Catholic Problems in Western Canada

es and Various Manifestations. The

in the pulpit and on the platform, in Church conferences and synods. Denominational barriers are being swept away; creed lines lowered; inevitably great changes are impending. This universal unrest

eat of the battle it often happens that men manifest towards the heretic feeling which should be exclusively reserved for the heresy." Yet we believe that the explanation of our attitude, so much misunderstood and misinterpreted, cannot but help to hasten the day of the tru

opponent, whereas that opponent does not understand him. A similar contrast existed once before in the History of Western mankin

n movement manifested itself, timidly at first, in the interchange of pulpits, the united services and inter-communion of several denominations. This exchange in the ministerial field now prevails among the Nonconformists and has also affected to a large extent the

ting a united front to the Established Church. Only last year, (1919) in Kingswall Hall, did not the Bishop of London make most remarkable overtures to the Wesleyans and propose to them a scheme of union! By the introduction of Evan

n Christian churches and promote mutual understanding between them for Christian missions among non-Christian peoples; secondly, to promote an association and collaboration of Churches to establish Chr

f daring schemes and audacious plans, to fo

recting this gigantic movement. A committee of bishops has already called on the various heads of Christian Churches, and

hurches of America in view. This is . . . "an advance of the present existing organization of the Federal Council of the Churches of Christ in America, as it o

road. To discover and group the facts concerning the world's needs; to build a programme of inspiration and education based on these facts; to develop spiritual power adequate for the task; to secure enough lives and money to meet the needs: such is the tremendous task the "Inter Church World Movement"

ian and Congregationalist denominations. There is hardly any doubt that this union will be effected in the near future. But as usual, while the East was deliberating, the forward and aggressive West was acting. Church-Union is an accomplished fact in many centres, particularly in the Province of Saskatchewan. Last October the "Union Church of Western Canad

clergyman stated: "There are two courses open, uniting on points of agreement and allowing the differences to settle themselves, or facing differences with a view of settling them." The first course promotes a "co-operative union" in social and Christian work. This union d

nce by all of a certain doctrinal minimum as a basis of the entente cordiale. The Anglicans in the Conference of Lambeth, 1888, formulated the famous "Quadrilateral" whereby the Scriptures as Rule of Faith, th

I

asses, it would be hard to say. The prevalent indifference and profound ignorance as regards the specific tenets of each denomination would lead us to believe that this movement does not spring from the very soul-depth

timate triumph of Protestantism, the vindication of the leading principles of the Reformation. The Anglican Archbishop DuVernet wrote in the "Montreal Star," May 10th, 1919: "Reviewing the movement towards Christian Union in Canada, a very natural evolutionary order is at

Century and After"-entitled "Monopoly of Religion," he protests against the claims of right and the privilege of monopoly in Religion, either

ing; the hope of all that it will lead to a more perfect union, and the evident anxiety to leave the Catholic (?) churches free to maintain their principle wit

ntury" (organ of the Disciples of Christ) says: "It marks out the best path yet that has been described for the attainment of unity. It outlines the goal and bravely takes the first step towards its realization." The New York "Christian Advocate" (Methodist) thinks: "It will mark a definite step toward that fusing of Protestant forces whose absence hitherto, is responsible in large part for the failure of Christianity to make powerful hea

lled upon to explain this movement and justify its consequences. Our millennial-minded docto

n itself the largest Christian body, it is but natural to presume that all Christians will be interested in knowing Her views on this vital subject. For is She not that Church which Glad

en condemnation of its fundamental principles. Those who are not of the "Fold" will perhaps resent, but not be as

fact and of right. In facto.-Let us examine first the question of fact. Union, as now promoted, is either "co-operative" or "organic."

ays rightly, has no existence in the human mind. Below all sustained enthusiasms lie strong convictions."-Therefore to ignore the directing principles of their various denominations in a common religious action, and yet to pretend to keep their denominational identity, involves, on the part of the Churches, an absolute impossibility. Because doctrine is the very foundation, the "raison d'être" of intelligent Christian action. Diversity of opinion is bound to bring, in religious matters, diversity of a

Movement." "The plan of federal union will have this result, that after it shall have been in operation for a term of years, the importance of divisive names and creeds and methods will pass more and more into the dim background of the past and acquire, even in the particular denomination itself, a merely historica

compromise, and a compromise, in matters of truth, is unacceptable. Truth is eternal and therefore does not change. If the Westminister and Augsburg Confessions were true yesterday, why should they not be also true to-day? If the 39 Articles were the rule of Faith for the Ang

in his religious belief, and opens the door to the most conflicting interpretations of the Divine Message. "The High Church clergyman to-day," writes A. Birrell, "is no theologian, he is an opportunist." Dogma degenerates into religious emotionalism. Doctrine becomes nothing but a "scheme of theological impressions."

in matters of Revelation, there is no alternative." As Christianity is not the product of the human mind, but a Revelation fr

m their Christian moorings and taken to the high seas of Rationalism. Assailed by the storms of unbelief they are breaking on the rocks of religious indifference. Empty churches are the natural outcome of empty creeds. "The dominant tendencies are indeed increasingly identified with those currents of thought which are making way

d is determined by the minimum, rather than by the maximum view tolerated, since their official position must be gauged, not by the most they allow, but by the least they insist on." (F. Kinsman.) The remnants of Christianity that were

t they are burning their bridges behind them. The gospel of pure "humanitarianism," which is the ab

profitable, should be followe

ded not to participate in the Pan-Christian Congress which it is proposed to hold shortly, as the Catholic Church considering her dogmatic character, cannot join on an equal footing with the other Churches. The feeling at the Vatican is that all other Christian denominations have seceded from the Church of Rome, which descends directly from Christ. Rome cannot go to them

ld not help acknowledging this universal fact. "Catholicism is that form of Christianity which is the oldest, the largest, and most popular. It has been the great popular religion of Christendom. Who has seen the poor in other churches as they are seen in Catholic Churches? Catholicism envelopes human life, and Catholics in general feel themselves to have drawn not only their religion from their Church, but they feel themselves to have drawn from her, too, their art, poetry and cultu

line. It would be an absurdity to suppose for a moment that Catholicism or Catholic Theology would propose this hybrid confusion of concepts and human caprices under the name of unity. For Catholicism and Catholic Theology, the reunion of Christianity is the return of dissident Churches and of the non-Catholic sects to Christian unity, to the one Church of Jesus Christ, which not only teaches this unity theoretically but also p

f dissolution which breaks up and disintegrates the most solid organisms and which will cause the breaking up even of the Orthodox Churches. It is therefore in the supreme interest of Christianity that the Catholic Church addresses its appeals for union to the dissident

sal to exist only in the Church of the future we would have to conclude that there was a time when the Church of Christ did not exist on earth. This would be absurd and would destroy Christianity in its very foundation. The true Church of Christ has a right to claim the monopoly of Christianity. The Church which, throu

compromise the very object of this remarkable movement towards unity by accepting the pressing invitations of our separated brethren to make common cause with them, neither can we rest content to be mere spectators of their perplexities like those who watch from the shore the efforts of distressed seamen to make their port

ncial drive have imperilled the existence of this ambitious project. Is it not a case of repeatin

bandoning its claim to reunion through the absorption of all sects in the Anglican communion. It has so shifted from its former position that it has op

Aug. 29, 1920, declared that, to harmonize Christian Doctrine with modern science, particularly with the theory of evolution, he

The Problem of Reunion," suggests we should enquire r