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XXI
aa .
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
BURRURMATHIESON&COMPANY.
•-'!^ LIMITED. »;', • 3I,TMR06MORTON STREET,
"1- 1 I II f|
k ■?'
CONFERENCE OF BISHOPS
ANGLICAN COMMUNION
HOLDEN AT LAMBETH PALACE, JULY 5 TO AUGUST 7, 1920.
Encyclical Xettev
FROM THE BISHOPS,
WITH THE
RESOLUTIONS AND REPORTS.
LONDON
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE
NEW YORK : THE MACMILLAN COMPANY 1920.
e>
CONTENTS
I. List of the Bishops attending the Conference;
ARRANGED ACCORDING TO DATE OF CONSECRATION V
II. List of the Bishops attending the Conference ;
ARRANGED ACCORDING TO PROVINCES ... 3
in. Encyclical Letter from the Assembled Bishops 9
IV. REsoLUTio;-rs formally adopted by the Confer- ence 25
V. Reports of Committees —
(i) Christianity and International Relations . . 51
' (2) The Church and Industrial Problems .. . 59
* (3) The Development of Provinces .... 78
^ (4) Missionary Problems 81
(5) Position of Women 95
CD
^ (6) Problems of Marriage 10.7
CM
^ (7) Spiritualism. Christian Science, and Theosophy 116 (8) Reunion 132
A 2
41031!
LIST OF BISHOPS ATTENDING THE LAMBETH CONFERENCE OF 1920.
In the arrangement of the following list of Bishops attending the Conference, the general order followed is that of the date of Consecration. In the case of Primates and Metropolitans the order followed, speaking generally, is regulated by the priority of the formation of the Province. The Bishops of London, Durham, Winchester, and Meath have an ancient priority which has been recognised in the list.
1 Archbishop of Canterbury (Most Rev. R. T. Davidson,
D.D.) 1903. April 25th, 1891.
2 Archbishop of York (Most Rev. C. G. Lang, D.D.) 1909.
May ist, 1 901.
3 Archbishop of Armagh (Most Rev. C. F. D'Arcy, D.D.) 1920.
February 24th, 1903.
4 Bishop of Calcutta, Metropolitan of India (Most Rev. F.
Westcott, D.D.) 1919. November 30th, 1905.
5 Archbishop of Sydney (Most Rev. J. C. Wright, D.D.) 1910.
August 24th, 1909.
6 Archbishop of Capetown (Most Rev. W. M. Carter, D.D.)
1909. September 29th, 1891.
7 Archbishop of Rupert's Land (Most Rev. S. P. Matheson,
D.D.) 1905. November 15th, 1903.
8 Archbishop of the West Indies and Bishop of Guiana
(Most Rev. E. A. Parry, D.D.) 1917.
December 2Sth, 1900.
9 Archbishop of Melbourne (Most Rev. H. Lowther Clarke,
D.D.) 1905. November ist, IQ02.
10 Archbishop of Nova Scotia (Most Rev. C. L. Worrell, D.D.)
1915. October i8th, 1904.
11 Archbishop of Brisbane (Most Rev. St. C. G. A. Donald-
son, D.D.) 1905. October 28th, 1904.
12 Archbishop of Algoma (Most Rev. G. Thorneloe, D.D.)
1915. January 6th, 1897.
13 Bishop of Brechin, Primus of the Scottish Episcopal
Church (Most Rev. W. J. F. Robberds, D.D.) 1908.
January 6th, 1904.
14 Archbishop of Wales (Most Rev. A. G. Edwards, D.D.)
1920. March 25th, 1889.
15 Bishop of Tennessee (Right Rev. T. F. Gailor, D.D.)
July 25th, 1893.
16 Bishop of London (Right Rev. A. F. Winnington-Ingram,
D.D.) November 30th, 1897.
xj Bishop of Durham (Right Rev. H. Hensley Henson. D.D.)
February 2nd, 1918.
vi LAMBETH CONFERENCE, I92O
i8 Bishop of Winchester (Right Rev. E. S. Talbot, D.D.)
October i8th, 1895.
19 Bishop of Meath, Premier Bishop of Ireland (Most Rev.
B. J. Plunket, D.D.) May 13th, 1913.
20 Assistant Bishop of Bath and Wells (Right Rev. W. H.
Stirling, D.D.) December 21st, 1869.
21 Assistant Bishop for Tonga (Right Rev. A. Willis, D.D.)
February 2nd, 1872.
22 Bishop R. S. Copleston, D.D. December 28th, 1875.
23 Bishop of Bath and Wells (Right Rev. G. W. Kennion,
D.D.) November 30th, 1882.
24 Assistant Bishop of Winchester (Right Rev. E. G. Ingham,
D.D.) February 24th, 1883.
25 Bishop of Bethlehem (Right Rev. E. Talbot, D.D.)
May 27th, 18S7.
26 Bishop of Southern Ohio (Right Rev. Boyd Vincent, D.D.)
January 25th, 1889.
27 Bishop H. H. Montgomery, D.D. May ist, 1889.
28 Bishop of Beverley (Right Rev. R. J. Crosthwaite, D.D.)
June nth, 1889.
29 Bishop of Ohio (Right Rev. W. A. Leonard, D.D.)
October 12th, 1889.
30 Assistant Bishop of St. Albans (Right Rev. E. N. Hodges,
D.D.) April 25th, 1890.
31 Bishop of Christchurch (Right Rev. C. Julius, D.D.)
May I St, i8yo,
32 Bishop of Wakefield (Right Rev. G. R. Eden, D.D.)
October i8th, 1890.
33 Bishop of Coventry (Right Rev. H. W. Yeatman-Biggs,
D.D.) September 29th, 1891.
34 Bishop of Texas (Right Rev. G. H. Kinsolving, D.D.)
October 12th, 1892.
35 Bishop of Willesden (Right Rev. W. W. Perrin, D.D.)
March 25th, 1893.
36 Bishop (Missionary) of Tokyo (Right Rev. J. McKim, D.D.)
June 14th, 1893.
37 Assistant Bishop of Lagos (Right Rev. I. Oluwole, D.D.)
June 29th, 1893.
38 Bishop of Saskatchewan (Right Rev. J. A. Newnham, D.D.)
August 6th, 1893.
39 Assistant Bishop of Birmingham (Right Rev. A. Hamilton
Baynes, D.D.) September 29th, 1893.
40 Bishop of Massachusetts (Right Rev. W. Lawrence, D.D.)
October 5th, 1893.
41 Bishop of North Carolina (Right Rev. J. B. Cheshire, D.D.)
October 15th, 1893.
42 Bishop of Vermont (Right Rev. A. C. A. Hall, D.D.)
February 2nd, 1894.
43 Bishop of Bunbury (Right Rev. C. Wilson, D.D.)
June nth, 1894.
44 Bishop of Manchester (Right Rev. E. A. Knox, D.D.)
December 28th, 1894.
45 Bishop G. F. Browne, D.D. April 21st, 1895.
LIST OF BISHOPS ATTENDING THE CONFERENCE Vll
46 Bishop of Rochester (Right Rev. J. R. Harmer, D.D.)
May 23rd, 1895.
47 Bishop of Riverina (Right Rev. E. A. Anderson, D.D.)
June 2Qth, 1805.
48 Bishop of Western China (Right Rev. \V. W. Cassels, D.D.)
October i8th, 1895.
49 Bishop G. Mott Williams, D.D. May ist, i8g6.
50 Bishop of Grantham (Right Rev. J. E. Hine, D.D.)
June 29th, 1896.
51 Bishop of Crediton (Right Rev. R. E. Trefusis, D.D.)
February 24th, 1897.
52 Bishop of St. David's (Right Rev. J. Owen, D.D.)
May ist, 1897.
53 Bishop of Connecticut (Right Rev. C. B. Brewster, D.D.)
October 28th, 1897.
54 Bishop of Southampton (Right Rev. J. Macarthur, D.D.)
September 29th, 1898.
55 Bishop (Missionary) of Asheville (Right Rev. J. M. Horner,
D.D.) December 28th, 1898.
56 Bishop (Missionary) of Southern Brazil (Right Rev. L. L.
KiNSOLViNG, D.D.) January 6th, 1899.
57 Bishop of Sacramento (Right Rev. W. H. Moreland, D.D.)
January 25th, 1899.
58 Bishop of Bangor (Right Rev. W. H. Williams, D.D.)
February 2nd, 1899.
59 Bishop of Osaka (Right Rev. H. J. Foss, D.D.)
February 2nd, 1899.
60 Bishop of Madras (Right Rev. H. Whitehead, D.D.)
June 29th, 1899.
61 Bishop G, L. King, D.D. June 29th, 1899.
62 Bishop of West Virginia (Right Rev. W. L. Gravatt, D.D.)
November loth, 1899.
63 BisHOP OF West Missouri (Right Rev. S. C. Partridge, D.D.)
February 2nd, 1900.
64 Bishop of Liverpool (Right Rev. F. J. Chavasse, D.D.)
April 25th, 1900.
65 Bishop of Willochra (Right Rev. G. White, D.D.)
August 24th, 1900.
66 Bishop of Salisbury (Right Rev. F. E. Ridgeway, D.D.)
February 17th, 1901.
67 Bishop of Natal (Right Rev. F. S. Baines, D.D.)
August 4th, 1 901.
68 Bishop of Jarrow (Right Rev. J. N. Quirk, D.D.)
October iSth, 1901.
69 Bishop of Southwell (Right Rev. E. Hoskyns, D.D.)
October i8th, 1901.
70 Bishop of St. John's, Kaffraria (Right Rev. J. W. Williams,
D.D.) November 30th, looi.
71 Bishop (Missionary) of Southern Florida (Right Rev. C.
Mann, D.D.) December 4th, 1901.
72 Bishop of Western New York (Right Rev. C. H. Brext,
D.D.) December igtb, icoi.
73 Bishop (Missionary) of Olympia (Right Rev. F. W. Keator,
D.D.) January 8th, 1902.
viii LAMBETH CONFERENCE, I92O
74 Bishop of Long Island (Right Rev. F. Burgess, D.D.)
January 15th, 1902.
75 Bishop of North-West Australia (Right Rev. G. Trower,
D.D.) January 25th, 1902.
76 Bishop in Argentina (Right Rev. E. F. Every, D.D.)
July 14th, 1902.
77 Bishop of Nagpur (Right Rev. E. Chatterton, D.D.)
March 25th, 1903.
78 Bishop of Zululand (Right Rev. "W. L. Vyvyan, D.D.)
May 2ist, 1903.
79 Bishop of Thetford (Right Rev. J. P. A. Bowers, D.D.)
June 29th, 1903.
80 Bishop of Colombo (Right Rev. E. A. Copleston, D.D.)
August 30th, 1903.
81 Bishop of Shantung (Right Rev. G. D. Iliff, D.D.)
October 28th, 1903.
82 Bishop of Newark (Right Rev. E. S. Lines, D.D.)
November i8th, 1903.
83 Bishop of Croydon (Right Rev. H. H. Pereira, D.D.)
Januaiy 25th, 1904.
84 Bishop of Glasgow (Right Rev. A. E. Campbell, D.D.)
February 24th, 190.].
85 Bishop £. W. Osborne, D.D. October 23rd, 1904.
86 Bishop (Missionary) of Hankow (Right Rev. L. H. Roots,
D.D.) November 14th, 1904.
87 Bishop of Moray, Ross, and Caithness (Right Rev. A. J.
Maclean, D.D.) December 21st, 1904.
88 Bishop of Huron (Right Rev. D. Williams, D.D.)
January 6th, 1905.
89 Bishop in South Tokyo (Right Rev. C. H. Boutflower, D.D.)
January 25th, 1905.
90 Bishop of Harrisburg (Right Rev. J. H. Darlington, D.D.)
April 26th, 1905.
91 Bishop of Gloucester (Right Rev. E. C. S. Gibson, D.D.)
June ist, 1905.
92 Bishop of Llandaff (Right Rev. J. P. Hughes, D.D.)
June ist, 1903.
93 Bishop of St. Helena (Right Rkv. W. A. Holbech, D.D.)
94 Bishop of Ely (Right Rev. F. H. Chase, D.D.) June 24th, 1905
October i8th, 1905.
95 Assistant Bishop of Salisbury (Right Rev. A. E. Joscelyne,
D.D.) October i8th, 1905.
96 Coadjutor Bishop of Missouri (Right Rev. F. F. Johnson,
D.D.) November 2nd, 1905.
97 Bishop of Knaresborough (Right Rev. L. F. M. B. Smith,
D.D.) December 27th, 1905.
98 Bishop of Adelaide (Right Rev. A. Nutter Thomas, D.D.)
February 2nd, 1906.
99 Assistant Bishop of Ely (Right Rev. H. M. E. Price, D.D.)
February 2nd, 1906. 100 Bishop of Michigan (Right Rev. C. D. Williams, D.D.)
February 7th, 1906.
loi Bishop of Western Michigan (Right Rev. J. N. McCormick,
D.D.) February 14th, 1906.
LIST OF BISHOPS ATTENDING THE CONFERENCE IX
02 Bishop of Milwaukee (Right Rev. \V. W. Webb, D.D.)
February 24th, 1906.
03 Bishop of Chester (Right Rev. H. I.. Paget, D.D.)
April 25th, 1906.
04 Bishop of Bristol (Right Rev. G. Nickson, D.D.)
June 29th, 1906.
05 Bishop of Fredericton (Right Rev. J. A. Richardson, D.D.)
November 30th, 1906.
06 Bishop of Argyll and the Isles (Right Rev. K. Mac-
kenzie, D.D.) January 25th, 1907.
07 Bishop of South Carolina (Right Rev. W. A. Guerry, D.D.)
September 15th, 1907.
08 Bishop in Chekiang (Right Rev. H. J. Molony, D.D.)
January 25th, 1908. eg Bishop of Clogher (Right Rev. M. Day, D.D.)
January 25th, 1908.
10 Bishop of St. Andrews, Dunkeld, and Dunblane (Right
Rev. C. E. Plumb, D.D.) March 25th, 1908.
11 Bishop of Bombay (Right Rev. E. J. Palmer, D.D.)
May 28th, 1908.
12 Bishop in Polynesia (Right Rev. T. C. Twitchell, D.D.)
May 28th, 1908.
13 Bishop in Khartoum (Right Rev. LI. H. Gwynne, D.D.)
October nth, 1908.
14 Bishop of Zanzibar (Right Rev. F. Weston, D.D.)
October nth, 1908.
15 Bishop of Montreal (Right Rev. J. C. Farthing, D.D.)
January 6th, 1909.
16 Bishop of WASHiNOTOii (Right Rev. A. Harding, D.D.)
January 25th, 1909.
17 Bishop of Colchester (Right Rev. R. H. Whitcombe, D.D.)
February 2nd, 1909.
18 Bishop of Rockhampton (Right Rev. G. D. Halford, D.D.)
February 2ncl, 1909.
19 Bishop of Guildford (Right Rev. J. H. G. Randolph, D.D.)
February 21st, 1909.
20 Bishop of Toronto (Right Rev. J. F. Sweeny, D.D.)
March 25th, 1909.
21 Bishop (Missionary) of Wyoming (Right Rev. N. S. Thomas,
D.D.) May 6th, 1909.
22 Bishop of Moosonee (Right Rev. J. G. Anderson, D.D.)
May 1 6th, 1909.
23 Bishop of Maine (Right Rev. B. Brewster, D.D.)
June 17th, 1909.
24 Bishop of St. Albans (Right Rev. M. B. Furse, D.D.)
June 29th, 1909.
25 Bishop of Burnley (Right Rev. H. Henn, D.D.)
July nth, 1909.
26 Bishop of Sheffield (Right Rev. L. H. Burrows, D.D.)
July nth, 1909.
27 Bishop of Singapore (Right Rev. C. J. Ferguson-Davie,
D.D.) August 24th, 1909.
28 Bishop of Barrow (Right Rev. C. West Watson, D.D.)
September 21st, 1909.
: LAMBETH CONFERENCE, I92O
29 Bishop of Whalley (Right Rev. A. G. Rawstorne, D.D.)
September 2isl, 1909.
30 Bishop of Maryland (Right Rev. J. G. Murray, D.D.)
September 29th, 1909.
31 Bishop of Derby (Right Rev. C. T. Abraham, D.D.)
November 30th, 1909.
32 Bishop of Honan (Right Rev. W. C. White, D.D.)
November 30th, 1909.
33 Bishop in Kvvangsi and Hunan (Right Rev. W. Banister,
D.D.) November 30th, 1909.
34 Bishop in Kyushu, South Japan (Right Rev. A. Lea, D.D.)
November 30th, 1909.
35 Bishop of Auckland (Right Rev. A. W. Averill, D.D.
January i6th, 1910.
36 Bishop of Rangoon (Right Rev. R. S. Fyffe, D.D.)
January i6th, 1910.
37 Bishop of New Guinea (Right Rev. G. Sharp, D.D.)
April 25th, 1910.
38 Bishop of Norwich (Right Rev. B. Pollock, D.D.)
April 25th, 1910.
39 Bishop of Lichfield (Right Rev. J. A. Kempthorne, D.D.)
May i6th, 1910.
40 Bishop of Edinburgh (Right Rev. G. H. S. Walpole, D.D.)
June 24tb, 1910.
41 Bishop of Nyasaland (Right Rev. T. C. Fisher, D.D.)
June 24th, 1910.
42 Bishop of Sierra Leone (Right Rev. J. Walmsley, D.D.)
June 24th, 1910.
43 Bishop of New Westminster (Right Rev. A. U. de Pencier,
D.D.) July 25th, 1910.
44 Bishop of Lucknow (Right Rev. G. H. Westcott, D.D.)
November 6th, 1910.
45 Bishop (Missionary) of Western Nebraska (Right Rev.
G. A. Beecher, D.D.) November 30th, 1910.
46 Bishop (Missionary) of North Texas (Right Rev. E. A.
Temple, D.D.) December 15th, 1910.
47 Assistant Bishop of Bloemfontein (Right REV^ F. R. T.
Balfour, M.A.) January ist, 1911.
48 Bishop of Southern Rhodesia (Right Rev. F. H. Beaven,
D.D.) January ist, 191 1.
-19 Bishop of Rhode Island (Right Rev. J. D. Perry, D.D.)
January 6tli, 191 1.
50 Bishop of Antigua (Right Rev. E. Hutson, D.D.)
January 15th, 1911.
51 Bishop (Missionary) of Arizona (Right Rev. J. W. Atwood,
D.D.) January i8th, 1911.
52 Bishop (Missionary) of Oklahoma (Right Rev. T. P.
Thurston, D.D.) January 25th, 191 1.
53 Bishop of New York (Right Rev. C. S. Burch, D.D.)
February 24tli, 191 1.
54 Assistant Bishop of Llandaff (Right Rev. O. T. L. Crossley,
D.D.) April 23tli, 1911.
55 Bishop of Oxford (Right Rev. H. M. Burge, D.D.)
May 25th, 191 1.
LIST OF BISHOPS ATTENDING THE CONFERENCE XI
56 Bishop in Corea (Right Rev. M. N. Trollope, D.D.)
July 25th, 19 II.
57 Bishop of Gibraltar (Right Rev. H. J. C. Knight, D.D.)
July 25th, igii.
58 Bishop of Taunton (Right Rev. C. F. De Salis, D.D.)
July 25th, 1911.
59 Bishop of Grafton (Right Rev. C. H. Druitt, D.D.)
August 6th, 191 1.
60 Bishop of George (Right Rev. H. B. Sidwell, D.D.)
September 29th, 191 1.
61 Bishop of Western Massachusetts (Right Rev. T. F.
Davies, D.D.) October i8th, 1911.
62 Bishop of Birmingham (Right Rev. H. R. Wakefield, D.D.)
October 28th, 191 1.
63 Bishop of Pennsylvania (Right Rev. P. M. Rhinelander,
D.D.) October 28th, 1911.
64 Suffragan Bishop of Pennsylvania (Right Rev. T. J.
Garland, D.D.) October 28th, 191 1.
65 Bishop of Kensington (Right Rev. J. P. Maud, D.D.)
December 28th, 1911.
66 Bishop of Uganda (Right Rev. J. J. Willis, D.D.)
January 25th, 1912.
67 Bishop of Ottawa (Right Rev. J. C. Roper, D.D.)
February 24th, 191 2.
68 Bishop of Sodor and Man (Right Rev. J. D. Thompson, D.D.)
March 25th, 1912.
69 Bishop of Cork, Cloyne, and Ross (Right Rev. C. B. Dowse,
D.D.) June nth, 1912.
70 Bishop of Kimberley and Kuruman (Right Rev. W. Gore-
Browne, M.A.) June 29th, 1912.
71 Bishop of Chichester (Right Rev. W. O. Burrows, D.D.)
July 25th, 1912.
72 Bishop of Athabasca (Right Rev. E. F. Robins, D.D.)
November 24th, 191 2.
73 Bishop of Dornakal (Right Rev. V. S. Azariah, D.D.)
December 29th, 191 2.
74 Bishop of Accra (Right Rev. M. S. O'Rorke, D.D.)
January 25th, 1913.
75 Assistant Bishop of Natal (Right Rev. F. Roach, D.D.)
January 25th, 1913.
76 Bishop of North Queensland (Right Rev. J. O. Feetham,
D.D.) April 25th, 1913.
77 Bishop of Leicester (Right Rev. N. McL. Lang, D.D.)
May I St, 1 91 3.
78 Bishop of Ontario (Right Rev. E. J. Bidwell, D.D.)
June 24th, 1913.
79 Bishop of Mackenzie River (Right Rev. J. R. Lucas, D.D.)
August 31st, 1913.
80 Bishop of Hull (Right Rev. F. Gurdon, D.D.)
September 29th, 191 3.
81 Bishop of Richmond (Right Rev. F. C. Kilner, D.D.)
September 29th, 19 13.
82 Bishop of Jamaica (Right Rev. G. F. C. De Carteret, D.D.)
October i8th, 1913.
xn LAMBETH CONFERENCE, I92O
I S3 Bishop of Buckingham (Right Rev. E. D. Shaw, D.D.)
