n f^ -'^r ^: "f L I E) R.ARY OF THE U N I VLR.SITY Of ILLINOIS IB COERESPONDENCE BETWEEN MEMBEES OF THE ANGLO -CONTINENTAL SOCIETY AND (1) OLD CATHOLICS, (2) ORIENTAL CHURCHMEN. WITH AN APPENDIX, CONTAINING ARTICLES AGREED TO AT THE CONFERENCE OF BONN, HELD SEPTEMBER 14, 1874. EDITED BY THE RKV. FEEDEEICK MEYEICK, M.A., SECRETARY OF THE SOCIETV. HontJon : RIVINGTONS, WATERLOO PLACE, UIGH STEEET, \ TEINITY STREET, i3D]cforu. I Camljririgc. 1874. CORKESPONDENCE, &c. PAGE I. Rev. G. E. Broade and Herr Wiilffing 5 II. Tlie President and Secretaries of the Anglo-Continental Society.. G III. The Bishop of Winchester and Professor von Scliulte 8 IV. Dr. von Dollinger and Rev. F. Meyrick 13 V. Rev. F. Meyrick and Professor Mayor and Professor Langen . . . . 29 VI. Pastor Rol and Rev. F. S. May 32 VII. Rev. F. Meyrick and Professor Friedrich • . . 32 VIII. Professor Messmer and Professor Mayor . . . . 44 IX. Bishop Reinkens and Professor Mayor .. , 45 X. The Archbishop of Syros and Rev. F. Meyrick 47 XI. Colonel Kireef and Rev. F. Meyrick 53 XII. Rev. C. G. Curtis and tlie Z?^5anfi5 57 XIII. The Bishop of Lincoln and Professor Cornelius 60 XIV. Comparative Statements of Doctrine 63 APPENDIX. XV. Conference of Bonn — Articles agreed to .. 68 B 2 ,--s COKRESPOXDENCE BETWEEN MEMBERS OF THE ANGLO CONTINENTAL SOCIETY AND (1) OLD CATHOLICS, (2) ORIENTAL CHURCHMEN. Corns|K)n(Uiico 1h twccn tlic liev. (i. E. Broa^lo, Corrt*«i)on(ling SecnUiry of tho Angli>-('«uitiiKiitul S<*cicty, nml Ilurr Wiilrtiiig, PreKi«liiit of tho Central Old Catholic Committoo for Kliiuclaud uiid Wci»tplialia : — From Rev. G. £. Bboade to Hbrr Wulfkin.). DCawKLiiour, April G, 1S7'2. HoNOUKED Sir, — In Oiikin^ y<»ur acoeptmicc i.f the pamjihletH forwardtnl hcicwith, j>onuit me further to cxplaiu iu few worda the •lijtt.t which I have in view. The meiiilx'rs of tho Anglican Church regani with tho dcopost interest and warnie«t sympathy the struggle now gi»ing on in (Jormany against the attempt t*^ fasten the yoke of Papalism on Catholic intelligence and knowledge. They desire to s«.*e in it, as lias l»een the case in England, the germ of a movement which shall result iu deliverance from Romanism, luid in the building up of a national Church on the ground of a primitive and Catholic faith. They believe that the course of their owu Reformation in the six- teenth century is much misunderstood on the Continent, and that their claim to hold the true Catholic doctrine is therefore ignored. The Anglo-Continental Society (a pi*o8pectus of which I inclose) has been ebtablishtnl for the purpose of spreading the knowletlge of t lie d«xrtriues and ritual of the Anglican Church through tho writings f her diviucs and exti-acts from her Liturgy. As Corresponding Svvrotary of this Society, I beg to ask your careful perusal of the l^Kiks I have the honour herewith to send you. I shall have tho u'reatest pleasure iu also forwarding you any other work on the Society's list. Our object will not be misunderstood. We do not in any wise aim at making proselytes; we aim rather at exhibiting our faith as that of true Catholics, purified from the corruptions which long periods of papal darkeuiugs have added to the ** faith once delivered to the saints." As such we hope one day to be able to hold out the right hand of fellowship to reformed Catholic Germany, and so help to cai-ry out the programme which the honoured apostle of tho Old 6 CORRESPONDENCE. Catholic movement, in liis address at Mimicli lately, laid down as the mission of the united i^eople, namely, "the reconciling and re- uniting of the divided Church," by making the theology of the future the " theology of the eirenic." We may not be able to work together yet in the same way ; but we hope that you can at least join with us, members of the Anglican Church, in the offering of daily prayer for the peace, honour, and unity of the one holy Catholic Church, the mystical and undivided Body of Christ. I have the honour to be, with the greatest respect. Yours faithfully, G. E. Beoade, M.A., Priest of the Anglican Church in Dilsseldorf. From Here Wulffing to Rev. G-. E. Broade. Cologne, April 10, 1872. Reverend Sir, — I have read your valued letter with pleasure and especial satisfaction, and I thank you for the books you sent to me ; these I will submit to a thorough examination. At present permit me to say that our final object is to bring about a reconciliation and approximation of the divided Christian Churches in this manner, by the re-establishment of the old faith, without those adulterations which in the course of ages it has received through Papalism. With this object we stretch out our brotherly hand to the members of the Reformed Churches of our German Fatherland and of the Anglican Church. Our aim is the highest which man can propose, and we hope therefore confidently for the co-operation of all those who worship God in spirit and truth. It would be to me most agreeable if opportunity were afforded us of entering into commimication with prominent men of the respected Anglican Church, the more so, as in the end of September a general meeting of all Old Catholic bodies will take i^lace in Cologne. Accept, Rev. Sir, the assurance of my esteem and respect, WiJLFFING, President of the Central Committee for the Old Catholic Movement in Bhineland and Westphalia. II. Circular letter addressed by the President and Secretaries of the Anglo-.Contincntal Society to thirty of the chief leaders of the Old Catholic Movement : — Talace, Ely, England, Nov. 20, 1872. Honoured Sir, — We have requested Herr Mayer (of Cologne) to forward to you, in our Ijchalf, twenty-six small volumes of publica- tions, which have been issued by the Anglo -Continental Society, for CORRESPONDENCE. 