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they write about. and are somewhat more profound
(to say the least) than the writers of the current
Dictionaries of Sects and Heresies."-Guardian.

"A home to which the student will constantly recur, sure to find spacious chambers, substantial furniture, and (which is most important) no stinted light."-Church Review.

"Within the sphere it has marked out for itself no equally useful book of reference exists in English for the elucidation of theological problems."-Church Times.

"Infinitely the best book of the kind in the language;
and, if not the best conceivable, it is perhaps the best
we are ever likely to see within its compass as to
size and scope.
Accurate and succinct in statement,

facts.
it may safely be trusted as a handbook as regards
The book is sure to make its own way by
sheer force of usefulness."-Literary Churchman.

RIVINGTONS, Waterloo-place, London; Oxford, and Cambridge.

Printed and Published by JOHN HIGGS BATTY, 143, Strand, London, W.C.-March 15, 1876.

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Letters to the Editor.

"As 'Brevity is the Soul of Wit' so short Letters are certainly more read able than long ones. In my judgment an Editor should not be pestered with any which are not brief, concise, well-written, and to the point; signed, openly and honestly, with their writers' names."-CHARLES LAMB.

THE NEED OF CORPORATE REUNION.

SIR. So much has been written and said in this country about the remarkable Letter of "Presbyter Anglicanus" to His Eminence Cardinal Manning, on the proposal to form a Uniate Church of English High Churchmen in communion with the See of Rome, that it may not be uninteresting to some of your readers to know what has been thought about the scheme among foreign Catholics on the Continent. Soon after the Letter first appeared, I forwarded a copy of it to a learned Professor of the Jesuit University of Innsbruck in the Tyrol; this is his answer:-

"The Letter 'Christianity or Erastianism?' gave me great joy indeed. We must pray most earnestly that God will bring these things to a good result for His honour and the salvation of many souls.

"I do not see any difficulty in conceding a Uniate English Church. Perhaps some one might object, that Uniate Churches could only be formed out of historical Churches, which, though afterwards lapsed into schism, have still preserved intact in their constitution, discipline, and rites the old framework of their Catholic antiquity, like the Greeks, the Armenians, and the Abyssinians. But in one case, at least, the Church has allowed a Uniate Church, whose formation had only originated in heresy, when she allowed the Utraquists in Bohemia to communicate in both kinds, of course after a formal adherence to the doctrine of the Concomitantia.

"Also the granting of the vernacular language in the Liturgy would be possible, since at present there are at least two Uniate Churches which use their modern vernacular language even in the Holy Mass; the Melchites in Syria, who use Arabic, and the Greco-Armenians in Hungary and Transylvania, who use the Rumenian. The latter rite comprises two millions of members. Perhaps it would be well to mention these facts occasionally in public."

This is what I now do to your readers, and I have no hesitation in expressing my cordial concurrence with my learned friend, the Professor in the Jesuit College, who, I think, your readers will allow to be a very correct writer of English for a foreigner.

What those of us English and foreign Roman Catholics, who cordially hail the Letter of "Presbyter Anglicanus," look forward to, is not a secession from the English Church, however numerous, but the healing of the deplorable schism which has so fatally broken-up the Unity of Christendom, and paralyzed for so many ages the action of the Gospel upon mankind at large.

This schism has generated all the evils which now threaten-1 hesitate not to say-the very existence of the civilized world; and if it be not healed, I feel certain there is no hope!

It has destroyed all the reasonable foundations of authority, whether in the political or the ecclesiastical sphere.

It has rendered a public sound Religious Education impossible. It has weakened, if not destroyed, the fundamental distinction between Right and Wrong; thus opening the floodgates that have unloosed that stream of Atheism, of Anarchy, and insane opinions, that at this moment threatens the very existence of civilized society.

It is impossible to overrate the importance of once more establishing in the minds of men the only true foundation of Authority: that which our Lord Jesus Christ in His goodness and mercy came to establish here upon earth for the salvation of mankind hereafter, and for their wellbeing in the present life.

