The union comprised at the end of 1910 sixty branches, situated in fifty-three towns and having 5,895 members. Its affairs are managed by an executive comprising several clerical dignitaries and ladies, with the bishop of Oxford (Dr. Gore) asits president. The executive submits from time to time such social problems as the questions of unemployment, of children’s labor, or the poorlaw system for the study and consideration of the branches. These, again, report upon the facts
THE NEW SCHAFF-HERZOG 66
which they ascertain, and the conclusions which they reach, to a meeting of delegates of the whole union held annually. In studying these subjects, the local bodies investigate the conditions actually obtaining in their own towns. The union seeks to promote its views not so much by direct corporate action as by influencing local authorities and institutions through members of its own who serve on those bddies, and by raising the tone of public opinion generally. It directly promotes, however, the practise of exclusive dealing with firms known to accord reasonable pay and conditions of employment to their staff, and it has published a ‘ white list’ of tailors for both sexes in London and elsewhere. In this it discharges the functions of the Consumers’ Leagues in the United States. Several branches have made tentative beginnings in the provision of suitable housing for the wage-earning classes. The union maintains a library and a central bureau of information for the use of its members. From time to time it issues reports and pamphlets
on such various topics as commercial morality, trade-
unionism, illicit commissions, investments, and practicable socialism, besides others of a more directly religious character. Lastly, it brings out a quarterly periodical entitled The Economic Review, in which articles of considerable value, written by well-known authorities upon the subjects dealt with, frequently appear. C. H. p’E. Leprrnaton.
UNION OF THE CHURCHES.*
I. Anglican Position. 1. Historical Survey.
Patristic Period (§ 2).
Medieval Period (§ 3). (§ 1).
External Uniformity and Parity of Ministries (§ 2).
New-Testament Period (§ 1). 4. How Unity is to be Achieved.
Trust in God and Christian Love
Growing Differentiation Between East and West (§ 5).
The Final Schism (§ 6).
Present Positions of Greek and Latin Churches (§ 7).
Modern Period Through the Sixteenth Broad Investigation, Patience, Orthodox Catholic Church as a Century (§ 4). and Prayer (§ 2). Solution (§ 8). Since the Sixteenth Century (§ 5). 5. Anglo-Swedish Negotiations. III. Protestant Position. 2. Anglican Platform. II. Orthodox Catholic Position. Efforts for Reunion with Roman General Attitude (§ 1). Recent Decline of Denomination- Catholicism (§ 1).
In the American Episcopal Church(§2)
The Lambeth Conference (§ 3).
Episcopal and Presbyterian Negotiations (§ 4).
The Commission for a World Conference (§ 5).
3. Principles of Unity. Organic Union in Faith and Order
(§ 1).
I. Anglican Position. —1. Historical Survey: During the New-Testament period the union of Christians was insisted upon by our Lord and his apostles, and in terms and connections which make Christian union and Church unity mutually equivalent. “ The Church” stands for the totality of Christians in their organic unity. Our Lord speaks of it in the singular number (Matt. xvi. 18), and nowhere do New-Testament writers speak of “ churches’? except as referring to local assembles within one Church, having full communion with each other. Its ministers are given universal and permanent mission to make disciples of all who should believe and be baptized (Matt. xxviii 19-20), and those who refuse to hear the Church are not to be regarded as faithful Christians
(§ 2).
(§ 4).
%* An article from the Gregco-
alism (§ 1), The Four Fundamental Principles
Development of Order in the Primitive Church (§ 3). Development of Doctrine to 787
Attempts at Anglican and Protestant Union (§ 2).
Present Protestant Situation (§ 3).
IV. Roman Catholic Position.
Unity of Faith, Government, and Worship Requisite (§ 1).
Position Regarding Non-Roman Communions (§ 2).
V. Supplement,
(Matt. xviii. 17-18). Christians were to become one flock, under one Shepherd (John x. 16), in a unity which is described under the organic fig-
ae pre _ ure of the vine and its branches (John Perioa, *V-1-6). That his followers might be
one was a subject-matter of prayer by Christ on the eve of his crucifixion (John xvii. 20- 23); and only an organic unity can satisfy the terms of his prayer. The same conception of unity is found in apostolic teaching, particularly in St. Paul’s epistles. All baptized Christians are members of one body, the Church (I Cor. xii. 13; cf. Eph. iv. 5), which is the body of Christ (Eph. i. 23; Col. i.24). This body is one and possesses one Spirit, one Lord, one faith, one baptism, and one God and Father of all (Eph. iv. 4-6). To
Russian standpoint was arranged for but indefinitely delayed. It may appear later. Eps,