7 the purpose of manifesting to such as yourself what are the prin- ciples and doctrines and practices of the Church of England, and what position she holds in Christendom. "We feel assured, honoured Sir, that you will kindly accept these volumes at our hands, and that you will not misunderstand our motives in sending them to you. You know how much we sympathise with the Old Catholic move- ment, in which God has given you grace to take your part, and we wish to offer a token of respect to yourself, and to show you, by means of the publications aforesaid, how earnestly the Church of England seeks the unity of the Catholic Church on the basis of the once- delivered and unchanging Truth revealed in the Holy Scriptures and maintained and witnessed to by the Primitive Church. Praying God that He may make the Old Catholic movement con- ducive to the maintenance of truth and the restoration of unity, and commending the Church of England to your prayers and sympathies, we remain, honoured Sir, Your faithful servants in Christ, Edward Harold, Bishop of Ely, President of the Anglo- Continental Society. Frederick Meyrick, C. A. Hervey, Secretaries. Together with a German version of the above letter (executed by Chris. Benson, Esq., Secretary for Germany), a copy of each of the following publications was forwarded : — Latin. — Prayer Book of the English Church. Cosin, On the English Church. Beveridge, On the Consent of the Church. Andrewes' Devotions, Part II, Anglican Reply to Pope Pius IX. Andrewes, On the Primacy. Andrewes, On the Old Catholic Faith. Bishop of Lincoln's Reply to Invitation to Cologne. German. — Cosin, &c.. On the English Church. Bishop Wilberforce, On the Immaculate Conception. Meyrick, On Papal Supremacy. Bingham's Friendly Word. Kitchin, On the Prayer Book. French. — Doctrine of the Church of England on the Sacraments. Oldknow's Yalidity of English Orders. Massingberd's History of the Reformation. Extracts from the Articles and Canons. Bishop Jebb, On the Character of the English Church. Bishop Wilber- force, &c.. On the English Reformation. Bishop of Lincoln's Theo- philus. Archbishop Wake's Correspondence with Dupin. Lambeth Encyclic. English. — Langdon's Catholic Reform Movement in Italy. Cor- respondence of Drs. Biber and Michelis. Conference of the Archbishop of Syros and the Bishop of Ely (Winchester). COERESPONDENCE. III. Correspondence between the President of tlie Anglo-Continental Society and Professor von Scliulte : — From the Bishop of Winchester to Professor von Schulte. Nov. 16, 1873. Honoured Sir, — We trust that you will pemiit us to send to you a token of the sympathy that, as members of the English Church, we feel for the Old Catholics of Germany. We know well that you do not require the aid of others in carijing on the good work which God has put it into your hearts to do, but we believe that ever so slight a token of our readiness to come to your help as brother Christians will not be imacceptable to you. You will, we trust, recognise in it something of the spirit of those primitive times which both you and we place before ourselves as our model. For even St. Paul " rejoiced in the Lord greatly " for " the care " of him that the Philippians showed in his necessities. (Phil. iv. 10.) He had " learat in whatsoever state he was, therewith to be content" (iv. 11) ; he "knew how to suffer need" (iv. 12), he "could do all things through Christ which strengthened him " (iv. 13) ; and yet he tells the Philippians that "notwithstanding, they had done well in com- municating with him in his affliction" (iv, 14). And he seems to have had a peculiar affection to the Philippians, because " they com- municated with him concerning giving and receiving " (iv. 15), because "in Thessalonica they sent once and again unto his ne- cessity" (iv. 16), and at Corinth " that which was lacking to him the brethren which came from Macedonia supplied." (2 Cor. xi. 9.) We thank God that you are not in the same temporal strait that St. Paul was when he thus wrote. We heartily congratulate you on your claim to support having been acknowledged by the State. But we believe that you have many objects for which some pecuniary aid will not be useless, and at any rate we feel that you will kindly accept our little offering, in the same spirit in which it is made, as a proof both to you and to ourselves that we regard you as brothers in Christ ; for " Ave being many are one body in Christ, and every one members one of another " (Rom. xii. 5) ; and " whether one member suffer, all the members suffer with it ; or one member be honoured, all the members rejoice with it." (1 Cor. xii. 26.) We have sent 1001. sterling to Mr. Jonas Cahn, 855, Weichser Hof, Bonn, and have instructed hiui to deliver it to you on your ap- plication. We hope after a time to be able to make a further offering of the same amount. We shall feel grateful to you if you will kindly j)lace this sum in the hands of the Central Old Catholic Committee, to be disposed of by that committee in whatever way seems best to it. We in-ay earnestly that God will bless all the means taken to CORRESPONDENCE. 