (c) 122, 145,
146, 150, 152, 157-158, 160 ;
(d) 205, 209, 223, 234, 237,
241-242, 245, 251, 253 ;
(e) 349, 352, 361, 369, 377,
403, 416, 418
Invitation to Convention of,
(a) 77
Anglican Communion, Churches of
the, (6) 98
Discipline of the, (N) 16 ;
(a) 54, 63
Distinctive position of the,
(N) 9; (a) 50, 53, 55-56;
(b) 83, 94 ; (c) 153-155
Organisation of the, (b) 84 ;
(d) 187, 200, 212-214; (e)
312, 415 - 419. See also
" Standards," " Declaration "
Orders, Validity of, (c) 150
Anointing of the Sick. See " Sick,
Anointing of the "
LAMBETH CONFERENCE. 447
Aphthartodocetic heresy, (e) 425
Apostles' Creed, (c) 122, 159, 171 ;
(d) 248 ; (e) 387
Appeal, A central Court of, (N) 10;
(a) 56, 62-65; (6) 87-89;
(c) 113, 151 ; (d) 187, 199,
214; (e) 418. See also "Con-
sultative Body, Central "
Arabia, Pioneer work in, (d) 230
Arbitration (Ecclesiastical), Boards
of, (b) 87-89
Industrial, (c) 140
International, (d) 186, 207, 258-
264; (e) 312, 329
List of works bearing on, (Y?) 263.
See also " Appeal "
Archbishop's Licence, (e) 364
Archbishop, Title of, (c) 150; (d)
176, 187, 200
Armenian Church, The, (6) 93 ;
(c) 169 ; (e) 424
Articles, The Thirty-Nine, (6) 100;
(c) 117, 124, 154, 173-174
Assessors in Court of Appeal, (a) 65 ;
(b) 88-89 ; (c) 151
Assyrian Mission, The, (c) 170
Athanasian Creed. See " Quicunque
vult "
Augustana Synod, (d) 253
Australia and Tasmania, Synod of,
(c) 150, 151, 157; (d) 273,
284 ; (e) 416
Austria, Old Catholics in, (c) 123,
164 ; (d) 194, 204, 242 ;
(e) 334, 427. See also " Old
Catholics "
448
INDEX
Authoritative Standards. See
" Standards "
Autonomy of Churches, (d) 197,
202, 204, 233, 237 ; (e) 321,
373, 377, 419. See also
" Native Churches "
Brotherhoods and Sisterhoods, See
" Communities "
Brunei, Dr. Isambard, (N) 13, 23;
(a) 77
Buddhism, Exaggerated opinion of
excellences of (d) 201, 224
Purified, (d) 225
B
Bands of Hope, (c) 126. See also
" Temperance "
Baptism, Infant, (d) 190, 208
of members of Eastern Church,
(e) 332, 424
of polygamists, (c) 134 ; (e) 374
Benson, Archbishop, (N) 27, 28, 31,
33, 37, 40 ; (d) 284
Bible, Critical study of the, (a) 50 ;
(b) 94; (c) 111 ; (d) 188,
191, 201, 218-221 ; (e) 354
teaching, (c) 111; (e) 305, 320,
368, 370. See also " Lection -
ary"
" Bidding to Prayer " services, (e)
385
Bishops and oath of obedience. See
" Obedience "
Appointment of new. See " Sees,
establishment of new "
attending Conferences. See
" Lambeth Conferences,
numbers attending "
Jurisdiction of, (a) 57, 70, 71 ;
(b) 84, 90-92; (c) 112, 149;
(d) 197, 203, 207, 236; (e)
322, 379, 419
Notification of Consecration of,
(a) 54, 71 ; (6) 91
Scheme for conducting the elec-
tion of, (a) 56, 67
Tribunal for the trial of, (a) 66 ;
(6) 88-89
Boards of Missions, (N) 42 ; (6) 97 ;
(d) 201, 278 ; (e) 360, 378
Board of Reference for Foreign
Mission?. See " Missions "
Bonn, Conferences at, (c) 167, 172 ;
(d) 205
Books on International Arbitration,
(d) 263
Brazil, Reformation Movement in,
(d) 194, 205, 242
Brotherhood of man, (d) 184, 263,
266, 270 ; (e) 327, 410
The principle of, (d) 266, 411
C
Cairns, Lord, member of Council of
Reference, (c) 151
Calcutta, Bishop Johnson of, (6) 91
Caldwell, Bishop, (b) 91
Canadian Church, The, (N) 3, 5, 14,
15 ; (c) 157 ; (e) 404
Synod of, (d) 283; (e) 363,
416
Canonical obedience, Oath of, (6)
101 ; (d) 187, 200 ; (e) 419
Canterbury Cathedral, Services in,
(N) 19, 20, 30, 41, 43; (e)
294
Canterbury (See of) and Colonial
Bishops. See " Obedience "
Cape Palmas, Church in, (d) 234
Central Consultative Body. See
" Consultative Body, Cen-
tral "
Chalcedon, Council of, (e) 425
Chaplains, Continental, (N) 22 ;
(a) 57, 71 ; (6) 92-93
Relations of, to other Churches,
(e) 333
- to Archbishop Tait, (N) 22
Chelmsf ord, Lord, member of Coun-
cil of Reference, (c) 151
China and opium, (e) 328
Missionary work in, (d) 223,
233, 235, 236; (e) 377
Christ as centre of Church's teach-
ing, (c) 112; (e) 296
Christendom, Unity of. See
" Unity "
Christian Science. See " Ministries
of Healing "
Christian Social Union, (e) 299, 415 ;
Unity Association, (e) 433
Church and industrial problems,
(d) 207, 265-271
and missionary societies, (d) 238
finance, (e) 360, 412
history, Teaching of, (d) 191, 211
House, The, (N) 36, 44
information, Circulation of, (b) 85
INDEX
449
Church Missionary Society, (d) 277 ;
(e) 360
Moral witness of the, (e) 311,
327-329, 409-415
of England Men's Society, (e) 298
Office of the, (e) 296
Secondary Schools, (e) 305, 321,
369
Unity. See " Unity, Church "
Churches, Independent, Co-opera-
tion with, (6) 85
Rights of, (6) 84, 90 ; (d) 203 ;
(e) 321, 322, 379
united to Church of England,
(6) 83, 98
Civil Courts, Appeal to, by Bishops,
(a) 67
Clement VII, Pope, (d) 257