January ist, 1914
84 Bishop in North China (Right Rev. F. L. Norris, D.D.)
January ist, 1914
85 Coadjutor Bishop of Ohio (Right Rev. F. Du Moulin, D.D.)
January 8th, 1914
86 Bishop (Missionary) of New Mexico (Right Rev. F. B
Howden, D.D.) January 14th, 1914
87 Bishop of Waiapu (Right Rev. W. W. Sedgwick, D.D.)
February 22nd, 1914
88 Bishop of Chelmsford (Right Rev. J. E. Watts-Ditchfield
D.D.) February 24th, 1914
89 Bishop of St. Edmundsbury and Ipswich (Right Rev. H. B
Hodgson, D.D.) February 24th, 1914
90 Bishop of Edmonton (Right Rev. H. A. Gray, D.D.)
March 25th, 1914
91 Bishop of Northern Rhodesia (Right Rev. A. J. W. May
D.D.) April 25th, 1914
92 Bishop of Newcastle, N.S.W. (Right Rev. R. Stephen, D.D.'
September 13th, 1914
93 Bishop in Jerusalem (Right Rev. R. MacInnes, D.D.'
October 28th, 1914
94 Bishop of Virginia (Right Rev. W. C. Brown, D.D.)
October 28th, 1914
95 Bishop of Kingston-on-Thames (Right Rev. S. M. Taylor
D.D.) January 6th, 1915
96 Bishop in Assam (Right Rev. H. Pakenham-Walsh, D.D.]
January loth, 1915
97 Bishop of New Jersey (Right Rev. P. Matthews, D.D.)
January 25th, 1915
98 Bishop of Quebec (Right Rev. L. W. Williams, D.D.)
January 25th, 1915
99 Bishop of Kootenay (Right Rev. A. J. Doull, D.D.)
February 24th, 1915
200 Bishop of Goulburn (Right Rev. L. B. Radford, D.D.)
August 24th, 1915
201 Bishop of Carpentaria (Right Rev. H. Newton, D D.
September 21st, 1915
202 Bishop of Stafford (Right Rev. L. P. Crawfurd, D.D.)
September 29th, 1915
203 Bishop of Swansea (Right Rev. E. L. Bevan, D.D.)
September 30th, 1915
204 Coadjutor Bishop of Newark (Right Rev. W. R. Stearly
D.D.) October 21st, 1915
205 Bishop of Grahamstown (Right Rev. F. R. Phelps, D.D.)
October 31st, 1915
206 Bishop in Tinnevelly and Madura (Right Rev. E. H. M
Waller, D.D.) November 28th, 1915
207 Bishop of Kilmore, Elphin, and Ardagh (Right Rev. W. R
Moore, D.D.) November 30th, 1915
208 Bishop of Newcastle (Right Rev. H. L. Wild, D.D.)
November 30th, 1915
2og Bishop of Ossory, Ferns, and Leighlin (Right Rev. J. A. F
Gregg, D.D.) December 28th, 1915
LIST OF BISHOPS ATTENDING THE CONFERENCE I
210 Bishop of Dover (Right Rev. H. E. Bilbrough, D.D.)
February 24th, 191 6.
211 Bishop of Derry and Raphoe (Right Rev. J. I. Peacocke,
D.D.) April 25th, 1916.
212 Bishop of Peterborough (Right Rev. F. T. Woods, D.D.)
September 21st, 1916.
213 Bishop of Kansas (Right Rev. J. Wise, D.D.)
October 28th, 1916.
214 Bishop of Columbia (Right Rev. C. de V. Schofield, D.D.)
November 30th, 1916.
215 Bishop (Missionary) of South Dakota (Right Rev. H. L.
Burleson, D.D.) December 14th, 1916.
216 Bishop of Exeter (Right Rev. The Lord William Cecil,
D.D.) December 28th, 1916.
217 Bishop of Ballarat (Right Rev. M. H. Maxwell-Gumbleton,
D.D.) January ist, 1917.
218 Bishop of Aberdeen and Orkney (Right Rev. F. L. Deane,
D.D.) May ist, 1917.
219 Coadjutor Bishop of Capetown (Right Rev. J. O. Nash,
D.D.) May 17th, 1917.
220 Bishop of Barbados (Right Rev. A. P. Berkeley, D.D.)
August 12th, 1917.
221 Bishop of Honduras (British) (Right Rev. E. A. Dunn,
D.D.) August i2th, 1917.
222 Bishop of Atlanta (Right Rev. H. J. Mikell, D.D.)
November ist, 1917.
223 Bishop of Gippsland (Right Rev. G. H. Cranswick, D.D.)
November ist, 191 7.
224 Suffragan Bishop of South Dakota (Right Rev. W. P.
Remington, D.D.) January loth, 1918.
225 Bishop of Woolwich (Right Rev. W. W. Hough, D.D.)
February 2nd, 1918.
226 Bishop of Newfoundland (Right Rev. W. C. White, D.D.)
March loth, 191 8.
227 Bishop of Mombasa (Right Rev. R. S. Heywood, M.A.)
April 2ist, 1918.
228 Bishop in Fukien (Right Rev. J. Hind, D.D.)
October i8th, 1918.
229 Bishop of Warrington (Right Rev. M. Linton Smith, D D.)
November ist, 1918.
230 Bishop of Worcester (Right Rev. E. H. Pearce, Litt.D.)
February' 24th, 1919.
231 Bishop of Cashel (Right Rev. R. Miller, D.D.)
June Tith, 1919.
232 Bishop of the Falkland Isles (Right Rev. N. S. de Jersey,
D.D.) June 24th, 1919.
233 Bishop of Nassau (Right Rev. R. G. Shedden, D.D.)
June 24th, 1919.
234 Bishop of Barking (Right Rev. J. T. Inskip, D.D.)
June 24th, 1919.
235 Bishop of Tasmania (Right Rev. R. S. Hay, D.D.)
Augu.st 24th, 1919.
236 Bishop of Nebraska (Right Rev. E. V. Shayler, D.D.)
September nth, 1919.
B
2 LAMBETH CONFERENCE, I92O
237 Bishop of Truro (Right Rev. F. S. G. Warman, D.D.)
October i8th, igig.
238 Bishop of Southwark (Right Rev. C. F. Garbett, D.D.)
October 18th, 1919.
239 Bishop of Stepney (Right Rev. H. Mosley, D.D.)
October 18th, 1919.
240 Bishop of Lagos (Right Rev. F. Melville Jones, D.D.)
October i8th, 1919.
241 Bishop in Persia (Right Rev. J. FI. Linton, D.D.)
October i8th, 1919.
242 Bishop of Down (Right Rev. C. T. P. Grierson, D.D.)
October 28th, 1919.
243 Bishop of Kalgoorlie (Right Rev. W. E. Elsey, M.A.)
November 9th, 1919.
244 Bishop of Lincoln (Right Rev. W. S. Swayne, D.D.)
January 6th, 1920.
245 Bishop of Bendigo (Right Rev. D. Baker, D.D.)
February 2nd, 1920.
246 Bishop of Bradford (Right Rev. A. W. T. Perowne, D.D.)
February 2nd, 1920.
247 Bishop of Tuam (Right Rev. A. E. Ross, D.D.)
February 24th, 1920.
248 Bishop of Pretoria (Right Rev. N. S. Talbot, D.D.)
June 24th, 1920.
249 Bishop of Victoria, Hongkong (Right Rev. C. R. Duppuy,
M.A.) June 24tli, 1920.
250 Suffragan Bishop of Lewes (Right Rev. H. K. Southwell,
M.A.) June 24th, 1920.
251 Assistant Bishop in Western Equatorial Africa (Right
Rev. a. W. Howells, M.A.) June 24th, 1920.
252 Bishop of Kampala (Right Rev. H. Gresford Jones, D.D.)
June 24th, 1920.
LIST OF BISHOPS ATTENDING THE LAMBETH CON- FERENCE OF 1920, ARRANGED ACCORDING TO PROVINCES.
Archbishop of Canterbury (Most Rev. R. T. Davidson, D.D.).
Bishop of Dover (Rt. Rev. H. E. Bilbrough, D.D.).
Bishop of Croydon (Rt. Rev. H. H. Pereira, D.D.). Bishop of London (Rt. Rev. A. F. Winnington -Ingram, D.D.).
Bishop of Stepney (Rt. Rev. H. Mosley, D.D.).
Bishop of Kensington (Rt. Rev. J. P. Maud, D.D.).
Bishop of Willesden (Rt. Rev. W. W. Perrin, D.D.). Bishop of Winchester (Rt. Rev. E. S. Talbot, D.D.).
Bishop of Southampton (Rt. Rev. J. Macarthur, D.D.).
Bishop of Guildford (Rt. Rev. J. H. G. Randolph, D.D.).
Assistant Bishop of ^A'INCHESTER (Rt. Rev. E. G. Ingham, D.D.). Bishop of Bath and Wells (Rt. Rev. G. W. Kennion, D.D.),
Bishop of Taunton (Rt. Rev. C. F. t)K Salis, D.D.).
Assistant Bishop of Bath and Wells (Rt. Rev. W. H. Stir- ling, D.D.). Bishop of Birmingham (Rt. Rev. H. R. W^akefield, D.D.).
Assistant Bishop of Birmingham (Rt. Rev. A. Hamilton Baynes, D.D.). Bishop of Bristol (Rt. Rev. G. Nickson, D.D.). Bishop of Chelmsford (Rt. Rev. J. E, Watts-Ditchfield, D.D.).
Bishop of Barking (Rt. Rev. J. T. Inskip, D.D.).
Bishop of Colchester (Rt. Rev. R. H. Whitcombe, D.D.). Bishop of Chichester (Rt. Rev. W. O. Burrows, D.D.).
Bishop of Lewes (Rt. Rev. H. K. Southwell, M.A.). Bishop of Coventry (Rt. Rev. H. W. Yeatman-Biggs, D.D.). Bishop of Ely (Rt. Rev. F. H. Chase, D.D.).
Assistant Bishop of Ely (Rt. Rev. H. M. E. Price, D.D.). Bishop of Exeter (Rt. Rev. Lord William Cecil, D.D.).
Bishop of Crediton (Rt. Rev. R. E. Trefusis, D.D.). Bishop of Gloucester (Rt. Rev. E. C. S. Gibson, D.D.). Bishop of Lichfield (Rt. Rev. J. A. Kempthorne, D.D.).
Bishop of Stafford (Rt. Rev. L. P. Crawfurd, D.D.). Bishop of Lincoln (Rt. Rev. W. S. Swayne, D.D.).
Bishop of Grantham (Rt. Rev. J. E. Hine, D.D.). Bishop of Norwich (Rt. Rev. B. Pollock, D.D.).
Bishop of Thetford (Rt. Rev. J. P. A. Bowers, D.D.). Bishop of Oxford (Rt. Rev. H. M. Burge, D.D.).
Bishop of Buckingham (Rt. Rev. E. D. Shaw, D.D.). Bishop of Peterborough (Rt. Rev. F. T. Woods, D.D.).
Bishop of Leicester (Rt. Rev. N. McL. Lang, D.D.). Bishop of Rochester (Rt. Rev. J. R. Harmer, D.D.). Bishop of St. Albans (Rt. Rev. M. B. Furse, D.D.).
Assistant Bishop of St. Albans (Rt. Rev. E. N. Hodges, D.D.).
^ B 2
4 LAMBETH CONFERENCE, I92O
Bishop of St. Edmundsbury and Ipswich (Rt. Rev. H. B.
Hodgson, D.D.). Bishop of Salisbury (Rt. Rev. F. E. Ridgeway, D.D.).
Assistant Bishop of Salisbury (Rt. Rev. A. E. Joscelyne, D.D.). Bishop of Southwark (Rt. Rev. C. F. Garbett, D.D.).
Bishop of Kingston-on-Thames (Rt. Rev. S. M. Taylor, D.D.).
Bishop of Woolwich (Rt. Rev. W. W. Hough, D.D.). Bishop of Southwell (Rt. Rev. E. Hoskyns, D.D.).
Bishop of Derby (Rt. Rev. C. T. Abraham, D.D.). Bishop of Truro (Rt. Rev. F. S. G. Warman, D.D.). Bishop of Worcester (Rt. Rev. E. H. Pearce, Litt.D.). Rt. Rev. G. F. Browne, D.D. Rt. Rev. R. S. Copleston, D.D. Rt. Rev. G. L. King, D.D. Rt. Rev. H. H. Montgomery, D.D.
Archbishop of York (Most Rev. C. G. Lang, D.D.).
Bishop of Beverley (Rt. Rev. R. J. Crosthwaite, D.D.).
Bishop of Hull (Rt. Rev. F. Gurdon, D.D.). Bishop of Durham (Rt. Rev. H. Hensley Henson, D.D.).
Bishop of Jarrow (Rt. Rev. J. N. Quirk, D.D.). Bishop of Bradford (Rt. Rev. A. W. T. Perowne, D.D.). [Bishop of Carlisle]
Bishop of Barrow (Rt. Rev. C. West Watson, D.D.). Bishop of Chester (Rt. Rev. H. L. Paget, D.D.). Bishop of Liverpool (Rt. Rev. F. J. Chavasse, D.D.).
Bishop of Warrington (Rt. Rev. M. Linton Smith, D.D.). Bishop of Manchester (Rt. Rev. E. A. Knox, D.D.).
Bishop of Burnley (Rt. Rev. H. Henn, D.D.).
Bishop of Whalley (Rt. Rev. A. G. Rawstorne, D.D.). Bishop of Newcastle (Rt. Rev. H. L. Wild, D.D.). [Bishop of Ripon]
Bishop of Knaresborough (Rt. Rev. L. F. M. B. S1.11TH, D.D.).
Bishop of Richmond (F. C. Kilner, D.D.). Bishop of Sheffield (Rt. Rev. L. H. Burrows, D.D.). Bishop of Sodor and Man (Rt. Rev. J. Denton Thompson, D.D.). Bishop of Wakefield (Rt. Rev. G. R. Eden, D.D.).
Archbishop of Armagh (Most Rev. C. F. D'Arcy, D.D.).
Bishop of Meath (Most Rev. B. J. Plunket, D.D.).
Bishop of Clogher (Rt. Rev. M. Day, D.D.).
Bishop of Derry and Raphoe (Rt. Rev J. I. Peacocke, D.D.).
Bishop of Down, Connor and Dromore (Rt. Rev. C. T. P. Grier-
soN, D.D.). Bishop of Kilmore, Elphin and Ardagh (Rt. Rev. W. R. Moore,
D.D.). Bishop of Tuam, Killala and Achonry (Rt. Rev. A. E. Ross, D.D.).
Bishop of Cashel, Emly, Waterford and Lismore (Rt. Rev. R, Miller, D.D.).
LIST OF BISHOPS ATTENDING THE CONFERENCE 5
Bishop of Cork, Cloyne and Ross (Rt. Rev. C. B. Dowse, D.D.). Bishop of Ossory, Ferns and Leighlin (Rt. Rev. J. A. F. Gregg, D.D.).
Archbishop of Wales (Most Rev. E. G. Edwards, D.D.). Bishop of Bangor (Rt. Rev. W. H. Williams, D.D.). Bishop of Llandaff (Rt. Rev. J. P. Hughes, D.D.).
Assistant Bishop of Llandaff (Rt. Rev. O. T. L. Crossley, D.D.). Bishop of St. Davids (Rt. Rev. J. Owen, D.D.).
Bishop of Swansea (Rt. Rev. E. L. Bevan, D.D.).
Bishop of Brechin, Primus (Most Rev. W. J. F. Robberds, D.D.). Bishop of Aberdeen (Rt. Rev. F. L. Deane, D.D.). Bishop of Argyll (Rt. Rev. K. Mackenzie, D.D.). Bishop of Edinburgh (Rt. Rev. G. H. S. Walpole, D.D.). Bishop of Glasgow and Galloway (Rt. Rev. A. E. Campbeli.,
D.D.) Bishop of Moray, Ross, and Caithness (Rt. Rev. A. J. Maclean,
D.D.). Bishop of St. Andrews, Dunkeld, and Dunblane (Rt. Rev. C. E.
Plumb, D.D.).
Bishop of Calcutta, Metropolitan (Most Rev. F. Westcott, D.D.). Bishop in Assam (Rt. Rev. H. Pakenham-Walsh, D.D.). Bishop of Bombay (Rt. Rev. E. J. Palmer, D.D.). Bishop of Colombo (Rt. Rev. E. A. Copleston, D.D.). Bishop of Dornakal (Rt. Rev. V. S. Azariah, D.D.). Bishop of Lucknow (Rt. Rev. G. H. Westcott, D.D.). Bishop of Madras (Rt. Rev. H. Whitehead, D.D.). Bishop of Nagpur (Rt. Rev. E. Chatterton, D.D.). Bishop of Rangoon (Rt. Rev. R. S. Fyffe, D.D.). Bishop in Tinnevelly and Madura (Rt. Rev. E. H. M. Waller, D.D.). '_
Archbishop of Capetown, Metropolitan (Most Rev. \Y. M. Carter, D.D.).
Coadjutor Bishop of Capetown (Rt. Rev. J. O. Nash, D.D.).
[Bishop of Bloemfontein.]
Assistant Bishop of Bloemfontein (Rt. Rev. F. R. T. Bal- four, M.A.).
Bishop of George (Rt. Rev. H. B. Sidwell, D.D.).
BrsHOP of Grahamstown (Rt. Rev. F. R. Phelps, D.D.).
Bishop of Kimberley and Kuruman (Rt. Rev. W. Gore-Browne, M.A.).
Bishop of Natal (Rt. Rev. F. S. Baines, D.D.).
Assistant Bishop of Natal (Rt. Rev. F. Roach, D.D.).
Bishop of Pretoria (Rt. Rev. N. S. Talbot, D.D.).
Bishop of Southern Rhodesia (Rt. Rev. F. H. Beaven, D.D.).
Bishop of St. Helena (Rt. Rev. W. A. FIolbech, D.D.).
Bishop of St. John's, Kaffraria (Rt. Rev. J. W. Williams, D.D.).
Bishop of Zululand (Rt. Rev. W. L. Vyvyan, D.D.).
6 LAMBETH CONFERENCE, I92O
Archbishop of Rupert's Land, Primate and Metropolitan (Most
Rev. S. p. Matheson. D.D.). Bishop of Athabasca (Rt. Rev. E. F. Robins, D.D.). Bishop of Edmonton (Rt. Rev. H. A. Gray, D.D.). Bishop of Honan (Rt. Rev. W. C. White, D.D.). Bishop of Mackenzie River (Rt. Rev. J. R. Lucas, D.D.). Bishop of Moosonee (Rt. Rev. J. G. Anderson, D.D.). Bishop of Saskatchewan (Rt. Rev. J. A. Newnham, D.D.).
Archbishop of Nova Scotia, Metropolitan (Most Rev. C. L.
Worrell, D.D.). Bishop of Fredericton (Rt. Rev. J. A. Richardson, D.D.). Bishop of Montreal (Rt. Rev. J. C. Farthing, D.D.). Bishop of Quebec (Rt. Rev. L. W. Williams, D.D.).
Archbishop of Algoma, Metropolitan (Most Rev. G. Thorneloe,
D.D.). Bishop of Huron (Rt. Rev. D. Williams, D.D.). Bishop of Ontario (Rt. Rev. E. J. Bidwell, D.D.). Bishop of Ottawa (Rt. Rev. J. C. Roper, D.D.). Bishop of Toronto (Rt. Rev. J. F. Sweeny, D.D.).
Bishop of Columbia (Rt. Rev. C. de V. Schofield, D.D.).
Bishop of Kootenay (Rt. Rev. A. J. Doull, D.D.).
Bishop of New Westminster (Rt. Rev. A. U. de Pencier, D.D.).
Archbishop of the West Indies and Bishop of Guiana, Metro- politan (Most Rev. E. A. Parry, D.D.). Bishop of Antigua (Rt. Rev. E. Hutson, D.D.). Bishop of Barbados (Rt. Rev. A. P. Berkeley, D.D.). Bishop of Honduras, British (Rt. Rev. E. A. Dunn, D.D.). Bishop of Jamaica (Rt. Rev. G. F. C. De Carteret, D.D.). Bishop of Nassau (Rt. Rev. R. G. Shedden, D.D.).
Archbishop of Sydney, Primate and Metropolitan (Most Rev. J. C.
Wright, D.D.). Bishop of Adelaide (Rt. Rev. A. N. Thomas, D.D.). Bishop of Goulburn (Rt. Rev. L. B. Radford, D.D.). Bishop of Grafton (Rt. Rev. C. H. Druitt, D.D.). Bishop of Newcastle (Rt. Rev. R. Stephen, D.D.). Bishop of North-West Australia (Rt. Rev. G. Trower, D.D.). Bishop of Riverina (Rt. Rev. E. A. Anderson, D.D.). Bishop of Tasmania (Rt. Rev. R. S. Hay, D.D.). Bishop of Willochra (Rt. Rev. G. White, D.D.).
Archbishop of Melbourne, Metropolitan (Most Rev. H. Lowther
Clarke, D.D.). Bishop of Ballarat (Rt. Rev. M. H. Maxwell-Gumrleton, D.D.). Bishop of Bendigo (Rt. Rev. D. Baker, D.D.). Bishop of Gippsland (Rt. Rev. G. H. Cranswick, D.D.).
LIST OF BISHOPS ATTENDING THE CONFERENCE 7
Archbishop of Brisbane, Metropolitan (Most Rev. St. C. G. A.
Donaldson, D.D.). Bishop of Carpentaria (Rt. Rev. H. Newton, D.D.). Bishop of New Guinea (Rt. Rev. G. Sharp, D.D.). Bishop of North Queensland (Rt. Rev. J. O. Feetham, D.D.). Bishop of Rockhampton (Rt. Rev. G. D. Halford, D.D.).
Bishop of Bunbury (Rt. Rev. C. Wilson, D.D.). Bishop of Kalgoorlie (Rt. Rev. W. E. Elsey, M.A).
Bishop of Auckland (Rt. Rev. A. W. Averill, D.D.). Bishop of Christchurch (Rt. Rev. C. Julius, D.D.). Bishop of Waiapu (Rt. Rev. W. W. Sedgwick, D.D.).
Bishop of Accra (Rt. Rev. M. S. O'Rorke, D.D.).
Bishop in Argentina (Rt. Rev. E. F. Every, D.D.).
Bishop in Chekiang (Rt. Rev. H. J. Molony, D.D.).
Bishop in Corea (Rt. Rev. M. N. Trollope, D.D.).
Bishop of the Falkland Isles (Rt. Rev. N. S. de Jersey, D.D.).
Bishop in Fukien (Rt. Rev. J. Hind, D.D.).
Bishop of Gibraltar (Rt. Rev. H. J. C. Knight, D.D.).
Bishop in Jerusalem (Rt. Rev. R. MacInnes, D.D.).
Bishop in Khartoum (Rt. Rev. Ll. H. Gwynne, D.D.).
Bishop in Kwangsi and Hunan (Rt. Rev. W. Banister, D.D.).
Bishop in Kyushu (Rt. Rev. A. Lea, D.D.).
Bishop of Lagos (Rt. Rev. F. Melville Jones, D.D.).
