N V \ \ (£, > 
 
 THE WORLD CONFERENCE 
 
 FOR THE CONSIDERATION OF QUESTIONS 
 TOUCHING FAITH AND ORDER 
 
 1 
 
 NORTH AMERICAN PREPARATORY CONFERENCE 
 ^GARDEN CITY, LONG ISLAND, NEW YORK, U. S. A. 
 
 JANUARY 4-6, 1916 
 
 Report of Progress 
 
 BY THE SECRETARY 
 
 Opening Address 
 
 BY THE RT. REV. C. P. ANDERSON, D.D. 
 
 "iva irdvres £v (3<7t, Kad&s <rv, 7 rdrep, iv i/jiol K&yo) £v crol , Xva sal 
 ai Wol £v y/uv £v cUcriv, 'iva 6 nba^-os TTLiTTeljirri 8 ti <ti') /xe airtaTeihas. 
 
 Ut oranes unum sint, sicut tu Pater in me, et ego in te, ut et 
 ipsi in nobis unum sint, ut eredat mundus, quia tu me misisti. 
 
 That they all may he one ; as thou, Father, art in me, and I in 
 thee, that they also may he one in us; that the world may believe 
 that thou hast sent me. 
 
 [ 30 ] 
 
 PRINTED FOR THE COMMISSION OF 
 THE PROTESTANT EPISCOPAL CHURCH 
 A.D. 1916 
 
Copies of this and of any other publications by the 
 Commission may be had on application to the Sec¬ 
 retary, Robert H. Gardiner, Post Office Box 1153, 
 Gardiner, Maine, U. S. A. 
 
 Names are not entered on the permanent mailing 
 list to which all publications are sent, unless the 
 Secretary receives a personal request; but the Com¬ 
 mission is glad to enter on that list all who will write 
 to the Secretary that they desire to receive future 
 publications. 
 
 A full list of the publications of the Commission 
 will be found on page 28 of this paper. Those who 
 have not received all of them may obtain missing 
 issues by applying to the Secretary. 
 
 These papers are deemed worthy of publication by 
 the Commission of the Protestant Episcopal Church 
 on a World Conference on Faith and Order, which, 
 however, does not hold itself responsible for any 
 statement or opinion therein expressed. 
 
AT meetings of the Advisory Committee of the World Conference 
 ■l\. on Faith and Order, held on April 7 and June 16, 1915 , it was 
 voted to call a Conference of all the members of all the Commissions 
 appointed in North America, to further the movement for the World 
 Conference and to consider plans for future procedure. 
 
 This Conference was held at Garden City, Long Island, New York, 
 January 4 - 6 , 1916. 
 
 The number of delegates present from each Communion was as 
 follows: 
 
 The Protestant Episcopal Church in the United States of America, 
 15 . 
 
 The Church of England in Canada, 1. 
 
 Northern Baptist Convention, 1. 
 
 Seventh Day Baptist General Conference, 4 . 
 
 National Council of Congregational Churches in the United 
 States, 4 . 
 
 The Disciples of Christ, North America, 8. 
 
 Society of Friends in America, 3 . 
 
 General Synod of the Evangelical Lutheran Church in the 
 U. S. A., 5 . 
 
 Methodist Episcopal Church, 2. 
 
 Moravian Church in America, Northern Province, 2. 
 
 Presbyterian Church in the U. S. A., 11. 
 
 Presbyterian Church in the United States, 2. 
 
 Reformed Church in the United States, 1. 
 
 United Presbyterian Church of N. A., 2. 
 
 Executive Committee of the Executive Commission of the Alliance 
 of Reformed Churches holding the Presbyterian System, West¬ 
 ern or American Section, 2. 
 
 At this Conference, the following Declaration and Statement of 
 the Spiritual Basis of the World Conference, which are in no way bind¬ 
 ing upon any Commission or Committee not represented at Garden 
 City, were adopted. 
 
 DECLARATION 
 
 Five years ago the plan of a World Conference of Christian Churches 
 was first proposed. We did not dream then that nation was about to 
 
 [ 3 ] 
 
rise against nation, and that there would be the present great tribu¬ 
 lation, such as hath not been from the beginning of the world until 
 now. The catastrophe which has fallen upon modern civilization may 
 be hastening the time for a united Church to come forth as one power 
 and with one obedience to make the rule of Christianity the law of 
 the nations. For this end we may devoutly trust that beyond all fore¬ 
 sight of men a higher leading may prove to have been in the call for 
 a gathering of representatives of Christian Churches of every name 
 and from all lands as the next step toward unity. Its appointed hour 
 shall come when the war shall have burnt itself out. In the new age, 
 born of the travail of the nations, shall be found the new occasion for 
 the Christian reconstruction of society. The vastness of the oppor¬ 
 tunity is the measure of the obligation of the Church of Christ. It is 
 now the bounden duty of organized Christianity, in repentance for 
 its sins, and with an entire devotion, to make ready the way of the 
 Lord. For the American Churches this supreme obligation begins at 
 home. To do our full part we must study seriously, as we never have 
 done before, the things that make for peace. In the profound humil¬ 
 ity of the highest and hence broadest vision of the Church of God and 
 its world-wide mission in this generation, as representatives of our 
 respective communions we would here renew our mutual assurances 
 of cooperation in promoting the ends of the World Conference, and 
 declare our earnest expectation that through the way of conference, 
 which we have entered, we may be led to know what is the good and 
 acceptable and perfect will of God for His Church throughout the 
 world. 
 
 SPIRITUAL BASIS OF THE WORLD CONFERENCE 
 
 I. The basis of the proposed World Conference is the faith of the 
 whole Church, as created by Christ, resting on the Incarnation and 
 continued from age to age by His indwelling Life until He comes. 
 
 II. The invitation of the World Conference appeals directly to the 
 Christian conviction of the essential and indestructible wholeness of 
 the one Church of God throughout the world. “I am the vine, ye are 
 the branches,” said the Lord to His disciples. “Christ’s Body, the full¬ 
 ness of Him that filleth all in all,” said the Apostle to the Gentiles. 
 “Fellowship with us in the life that was manifested,” declared St. 
 John. This primitive Christian consciousness of the oneness of the 
 Church found expression in the earliest use of the word Catholic; 
 
 [ ^ ] 
 
“Wherever Jesus Christ is, there is the Catholic Church,” said Igna¬ 
 tius at the beginning of the first century after Christ. This abiding 
 consciousness of the oneness of the Church was confessed in the creed 
 of the ancient Catholic Church. It remains alike in the faith of the 
 Eastern Church and the Roman Church. Notwithstanding the con¬ 
 troversies of the period of the Reformation, these great words are ever 
 repeated throughout the confessions and declarations of faith of the 
 diffei’ent communions, “One holy universal Church, the communion 
 and assembly of all the saints,. . . the unity of the Catholic Church 1 
 “One catholic or universal Church;” 2 “Which Kirk is catholic, that 
 is, universal;” 3 “The catholic or universal Church;” 4 “One Church 
 in the world;” 5 “The holy universal Christian Church;” 6 “The visi¬ 
 ble Catholique Church of Christ;” 7 “We believe in the holy catholic 
 Church;” 8 “Also they believe and teach that one Holy Church is to 
 continue forever.” 9 
 
 III. The call of the spirit of Christianity for a World Conference 
 at this epochal hour is given in Our Lord’s new commandment of love; 
 it is the call of Christ’s love for a whole Church to carry salvation to 
 the whole world. 
 