Here is Christendom, which ought to be One, rent asunder and divided into fiercely antagonistic sections. Instead of bringing mankind within the domain of the everlasting Gospel, it is destroying itself. How is this appalling evil to be remedied? Not by scurrilous abuse of each other, but by striving to love and respect all men, and whatever is good in them.

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This is what I rejoice to see that good men in every denomination, even among our heathen brethren (for they are our brethren in Adam), are beginning to see and to feel. Let us, then, in charity and a love of peace, search into the old foundations of Authority, that so, in God's good time, we may be brought to that union in Jesus Christ, Who is our only Foundation, that mankind at last may reap the blessings which He came on earth to impart by membership in His One True Universal Kingdom. A. P. DE LISLE.

Garendon Park, Loughborough, Feb. 29, 1876.

[GRATIS.

THE PRESENT POSITION OF THE A.P.U.C. SIR,-It has been strongly represented to me that there has been a growing feeling of dissatisfaction for some years past among members of the A.P.U.C., at the management, or rather want of management, under which it has long been languishing. For the last two years it has scarcely shown any outward sign of life at all; and for a much longer period than that, I have heard constant complaints from persons who either wished to join it, or wanted information, or to send their subscriptions, that they did not know where to write, or got no answer to their letters when they did write. More than three years ago, a Local Secretary complained to me that he had vainly applied for some of the printed papers of the Association for distribution, and had at last in despair had a fresh batch printed at his own expense; but not many are likely to have shown so praiseworthy a zeal as this. And I suspect that the accessions to our numbers of late years have been exceedingly few, though no information whatever has been vouchsafed to us on the subject, while many who belong to the Society are beginning to believe that it is moribund, if not actually defunct.

When the present General Secretary of the Association, the Rev. J. E. Vaux, accepted that office about three years ago, he put out a green paper of "Duties" and "Suggestions" for Local Secretaries, a copy of which is now lying before me. Nothing can be more excellent than the drawback that-so far as I am aware-it has remained, like Turkish plan of operations suggested in this paper, but it has the one serious firmans, from that day to this, a paper scheme and nothing more. Let me quote one or two of its provisions. Duties-No. 5. "To promote the circulation of the 'Occasional Papers' of the Association in their own neighbourhood and among their personal friends." I have reason to know that the Secretary attached peculiar importance to this suggestion about Occasional Papers. Has a single paper of the kind been circulated or written? I have never seen or heard of one myself. Suggestions-No. 2. In order to excite an interest in the question of Reunion, it is highly desirable that meetings should be held, parochial or otherwise, at which papers might be read, followed by discussion or conversation." the method of conducting these meetings, getting them reported, &c. Nos. 2, 3, and 4 lay down some admirable rules about Has one such meeting been held? I have heard of none. Nor is this all. Even the annual General Meeting in London organized by the Association, which it has often been proposed, with good reason, to hold twice a year-in summer and in the late autumn-has been suffered to drop; last year there was none at all. Moreover, it had often been suggested that a meeting should be held during the annual Church Congress, and on the one occasion when the experiment was tried, at Leeds in 1872, it proved a conspicuous success; the room was crowded and the meeting enthusiastic. Nevertheless, since Mr. Vaux came into office, the experiment has never been repeated. Yet it is within my own knowledge, that every year since then it had been resolved in Committee many months before, that such a meeting should be held, and the officers of the Society were requested to make the requisite arrangements; but when the time came, it was found to have fallen through. How is this? Other Associations of various kinds find no difficulty in utilising so excellent an opportunity for securing a hearing.