Assistant Bishop of Lagos (Rt. Rev. L Oluwole, D.D.). Bishop of Mombasa (Rt. Rev. R. S. Heywood, M.A.). Bishop of Newfoundland (Rt. Rev. W. C. White, ID.D.). Bishop in North China (Rt. Rev. F. L. Norris, D.D.). Bishop of Northern Rhodesia (Rt. Rev. A. J. W. May, D.D.). Bishop of Nyasaland (Rt. Rev. T. C. Fisher, D.D.). Bishop of Osaka (Rt. Rev. H. J. Foss, D.D.). Bishop in Persia (Rt. Rev. J. H. Linton, D.D.). Bishop in Polynesia (Rt. Rev. T. C. Twitchell, D.D.).
Assistant Bishop for Tonga (Rt. Rev. A. Willis, D.D.). Bishop in Shantung (Rt. Rev. G. D. Iliff, D.D.). Bishop of Sierra Leone (Rt. Rev. J. Walmsley, D.D.). Bishop of Singapore (Rt. Rev. C. J. Ferguson-Davie, D.D.) Bishop in South Tokyo (Rt. Rev. C. H. Boutflower, D.D.) Bishop of Uganda (Rt. Rev. J. J. Willis, D.D.). Bishop of Kampala (Rt. Rev. H. Gresford Jones, D.D.). Bishop of Victoria, Hongkong (Rt. Rev. C. R. Duppuy, M.A.). Bishop in Western China (Rt. Rev. W. W. Cassels, D.D.). Assistant Bishop of Western Equatorial Africa (Rt. Rev.
A. W. Howells, M.A.). Bishop of Zanzibar (Rt. Rev. F. Weston, D.D.).
Bishop of Tennessee, acting-Presiding Bishop (Rt. Rev. T. F.
Gailor, D.D.). Bishop of Arizona (Rt. Rev. J. W. Atwood, D.D.). Bishop of Asheville (Rt. Rev. J. M. Horner, D.D.).
8 LAMBETH CONFERENCE, I92O
Bishop of Atlanta (Rt. Rev. H. J. Mikell, D.D.).
Bishop of Bethlehem (Rt. Rev. E. Talbot, D.D.).
Bishop of Connecticut (Rt. Rev. C. B. Brewster, D.D.).
Bishop of Hankow (Rt. Rev. L. H. Roots. D.D.).
Bishop of Harrisburg (Rt. Rev. J. H. Darlington, D.D.).
Bishop of Kansas (Rt. Rev. J. Wise, D.D.).
Bishop of Long Island (Rt. Rev. F. Burgess, D.D.).
Bishop of Maine (Rt. Rev. B. Brewster, D.D.).
Bishop of Maryland (Rt. Rev. J. G. Murray, D.D.).
Bishop of Massachusetts (Rt. Rev. W. Lawrence, D.D.).
Bishop of Michigan (Rt. Rev. C. D. Williams, D.D.).
Bishop of Milwaukee (Rt. Rev. W. W. W'ebb, D.D.).
Bishop Coadjutor of Missouri (Rt. Rev. F. F. Johnson, D.D.).
Bishop of Nebraska (Rt. Rev. E. V. Shayler, D.D.).
Bishop of Newark (Rt. Rev. E. S. Lines, D.D.)
Bishop Coadjutor of Newark (Rt. Rev. W. R. Stearly, D.D.). Bishop of New Jersey (Rt. Rev. P. Matthews, D.D.). Bishop of New Mexico (Rt. Rev. F. B. Howden, D.D.). Bishop of New York (Rt. Rev. C. S. Burch, D.D.). Bishop of North Carolina (Rt. Rev. J. B. Cheshire, D.D.). Bishop of North Texas (Rt. Rev. E. A. Temple, D.D.). Bishop of Ohio (Rt. Rev. W. A. Leonard, D D.).
Bishop Coadjutor of Ohio (Rt. Rev. F. Du Moulin, D.D.). Bishop of Oklahoma (Rt. Rev. T. P. Thurston, D.D.). Bishop of Olympia (Rt. Rev. F. W. Keator, D.D.). Bishop of Pennsylvania (Rt. Rev. P. M. Rhinelander, D.D.).
Bishop Suffragan of Pennsylvania (Rt. Rev. T. J. Gar- land, D.D.). Bishop of Rhode Island (Rt. Rev. J. D. Perry, D.D.). Bishop of Sacramento (Rt. Rev. W. H. Moreland, D.D.). Bishop of Southern Brazil (Rt. Rev. L. L. Kinsolving, D.D.). Bishop of South Carolina (Rt. Rev. W. A. Guerry, D.D.). Bishop of South Dakota (Rt. Rev. H. L. Burleson, D.D.).
Bishop Suffragan of South Dakota (Rt. Rev. W. P. Reming- ton, D.D.). Bishop of Southern Florida (Rt. Rev. C. Mann, D.D.). Bishop of Southern Ohio (Rt. Rev. Boyd Vincent, D.D.) Bishop of Texas (Rt. Rev. G. H. Kinsolving, D.D.). Bishop of Tokyo (Rt. Rev. J. McKim, D.D.). Bishop of Vermont (Rt. Rev. A. C. A. Hall, D.D.). Bishop of Virginia (Rt. Rev. W. C. Brown, D.D.). Bishop of Washington (Rt. Rev. A. Harding, D.D.). Bishop of Western Massachusetts (Rt. Rev. T. F. Davies, D.D.), Bishop of Western Michigan (Rt. Rev. J. N. McCormick, D.D.). Bishop of West Missouri (Rt. Rev. S. C. Partridge, D.D.). Bishop of Western Nebraska (Rt. Rev. G. A. Beecher, D.D.). Bishop of Western New York (Rt. Rev. C. H. Brent, D.D.). Bishop of West Virginia (Rt. Rev. W. L. Gravatt, D.D.). Bishop of W^yoming (Rt. Rev. N. S. Thomas, D.D.). Rt. Rev. E. W. Osborne, D.D. Rt. Rev. G. Mott Williams, D.D.
[Note. — // it is desired to read this Encyclical Letter in the public services of the Church, it may be found convenient to divide it into two portions. For this purpose, the break should be made at page ly, after the words " love to men."]
LETTER
To THE Faithful in Christ Jesus.
We, Archbishops and Bishops of the Holy Catholic Church in full communion with the Church of England, two hundred and fifty-two in number, assembled from divers parts of the earth at Lambeth, under the presidency of the Archbishop of Canterbury, in the year of our Lord 1920, within two years of the ending of the Great War, give you greeting in the name of our Lord and Saviour, Jesus Christ.
We who speak are bearers of the sacred commission of the Ministry given by our Lord through His Apostles to the Church. In His Name we desire to set forth before you the outcome of the grave deliberations to which, after solemn prayer and Eucharist, we have for five weeks devoted ourselves day by day. We take this opportunity of thanking from our hearts all those, both far and near, who have prayed God to give us His Spirit's present aid. We hope that the results of our work may bring encouragement and help to this great circle of inter- cessors, even in remote parts of the earth. Our dehberations were preceded by careful inquiry upon many sides into the matters about which we speak. In this Letter we propose to give a connected view of these matters, in the hope that it wiU make our Resolutions more intelligible, and lead some to study them, together with the Reports of our Committees on which they are based.
We find that one idea runs through all our work in this Conference, binding it together into a true unity. It is an idea prevalent and potent throughout the world to-day. It is the idea of Fellowship.
The minds and the hearts of men already go out to this idea. Men never prized the universal fellowship of mankind as they did when the Great War had for the time destroyed it. For four terrible years the loss of international fellowship emphasized its value. But the war which broke one fellowship created others. Nations became associated in alliances, which they cemented with their blood. In every national army, comradeship, novel and intense, united men of different classes and most various traditions. Thousands gained quite a new impression of what human nature might be, when they experi- enced the fellowship of man with man'Mn danger and death.
10 LAMBETH CONFERENCE, I92O
Comradeship ennobled war. To-day men are asking, Can it not ennoble peace ?
But the power of fellowship was prominent even before the war. Through trade-unions and other societies it had changed the face of industrial life. It bound together workers in science, education, and social reform. It gave its character to our recreations. In these and many other phenomena of the times, there is the same motive taking different forms, the desire for fuUer and freer Ufe, and there is the same conviction that it is to be gained by effort in fellowship.
To a world that craves for fellowship we present our mes- sage. The secret of life is fellowship. So men feel, and it is true. But fellowship with God is the indispensable condition of human fellowship. The secret of life is the double fellowship, fellow- ship with God and with men.
This cardinal truth was emphasized by our Lord in words which can never grow old, when He said : " Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind. This is the great and first commandment." It can never yield the primacy to the second, which is like unto it : " Thou shalt love thy neighbour as thyself." For that primacy belongs to the order of creation. God made man in His own image, and God is love.
Men to-day are tempted to despair of the world and to blame its design. But this at least we can say : the life of men upon earth was designed to give opportunities for love and nothing has defeated that design. Those things which most perplex us, suffering and sin, have been the occasion of the most conspicuous triumphs of love. This design is the clue to the labyrinth of life. We lose our way in the maze whenever we let go this clue.
Men lost the clue and they are always losing it, for they will not keep God in their knowledge, nor love in their hearts. It is ours to recall men to God and to His revealed purposes and His acts which reveal them. It is ours to bid them pause in the hurry and stress of life, in the midst of its trivialities and its tragedy, and contemplate anew the ways of God. He made men for love, that they might love Him and love one another. They rejected His purpose, but He did not abandon it. He chose a nation, and made it in a special sense His own, that within it love of God and men might be cultivated, and that thus it might enlighten the world. Into that nation He sent forth His Son, both to reconcile the world to Himself and to reconcile men one to another. And His Son formed a new and greater Israel, which we call the Church, to carry on His own mission of reconciling men to God and men to men. The founda- tion and ground of all fellowship is the undeflectcd will of God, renewing again and again its patient effort to possess, without
ENCYCLICAL LETTER II
destroying, the wills of men. And so He has called into being a fellowship of men, His Church, and sent His Holy Spirit to abide therein, that by the prevailing attraction of that one Spirit, He, the one God and Father of all, may win over the whole human family to that fellowship in Himself, by which alone it can attain to the fulness of life.
This then is the object of the Church. In the prosecution of this object it must take account of every fellowship that exists among men, must seek to deepen and purify it, and, above all, to attach it to God. But in order to accomplish its object, the Church must itself be a pattern of fellowship. It is only by shewing the value and power of fellowship in itself that it can win the world to fellowship. The weakness of the Church in the world of to-day is not surprising when we consider how the bands of its own fellowship are loosened and broken.
The truth of this had been slowly working into the con- sciousness of Christians before the war. But the war and its horrors, waged as it was between so-caUed Christian Reunion of nations, drove home the truth with the shock of a Christen- sudden awakening. Men in all Communions began to dom. think of the reunion [of Christendom, not as a
laudable ambition or a beautiful dream, but as an imperative necessity. Proposals and counter-proposals were made, some old, some new. Mutual recognition, organic union, federation, absorption, submission — these phrases indicate the variety of the programmes put forward. Some definite proposals came from the Mission Field, where the urgency of the work of evangelization and the birth of national Churches alike demand a new fellowship. Again, in the shadow of suffering and in the light of sympathy, the ancient Churches of the East drew nearer to our own than ever before. An official delegation from the Oecumenical Patriarchate came to London, at the time of our Conference, to confer with our Committee on the points which still need mutual explanation between our two Churches. The preparations for the World Conference on Faith and Order had not only drawn attention in all parts of the world to Christian unity, but had led to discussions in many quarters which brought to light unsuspected agreement between the leaders of different Communions. The great wind was blowing over the whole earth.
Such were the conditions of the time at which our Conference met. All realized that the subject of reunion was our most important subject. The Bishops brought with them, into the Conference, very various preconceptions. Different traditions, different estimates of history, different experiences in the present, different opinions on current proposals, seemed almost to preclude the hope of reaching any common mind. The subject of Reunion was entrusted to the largest Committee ever appointed in a
12 LAMBETH CONFERENCE, I92O
Lambeth Conference. As their work proceeded, the members of it felt that they were being drawn by a Power greater than themselves to a general agreement. Their conclusions were accepted by the Conference under the same sense of a com- pelling influence. The decision of the Conference was reached with a unanimity all but complete. It is embodied in our Appeal to all Christian people.
In this Appeal we urge them to try a new approach to reunion ; to adopt a new point of view ; to look up to the reality as it is in God. The unity which we seek exists. It is in God, Who is the perfection of unity, the one Father, the one Lord, the one Spirit, Who gives life to the one Body. Again, the one Body exists. It needs not to be made, nor to be remade, but to become organic and visible. Once more, the fellowship of the members of the one Body exists. It is the work of God, not of man. We have only to discover it, and to set free its activities.
Thus our appeal is in idea and in method a new appeal. If it be prospered, it will change the spirit and direction of our efforts. Terms of reunion must no longer be judged by the success with which they meet the claims and preserve the positions of two or more uniting Communions, but by their correspondence to the common ideal of the Church as God would have it to be. Again, in the past, negotiations for reunion have often started with the attempt to define the measure of uniformity which is essential. The impression has been given that nothing else matters. Now we see that those elements of truth about which differences have arisen are essential to the fulness of the witness of the whole Church. We have no need to belittle what is distinctive in our own interpretation of Christian life : we believe that it is something precious which we hold in trust for the common good. We desire that others should share in our heritage and our blessings, as we wish to share in theirs. It is not by reducing the different groups of Christians to uniformity, but by rightly using their diversity, that the Church can become all things to all men. So long as there is vital connexion with the Head, there is positive value in the differentiation of the members. But we are convinced that this ideal cannot be fulfilled if these groups are content to remain in separation from one another or to be joined together only in some vague federation. Their value for the fulness of Christian life, truth, and witness can only be realised if they are united in the fellowship of one visible society whose members are bound together by the ties of a common faith, common sacraments, and a common ministry. It is towards this ideal of a united and truly Catholic Church that we must all set our minds.
This truer conception of the Church and of the Divine purpose disclosed in its history must regulate our aspirations as well as our endeavours. We cannot suppose, indeed, that we have found
ENCYCLICAL LETTER 1 3
a way to solve all difliculties in a moment. The vision must become clear to the general body of Christian men and women, and this will take time. We must all direct our gaze towards it. We must help one another to see what steps lead towards its fulfilment, and what steps lead the other way. The vision points the road to reunion. Tiiat road may not be short, but, we beheve, it will be sure.
The more our minds are filled with the hopes of seeing the universal fellowship in full and free activity, the more zealous ought we to be to improve and strengthen in every The way the fellowship of our own Church. This is one
Anglican of the most direct and obvious methods of preparing Communion, for reunion.
In our Resolutions we call upon each Church of our Communion to develop its constitutional self-government and to give more and better opportunities for service to all its members. The wider and deeper, the more complete and the more effective is the hfe of any one Church, the more points of contact will it find with others. We would also communicate to the Churches of our Communion an impression which has forced itself upon us on many occasions in our discussions. Because our Church has spread over the world, and still more because we desire to enter into the world-wide fellowship of a reunited universal Church, we must begin now to clear ourselves of local, sectional, and tem- porary prepossessions, and cultivate a sense of what is universal and genuinely Catholic, in truth and in life. Our Conferences give us the opportunity of comparing the experience which we have gained in matters of organization, and of bringing together and recording the results for the information of the whole Com- munion. In this connexion we may mention that at the present meeting we adopted a series of somewhat technical resolutions dealing with the formation of new Provinces and the constitution of the Central Consultative Body. The subject of the Provinces, though important, we will pass over here. The Central Consul- tative Body acts, in a certain limited way, for the Lambeth Conference in the intervals between its meetings. It is thus one of the links which bind together our fellowship. The character- istics of that fellowship are well worth attention when the reunion of the world-wide Church is in men's thoughts. The fact that the Anglican Communion has become world-wide forces upon it some of the problems which must always beset the unity of the Catholic Church itself. Perhaps, as we ourselves are dealing with these problems, the way will appear in which the future reunited Church must deal with them.
For half a century the Lambeth Conference has more and more served to focus the experience and counsels of our Communion.
14 LAMBETH CONFERENCE, I92O
But it does not claim to exercise any powers of control or com- mand. It stands for the far more spiritual and more Christian principle of loyalty to the fellowship. The Churches represented in it are indeed independent, but independent with the Christian freedom which recognizes the restraints of truth and of love. They are not free to deny the truth. They are not free to ignore the fellowship. And the objects of our Conferences are to attain an ever deeper apprehension of the truth, and to guard the fellow- ship with ever increasing appreciation of its value. If the Con- ference is to attain such objects, it must be because it is itself a fellowship in the Spirit.
The duty of preserving and strengthening the fellowship of the Church belongs specially to a smaller fellowship within it, the fellowship of the ordained ministry. The three Orders of Bishops, Priests, and Deacons have always ^^^^^^^^'^y been assisted in their ministry by many others who 0 women. ^^ different times and in different places have had different names and positions. In a wider and more general sense these aU belong to the ministry of the Church ; for the special kinds of service which they have to do dis- tinguish them from the main body of Christians, who are com- manded in general terms " by love to serve one another." Thus the great fellowship is throughout cemented by service, which is love in action.
There has been much discussion of late about the admission of women to share in the ministry of the Church, both in the wider and in the narrower sense of those words ; and the Church must frankly acknowledge that it has under-valued and neglected the gifts of women and has too thanklessly used their work. We have thought well to give in a series of Resolutions what we think to be the general mind of our branch of the Catholic Church at this time about this subject. We feel bound to respect the customs of the Church, not as an iron law, but as results and records of the Spirit's guidance. In such customs there is much which obviously was dictated by reasonable regard to contemporary social conventions. As these differ from age to age and country to country, the use which the Church makes of the service of women will also differ. But this use will be further determined by a more important consideration. It is the peculiar gifts and the special excellences of women which the Church will most wish to use. Its wisdom will be shewn, not in disregarding, but in taking advantage of, the differences between women and men. These considerations seem to have guided the primitive Church to create the Order of Deaconesses. We have recorded our approval of the revival of that Order, and we have attempted to indicate the duties and functions which in our judgement belong to it. We also recognize that God has granted to some
ENCYCLICAL LETTER I5
women special gifts of spiritual insight and powers of prophetic teaching. We have tried to shew how these gifts can be exercised to the greatest benefit of the Church. The arrangements which we have suggested are not applicable to all countries alike. Yet everywhere the attempt must be made to make room for the Spirit to work, according to the wisdom which He will give, so that the fellowship of the Ministry may be strengthened by the co-operation of women and the fellowship of the Church be enriched by their spiritual gifts.
There is much that the fellowship of the Church lacks for its completeness of life. As a fellowship with God and in God, it has infinite resources of power on which to draw. Some But the tendency to say " the old is good " is particu-
Movements j^^j-jy strong in the Church. Religious people are apt Chiuch. ^ ^° ^^^^ *^^ goodness of the old so much that they are slow to prove whether there are yet powers of God on which they have never drawn. They are almost equally slow to believe that they might themselves receive the blessings which were given to faith in its primitive freshness. As a result of this, sometimes men and women form fellowships that they may do outside the Church what they ought to have had opportunity to do, and to do better, within it.
One of our committees has dealt with the Christian Faith in relation to Spiritualism, Christian Science, and Theosophy. We commend its Report to all who are interested in these movements. In it the teachings which are connected with them are tested in the hght of Christian truth. Tried by the doctrines of the Incarnation and the Cross, they are clearly shewn to involve serious error. It is also shewn that adherents of these movements are drawn into practices and cults which injure their spiritual life, and endanger their loyalty to Christ and to the fellowship of His Church. On the other hand, it must not be forgotten that these movements are very largely symptoms and results of reaction against materialistic views of life. We cannot but sympathize with persons who seek a refuge from the pressure of materialism. It is the part of the Church to afford such a refuge, and, if it fails to do so, there is something wrong with its own fife.
There is much in Christian Science which ought to be found within the Church, where it would be supplemented by truths which in Christian Science are neglected. For instance. Church people receive, and must always receive, with aU thankfulness, as from God, the help which medical skill and devotion can give. But on the other hand they ought to take more account of the recent growth of knowledge about the power of spirit and mind over body. More than this, they ought to display an intenser faith in their Lord Himself as tlie source of all heaUng, bodily
l6 LAMBETH CONFERENCE, I92O
and spiritual, and to have bolder expectations of His willingness to respond to their prayers with gracious revelations of His power. They ought to offer far more numerous examples of that repose upon God which is the health of the soul, and secures, in ways which pass understanding, the health of the body. For all these things are the rightful heritage of those who abide in the Divine fellowship.
Religion has promises which we have not fully claimed, not only of the life which now is, but also of the life which is to come. Our fellowship with one another, not less than our fellowship with God, triumphs over death. We who belong to the Church's lesser fellowship in this world are not separated from, but are one with, those who belong to the Church's higher fellowship in the other world. This is, in part, what we mean by the Communion or Fellowship of Saints. The distance between our temporary and our permanent home, between earth and heaven, is not great. Christ and His Apostles made this clear, and the Christian experience of centuries has confirmed it. Belief in this reaUty and the nearness of the other world has been deepened by the war. The bereaved heart of mankind with earnest, if not always wise, endeavour is straining to bridge the space that lies between. It is in this endeavour that many distracted souls turn to spiritualism for help, not realizing that the Church has abundant treasures of comfort, and assurance of the world beyond this, with which to bring to the sorrowing the solace which is the right and the heritage of Christians. It is for the commissioned teachers of the Church so to present the Com- munion of Saints as to make it a satisfying force in the life of mourners. Whatever new triumphs of faith remain to be achieved and whatever new voices of comfort are waiting for utterance, the bond of love, rightly understood, will continue to be strong enough to carry the bereaved through the days of mourning and the discipline of separation till the day breaks and the shadows flee. Here, as in aU fellowship, there are silences and limitations which cannot be wholly done away while earth lasts. But through them and bej'ond them fellow- ship abides.
Fellowship in this life, whether with God or with one another, is but the preliminary stage in an eternal progress. While the spiritualist seeks light upon the future life through communication with the departed, the theosophist seeks the clue to his own destiny in the mysteries of his own being. Here again the Christian faith gives us aU that we need for life and work. That faith bids us look onward from glory to glory, in the ever closer union of the spirit of man with the Christ who is God and was made man, and not merely in the evolution of a Christ within, who is but the higher self of man. Here again feUowship is the path and the goal. The hidden man of the
ENCYCLICAL LETTER I7
heart, who is now being fashioned by the one Spirit after the likeness of the one Christ, is no lonely seeker after truth, no disciple of an esoteric brotherhood, but a citizen of a spiritual kingdom in which all sorts and conditions of men in every race and nation are being trained to feel the power of God and to fulfil the purpose of God for the whole world.