 IV. The Method of Conference. It is simple as it is most Christian. 
 It is for each communion to think and to act in terms of the whole. 
 It is positive; for in and through our relation to the whole Church 
 may we rightly and finally determine our relations to one another. 
 It is negative only in so far as it protests against the fact of continued 
 schism. 
 
 The Report and the Address which follow were delivered at the Con¬ 
 ference at Garden City. 
 
 1 First Helvetic Conf. (1536). 2 Belgic Conf. (1661). 8 Scotch Conf. (1660). 
 
 4 Westminster Conf. (1647), also Conf. of the English Baptists (1677). 
 
 6 Conf. of the Waldenses (1666). 6 Easter Litany of the Moravian Church (1749). 
 
 7 Savoy Declaration, Cong. (1668). 8 Declaration of the National Cong. Council (1871). 
 
 9 Augsburg Conf. (1630). The Methodist definition of the Church is the same as that of the 
 Church of England. Similar citations might be added from the various catechisms and 
 other minor or repeated declarations of faith. 
 
 [ 5 ] 
 

REPORT BY THE SECRETARY 
 OF THE PROGRESS MADE 
 IN THE WORLD CONFERENCE MOVEMENT 
 
 C OMMISSIONS or Committees to cooperate in arranging for 
 and conducting the World Conference on Faith and Order 
 have been appointed by fifty-seven Communions. A detailed list 
 with the names of the members has been printed and may be had 
 from the Secretary (Pamphlet No. 21). 
 
 We have secured the cooperation of substantially all the im¬ 
 portant Communions in the world except those on the Continent 
 of Europe and the Roman Catholic and Holy Orthodox Eastern 
 Churches. The articles which have been written by leading the¬ 
 ologians in Russian ecclesiastical reviews give good ground for 
 hope of the cooperation of the Russian Church, which will prob¬ 
 ably be of great value in securing the help of the other National 
 Eastern Churches; and the correspondence before the war with 
 Protestants on the Continent of Europe seemed to make it cer¬ 
 tain that they would accept the invitation when the deputation 
 to Europe had explained the matter fully. 
 
 A number of invitations have been issued by the Episcopal 
 Commission which have not yet been accepted, but in some cases, 
 while the national body invited has not yet accepted the invita¬ 
 tion, perhaps because it has not yet had a meeting, local branches 
 of the body have appointed Commissions. It is presumed that, in 
 such cases, after the appointment of a Commission by the national 
 body, the local Commissions will be ancillary to it. In the case 
 of almost every Communion which has not yet accepted, leading 
 individuals are cordially in sympathy with us and can be relied 
 upon to do their utmost to secure the cooperation of their respec¬ 
 tive Communions. 
 
 Where the size of the country and other conditions make it 
 practicable, perhaps the ideal plan is that which is being pursued 
 in the West Indies, where the Archbishop is in touch with the 
 leading Communions and will see that Commissions are appointed 
 at the proper time or perhaps a joint Commission for them all. 
 
 C 7 ] 
 
In 1912 a deputation from the Commission of the Episcopal 
 Church visited England, Scotland and Ireland to secure the 
 cooperation of the Anglican Communions there. The result was 
 the appointment of a Committee by the Archbishops in England 
 and of Commissions by the Episcopal Church in Scotland and 
 the Church of Ireland. A report of their visit is contained in the 
 Report to the General Convention of the Episcopal Church by 
 its Commission, which may be had from the Secretary (Pamphlet 
 No. 23). 
 
 In 1913, at the request and expense of the Commission of the 
 Episcopal Church, a deputation consisting of Rev. Newman 
 Smyth, D.D., of the Congregational Commission; Rev. W. H. 
 Roberts, D.D., of the Commission of the Presbyterian Church 
 in the U. S. A.; and Rev. Peter Ainslie, D.D., of the Commis¬ 
 sion of the Disciples of Christ, visited England and Scotland to 
 secure the cooperation of the Churches other than the Anglican. 
 They met also members of the non-Anglican Churches of Ire¬ 
 land. Bishop John W. Hamilton and Rev. J. H. Jowett, D.D., 
 who had been asked to serve on the deputation, were unable to go. 
 The deputation met thirty-one groups in conference in England 
 and Scotland, including the Archbishops’ Committee and repre¬ 
 sentatives of all the leading Communions of Great Britain and 
 Ireland, and secured promises, since fulfilled, of the appointment 
 of Commissions by the Free Churches. A report of this visit is 
 found in Pamphlet No. 27, issued by the Commission of the Epis¬ 
 copal Church, which may be had from the Secretary. 
 
 In 1914 the Commission of the Episcopal Church had arranged 
 to send a deputation consisting of the Rt. Rev. C. P. Anderson, 
 D.D., Bishop of Chicago; the Rt. Rev. C. B. Brewster, D.D., 
 Bishop of Connecticut; the Rt. Rev. P. M. Rhinelander, D.D., 
 Bishop of Pennsylvania, and the Rev. William T. Manning, D.D., 
 to secure the cooperation of the Churches of the Continent of Eu¬ 
 rope and the Near East and of the Roman Catholic Church. The 
 European war broke out a few days before the deputation had 
 intended to sail and, of course, their visit had to be postponed. 
 
 At their request and in preparation for their visit the Secre¬ 
 tary had written to leading men in the various important Com- 
 
munions coming within the scope of the Conference in Armenia, 
 Austria, Belgium, Bohemia, Bulgaria, Denmark, Egypt, Finland, 
 France, Germany, Greece, Holland, Hungary, Italy, Jerusalem, 
 Montenegro, Moravia, the Netherlands, Norway, Roumania, Rus¬ 
 sia, Servia, Sweden, Switzerland and Turkey (Constantinople). 
 