What occurred last year was this: The Finance Committee met early in the summer, and it was decided on the representations of the Secretary, but very much against the wishes of some present, who foresaw the practical result, that there should be no meeting held in London that year, but that instead of it all pains should be taken to get up an effective meeting in the Church Congress week. This was a double mistake. In the first place, the class of persons likely to be present on the two occasions, is, for the most part entirely different, and the one meeting is therefore no sort of substitute for the other, though it is a valuable supplement. In the next place, it was clear enough that this plea for doing less would end, as it did, in doing nothing. The London meeting was indeed abandoned; it took no trouble to carry out that part of the amended programme. But when the time for the Church Congress came round, no more was heard of a Reunion meeting than in previous years since Mr. Vaux has held office.

Now, Sir, nothing can be further from my intention or desire than to make personal attacks upon anyone; and I must beg that nothing I say may be taken to imply more than it contains. But, inasmuch as the conduct and progress of the Association virtually depends almost wholly on the action of its General Secretary, it is impossible, under its present circumstances, to avoid some reference to this matter; amicus Plato, magis amica veritas. Mr. Vaux is reported to plead, in excuse of his inaction, that he has not time to devote to the duties of an unpaid Secretaryship. But he must have known, when he accepted the office, that it was unpaid; and, although it may be desirable that it should be otherwise, there is certainly no hope of our funds being in such a condition as to authorize the appointment of a paid Secretary, while the present system of "masterly inactivity" continues, and there is nothing

to show for the money. Who cares to subscribe when they can see no result of their subscriptions? But I must add, that for several years there had been a paid clerk, appointed by the Committee sometime before Mr. Vaux came into office, to relieve the Secretary of his routine work, and the holder of this post was thoroughly competent and had his heart in the work. Mr. Vaux, however, made hardly any use of his services, and last year persuaded the Committee to dismiss him, on the plea that he was useless. One further remark occurs to me in this connection: the Finance Committee used at one time to meet frequently, and could, at least, do something towards promoting the general interests of the Association. Since the present Secretary came into office, it has barely met once a year, and then only when some pressure has been put upon him to summon it, and its members are left in entire ignorance of what is going on. Whatever, therefore, may be his want of leisure for conducting the business of the Association, it seems that he has deliberately omitted to avail himself of such helps as lay ready to his hand. I must add, that Mr. Vaux is now publicly announced to be the Secretary of the Eastern Church Association, which is, I suppose, a paid office. There may not be anything necessarily incompatible in the two offices, though it is hardly desirable that they should be held by the same person, especially now when some very "burning questions" are raised in connection with the Eastern Church, about which there is great difference of opinion among those equally interested in the cause of Reunion. Be that as it may; if Mr. Vaux complained before of not having sufficient time for the affairs of the A.P.U.C., his leisure is not likely to be increased by undertaking the additional duties of Eastern Church Secretary. Nor is it uncharitable to surmise that he is likely to pay more attention to the duties of the latter office, if they are remunerative, than to the former which is unpaid.

There are some, I know, who maintain that since the Vatican Council the work of the A.P.U.C. is at an end. I do not think so myself, but it is too wide a question to enter upon here, and there is the less need for doing so, as that obviously cannot be the explanation of the present policy, or no policy, of its officials. It was three years after the Council when our present Secretary took office, and issued the excellent paper just now referred to, which appears never to have been acted upon. And nothing has occurred, to say the least, to make the prospects of Reunion any worse in 1876 than in 1873. This consideration, therefore, is irrelevant here. The upshot of the matter, I venture to think, is, that all who are interested in the work of the A.P.U.C., and, not least, those who, like myself, have belonged to it since its first establishment, now nearly twenty years ago, have a fair right to call on the President of the Association to take steps, whether by calling a general meeting of its members or otherwise, to put matters on a more satisfactory footing, or another year will pass away, like the last, without its giving any outward signs of life. And if the present General Secretary finds himself, through causes beyond his control, unequal to the duties of his office, it would be better to look out for a successor who is more happily circumstanced for the purpose, however one may regret the necessity for a change. AN ORIGINAL MEMBER OF THE A.P.U.C.

AND A MEMBER OF THE FINANCE COMMITTEE.