Clergy Pensions Institution, (e) 360,
361
Pensions for, (e) 303, 319, 357,
360, 412
Clergy, Supply and training of, (d)
278; (e) 303, 318-320, 347-
367
Training of, in U.S.A., (e) 355
younger, Service abroad of, (d)
192, 208, 278, 281 ; (e) 304,
319, 356-358
Cleveland Coxe, Bishop, (N) 20, 33
Colenso, Bishop, (N) 7, 10, 11, 12;
(a) 55, 73-74, 76
Colonial and Continental Church
Society, (d) 277
Bishoprics' Fund, (N) 12 ;
(a) 73, 76 ; (d) 277
Churches and Mother Church,
(N) 5, 16; (a) 56, 63, 64;
(c) 113, 152; (d) 192, 209,
214, 276-282
Clergy Act, (6) 99-100 ; (d)
281 ; (e) 356, 363-367
Work at home for, (c) 113,
152; (d) 282; (e) 356-357,
364
Colonies, Duties of Church to the,
(d) 191, 192, 209, 276-282
Extension of Episcopate in, (d)
279
Supply of Clergy for the. See
" Clergy ounger. Service
abroad of "
Commendatory Letters. See
" Letters Commendatory "
Committees, Reports of, 1867, (a) :
Condition of the Church in
Natal, (a) 73
Committees, Reports of cont,
Courts of Metropolitans, (a)
66
Declaration of submission to
Synods, (a) 68
Election of Bishops, (a) 67
Letters Dimissory, (a) 75
Missionary Bishoprics, (a) 71
Provincial Subordination, (a)
70
Synodical system, (a) 58
Voluntary Spiritual Tribunals,
(a) 62
1878, (6) :
Anglican Chaplains on the
Continent, (6) 92
Answers to questions sub-
mitted during the Confer-
ence, (6) 93
Best mode of maintaining
union, (6) 82
Missionary Bishops and Mis-
sionaries, (6) 89
Voluntary Boards of Arbitra-
tion, (6) 87
1888, (c):
Authoritative Standards of
Doctrine and Worship, (c)
170
Care of Emigrants, (c) 141
Divorce, (c) 132
Eastern Churches, (c) 167
Home Reunion, (c) 156
Intemperance, (c) 125
Mutual Relations of Dioceses
and Branches of the Angli-
can Communion, (c) 149
Observance of Sunday, (c) 135
Polygamy, (c) 133
Purity, (c) 130
Scandinavian Church, Old
Catholics, etc., (c) 161
Socialism, (c) 136
1897, (d) :
Book of Common Prayer, (d)
271
Church Unity, (d) 243
Critical Study of Holy Scrip-
ture, (d) 218
Degrees in Divinity, (d) 283
Duties of the Church to the
Colonies, (d) 276
Foreign Missions, (d) 222
Industrial Problems, (d) 265
G G
450
INDEX
Committees, Reports of cont.
International Arbitration, (d)
258
Organisation of the Anglican
Communion, (d) 212
Reformation Movements on
the Continent, (d) 240
Religious Communities, (d)
215
1908 (e) :
Administration of Holy Com-
munion, (e) 388
Book of Common Prayer, (e)
382
Faith and Modern Thought,
(e) 338
Foreign Missions, (e) 372
Marriage Problems, (e) 395
Ministries of Healing, (e) 390
Moral Witness of the Church,
(e) 409
Organisation in the Anglican
Communion, (e) 41,5
Religious Communities (Re-
port presented to Conference
of 1908), (e) 440
Religious Education, (e) 367
Reunion and Intercommunion,
(e) 420
Supply and Training of Clergy,
(e) 347
Common Cup. See " Holy Com-
munion "
Communion to the Sick, Adminis-
tration of. See " Holy
Communion "
Communities, Religious, (d) 188, 201,
215-218 ; (e) 298, 440-446
Relations of, to the Episco-
pate, (e) 315, 331, 442-446
Community Missions, (d) 224, 226
Confession, The practice of, (6) 94, 97
Confirmation and baptismal pro-
mises, (d) 190, 208
Constantinople, Patriarchs of, (c)
124
Work in, (d) 230
Consultative Body, Central, (d) 187,
199, 214 ; (e) 313, 330, 416-
418. See also " Appeal "
Continent, Reformation Movements
on the. See " Reformation
Movements "
Convocation of Canterbury, (N) 4,
5, 11, 14, 15, 37 ; (a) 55 ;
(c) 156, 160 ; (e) 413
Convocation of York, (N) 17, 37 ;
(c) 157
Co-operation between Churches,
(6) 85
Industrial, (c) 138-141
Copleston, Bishop, (N) 44
Coptic Church, (c) 169 ; (e) 425
Cotterill, Bishop, (N) 12, 13, 23;
(a) 76
Council of Reference, A, (c) 113,
151. See also " Appeal "
Country parishes, (e) 357
Court of Appeal, A Central. See
" Appeal "
Creeds. See " Standards," *' Qui-
cunque vult," " Apostles'
Creed," " Nicene Creed "
Creighton, Bishop, (d) 244
Danish Church. See " Scandin-
avian Church "
Davidson, Archbishop, (N) 22, 23,
28,35,43; (e) 440
Deaconesses. See " Communities,
Religious "
Declaration, A, of Anglican Doc-
trine, (N) 16; (c) 122, 153-
155, 160, 169, 174; (d) 245;
(e) 425
Definite teaching of the Faith, (c)
110-112
Degrees in Divinity, (d) 210, 283-
286
Democratic movement, (e) 311, 327,
409-415. See also " Social-
ism "
Denmark, Primate of, (e) 431. See
also " Scandinavian Church"
Departed, Prayers for the, (e) 384
De Tocqueville on Democracy, (e)
409
Diaconate, Age for, (e) 352
Length of, (6) 96 ; (e) 354
Dimissory Letters, (a) 75, 77. See
also " Letters Commenda-
tory "
Diocesan Synods. See " Synods "
Dioceses. See " Bishops," " Sees,"
" Mutual Relations "
Discipline of the Anglican Com-
munion. See " Anglican
Communion "
Diversities in Worship, (6) 86-87.