 These letters included the Ecumenical Patriarch at Constan¬ 
 tinople, all the Patriarchs and Metropolitans of the Greek and 
 Armenian Churches, the heads of the Eastern Orthodox Churches 
 in Bukowina and Dalmatia, Bulgaria, Montenegro, Roumania and 
 Servia, with the Metropolitans of the Orthodox Roumanians in 
 Hungary and Transylvania and of the Servians in Hungary and 
 the Roman Catholic Primate of Servia. The Archbishop of Zante 
 was included because he had been very cordial to Dr. John R. 
 Mott, and the Bishop of Vellas and Konitsa, with whom the Sec¬ 
 retary has personal relations. Letters were also written to the Su¬ 
 perintendents of the Lutheran Church in Bohemia and Hungary 
 and of the Reformed Churches in Austria, Bohemia, Hungary 
 and Moravia, to Dr. Soderblom, since consecrated Archbishop of 
 Upsala, the Archbishop of the Evangelical Lutheran Church in 
 Finland, the Bishop of Seland, the chief officers of the Supreme 
 Council of the Evangelical Church in Germany and of its subor¬ 
 dinate sections, of both the Reformed Churches in the Nether¬ 
 lands, the Chairman of the Clerical Union of the Church of Nor¬ 
 way, officials of the Baptist, Lutheran, Methodist and Reformed 
 Communions in France, and of the Waldensian Church. Many let¬ 
 ters were written to leading Protestants in Belgium and Switzer¬ 
 land, and to others than those officials above mentioned in various 
 countries. With each letter were sent the more important of the 
 publications of the Episcopal Commission, including as far as pos¬ 
 sible the translation of Leaflet No. 2 into the appropriate language. 
 
 Of the replies received niention should be made especially of the 
 cordiality of those from the Roman Catholic Primate of Servia, 
 Archbishop Johansson of Finland, several officials of the Evan¬ 
 gelical Church in Germany, of the Reformed Churches in the 
 Netherlands, the Chairman of the Clerical Union of the Church 
 of Norway, and the present Archbishop of Upsala. 
 
 Committees had been appointed to receive the deputation in 
 
 [ 9 ] 
 
Norway and Hungary. Bishop Ostenfeld of Seland, at Copenha¬ 
 gen, had invited the deputation to breakfast with him at 1 o’clock 
 on September 8, and the Archbishop of Finland was arranging 
 about rooms at a hotel. In every country in Northern and Cen¬ 
 tral Europe one or more individuals had been found who were 
 engaged in making arrangements for the reception of the deputa¬ 
 tion. The Secretary had personal interviews as to the visit of the 
 deputation with a distinguished Roman Catholic abbe and several 
 Protestant ministers in Paris. He had expected to meet a number 
 of important men from various parts of Europe at the Church 
 Peace Congress at Constance, but few of them were able to arrive, 
 and the war has prevented the continuance of personal relations 
 with the two or three whom the Secretary met there. 
 
 To many of the letters written no answers were received. Some 
 of the letters probably did not reach their destination until about 
 the breaking out of the war. Perhaps the chief difficulty was that 
 the Secretary, having then no linguistic assistance, was obliged 
 to write in English. A minor obstacle was the confusion between 
 the Secretary’s surname and that of his post-office, which caused 
 some misdirections of letters which ultimately reached him and 
 probably of others which did not. Care is now being taken to avoid 
 this. He had, however,reason to believe that, in some cases, though 
 he received no replies, the matter was made known through reli¬ 
 gious and secular papers and reviews. 
 
 The Chairman of the Executive Committee of the Episcopal 
 Commission had written to His Holiness Vladimir, Metropolitan 
 of St. Petersburg and Lagoda, then presiding member of the Most 
 Holy Governing Synod of the Russian Orthodox Church; the 
 Honorable Nicholas Nicholaevich Lodizensky, special representa¬ 
 tive to His Excellency the Attorney-General, Chief Procurator of 
 the Most Holy Governing Synod; His Grace Sergy, Archbishop 
 of Finland, member of the Most Holy Governing Synod; and 
 to His Excellency Vladimir Carlovitch Sabler, Attorney-General, 
 Chief Procurator of the Most Holy Governing Synod of the Rus¬ 
 sian Orthodox Church. 
 
 The Secretary had also written to Cardinal Mercier of Belgium, 
 the Vicar Apostolic of Norway, and Cardinal Amette of Paris, 
 
 [ 10 ] 
 
requesting them to permit the deputation to call upon them, and 
 the permission was in each case given cordially. 
 
 A tentative itinerary had been arranged covering the countries 
 of Northern, Central and Western Europe, but it was found im¬ 
 possible to arrange, so long beforehand, the itinerary to include 
 Southeastern Europe, Southwestern Asia and Egypt, and defi¬ 
 nite appointments for those countries were left to be made by the 
 deputation later. 
 
 The desire for family reunion among the divisions of some of 
 the leading groups of Christians seems to be increasing and many 
 important negotiations to that end are being continued. Not the 
 least of the advantages to be gained by a vigorous and general 
 movement for the World Conference will be the bringing back to 
 the unity of one Communion its separated branches. And that will 
 help the World Conference by reducing the number of questions 
 to be considered, and by bringing out so clearly the distinctive 
 principles for which each Communion stands that others can ap¬ 
 preciate their value as elements of the complete comprehension 
 of the Christian Faith. 
 
 The Commission of the Episcopal Church has continued the 
 publication of pamphlets about the World Conference, though 
 not so actively in the last year as in those preceding. The total 
 number of pamphlets printed is 984,000, most of which have been 
 distributed all over the world. A list of about 600 newspapers has 
 been made up to which occasional bulletins of progress are sent. 
 The countries represented are the United States, Canada, Belgium, 
 France, Germany, Sweden, Norway, Finland, Russia, Switzerland, 
 Spain, Egypt, East Africa, South Africa, Australia, India, Korea, 
 Argentina and Chili. 
 
 There are more than 12,000 names of individuals to whom the 
 publications of the Episcopal Commission are regularly sent. This 
 list includes almost every country in the world. 
 
 The Commission of the Disciples of Christ in the United States 
 has established a magazine, the Christian Union Quarterly , which 
 has a large circulation and has contained some excellent articles. 
 
 It had been hoped that the Manual of Prayer would have a 
 large circulation, but only 344 copies, in addition to the single 
 
 [ 11 ] 
 
copy mailed to each name on the mailing list, have been applied 
 for. It is futile to hope for progress till we and the Communions 
 we represent have given ourselves utterly to prayer for grace to 
 wait upon God and to seek and follow His Will. So far as is known, 
 nothing has been done anywhere in the way of establishing daily 
 public services of intercession for reunion beyond the continu¬ 
 ance by liturgical Churches of prayers already in use and a some¬ 
 what larger use in the Anglican Communion of the prayer for 
 unity in the Book of Common Prayer or of one or more of the 
 prayers suggested by the Episcopal Commission, one of which is 
 a translation of one used in the daily Roman Mass. It would 
 seem possible that wherever daily services are already maintained, 
 one or more of them each week should be held for this special 
 purpose. 
 
 The Episcopal Commission is now engaged in securing the 
 approval and cooperation of the Bishops in the United States 
 for an effort to arrange for such daily, or at least weekly, services 
 in as many Episcopal Churches as possible. It should be possible 
 for other Commissions to make a similar effort. If we cannot yet 
 always pray together, we might at least pray at the same time 
 and for the same purpose. 
 
