THE NEW SCHAFF-HERZOG 78 Ne ee
sought refuge in Zurich, Basel, and Geneva, wrote letters overflowing with gratitude for the hospitality and kindness received from the Swiss Reformers and preachers, and addressed them as spiritual fathers and brethren. Bullinger’s Decades and Galvin’s Institutes were the highest authorities in the universities of England, and the influence of Beza’s editions of the Gteek Testament, his text and notes, is manifest in the Authorized Version of King James. The ‘ judicious ’’ Hooker, the standard writer on Church polity, expressed profound veneration for Calvin as ‘ the wisest man that ever the French Church did enjoy’ (Preface to his Ecclesiastical Polity); and he expressly admitted an ‘ extraordinary kind of vocation where the Church must needs have some ordained and neither hath nor can have possibly a bishop to ordain; in case of such necessity, the ordinary institution of God hath given oftentimes, and may give, place. And therefore we are not simply without exception to urge a lineal descent of power from the Apostles by continued succession of bishops in every effectual ordination’ (Hcclesiastical Polity, book vii. 14). Even James I., who hated the Presbyterians, sent five delegates, including three bishops (George Carleton, John Davenant, and Joseph Hall), to the Calvinistie Synod of Dort, who raised no question about the necessity of the episcopate for the being or the well-being of the Church ” (Philip Schaff, The Reunion of Christendom, pp. 21-23, New York, 1893).
The open door indicated in the above citation being now closed, the situation involves a radical contention all along the line. The problem presented is that of those who affirm and those who deny the exclusive divine legitimacy of particular organization and orders of the ministry. On the one hand, the double claim is advanced, that those only are validly ordained ministers whose ordination rests on the basis of the historic episcopacy, and that such a succession can be traced historically to its authentic source in the apostolic college. On the other hand, it is maintained that valid ordination consists in the immediate and orderly setting apart of suitable persons to the Christian ministry in a manner agreeable to the spirit and aim of particular churches. If, then, union between these two opposed camps is to take place, it can be effected only by coming to an understanding on this vital issue; either the episcopally ordained will have to revise their position as to the historic basis of episcopacy, or broaden their interpretation of ordination to include those of non-episcopal communions who are consecrated according to the usage of their denomination, or else the non-episcopal ministers and churches will have to confess that their ordinations are invalid, and so seek from episcopal sources “authentic ” ordination. So far as these two views embody ultimate convictions, expectation that either party will surrender to the other appears to be utopian. The question of the existing parity of ministers is fundamental; it can not be postponed with the view of arriving at a different conclusion as result of further historical inquiry. At the same time one can not even imagine conditions in which non-episcopally ordained ministers will discredit and therefore nullify their ordination. Moreover, one does not see how a discussion is even conceivable between the two parties except on the basis of the equality of episcopal and non-episcopal orders; and this signifies that while there is something to adjust, there is nothing to adjudicate.
C. A. Brcxwits.
Bisuiocrapny: F. W. Newman, Catholic Union, London, 1854; W. White, Principles of Christian Union as laid down in the Word of God, ib. 1863; E. 8S. Foulkes, Christendom’s Divisions, 2 vols., ib. 1865-67; G. Williams, The
79 RELIGIOUS ENCYCLOPNDIA
Union of the Churches Union, Ecclesiastical
Orthodox Church of the East in the 18th Century: a Correspondence between the Hastern Patriarchs and the Nonjuring Bishops. With an Introduction on Various Projects of the Reunion, ib. 1868; E. B. Pusey, Hirenicon, part 1., ib. 1870; H. Bannerman, Essays on Christian Unity, ib. 1871; J. J. I. von Déllinger, Lectures on the Reunion of the Churches, ib. 1872; H. P. Liddon, Report of .. . Reunion Conference . . . at Bonn, 2 vols., ib. 1875-76; T. H. Vail, The Comprehensive Church; or, Christian Unity and Ecclesiastical Union in the Protestant Episcopal Church, New York, 1879; W. J. E. Bennett, Foreign Churches in Relation to the Anglican, London, 1882; F. Myers, Catholic Thoughts on the Church, ib. 1883; B. Franklin, The Church and the Era, New York, 1884; J. Tulloch, Unity of Christendom, London, 1884; R. I. Woodhouse, What is the Church? ib. 1886; J. Justus, Freie Gedanken zur Beurtheilung der Kirche, Stuttgart, 1884; P. Schaff, Christ and Christianity, New York, 1885; D. G. Bannerman, Scripture Doctrine of the Church, Edinburgh, 