See also " Ritual," " Stan-
dards "
INDEX
451
Divorce, (c) 108, 119, 120, 132-133 ;
(e) 309, 326, 396-397, 402-
405. See also " Marriage "
Doctrine, Anglican. See " Anglican
Communion," "Declaration"
" Standards "
of other Churches, Study of,
(c) 122, 160, 166; (d) 196,
206, 245 ; (e) 336, 425, 433
Drink Traffic. See " Native Races
and demoralising influences "
E
Eastern Churches, Relations with,
(c) 115-116, 124, 167-170;
(d) 205, 244; (e) 315, 316,
332-333, 422-425. See also
" Unity, Church "
East Syrian Church, (e) 425
Ebbs Fleet, Visit of Bishops to,
(N) 40
Ecclesiastical Information, Circu-
lation of, (6) 85
Education as a Missionary agency,
(d) 226
Religious, (e) 304, 320, 367-372
Egypt, Educational work in, (d) 230
Elizabeth, Queen, Special services in
reign of, (d) 274
Ellicott, Bishop of Gloucester and
Bristol (N) 8, 13, 23, 28, 35
Ely, Committees held at, (N) 36
Emigration, (c) 110, 121, 141-148;
(d) 192, 209, 210, 280
Encyclical Letters, (N) 11, 13, 24,
37, 38, 42, 44; (a) 49, 54;
(6) 82; (c) 106; (d) 182;
(e) 294
Episcopate, Extension of, in Colo-
nies, (d) 279
Relation of Religious Com-
munities to. See " Com-
munities "
Ethnic Religions, (d) 224
Faith and Modern Thought, (e) 301,
318, 338-347
Definite teaching of the, (c)
110-112.
Healing. See " Ministries of
Healing "
Fariiham, Committees held at,
(N) 24, 36
Fiji, Missionary work in, (d) 235
Filioque Clause, The, (c) 172
Foreign Missions. See " Missions,
foreign "
Forrester, Rev. H., (d) 241
France, Reformation Movement in,
(c) 123, 165; (d) 194, 205,
242. See also " Reformation
Movements "
Frankfort, Council of, (c) 168
Fulford, Bishop, (N) 12
Fulham, Committees held at (N)
24, 44
Parish Church, (N) 44
G
Gallican Clergy, (c) 165
Gambling, (e) 312
Germany, Old Catholics in, (c) 123,
163-164 ; (d) 194, 204, 240 ;
(e) 334, 427. See also " Old
Catholics "
Girls' Friendly Society, (c) 145
Glastonbury Abbey, Visit of Bishops
to, (N) 42
Gloucester and Bristol, Bishop
Ellicott of, (N) 8, 13, 23, 28,
35
Grahamstown, Bishop Cotterill of,
(N) 12, 13, 23 ; (a) 76
Greek Church, The, (e) 422, 423.
Versions of Encylical Letters.
See " Versions "
Gregory, Pope, (N) 21, 32
" Guardian, The," (N) 23
Guard-Room of Lambeth Palace,
(N) 8, 21, 41, 44
Guilds of Social Service. See
" Social Service "
Gustavus Vasa, King, (d) 255, 257
Hague, The, Conferences at, (e) 312,
329
Haiti, Anglican Church of, (6) 93,
96, 99
Halki, Church of Constantinople in,
(e) 422
Hasse, Bishop, (e) 428. See also
" Moravian Church "
Hatherley, Lord, member of Council
of Reference, (c) 151
G
452
INDEX
Hebrew, Knowledge of, (e) 362
Heresies, (e) 425
Herrnhut, Moravian Synod at, (e)
428
Herzog, Bishop, (d) 241
Hinduism, Exaggerated opinion of
excellences of, (d) 201
Purified, (d) 225
Historical Readers. See " Church
History "
Holland, Old Catholics of, (c) 123,
162-164; (e) 334, 427. See
also " Old Catholics "
Holy Communion, Administration
of, (c) 107 ; (e) 307, 324,
385, 388-390
Administration of, to the sick,
(d) 190, 208
Orders, Candidates for. See
" Clergy "
Scripture. See " Bible "
Home Reunion. See " Unity,
Church "
Homilies, Book of, (c) 154
Hooker, Richard, on Law, (e) 300
Icons, Use of, (c) 168, 172
Illinois, Bishop Whitehouse of,
(JV)68; (a) 77
Immigrant Chaplains, (c) 145-147.