We have spoken of the Church and of those things which it lacks. If it is to be a perfect fellowship, as it ought to be, it must recover them, especially unity and power. We would end this section of our Letter by pleading earnestly with Church people to use the only means by which the Church can regain those great gifts. The first is prayer. Pray without ceasing, without wavering, faithfully, instantly, fervently. Prayer is the source of all our strength. The second is to obey the Lord's command, and more earnestly and more devoutly to partake of the Sacrament of His Body and Blood. In it offer yourselves with your souls and bodies, to be a reasonable, holy, and hvely sacrifice in union with His Sacrifice. In it learn from Him the way of fellowship, with God and with man, and receive in Him the power to share His love to His Father and His love to men.
From the fellowship of the Church, what it ought to be and what it ought to contain, we now pass to other fellowships which exist among men by the will of God. For these fellow- ^^^n*^* ships too there is only one inspiration, and that is the Family. Spirit of God. The Church, in which it has pleased God to dwell by His Spirit, ought therefore to have a message for all these fellowships.
The fellowship between man and woman in marriage was the earliest which God gave to the human race. " From the beginning of the creation," as our Lord reminded us, God made them male and female. What our Lord adds about marriage is not given as new legislation, but as a declaration of God's original purpose. The man and his wife are no longer twain, but one flesh : and those whom God has joined together, man is not to put asunder. This revelation about God's purpose gives the keynote to all that the Church has to teach about marriage. Because it can found its teaching upon the will and act of God in making the union, the Church can go on to teach how God will complete it. He will work, as those who wait for Him well know, the miracle by which the two lives become one, yet so that each life becomes greater and better than it could have been alone. But marriage is not ordained only to give oppor- tunity for the development of those two lives in unity. It has essentially the aim of bringing other lives into the world. Its indissolubility should secure to the children the continued care and love of both their parents, so long as they live. The State's obvious interest in the children should lead it to preserve
l8 LAMBETH CONFERENCE, I92O
the strictness of marriage law. On the other hand it is the purpose of God for themselves and for their children that Christian parents should regard. On the fellowship begun in their union and widened into the fellowship of their home, they will build up their nation according to the purpose of God ; and not only the nation but also the Church ; for He, after Whom the carpenter's household will ever be called the Holy Family, wills to build every generation of His Church on holy famihes.
We cannot forget how He Who was the centre of the Holy Family became afterwards the succourer and saviour of some of those who had strayed furthest away from the sanctities of home. He raises up in His Church from age to age compassionate spirits, who by His aid follow the example of His winning com- passion. Our Committee has touched upon this part of the Church's work, and urged the great need that is now felt for more helpers in it. We note with interest how the spirit of fellowship is stirring here also, and how it is now agreed that the love and brightness of comradeship should surround those unhappy ones as they retrace their steps to a truer life.
The relation of men one to another in industry or trade is another fellowship which God intended to exist and created to be good. Yet to-day we are confronted with a Industry world-wide upheaval and embittered antagonism in and social relations, the course of which none can foresee.
Commerce, -yy^ seem to be involved in an internecine conflict between capital and labour in which each aims at an exclusive supremacy. Any such supremacy would be inconsistent with the Christian ideal of fellowship. And the Church insists that, in its essential nature, industry is not a conflict, but a fellowship. Again, every trade or profession ought to be producing something which men want and ought to want ; and so far each is doing service to the community. But in industrial life aU such service depends on combined effort. It is rendered in co-operation. The message of Christianity in this matter is to make men see that here they can and must " in love serve one another." To all concerned, employer and employed, director and workman, investor of money and investor of brain or muscle — to all alike the Church must say : " Put first your service to the community and your fellowship in that service. Do your work heartily, keenly, carefully as to God, because you are benefiting His children. Have good will, and expect others to have it. Rearrange your mutual relations, as men co-operating in fellowship, not competing in suspicion and hostility." These arc fundamental principles. Beyond them lies the whole region of practical apphcation. In the technical side of economics, which is a science for experts,
ENCYCLICAL LETTER I9
the Church has no authority. But whenever in the working out of economic or of poUtical theory moral issues are directly involved, the Church has a duty to see that the requirements of righteousness are faced and fairly met. The Church will, for instance, maintain that fellowship is endangered if all who serve do not share equitably in the results of labour. For this is part of Christian justice. The Church will fearlessly claim that the human character of every worker is more sacred than his work ; that his worth as a child of God and member of the fellowship must not be forgotten, or imperilled by any form of industrial slavery. For this belongs to the spirit of Christian hberty. In all such things the Church will, under the guidance of the Holy Spirit, proclaim its message of brotherhood and mutual service, founded on the Divine purpose for men, and will aid the community in giving active expression to it. But our hope throughout is in the Spirit of God. In no other way, as we believe, can society recover itself than by recovering the plan of God for its well-being, and by reUance on His inspira- tion for realizing that plan. Such are the principles and thoughts which underlie our Resolutions on Industrial and Social Problems.
We pass on to the relation^_ between nations. We cannot believe that the effect of the coming of the Kingdom of God upon earth will be to abohsh nations. Holy Scripture j^tgj_ emphasizes the value of national life and indicates
national its permanence. The sense of nationality seems to Relations, be a natural instinct. The love which Christ pours into the hearts that are His, makes men cease to hate each other because they belong to different nations. Within redeemed humanity nations will not cease to exist, but nationality itself will be redeemed. We need not despair of this consummation because of any wrongs which have been done in the name of nationality, however recent and however appalling.
Thus the purpose of God for the nations, as we conceive it, is that they should form a fellowship, as of a brotherhood or a family. They are intended, as nations, by love to serve one another. They are intended to develop distinctive gifts and characters, and to contribute them to the common good. There is no place in this ideal for jealousy or hatred, for ruthless competition, and for the ambition to conquer and to enslave. Nor does the imposition of peace upon the world by fear of the strong arm bring this ideal much nearer. For this ideal is essentially an ideal of freedom, the freedom of brothers in a family, wherein the immature and the weak have carefully secured to them the chance to grow and to grow strong.
We commend to all Christian people the principles which underUe the League of Nations, the most promising and the most systematic attempt to advance towards the ideal of the family
c 2
20 v^ ^/ lAmbeth conference, 1920
of nations wHi^ has ever been projected. It has deeply stirred the hope§.of those who long for peace on earth and increase of fellowship. But if any such League is to have success it will ,d th©^ enthusiastic and intelligent support of millions of men 'women. It is not enough that Governments should agree to it, or statesmen work for it. The hearts and minds of the people in all countries must be behind it. In all nations a great change is needed, and is needed now. War-weariness can- not unite and is not uniting us. Neither the sufferings of some countries nor the ambitions of others are making much impression on a paralysed world. The world needs to recover feeling, but the feeling must be right and true. Before either peace or free- dom can be estabhshed in security and joy, the fires of brother- love must leap up in the hearts of the nations. This great change requires a miracle, but it is a change that can be wrought by the one Spirit of fellowship, which is the Spirit of God. We must subject our wills and open our hearts to His influence, that He may work that miracle in the world.
It will be naturally and rightly said that the great ideal of
the brotherhood of nations involves for its full realization the
thorough permeation of the nations with Christ's
Spirit. The conversion of the nations is the only
Missionary j-g^l hope for the world.
ems. j^ jg ^ curious coincidence that all the most
prominent problems in the Mission Field to-day are
in some way connected with nationality. The Report of our
Committee traverses the whole ground. We would here indicate
only the salient points.
" These that have turned the world upside down are come hither also." Many others besides the men of Thessalonica have recognized that Christianity is a revolutionary force. It cannot be otherwise. The preaching of the Kingdom of God is always, as it was at the first, also the preaching of a change of mind. It is certain to make people see that " the manner of life handed down from their fathers "is in some, or perhaps many, respects " vain." Whether missionaries emphasize this, or leave it to be inferred, they are sure to incur suspicion and arouse resentment. But to-day they are coming to see that some of this suspicion and resentment is due to their own faulty conception of their object.
They have been content to make disciples out of all the nations. They have not remembered that their Master in fact commanded them to make all the nations His disciples. In other words they have not taken due account of the value of nationality. The aim of missions is not only to make Christians, but to make Christian nations. The principle has consequences, both negative and positive, which are daily becoming clearer. No community
ENCYCLICAL LETTER 21
of Christians has a right to attempt to produce a replica of itself in a foreign country which it evangeUzes. Neither forms of worship, nor methods of thought, nor social institutions belonging to one race ought to be imposed on another. Nor will evangelism or pastorate for longer than necessary be retained in foreign hands.
Foreign missionaries should set before themselves one ideal, and one only : to plant the Catholic Church in every land. They must remember that the Catholic Church needs the fulness of the nations. They must long to see national life putting on Christ, and national thought interpreting His truth. The more they have valued their own nationality, the more they should respect the nationality of others. They do not go out to obliter- ate other men's nationality, but to bring it near to Christ Who can exalt and complete it. They do not go out to propagate their national Church, but to add another national Church to the Church Catholic. They carry with them warnings and lessons from the history of national Churches. They will be on their guard against that sectarian spirit which is the danger of national isolation. No foreigner can forecast, still less invent, the lines of national development in religion. The foreign missionary therefore must give his strength to making known Christ in the fulness of His Person, His work, and His revelation of the Father, together with the great inheritance of Catholic tradition and the glory of the fellowship of the Catholic Church. He must leave to the converts the task of finding out their national response to the revelation of God in Christ, and their national way of walking in the fellowship of the Saints by the help of the One Spirit. Thus will the glory of the nations be brought into the Holy City.
But not only does the Church need every nation to be evange- lized. It needs also the help of every nation in evangelization. It has been a consequence of the late war that missionaries of certain nations are forbidden to work in the greater part of the world. As Christians, we cannot acquiesce in this prohibition, except as a temporary measure. The command of Christ is obligatory on those nations, as on our own. Nor can the missionary cause afford to lose their assistance. But if this claim, which we thus advance in the Name of Christ, is to com- mand the attention of statesmen, the standard of missionary single-mindedness must be kept very high. No one can be a politician as well as a missionary, without endangering the credit of Christian Missions as a whole. If missions are not to be at the mercy of measures of pohtical expediency, mission- aries must be plainly seen to have no object or motive, no thought beyond the spreading of the Kingdom of God.
We have devoted so much space to the relation of nations and the national spirit to missions, because that is the out-
22 LAMBETH CONFERENCE, I92O
standing problem of the Mission Field to-day. But we would not be misunderstood. Each of us belongs by his birth to some one of the many nations of the world. But every Christian belongs by his second birth to one holy nation, which is God's own possession. Wlien loyalty to his own nation comes into conflict with loyalty to that holy nation of which Christ is King, a Christian can have no doubt which loyalty must give way. " He that loveth father and mother more than me," said Jesus Christ, " is not worthy of me." National loyalty has often led men into exclusiveness, jealousy and hatred, which are far from Christ's purpose. No selfishness in the world has been so persistent or so ruthless as national selfishness. It is to save men from such wickedness that Jesus Christ binds them together into one holy nation. In the fellowship of this great unity nationality finds its redemption : while national characteristics are preserved for noble use and mutual benefit. But the love of God encompasses all and reconciles both men and nations in the brotherhood of redeemed humanity.
To a world full of trouble and perplexity, of fear and despair, of disconnected effort and aimless exertion, we present what
we have been permitted to see of the purpose of God. Conclusion. It is enough to guide us. But, if it often seems that
the message of religion is too general and its application to details too difficult, then it is our duty to recall to ourselves that we have to do, not with a theory, but with a Person. God is working His purpose out. If in simplicity we give ourselves to Him, He will work with us beyond our understanding : and we shall have contributed to the fellowship of man, because we have been working in fellowship with God.
Signed on behalf of the Conference,
RANDALL CANTUAR :
Theodore Petri burg : ]
TTTTTi/r /TTv X \ Secretaries.
H. H. Montgomery (Bishop) J
G. K. A. Bell, Assistant Secretary. August 7th, 1920.
NOTE,
It may be well to make clear the manner of our deliberations. The subjects proposed for consideration were first brought before us in Sessions of the whole Conference, lasting for six full days, from Monday. July 5th to Saturday, July loth. Having been there set forth in outhne.
ENCYCLICAL LETTER 23
they were then referred to large and carefully chosen Committees ; and the Reports of these Committees, with the Resolutions which they had prepared, were subsequently laid before the Conference, meeting again to consider them in full session from Monday, July 26th, to Saturday, August 7th. By this procedure we have been able to secure both the detailed study which is the especial task of a Committee (a study greatly aided by the essays. Reports and papers which had been prepared for us), and that weight of judgement which belongs to the decisions of an assembly gathered from all parts of the world and bringing to the pro- cess of deliberation the manifold experience and knowledge acquired under widely different conditions in widely sundered fields of labour.
The judgement of the Conference is expressed in the Resolutions, eighty in number, appended to this Letter. These, and these alone, are affirmed by the Conference. The Reports, which are also printed here- with, have been received by the Conference ; and the Conference has directed that they should be published ; but the responsibility for the statements and opinions which they contain rests with the several Committees by whom they were prepared.
RESOLUTIONS FORMALLY ADOPTED BY THE CONFERENCE OF 1920.
Christianity and International Relations.
1. We rejoice that in these times of peril God is giving to His Church a fresh vision of His purpose to establish a Kingdom in which all the nations of the earth shall be united as one family in righteousness and peace. We hold that this can only come through the acceptance of the sovereignty of our Lord Jesus Christ and of His teaching, and through the application of the principles of brotherhood, justice, and unselfishness, to individuals and nations alike.
2 . The Conference calls upon the citizens of all nations to pro- mote in every way the resumption of the efforts, interrupted by the War, to increase international comity and goodwill, and to secure expression for these by an increased recognition of inter- national law and custom.
3. The Conference, heartily endorsing the views of its Com- mittee as to the essentially Christian basis of the League of Nations, is of opinion that steps should immediately be taken, whether by co-operation or concurrent action, whereby the whole Church of Christ may be enabled with one voice to urge the principles of the League of Nations upon the peoples of the world.
4. We hold that the peace of the world, no less than Christian principle, demands the admission of Gennany and other nations into the League of Nations at the earliest moment which the conditions render possible.
5. The Conference commends the Report of its Committee on International Relations to the careful consideration of the Churches of the Anglican Communion, both in their Assemblies and in other ways, and urges upon all Church members the importance of supporting the League of Nations Union.
35
26 LAMBETH CONFERENCE, I92O
6. It is the duty of all supporters of the League of Nations to set their face against injustice to the indigenous or native races, and particularly in regard to such matters as the tenure of land, forced labour, and the trade in intoxicating liquors, and also the morphia traffic in China, and other abuses.
7. The Conference records its protest against the colour- prejudice among the different races of the world, which not only hinders intercourse, but gravely imperils the peace of the future.
8. The Conference, believing that nations no less than individuals are members one of another, expresses its grave concern at the evidence as to the disease and distress from which the populations in large tracts of Europe and Asia are suffering. It therefore calls upon all Christian men and women to support by every means in their power the action which is being taken, both by Governments and by voluntary associations, for the relief of this suffering.
Reunion of Christendom.
9. The Conference adopts and sends forth the following Appeal to all Christian people :
AN APPEAL TO ALL CHRISTIAN PEOPLE
From the Bishops assembled in the Lambeth Conference
OF 1920.
We, Archbishops, Bishops Metropolitan, and other Bishops of the Holy Catholic Church in full communion with the Church of England, in Conference assembled, reahzing the responsibility which rests upon us at this time, and sensible of the sympathy and the prayers of many, both within and without our own Communion, make this appeal to all Christian people.
We acknowledge all those who believe in our Lord Jesus Christ, and have been baptized into the name of the Holy Trinity, as sharing with us membership in the universal Church of Christ which is His Body. We believe that the Holy Spirit has called us in a very solemn and special manner to associate our- selves in penitence and prayer with all those who deplore the divisions of Christian people, and are inspired by the vision and hope of a visible unity of the whole Church.
RESOLUTIONS 27
I. We believe that God wills fellowship. By God's own act this fellowship was made in and through Jesus Christ, and its life is in His Spirit. We believe that it is God's purpose to manifest this fellowship, so far as this world is concerned, in an outward, visible, and united society, holding one faith, having its own recognized officers, using God-given means of grace, and inspiring all its members to the world-wide service of the Kingdom of God. This is what we mean by the CathoUc Church.
II. This united fellowship is not visible in the world to-day. On the one hand there are other ancient episcopal Communions in East and West, to whom ours is bound by many ties of common faith and tradition. On the other hand there are the great non-episcopal Communions, standing for rich elements of truth, liberty and life which might otherwise have been obscured or neglected. With them we are closely linked by many affinities, racial, historical and spiritual. We cherish the earnest hope that all these Communions, and our own, may be led by the Spirit into the unity of the Faith and of the knowledge of the Son of God. But in fact we are all organized in different groups, each one keeping to itself gifts that rightly belong to the whole fellowship, and tending to live its own life apart from the rest.
III. The causes of division lie deep in the past, and are by no means simple or wholly blameworthy. Yet none can doubt that self-will, ambition, and lack of charity among Christians have been principal factors in the mingled process, and that these, together with bUndness to the sin of disunion, are still mainly responsible for the breaches of Christendom. We acknowledge this condition of broken fellowship to be contrary to God's will, and we desire frankly to confess our share in the guilt of thus crippling the Body of Christ and hindering the activity of His Spirit.
IV. The times call us to a new outlook and new measures. The Faith cannot be adequately apprehended and the battle of the Kingdom cannot be worthily fought while the body is divided, and is thus unable to grow up into the fulness of the life of Christ. The time has come, we believe, for all the separated groups of Christians to agree in forgetting the things which are behind and reaching out towards the goal of a reunited Catholic Church. The removal of the barriers which have arisen between them will only be brought about by a new comradeship of those whose faces are definitely set this way.
The vision which rises before us is that of a Church, genu- inely Catholic, loyal to all Truth, and gathering into its fellow- ship all " who profess and call themselves Christians," within whose visible unity all the treasures of faith and order, be- queathed as a heritage by the past to the present, shall be
28 LAMBETH CONFERENCE, I92O
possessed in common, and made serviceable to the whole Body of Christ. Within this unity Christian Communions now separated from one another would retain much that has long been distinctive in their methods of worship and service. It is through a rich diversity of life and devotion that the unity of the whole fellow- ship will be fulfilled.
V. This means an adventure of goodwill and still more of faith, for nothing less is required than a new discovery of the creative resources of God. To this adventure we are convinced that God is now calling all the members of His Church.
VI. We believe that the visible unity of the Church will be found to involve the whole-hearted acceptance of : —
The Holy Scriptures, as the record of God's revelation of Himself to man, and as being the rule and ultimate standard of faith ; and the Creed commonly called Nicene, as the sufficient statement of the Christian faith, and either it or the Apostles' Creed as the Baptismal confession of belief :
The divinely instituted sacraments of Baptism and the Holy Communion, as expressing for all the corporate Ufe of the whole fellowship in and with Christ :
A ministry acknowledged by every part of the Church as possessing not only the inward call of the Spirit, but also the commission of Christ and the authority of the whole body.
VII. May we not reasonably claim that the Episcopate is the one means of providing such a ministry ? It is not that we call in question for a moment the spiritual reality of the ministries of those Communions which do not possess the Episcopate. On the contrary we thankfully acknowledge that these ministries have been manifestly blessed and owned by the Holy Spirit as effective means of grace. But we submit that considerations alike of history and of present experience justify the claim which we make on behalf of the Episcopate. Moreover, we would urge that it is now and will prove to be in the future the best instrument for maintaining the unity and continuity of the Church. But we greatly desire that the office of a Bishop should be everywhere exercised in a representative and constitutional manner, and more truly express all that ought to be involved for the life of the Christian Family in the title of Father-in-God. Nay more, we eagerly look forward to the day when through its acceptance in a united Church we may all share in that grace which is pledged to the members of the whole body in the apostoUc rite of the laying-on of hands, and in the joy and fellowship of a Eucharist in which as one Family we may together, without any doubt- fulness of mind, offer to the one Lord our worship and service.
VIII. We believe that for all, the truly equitable approach to union is by the way of mutual deference to one another's
RESOLUTIONS 29
consciences. To this end, we who send forth this appeal would say that if the authorities of other Communions should so desire, we are persuaded that, terms of union having been otherwise satisfactorily adjusted, Bishops and clergy of our Communion would wiUingly accept from these authorities a form of com- mission or recognition which would commend our ministry to their congregations, as having its place in the one family life. It is not in our power to know how far this suggestion may be accep- table to those to whom we offer it. We can only say that we offer it in all sincerity as a token of our longing that all ministries of grace, theirs and ours, shall be available for the service of our Lord in a united Church,
It is our hope that the same motive would lead ministers who have not received it to accept a commission through episcopal ordination, as obtaining for them a ministry throughout the whole fellowship.
In so acting no one of us could possibly be taken to repudiate his past ministry. God forbid that any man should repudiate a past experience rich in spiritual blessings for himself and others. Nor would any of us be dishonouring the Holy Spirit of God, Whose call led us aU to our several ministries, and Whose power enabled us to perform them. We shaU be publicly and formally seeking additional recognition of a new caU to wider service in a reunited Church, and imploring for ourselves God's grace and strength to fulfil the same.
IX. The spiritual leadership of the Catholic Church in days to come, for which the world is manifestly waiting, depends upon the readiness with which each group is prepared to make sacrifices for the sake of a common fellowship, a common ministry, and a common service to the world.
We place this ideal first and foremost before ourselves and our own people. We call upon them to make the effort to meet the demands of a new age with a new outlook. I'o all othor Christian people whom our words may reach we make the same appeal. We do not ask that any one Communion should consent to be absoi bed in another. We do ask that all should unite in a new and great endeavour to recover and to manifest to the world the unity of the Body of Christ for which He prayed.
10. The Conference recommends to the authorities of the Churches of the AngUcan Communion that they should, in such ways and at such times as they think best, formally invite the authorities of other Churches within their areas to confer with them concerning the possibiUty of taking definite steps to
30 LAMBETH CONFERENCE, I92O
co-operate in a common endeavour, on the lines set forth in the above Appeal, to restore the unity of the Church of Christ.
11. The Conference recognizes that the task of effecting union with other Christian Communions must be undertaken by the various national, regional, or provincial authorities of the Churches within the AngUcan Communion, and confidently commits to them the carrying out of this task on lines that are in general harmony with the principles underlying its Appeal and Resolutions.