1887; J. H., Christianity versus LEcclesiasticism, London, 1887; C. Wordsworth, Public Appeals on Behalf of Christian Unity, Edinburgh, 1887; H. Forrester, Christian Unity and the Historic Episcopate, New York, 1889; R. Govett, What is the Church? Norwich, 1889; C. Gore, The Mission of the Church, London, 1891; idem, Orders and Unity, ib. 1910; T. S. Hamlin, Denominationalism versus Christian Union, New York, 1891; M. Watson, Christianity and the Church, London, 1891; W. J. Dawson, The Church of Tomorrow, ib. 1892; E. Naville, Le Témoitgnage du Christ et l'unité du monde chrétien, Geneva, 1893; T. Rohleder, Politischreligiése Grundlage fiir das einige Christentum, Esslingen, 1893; A. H. Bradford, The Question of Unity, New York, 1894; J. Hammond, The Christian Church, Oxford, 1894; W. B. Carpenter, Some Thoughts on Christian Reunion, London, 1895; D. Dorchester, The Problem of Religious Progress, New York, 1895; Eastern Church Association, Russia and the English Church during the Last Fifty Years, London, 1895; C. W. Shields, The United Church of the United States, New York, 1895; W. Earle, The Reunion of Christianity made Practicable, London, 1896; H. H. Jeaffreson, The Church of the Living God, ib. 1896; A. J. Mason, The Principles of Ecclesiastical Unity, ib. 1896; T. Richey, Five Lectures upon the Church, New Haven, Conn., 1896; V. Staley, Plain Words on the Holy Catholic Church, London, 1896; V. Charbonnel, Le Congrés des religions et le Suisse, Geneva, 1897; T. Fallot, Quw’est-ce qu'une église? Paris, 1897; F. J. A. Hort, The Christian Ecclesia, London, 1897; E. Montero Réos, Restablecimiento de la unidad religiosa en los pueblos cristianos, Madrid, 1897; E. A. Litton, The Church of Christ, London, 1898; W. R. Huntington, A National Church, New York, 1891; C. Bigg, Unity in Diversity, London, 1899; P. F. Jalaquier, De l’église, Paris, 1899; J. B. Nichols, Hvangelical Belief. Essay on the Conflict between Evangelicalism and Sacerdotalism, London, 1899; R. Palmer, The Catholic and Apostolic Church, ib. 1899; H. Symonds, Lectures on Christian Unity, Toronto, 1899; J. Boehm, Die Wiedervereinigung der christlichen Confessionen, Mainz, 1900; E. T. Green, The Church of Christ, in J. H. Burn, The Churchman’s Library, London, 1900; E. H. A. Scherer, What is Catholicism? ib. 1900; N. Dimock, Christian Unity, ib. 1902, new ed., New York, 1910; A. J. Harvey, The Coming Unity. The Problem of the Churches, London, 1902; H. H. Henson, Godly Union and Concord, ib. 1902; idem, Anglicanism and Reunion. Sermon Preached in Westminster Abbey on Trinity Sunday, June 14, 1908, ib. 1908; idem, The Road to Unity, ib. 1911; S. J. Jones, England and the Holy See, ib. 1902; A. T. Turberville, Steps toward Christian Unity, ib. 1902; The Encyclical Letters of Pope Leo XIII., New York, 1903; B. W. Archer, The Question of Reunion with Rome, London, 1903; W. R. Carson, Reunion Essays, ib. 1903; C. Harris, Christian Reunion from the Nonconformist and Church Point of View, etc., ib. 1903; J. Hunkey, A Plea for Christian Unity, Atchison, Kan., 1903; F. X. Kiefl, Der Friedensplan des Leibniz zur Wvedervereinigung der getrennten christlichen Kirchen, Paderborn, 1903; Harl Nelson, Home Reunion, London, 1905; A. Campbell, The Christian System in Reference to the Union of Christians, Birmingham, 1905; Father Paul James Francis and §. Jones, The Prince of the Apostles, Garrison, N. Y., 1907; A. Tanquerey, Synopsis theologice dogmatice fundamentalis, Tournai, 1907; N. Smyth, Passing Protestantism and Coming Catholicism, New York, 1908; F. Spence,
Christian Re-union. A Plea for the Restoration of the “ Eeclesia of God,’ London, 1908; C. A. Briggs, Church Unity: Studies of its most important Problems, New York, 1909; W. M. Brown, The Level Plan for Church Union. With an Introduction on the Origin and Development of the Historic Episcopate by G. W. Smith, and an Appendix on the Chief Barrier to Christian Unity, by “ Anglican Presbyter,”” New York, 1910; F. J. Firth, Christian Unity in Effort: Something about the religious Faiths, Creeds, and Deeds of the People of the United States and Elsewhere in their Relation to Christian Unity in Effort, Philadelphia, 1910; R. de Bary, A New Rome. A Study of Visible Unity among Non-Papal Christians, London, 1911; Church Unity: A Criticism and a Correspondence, ib. 1911; A. C. A. Hall, The Sevenfold Unity of the Christian Church, New York, 1911; Lord Kinnaird (editor), The Problem of Unity, London, 1911; W. Sanday, in Contemporary Review, 1911; Report of the Commission appointed by the Archbishop of Canterbury . . . onthe Relation of the Anglican Communion to the Church of Sweden, London, 1911; G. M. Williams, The Church of Sweden and the Anglican Communion, Milwaukee, 1911; J. Wordsworth, The National Church of Sweden, London, 1911; for a general popular survey from the Swedish point of view see N. Séderblom, ‘‘ Canterbury och Upsala,” in Det nya Sverige, vol. iii.