9 advance your lioly cause, which we believe to be the cause of the Catholic Church; and as we commend you to the great Head of the Church in our prayers, so we earnestly entreat your prayers for your brethren in England. I am, your faithful brother in Christ, E. Hakold Browne, Bishop of Winchester. From Peofessoe. von Schulte to the Bishop op Winchester. ^ Bonn, le 26 Novembre, 1873. Reverendissime Eveqhe, — Yotre Grandeur a daigne m'a- dresser une lettre vraiment apostolique en date du 16 du mois courant, dans laquelle elle a eu la bonte de m'aviser que lOOL out ete mises a ma disposition chez Mr. Jonas Cahn, a Bonn ; j'ai re9u la somme en donnant quittance. Les sentiments de chaiite chretienne, avec lesquels votre Grandeur accompagne la notification de ce don, autant considerable que tendre, nous ont touches profondement. Ce serait affaiblir vos mots excellents, si je voulais tacher d'en exprimer la vive impression faite sur nos cceurs. !N"ous y voyons la pleine preuve de cet amour que votre Grandeur dessine par les paroles de I'Apotre, amour prouvant, en meme temps, et le vrai desir des donateurs de realiser I'union entre votre ]5glise et la notre, et le veritable fondement d'une telle union, c'est-a-dire I'amour du prochain comme effet de I'amour de Dieu. Mgr. Reinkens m'a charge d'offrir a votre Grandeur et aux autres Eveques reverendissimes et a tons les membres de votre Societe I'assurance de sa haute veneration et de son amour reciproque ; agreez, Reverendissime Eveque, en son nom, en celui des membres de la Representation Synodale et specialement en mon nom I'expres- sion de la gratitude la plus sincere et la plus devouee. Que le bon Dieu benisse votre Gi*andeur et la bonne ceuvre qui lui doit tant ! Nous acceptons de bonne foi et d'un coeur plein d'amour le don precieux, esperant qu'il portera de bons effets d'autant plus qu'il vient d'une source eminemment chretienne. Pour satisfaire aux intentions exprimees dans I'Appeal,^ nous profitons de la permission donnee dans la lettre du 16 Nov. en des- tinant la somme de 50Z. aux communes qui n'ont pas les moyens necessaires pour suffir aux besoins du culte; 30Z, pour aider des pretres se trouvant en etat de besoin ; 20Z. poiu' les etudiants de theologie, dont 3 nous viennent d'Allemagne (4 en outre nous viennent de la Suisse). Quant a I'achat de Bibles I'agent general a Berlin nous a fait des propositions les plus f avorables ; tons seront en etat d'acheter a un prix minime une traduction allemande (Kistemawer) approuvee. ^ Appeal on behalf of the Old Catholic Movement in Gennni'/ and Else- u-here. By the Old Catholic Correspondence Committee of the Auglo-Oonti- iiental Society, prepared by the late Rev. G. E. Biber, LL.D. RivingtoDs, liondon. 6d. 10 CORBESPONDENCE. Que voire Grandeur soit persnadce qne nous avons fait et ferons le meilleur usage de ce qui est donne dans un esprit aussi dcsinteressc. Permettez, Monseigneur, que j'envoie les actes du Congrcs do Constance comme un i3etit signe de la liaute veneration de tons mes confreres et amis. Les commissions speciales a nommer pour I'affaire de Tunion n'ont pas encore ete composees, a cause des correspondances neces- saires et des travaux occasionnes par la reconnaissance de I'eveque Reinkens ; j'espere pouvoir annoncer en x^eu de temps la constitu- tion definitive pour qu'alors nous puissions commencer le travail. En renouvelant les sentiments de gratitude, je vous prie d'agreer les expressions de parfaite estime et de veneration profonde, avec lesquelles je suis de Yotre Grandeur, le plus devoue serviteur, Dk. von Schulte, Conseiller de Justice intime et Professeur de Droit. From Professor von Schulte to the Bishop of Winchester. ^ Bonn, le 1 Decembre, 1873. E/EvliRENDissiME EvEQUE, YoTRE GRANDEUR, — J'ai I'lionneur de communiquer a votre Grandeur que le conseiller du regne, Mgr. von Dollinger, ayant declare qu'il est pret a recevoir toutes les lettres concernant I'affaire de I'union avec I'Eglise Anglicane et a J repondre mais que son age et ses affaires ne lui permettent pas de prendre I'initiative, la representation synodale a constitue un sous- comite pour cette union, forme de MM. von Dollinger, Prof. Dr. Friedrich, Prof. Dr. Messmer, a Munich. Etant charge de faire part de cette resolution a votre Grandeur, je lui demande devotement d'adresser toutes les lettres, questions, etc., a Dr. von Dollinger. Nous esperons que la correspondance commencera bientot et aura le meilleur effet. Agreez, Monseigneur, les respects les plus humbles de Mgr. I'eveque Reinkens, de tons les autres niembres, et de nioi- meme, qui suis, avec I'expression de la jdIus haute estime et venera- tion de Votre Grandeur, le plus devoue serviteur, Dr. von Schulte. From the BisHOP OF Winchester to Professor von Schulte. Dec. 6, 1873. Honoured Sir, — I rejoice to hear that the venerable Dr. von Dollinger is able to undertake the task of examining into the question of union with the Anglican Church, and that so influential and able a sub-committee has been appointed to co-operate with him. We have already formed the committee of the Anglo-Continental Society, which has occupied itself many years in endeavouring to promote the intercommunion of Churches and the imion of Christians on the basis of the faith and discipline of the primitive Church. I CORRESPONDENCE. 