 Even after the breaking out of war in Europe, a considerable 
 number of letters have been written to eminent individuals in 
 Europe and the Near East, and as the Secretary has now the help 
 of a competent translator, so that letters can be written in Latin, 
 French and Italian, or with the suggestion that replies may be 
 written in those languages or in Modern Greek, Russian or Ger¬ 
 man, the proportion of answers received has greatly increased. To 
 a letter written to Cardinal Gasparri, which was not intended to 
 be official, His Eminence replied at length and cordially, speak¬ 
 ing for the Pope as well as for himself. 
 
 The following translations of extracts from his letters may be 
 of interest: 
 
 From the Vatican, December IS, 1914 
 
 Y OUR project of an international convention of all who be¬ 
 lieve in Jesus Christ as God and Saviour to accomplish the 
 speedy fulfilment of the final prayer of the Lord, that all may be 
 
 [ 12 ] 
 
one, I have, in obedience to your request, submitted to the Most 
 Blessed Father. I need not here describe the affection with which 
 I saw the August Pontiff kindled for you. For you well know that 
 the plans of the Roman Pontiffs, their cares and their labors have 
 always been specially directed to the end that the sole and unique 
 Church which Jesus Christ ordained and sanctified with His divine 
 Blood should be most zealously guarded and maintained, whole, 
 pure and ever abounding in love, and that it should both let its 
 light shine and open wide its door for all who rejoice in the name 
 of man and who desire to gain holiness upon earth and eternal 
 happiness in heaven. 
 
 The August Pontiff, therefore, was pleased with your project 
 of examining in a sincere spirit and without prejudice the essential 
 form of the Church (or the inner essence of the Church), and He 
 earnestly hopes that under the spell of its native beauty you may 
 settle all disputes and work with prosperous issue to the end that 
 the mystical body of Christ be no longer suffered to be rent and 
 torn, but that by harmony and cooperation of men’s minds and 
 likewise by the concord of their wills, unity of faith and com¬ 
 munion may at last prevail throughout the world of men. 
 
 Thanking you, then, that you have thought well to request 
 the aid and support of the Roman Pontiff in expediting your 
 worthy project, His Holiness expresses His earnest desire that 
 the end may answer your expectation, and He asks the same of 
 Christ Jesus with fervent prayers, all the more because, with the 
 voice of Christ Himself sounding before and bidding Him, He 
 knows that He Himself, as the one to whom all men have been 
 given over to be fed, is the source and cause of the unity of the 
 Church. 
 
 To a request for permission to give this letter some publicity, 
 His Eminence replied, in part: 
 
 From the Vatican, 7 April, 1915 
 
 T HE August Pontiff, therefore, kindly permits that copies 
 of my letters, which, though a faithful, are yet but a faint, 
 portrait of the Pontifical love, shall be sent to all to whose welfare 
 and peace you believe they will contribute. 
 
 [ 13 ] 
 
It is a pleasure to repeat the encouragement that the aid and 
 earnest prayers of the Roman Pontiff will never be lacking to any 
 one who, having freed himself from prejudiced opinions, with a 
 true and sincere will strives with all his strength that the unity 
 of faith and fellowship instituted by Christ and built upon Peter 
 may be restored, and that all who are enrolled in the name of 
 Christian may betake themselves to the bosom of the one most 
 loving Church and may be joined and associated as members with 
 Christ the Head. 
 
 Probably more has been published in Europe about the World 
 Conference than the Secretary has heard of. He had received or 
 been told of the following before the war: 
 
 The Internationale Kirchliche Zeitschrift, the organ of the Old 
 Catholic Churches of Europe, had commented several times on the 
 undertaking. Articles had appeared in Die Reformation , a German 
 Protestant review, the Church Times , of Christiania, Norway, 
 Through All the Nations , of Stockholm, Sweden, Kotimaa , and 
 also Vartija, both of Helsingfors, Finland, Protestans Egyhazi 
 es Iskolai Lap , Budapest, and Lelkesz-Eygesulet , Debreczen. 
 
 Since the war began, several articles have appeared in Tserkov- 
 nyia Viedomosti, the organ of the Holy Governing Synod of Rus¬ 
 sia, and in Tserkovnyi Viestnik, both of Petrograd, and one in 
 La Ciencia Tomista , Madrid, the organ of the Spanish Domini¬ 
 cans. All these speak sympathetically of the proposal of the Con¬ 
 ference, though not abandoning the positions of their respective 
 Communions. 
 
 The Ekklesiastikos Pharos , the organ of the Greek Patriarchate 
 of Alexandria, Egypt, has published an article explaining the 
 World Conference. At the request of the editor of Coenobium, 
 a philosophical and religious review published at Lugano, Swit¬ 
 zerland, an article has lately been sent to him. 
 
 In reply to a letter explaining the movement, Archbishop Anto- 
 nius of Kharkov, Russia, published in the Viera i Razum and after¬ 
 wards circulated as a pamphlet an article maintaining that there 
 could only be one true Church, and that the World Conference 
 was useless because the only road to unity lies in submission to that 
 
 [ 14 ] 
 
Church. In reply to a second letter giving further explanations, he 
 also so published and circulated another article in which he says: 
 
 Y OUR kind letter consists of two distinct elements: the one 
 concerns matters of faith, and the second, the meaning and 
 value of the proposed American Conference on these matters. I 
 agree entirely with the latter proposal: I do not entertain any 
 doubt with regard to the purposes of the organizers of the Con¬ 
 ference. They are not at all seeking to proselyte to the advantage 
 of their own Church. Their aims, I am convinced, are beneficent 
 and high-minded, as is plain by the appeals of the Executive Com¬ 
 mission. I have no doubt, also, that by such tolerant and learned 
 relations to the matter, no misconceptions about the dogmatic 
 definitions of the Church will arise: therefore, if I shall not be 
 able to renounce for a long time the task assigned to me, and to 
 cross the ocean, in any case I shall give my blessing and my ap¬ 
 proval to my numerous spiritual friends, Bishops, priests, monks 
 and laymen, who will ask me for counsel about the World Confer¬ 
 ence and will leave for America. 
 
