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Simplified Prayer Books, like the Italian one recently published in New England are needed, so abridged and rubricated that a "foreigner" may be able to follow it. Hymnals are needed; the only one we have, as far as I know, is a Swedish translation of our hymns by Dr. Sundelöf. Books on the Church in the various foreign languages are needed- either specially written, or translations of such concise works as "The Episcopal Church" by Latta Griswold-both to gain and to teach the "native" clergy and the educated laymen. Attractive pamphlets and tracts in various languages are essential. Perhaps these would be most useful with English in parallel columns. Also well edited periodicals and fundamental catechisms in simple English for the children. Literature on the subject of the various races and phases of the complex problem are sorely needed to inform our clergy and laity. Many a Woman's Auxiliary has already applied for such literature for study classes and found nothing. All this literature is not difficult to provide if done as is essential by the collaboration of "native" and American experts, and given official sanction.

There is a traditional error of many, who think that all that we need in order to reach the " foreigner" is a good translation of the Book of Common Prayer. We Anglo-Saxons seem to hold that what we like must be the goal and standard for all We really need a sort of Anglican Uniat system, which shall sanction and guide regulated national uses of langauge and custom and liturgy that appeal to the particular race.


III. Finally cooperative organization is necessary, is in fact the crux of the whole matter. If a work with some particular race is about to be started, the only sensible way is not to experiment alone. A bad mistake is apt to destroy the opportunity for some time to come as has in some instances been the case. No! find out those who understand and have accomplished well this particular work and talk it over carefully with them and continue to keep in touch with them. This is an all important point. For this there must be a territorial unit of cooperation and some medium or clearing house of


advice and help, that a certain ecclesiastical section at least may advise and plan and work together.

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The Parish is, obviously, too small a unit. The Diocese is also too small a unit. Because the work is too scattered, there are not in any one Diocese enough experimental stations, so to speak, to arrive at the best conclusions. This is one of the reasons for the establishment of the Province. Our Church needed as has always been the method in every other part of the Church except the American - a unit of administration between the Diocese and the unwieldly General Convention. The Province should create and empower an active and expert central Board, entitled to the confidence of the Bishops and the entire Province, as a bond of cooperation and a clearing house of experience and advice and board of publication. The overhead expenses and cost of minor publications of this Board should be furnished from the Provincial treasury. The major expenses of establishing missions, building and furnishing, and the salaries of the "native" missionaries all these of course under Diocesan jurisdiction and administration, and the training of students and the major publications, can be at present financed, not by an added and inefficient burden of general apportionment, but by those earnest churchmen of wealth of the Province, who can and will afford it, when they have been made to realize the particular opportunities. As Bishop Fiske says, "I believe that a real attempt to do this home missionary work would be met with a very remarkable response from men who do not believe in missions.'"'

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Thus the work now separately done by the few who have the vision can be coordinated, established and spread far and wide, supplied with men and materials, and we can also lend a more certain hand to the Eastern Orthodox.

It is all a tremendous proposition, a tremendous opportunity, but we have got to meet it and do it for the sake of these our brethren, our Country, and our God. The American Church is awakening to action, for God is calling. Let us act definitely and together, and the Holy Ghost will bring the increase. And our unchurched brethren-I am not jesting, but reverently

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paraphrasing Holy Writ into what will be the outcome of the present opportunity, into what with God's help is capable of accomplishment, if we do our duty-And our unchurched lonely brethren gathered here about us, devout men out of every nation under heaven, will be amazed and marvel, saying one to another, "Are not all these which speak Protestant Episcopalians,' and how hear we every man what we understand, the holy Catholic religion wherein we were born? Eastern Orthodox and Armenians and Old Syrians and dwellers in Mesopotamia, and in Sweden and Denmark, in Spain and Poland, Lithuania, Bohemia, in Hungary, and the parts of Austria about Moravia, and strangers of Rome, Latin and Uniat, Welshmen and French Canadians, we do hear them speak in our own tongues the wonderful works of God." Thomas Burgess.