See also " Emigrants "
India, Missionary work in, (d) 223,
224, 230 ; (e) 377
Native Churches in, (d) 233;
(e) 377
Subordinate Bishops in, (6) 92
Indian Institute at Oxford, (d) 232
Indians, North American, (d) 232
Industrial co-operation, (d) 270
missions, (d) 224
problems, (d) 184, 207, 265-271 ;
(e) 409-415
Infidelity, Modern forms of, (N),
18, 24
Information, Ecclesiastical, Circu-
lation of, (6) 85
Intemperance. See " Temperance "
Intercession, Day of, (6) 86 ; (d)
223, 229
for Church Unity, (d) 193, 205
Intercommunion. See " Letters
Commendatory," ".Unity,
Church "
Interdependence of Nations, (d)
258
International Arbitration. See
" Arbitration "
Congress in Vienna, (d) 205
Investments, Moral responsibility
in, (e) 328
Invitation to Conferences, Forms of,
(N) 5, 18, 27, 40, 43
Irish Prayer Book, (e) 383, 384
Islam. See " Mohammedanism "
Isolation of Missionaries, Dangers
of, (d) 226
Italy, Reformation Movement in,
(c) 123, 165; (d) 194, 205,
242. See also " Reformation
Movements "
Japan, Missionary work in, (d) 223,
233 ; (e) 377
Native churches in, (d) 235 ; (e)
416
Jerusalem, Anglican Bishopric in,
(c) 167 ; (d) 244 ; (e) 422
Jews, The, conversion of, (d) 195,
201, 223, 227-229
Johnson, Bishop, of Calcutta, (6) 91
Jurisdiction of Bishops. See
" Bishops "
Jus liturgicum, (d) 272, 273
Justice, The principle of, (d) 267
K
Kaffraria, Missionary work in, (6) 85
Kalmar, Bishop of, (e) 315, 335,
429, 430
Karlsruhe, Synod at, (d) 241
Kelham, House of the Sacred
Mission, (e) 350
Kerfoot, Bishop, (N) 15
King, Bishop, of Lincoln, (N) 40
King, H.M. the, Reception of
Bishops by, (N) 44
Kirkup, T., Definition of Socialism
by, (c) 137
Labour Bureaux, (d) 269
Labour, The principle of, (d) 266
Laity, Work of the, (e) 303, 327
INDEX
453
Lambeth Conferences, Advantages
of, (N) 5, 6, 15, 16, 34, 39 ;
(6) 83; (c) 117; (d) 187,
198, 199, 213
Arrangements for hospitality,
(N) 26, 38
Conditions of membership,
(N) 27, 43 ; (b) 82 ; (c) 106 ;
(d) 182, 199 ; (e) 294
Expenses of, (N) 25
MS. records of, (N) 23, 35 ;
(a) 76
Numbers attending, (N) 13,
19, 25, 30, 38, 42, 45
Objects, position and limits of,
(N) 4, 5, 6, 8, 15-17 ; (a) 61-
62; (6)83; (c) 107; (d) 213,
285 ; (e) 315, 377
Periodical summoning of, (N)
14, 27 ; (a) 62 ; (d) 199
Petitions to, (N) 23, 36
Resolutions of, (N) 12, 19, 36,
42, 45 ; (e) 295, 314
Results of, (N) 25, 38 ; (b) 97-
98 ; (e) 295, 316
Secretaries of, (N) 8, 12, 13,
23, 28, 35, 38 ; (a) 76
Selection of subjects of dis-
cussion, (N) 6, 16, 18, 28;
(6) 84
Lambeth Conference of 1867, (a)
Agenda for, (N) 7
Encyclical Letter of, (N) 11 ;
(a) 49
Invitation to, (N) 5
Number of Bishops attending,
(N) 7, 13
Origin of, (N) 3
Proceedings of, (N) 8-12
Refusals from Bishops, (N) 1
Reports of Committees of, (a)
58-75
Resolutions of, (N) 11, 12;
(a) 53, 76
Sermons at, (N) 8, 11
Lambeth Conference of 1878, (6)
_ Agenda for, (N) 18, 22
Encyclical Letter of, with
Reports, (N) 24 ; (b) 82-101
Invitation to, (N) 18
List of Bishops attending,
(b) 79
Number of Bishops attend-
ing, (N) 19, 25
Origin of, (N) 14-17
Proceedings of, (N) 19-25
Sermons at, (N) 20, 22, 25
Lambeth Conference of 1888, (c)
Address to the Queen, (N) 37
Agenda for, (N) 29
Encyclical Letter of, (N) 37,
38 ; (c) 106
Invitation to, (N) 27
List of Bishops attending,
(c) 102
Number of Bishops attending,
(N) 30, 38
Origin of, (N) 27
Proceedings of, (N) 30-38
Reports of Committees of,
(N) 36 ; (c) 125-175
Resolutions of, (N) 36 ; (c)
