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Tous les autres exemplaires originaux sont filmds en commenpant par la premidre page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaftra sur la dernidre image de cheque microfiche, selon le cas: le symbols — ► signifie "A SUIVRE ', le symbols V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre filmds d des taux de reduction diff^rents. Lorsque le document est trop grand pour dtre reproduit en un seul clich6, il est film6 A partir de I'angle sup6rieur gauche, de gauche d droite, et de haut en bas. en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 32X 1 2 3 4 5 6 TS^ /C OU) G- d^O-l Pc y f jC^ J y J. O rr\ \ A PIICM C H UR CH IN CllNJlDa IDESL. SCTUSL. POSSIBLE. ii" REV. G. J. LOW. M .' ,,i -..».(>■ n MiiHk THE ANGLICAN CHURCH IN CANADA. IDEAL. ACTUAL. POSSIBLE. REV. G. J. LOW, ALMONTE, ONT. Read before the Bay of Quinte Clerical Union at Camden East, on November 21st, 1892. Mra. Humphrey Ward's last novel, "The History of DavidGrieve," contains much food for thought, not only in what it directly states, but in what it suggests. If we read "between the lines" I think we can trace an idea which seems to me characteristic of the Free-thought School to which she belongs ; and it is this , "All Christian docirines are matters of dispute, uncertainty and doubt. Nevertheless a posi- tive faith seems a necessity to most people. If, therefore, a person muHt have a definite religion, he had better accept the whole thing and become a Roman Catholic." I do not say that Mrs. Ward asserts this in so many words, but such, 1 submit, is the impression that will be left on the miud of the general reader, and such, I conceive, is the aim of the authoress. We know, of course, that Roman Catholic controversialists have always insisted that there is no logical standing-ground between Rome and Infidelity. But, strange to say, this contention is being largely supported by the Protestant and skeptical world of to-day. It is the contention of Mr. VV. H. Malloch in "Is Life Worth Living?" It is hinted at, as we have said, in "DavidGrieve." Mr. Stead, of the " Review of Reviews," the concoctor of the phrase, "The Non-con- formist Conscience," the claqueur of General Booth and the Salvation Army, is also the extravagant eulogist of the late Cardinal Manning and of every important movement in the " Italian Mission," while he shows scant courtesy to the " establishment" so-called. An illustration of this tendency was afforded in the controversy on Apostolical Suc- cession which was carried on in 7'he Mali between Dr. Langtry, Angli- can, and Dr. Johnston, Methodist. The latter closed his case by affirming that if ever he became convinced of the necessity of any Apostolical Succession he would go at once to Rome, where he would be sure to get the real thing. n —4— • In many other cases I think I trace, in what we may call the Free- lance literature of to-day, this same disposition to reject any via media in religion ; and 1 think I hear more and mf)re clearly the demand : "Cive us perfect liberty to tear to pieces everything sacred if we choose, or else give us an absolute spiritual dictatorship. Give us re- ligious anarchy or give us Rome !" On this platform there is, of course, no standing-ground for us of the Anglican Church. The principle for which we contend— that of a "limited monarchy," of a central authority jealously gixarding the deposit of the Faith, and yet in details granting all wholesome liberty to the individual — the principle of allowing plenty of room for intellect- ual and scientific advance and for national development, while carefully maintaining the continuity of the corporatti life — the principle of " Con- formity to Type " along with adaptability to "Environment" in our ecclesiastical evolution — this principle, though, to our view, indispen- sible, and true to both Revelation and Science, is not tolerated. If we enquire what is the peculiar charm in the Church of Rome for the " Free-lances " of religion, I think we shall find that her attract- ive power consists, partly in her positive dogmatic character, but chiefly in the great objective fact of her historic continuity, her peren- nial life. There she is, that Church of Rome, to-day ruling her mil- lions throughout the world from the throne of the Cresars, there she has been all through the centuries, and there she will be— so the great Puritan historian. Lord Macaulay, informs us— when the New Zea- lander shall be sitting on a broken arch of London bridge to sketch the ruins of St. Paul's. So it is that puritan and sceptic alike reverence that grand phenomenon of an ever-living Church, with her unbroken testimony all along the ages. For the myth which did duty with many Protestants in a former generation, that after the death of the Twelve Apostles a thick darkness overspread all Christendom, and religion was debased and heathenized, until by chance Luther stumbled upon an origi- nal copy of the Bible, and with it started Christianity afresh, so that all the intervening time must, for religioiis and ecclesiastical purposes, be passed over as of no account and labelled, "The Dark Ages," — all this myth has been dispelled by the modern philosophical study of his- tory, which traces evolution there, as in everything else. And indeed this grand phenomenon of the perpetual existence of the Catholic Church is — let him confess it or not — a great support and comfort to the troubled Protestant, who mentally relies on that as a dernier resort in case his own peculiar