 So far as time and strength permitted, the effort has been made 
 to interest individuals in different parts of the world and of various 
 Communions by following up articles in reviews, and newspaper 
 reports of sermons, addresses or conferences relating to reunion. 
 It is believed that in this way some valuable support has been ob¬ 
 tained, or that at least the knowledge of the movement has been 
 spread. And it is believed that the widest possible knowledge of 
 the movement is of the utmost importance. Whether the emphasis 
 be placed on the corporate life or on the freedom of the individual, 
 all Christians will acknowledge that questions of Faith and Order 
 must be decided by the whole body, and not by a few individ¬ 
 uals, however eminent, and that the whole body must determine 
 whether it will seek reunion with its brethren or find some justi¬ 
 fication for continuing to stand aloof. It is in the prayer not of 
 a few, but of the whole body, of the faithful that this movement 
 must be grounded and carried out. But to promote that prayer, 
 we must make known to all Christians, the humble as well as the 
 
 [ 15 ] 
 
exalted, the fact of the movement. We must make clear its attempt 
 to enthrone the spirit of Christian love for all who, though they 
 differ from us, yet bear the same name of Him Who was the Mani¬ 
 festation in human flesh of God Who is Love. And we must be 
 ready to abandon our self-will and to wait humbly upon God for 
 the revelation of His Will as to the numerous and serious obsta¬ 
 cles in our path. We can make no progress except by united and 
 fervent prayer that God will take our wills and make them His, 
 and that He will show us that we can learn about unity, not sim¬ 
 ply by thinking about it and planning for it, but by beginning 
 to practise it, and surely the first step in that practice must be to 
 pour out our souls in prayer which shall meet and unite at the 
 Throne of grace. 
 
 Comparatively little effort seems to have been made by those who 
 are on the list to which the publications of the Episcopal Com¬ 
 mission are mailed, to secure additional names in order to promote 
 that wider knowledge of the movement which is needed for its 
 general support. It is submitted that there should be a much wider 
 distribution of literature about the object and methods proposed 
 for the World Conference and about the necessity for reunion. 
 The great body of Christian men and women must be helped more 
 earnestly to desire, and to believe in the possibility of the achieve¬ 
 ment of, God’s purpose of unity. Perhaps one of the chief reasons 
 for lack of interest is despair of the possibility of healing our divi¬ 
 sions. It must be our effort to dispel this feeling as far as possible. 
 
 Very much must be done to create the compelling desire for 
 true unity and its effective manifestation, but it must also be made 
 clear that the only road to that result is one of boundless patience, 
 and, therefore, that the World Conference is proposed, not imme¬ 
 diately for constructive work, but for the loving and sympathetic 
 and truly catholic consideration of the points of difference which 
 now keep Christians in hostile camps. Partly from lack of com¬ 
 prehension of the foundations on which alone permanent reunion 
 can rest, partly from confidence each in his own opinions and the 
 conviction that all others must be wholly wrong, but chiefly from 
 laudable impatience to attain reunion at once, there is a widely 
 
 [ 16 ] 
 
prevalent desire to begin the work of active reconstruction imme¬ 
 diately. Very few of the writers of the 40,000 to 50,000 letters 
 which have been received, have noted that the chief object of the 
 Conference is the discussion of differences. Very many of them 
 propose one concordat or another, and not a few of them are con¬ 
 tent to demand, or at best to rejoice at what they suppose to be 
 the prospect of, a surrender by the Episcopal Church of most of 
 its distinctive tenets. 
 
 The distinction between unity and uniformity is seldom recog¬ 
 nized. Much patient effort should be devoted to making this clear. 
 It will be difficult and delicate work, for what one man regards 
 as a matter of opinion or taste another will maintain as essential 
 to the Faith. 
 
 The fundamental principles of our undertaking, its limitations 
 and its possibilities, the great need of unity, the sin and loss of 
 disunion, the necessity for prayer, and the importance of a more 
 thorough knowledge, on the part of each Communion, of the posi¬ 
 tions of the other Communions, should be stated again and again, 
 in different ways and by different minds, so that they may be more 
 fully established and more thoroughly understood. Some leaders 
 criticise our publications as too elementary. The requests coming 
 from all over the world for copies of one or another of our pub¬ 
 lications, amounting in all to many thousands, and the letters of 
 personal commendation which they have called forth, show that 
 they are meeting, or perhaps producing, a widespread need and 
 that they are a useful agency. The fact, however, that only about 
 12,000 individuals have expressed a wish to receive the publica¬ 
 tions regularly show's either that much more must be done to cre¬ 
 ate a wider interest, or that there is, as yet, no sufficiently gen¬ 
 eral comprehension of the object and aim of the Conference. 
 
 The reason for the restriction of the Conference to those Com¬ 
 munions throughout the world which confess our Lord Jesus Christ 
 as God and Saviour must be made plain. Our attempt is not simply 
 to promote kindly feeling, or good fellowship, or even good w'orks, 
 but to reunite all Christians in the one living Body of the one 
 Lord, both God and Man, incarnate, crucified, buried, risen from 
 the dead and ascended on high, living to-day the Head over all 
 
 [ 17 ] 
 
things to the Church, which is His Body, the fullness of Him that 
 filleth all in all. 
 
 The efforts of the various Commissions are limited to bringing 
 about “a Conference for the consideration of questions touching 
 Faith and Order ... in the belief that the beginnings of unity 
 are to be found in the clear statement and full consideration of 
 those things in which we differ, as well as of those things in which 
 we are at one.” The consideration of these things is to be reserved 
 for the Conference itself. Even in that preparatory formulation 
 of questions which will be necessary and desirable in view of the 
 all-embracing and world-wide character of the Conference, it must 
 be quite clear that nothing other than the Conference is the end 
 in view, and no discussion of the questions must be undertaken. 
 
 We are not to attempt, we must avoid even the appearance of 
 attempting, however lovingly, to convert each other, and espe¬ 
 cially we are not to surrender our present convictions or seek from 
 others the surrender of theirs. 
 
 Centuries of polemics have left us unable to comprehend eirenics. 
 We need greatly to realize that the spirit in which we should 
 approach the Conference is one of anxious desire to comprehend 
 our brethren, that we may gain from them, and of eagerness so 
 to exhibit to them the precious things of which we are stewards 
 that they may gain from us. Many are yet standing aloof from us 
 in the fear that the Conference will lead to compromise or surren¬ 
 der of the truth. It cannot be stated too often or too emphati¬ 
 cally that nothing is further from the plan of the Conference. We 
 should deprecate discussions on principles of Faith and Order be¬ 
 tween members of different Communions, on account of the danger 
 that, while anticipating the discussions which the proposed World 
 Conference will engage in, they may excite an antagonism which 
 would have a tendency to frustrate the objects which the Confer¬ 
 ence would desire to further. This principle should be carefully 
 observed by us in the publication of literature. 
 
 The formulation of the questions to be submitted to the Con¬ 
 ference, or, if committees are appointed before the Conference for 
 the study of divisive questions, to such committees, may well re- 
 
 [ 18 ] 
 
quire years of patient effort and the consultation of many minds 
 in many parts of the world. No matter how excellent any indi¬ 
 vidual formulation of such questions might be, its effect would 
 undoubtedly be to provoke controversy, while its value would be 
 enormously increased if it were approved by a number of repre¬ 
 sentative men, even if not a word were changed. 
 
 The mass of letters received by the Commission of the Epis¬ 
 copal Church, to say nothing of printed matter, sermons, tracts, 
 newspapers, magazines, pamphlets and books, has been so enor¬ 
 mous as to be beyond the capacity of the present Secretary to 
 assimilate, but it is believed that the following attempt at a 
 digest is not altogether inaccurate or incomplete. 
 