12. The Conference approves the following statements as representing the counsel which it is prepared to give to the Bishops, Clergy and other members of our own Communion on various subjects which bear upon the problems of reunion.
{A) In vieiv of prospects and projects of remdon —
(i) A Bishop is justified in giving occasional authorization to ministers, not episcopally ordained, who in his judgement are working towards an ideal of union such as is described in our Appeal, to preach in churches within his Diocese, and to clergy of the Diocese to preach in the churches of such ministers :
(ii) The Bishops of the Anglican Communion will not question the action of any Bishop who, in the few years between the initiation and the completion of a definite scheme of union, shall countenance the irregularity of admitting to Communion the baptized but unconfiiTned Communicants of the non-episcopal congregations concerned in the scheme :
(iii) The Conference gives its general approval to the sugges- tions contained in the report of the Sub-Committee on Reunion with Non-Episcopal Churches in reference to the status and work of ministers who may remain after union without episcopal ordination (see pages 142 and 143.)
(B) Believing, however, that certain lines of action might imperil both the attainment of its ideal and the unity of its own Communion, the Conference declares that —
(i) It cannot approve of general schemes of intercommunion or exchange of pulpits :
(ii) In accordance with the principle of Church order set forth in the Preface to the Ordinal attached to the Book of Common Prayer, it cannot approve the celebration in Anglican churches of the Holy Communion for members of the Anglican Church by ministers who have not been episcopally ordained ; and that it should be regarded as the general rule of the Church that Anglican communicants should receive Holy Communion only at the hands of ministers of their own Church, or of Churches in com- munion therewith.
RESOLUTIONS 3I
(C) In view of- doubts and varieties of practice which have caused difficulties in the past, the Conference declares that —
(i) Nothing in these Resolutions is intended to indicate that the rule of Confirmation as conditioning admission to the Holy Communion must necessarily apply to the case of baptized persons who seek Communion under conditions which in the Bishop's judgement justify their admission thereto.
(ii) In cases in which it is impossible for the Bishop's judge- ment to be obtained beforehand the priest should remember that he has no canonical authority to refuse Communion to any baptized person kneeling before the Lord's Table (unless he be excommunicate by name, or, in the canonical sense of the term, a cause of scandal to the faithful) ; and that, if a question may properly be raised as to the future admission of any such person to Holy Communion, either because he has not been confirmed or for other reasons, the priest should refer the matter to the Bishop for counsel or direction.
13. The Conference recommends that, wherever it has not already been done. Councils representing all Christian Com- munions should be formed within such areas as may be deemed most convenient, as centres of united effort to promote the physical, moral, and social welfare of the people, and the extension of the rule of Christ among all nations and over every region of human life.
14. It is important to the cause of reunion that every branch of the Anglican Communion should develop the con- stitutional government of the Church and should make a fuller use of the capacities of its members for service.
15. The Conference urges on every branch of the Anglican Communion that it should prepare its members for taking their part in the universal fellowship of the re-united Church, by setting before them the loyalty which they owe to the universal Church, and the charity and understanding which are required of the members of so inclusive a society.
16. We desire to express our profound thankfulness for the important movements towards unity which, during the last twelve years, have taken place in many parts of the world, and for the earnest desire for reunion which has been manifested both in our own Communion and among the Churches now separated from us. In particular, the Conference has heard witli sympathetic and hopeful interest of the preliminary meeting of the proposed
32 LAMBETH CONFERENCE, I92O
World Conference on Faith and Order about to be held at Geneva, and earnestly prays that its deliberations may tend towards the reunion of the Christian Church.
17. We desire to express our deep S5mipathy with the Church of Russia in the terrible persecution which it has in many places suffered. We earnestly trust that in the providence of God its difficulties may speedily be removed, and that it may be enabled in renewed life and strength so to carry on its work unhindered as to further, in the Hfe of the Russian people, whatsoever things are true and just, whatsoever things are lovely and of good report.
18. The Conference heartily thanks the CEcumenical Patriarch- ate for the mission of the Metropolitan of Demotica and others to confer with its members on questions concerning the relations between the Anglican and Eastern Churches, and expresses its grateful appreciation of the great help given to its Committee by the Delegation.
19. The Conference welcomes the appointment by the Arch- bishop of Canterbury of an " Eastern Churches' Committee " on a permanent basis, in pursuance of Resolution 61 of the Conference of 1908 ; and looks forward hopefully to the work of that Com- mittee, in conjunction with similar Committees appointed in Constantinople and Athens, as helping greatly to forward the cause of reunion with the Orthodox Church.
20. The Conference expresses its heartfelt sympathy with the Armenian, Assyrian, and Syrian Jacobite Christians in the persecutions which they have been called upon to endure, deplor- ing with indignation the terrible massacres that have taken place among them both before and during the Great War ; and earnestly prays that in the rearrangement of the political affairs of the East they may be granted a righteous government and freedom from oppression for the future.
21. The Conference has received with satisfaction its Com- mittee's report of the investigations that have been made during the last twelve years with regard to the present doctrinal position of the Separated Churches of the East ; and, without expressing an opinion as to the past, believes that these investigations have gone far towards shewing that any errors as to the Incarnation of our Lord, which may at some period of their history have been attributed to them, have at any rate now passed away.
RESOLUTIONS 33
22. The Conference repeats the proposal made by the Con- ference of 1908 that, when any of the Separated Churches of the East desire closer relations with us, and wish for the establishment of occasional intercommunion, and give satisfactory assurances as to their faith, such relations should at once be estabUshed.
23. The Conference respectfully requests the Archbishop of Canterbury to take advantage of any opportunity that may arise to enter into friendly relations with these Churches, and to inform the authorities of the Orthodox Eastern Church of any steps that may be taken in the direction of intercommunion with them. Similar action should be taken with regard to in- forming the Metropolitans of our own Communion.
24. The Conference welcomes the Report of the Commission appointed after the last Conference entitled, " The Church of England and the Church of Sweden," and, accepting the con- clusions there maintained on the succession of the Bishops of the Church of Sweden and the conception of the priesthood set forth in its standards, recommends that members of that Church, qualified to receive the Sacrament in their own Church, should be admitted to Holy Communion in ours. It also recommends that on suitable occasions permission should be given to Swedish ecclesiastics to give addresses in our churches.
If the authorities of any province of the Anglican Com- munion find local irregularities in the order or practice of the Church of Sweden outside that country, they may legitimately, within their own region, postpone any such action as is re- commended in this Resolution until they are satisfied that these irregularities have been removed.
25. We recommend further that in the event of an invitation being extended to an Anglican Bishop or Bishops to take part in the consecration of a Swedish Bishop, the invitation should, if possible, be accepted, subject to the approval of the Metro- politan. We also recommend that, in the first instance, as an evident token of the restoration of closer relations between the two Churches, if possible more than one of our Bishops should take part in the Consecration.
26. The Conference thanks the Old Catholic Bishops for their explanation, in response to the letter of the Archbishop of Canterbury, of their action in consecrating the Rev. A. H. Mathew to the Episcopate in 1908, and repeats the desire expressed at previous Conferences to maintain and strengthen the friendly relations which exist between the Churches of the Anglican Communion and the ancient Church of Holland and
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34 LAMBETH CONFERENCE, I92O
the Old Catholic Churches, especially in Germany, Switzerland and Austria.
27i We regret that on a review of all the facts we are unable to regard the so-called Old Catholic Church in Great Britain (under the late Bishop Mathew and his successors), and its exten- sions overseas, as a properly constituted Church, or to recognize the orders of its ministers, and we recommend that, in the event of any of its ministers desiring to join our communion, who are in other respects duly qualified, they should be ordained sub conditione in accordance with the provisions suggested in the Report of our Committee.
28. The Conference recommends that the same course be followed, as occasion may require, in the case of persons claiming to have received consecration or ordination from any " episcopi vagantes," whose claims we are unable to recognize.
29. The Conference, while welcoming the Report of the Committee appointed by the Conference of 1908 on the Uniias Fratntm or Moravians, regrets that it is unable to recommend any such action being taken as is suggested in resolutions 70-72 of that Conference so long as the Unitas retains its practice of the administration of Confirmation and the celebration of Holy Communion by deacons, but hopes that, in the event of the Unitas changing its rules in these matters, negotiations with individual Provinces of the Unitas may be resumed, and believes that in this case there would be good prospect of such negotia- tions being brought to a satisfactory conclusion.
30. We recommend with a view to this end that the Arch- bishop of Canterbury be respectfully requested to reappoint with additional members the Committee appointed at the last Conference ; and we hope that, in the event of all the remaining difficulties being removed to his satisfaction, with the concurrence of the Central Consultative Body of the Lambeth Conference, the action suggested in the Resolutions of the Conference of 1908 may take place without further delay.
31. The Conference regrets that it is unable to recommend the acceptance of the proposals of the " Southern Synod " of the " Reformed Episcopal Church " in England for reunion with the Church of England, and, while unable to advise the acceptance of other proposals for corporate union with the Reformed Episcopal Church, recommends that, if applications for admission
RESOLUTIONS 35
into the English Church are made bj' individual ministers of that Communion, such applications should be sympatheti- cally received, and the ministers, if in all respects equal to the standard and requirements of the Church of England, be ordained sub conditione.
Missionary Problems.
32. The Conference declares its conviction that the present critical position of the world calls, as perhaps never before, for the presentation of Jesus Christ and His redemption to every race and individual ; and, in view of the urgent need for workers in many dioceses overseas, earnestly appeals to men, both clerical and lay, and to women, to dedicate themselves to the service of the Church in those dioceses.
33. The normal method of missions is that in which the whole Church, within any area, acts as a missionary body ex- pressly organized for that function, and the principle which underlies this method is capable of universal apphcation. While we humbly thank God for the work of the Missionary Societies, we consider that these Societies, where they exist, should not stand outside the one organization, but should be elements in it, co-ordinated, whether by a central advisory council or otherwise, under the supreme Synodical Authority, but retaining severally such degrees of independence as the conditions of their efficiency demand.
34. The Conference thankfully recognizes the practical steps which Missionary Societies and Boards have taken towards the realization of the ultimate aim of all Mission work, namely, the establishment of self-governing, self-supporting, and self-ex- tending Churches, from which outside control has been withdrawn at the earliest moment, so as to allow the free expression of their national character.
It would urge further that the call for such action is in the present day more insistent thati ever before, and beUeves that, generally speaking, the Societies and Boards can best achieve their purpose by making their work centre from the first in the Church rather than in the mission organization, and in particular —
(i) By the establishment of Councils which shall be fully representative of the congregations, and have real responsi- bilities of government ;
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36 LAMBETH CONFERENCE, I92O
(2) By substituting for committees and councUs represen- tative chiefly of the mission and its subscribers, Diocesan Boards and Committees, and in general associating all their work with the Diocesan organization ;
(3) By entrusting to these local bodies a real share in the financial control and general direction of the work of the Mission ;
(4) By giving the widest freedom to indigenous workers to develop the work in their own countries on lines in accordance with their national character.
35. The territorial Episcopate has been the normal develop- ment in the Catholic Church, but we recognize that difference of race and language sometimes requires that provision should be made in a Province for freedom of development of races side by side ; the solution in each case must be left with the Province, but we are clear that the ideal of the one Church should never be obscured.
36. V.hUe maintaining the authority of the Book of Common Prayer as the Anglican standard of doctrine and practice, we consider that liturgical uniformity should not be regarded as a necessity throughout the Churches of the Anglican Communion. The conditions of the Church in many parts of the Mission Field render inapplicable the retention of that Book as the one fixed liturgical model.
37. Although the inherent right of a Diocesan Bishop to put forth or sanction liturgical forms is subject to such limita- tions as may be imposed by higher synodical authority, it is desirable that such authority should not be too rigidly exercised so long as those features are retained which are essential to the safeguarding of the unity of the Anglican Communion.
38. The Conference recommends the appointment of a Com- mittee of students of liturgical questions which would be ready to advise any Diocese or Province on the Form and Matter of services proposed for adoption, and requests the Archbishop of Canterbury to take such steps as he deems best to give early effect to this Resolution.
39. It is of very real importance that the Marriage Law of the Church should be understood and administered as far as possible consistently, in all parts of the Anglican Communion, and the Conference commends to the consideration of the Church the suggestions of the Committee on Missionary Problems dealing with this subject which have been made after consultation with experts, and are contained in their Report.
RESOLUTIONS 37
40. Whereas from time to time restrictions on Missionary Freedom have been imposed by Governments, we desire to reaffirm the duty which rests upon every Christian man and woman, of propagating the Faith of Christ, and to claim that any restrictions should be of a strictly temporary nature only, so that freedom of opportunity to fulfil this spiritual obligation may be afforded to Christians of all nationalities.
41. On the subject of the relation of Governments and Govern- ment officials to Christianity and other Faiths, the Conference gives its approval to the words used in paragraphs 2 and 3 on page 92 in the Report on Missionary Problems, and commends them to the careful consideration of all concerned.
42. We gratefuhy acknowledge the valuable work done by British and American Missionary Conferences in safeguarding missionary interests, and believe that such Conferences, both National and International, while claiming no coercive power, have a great part to play in fostering international understanding and goodwill, co-ordinating work, formulating common policies, and serving as a practical medium of communication between Missions and Governments in matters of general Missionary concern.
Development of Provinces.
43. Whereas it is undesirable that Dioceses should remain indefinitely in isolation or attached only to a distant Province, the gradual creation of new Provinces should be encouraged, and each newly founded Diocese should as soon as possible find its place as a constituent member in some neighbouring Province. The fact that Dioceses proposing to form a Province owe their origin to missions of different Branches of the Anglican Com- munion need be no bar to such action.
{a) In the opinion of the Conference four is the minimum number of Dioceses suitable to form a Province. No number should be considered too great to form a Province, so long as the Bishops and other representatives of the Diocese are able conveniently to meet for mutual consultation and for the trans- action of provincial business.
(6) In the initiation of any Province in the future, the organization which the Conference deems essential to provincial hfe is a House or College of Bishops to which the MetropoUtans or the Presiding Bishops concerned have conveyed their authority for the consecration of Bishops. It is desirable that when a
410313
38 LAMBETH CONFERENCE, I92O
new Province is formed the Bishops of the constituent Dioceses should transfer their allegiance to the Metropolitan of the Province or other authority constitutionally appointed to receive it, and thereafter aU Bishops consecrated for the service of the Province should take the oath of canonical obedience to the Metropolitan or make a declaration of conformity to other authority before mentioned.
(c) In newly established Provinces arrangements should be made whereby the Province should have some distinct voice in the election of its Metro poHtan.
(d) As to the sedes of the Metropolitan customs vary and the decision must depend on local circumstances.
{e) Until a Missionary Diocese becomes largely self-supporting and is self-governed by a Synod the appointment of its Bishop should rest with the Province to which it is attached, after consultation with the Diocese and in such a way as the Province may decide.
(/) A newly constituted Synod of Bishops shall proceed as soon as possible to associate with itself in some official way the clergy and laity of the Pro\dnce, provided that in the case of Provinces including Missionary Dioceses this procedure shall be subordinate to local circumstances. It is understood that each national and regional Church will determine its own con- stitutional and canonical enactments.
Consultative Body.
44. In order to prevent misapprehension the Conference declares that the Consultative Body, created by the Lambeth Conference of 1897 and consolidated by the Conference of 1908, is a purely advisory Body. It is of the nature of a continuation Committee of the whole Conference and neither possesses nor claims any executive or administrative power. It is framed so as to represent all branches of the Anglican Communion and it offers advice only when advice is asked for.
{n) The existing Consultative Body shall be reconstructed on the following plan of representation : — It shall consist of the Archbishop of Canterbury {ex-officio) and of representative Bishops appointed as follows : Province of Canterbury i. Province of York i, Province of Wales i, the Church of Ireland i, the Episcopal Church in Scotland i, the Protestant Episcopal Church in the United States of America 4, the Church of England in Canada i, the Church of England in the Dioceses of Australia and Tasmania i, the Church of the Province of New Zealand i, the Church of the Province of the West Indies i, the Church of
RESOLUTIONS 39
the Province of South Africa i, the Church of the Province of India and Ceylon i, the Churches in China and Japan and the Diocese of Corea i, the Missionary and other extra-provincial Bishops under the jurisdiction of the Archbishop of Canterbury i. Total 18.
(b) The Churches that appoint Representatives shall be free to fix the method of appointment, whether by the House of Bishops or by Synod or Convention. A representative Bishop shall be appointed for a definite term not exceeding six years, and need not be a member of the body which appoints him. Any vacancy by death, resignation, or other cause, during the term of office shall be filled by the Church in the representation of which the vacancy occurs.
(c) For the purpose of appointing the Bishop who is to represent the body of missionary and other extra-provincial Bishops under the jurisdiction of the Archbishop of Canterbury, each of those Bishops shall be requested^by the Archbishop of Canterbury to nominate a Bishop to him. The list of Bishops so nominated shall be then sent to all the Bishops entitled to vote, and each of them shall, if he thinks fit to vote, send to the Arch- bishop the name of the one in that list for whom he votes. The largest number of votes shall carry the election.
(r/)'^The Central Consultative Body shall be prepared to consider questions referred to it by any Bishop, but shall, before considering as well as in considering them, have careful regard to any Hmitations upon such references as may be imposed by the regulations of Provinces or of national or regional Churches.
(e) The Consultative Body shall not at any meeting come to a decision on any subject not named in the notice summoning the meeting.
45. The Consultative Body is asked to take into its considera- tion the provisions of the Colonial Clergy Act with a view to their modification.
The Position of Women in the Councils and Ministrations OF THE Church.
4S. Women should be admitted to those Councils of the Church to which laymen are admitted, and on equal*terms. Diocesan, Provincial, or National Synods may decide when or how this principle is to be brought into effect.
47. The time has come when, in the interests of the Church at large, and in particular of the development of the Ministry of
40 LAMBETH CONFERENCE, I92O
Women, the Diaconate of Women should be restored formally and canonically, and should be recognized throughout the Anglican Communion.
48. The Order of Deaconesses is for women the one and only Order of the Ministry which has the stamp of Apostolic approval, and is for women the only Order of the Ministry which we can recommend that our Branch of the Catholic Church should recognize and use.
49. The office of a Deaconess is primarily a ministry of suc- cour, bodily and spiritual, especially to women, and should follow the lines of the primitive rather than of the modern Diaconate of men. It should be understood that the Deaconess dedicates herself to a lifelong service, but that no vow or implied promise of celibacy should be required as necessary for admission to the Order. Nevertheless, Deaconesses who desire to do so may legitimately pledge themselves either as members of a Community, or as individuals, to a celibate life.
50. In every Branch of the AngUcan Communion there should be adopted a Form and Manner of Making of Deaconesses such as might fitly find a place in the Book of Common Prayer, con- taining in all cases provision for : —
(a) Prayer by the Bishop and the laying on of his hands ;
{b) A formula giving authority to execute the Office of a Deaconess in the Church of God ;
(c) The delivery of the New Testament by the Bishop to each candidate.
51. The Forms for the Making and Ordering of Deaconesses
should be of the same general character, and as far as possible similar in their most significant parts, though varying in less important details in accordance with local needs.
52. The following functions may be entrusted to the Deaconess, in addition to the ordinary duties which would naturally fall to her : —
(a) To prepare candidates for Baptism and Confirmation ;
(b) To assist at the administration of Holy Baptism ; and to be the administrant in cases of necessity in virtue of her office ;
(c) To pray with and to give counsel to such women as desire help in difficulties and perplexities.
{d) With the approval of the Bishop and of the Parish Priest, and under such conditions as shall from time to time be laid down by the Bishop : (i) in Church to read Morning and Evening
RESOLUTIONS 4I
Prayer and the Litany, except such portions as are assigned to
the Priest only ; (ii) in Church also to lead in prayer and, under
licence of the Bishop, to instruct and exhort the Congregation.
[Nole. — Clause d (ii) was carried by 117 votes to 81.]
53. Opportunity should be given to women as to men (duly qualified and approved by the Bishop) to speak in consecrated or unconsecrated buildings, and to lead in prayer, at other than the regular and appointed services of the Church. Such diocesan arrangements, both for men and for women, should wherever possible be subject to Provincial control and co- ordination.
54. The Conference recommends that careful inquiry should be made in the several branches of the Anglican Communion as to the position and recognition of women workers in the Church, the conditions of their employment, and the remuneration of those who receive salaries.
Spiritualism, Christian Science, Theosophy.
55. We reaffirm our conviction that the revelation of God in Christ Jesus is the supreme and sufficient message given to all mankind, whereby we may attain to eternal life. We recognize that modern movements of thought connected with Spiritualism, Christian Science, and Theosophy join with the Christian Church in protesting against a materialistic view of the universe and at some points emphasize partially neglected aspects of truth. At the same time, we feel bound to call attention to the fact that both in the underlying philosophy and in cults and practices which have arisen out of these movements, the teaching given or implied either ignores or explains away or contradicts the unique and central fact of human history, namely, the Incarna- tion of our Lord and Saviour Jesus Christ.
56. We recognize that new phenomena of consciousness have been presented to us, which claim, and at the hands of competent psychologists have received, careful investigation, and, as far as possible, the application of scientific method. But such scientific researches have confessedly not reached an advanced stage, and we are supported by the best psychologists in warning our people against accepting as final theories which further knowledge may disprove, and still more against the in- discriminate and undisciplined exercise of psychic powers, and the habit of recourse to stances, " seers/' g.Txd tnediums.
42 LAMBETH CONFERENCE, I92O
Spirifualism.
57. The Conference, while prepared to expect and welcome new light from psychical research upon the powers and processes of the spirit of man, urges strongly that a larger place should be given in the teaching of the Church to the explanation of the true grounds of Christian belief in eternal life, and in immortaUty, and of the true content of behef in the Communion of Saints as involving real fellowship with the departed through the love of God in Christ Jesus.
58. The Conference, while recognizing that the results of in- vestigation have encouraged many people to find a spiritual meaning and purpose in human life and led them to believe in survival after death, sees grave dangers in the tendency to make a religion of spiritualism. The practice of spiritualism as a cult involves the subordination of the inteUigence and the will to un- known forces or personaUties and, to that extent, an abdication of the self-control to which God has called us. It tends to divert attention from the approach to God through the one Mediator, Jesus Christ, under the guidance of the Holy Spirit ; to ignore the disciphne of faith as the path of spiritual training ; and to depreciate the divinely ordained channels of grace and truth re- vealed and given through Jesus Christ our Lord.
Christian Science.
