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should consider what it would mean if everybody did as they are doing. One of the chief purposes of law in a civilized society is to secure the common welfare against being injured by the selfish whims of the individual. As Mr. Penty shows in his absorbingly interesting work, "A Guildsman's Interpretation of History," both the ancient canon law of the Church and the common law of the Empire were built up on the principle of helping good men to live among bad men. This function of law prevailed throughout Europe until in the later Middle Ages the Roman civil law was unfortunately revived. The Roman law was based on the principle of enabling rich men to live among poor, which is quite a different matter. Since then our legal systems in Europe and America have been colored by this motive. It is easy, therefore, for us to lose sight of the fact that the underlying purpose of all law, whether human or divine, is to protect the common interests of the people from attacks by selfish and unscrupulous individuals.

The universal purpose of law was recognized by our Lord in His moral teachings. The Second Great Precept, which regulates our dealings with our fellows, "Thou shalt love thy neighbor as thyself," implies that we should consider the effect of our actions upon our fellow men, and not allow them to be determined merely by what we want for ourselves. The same implication is contained in the Golden Rule. We should act in every given case as we should wish every one else to act under similar circumstances which would affect us.

It is always easy to justify the violation of any law on the ground that fairness and justice to the individual demand it. It is a simple matter to write a novel or a play which will make a particular divorce seem justifiable, or an act of theft the only way out of a distressing human entanglement. Almost any sin can be justified if we are

thinking only of its temporal effect upon the sinner. Such novelists and dramatists always overlook the larger question at issue, whether it would be for the good of society if everyone were to act in this way. If not, would it not be nobler for the hero or the heroine to make the supreme sacrifice of their personal desires for the sake of the community at large, and for the sake of God?

The Church, because of her divine mission to humanity at large, must always insist that it is the duty of the individual to make this supreme sacrifice for the good of his neighbors and for the bringing in of the Kingdom of God. The Church can never be so much interested in the temporal pleasure of the individual as in the building up in the world of a divine society based on brotherly love.

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The Next Step for Anglo-Catholics

REV. FRANCIS UNDERHILL

AM painfully aware that a visit of only three weeks to the United States, and that spent entirely in New York, does not qualify me to write about new steps for American Catholics. It would be presumptuous to attempt such a thing; but my excuse for writing at all in the AMERICAN CHURCH MONTHLY is, first, that the Editor has asked me to do so, and secondly, that AngloCatholicism is now cosmopolitan; it already transcends national barriers; and moreover in anything that really matters it is exactly the same as on this side of the Atlantic. I only wish there were clearer knowledge of one another and closer co-operation between us.

My aim is first to consider the Anglo-Catholic position briefly as it stands to day on this side of the Atlantic, and so far as I can see in general outline, in America also. Then to pass on to maintain that we stand today at a very important parting of the ways, when a new impulse of some kind is needed if we are to push forward, indeed, even if we are to maintain ourselves where we are; there must be a change of method, or at least a development of method and that immediately.

1. Our Achievement. It may be said, I think truly, that so far as the actual winning of our way within the Anglican Communion is concerned we have already achieved that which we desired to gain; indeed we have achieved far more than the early leaders of the Catholic Revival had any idea or intention of achieving. I hear, for instance, that in several dioceses at least in the United States Benediction, if not formally recognized, is at least tolerated by the Bishops, while on this side of the water extra-liturgical devotions, leading in the direction of Bene

diction, are tolerated by many diocesan Bishops. A clearer indication of the spread of Catholicism is seen here in England, and I think in America also, in the general leveling up of the whole tone of churchmanship, the conduct of the services, and the ornaments of the churches. Everywhere here outward things are rapidly changing. Fifty years ago Bishops would have prosecuted priests for furnishing their churches in a way which is now quite common in the most Evangelical circles; while in the great Cathedrals splendidly habited altars are being everywhere restored, not merely in the choir but in all the chapels and in other ancient places. Vestments and Sung Eucharists are once again beginning to beautify our Cathedrals in a growing number of dioceses. The old Protestant order is fast passing, and a new order, which yet is old, is taking its place.

But it is much more than in outward things that changes have come about. The Anglican Church is fast recovering Catholic teaching as well as Catholic ceremonial, and that again in unexpected places. The recognition of our essential theological unity with historic Catholicism proceeds fast, including even circles where the direction in which things are moving is little recognized; while men who care little about Catholic ceremonial, and who would be reckoned moderate if outward things only were concerned, are seeing that the idea which is expressed by historic Catholicism, interpreted according to the light shed upon it by modern learning, is the great future hope of Christianity.

These movements were clearly marked by the great Anglo-Catholic Congress of 1920. It was a stage in the history of the Catholic Revival and showed us where we stand and where our strength lies. The priests and laity assembled to the number of 14,000 in the Albert Hall represented a far greater number in England and Scotland

and in all parts of the world who are in general sympathy with our aims. The Congress was organized by those to whom the odious term of "Extremists" is applied, but its membership included representatives of all shades and varieties which are contained within the limits of essential Catholic belief.

It is true then to say that so far as liberty to teach and practice the Catholic Faith go, we have established our position here in England, and I expect in the United States also. That battle is virtually won. There will be no more persecutions, at any rate by the Bishops of the Church. The last of the old definitely Protestant Bishops are dying out, and their places are being taken either by men who are in essentials Catholic or else liberal Evangelicals who are prepared to tolerate sympathetically what we do and teach; or by equally tolerant Modernists. Indeed the general sense of the public, indifferent as it is to religion, in these days would hardly permit religious persecution.

2. Dangers. But there are certain great dangers which beset us here in England and probably in America also; dangers which make us pause and reflect before we rejoice too much in the progress we have made. The great Modernist battle is ready to begin at any time; and though I do not believe that Modernism will ever be popular with any large body of the laity, it has to be reckoned with in high places. This is too large a subject to enter into in a short article, and the situation is pretty clearly recognized by most of us.

But it is further true, I think, to say that in matters Catholic the clergy have outstripped the laity. I mean that more priests, in proportion to the number of the clergy have accepted Catholicism than is the case with the laity. This is no doubt partly to be expected. Theological changes, and even ritual changes are bound to affect the Priesthood first; but I doubt if even when this qualifica

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