SIR,-Having been, through the kindness of a friend, favoured with a copy of your Prospectus, will you allow me to express my gratification with its contents? At the present day, when the general tone of the Church press seems in favour of the doctrine of Expediency, it will be a great boon to those Churchmen (and I feel sure they exist in large numbers) who are unflinching advocates of Principle, to have a public organ on their side of the question. I feel sure that with a faithful carrying out of the programme, the new paper must deserve and earn

success.

There are two questions, each connected with the other, which I should gladly see discussed in your columns if you can find space, and for brevity's sake I state them at once.

I. Why was the Union Review given up?

II. Is the A.P.U.C. defunct or only hybernating? and, if the latter, when will it awake to active life again? I could dilate at much length with respect to this last question, on the opportunities that have arisen for work during the last two years, but they will be obvious to all your readers. Whether the officials of the Association have embraced those opportunities I know not, but I ask, like Miss Dartle, "for information." J. CHARLES L. STAHLSCHMIDT. 61, Mark-lane, E.C., March 9, 1876.

QUO TENDIMUS?

SIR, A writer has told us that it is the part of wisdom to consider the terminus ad quem as well as the terminus quo. I am afraid we are in danger of letting the very considerable inner success of Catholic principles in the Church of England blind us to the tendencies of the Church of England as a body corporate.

From "Evangelical Protestantism we have nothing to fear. It can hinder and thwart the "movement," and prosecute its adherents; but its halcyon days are over, and, as a power to mould the future of the Church, it is nowhere. Will Catholicism rise on its ruins and mould that future? Many think so: more hope what they can hardly dare to think but where are the signs?

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I have spoken of the inner success of Catholic principles. God forbid that I should deny or underrate them. "Ritualism" has been a success where alone it has sought success. It has been the home missionary of England. Hated and reviled by the World; snubbed and anathematized by its proper defenders, the Bishops; it has lived in the hearts of the people. Its triumphs have been won at the altar and in the confessional. It is at once its glory and its danger, that while inwardly strong it is outwardly weak: strong enough to bring strong hard-headed men to repentance and confession; to enlist the enthusiasm of the young and the sympathies of adults on the side of religion and the Church; while too weak in numbers, prestige, organization and enthusiasm to prevent Parliament from legislating, not merely unanimously but even enthu

siastically, for its extinction; to influence the votes of Convocation, or raise up for itself a single Episcopal champion. But, while thanking God for these inner successes, we should guard against letting a too exclusive contemplation of them direct our attention from our cutward weakness and its probable results.

While "Evangelicals" are busy attacking us and we are as busily defending ourselves, a third party is reaping the fruits of our struggle; and is silently, but surely, moulding the future of the Church of England. The Erastian principle, always more or less strong since the days of the Reformation, is making now huge and unprecedented advances. How is it being met? Not by principle as in Germany, but by diplomacy, by finesse, by expediency. This, Sir, is a policy which not only never does, and never can, succeed, but which does not deserve success. The lips of Divine Truth itself have said, "they that take the sword shall perish by the sword." It will be small consolation to us if we see as those of us who live long enough undoubtedly will see-the truth of this Divine Law exemplified in the person of the Church Association and of the party which aids and abets it in its un-Christian reliance on the powers of this World, should we ourselves be involved in the same condemnation. What, to a Catholic, can be more fearfully portentous than to see clergy pleading the things of God before secular and secularized Courts—and that not even in propriâ personâ—that were bad enough, but by the mouths of lawyers profoundly ignorant of the subject-matter they undertake to defend, and, bound by professional etiquette, to "take the other side," if need be, in the very next suit? I repeat that this is a policy which neither can, nor ought to, succeed. It is playing into the hands of Erastianism in the vain hope of thereby saving sundry shreds and patches of our Catholic heritage.