11 will now ask my brother the Bishop of Lincoln, the E-ev. Prebendary Meyrick, secretary of the Anglo-Continental Society, the Rev. Pro- fessor Mayor, secretary of the Society for Germany, and the Rev. Dr. Biber, one of the secretaries of a committee of the Society, to co-operate with me in carrying on a correspondence with Dr. von Dollinger, Professor Friedrich, and Professor Messmer. Be good enough to let letters be addressed to the Rev. Frederick Meyrick, Yilla Alexandra, Torquay, who has the honour of a personal acquaintance with Dr. von Dollinger. I beg to thank you for your letter of November 26th, and request you to offer to Bishop Reinkens and to receive yourself the assurance of my best respects and regards, with which I am, honoured sir. Your faithful Servant, E. Harold Browne, Bishop of Winchester. P.S. — I beg you to be good enough to communicate the contents of this letter to Dr. von. Dollinger. From the Bishop of Winchester to Professor von Schulte. Winchester House, St. James' Square, London, Faster Monday, April 6, 1874. Honoured Sir, — We have now the pleasure of forwarding to you the second half of the contribution which the Old Catholic Central Committee has kindly allowed us to offer, as a token of the sympathy which we as English Chiirchmen entertain for you our German brethren in your brave struggle for the faith. We have requested Mr. Jonas Cahn, 855, Weichser Hof, Bonn, to deliver to you lOOZ. on our behalf, which, as before, we will ask you to be good enough to place in the hands of the Central Committee, to be dis- posed of in whatever way may seem best to it. We noticed with pleasure the friendly reference to our previous offering which appeared in the Deutsclier Merhur. We pray God to supply your necessities, temporal and spiritual, and to guide you by the Spirit of Wisdom, so that you may in all things fulfil His will in the performance of the great work to which we trust that He has called you for the purification and re-union of His Church. The correspondence with Dr. von Dollinger, Friedrich, and Messmer, proposed in your letter of December 1, 1873, has been entered into by us. Assuring you of our prayers in your behalf, and inviting yours, in return, for us, I am, your faithful Brother, E. Harold Browne, Bishop of Winchester. 12 COllllESrONDENCE. From Professor von Schulte to the Bishop of Winchester. Berlin, le 19 Avril, 1874. Rf:vi<:RENDissiME EvEQUE, MoNSEiGNEUR, — J'ai re9U la lettre que voire Grandeur a daigne m'adresser en date du 6 de ce mois, et j'ai envoye a M. le professeur Knoodt la quittance pour recevoir la somme de cent livres sterlins cliez Mr. Jonas Oahn. La somme sera dcpensee de la meme maniere que la precedente ; je prendrai la premiere occasion d'en faire mention dans le Deutscher Merlmr. Agreez, Monseigneur, de nouveau, de ma part et de celle de tons mes coreligionnaires, I'expression la plus vive de la gratitude infinie envers votre Grandeur et tons ceux qui ont contribue d'une maniere si chretienne et magnanime a pourvoir aux besoins. Nos affaires vont bien en Prusse et a Bade. Des I'automne nous avons gagne six pretres et plusieurs autres vont se declarer publiquement : les etudiants en tbeologie sont au nombre de 11. Le refus de M. de Lutz, de reconnaitre I'eveque, sans une loi, ne m'a pas f rappe, car on pouvait s'y attendre. J'espere que cet effet aura une bonne influence sur le mouvement en Baviere; on j est maintenant force de faire des progres. Dans le Deutscber Reicbstag, dont je suis membre, nous entrerons apres-demain dans les debats sur le projet de loi concernant I'em- pecbement de I'exercise illegal des offices ecclesiastiques. 1\ s'y elevera un orage; je me suis propose d'etaler le systeme de I'ultra- montanisme. Dans buit jours j'espere retourner a Bonn; alors je pourrai m'informer dans les questions d'union. Les affaires parle- mentaires ont occupe tout mon temps des le commencement de fcvrier. Le procbain numero du Deutscher Merhur donnera une critique du vote bavarois concernant la reconnaissance de Mgr. Reinkens ; auquel j'ai communique les saluts de votre Grandeur. Me recommandant a vos prieres, je vous prie d'agreer les expressions les plus sinceres de la plus baute estime et reverence, avec lesquelles je suis de Votre Grandeur, le plus devouc serviteur, Dr. von Schulte. Extract from the Deutscber Merkur, Feb., 1874. Tbe Englisb Cburcb follows our writings witli sympatby and love. Tbc work of coming to an understanding witb bcr (Avbicli may God bless!) bas now been begun by tbe appointment of a committee nominated witb tbe special purpose of taking it in band. Practical proof of neigbbourly love bas been already given lis bere by ber means. Already gifts bavc flowed to us from England as well as from America (of wbicb at tbe proper time an account will be given) for tbe support of our oppressed clergy, and to belp us in tbe main- CORRESPONDENCE. 1 3 tenance of students, in which up to this time we have been left entirely to our own means. These gifts are the nobler, as no con- ditions are attached which can hinder us in any way from regarding them otherwise than as pure gifts of love. May the All Good give His rich blessing on these noble disinterested gifts ! IV. Correspondence between the Secretary of the Society and Dr. von Dollinger, containing a statement of the teaching of the Angli- can Communion made to an Old Catholic Committee consisting of Professors von Dollinger, Friedrich, and Messmer, by the Secretary of the Society, in behalf of a Committee consisting of the Bishops of Winchester and Lincoln, Professor Mayor, Dr. Biber (until his decease), and himself. Letters of Rev. F. Meyrick to Dr. von Dollinger. YiLLA Alexandra, Torquay, England, Dec. 11, 1873. My dear Dr. von Dollinger, — I have been very thankful to learn from Prof, von Schulte's letter to the Bishop of Winchester that you and Profs. Friedrich and Messmer have consented to form a committee to consider the relations between yourselves and our- selves. The Anglo-Continental Society has in a humble way been at work in the field of promoting intercommunion for now nearly twenty years, having been established soon after my return from Spain in 1853. The Bishop of Winchester has determined that the committee of the Society will be the best body, on our part, to which to refer questions