Spiritual Economy

THE wickedness of waste is being realized better, as day

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after day of these troublous times goes by. It is generally admitted that one of the great lessons, which this war has taught us, is that there must be no leakage from the store of benefits, with which man is blessed, benefits in the fruits of the earth, and of the result of man's labor with brain and muscle. It is a lesson which will not easily be unlearnt. The character of thrift is being formed by the habits of these days, and it is likely that this character will not be lost for generations to come. Perhaps it will never be lost.

The way in which the world has economised and utilised its straitened resources is nothing short of marvelous. Lack of many things is felt, and felt keenly; but one feels assured that, with the exception perhaps of the Central European Powers, this suffering will be patiently and victoriously borne. Because waste has been practically eliminated the little of today goes as far as the much of yesterday. This principle of conservation.


and economy has been applied very successfully to every branch and phase of life and living. I do not say that much more might not be done. Certainly there is still much waste at many points, but this will be overcome. The habit of saving, and of preventing anything in the nature of waste, is being well developed, and this habit is naturally producing a kindred character in the individuals and the nations of today. In business and domestic affairs, in politics and national interests, this character of thrift is asserting itself. Its voice is heard on every side, in every sphere of life and activity demanding efficiency and united service, in order to conserve and utilize to the full all the forces, means and materials of life. Better still, its voice is being heard and attended to. And do we not catch its sound, and hear its demands in matters religious, matters pertaining to man's relationship with his God? Certainly we do. It has been urged upon us more or less strongly that waste in these high and holy things was the very cause, though the indirect one, of the world's present calamity. This assertion is fundamentally true. Effort, which is not united and co-ordinated, is productive of waste. With such an effort it has been attempted to draw the kingdoms of this world into the Kingdom of Christ. Such has been the effort, wasteful and inefficient, to develop and train the nations in the ways of God. The effort has consquently been unsuccessful. The sorrowful result we see.

The lack of unity in the Church of God, with all its attendant evils, naturally failed to influence for unity the world. The unity of the Kingdom of God, had it existed, would surely have produced unity between the nations of the world, if not internationalism itself. A united, peaceful world does not exist because the unity and peace of the Church has been broken. A united, peaceful, Christian world we cannot think of as existing, unless it is all embraced by the Unity of the Body of Christ. A united world may otherwise be evolved; but it will be inspired and controlled by some force or forces, other than that Spirit, who came at Pentecost to the Church of God.

The world has lost much because of spiritual waste, the outcome of disunity in the Church. Authority was squandered, when her unity was outwardly dissolved. This authority, not of oppression, but of truth, justice, right, and liberty, not of autocracy, but of democracy—a democracy including the Divine Man was thereby bound and made of little avail. Yet what a tremendous power for the good of man, this authority of Heaven and of earth free and unfettered would have been! Authority, whatever its nature, is really the guarantee and preservative of every movement and work. It is moreover natural for created beings to respect authority of some kind. But the greatest of all authority, that which Christ gave to His Church, was wasted because of disunity: and ideas of ecclesiastical authority, we must admit, are now very clouded, vague and confused. Feebly our branch of Catholicity, with the East, asserts this authority in the echo of the primitive voice. But who doth hear? Rome pretends a perpetuation of it, but her voice produces only confusion and strife even amongst her very own. Protestantism frankly and of necessity evades the question and declares practically that no such authority was given at all. Only the Unity of the Body of Christ can vindicate that power of judgment, that authority of Truth.

This authority was surely something very efficient; and was intended for the benefit of all mankind and for all ages. Opportunity was never given for its voice to be heard over the whole world, for the world was not nominally Christian in most of its parts, until after that voice had been silenced by the mutilation of the Body. Thus was a gift of God for the good of the human race thrown away and wasted. Will the opportunity, which one is led to believe is very near, be taken to regain what was lost? The next few years will tell.

And would not the very fact of unity itself, in the Church, have been a glorious example and ideal for the nations of the world, as well as the means whereby they might have attained it? The Parliament of Man " might have sat contemporaneously with the Ecumenical Councils of the Church long before our time. The world would not have lagged far behind the

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