 1. There is an increasing desire for unity as each writer con¬ 
 ceives it. 
 
 2. There is very little agreement as to what unity is. Perhaps the 
 most general conception is that unity means uniformity. That is,at 
 least implicitly, by no means confined to Roman Catholic writers. 
 
 3. There is very little conception of the possibility that other 
 Communions may have something of value for the Communion 
 to which the writer belongs. 
 
 4. There is a very general declaration, explicit or implicit, that 
 unity can be attained only by union with the Communion to 
 which the writer belongs. 
 
 5. Many assume that federation and cooperation are unity. 
 
 6. A few think that the continuance of denominationalism is 
 desirable. 
 
 7. Many writers fail to observe the apology made by the Epis¬ 
 copal Church for its aloofness in the past. 
 
 8. Many denounce the Episcopal Church for not exchanging 
 pulpits, not recognizing that to be a question which should be 
 reserved for the World Conference. 
 
 9. There is surprisingly little comprehension of the fact that the 
 World Conference is to be called largely for the consideration of 
 differences. 
 
 10. It is commonly assumed that the Episcopal Church con¬ 
 ceives unity as meaning uniformity, and that the Episcopal Com- 
 
 [ >9 ] 
 
mission on the World Conference is seeking uniformity. There is 
 nothing in the statements of the Episcopal Commission to justify 
 this assumption. 
 
 11. The question of orders naturally looms largest, as most of 
 the writers are clergymen. Many Anglicans declare that unity can 
 be reached only through the Historic Episcopate, while very many 
 members of non-Episcopal bodies declare that the Episcopate will 
 never be accepted. Orders are obviously a question for the World 
 Conference. 
 
 12. There is little evidence of general comprehension, and some 
 evidence of distinct lack of comprehension, of the difference in the 
 conceptions of unity by those who believe Christ to be God made 
 man, and by those who merely reverence Him as the perfect man. 
 
 13. There is little agreement as to the nature and functions of 
 a creed. 
 
 14. We have, as yet, hardly touched the laity, men or women. 
 
 15. It must be remembered that thousands of letters have 
 not been preserved which expressed a warm interest, but did not 
 indicate any specific attitude of the writer on the question. 
 
 16. There is little profound realization of the necessity for 
 prayer. 
 
 The Commissions and Committees outside of the United States 
 do not yet quite understand that they are partners with us, ex¬ 
 pected to volunteer suggestions as to the further conduct of the 
 movement. Their attitude is too much that of waiting till they 
 see what we have to propose. Without their active assistance we 
 may make serious mistakes, and we cannot secure that widespread 
 interest in the movement, and prayer for its guidance, which are 
 necessary for any progress. One of the objects of this North Ameri¬ 
 can Conference is to make definite suggestions which Commissions 
 in other countries can use as a basis for their thought, and which, 
 while specific enough to call out definite criticism, shall make it 
 clear that we desire such criticism and are not proposing a plan 
 to be accepted or rejected as a whole. Doubtless this Conference 
 in formulating such suggestions will bear in mind the fact that 
 we still lack the cooperation of Communions, embracing the 
 
 [ 20 ] 
 
greater number of Christians in the world, whose cooperation is 
 essential, if we are so to lift up Christ befoi’e the world that He 
 may draw all men unto Him and establish His reign of peace and 
 righteousness and love. 
 
 To the prosecution of the great enterprise in which we are engaged 
 we must devote, with enthusiastic heroism, all our powers. Each 
 of us, unconsciously perhaps, has been thinking of it first of all in 
 its bearing upon his own Communion, with little recognition that 
 it is world-wide and absolutely vital and fundamental. And so we 
 have had but little faith. Our eyes have been turned downward 
 to the barriers we have inherited and have strengthened against 
 our brethren, rather than to the vision of a world at one in its 
 Redeemer. The contemplation of that vision will, by God’s grace, 
 fill us wdth the faith which will remove the mountains in our 
 path and show us that, if we are to be God’s instruments in the 
 opportunity He has given us to bring His w^orld to Him, all that 
 we are, all that we have, is far too little for the task. 
 
 We have undertaken to bring Christians to that mutual com¬ 
 prehension and appreciation which is the necessary preliminary to 
 directly reconstructive work, for we believe with Dean Turkevich, 
 that to understand is to love, and love is unity. We are not to deal 
 wdth mere questions of ecclesiastical diplomacy, of ignoring or 
 compounding theological differences, of superficial agreement or 
 amiable indifference with regard to the questions which have kept 
 in separate and often hostile camps the armies which God intends 
 for the conquest of the world. Our task will not be fulfilled by any 
 human concordat. We must prepare the way so that the Holy 
 Spirit may restore that unity which will enable all who are mem¬ 
 bers of Christ to receive together the Bread of Life. 
 
 Ours is the opportunity to lead Christians to put first things 
 first, and to manifest to the world the true Faith which is the unity 
 of the Christian with the Lord of Life, and of all Christians with 
 each other in and through Him. Every epoch in the history of 
 Christianity has been crucial, but now has come in these latter 
 days to us a new and greater opportunity and responsibility, for 
 Christianity can no longer endure apparently divided against 
 
 [ 21 ] 
 
itself. The Old World is being swept by horrors the most dreadful 
 in the history of man. The New is drifting in aimless self-com¬ 
 placency,—perhaps to be involved in this frightful war, perhaps, 
 and more probably, to inherit the supremacy in the things of this 
 world which will hide from our eyes for generations to come the 
 things which are eternal. We have been preaching or hearing 
 Christmas sermons about peace to men of good will. God is giving 
 us the opportunity so to surrender ourselves to Him during these 
 four days that we may be filled with Christ’s good Will and do 
 our part to manifest to the world the Prince of Peace. But the 
 world will not listen unless our message is vital, and only in the 
 unity of the one Body of Christ is perfect life. Until we present 
 to the world the glory of the visible unity of the Church which 
 is that Body, the good news of the coming of the Prince of Peace 
 will never be so heard as to establish His Kingdom. 
 
 A distracted Europe, a self-complacent America, and a divided 
 Christendom which can speak only with uncertain voice — the 
 unceasing thought of these must set the tone of our discussions 
 and bring us again and again to our knees. 
 
 If we wait here upon God in utter submission to His Will, He 
 will guide us into His truth and will give us abundant grace 
 and strength. So only shall we be able during this coming year 
 to devote all our united strength of heart and mind and soul to 
 the healing of those wounds in the Body of Christ which now 
 impair His perfect work, and He, no longer obscured by us and 
 our differences, will be so lifted up before the world that He 
 will draw all men unto Him. 
 