119
Sermons at, (N) 31, 33, 34, 37,
38,
Lambeth Conference of 1897, (d)
Agenda for, (N) 41
Devotional Day, (N) 40
Encyclical Letter of, (N) 42 ;
(d) 182
Invitation to, (N) 40
List of Bishops attending,
(d) 176
Number of Bishops attending,
(N) 40, 42
Reception by the Queen,
(N) 41
Reports of Committees of,
(N) 42 ; (d) 212-286
Resolutions of, (d) 199
Responsibility of, (d) 183
Sermons at, (N) 40, 42
Lambeth Conference of 1908, (e)
Address to the King, (N) 44
Agenda for, (N) 44
Devotional Day, (A T ) 44
Encyclical Letter of, (N) 44 ;
(e) 294
Invitation to, (N) 43
List of Bishops attending,
(e) 287
Number of Bishops attending,
(N) 45
Reports of Committees of,
(e) 338-446
Resolutions of, (e) 318
Sermons at, (N) 43, 44, 45
Lambeth Palace Chapel, (N) 8, 21,
33, 35 ; (6) 82 ; (c) 106
Guard-Room, (N) 8, 21, 41, 44
Library, (N) 22, 35, 44
Lambeth Parish Church, (N) 11
Latin Communion, (c) 115 ; (d) 246 ;
(e) 426. See also c; Rome "
454
INDEX
Latin, Knowledge of (e) 355, 362
Versions of Encyclical Letters
See " Aversions "
Laveleye, Definition of Socialism
by, (c) 136
Laying-on of Hands, (e) 394
Lectionary, (e) 386
Leo XIII, Pope, (d) 246
Letters Commendatory, (a) 54, 72,
75, 77 ; (b) 84, 85; (c) 113,
145, 146, 148 ; (d) 192, 197,
203, 210, 280; (e) 320, 356
Letters Encyclical. See " Ency-
clical "
Testimonial See " Letters Com-
mendatory," " Testimonials"
Licensing of Clergy. See " Mission-
Relations
to Bi-
anes,
shops "
Lichfield, Bishop Selwyn of, (N) 10,
12, 14, 15, 18 ; (a) 78
Lincoln, Bishop Wordsworth of,
(N) 24, 38
Liquor Traffic. See " Native Races
and demoralising influences "
Litany, Revision of, (e) 384. See
" Prayer Book "
Literature bearing on International
Arbitration, (d) 263
London House, Committees held at,
(iV)36
Longley, Archbishop, (N) 4, 7, 8,
14, 16, 34
Lord's Day. See " Sunday "
Prayer, repetition of, (e) 384
Lusitanian Church, (e) 427
Lycurgus, Archbishop, (c) 167
M
Macaulay, Lord, Description of the
Church by, (d) 248
Maclagan, Archbishop of York, (N)
40 ; (d) 244
Magnusson, Peter, (d) 257
Maistre, Count Joseph de, Descrip-
tion of the Church by, (d) 248
Manual of Doctrine, A, (c) 174. See
also " Declaration," " Stan-
dards "
Maoris, (d) 232
Marriage, Laws and Sanctity of,
(6) 94, 96 ; (c) 108, 131 ;
(d) 184; (e) 323, 326, 374,
375
Marriage problems, (e) 309, 326, 327 ,
395-408. See also " Divorce,"
" Polygamy," " Purity "
" Masih," use of word, (e) 382
Massachusetts, Bishop Lawrence of,
Note by, on Holy Orders, (e)
361
Massingberd, Rev. Chancellor, Reso-
lution on unity by, (c) 156
Medd, Canon, Resolution on unity
by, (c) 157
Melanesia, Native churches in, (d)
232, 235
Memorials presented to Conferences,
(N) 23, 36
Metropolitans, Jurisdiction of, (a)
56, 66, 70; (d) 197. See
also " Appeal "
Trial of, (a) 66
Mexico, Church in, (6) 93 ; (d) 194,
204, 241
Ministries of Healing, (e) 308, 325,
390-395
Ministry, Candidates for the. See
" Clergy "
Minnesota, Bishop Whipple of,
(N) 34, 37
Miracles, Truth of, (e) 342
Mirfield, College of the Resurrec
tion, (e) 350
Missionaries, Medical, (d) 224, 226,
228.
Personal requirements of, (d)
226, 227
Relation of, to Bishops, (N) 18,
22 ; (a) 72 ; (6) 89-92 ; (d) 239
Missionary Agencies, correlation of,
(e) 378-381
Bishoprics, (a) 56, 71-73 ; (b) 90-
92 ; (e) 381
Bishops and Clergy, Relation of
to Missionary Societies, (b)
92 ; (d) 198, 204, 237-239 ;
(e) 378
Colleges, (d) 239, 278
Missionary work and young Clergy.