theory should break down. And the more so in these times when Protestantism's own special axiom is being torn to n —5— shreds by her own hands. "The Bible and the Bible alone is the re* li(hinaman entering the United States. And now, thanks to the system of "elec- tion" and "calls" to our larger parishes, our diocesanism is dwindling into Congregationalism. And yet, while other bodies are consolidating in a way that leaves us far behind, we are singing away : " Like a mighty army, moves the Church of (Jod ! We are not divicl"d, all one hody we I" And what is the reason of our failure ? We reply. Because we have not followed the lines of Pope (Gregory's counsel to *"'t. Augustine, which was in effect, study the genius of the people to whom you are sent and adapt yourself to it. The Church must be assimilated to the State, if she in turn would mould the State. For even the Church of Rome is now learning by sad experience, in its own home and in every country, that " the State must be master in its own house." This lesson of adaptation the Anglican (Jhurch in Canada has never learnt, and so she has not progressed as she should have done. In biological terms she has been so careful to preserve her "conformity to type" that she has not allowed herself to be properly "conditioned by her environments," and so she presents a case of "arrested development." Instead of being acclimated to her own soil, she still is but a weak ofif- shoot of the English Church — or rather I should say of the Church of Ireland, for it is the Irish Churchmen who have remained loyal and true and have kept the Church alive. The bulk of the Knglish emi- gration no sooner lands in America than it is lost to the Church. Of course I speak of the majority. There are, I am glad to avow, many splendid exceptions. We get some clue as to the reason why the Eng- lish rustic shakes off his allegiance to the Church when he reaches America by reading an article entitled "Hodge and his Parson," in the March number of Nineteenth Century. On the other hand, look at our sister church of the United States. Unlike ourselves, she began her course handicapped in every way. Hindered and thwarted by the home authorities in her efforts to com- plete her organization — hated and suspected as the religion of the — 9- Tories— she is to-day outstripping the other denominations and making her power and iuHuence felt. She is continually drawing the cream of other religious bodies into her own ranks. Why? liecause she set herself to Americanize the (.'hurch. She threw herself into the na- tional movement ; but to do so she had to make a few trifling changes. She called her dioceses after the names of the States, and not after cities. She d.opped all redundant titles and offices. But she gained the land. She is moulding the religious tnoucrht of the nation to-day to a wonderful extent. But we— afraid of the slightest change, clinging to old world notions and habits — are an exotic yet, striving to keep rigidly in the ol'' tracks, yet often forced to swerve by sheer necessity. Our dio- cesan nomenclature is a curious mixture, some named from cities, and some from lakes and waterfalls. We hang on to every possible title, useful or not, because "it's English, you know ; it's English." And so we have become stranded on our respectability and impracticability. And, now, what is to be done to retrieve as far as possible past mistakes ? Let us learn to Canadianize the Church, as St. Augustine and his successors Anglicized it, and as the Protestant Episcopal Church has Americanized it. Let us throw ourselves into the move- ment now so prominent for the formation of a Canadian nationality, and let us see that our branch of the Catholic Church shall be a prime factor in moulding that nationality. A very important step towards effecting this is now contemplated, viz., the confederation or consoli- dation of the dissevered Dioceses and Provinces into one whole Cana- dian Church. Let nothing whatever stand in the way of this consuni- mation so devoutly to be wished. In our discussion of the details let us not be baulked by the question. Is it English? Rather let us ask, Is it adapted to Canada and Canadian ways ? Is it likely to bring the Church to the front, to make her a formative influence in the nation- ality that is to be ? Or are we content to be for all time merely a hive for ardent, loyal Irishmen and a few stray Englishmen ? The study of ancient ecclesiastical history must convince any one that in the summoning and organization of Councils and Synods, pro- vincial, general or other, the early Church did not act according to one cast-iron rule, but as Ur. Isaac Barrow says, "upon prudential reasons, according to the exigency of things," or in the words of the 34th Article, " According to the diversities of countries, times and men's manners." Again, in mapping out the ecclesiastical territory into patriarchates, primacies, and so forth, they very wisely followed the lines laid down by the civil government of the Roman Empire. In —10— the words of Dr. Barrow : " In defining such preoincts it was most natural, most easy, most commodious^ to follow the divisions of terri- tory or jurisdiction already established in the civil state; that the spiritual administrations, being in such circumstances aptly conformed to the secular, might go on more smoothly and expeditely, the wheels of one not clashing with the other ; according to the judgment of the two great synods, that of Chakedon and the Trullane." (" Treaty on the Pope's Supremacy," Suppositi