that may arise, and he has asked the Bishop of Lincoln, Prof. Mayor (Cambridge), Dr. Biber, and myself to co- operate with him in corresponding with yourself and Professors Friedrich and Messmer, and he asks that communications on your part may in the first place be addressed to me. May God grant that good results may follow to both of us — Old Catholics of Germany, and English Churchmen, who are the Old Catholics of England ! I suppose that the first point on which it is necessary that we should be agreed, as a preliminary, is that neither you nor we have forfeited our membership in the Church Catholic by the Bishop of Rome having separated himself from us. In other words, that we are not schismatics from the Unity of the Church, whatever our rela- tions may be with Rome. I therefore send two publications which I submit to your judgment on this point — one written in the 17th cen- tury, by Bishop Andrewes, De Primatu Sedis Romance, and one in the present century, L'Eglise Anglicane n'est point Schismatique, by 14 CORRESPONDENCE. my late brotlier (wlaose acquaintance you have made in the Prac- tical Worhing of the Church of Spain^) I quite anticipate an agree- ment on tliis iDoint, II. Dec. 18, 1873. Last week I sent you two treatises stating tlie position of the Church of Enghind in respect to the charge of schism. If com- munion under all circumstances with the Bishop of Rome is a necessity, then we (and you) are schismatics; otherwise not. I quite believe, as well as hope, that on this point there will be no difference of opinion between yourself and Professors Friedrich and Messmer, judging from an Old Catholic point of view, and our- selves, judging from an Anglican standpoint. I shall trust to hear that there is nothing in L'Eglise Angllcane n'est point Schisma- tique, and De Primatu Sedis Bomanoi, that you take objection to. I now send you a copy of Bishop Andrewes' Preces Privatce, in three parts, in order that by them you may see what is the faith of an English Churchman as he exhibits it in his addresses to God, and what is the spiritual life of the English Churchman, I think that ' These words have reference to the following letter received from Dr. von Dollinger a few weeks previously : — Eeichenhall, Sept. 1, 1873. Rev. and dear Sir, — When the most welcome gift of your book on Spain arrived, I could not write immediately to thank you, for it was on the eve of my leaving town. I have now found leisure to read it through, and the result is, that I have rarely met with a book written with such a spirit of thorough fairness and justice, besides its being full of solid information, and such information as I was particularly anxious for. The present disorganised and anarchical state of Spain goes far to confirm your estimate of twenty years ago. I think it is one of the most interesting historical problems— a problem which occupies incessantly my thoughts — by what means and operating causes the moral and political collapse, and, as it were, bankruptcy, of a nation so gifted and once so prosperous and powerful has been brought about. Doubtless religious corruptions and a great perversion of moral prin- ciples have a great deal to do with this phenomenon. I see and hear that the important question of Confession is still occupying the minds and dividing parties in the Church of England. It is a pity that a good nnd complete history of Confession, representing its development and vicisiiitudes in the progress of centuries, has not yet been written, neither in England, nor in Germany, nor elsewhere. It is true that it would be a very difficult task, which few living persons could undertake. If I had to give advice, I would say. Try to avoid as well the Scylhi of Calvinism as the Charybdis of Jesuitical Romanism ; but this, iu order to be more than a phrase, would require a great detail of explanations. With my earnest wishes for your health, and my hearty thanks for your kindness, Believe me to be, my dear Meyrick, Your (sincere friend and obedient servant, I, DtiLLINGER. COERESPONDENCE. 15 you are aware that Family and (I tliink) written Private Prayers are more common in the English Church than elsewhere — perhaps owing to our not reciting the Breviary with the same frequency as yourselves, and not spending so much time in prescribed devotion in Church. Bishop Andrewes' Prayers are those which are used more frequently perhaps than any others in the English Church, and therefore from them you can judge of the Church, not in its con- troversial but in its spiritual aspect. The pages that I have marked, in Parts I. and III. especially, show what our faith is, such as we confess it and profess it to God, with nothing in view but God, and God's truth and love. That you may see that there is nothing singular and peculiar to Andrewes in these prayers, I will send to you in the course of a few days two more books of devotion by bishops of the English Church — Bishop Ken's Divine Love, and Bishop Wilson's (of Sodor and Man) Sacra Privata. The two last are in Italian, but I believe that this makes no difference to you. I trust that you will be able to inform me that you and your two colleagues find nothing in these Prayers to take objection to. And if this be so, much of our work will be done ; for where there is a unitas orandi there will soon be a unitas credendi et docendi — which blessed consummation may God hasten ! III. Jan. 1, 1874 Let me begin to-day by first wishing you and Professors Friedrich and Messmer every good wish for the new year. I have placed before you the question of schism, and have exhibited to you the spirit of the English Church, and the faith of its mem- bers, as shown uncontroversially in the approved books of private devotion commonly used among as. I now send you short state- ments of the position of the Church of England more dogmaticalhj enunciated. For this purpose I select, in addition to our Prayer Booh (a Latin copy of which I will have sent you) the following : — 1. Our Doctrine on the Sacraments and Sacramental Ceremonies, ex- tracted from the Prayer Book (in French). 