 Respectfully submitted, 
 
 Robert H. Gardiner 
 Secretary of the Advisory Committee of the Commis¬ 
 sions on a World Conference on Faith and Order 
 
 [ 22 ] 
 
INTRODUCTORY ADDRESS AT THE 
 GARDEN CITY CONFERENCE 
 Delivered by the Rt. Rev. Charles P. Anderson, D.D., LL.D. 
 
 BISHOP OF CHICAGO, MODERATOR AT THE FIRST SESSION 
 
 Brethren and Friends: 
 
 I ESTEEM it an honor and privilege to be presented to you 
 as the Moderator of the first session of this Preparatory Con¬ 
 ference. Perhaps it will be proper for me, on the threshold of our 
 deliberations, to try to indicate the character and purpose of this 
 meeting and of the World Conference for which it would make 
 preparation. My thoughts group themselves under two heads — 
 letter and spirit. The spirit of this meeting should be and must 
 be the spirit of hope and faith and expectancy. This on the one 
 hand. On the other hand we have to be governed by certain spe¬ 
 cific instructions which accompanied our appointment as repre¬ 
 sentatives of the Churches under whose authority we act. We are 
 to open our hearts and minds to each other and to the guid¬ 
 ing influence of the Holy Spirit, as agents of those bodies from 
 whom we have received a limited and well-defined commission. 
 
 We have come here to confer about a World Conference on 
 Faith and Order. We are here to consider how the arrangements 
 for that conference can be advanced. This meeting is not a Con¬ 
 ference on Faith and Order, but a consultation on ways and means 
 of bringing about a Conference on Faith and Order. The confer¬ 
 ence which we are here to promote is to be a World Conference. 
 It is to be world-wide in its scope. It is not to be an American 
 gathering, nor a European gathering, nor a gathering confined 
 to any geographical limits. It aims to encompass representatives 
 of practically every nation and race and people and language in 
 the world. It is not only a world-wide conference, but a Church¬ 
 wide conference also. It aims to embrace all those forms of organ¬ 
 ized Christianity which have at their centre allegiance to Jesus 
 Christ as the Saviour of the world. It is not to be, if its plans 
 carrv, a pan-Protestant conference, nor a pan-Catholic conference. 
 
 [ 23 ] 
 
It is to be pan-Christian. It is neither sectional nor sectarian nor 
 partial nor partisan in its conception. It seeks to be truly repre¬ 
 sentative of all Christendom, thoroughly ecumenical in its reach, 
 but without authority to legislate or to bind participating bodies. 
 It is a conference wherein no compromise nor embarrassment can 
 overtake any member, but which is nevertheless inspired by the 
 holy hope that it will prove to be a step toward the realization and 
 manifestation of corporate unity amongst all who profess and call 
 themselves Christians. 
 
 It is unnecessary to say that such a conference, unique in the 
 world’s history, sublime in its purpose, requires on the part of its 
 promoters abundant charity, wide sympathy, a capacity for dis¬ 
 covering spiritual wealth in unexpected quarters, an open mind 
 that seeks only the truth, a heart that loves the whole brother¬ 
 hood, a freedom from inherited pride and prejudice, and the cul¬ 
 tivation of a catholic and cosmopolitan temper. 
 
 On first thought the bigness of the plan seems to make it im¬ 
 practical, if not impossible. On second thought, however, it is its 
 very bigness which seems to make it possible and practicable. Its 
 wide scope lifts it above local difficulties. It lifts it above the spirit 
 of the age into the spirit of the ages. There is scarcely a nation 
 in the world to-day wherein a national conference for the same 
 purpose could take place. Political complications, educational 
 controversies, social inequalities between established and unestab¬ 
 lished Churches,—these and conditions such as these make na¬ 
 tional conferences on Faith and Order quite impracticable. But 
 a World Conference lifts the whole subject above those national 
 and artificial barriers that men erect between themselves ; it lifts 
 it above the realm of racial types and local phases; it lifts it 
 above the incidents and accidents and tragedies of history into 
 the clearer vision of the universality of Christ and the unity of 
 His Body, the Church. Multitudinous difficulties automatically 
 disappear as saints and scholars of many lands and Churches meet 
 to contemplate a world Saviour, saving a whole world, through 
 a world Church. 
 
 It is of the utmost importance that the world character of the 
 plan be kept in mind in such a local meeting as this. We repre- 
 
 [ 24 ] 
 
sent but one of many countries, and that one only in part. We 
 represent only a portion of the Christian world geographically 
 and ecclesiastically. It is of the essence of the proposed conference 
 that opportunity for participation not only in the conference, but 
 in the previous arrangements for it, shall be pressed home to every 
 part of Christendom. For this reason scrupulous care should be 
 exercised that a local gathering of this sort should not unwittingly 
 create a prejudicial atmosphere into which all other Christians 
 might hesitate to come. How often it has happened, dear brethren, 
 that you and I have been invited to take part in some movement, 
 toward which our sympathies inclined, but in which we could not 
 conscientiously join because certain premises and presuppositions 
 had unconsciously been built into the foundations. These diffi¬ 
 culties would not have existed if those who were invited to join 
 in the movement had also been asked to join in laying the founda¬ 
 tions. So it is with this movement which we are trying to launch. 
 Speaking for myself only, I am prepared to admit without any 
 mock humility, that, living as we do in more or less isolation in 
 our divided Christendom, I have probably acquired certain stereo¬ 
 typed habits of mind which make me incapable of reproducing 
 the mental habits and attitudes of many who are better Christians 
 than I am. Consequently I confess incompetence for laying the 
 foundations on which others are to be asked to build. All those 
 who are to be invited to take part in the conference should also be 
 invited to take part in the steps leading toward it. The Churches 
 of Sweden and Norway and Denmark and Russia and Germany and 
 England and Scotland and other lands; the missionary Churches 
 of Asia and Africa in their close contact with the non-Christian 
 world; the Roman Catholic Church, which knows no national 
 boundaries but which has such wide international power and in¬ 
 fluence; the ancient Churches of Asia Minor, whose conservatism 
 in the face of long-continued persecutions may enable them to 
 teach the world a great deal about the primitive contents of Chris¬ 
 tianity,— all these should have the privilege somehow of getting 
 in on the ground floor. Our task, therefore, as a sectional confer¬ 
 ence, is to do those things which we ought to do to further the 
 conference, and to leave undone those things which we ought not 
 
 [ 25 ] 
 
to do lest we encroach on the domain of others. So long as there 
 is a ray of hope, the ecumenical character of the conference should 
 be steadfastly maintained. 
 
 The point of contact in the proposed conference is belief in 
 Jesus Christ as God and Saviour. No other point of contact is 
 considered essential to the conference. No previous recognition, 
 on the part of any Church, of the claims or tenets of any other 
 Church, can be demanded, under the terms of the conference, as 
 a preliminary basis of negotiation. Each body comes into the con¬ 
 ference on the basis of its own estimate of itself, without the aban¬ 
 donment of any distinctive belief or differentiating principle. For 
 the purpose of the conference and as members of the conference, 
 all come in on the same level — the same lofty level of belief in 
 Jesus Christ. Everything else is subject-matter for conference. 
 