59. The Conference finds that while Christian Science fixes attention on the supremacy of spirit., yet in the teaching given there is a direct tendency (a) to pantheistic doctrine, and at the same time {b) to a false antithesis between spirit and matter, and (c) to the denial of the reahty of sin, and (d) to the denial of the reality of disease and suffering. Such teaching, therefore, cannot be reconciled with the fundamental truths of the Christian Faith and the teaching of Scripture on atonement, penitence, for- giveness, and fellowship in the sufferings of Christ.
60. The Conference reminds the Church that intimate com- munion with God has been the privilege and joy of the Saints in every age. This communion, realised in union with Christ through the Holy Spirit, influences the whole personality of man, physical and spiritual, enabUng him to share his Lord's triumph over sin, disease and death.
61. We therefore urge upon the clergy of the Anglican Communion the duty of a more thorough study of the many- sided enterprise of prayer in order that they may become more efficient teachers and trainers of their people in this work, so
RESOLUTIONS 43
that through the daily practice of prayer and meditation the corporate faith of the Church may be renewed, and the fruit of the Spirit may be more manifest in the daily lives of professing Christians, and the power of Christ to heal may be released.
62. We declare our thankfulness for the devoted labours of those engaged in scientific research and for the progress made in medicine, surgery, nursing, hygiene and sanitation. Believing that aU these means of healing and preventing disease and removing suffering are gifts that come from God, we acknowledge our duty to use them faithfully for the welfare of mankind.
63. For the general guidance of the Church the Conference re- quests the Archbishop of Canterbury to appoint a Committee to consider and report as early as possible upon the use with prayer of the laying on of hands, of the unction of the sick and other spiritual means of healing, the findings of such a Committee to be reported forthwith to the authorities of the national, provincial and regional Churches of the Anglican Communion.
Theosophy.
64. The Conference, while recognizing that the three publicly stated objects of the Theosophical Society (see Report, p. 126) do not in themselves appear to be inconsistent with loyal member- ship of the Church, desires to express its conviction that there are cardinal elements in the positive teaching current in theosoph- ical circles and literature which are irreconcilable with the Christian faith as to the Person and mission of Christ and with the missionary claim and duty of the Christian religion as the message of God to all mankind. The Conference warns Christian people who may be induced to make a study of theosophy by the seemingly Christian elements contained in it to be on their guard against the ultimate bearing of theosophical teaching, and urges them to examine strictly the character and creden- tials of the teachers upon whose authority they are encouraged or compelled to rely.
65. The Conference, believing that the attraction of Theosophy for some Christian people lies largely in its pre- sentation of Christian faith as a quest for knowledge, recom- mends that in the current teaching of the Church due regard should be given to the mystical elements of faith and life which underlie the historic bcHef of Christendom, and on the other hand urges all thinking people to safeguard their Christian position by a fuller study of the Bible, Creed, and Sacraments in the light of sound Christian scholarship and philosophy.
44 LAMBETH CONFERENCE, I92O
Problems of Marriage and Sexual Morality.
66. Recognizing that to live a pure and chaste Hfe before and after marriage is, for both sexes, the unchangeable Christian standard, attainable and attained through the help of the Holy Spirit by men and women in every age, the Conference desires to proclaim the universal obligation of this standard, and its vital importance as an essential condition of human happiness.
67. The Conference affirms as our Lord's principle and standard of marriage a life-long and indissoluble union, for better for worse, of one man with one woman, to the exclusion of all others on either side, and calls on all Christian people to maintain and bear witness to this standard.
Nevertheless, the Conference admits the right of a national or regional Church within our Communion to deal with cases which fall within the exception mentioned in the record of our Lord's words in St. Matthew's Gospel, under provisions which such Church may lay down.
The Conference, while fully recognizing the extreme difficulty of governments in framing marriage laws for citizens many of whom do not accept the Christian standard, expresses its firm belief that in every country the Church should be free to bear witness to that standard through its powers of adminis- tration and discipline exercised in relation to its own members.
68. The Conference, while declining to lay down rules which will meet the needs of every abnormal case, regards with grave concern the spread in modern society of theories and practices hostile to the family. We utter an emphatic warning against the use of unnatural means for the avoidance of conception, together with the grave dangers — physical, moral, and religious — 'thereby incurred, and against the evils with which the extension of such use threatens the race. In oppo- sition to the teaching which, under the name of science and religion, encourages married people in the deliberate cultivation of sexual union as an end in itself, we steadfastly uphold what must always be regarded as the governing considerations of Christian marriage. One is the primary purpose for which marriage exists, namely the continuation of the race through the gift and heritage of children ; the other is the paramount importance in married life of deliberate and thoughtful self- control.
We desire solemnly to commend what we have said to Christian people^and to all who will hear.
RESOLUTIONS 45
69. The Conference, moved by responsible statements from many nations as to the prevalence of venereal diseases, bringing suffering, paralysis, insanity, or death to many thousands of the innocent as well as the guilty, supports all efforts which are consistent with high moral standards to check the causes of the diseases and to treat and, if possible, cure the victims. We impress upon the clergy and members of the Church the duty of joining with physicians and pubhc authorities in meeting this scourge, and urge the clergy to guide those who turn to them for advice with knowledge, sympathy, and directness. The Con- ference must condemn the distribution or use, before exposure to infection, of so-called prophylactics, since these cannot but be regarded as an invitation to vice.
70. The Conference urges the importance of enlisting the help of all high -principled men and women, whatever be their religious beliefs, in co-operation with or, if necessary, in bringing pressure to bear upon, authorities both national and local, for removing such incentives to vace as indecent literature, suggestive plays and films, the open or secret sale of contraceptives, and the continued existence of brothels.
71. With regard to the education of the young in matters of sex, the Conference presses upon parents that the duty of giving right teaching on these subjects rests primarily with them, and that it is the duty of all persons giving such instruction to prepare themselves for this responsible task. Boys and girls should be guarded against the danger of acquiring knowledge of sexual subjects from wrong persons and in wrong ways.
72. Bearing in remembrance the example of our Lord, and the prominent place that He gave in His ministry to protecting the weak and raising the fallen, the Conference deplores the common apathy of Church people in regard to Preventive and Rescue Work, and urges on Bishops, Clergy, and all Christian people the duty of taking a more active share in this essential part of the Church's life.
Social and Industrial Questions.
73. We desire to emphasize our conviction that the pursuit of mere self-interest, whether individual or corporate, will never bring healing to the wounds of Society. This conviction is at once exemplified and reinforced by what has happened in and since the \Var. Nor is this less true when that self-interest is
46 LAMBETH CONFERENCE, I92O
equipped with every advantage of science and education. Our only hope lies in reverent allegiance to the Person of Christ, whose Law is the Law of Love, in acceptance of His principles, and rehance on His power.
74. An outstanding and pressing duty of the Church is to con- vince its members of the necessity of nothing less than a funda- mental change in the spirit and working of our economic Ufe. This change can only be effected by accepting as the basis of industrial relations the principle of co-operation in service for the common good in place of unrestricted competition for private or sectional advantage. All Christian people ought to take an active part in bringing about this change, by which alone we can hope to remove class dissensions and [resolve industrial discords.
75. The Church cannot in its corporate capacity be an advocate or partisan, " a judge or a divider," in political or class disputes where moral issues are not at stake : nevertheless even in matters of economic and political controversy the Church is bound to give its positive and active corporate witness to the Christian principles of justice, brotherhood, and the equal and infinite value of every human personahty.
76. In obedience to Christ's teaching as to covetousness and self-seeking, the Conference calls upon all members of His Church to be foremost both by personal action and sacrifice in main- taining the superiority of the claims of human Ufe to those of property. To this end it would emphasize the duty which is laid upon all Christians of setting human values above dividends and profits in their conduct of business, of avoiding extravagance and waste, and, of upholding a high standard of honour and thoroughness in work. In a word, they must set an example in subordinating the claim for rights to the call of duty.
77. Members of the Church are bound to take an active part, by public action and by personal service, in removing those abuses which depress and ^impoverish human Ufe. In company with other citizens and organizations they should work for reform, and particularly for such measures as wiU secure the better care of children, including real opportunity for an adequate education ; protection of the workers against unemplo5mient ; and the provision of healthy homes.
78. The Church is bound to use its influence to remove inhu- man or oppressive conditions of labour in all parts of the world,
RESOLUTIONS 47
especially among the weaker races, and to give its full support to those clauses in the League of Nations Covenant which aim at raising by international agreement the status of industrial workers in all countries.
79. The Conference notes with deep interest the prohibition by the will of the people of the sale and manufacture of intoxicating drinks in the Republic of the United States of America, and of their sale in most of the Provinces of Canada, and commends this action to the earnest and sympathetic attention of the Christian Church throughout the world. The Conference urges members of the Church in other countries —
(i) To support such legislation as will lead to a speedy reduc- tion in the use of intoxicants ;
(2) To recognize the duty of combating the evil of intemperance by personal example and willing self-sacrifice.
80. If the Church is to witness without reproach for justice and brotherhood in the world, it must shew itself serious and insistent in reforming abuses within its own organization, and in promoting brotherhood among its own members. Further, if Christian witness is to be fully effective it must be borne by nothing short of the whole body of Christian people.
REPORTS OF COMMITTEES
N.B. — The following Reports miLst he taken as having the authority only of the Committees by whom they were respectively prepared and presented^ The Committees were not in every case unanimous in adopting the Reports.
The Conference, as a whole, is responsible only for the formal Resolutions agreed to after discussion, and printed above.
*^* An asterisk placed after the name of any Member of Committee denotes that he ivas unable to attend any of the Meetings of that Committee.
No. I.
Report of the CoMMiTTEEf Appointed to Consider and Report upon the Subject of Christianity and International Relations, especially the League of Nations.
We are in no doubt as to the main tenor of our message. Humanity has suffered long years, and, for all its expenditure of blood and treasure, has been " nothing bettered," but is rather grown worse, and is now feeling dimly for the hem of His garment by whose power alone it may be made whole. One by one our human expedients have failed. Defensive arma- ments on the principle si vis pacem, para helium, alUances to secure the balance of power, the efforts of noble minded diplomatists through the concert of Europe, and the far-seeing pronouncements of experts in international law, all have con- tributed their quota, but the world's wound is not healed, and now the League of Nations — the latest and greatest of all human expedients — is painfully struggling into life. What is the moral of all this ? The moral is that the social order for which humanity hungers is beyond the reach of merelyhuman expedients. Nothing will establish peace on the earth but a new creation from God in response to repentance and prayer.
At the present moment there are two alternatives before the world. On the one hand we may relapse into the old conditions, with an attempted balance of power, and the piling up of arma- ments with their attendant expenditure, until the world is ready for another and even more hideous war. On the other hand, we may work for the ideal for mankind which shines before us in the pages of the New Testament, guided by the principles which we have learnt from the Lord Jesus Christ.
t Names of Members of the Committee : —
Bishop of Aberdeen* Bishop of Mombasa*
Bishop of Adelaide. Bishop of Natal.
Bishop in Argentina. Bishop of New Westminster.
Bishop of Arizona. Bishop of North Carolina. Archbishop of Brisbane [Chairman). Bishop of Southern Rhodesia*
Bishop of Connecticut. Archbishop of Nova Scotia.
Bishop in Corea* Bishop Oluwole.
Bishop of Durham. Bishop of Oxford.
Bishop of George. Bishop Roach (Natal Assistant Bishop of Kalgoorlie* Bishop).
Bishop of Kampala {Secretary). Bishop of Sodor and Man.
Bishop of Kimberley. Bishop of Southwell.
Bishop of Kwangsi. Bishop of Washington.
Bishop of Lichfield. Archbishop of West Indies.
Bishop of Lincoln* Bishop of Winchester.
Bishop of Maryland. Bishop of Worcester.
Bishop of Massachusetts. Bishop of Zanzibar.
5^ E2
52 LAMBETH CONFERENCE, I920
I.
The Divine Purpose.
The ideal for human life hangs before Christian eyes in the form of a perfect city through whose ever-open gates the nations and their rulers bring their several distinctive contributions of strength or beauty. The Vision of the Apocalypse sets before us the ultimate consummation in the mind of God of the spiritual development of the nations. In the City of God there is no merging of individuality in a common impersonal existence. Not only the individual, but the nations, will there realize themselves and achieve maturity. The glory of the Kingdom will be the sum total of the glory of the nations, not some new thing in which the nations will be submerged and disappear. " The kings of the earth do bring their glory and honoiir into it." And, again, the nations of the earth will enter upon this full spiritual maturity in proportion as they rise out of the self- seeking, the pride, the avarice, the dishonesty which at present stain political relations. " There shall in no wise enter into it anything that defileth or maketh a lie."
This may seem an elusive conception, but it is essential that all who are working for the world's progress — the statesmen, the teachers, the leaders of commerce — should take hold of the ideal, not as opportunists, but as master-builders, working to a divine plan.
The principles of true progress, imperfectly recognized in aU higher morality, are brought into simplicity, coherence and fulness in Jesus Christ. They arc disclosed in His precepts, and embodied in His example : " Thou shalt love thy neighbour as thyself." The law of unselfish human neighbourliness is expressly declared as fundamental. It gives the principle which must be applied to all human relations. Three applications of it stand out as germane to the subject before us.
(i) First, there is the duty and dignity of service, and the consequent responsibility of the nations for the service of each other and of the whole. " He that is great " is to be " as he that doth serve." The Son of Man came as he that serveth. It follows that a nation's chiefest claim to greatness is its con- sciousness of a mission to humanity. Not in domination, but in service, not in wiU-to-power, but in will-to-help, not in exploita- tion, but in trusteeship, lies the true objective of a great nation.
(2) Closely connected with this is another cardinal principle expressed in the Apostolic words : — " Ye are members one of another." It is our Christian duty to recognize that already all the nations, advanced or backward, child races or ancient civilizations, are each of them children in the great family of God. Statesmen thinking for their nation no less than individuals must lay hold of the truth that we are members one of another.
CHRISTIANITY AND INTERNATIONAL RELATIONS 53
and that no national policy can be Christian which ignores the needs and rightful claims of other nations. Neither markets nor territory nor cheap labour must in the future dictate national policy, but only the principles of justice, and the rights of all. If we really want peace we must set our faces decisively against the vested interests which have so often in the past stood behind governments, and vitiated their action.
(3) A third principle is that which comes direct from our Lord's treatment of the child and of the little one. With even fierce emphasis He warns us against the misuse of strength. " Take heed that ye despise not one of these little ones ... It were better for him that a millstone were hanged about his neck, and that he were cast into the depths of the sea." This bears with unmistakeable clearness upon the relations of the stronger races to those that are weaker and more backward. And we note with thankfulness that the trend of public opinion has of late set strongly against the exploitation of the weaker races in the interests of the strong. But this responsibility of strong nations involves more than the mere provision of safeguards against wrong : it includes the sympathetic encouragement of those instincts of nationhood which appear as soon as young nations emerge from infancy. The desire to escape from tutelage and to de elop individuality denotes a genuine growth towards a fuller life, and to oppose or ignore this instinct, is to incur danger : the road to inter- nationalism, as it has been well said, " lies through nationalism." But it is well to remember that as the consummation of individu- ality is found in the corporate life, so the full development of nationhood is contingent upon the acceptance of international obligations. True nationalism and a keen sense of international responsibility are in truth indispensable correlatives.
In these three applications of the law of love may be seen the duty of the nations in their progress towards the City of God ; and lest any should suppose that these ideas are Utopian, it is well to point out that the ultimate force, in the last analysis, is not physical, but moral. We all know the common belief that it is the big battalions that have their way. No assertion can be more baseless. The progress of the world has usually been in spite of big battalions, and " nothing is ever settled until it is settled right." We look forward to the day when war between nations will be unthinkable, precisely as duels have become unthinkable in civilized society, because public opinion will not tolerate these absurd and horrible ways of settling disputes. Let us not forget the lesson of the last six years. The nation that had the best trained army in Europe has been defeated. The nation that was richest in munitions of war has lost, because against her were the moral forces of civilization.
54 LAMBETH CONFERENCE, I92O
II.
The League of Nations.*
In the League of Nations we have an instrument in the apphcation of these great principles, which all Christians should welcome with both hands.
It is no fruit of a sudden impulse : it is strictly in the line of historical development, and crowns the efforts of nations and statesmen from Hugo Grotius to the Hague Conference of 1907. Before we go further, however, it is worth while to remark that its normal and fundamental purpose cannot be fulfilled till normal conditions are restored. It exists in time of peace to prevent war ; but we do not yet live in times of peace. We may group the clauses of the Covenant of the League under two great heads — those which provide (to quote from the preamble of the Covenant) for the promotion of " international peace and security," and those which provide for " international co-operation " for the safe-guarding of the weak. It is obvious that both these great objectives are based upon the Christian principles already enunciated.
(i) If the clauses aiming at the prevention of war are not to be a dead letter, we must preach with aU our power, in season and out of season, in the dra\ving-room and in the market-place, in the workshop and in the club, the wickedness of hatred. This at the moment is the most appalling barrier in the way of the League of Nations. In every country at the present time the spirit of hatred is at work. Even among the most Christian of our people we find it active beneath the surface and colouring men's attitude. In many cases this spirit is naked and unashamed, and sings its songs of hatred in fierce defiance ; but it is most dangerous when it seems to those who entertain it to be the expression of righteous indignation. They are honestly afraid of ceasing to be angry from mere indolence and indifference. They remember the \vickedness and cruelties, and fear lest the world should grow corrupt by loss of a righteous zeal against them. In some cases it is injuries done to other nations and not their own which they want not to forget.
A great responsibility rests in this matter with the Press ; for the maintenance or the discouragement of hatred lies mainly there.
We must face the facts. If we wish, whether nation or individual, to enjoy the luxury of hatred, we must pay the price, and the price is another and far more hideous war as soon as ever the nations have sufficiently recovered from their present exhaustion. The very horror of the thought should give us pause :
* The American Bishops of the Committee are cordially agreed in the principle of a League of Nations, but feel obliged to withhold their support of the existing Covenant without certain reservations.
CHRISTIANITY AND INTERNATIONAL RELATIONS
55
one would think that the inevitable consequences would frighten men out of their hatred ; but we should prefer to take higher ground than this. The whole spirit is an utter denial of our Christian caUing. We must choose between the spirit of hatred and the spirit of the Lord's Prayer. Is Christendom really so utterly bankrupt of the spirit of Christ ?
As a practical example of our duty in this matter, it is in- cumbent on all Christian people to press for the admission of Germany and other nations into the League at the very earhest moment that the conditions render it possible.
(2) In the mandatory clauses of the Covenant, we see not only an application of Christ's injunction to safeguard the weak, but also a new instrument of unprecedented power for securing justice by international consent. Whatever be the difficulties in the way of effective operation on the political side, the League has already shewn abundant promise in this matter of promoting common international interests. A conspicuous instance of this is the international labour organization in connection with the League. We understand on good authority that this body has accomplished more in eight months for the regulation and betterment of industrial conditions than had been accomplished in years by the old methods of dealing with international affairs. This opens out vistas of hope in other directions. For instance, in China the old abuse of the opium traffic has of late been revived, though morphia is substituted for opium.* The sale of arms and liquor to native races, and still more urgently, the White Slave traffic, have occupied and baffled the energies of philanthropists for years past. In all these great international moral interests any progress made has been mainly, if not entirely,
* The importance of the subject of opium and other habit-forming drugs is evidenced by the place it occupies in the Covenant of the League of Nations, and the text of the Treaty of Peace. Art. 23 (c) of the Covenant deals with it in common with the traffic in women and children. Art. 295 of the Treaty, referring to the Opium Convention of 191 2 and the Special Protocol of 1914, provides that ratification of the Treaty involves ratifica- tion of the Convention and Protocol. In the meantime, through failure specifically of Great Britain, the United States of America, and Japan, morphia, chiefly of European and American manufacture, is going into China in increasing quantity. The figures given by Dr. Wu Lien-Teh in his article on the " Latest Pha'=e of the Narcotic Problem," in the Peking and Tieyitsin Times of April 5th, 1920, are as follows :
|
I9II |
5i tons |
|||
|
I9I2 |
.. 7I .. |
|||
|
I9I3 |
.. Hi |
|||
|
I9I4 |
.. 14 |
|||
|
I9I5 |
.. 16 |
|||
|
1916 |
.. 16 |
|||
|
I9I7 |
22^ |
|||
|
1918 |
.. 21\ |
|||
|
1919 |
.. 28 |
Immediate and drastic measures should be taken by the governments concerned to bring to a speedy end so shameful a condition of affairs.
56 LAMBETH CONFERENCE, I92O
due to the initiative and pressure of religious organizations. In the face of great inertia, conventions and conferences have been held, although.in consequence perhaps of inadequate method, they have not proved very effective. The organizations under the League will not only provide a vastly superior machinery, but the moral influence of the nations behind them will be a guarantee that the findings of future conferences will be effectively carried out. In one direction, especially, we look to the future with eager hope. All over the world, and especially in South and East Africa, questions are arising through the conflicting interests of native races and white settlers. It is obvious to the Christian conscience that full justice must be done to the natives in regard to both the tenure of land and to any employment of their labour which involves virtual slavery. We welcome in this connexion the clear statement of the Secretary of State for the Colonies in the House of Lords on July 14th, 1920, that except for certain specified purposes of genuinely public utility, " it is illegal to use force to procure labour in our East African possessions for any purpose whatever." Yet the temptation is still with us to confiscate the land, and to enslave the labour of the native races. The principle of the League involves an absolutely equal claim to justice for the natives and ourselves before the recognized tribunal, and, with all Christians whose consciences have been troubled by what we cannot help calling the shifty policy of governments in these matters, we hail the League of Nations, with its mandatory principles, as the very ally for which, in the past, we have looked and longed in vain.
III.
The Immediate Situation.
We turn from the bright future to the situation of to-day. It is useless to shut our eyes to the fact that, judged by the measure of public interest, the League of Nations is as yet only hovering on the verge of existence. The smaller nations, it is true, shew eagerness ; but this can hardly be said of the govern- ments of the great nations, either in Europe or elsewhere. Russia is still an unknown quantity ; America hesitates ; and Germany is still outside. While individual statesmen are working with noble zeal and devotion, it is obvious that the task is too great for them, unless they can count upon the full support of the spiritual forces of civilization.
How can we get to work ? First, we shall press for a fair trial of the League itself — for its practical inauguration to the fullest extent. It is becoming clear, even to the outsider, that there are imperfections in the machinery of the Covenant ; and this lays the nations open to a natural temptation to ignore it and seek a solution of difficulties along other channels. Let us frankly face the possibility that the machinery may require
CHRISTIANITY AND INTERNATIONAL RELATIONS 57
amendment ; for nothing could be worse than the perpetuation of an instrument to which everyone would pay homage, but which in practice would only be a cover for decisions reached by other means.