2. Extracts from, our Canons (in French). 3. Bishop Andrewes' The Old Catholic Faith recovered by the English Church (in Latin). 4. Bishop Cosin's Religion, Discijpline and Rites of the English Church (in Latin). 5. Bishop Pearson's Credenda (in Italian). 6. Bishop Jebb's Character of the English Church (in French). I send you them by the same post as this letter. I believe that in these dogmatic statements of the faith and position of the English Church you will find nothing essentially contrary to your own tenets. It is not to be expected that there should be exact agreement on all points. But in principle I believe 16 CORRESPONDENCE. tliat we shall find ourselves agreed. You will see that we hold that the faith is contained in the Holy Scriptures ; and that these Holy- Scriptures receive their interpretation, when difficulty of understand- ing their purport arises, from the constant tradition of the Church — not a mere local tradition, nor one that is confined to one age, but that which is, in St. Yincentius' words, ssmi^er, ubique, ah omnibus. We do not, you will see, believe in any infallible mouthpiece of the Holy Spirit speaking, as God, in these latter days. But we pay respect to the authority both of the existing Church and of the Church of past ages, and more especially of antiquity — not excluding, however, the aids of learning, study, research, thought, prayer — in order that by them we may be assured of the true meaning of the Holy Scriptures — to which, when once found, we implicitly bow. On the one side is the Ultramontane theory of a living infallible voice, on the other the ultra-Protestant theory of the Bible inter- preted by the faculties of the individual, unaided, except by prayer. Between them is the Anglican and (is it not ?) Old Catholic theory of the Bible interpreted, where interpretation is wanted, by the witness of the Church as exhibited in the annals of her history. If we are agreed here we are united in principle, and we may be patient over some differences of doctrine in detail — differences which may be explained by theologians, or borne with as between brothers. IV. Jan. 16, 1874. The purpose of my last letter was to exhibit to you the Faith of the English Church, and more particularly our Rule of Faith, which I defined as the Holy Scriptures interpreted by Catholic tradition, enshrined in and witnessed to by the historical monuments of the Church — more especially those of primitive times. I send a short Latin treatise and sermon by Bishop Beveridge, On the Consent of the Church, explanatory of what we mean by *' Catholic consent," and a sermon preached by me seven years ago before the University of Oxford on the respective claims of The Bible, the Church, and Con- science to be our final appeal court. These will, I hope, further illustrate the point. I send you and your brother professors the following also : — ■ 1. Bishop's Woi'dsworth's Theophilus Anglicanus (in French). '2. A treatise on The Holy Catholic Church, by Archbishops Usslier and Bramhall, and Bishops J. Taylor, Feme, Pearson, Bull, and Doctors Hooker and Jackson (in Italian). 3. An article of mine on TJte Church, wi-itten for Dr. Smith's Dictionary of the Bible (in Italian). These three little works will exhibit to you our conception of the Catholic Church. You will see, as you know already, that we do not confine the idea of a Catholic Church to any one section of it at present existing — Eastern, "Western, Northern, Southern, Greek, Latin, Teutonic. We hold that the body of the Universal Church is CORRESPONDENCE. 17 composed of all tlie baptized wlio have not been cut off from Christ, the Head, by apostasy. That this body is through the sins of men now divided into communities, some more, some less faithful — some more, some less corrupt— some more, some less conforming to the right model of Church discipline and government — some more, some less abiding in holiness and righteousness of life ; and yet none cut off utterly from the body of the Church except by apostasy (on which should follow excommunication, made by the authority of the Universal Church, if such authority could be now exerted). We believe that the members of the one, though divided, Church are grouped under the headings of (1) Oriental Christians, (2) Roman Catholics, (3) Old Catholics, (4) Anglicans, (5) Protestants. Our own position is one that we regard as both Catholic and Protestant — Catholic, as maintaining the whole of the Christian revelation, the true faith with right discipline; Protestant, as negativing all additions which corrupt that faith, or overthrow primitive discipline. We will never give up the first of these characteristics, that is, our Catholic character : and while Christendom is what it is, we cannot and may not give up the second — our Protestant character. But we long earnestly for the day, if God should ever vouchsafe it to us, when, the cause of our Protestantism being removed by the abolition of Papal innovations, we may unite with our brother Christians in the pure primitive Catholicism which was the faith of the early Church. V. Feb. 3rd, 1874. On the subject that I specially dealt with in my last letter — the nature of the Catholic Church — I forward you one more pamphlet, a sermon by Dr. Kay, lately Principal of Bishop's College, Calcutta. On the Unity of the Church (in Italian). To illustrate further the general subject of the dogmatical teaching of the Church of England, I add the following publications to those already sent. 1. The Encyclic of the Anglican Bishops assembled at Lamheth in 1867 (in German). 