 The object of the conference is the study and discussion in the 
 spirit of love and forbearance, in personal eye-to-eye contact, of 
 the things in which Christians differ as well as the things in which 
 they are of one mind. Personal contact between representatives of 
 unlike groups is regarded as a fundamental element in the solu¬ 
 tion and removal of difficulties. 
 
 The hope of the conference is that personal contact, mutual 
 counsel, interchange of ideas, and united prayer will prove to be 
 a step toward unity. 
 
 The belief of those who are promoting the conference is that 
 the time is ripening for it, that world conditions demand it, and 
 that providential circumstances are compelling Christ’s followers 
 to draw together into compact unity and solidarity. 
 
 As we look out upon the world to-day we see it engaged in a 
 war of indescribable destructiveness. Nation is fighting against 
 nation, Christian against Christian, Catholic against Catholic, 
 Protestant against Protestant, culture against culture. It is a situ¬ 
 ation to make men and angels weep. Men are seriously asking 
 whether Christianity has failed. We answer, No. Christianity has 
 not failed, but our civilization is threatened, because, though it 
 contains many Christians, it is not corporately Christian. It is a 
 legitimate question as to whether a united Church might not have 
 preserved peace in the world. 
 
 [ 26 ] 
 
We look out upon the Christian Church to-day and, in spite 
 of its interior indestructible unity, we see it externally rent and 
 torn asunder, largely disintegrated and individualistic, unable 
 to mould the national conscience, or to influence the continental 
 mind, or to weave itself bodily into the warp and woof of our civ¬ 
 ilization. One does not have to deny the contribution which each 
 Church has made to the totality of Christian experience; one does 
 not have to deny the religious values for which each Church has 
 stood; one does not have to deny these things in order to affirm 
 that isolation and separation and disintegration are imperilling 
 the power of the Church of Jesus Christ. 
 
 A bleeding world and a bewildered Christendom are crying 
 aloud, How long, O Lord, how long, until Peace be established 
 amongst the nations and Unity be realized between the Churches ? 
 The world-wide, Church-wide conference is an attempt at an ad¬ 
 vance toward a world need and the fulfilment of a world prayer. 
 
 In the face of world conditions to-day, in the face of religious 
 conditions to-day, does any Christian dare or care to stand aloof 
 from a movement so full of mutual trust and confidence, so 
 considerate in matters of conscience, so charged with loyalty to 
 Christ and His Church? 
 
 [ 27 ] 
 
The Publications previous to this were: 
 
 1. Report and Resolution of the Protestant Episcopal Church sug¬ 
 gesting the Conference, and Report and Resolutions of the Na¬ 
 tional Council of the Congregational Churches of the United 
 States looking to Reunion with the Protestant Episcopal Church. 
 
 2. Report and Resolution of the Protestant Episcopal Church sug¬ 
 gesting the Conference. 
 
 3. Report of April 20, 1911, of the Committee on Plan and Scope 
 of the Commission of the Protestant Episcopal Church. 
 
 12. The World Conference and the Problem of Unity. By the Rev. 
 Francis J. Hall, D.D. 
 
 13. Letter to the Council of the Old Catholic Churches in Europe. 
 
 14. An Official Statement by the Commission of the Protestant Epis¬ 
 copal Church. 
 
 15. Prayer and Unity. 
 
 16. Questions of Faith and Order for Consideration by the Proposed 
 Conference. By the Rt. Rev. A. C. A. Hall, D.D., Bishop of Ver¬ 
 mont. 
 
 17. A Bibliography of Topics related to Church Unity. By the Rev. 
 F. J. Hall, D.D. 
 
 18. Unity or Union: Which? By the Rt. Rev. P. M. Rhinelander, 
 D.D., Bishop of Pennsylvania. 
 
 19- The Conference Spirit. 
 
 20. The Manifestation of Unity. By the Rt. Rev. C. P. Anderson, D.D., 
 Bishop of Chicago. 
 
 21. List of Commissions appointed up to October 22, 1915. 
 
 23. Report to the General Convention of 1913 of the Protestant Epis¬ 
 copal Chui’ch by the Commission appointed by that Church. 
 
 24. A Fii’st Preliminaiy Conference. 
 
 25. Report of the Committee on Church Unity of the National Coun¬ 
 cil of Congregational Churches, 1913. 
 
 26. A Woi'ld Movement for Christian Unity. By the Rev. Lefferd M. A. 
 Haughwout. 
 
 27. Second Meeting of the Advisory Committee. Report of the Second 
 Deputation to Great Britain. The Call for a Truce of God. 
 
 28. The Object and Method of Conference. 
 
 29. A Manual of Pi'ayer for Unity. 
 
 Numbers J/.-11, inclusive, and, 22 are translations of Number 2 into Mod¬ 
 ern Greek, Latin, Italian, Russian, Swedish, German, French, Dutch and 
 
 Spanish. 
 
 [ 28 ] 
 
PRAYERS 
 
 The following are the Prayers which have been suggested for Pub¬ 
 lic and Private Use. They may be obtained, printed on a card, in 
 any quantity, on application to the Secretary, Robert H. Gardiner , 
 Post Office Box 1153, Gardiner, Maine, U.S. A. 
 
 PRAYERS FOR THE PEACE AND UNITY OF THE CHURCH 
 
 O LORD Jesus Christ, Who saidst unto Thine Apostles, Peace I 
 leave with you, My peace I give unto you; Regard not our sins, 
 but the faith of Thy Church, and grant her that peace and unity 
 which is agreeable to Thy will, Who livest and reignest God for ever 
 and ever. Amen. 
 
 O GOD of Peace, Who through Thy Son Jesus Christ didst set 
 forth One Faith for the salvation of mankind; Send Thy grace 
 and heavenly blessing upon all Christian people who are striving to 
 draw nearer to Thee, and to each other, in the unity of the Spirit and 
 in the bond of peace. Give us penitence for our divisions, wisdom to 
 knoAv Thy truth, courage to do Thy will, love which shall break down 
 the barriers of pride and prejudice, and an unswerving loyalty to Thy 
 Holy Name. Suffer us not to shrink from any endeavor, which is in 
 accordance with Thy will^ for the peace and unity of Thy Church. 
 Give us boldness to seek only Thy glory and the advancement of Thy 
 Kingdom. Unite us all in Thee as Thou, O Father, with Thy Son and 
 the Holy Spirit, art One God, world without end. Amen. 
 
 O LORD Jesus Christ, look with pity, we beseech Thee, upon Thy 
 Church weakened and hindered by differences and divisions; 
 bless the effort to bring together in conference all who confess the 
 faith of Thy Holy Name, Who livest and reignest with the Father 
 and the Holy Ghost, God, for ever and ever. Amen.