Meanwhile our own immediate duty is to press for an active propaganda throughout the world. Everywhere we meet with much ignorance and indifference, and there is not a little reasoned scepticism. These obstacles must be overcome ; and the first necessity is a campaign of education throughout the British Commonwealth and the Republic of the United States, for which we must claim all the collective movements of our time making for genuine internationalism.
(i) Ready to hand is the League of Nations Union, the recog- nized organization for the propaganda of the League which should have in every place the Church's active co-operation and support. From this Union we shall ask for literature of an educational kind, books on international questions for study circles, schemes of intercession, and administrative methods whereby branches shall be systematically formed throughout the world and their leaders kept in close touch with headquarters.
(2) We shall claim in the next place the co-operation and prac- tical ability of those who form in each free nation so large a section of the people, the organized workers themselves. " The project of the League of Nations," as one of their own leaders has just said, " is the keystone of the new social order that nations desire to build." In the International Labour Conference set up in connexion with the League of Nations 41 nations are already represented. And already practical issues are within sight. For instance, if the proposals of the Washington Con- ference (November 191 9) are carried into effect, the result will be that in Japan child-labour below the age of 14 will be pro- hibited, a weekly rest-day established, and the working-day reduced from 11 to 9I hours.
(3) Further organizations are the International Chamber of Commerce, and the Institute for International Affairs. In connexion with the first of these, representative business men from the leading nations are seeking to restore normal conditions, to obviate friction, to foster trade between the various nations. In the Institute is to be welcomed a valuable centre for the inter- change of precise knowledge between leaders" of public opinion, with a view to a constructive policy in international affairs.
Beside those of a more political and economic character, we look with hope to two definitely spiritual movements.
(4) The World Alliance for Promoting International Friendship through the Churches is one of them. Though temporarily hindered by the war, this Alliance is now developing rapidly, and in the Conference to be held in Geneva in August 1920 the representa- tives of twenty nations are expected : it may well grow into a potent ally of the League of Nations Union on the spiritual side.
58 LAMBETH CONFERENCE, I92O
(5) The other movement is that world-wide organisation of young men and women, the impressive significance of which is not yet, we beheve, sufficiently understood. The Student Christian Movement, touching, as it does, the students of all nations at an impressionable time, may become a mighty instrument for propagating the spirit of peace. Already the Universities and Colleges of forty States are represented in it. The youth of the nations is streaming through its gates, and at any given moment the membership may be reckoned at 200,000.
But in all propaganda we must clearly begin with ourselves. We must seek in ourselves and in our fellow Christians a re- adjustment of our ideas for the extension of Christ's Kingdom, and learn to preach the cause of a worldwide good-will as we preach the cause of a worldwide gospel. In our Church Assem- blies and Councils, whether National, Provincial, Diocesan or Parochial, internationalism must take its place as an integral part of the Kingdom of Christ which we stand to promote.
The work of propaganda is comparatively easy. More difficult is it to meet the scepticism of practical men who see the undoubted dangers which must ever beset leadership in the cause of peace. There are those who say that in taking up mandates aU over the world the British Commonwealth is exposing herself in a score of vulnerable places to the machina- tions of dangerous political agents. Again, they note that so far Britain is almost alone in the offering of men and money for the police work of the League ; and again there is a danger at home in the impatience of those who press for immediate disarmament without reference to the facts of the situation. We do not in the least minimize these dangers, but we appeal to all those who are held back by these or kindred scruples, to view the matter in the Christian way, and to have the courage of faith. If peace is to be achieved, risks must be taken. Most of us decided when the war broke out that it is not God's will that we should break up society by laying down our arms and refusing the responsibilities of war. But our very decision should make us more alert to discern where risks should legitimately be taken. We believe that in supporting the League of Nations, we are called upon to take the risks involved in a frank and open policy of peace. We believe that a bold venture of faith will rally to the League all the unmeasured forces of goodwill which are latent in the nations of the earth.
There is, in our judgement, no other way. The course we urge is a course based upon repentance for the past and bold faith in the call of God's Spirit for the future. If penitence and faith be found in the earth, then the materials will be there for that new creation from God which is the one hope of a corrupt and stricken world.
(Signed) St. CLAIR BRISBANE,
Chairman,
No. II.
Report of the Committee| Appointed to Consider the Opportunity and Duty of the Church in Regard to Industrial and Social Problems.
I.
The Opportunity.
The difficulty of this present time is the measure of the Church's opportunity. It is part of the heritage of war that our social and industrial problems should press upon us with redoubled insistence. But the turmoil among the nations has opened to the Church a door of witness and of service.
(i) The war shewed us the inevitable result of the attempt to build up civilization on selfishness and force. The doctrine that national power is an end in itself, and that self-interest
f Names of Members of the Committee : —
|
Bishop of Adelaide |
Bishop o: |
Nebraska |
|
Bishop of Antigua |
Bishop o: |
Newark |
|
Bishop of Auckland |
Bishop oj |
Newcastle (N.S.W.) |
|
Bishop of Barking |
Bishop oi |
North Queensland |
|
Bishop of Bradford |
Bishop o: |
Olympia* |
|
Bishop of Buckingham |
Bishop o; |
Ontario* |
|
Bishop of Calcutta* |
Bishop o: |
Persia |
|
Bishop of Cashel |
Bishop o: |
Peterborough |
|
Bishop of Chelmsford* |
Bishop OJ |
Riverina |
|
Bishop of Coventry |
Bishop oi |
Rockhampton |
|
Bishop Crossley |
Bishop ol |
St. Albans |
|
Bishop of Croydon |
Bishop oJ |
St. Andrews* |
|
Bishop of Dover |
Bishop ol |
St. Edmundsbury |
|
Bishop of Fredericton |
Bishop ol |
Sheffield |
|
Bishop Garland |
Bishop ol |
South CaroUna |
|
Bishop of Glasgow |
Bishop ol |
Stepney [Secretary) |
|
Bishop of Huron |
Bishop ol |
Swansea |
|
Bishop of J arrow |
Bishop ol |
Tasmania |
|
Bishop of Kansas* |
Bishop ol |
Tennessee* |
|
Bishop of Lichfield (Chainnaii) |
Bishop ol |
Toronto |
|
Bishop'of 'Maine |
Bishop ol |
Tuam |
|
Bishop;,ofjMichigan |
Bishop ol |
Warrington |
|
Bishop of Milwaukee |
Bishop ol |
Willesden |
|
Bishop Nash (Capetown Coadjutor) |
Bishop ol |
W^oolwich |
6o LAMBETH CONFERENCE, I92O
is the ruling principle of political life, could only lead to war. The great prophet of that false doctrine was Germany ; but who shall say that it was wholly repudiated by the other nations of the world ? Now a similar doctrine has dominated a great part of our industrial system. It has been commonly held that different individuals, different sections or interests or classes, must pursue their own self-interest, and that the result of that pursuit would be the best possible condition of society as a whole. Experience has shewn that this doctrine is false. Where there has been a conflict of interests the issue has been determined by a mere trial of force, instead of by a consideration of what is just between man and man. The result has been a war spirit in industry corresponding to a war spirit among the nations. Our experience of the past five years has led us to the determination that this war spirit shall be cast out. Such a spirit is equally disastrous in the capitalist, who is determined at all costs to maintain the controlling power of capital, and in the disciple of Marx, who preaches " class war " and wishes violently to " ex- propriate the expropriator." As we desire a League of Nations which shall unite the peoples in a fellowship for the common good, so we look for some means of co-operation within the nation, which by ways of liberty and justice shall transcend all class distinctions, and enable all to make their contribution of service for the welfare of all.
(2) To such a union of goodwill we looked forward when in the stress of war we were forming high hopes for a better and happier order in the days of peace. The sense of national unity against a common foe warranted the hope of a like unity of pur- pose in making war on misery, poverty, and discord, the common foes of all human life. In the fellowship of the trenches men learned to recognize that no section of the community is wholly bad or wholly good, but that each possesses to a large extent the same good qualities and failings. There was ground for hope that, in their appreciation of the value of fellowship, men would come to loathe the antagonisms of class warfare, and would do their utmost to remove the causes which led to it. Again, the spirit of self-sacrifice, shewn on so wide a scale and in so noble a way by rich and poor ahke, taught us afresh that when the right appeal is made, the hearts of men will respond to the call to venture life itself in the cause of justice. Can we believe that the increase of these good fruits of co-operation, comradeship, and sacrifice has been choked by the poisonous aftermath of war ? May we not dare to hope that, given the right aim, they will even yet be found abundantly on the side of right in the effort to ameliorate the industrial conditions of our time ?
With regard to our general outlook on the future, it may be that there was too much thought of merely material pros- perity. But, in the main, our aspirations were sound and true.
THE CHURCH AND INDUSTRIAL PROBLEMS 6l
If the Church is bound to contend that the first things, which are spiritual, must come first, its members must not forget that Our Lord, who won His victory in the spiritual sphere, intended that victory to cover the whole of life : an applied Christianity must shew the Gospel everywhere in action. If we keep the right aim in view we shall seek to make the outward order of society an embodiment of Christian justice and love. No one could say that this is the character of the social and industrial state of Christendom to-day.
(3) What then is the right aim ? The trial of these six years has helped us to the true answer. No self-regarding pur- pose will suffice : a self-centred individual security or a Church- centred corporate selfishness is equally insufficient : the in- dividual and the Church find themselves when they lose them- selves in their ultimate aim, " Seek ye first the Kingdom of God and His righteousness." Any definition of the Kingdom of God must assuredly contain the ideal of " human life according to God's intention." It must include the extension everywhere of the knowledge of God's sovereignty of love, and the claim that His sovereign sway shall govern every part of life : the former is the missionary work of the Church, the latter is the witness of the Church concerning social and industrial righteousness.
We do not for a moment deny that the primary business of the Church is to deal with the individual. Personal relationship with God in Christ is vital religion, and without personal con- version our labour will be vain. But we want the conversion to be real and complete. The converted life is Christ-centred, not self-centred ; it means the acceptance of Christ as King. And if He is King anywhere, He must be King everywhere. He cannot be excluded from politics, or industry, or from any of our social relationships. His Kingdom is not of this world, but it finds its expression often in material things. No Christian writer has pleaded more earnestly than Bishop West- cott for the supremacy of the spiritual. He warned us to distinguish between life and the mere means of living ; he declared that the Nineteenth century attached an unnatural and abnormal importance to material wealth. Yet he also wrote, " every amelioration of the outward conditions of men's lives is the translation of a fragment of our Creed into action." We are convinced that the Gospel of the Kingdom includes a social message.
Such a con\'iction must be borne in on all who consider Our Lord's Person, and study the record of His teaching and His work. WTien He, the eternal Son of God, took our complete human nature He shewed us that nothing human is alien to the mind of God. He entered into and shared all human experience — except the sin which He came to take away. He worked as a carpenter at Nazareth. When, during His ministry,
62 LAMBETH CONFERENCE, I92O
He went about doing good, He cared for the bodies as well as the souls of men. He came that men might have life and have it abundantly : life at its highest is the eternal life which is fellowship mth God, but aU that belongs to man's best activities and truest affections comes within the scope of His purpose. His teaching shews the large humanness of His sympathy. The farmer in his fields, the shepherd with his flock, the housewife in her home, the business man with his trade in pearls, and the children playing in the streets — He knew and cared for them aU. WTiile it would be unwise to press the details of a parable, the story of the labourers in the vineyard, alluding as it does to the problems of unemployment, thoroughness in work and a living wage, shews how sure was His touch on the labour questions of His day. Our Lord was much more than a social reformer, for He went down to the root of all human life, and those who learn His measure of values, and follow His path of service in the power of His Life, are the men who will transform the world.
Before we consider more fully the message of Christ and try to formulate the Church's duty in these matters, it will be necessary to review some of the special features of the present situation.
IL
Special Features of the Situation.
I. The Labour Movement.
What shaU we say of the relation of the Church to the Labour Movement, which is one of the outstanding factors in the industrial world ? We cannot claim a good record with regard to labour questions. Since the beginning of the industrial revolution only a minority of the members of our Church have insisted on the social application of the Gospel. Now that the conscience of the Christian community has been stirred, we must be content to bear the accusation that we are only trying to make ourselves popular with labour, because labour is now a dominant power. The accusation is not true. We are honestly trying to see and to speak the truth, and those who make that effort will not, in the long run, be popular with any party. The question is not whether labour is friendly to the Church, or whether we can attract labour men to the Church, but whether the ideals of labour are sound and its claims just. No doubt there are strata in the labour movement, as in " the world " generally, which are secularist and materialistic. Certainly, also, there are labour men (though not so many in the English-speaking peoples as on the continent of Europe) who are advocates of violent revolution. But we ought, in all fairness,
THE CHURCH AND INDUSTRIAL PROBLEMS 63
to judge the labour movement at its best, and to consider what is to be the relation of its idealism to the idealism of the Church. The purpose of the labour movement, at its best, is to secure fulness of life, the opportunity of a complete development of their manhgod and womanhood for those who labour ; it seeks to furnish a better world for people to live in. While this is also the Church's aim, our supreme task must be to provide better people to live in the world. The labour movement can help the Church by bringing us into touch v»dth actualities, and increasing our discontent with mere pious aspirations ; and assuredly the Church can help the labour movement by pointing the way to that spiritual power which alone can bring the law of righteous- ness and love into permanent action. " He who can spiritualize democracy," said Mazzini, " will save the world."
It must not be inferred from these references to the labour movement that we fail to recognize other efforts for the promotion of a better social order. There are many men and women in all classes of society whose self-sacrificing service is bearing good fruit. And there are captains of industry who are prepared to welcome a complete change in the existing scheme. Mr. W. L. Hichens (chairman of Cammell, Laird and Co.) has said : " No tinkering scheme of piecemeal reform will avail to cure our ills ; the light must be let in on all dark places at once ; the muddy pools of class selfishness must be cleansed ; the self-sacrifice of our soldiers and sailors must find its counter- part in our industrial life."
2. International Aspects.
It is of the utmost importance that the international aspects of the industrial question should be constantly remembered. Industrial and social conditions in different parts of Africa and the East, including the exploitation of coloured labour and the labour of children, deliver a clear challenge to our Christian civilization. We are aware that difficult questions are involved: wc may take South Africa as an illustration of the intricacy of the problem.
As regards South Africa, the Committee recognizes the com- plexity of the problem where the most highly skilled European labour is found side by side with a great mass of coloured, native, and Indian labour ranging from skilled to the roughest degree of unskilled capacity. It further acknowledges that in the development of a new country, with people whose wants are few and whose way of life is primitive, a lower rate of pay is for a time legitimate than would be reasonable or possible for civilized workers. But we consider that there are two dangers to be avoided. On the one hand there is the temptation to employers to reduce wages towards a level which would be acceptable to the
64 LAMBETH CONFERENCE, I92O
less developed, race, but insufficient and unfair to the more civilized. On the other hand there is the greater danger of deliberate effort on the part of white men to check that advance of the natives and coloured people which missionary enterprise, education, and contact with civihzation are gradually producing ; and to exclude them by artificial barriers from a share in skilled employments. A mere " colour-bar " is, in our opinion, both economically and pohtically unsound, and reUgiously and morally indefensible. The Cape Province policy of " equal right for all civihzed men " is the one which we hope to see extended through- out South Africa, and we welcome the recent repudiation by the Prime Minister, General Smuts, of any intention unjustly to exploit the native races.
The main issue is clear. First of all, we are bound to bring the principles of the Gospel to bear on inhuman and oppressive conditions of labour, whether they obtain at home or in the remote regions of the earth : secondly, we have to act upon the knowledge that the whole world is one and that the establish- ment of proper conditions of labour anywhere can only be secured on an international basis. We therefore cordially wel- come the provisions of the Treaty of Peace which relate to labour, and the conventions and recommendations adopted by the International Labour Conference of the League of Nations at its first annual meeting. It is to be hoped that the process of international agreement thus begun may be carried to a complete fulfilment.
3. Women in Industry.
An important feature in the world of labour is the steady increase in the number of women engaged in industry. During the war, especially in the later years, the increase was very large, but that it was not merely temporary is shewn by the fact that there are still in England about three-quarters of a million more women in industry than in 1914.
In the future the numbers will probably tend still further to increase (allowing for fluctuations in trade) from the following causes : —
1. The newly-acquired capacity of women for all kinds of
work, together with the tendency to " standardize," so that any one individual has only to learn to do quite a small part of the whole.
2. The fact that many women have tasted the joy of taking
their part in the nation's life of industry, with a new sense of comradeship and independence.
3. The increase in the need of additional labour through the
extension of industry.
THE CHURCH AND INDUSTRIAL PROBLEMS 65
It is most important at the present moment for all to give their most careful study and thought to the very difficult problems which are now confronting women in industry in their natural and legitimate claim for fair remuneration, and in their desire to maintain the highest ideals of family hfe (which must always form some part of a woman's life). Speaking generally the Church ought to insist that for married women the primary work is the work of the home.
Put briefly the main problem is this : —
1. Should the whole <^\d system of " protected " women's work
be restored ? The difficulty of answering this question is illustrated by the fate of the clauses concerning " two shifts" in the Bill rccentl}' introduced into the House of Commons.
2. Should the aim be to have perfect equality of wages and
of conditions of work with men ?
And with regard to the second question : —
Should there be complete fusion of men's and women's work ? Or should women aim at confining themselves to the specializa- tion of such work as would utilize women's particular gifts ?
All women are puzzled over these problems, and at present they have no decided line of policy ; it is the duty of the Church, therefore, to give much time and thought and sympathy to them in their difficulties.
4. The Drink Question.
Christian people will not be slow to recognize that moral evils lie at the root of our social disorders. If the devils of greed and selfishness were cast out, the battle would soon be won. There are also three specific evils which cause infinite harm to society — sexual impurity, gambling and intemperance. Sexual impurity, the most disastrous of the three, is dealt with by another Committee. On gambling we have nothing new to say. The evil is always with us, and we can only reiterate that the desire to get something for nothing, and the passion for excitement which it nourishes, are always demoralizing, and in their worst forms lead to utter corruption of character. The whole instinct of gambling is selfish and anti-social. The third evil, owing to recent developments, calls for more special treatment.
That an enormous amount of loss in efficiency in the industrial world, and of injury and suffering in our social hfe, is caused by drink is proved by an overwhelming amount of evidence. To this we earnestly call attention. Immediate and adequate action is required.
66 LAMBETH CONFERENCE, I92O
In the Report of the Lambeth Conference of 1888 on In- temperance (which was signed by Archbishop Temple) it is asserted that " if the whole Church had been thoroughly alive to the extent and nature of the mischief, much might have been done by more earnest efforts both of the Clergy and Laity in the ordinary course of the Church's work." These words may emphatically be repeated to-day.
In some directions much has been done. The Republic of the United States, after having tried prohibition for years in several individual states, has finally adopted the poUcy through- out its entire area. Representatives from the United States offer ample evidence that this policy has already resulted in a marked decrease in the population of penal and charitable institutions, in the number of cases coming before the police and criminal courts, and in the demand upon rescue work. There is also an im- provement in economic and industrial 'conditions, and above all in the stability of the home, the integrity of the family, and the welfare of children. The question is being so seriously con- sidered in the Dominion of Canada that, with the exception of Quebec, all the provinces are at present under prohibitory law.
In New Zealand, Dominion prohibition was lost at a recent poll by a small majority. There is a strong feehng in that country that the elimination of the drink trafhc would contribute to the efficiency and morality of the Dominion. It is a significant fact that no area in which prohibition has been carried on the three- fifths majority basis has gone back from its previous decision.
In respect to the native races, we urge that the policy of prohibiting the importation of liquor should be strongly enforced, and that all social customs leading to the formation or increase of the drink habit amongst the natives be condemned as being especially dangerous to them. The trade in liquor with these defenceless people is one of the most disastrous instances of the exploiting of the weaker for the financial benefit of the stronger.
We earnestly hope that paragraph 5, Article XXII., of the Covenant of the League of Nations referring "to the prohibition of abuses such as the slave trade, the arms traffic, and the hquor traffic," will be expanded into definite provisions and speedily put into operation both as regards mandatory and general areas.
In regard to the United Kingdom, the Committee contents itself with a quotation from the Report of the Royal Commission on the Licensing Laws : —
" It is undeniable that a gigantic evil remains to be remedied, and hardly any sacrifice would be too great which would result in a marked diminution of this neitional degradation."
That no adequate sacrifice has yet been made is evidenced by the fact that last year ;^386,6oo,ooo was spent in the United
THE CHURCH AND INDUSTRIAL PROBLEMS 67
Kingdom on strong drink. Under the restrictions imposed by the Board of Control during the war, the situation greatly im- proved. Since these have been in part removed, there has been a distinct relapse.
In the United Kingdom one of the chief hindrances to progress is the inability of those who are most earnest in promoting tem- perance reform to come to an agreement as to the best line of advance. All the English bishops on this committee are agreed on the desirability, for the United Kingdom, of fuller State control, of local option, and of the reform of public-houses : as regards State-purchase and prohibition there is difference of opinion among them.
In conclusion, we desire, with all the strength and earnestness which we possess, to urge upon our fellow Churchmen in every part of the world the imperative importance of giving the gravest consideration to the entire question of intemperance. We would add further that, whilst all are not agreed upon the duty of total abstinence from intoxicating liquor as a beverage, there is no room for doubt that such abstinence for the sake of others, and as a contribution to the stability of our industrial and social life, is a splendid privilege of Christian service.
III.
Our Primary Duty.
The primary duty of the Church (by which we mean the whole society of Christian men) is to witness to the principles of Christ and His Kingdom. The work of this Committee in setting forth those principles is greatly lightened by the recent publication of the Report of the Archbishops' Committee on Christianity and Industrial Problems (S.P.C.K. 1918). With the opinions and suggestions of that Report this Committee finds it- self substantially in agreement. They would, however, desire to emphasize the fact that while individual members of, or special groups within, the Church may rightly advocate some specific pro- gramme or policy, the Church should never, as a Body, concern itself with a political issue unless it involves a clear moral issue, and then only in the interest of morals and righteousness, and not in the interest of parties. On many industrial questions there is need for frank co-operation with the economist, and it is hardly necessary to state that, if material wealth is regarded not as an end but as a means, we must submit ourselves to scientific investiga- tion of the processes that govern the production of wealth and the methods which guide us in its distribution. But we cannot accept the theory, which indeed is repudiated by modem economists, that man is to be regarded as a merely acquisitive animal. We desire to re-afdrm the finding of the 1897 Committee : " Christian
F 2
68 LAMBETH CONFERENCE, I92O
opinion ought to condemn the behef that economic conditions are to be left to the action of material causes and mechanical laws, un- controlled by any moral responsibility." There is indeed a constant need for students of economy who will investigate these problems scientifically from a Christian standpoint. It will frequently be found that scientific economics require reinforce- ment by Christian ethics.