2. A Descriptive Commentary on our Prayer Booh, by the Rev. G. W. Kitchin, a chaplain of the Bishop of Chester (in German). 3. A similar work by the present Anglican Bishop of Jamaica (in Italian). 4. A Conference held at Ely between the Archbishop of Syros and the Bishop of Winchester on the points at issue between the Eastern Orthodox Church and the Church of E^igland (in English). 5. A pamphlet written by the Right Rev. A. C. Coxe, Bishop of Western New York, On the Mistakes regarding the Anglican Com- munion, which are commonly found in the less instructed and more Ultramontane Roman Catholic writings (in French). I have also desired that there may be sent to you from Italy (I have not copies in England) a copy of A Comparison of the c Ig CORRESPONDENCE. Doctrines of the Church of Borne and of the Church of England, by the Rev. H. B. Swete, Fellow and Tutor of Caius College, Cambridge, (in Italian), and a book of tlie same nature called A Roman Catechism with a Catholic Reply, written by an English Clergyman (in Italian). These will be sufficient, I think, with those already sent, to exhibit to you the doctrinal position occupied by the Church of England on all the essential points of her faith. VI. Feb. 26, 1874. My letters have dealt with — 1. the question of Schism ; 2. the Spirit of the Church of England ; 3. the Rule of Faith as maintained by her ; 4. the Nature and Constitution of the Church as conceived by her ; 5. her Dogmatical Teaching (further illustrated). I now come to the character of her Reformation. In order to exhibit this I send you three books — 1. The Principles of the English Reformation, by living and lately deceased members of the Church of England (in French). 2. Historij of the Reformation in England, by the late Rev. F. C. Massingberd, Chancellor and Canon of Lincoln (in French). 3. Sketch of the English Reformation, by the late Rev. J. J. Blunt, Margareb Professor of Theology in Cambridge (in German). The first of these will exhibit the principles which we acknowledge as those of our Reformation, while the two histories show how they were applied. We do not deny that there were at the time of the English Re- formation different streams of thought, as there are among yourselves at present. There was an extreme party which regarded the Pope as Antichrist, and there was an extreme party, on the other side, which would have been contented with a reformation in discipline without a reformation in doctrine. But the main principle of our Reformation was an appeal to antiquity, or rather an appeal to Holy Scripture interpreted by the witness of the early Church as exhibited in her history. You will find this principle asserted in each of the thirty extracts comprising Des Principes de la Reformation en Angleterre, which, you will see, are taken from some of our leading writers of the present day. Professor Blunt and Chancellor Massingberd are thoroughly trustworthy historians. Professor Blunt was for many years Margaret Professor of Divinity at Cambridge, and was offered the bishopric of Salisbury, which he refused on account of his age. Chancellor Massingberd, who died about a year ago, was an active member of Convocation, and highly respected by all of us. VII. March 21, 1874. I have now done with the general principles of the Church of England — her spirit, her rule of faith, her dogmatic teaching, and her Reformation. There remain specific points in respect to which CORRESPONDENCE. 19 she has guarded, as she believes, Old or True Catholicism against the Mediaeval or modern dogmas .of Roman or embryo- Yatican Catholicism. She has done this in her xxxix. Articles, which, as you know, are not put by her on a level with the Creeds, but are a bulwark thrown up as a protection of an old and pure Catholicism from the inroads of a modern and corrupted dogmatism. I will now take these specific points in the order in which they occur in the XXXIX Articles. 1. Holy Scripture. — (1) We do not hold the apocryphal books to be canonical. Our reasons are simply historical. We consult history, and we find, as we think, a definite line drawn (by those whose testi- mony has assured us what are and what are not our sacred books) between those books which we recognise as canonical and inspired, and those which we place in a second class as apocryphal. This question is dealt with in the two little works of Bishop Andrewes that I have sent you, De Primatu Bedis Romance and Fides Catholica Antiqua.'^ (2) We do not regard tradition as an original and independent source of revealed truth, apart from Scripture. We regard it as a means by which we may know the true interpretation of Scripture, by learning from it what has been the sense of the Church in all ages, and especially in the earliest and purest ages. This has been already pointed out in previous letters. (3) Still less do we acknowledge modern visions (as of S. Bridget and S. Mary Alacoqae) to be a source of revealed truth. (4) N"or do we allow that there is any infallible teaching power in the Bishop of Rome which can add to the faith once delivered and enshrined in Holy Scripture, so as to make an addition necessary to be believed for salvation. 