See " Clergy, younger, Ser-
vice abroad of "
- zeal, (d) 201, 222, 238; (e) 298
Missions, Board of Reference for,
(6) 94, 97
Day of Intercession for, (b) 86 ;
(d) 223
Foreign, (d) 194-198, 201-204,
222-239; (e) 306, 322, 372-
382. See aho " Colonies,"
" Native Races "
INDEX
455
Missions, Medical, (d) 228 ; (B) 298
Revival of, (d) 194, 223 ; (e) 298
Sporadic and unsystematised,
(d) 226
Mohammedanism in Africa, (d) 229,
231 ; (e) 373
Arabia, (d) 230
Asia, (d) 229, 230
Australasia, (d) 229
British Empire, (d) 229
Constantinople, (d) 230
Egypt, (d) 230
Europe, (d) 229
Hausa District, (d) 202, 231
India, (d) 196, 202, 223, 230, 231
Palestine, (d) 230
Persia, (d) 230
Mohammedans and Mohammedan-
ism, (d) 196-196, 201, 223,
225, 229-232 ; (e) 373
Moltke, General, Definition of war
by, (d) 259
Monophysite heresy, (e) 425
Montreal, Bishop Fulford of, (N) 11,
12
Montreal, Synod of, (c) 157
Moral witness of the Church, (e)
311, 327-329, 409-415
Moravian Church, The, (6) 93, 95 ;
(c) 123, 166; (d) 193, 206,
251 ; (e) 316, 334, 335, 420,
422, 427-428
Moscow, Metropolitan of, (a) 76
Mutual Relations of Dioceses, (c)
112, 121, 149-155
N
Name of Our Lord, Translation of,
(e) 382
Natal, Diocese of, (N) 7, 10, 11, 12 ;
(a) 55, 73-75, 76
National Saints, Insertion of, in
Calendar, (e) 385
Native Churches and foreign cus-
toms, (d) 202, 227 ; (e) 375
and unity, (d) 202, 203
Establishment and develop-
ment of, (d) 196, 202, 232-
237 ; (e) 321, 376, 377
Independence of, (d) 197, 202 ;
(e) 321, 373, 376
races and demoralising influ-
ences, (c) 128 ; (d) 193, 203,
210, 235 ; (e) 312, 328
Nestorian heresy, (e) 425
New Guinea, Mission to, (d) 235
New Zealand, Bishop Selwyn of,
(N) 10, 12, 14, 15, 18 ; (a) 78
New Zealand, Synod of, (c) 157 ;
(d) 284. See also " Maoris "
Nicsea, Council of, (c) 168, 172
Nicene Creed, (c) 122, 124, 158, 159,
168, 171, 172; (d) 247, 248;
(e) 387
Nippon Sei Ko Kwai, (d) 235 ;
(e) 377, 379, 380
Nonconformist bodies. See " Unity,
Church "
Non - episcopal Churches. See
" Unity, Church "
Norway. See " Scandinavian
Church"
Number of Bishops attending Con-
ferences, (N) 30. See also
" Lambeth Conferences,
numbers attending "
O
Obedience, canonical, (d) 187, 200
to Archbishop of Canterbury,
(b) 101 ; (d) 187, 200, 214 ;
(e) 418
Occasional Prayers and Thanks-
givings, Enrichment ! of,(c.) 384
(Ecumenical Councils, (c) 116, 171,
172
Old Catholics, The, (6) 93 ; (c) 115,
123, 162-165; (d) 194, 204,
240 ; (e) 334, 422, 427
Ontario, Bishop of, (N) 4
Opium, (e) 312, 328
Ordination, Age for, (e) 352
Candidates Council, (e) 351, 352
Candidates Fund, (e) 319, 352,
360
in Non-episcopal Churches, (e)
431, 434-439
in Swedish Church, (d) 206, 252-
257 ; (e) 429-430
Organisation of the Anglican Com-
munion. See " Anglican
Communion "
Ornaments Rubric, (e) 385
Orthodox Eastern Church. See
" Eastern Churches "
Palestine, Educational work in,
(d) 230
Pan Anglican Congress, (e) 299, 306
323
456
INDEX
Panchayats, (e) 376
Parents and religious instruction,
(e) 305, 321, 350, 353,
371
Pastoral Letters. See " Encyclical "
Peace. See " Arbitration, Inter-
national "
Peace Societies, (d) 260
Pennsylvania, Bishop Stevens of,
(N) 25
Penzance, Lord, member of Council
of Reference, (c) 151
Permanent Diaconate. See " Di-
aconate "
Perry, Bishop Stevens, (N) 24
Persia, Pioneer work in, (d) 230
Peterson, Archbishop. See " Up-
sala "
Petitions to Conference, (N) 23, 36
Philarete, Eminence, (a) 76
Pittsburgh, Bishop Kerfoot of,
(N)15
Polygamy, (c) 108, 120, 133-135;
(e) 374
Poor, Care of the. See " Industrial
Problems "
Port of London, Emigrant work at,
(c) 144
Portugal, Reformation Movement
in. See " Spain "
Prayer, Book of Common, (a) 56 ;
(6) 89-90, 94; (c) 117, 154,
173; (d) 194, 229, 271-275;
(e) 322, 323, 336, 374, 382-
387, 388
-as standard of doctrine,
(c) 173; (d) 189; (e) 322, 374
See also " Standards, Author-
itative "
Revision of, and adapta-
tion of services, (a) 56, 61 ;
(c) 121, 147, 152, 173-174;
(d) 190, 207, 208, 271-275;
(e) 307, 315, 322-325, 374,
382-387, 388, 394
Prayer, Forms of, (d) 274
Precedence, Order of, (N) 35
Presbyterian and other non-epis-
copal Churches, (e) "43 1-439.