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Surely, Sir, it is time to speak out, when Catholics are found among the aiders and abettors of Erastianism. We used to have a wholesome horror of "the accursed thing;" now many who, like myself, have clung for these twenty years, through evil and good report, to the "movement," are grieved and astonished to see a disposition to make terms with it. Witness, for instance, the introduction of the New Lectionary "-not, perhaps, in itself so very great a matter, but quite a big enough straw to indicate the direction of the current. Can anything be more fatuous than the course taken by the clergy, with some few exceptions? Here was a Lectionary-whether better or worse than its predecessor, is nihil ad rem-evolved out of the inner consciousness of an essentially lay body-appointed not by the Church, but by the State -the Royal Commissioner on Ritual! A well-known Bishop assures us the New Lectionary is by no means perfect. Were it so, it would still be Cæsar's Lectionary. The clergy were bound, by oath, to a certain course of Scriptural reading, till the Church, which imposed the obligation, saw fit to relax it; and every clergymen has solemnly declared that "the Church"-and not the State-" hath authority to ordain, change, and abolish ceremonies or rites." Did the Church, which "ordained" the Old Lectionary, "change or abolish" it in favour of the new? Not a wit. It was notorious at the time that the opposition was so strong, that the Prime Minister contemplated withdrawing the Bill for legalizing it, and was only withheld from doing so by a regard for the bookselling interests. What line did the Catholic clergy take when confronted with Cæsar's Lectionary? That of principle -to have nothing to do with it? Save in some few instances, no. Some began its use at once; some, I am told, had a meeting in which they pledged themselves not to use it-a sure harbinger of what actually followed, its subsequent adoption! Only a few here or there avail themselves of the State permission, kindly accorded, to go on using the Old Lectionary for a term of years. Expediency gained the day; the new Lessons were "shorter" or "better," or it was not worth making "a bother about;" and the result is that in hundreds of "Catholic" churches we get so large a portion of our choir office as the Lessons, not from the Church of England at all, but direct from the State! If this is not Erastianism, what is? The principle of Nationalism," as laid down in the 34th Article, received its highest development in France, when under "Gallican" influences, almost every diocese had its mushroom "Liturgy;" but at last the compilers of the "diocesan uses" were bishops and clergy, and the authority which imposed them, was distinctly ecclesiastical. Our lively neighbours would have been considerably astonished if their Breviaries had been revised and put forth by Royal Commissions! To me it has always seemed that everyone who uses the New Lectionary must adopt a new reading of the Article. If the State may impose lessons, why not prayers, hymns, Epistles, Gospels? why not the Ordinary or even the Canon of the Mass? So that after all it is not "every particular or National Church" which "hath authority to ordain, change, and abolish ceremonies or rites of the Church," but "every particular Nation or State." This is one terminus ad quem, and what has Ritualism done to oppose it?

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Originally, every Bishop possessed within certain limits the "jus liturgicum." Later on, local Churches were to follow the use of their inetropolitan church. Rome modified the principle further at Trent, by abrogating in favour of the revised Roman liturgy all local uses which could not claim a prescription of 200 years. Our Reformers went a step further, and abrogated all local uses in favour of one, but that one was put forth by ecclesiastical (as well as by civil) authority, and as its putters-forth declared" by the aid of the Holy Ghost." Now, it seems, the State claims and exercises the power of abrogating that use in favour of others of its own devising. What will come next, and next?

Our enemies accuse us of obeying or disobeying our Bishops just as it suits us. This is certainly becoming our attitude towards the State. We pick and choose what we will consider "essential " and what "indifferent:" and here we elect to resist, and here to obey. Can any attitude be more undignified, or more immoral? Meanwhile the State is determined to crush us, and crush us it will, unless we substitute Principle for Expediency. If we fight the World with the World's weapons we shall infallibly be worsted.

Is it too late, Sir, to combine, under a well-considered principle of resistance, the flood of Erastian Latitudinarianism which is threatening to overwhelm the Church of England? Is it too late for Catholics to

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