Two illustrations may be given.
(i) The great economic need of the present time is more production. It is for the economist to shew the disastrous fallacy of limitation of output. But the workman needs to be assured first that the right things are produced — things which contribute to beauty or to use, not superfluous futihties — and secondly, that the wealth which is produced will be justly distributed and de- voted to the public good. If the workman is asked to sacrifice the interests of his class to the interests of the whole community, he needs to be convinced that the whole community is really going to reap the benefit of his labour. It is clear that bare economics will not take us to the goal. Mr. Hoover was right when he said that something like a spiritual revival is required if the industrial problem of production is to be solved.
(2) There is no economic question more important than that of the nature and function of capital. But it is an unreal ab- straction which treats capital as possessing laws and movements of its own apart from the people who control it. For the use of capital, persons are responsible, and, if they are Christians, they cannot be satisfied Avith mere consideration of security and profit. So long as the materialistic point of view is paramount, class war is inevitable. If there is to be industrial peace we need the outlook and the motive which are supplied by our Christian Faith.
We turn then to those great principles which represent the Christian law of righteousness and love.
(i) Human Value. — As God is our Father, and as the Eternal Son of God took our whole human nature upon Him, every son and daughter of God is of infinite and equal value. There are wide differences in capacity, but such differences do not warrant any loss of liberty or any failure to give to all the children of God the opportunity of a full human life. Life must always count for more than property, the possession of which ought always to answer to some function duly performed. Therefore we are bound to condemn any system which regards men or women as mere instruments for the production of wealth. Obviously in any organized system there must be discipline : but that dis- cipline should be the discipline of free men, arising from the common mind, and embodying the common will. If a man is
THE CHURCH AND INDUSTRIAL PROBLEMS 69
always expressing the ideals of others, with never a chance to express his own, his personality is denied its full development. Whether or no the demand for the full " democratizing of in- dustry " is practicable or even reasonable, it is at least clear that the workers in an industry ought to have an adequate share in the control of the conditions under which their work — a large portion of their life — is carried on.
As a means of attaining this reasonable control, perfect free- dom of organization on the part of workers, with leaders and spokesmen of their own choosing, must be upheld. Although this principle is accepted in England as an accomplished fact, it is evident that in some countries represented in this Conference there is need to bear witness to its reasonableness. If Trade- Unionism is liable to abuse^— a danger which inheres in the exer- cise of all new-found power — it involves a valuable process of education. We invoke the principle of mutual respect, and the God-given grace of good-will, for managers of industry and like- wise for the army of workers, that their separate organizations, through the willingness to look not only on their own things, but also on the things of others, may in God's time and in His own way be transcended in a larger fellowship.
This principle of human value also has a direct bearing on the vast subject of education. Our boys and girls should be trained not merely to be efficient producers of wealth, but to be their true selves, completely developed in body, mind, and spirit, so that they may give their full service to God and their fellows. Seeing that such education needs a lifetime for its fulfilment, we must warmly welcome every plan for its continuance, and aim not merely at a " ladder " for a few fortunate boys and girls, but at a highway which will open the best education in the country to all who are capable of profiting by it. With regard to adult education, such efforts as tliose of the Workers' Educational Association deserve the most earnest support.
Among the manifold tasks which this Conference has taken in hand it has been found impossible to include any special report on the subject of religious education — a subject which was dealt with very fully at the last Conference, All the more, therefore, do we feel constrained, in any treatment of the social duty of the Church, to insist that it must refuse to rest content until genuine religious teaching is recognized as a vital part of education.
(2) The principle of human value, with its insistence on the worth of the individual, needs for its complement the principle of human brotherhood, which teaches us that we are members one of another. The Incarnation broke down the ancient barriers. Differences of race, of class, of sex, are transcended : "we are one man in Christ Jesus."
The corollary of this principle of brotherhood, in relation to our industrial system, is that we must regard industry, not chiefly as a
70 LAMBETH CONFERENCE, I92O
means of private profit or class advantage, but as an opportunity of service " for the glory of God and the good of man's estate." To quote Mr. W. L. Hichens : " Unless industry is really recog- nized as primarily a national service, in which each individual is fulfilling his function to the best of his ability for the sake of the community, in which private gain is subordinated to public good, in which, in a word, we carry out our duty towards our neighbour — unless we build on this foundation, there is no hope of creating the House Beautiful. If each man thinks of making his pile by all the means that economic individualism allows, if class bands itself against class, trade union against employers' federation, firm against firm, to secure the greatest share of the world's goods in unrestricted competition, social life must in- evitably break down and anarchy reign supreme."
Now, so long as the present wage system lasts, there are certain lines of reform which, by almost universal confession, ought to be followed.
(a) Security against Unemployment.
It is beyond our compass to discuss methods of solving this troublesome problem. The difficulties are notoriously great, but it is certain that nothing is more fruitful of unrest than a haunting sense of insecurity in the mind of the workers : it cannot be right that a workman should be regarded as a mere tool to be scrapped when not required for another's use, and it is an offence to the conscience of a Christian community that men who are able and willing to work should be forced into idleness.
(b) Reasonable Leisure.
The constant subdivision of labour and the increasing use of machinery are an inevitable cause of wearisome monotony in the labour of many industrial workers. " The idea of the leisured classes and the toiling masses is monstrous : it is just the toiling drudge who needs leisure most — leisure for recreation and refreshment, leisure for education — above all, leisure for education." *
In some countries, however, where there is a large increase in the amount of leisure enjoyed by the worker, there is need of real help in ensuring that such leisure may be used for the happiness and good of all concerned, and such help may well be offered by the Church.
(c) A Living Wage.
We reaffirm the principle commended in an appendix to the 1908 Report, " The Christian Church, which holds that the
* Mr. W. L. Hichens, " Some Problems of Modern Industry."
THE CHURCH AND INDUSTRIAL PROBLEMS 7I
individual life is sacred, must teach that it is intolerable to it that any part of our industry should be organised upon the foundation of the misery and want of the labourer. The funda- mental Christian principle of the remuneration of labour is that the first charge upon any industry must be the proper mainte- nance of the labourer — an idea which it has been sought to ex- press in popular language by the phrase ' the living wage.' "
This must not be interpreted as a bare subsistence wage. There must be sufficient to live a decent and complete, a cleanly and noble life.
(d) Safeguards to Life and Health.
" The Church should also urge upon its members the moral, as distinct from the legal, obligation of providing and making efficient whatever in the way of apparatus or arrangements is necessary to safeguard the Hfe and health of the worker."
But there is a further question which has to be faced. While it is our immediate duty to remove, so far as may be, everything in the existing system which is an offence against liberty and brotherhood, we are also forced to ask whether the present system is compatible with the law of Christ. Bishop Westcott said quite plainly : " Wage labour, though it appears to be an inevitable step in the evolution of society, is as little fitted to represent finally or adequately the connection of man with man in the production of wealth as, in earlier times, slavery or serfdom." Two characteristics of the order to which the wage system belongs are the pursuit of self-interest and the prevalence of unrestricted competition. Now self-interest has a legitimate, though always a subordinate, place in Christian ethics ; and competition, not for mere gain but for the fulfilment of duty in the best possible way, is a reasonable incentive to efficiency. It is fooUsh to despise individual enterprise and unduly to fetter individual liberty. But the dominant principle in a rightly ordered society will be co-operation for the common good rather than competition for private advantage. It cannot be said that this principle rules our present system. No doubt it will be urged that if the motives which support the present order are removed, the whole industrial system is in danger of collapsing. But as Christians we cannot accept the assumption that men will only be induced to work by the incentive of laige gain or by the stimulus of imminent personal want. It was a higher motive that led men and women to offer their devoted service, often at the cost of sacrificing life itself, during the 37cars of war. Is it wholly incredible that such motives may be forthcoming in time of peace ?
It certainly would seem that the principle laid down by Dr. Headlam (in the course of a trenchant criticism of the Report
72 LAMBETH CONFERENCE, I92O
of the Archbishops' Committee on " Christianity and Industrial Problems "), " the substitution of a strong spirit of brotherhood for a spirit of competition or rivalry," must lead us to a profound dissatisfaction with the existing order ; nor do we dispute his warning " to meddle as little as possible, as a Church, with definite political or economic issues," if it is rightly interpreted.
It is, in fact, not our business to pronounce on the respective merits of rival methods for creating a better order, e.g., " Nation- alization," or " Guild Socialism," or " Labour co-partnership." Nor again do we for a moment utter any general condemnation of the captains of industry who have had the main responsibility for working our present system. It is superfluous to say that many of them have been and are men of the highest integrity and honour, whose chief motive has not been mere pursuit of gain, but who have sought to render good service to the community, and, in rendering it, to exercise the most scrupulous care for the welfare of the employees.
But we repeat that co-operation for the common good is the goal towards which the industrial journey of society should be directed. That goal can never be reached by violent revolution. Mr. Bertrand Russell (himself not adverse to communism) has written: " The damage to civilization done by revolution in one country may be repaid by the influence of another, in which there has been no revolution, but in a universal cataclysm civiUza- tion might go under for 1,000 years."
Perhaps we shall not be transgressing our limitations if we suggest that the next line of advance towards the expression of brotherhood in industry is to be found in those industrial parlia- ments, where employers and employed meet on absolutely equal terms, of which the English building trade affords a notable example. The condition of their success is open confidence, frank goodwill, and the determination, on both sides, to keep all promises and fulfil all undertakings.
(3) From the principle of human brotherhood we pass to that of human responsibility. God trusts us. We are responsible for the right use of our capacities and endowments, and we are responsible for one another. All that belongs to us is held in trust : no property can be our absolute and unconditional pos- session. This is true also of our powers and faculties of body and mind. These powers are entrusted to us by God in order that we may use them for His service and the good of our fellows : the duty of honest work, to the uttermost of our ability, is binding upon all, and we cannot, without moral deterioration, rest con- tent with less than our best work. The idler or the shirker, to whatever class of society he belongs, is false to his trust. It is true that a labourer is worthy of his hire ; it is equally true that the worker ought to do an honest day's work : the
THE CHURCH AND INDUSTRIAL PROBLEMS 73
policy of ' ca' canny ' or ' go slow ' cannot be morally justified : on the other hand, those whose work is " unproductive " of material wealth are specially bound to give good value to society in return for the benefits which society confers on them. The principle of responsibihty covers our relation to each other. A man is his " brother's keeper " ; the public is re- sponsible for industrial conditions, and the selfishness of the consumer is at least as pronounced as the selfishness of the producer ; moreover, in our complex civilization, the whole community is responsible for the conditions under which any section of it is compelled to live. It is true enough that in the abnormal conditions of our time problems like that of housing may baffle even the most resolute efforts. But it is a reproach to our Christian civihzation that we have tolerated, both in town and country, slums and unsanitary dwellings which have caused an appalling mortality among little children, and have been plague spots of disease and moral evil. " Overcrowding," said Sir Charles Booth, " is the most fruitful cause of drunkenness and vice." Even where the worst features of the slum have been absent, we have allowed our industrial towns to become a mean wilderness of hideous streets. Almost everywhere the miserably inadequate supply of houses leads to the gravest moral difficulty and danger. The way of remedy is hard to find, but our conscience cannot be easy until we have found it.
Before we pass to the suggestion of various lines of action in the Church to-day, we may briefly sum up the position at which we have arrived.
Because God is our Father, all His children are of infinite value. To each of His children should be given the best possible opportunity of a full human life : life must count for more than property, and no human being ought ever to be used for less than a human purpose. - yi
Because all men are brothers of Jesus Christ, all artificial barriers must be broken down. Where there is true brotherhood men will work together in service for the common good : they will cease to strive one against another for mere private advantage.
Because God trusts us, we are responsible for all that we possess, and we are responsible for the care of each other. " If one member suffer, all the members suffer with it." The reform of evil conditions — such as bad housing — is the business of the whole body.
The fulfilment of these principles must lead to something better than a " tinkering scheme of piecemeal reform." Yet it is not by violent revolution, but by a complete change of mind and wiU that a better order can be reached. So far as the im- mediate future is concerned, it is possible to take steps without
74 LAMBETH CONFERENCE, I92O
delay to meet the evils of unemplojmient, and to secure for all workers a living wage, reasonable leisure, and a share in the control of the conditions in which their working life is spent.
IV.
How TO Fulfil our Duty.
(i) The bare statement of these principles shews us the truth in Mr. Chesterton's dictum, " Christianity has been found difficult and has not been tried." Most of us have grave cause for repentance. We have failed to give faithful witness in our teaching : we have failed even more signally to give witness hy our life. Here, surely, is our first duty. It was the life of the early Christians which won victories for Christ. It is the life of Christians which will do most to further His Kingdom in the society of to-day. Members of the Christian Church must repudiate the standards of the world. They must " take heed and beware of covetousness." It ought not to be possible to say that many of them are as unscrupulous as any pagan in exploiting their own economic advantage. A Christian will repudiate the maxim that " business is business " — the equivalent in industry of the Prussian maxim, " war is war." His sense of honour will be as keen in his commercial dealings as in his personal inter- course : he will think about his duties before he thinks about his rights : he will be courteous, considerate, and kindly towards all, whether they are supposed to belong to a " higher " or " lower" grade in society : he wiU be scrupulously careful about the nature of his investments, and will avoid expenditure which merely tends to vulgar display or selfish indulgence : he will honour a man, not for his success in making money, but for his service to the common good : his ambition for himself and his children will be the contribution of useful service to the community, not the attainment of wealth or social position. The witness of his life will, in a word, be the witness of one who tries to follow the Christian law of love.
(2) The witness of the individual will be reinforced if the whole Church is, what it ought to be, a warm-hearted brotherly fellowship. In the New Testament " Philadelphia," love for members of the Christian community, was the necessary precursor of " agape," love of all men for Christ's sake. It was not in irony that the heathen said, " see how these Christians love one another." In the early Church it was recognized that a brother must be helped to find employment. If he was unable to work he was provided with support. If he would not work " neither should he eat." Class distinctions were no barrier: the man of noble birth believed in and acted on his brotherhood with the despised slave at whose side he had received his communion.
THE CHURCH AND INDUSTRIAL PROBLEMS 75
No one can pretend that this is true of the Church to-day. Class consciousness is rampant in every grade of society. In many of our churches the arrangement of " sittings " would incur the condemnation of St. James. Can we not determine to get rid once for all of unbrothcrly aloofness, and to abolish the mis- interpretation of the Church Catechism which represents " my betters " as meaning " social superiors."
There are signs of improvement. For example, men and women of all classes are taking their places in our various Church Councils. But we need to make careful provision to open the door wide for representatives of the industrial class.
We may be thankful, also, that we are well on the road to carry out some recommendations of the " Moral Witness" Com- mittee of the 1908 Conference : —
" It is of the greatest importance, therefore . . . that the Church of Christ, if it is to win the confidence of the democracy, should show its readiness to set its own house in order ; to model its own system of government on a sound, representative, and democratic basis ; to restore the ministry of the laity to its legitimate place and power in Church government and discipline ; to exhibit such business capabilities in the administration of Church finance as shall at least provide adequate stipends and pensions for its clergy, reapportion and readjust where necessary existing resources for this purpose, furnish sufficient funds for the upkeep of Church fabrics and for the organisation of the charitable and philanthropic institutions of the Church ; and, above all, to make impossible the abuses too often connected with Church patronage."
It may be added that we ought to do our utmost to fuiihcr the efforts already made to enable men of all classes, whose vocation and capacity are proved, to receive the necessary train- ing for the Ministry of the Church. Experience in connection with Service Candidates is full of encouragement.
(3) Another recommendation of previous Conferences has been only partially followed, viz.. Association within the Anglican Communion for study and for practical social work. It is greatly to be desired that a Social Service Committee should be estab- lished in each diocese, with branches, if possible, in every con- gregation, and other parts of the Church might well follow the example of Canada and the U.S. A by forming a Council which should act for the whole Church and watch for special social needs and opportunities. As regards England, reference may here be made to the work of the Christian Social Union and the In- dustrial Christian Fellowship, which have now been fused into one society, the purpose of which is to further the Kingdom of God in social and industrial life, and, in its presentation of the Gospel message to those engaged in industry, to shew the full application of Christianity to social life and practice.
(4) But there is need for xvidcr association with other Christians in social witness and service. It belongs to another Committee
76 LAMBETH CONFERENCE. I92O
to deal with the anxious problems of reunion among Christians ; but, whatever be the delays in the restoration of communion upon doctrinal and sacramental grounds, we believe that there are no principles at stake which can rightly be held to hinder all de- nominations of Christians from beginning without any delay to act as if they were wholly one body in the department of pubUc, moral, and social witness. We dare, further, to affirm that nothing serves better to promote the deeper sort of union than the mutual knowledge engendered by working closely to- gether in social service ; and also that, short of the witness of full sacramental union, there can be no more impressive witness for Christianity than the spectacle of a Christendom re-united so far as to be able to stand together for the application of the principles of justice and brotherhood in society and industry. We ought to add that we are thinking not only or chiefly of Central Committees, of conspicuous religious leaders in great capital cities, but local councils gathering in each centre of population the representatives of all the Christian congregations of the locality. Already considerable progress has been made in many towns of the British Empire and the U.S.A. Civic guilds or social service councils or community centres have been formed for the purpose of detecting abuses which need reform, of focus- ing a sound public opinion.of supporting the municipal authorities in the pursuit not of sectional interests, but of the common good, and of furthering every kind of useful social work. The Christian Social Crusade in England, and corresponding organizations in other countries, have done much to promote this purpose. In many cases the inter-denominational guild has formed close alliances with Labour and other movements, which aim at a better social order.
(5) The Church should be a reservoir of social service. There is a large and almost infinitely varied field of service both for men and women who will find the vocation of their life in social ministry, and for those who are able only to devote their leisure to it. Welfare work of all kinds, after-care com- mittees for school-children, club work, study circles, and other efforts to promote fellowship and utilize leisure — these are only specimens of an enormous choice of opportunities.* Special refer- ence may here be made to the work of the Church Army for lifting up those who are down. While there is great need of men and
* It is hardly necessary to add that any form of social service deserves to be taken seriously with a full sense of its responsibility, and careful training is required. We would urge that in any scheme of training in economics, theology should fmd a place, in order that its true motive- power for the work may be given. Most of the Universities have now agreed to accept Theology as one of their optional subjects.
Very useful suggestions are given in " The Church and Social Service," Report of the Archbishop of Canterbury's Committee (S.P.C.K., 1920).
THE CHURCH AND INDUSTRIAL PROBLEMS 77
women who will give themselves to the distinctively pastoraland evangelistic lay ministry of the Church, it should be emphasized that aU work of social welfare, undertaken from the right motive and in the right spirit, is " Church work." The Recruiting Campaign for Service in the Kingdom of God has laid stress on the close con- nection between Missionary and Social Service. It is earnestly to be hoped that the splendid devotion shewn by countless men and women during the war may find a new and even greater op- portunity, in working along different but converging roads to- wards the establishment of righteousness, fellowship, and love between the nations and within the nations of the world.
V.
The Root of the Matter.
We have suggested various lines of action which, we feel assured, it is our duty to follow, if we are to arrive at that better social and industrial order which we believe to be in accordance with God's will. But we desire to affirm, with unwavering con- viction, that no outward adjustments can, by themselves, bring us near to the Kingdom of God. The love which conquers selfishness, and the passion for righteousness which drives out greed, are gifts from above, and, unless selfishness and greed are vanquished, the most perfectly devised co-operative common- wealth will perish in ignoble ruin. There is doubtless a narrow other-worldliness which seeks a selfish security in another life, but the principles and powers of the other world offer the only hope of redemption for the individual and for society. Man has an eternal destiny, and his whole nature is therefore of infinite worth. To uplift humanity, and to redeem every child of man, the Son of God came into this world. By His Incarnation He gave us the complete revelation of human duty. By His Cross and Passion He taught us the true value of life and death, and opened that way of fellowship with God, without which there can be no real fellowship of man with man. By the power of His Resurrection and the living inspiration of His Spirit, the ultimate victory will be won : and the Church which is His Body can go forward, with confident hope, to fulfil by prayer and work and witness its Mission of seeking that Kingdom of love and righteousness which He will one day reveal in its perfect beauty.
(Signed) J. A. LICHFIELD,
Chairman.
No. III.
Report of the Committee f Appointed to Consider and Report upon the Subject of the Development of Provinces in the Anglican Communion^
"If the Anglican Communion is to render that service to the varied needs of mankind to which the Church of our day is specially called, regard must be had both to the just freedom of its several parts, and to the just claims of the whole Communion upon its every part." It is in the spirit of these words, quoted from the Encyclical Letter of the Lambeth Conference of 1908, that your Committee on the " Development of Provinces in the Anghcan Communion " has tried to act, and to make some suggestions. It recognizes the fact that in the Lambeth Con- ference of 1867 the system of provincial organization was primarily laid down. It recognizes, too, that on the principles of the system then laid down such organization has been carried out in various parts of the world. It feels consequently that its special work this year is to deal with the development of that system, in the Church as it exists to-day, with the view of making that organization more complete and effective,
t Names of Members of the Committee : —
Bishop of Accra Bishop of Massachusetts
Bishop of Ballarat* Archbishop of Melbourne*
Bishop Hamilton Baynes {Secre- Bishop of Newfoundland
tary) Bishop of New Jersey
Bishop of Brechin (Primus)* Bishop in North China
Archbishop of Brisbane Bishop of Northern Rhodesia
Bishop of Bunbury Archbishop of Nova Scotia
Archbishop of Capetown (Chairman) Bishop of Ohio
Bishop of Chekiang Bishop of Oklahoma
Bishop of Christchurch Bishop of Osaka
Bishop of Colombo Bishop Osborne
Bishop of George Bishop of Richmond
Bishop of Gibraltar Bishop of Rochester
Bishop of Goulburn Archbishop of Rupert's Land
Bishop of Grantham Bishop of St. Helena
Bishop of Honduras Bishop in Shantung
Bishop of Jamaica Bishop of Uganda*
Bishop of Kalgoorlie Archbishop of the West Indies
Bishop of Lagos Bishop of Worcester
Bishop of Manchester Bishop of Zanzibar
78
THE DEVELOPMENT OF PROVINCES 79
In the first place your Committee has learnt that a considerable number of Dioceses, now amounting to 31, have been established in many parts of the world, which are not as yet included in any sort of provincial organization of their own.*
This is a sign of growth