See also " Unity, Church "
Prohibited Degrees. See " Marriage
Problems "
Proudhon, Definition of Socialism
by, (c) 136
Provinces, Formation of, (a) 70 ,
(b) 84, 101 ; (d) 187 ; (e) 415;
416
Provincial organisation (a) 70 ;
(b) 84, 88, 101 ; (d) 200, 214,
234
Synods. See " Synods "
Psalter, (e) 386
Publications to promote unity,
(d) 245
Public Responsibility, The principle
of, (d) 267
Purity, (c) 107, 119, 130-132; (d)
183
Q
Queen, H.M. the, Address to,
(N) 37
Reception of Bishops by, (N) 41
Queen Victoria Clergy Fund, (e) 360
Quicunque vult, (c) 124, 172 ; (d) 208,
274 ; (e) 307, 315, 324, 387
R
Racial Problems, (e) 376-378
Readers, Historical. See " Church
History "
Records of Conferences, the MS.,
(N) 23, 35 ; (a) 76
Reformation Movements, (b) 93,
94; (c) 115, 123, 124, 162-
165 ; (d) 194, 204, 205, 240-
243. See also "Brazil,"
" France," " Italy," " Por-
tugal," " Spain "
Reformed Episcopal Church. See
" Reformation Movements "
Reinkens, Bishop, (c) 163
Relation of Religious Communities
to the Episcopate. See
" Communities "
Religious Communities. See " Com-
munities "
Education, (c) 110, 111 ; (e) 304,
320, 367-372
Resolutions, Communication of, to
other Churches, (d) 199
formally adopted. See " Lam-
beth Conferences, Resolu-
tions of "
Responsibility, The principle of
public, (d) 267
Restriction on population. See
" Marriage Problems "
Reunion. See " Unity, Church "
INDEX
457
Revelation and Science, relations
between, (c) 111 ; (e) 302,
339-340
Richborough Castle, Visit of
Bishops to, (N) 40
Ritual, (b) 86, 94, 97
Robinson, Dean Armitage, (N) 44
Roman Catholics, Marriages with,
(e) 333, 426. See also
" Latin Communion "
Rome, Errors of Church of, (a) 50 ;
(6) 93, 94-95; (c) 116, 159,
162, 163, 168; (d) 205; (e)
427
and Reformation Movements,
(d) 194, 205
Reunion with Church of, (c) 115,
159, 168; (d) 246; (e) 380,
422, 426. See also " Latin
Communion "
Rubrics. See " Prayer-Book, Re-
vision of "
Rupertsland, Synod of, (c) 157
Russian Church, (a) 76; (d) 205,
244, 245 ; (e) 380, 422, 423
National Council of the, (e)
332, 424. See also " Eastern
Churches "
Russo- Greek Committee of the
American Church, (d) 245
S
Sailors' Homes, (d) 210
St. Andrew, Brotherhood of, (e) 298
St. Andrew's Waterside Mission,
(c) 144
St. Augustine, on miracles, (e) 342
St. Augustine's Chair, (JV) 20, 31, 43
St. Augustine's College, (N) 20, 30,
41, 43 ; (d) 278
St. Martin's Church, Services in,
(N) 41, 43
St. Paul's Cathedral, Services in,
(N) 25, 37, 42, 45
Salisbury, Bishop Wordsworth of,
(N) 38
Salisbury, Lord, on Arbitration,
(d) 261
Scandinavian Church, The, (c) 114,
123, 161-162 ; (d) 193, 206,
252-257 ; (e) 315, 335, 422,
428-431
Schaffle, Definition of Socialism
by, (c) 137
Science and Revelation, Relations
between, (c) 111; (e) 302,
339-340
Scotland, Episcopal Church in,
(a) 64 ; (b) 95, 97 ; (e) 402,
416
Established Church of, (d) 249
Scriptures, The Holy. See
"Bible"
Seamen, Spiritual needs of, (d)
210
Secretaries of Conferences, (N) 8,
12, 13, 23, 28, 35, 38 ; (a) 76
Seeley, Sir John, on stability of the
Empire, (d) 276
Sees, Establishment of new, (a) 54,
61 ; (6) 84 ; (d) 197, 203, 209,
237, 280 ; (e) 381. See also
" Bishops "
Selwyn, Bishop, (N) 10, 12, 14, 15,
18 ; (a) 78
Sermons and Addresses, (N) 8, 12,
20, 22, 25, 31, 33, 34, 38, 40,
42, 43, 45
Service abroad of younger Clergy.
See " Clergy," " Colonies,
Duties of Church to "
" Service," Church ordained for,
(e) 296-298, 300
Service of Welcome. See " Canter-
bury Cathedral "
Services, Additional forms of. See
" Prayer Book "
Shanghai, Conference at, (d) 236
Training School in, (6) 85
Shortened forms of services. See
" Prayer Book, revision of "
Sick, Administration of Communion
to the, (d) 190, 208
Anointing of the, (e) 309, 325,
326, 391, 394
Office for visitation of the, (e)
325, 394
Sisterhoods and Brotherhoods. See
" Communities "
Skat R0rdam, Bishop, (e) 431
Slavery, abolition of, (d) 231
Smith, Yen. B. F., (N) 35
Social Service, Guilds of, (d) 268,
270; (e) 299, 328, 411
Union, (e) 415
Socialism, (c) 109, 121, 136-141;
(e) 413-415
Definitions of, (c) 136, 137. See
also " Democratic move-
ment," " Industrial Pro-
blems "
458
INDEX
So ciety for Promoting Christian
Knowledge, (N) 38 ; (6) 85 ;
(c) 144, 145, 147 ; (d) 238,
276, 280
Society for the Propagation of the
Gospel, (d) 238, 277 ; (e) 360
Sorbonne, Doctors of the, (c) 165
South Africa, Church of the Prov-
ince of, (N) 3 ; (a) 55, 73 ;
(e) 377, 404, 418
South Pacific Islands. See " Melan-
esia "
Spain and Portugal, Reformation
movement in, (6) 93 ; (c) 123,
165 ; (d) 194, 205, 241, 242 ;
(e) 427
Spiritual Healing. See " Ministries
of Healing "
Spiritual Tribunal. See " Appeal.
Central Court of "
Standards, Authoritative, (N) 9,
16; (a) 53, 56, 64; (b) 83,
87, 94, 97; (c) 116, 122, 124,
153-155, 158, 159, 170-175 ;
(d) 188, 189, 191, 219, 247,
248 ; (e) 301, 318, 322, 343,
374, 380
Stanley, Dean, (N) 12
Stevens, Bishop, (N) 25
Student Volunteer Missionary
Union, (d) 224 ; (e) 298, 371
Students, Spiritual life of, (e) 321
Sunday, Observance of, (c) 109, 120,
135-136; (e) 311, 329
Schools, (c) 111; (e) 315, 320,
369
Supply and Training of Clergy. See
, "Clergy"
Swedish Church. See " Scandin-
avian Church "
Switzerland. See " Old Catholics "
Christian Catholic Church in,
(c) 123, 164; (d) 194, 204,
241 ; (e) 334, 427
Synods, Authority of, (a) 68-69
Character and subordination of,
(N) 10 ; (a) 54-56, 58-62
Syrian Jacobites, (e) 425
Tait, Archbishop, (N) 14, 15, 17, 19,
20, 25, 27, 31, 34, 35 ; (c) 170
Rev. Craufurd, (N) 20, 21
Talbot, Mr. J. G., (N) 26, 38
Tali, use of, (e) 375
Tallents, Mr. G. W., (N) 38
Teachers, religious training of,
(c) 111; (e) 321, 370
Temperance, (c) 107, 119, 125-129,
144 ; (d) 183
Temple, Archbishop, (N) 40, 42;
(e) 416, 440
Testimonials, (a) 72; (6) 84; (c)
113, 149; (e) 320. See also
" Letters Commendatory "
Theological examinations, (d) 210,
284; (e) 353-355. See also
" Degrees in Divinity "
study, Encouragement of, (d)
191, 210, 255, 256 ; (e) 353-
355
Thirlwall, Bishop, (N) 1
Thirty-nine Articles, (6) 100, (c)
117, 124, 154, 173-174
Thomson, Archbishop of York, (N)
7, 22, 38
Tottie, Bishop. See " Kalmar,
Bishop of "
Tozer, Bishop, (a) 72
Trade, Wrong forms of, (e) 328.
See also " Native Races and
demoralising influences "
Translations of Anglican and East-
ern Liturgies, (d) 245
Encyclical Letters. See " Ver-
sions," " Wordsworth "
Tribunal of Appeal. See " Appeal "
Reference. See " Appeal "
Trondhjem, Archbishop of, (d) 257
Tuttle, Bishop, (N) 34, 45
U
Uganda, Church in, (d) 234 ; (e) 389
Unction of the Sick. See " Sick,
Anointing of the "
Unemployed, The, (d) 268-270
Solution of difficulties of,
(d) 269
Unfermented " wine," (c) 107, 119 ;
(e) 308, 324, 389
Uniformity, Acts of, (d) 272, 273
Union, Maintenance of. See " Unity,
Church "
Unitas Fratrum. See " Moravians "
United States, Protestant Episcopal
Church in the. See " Ameri-
can Church "
INDEX
459
Unity, Church, (N) 5, 9, 10, 18, 21 ;
(a) 53-56 ; (6) 82-87 ; (c) 113,
122-124, 156-161 ; (d) 187,
193, 197, 200, 202-206, 213,
243-257 ; (e) 313, 321, 322,
331-333, 334, 336, 380, 420-
439
Unity of Christendom, prayer for
the, (6) 86 ; (c) 156, 161 ;
(d) 193
University Student Volunteer move-
ment, (e) 371
training. See " Clergy, Supply
and training of "
Upsala, Archbishop of, (d) 255, 257 ;
(e) 315, 335, 429
Utrecht, Archbishop of, (d) 242
Versions of Encyclical Letters,
(N) 24, 38
Vienna, International Congress in,
(d) 205
Voluntary Boards of Arbitration.
See " Arbitration "
Spiritual Tribunal. See " Ap-
peal, Central Court of "
Weber, Bishop, (d) 240
West Indian Dioceses, (6) 93, 95-96 ;
(c) 151
West, Separate Churches of the,
(e) 427
Westeras, Bishop of, (d) 257
Western New York, Bishop Cleve-
land Coxe of, (N) 20, 33
Westminster Abbey, Services in,
(N) 12, 33, 40, 43 ; (d) 182 ;
(e) 294
Whipple, Bishop, (N) 34, 37
Whitehouse, Bishop, (N) 6, 8;
(a) 77
" Wine," unfermented, (c) 107, 119,
(e) 308, 324, 389
Women Missionaries, (d) 224, 226
Wordsworth, Bishop Christopher of
Lincoln, (N) 24, 38
Bishop John of Salisbury, (N)
Work as first duty of the Christian,
(e) 413
Worship and Work, relation be-
tween, (c) 111
Diversities in, (6) 86-87. See
also " Ritual," " Standards "
Wright, Mr. Philip, (N) 13 ; (a) 77
W
Wake, Archbishop, (c) 165
War, Horrors of, (d) 258
Writers on moral principles in
volved in, (d) 262. See also
" Arbitration, International"
York, Archbishop Maclagan of,
(N) 40 ; (d) 244
York, Archbishop Thomson of,
(N) 7, 22, 38
Younger Clergy, Service abroad of.
See " Clergy "
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