2. Creeds. — We do not acknowledge — we reject — that which is sometimes called the Creed of Pope Pius lY. Our creeds are those of Mcsea, of the Apostles, and of S. Athanasius, and those only. 3. Doctrine of Justification. — We consider the meritorious cause of our justification to be solely the atonement wrought by Christ, and grasped by man through faith, not the good works done through the grace of the Holy Spirit by the regenerate man. Consequently we can- not agree with any schools of theological thought which teach merit of any kind — merit of congruity, merit of condignity, or any other merit. At the same time, while we hold that sanctification is not the cause of justification, we nevertheless hold that sanctification and justification cannot, except in thought, be separated ; that where there is the latter there will be in each case the former. The book in which the Church of England's doctrine on this point is most clearly stated is Archbishop Lawrence's Bampton Lectures on Justification. 4. WorJcs of Supererogation. — We hold these to be impossibilities, * The question will be found treated more at length in Bishop Cosin's Scholastical History of the Canon of Holy Scripture. Oxford. 1849. c 2 20 CORRESPONDENCE. and the treasure of saintly merits supposed to be placed in the hands of the Church for dispensation we believe to have no existence. 5. Sinlessness. — We believe Christ alone to be sinless. We are convinced that the early Church did not hold S. Mary to be exempt from sin, actual and original; and we think that this dogma gravely impugns the doctrine of the Incarnation. To illustrate this point I send you a sermon (in German) by the late Bisho^^ Wilberforce, called Rome : Her New Dogma and our Duties, and The True History of the Blessed Virgin Mary (in Italian), by myself. At pp. 55, 56 of the latter you will find references to TertuUian (De Came Christi, vii. 315; Adv. Marc. iv. 19); Origen {Horn, in Luc. xvii. 3); S. Basil {EiJ. 260) ; S. Hilary {In Ps. xix.) ; S. Chrysostom (vii. 467) ; S. Cyril of Alexandria (iv. 1064; vi. 391); S. Augustine (iv. 241; x. 654); which appear to exhibit the teaching of the second, third, fourth, and fifth centuries, and to be incompatible with the belief in the exemption of S. Mary from all sin. 6. Inerrancy. — We do not believe that the gift of inerrancy or infallibility has been bestowed on the Roman Church any more or any less than on other parts of the divided Church. 7. Purgatory. — We believe that after death the souls of the righteous rest in paradise, enjoying there a foretaste of happiness until the day of judgment, after which they will be advanced to the full bliss of heaven. We do not believe in any satisfaction of Divine justice by purgatorial sufferings after death. 8. Indulgences. — We understand by indulgences a relaxation or shortening of a canonical iDcnance imposed by the Church on its erring members previous to their readmission to communion. We do not believe in any deliverance of souls from purgatorial torment by means of them, nor in the efficacy of scapulars, &c. Nor do we think that the prevailing practice of granting indulgences is primitive or right. 9. Adoration of Images. — We allow the use of images as ornaments and memorials. We do not admit their adoration. On this point I refer you to the Fides Catholica Antiqua of Bishop Andrewes above- mentioned. 10. Adoration of Belies. — We treat with reverence any true relics, but we do not allow them to be adored. (See Bishop Andrewes, as above.) 11. Invocation of Saints. — We believe that it is possible, or even probable, that the souls of the faithful reposing in paradise are engaged in prayer or intercession for the Church militant, but we do not admit any invocation of them. We do not forbid prayer for the Church in paradise, but we do not encourage it. (See Bishop Andrewes, as above.) 12. Dead Language. — We allow prayer to be used in any language understood by those who are praying ; but we do not allow of public prayer in a dead language. 13. Number of Sacraments. — We believe that there are two sacra- CORRESPONDENCE. 21 nients " generally necessary for salvation," and an indefinite number of ceremonies tliat may be less properly called sacraments. We do not tbink tbat tbese are specially seven in number. 14. Penance. — We do not believe tbat tbere is a Sacrament of Penance necessary for tbe remission of sins. We believe tbat tbe only conditions necessary for remission of sin are faitb and re- pentance on tbe part of tbe sinner. We consider individual con- fession and absolution alone desirable wben tbe sinner is so oppressed by tbe sense of bis sin tbat be cannot quiet bis own conscience, but requires to be reassured by tbe declaration of God's forgiveness made to bim by God's minister. In sucb a case we believe tbe abso- lution pronounced by God's priest to be an effectual, or efficacious, sign of God's forgiveness. We repudiate compulsory and babitual confession. 15. Extreme Unction. — We believe tbat tbe ceremony of anointing recommended by S. James was tbe means tbrougb wbicb an extra- ordinary power of bealing, existing in tbe Apostolic Cburcb, operated. Witb tbe cessation of tbe extraordinary gift of bealing, we tbink it rigbt tbat tbe ceremony of anointing sbould be discontinued likewise. 16. Intention. — We do not believe tbat tbe priest, by interposing bis intention, can frustrate tbe effect of bis ministerial acts. 17. The Lord^s Supyer. — ^^We do not bold transubstantiation or con- substantiation, but we do bold tbe Real Spiritual Presence, and we decline to define tbe exact manner of tbat Presence, inasmucb as it bas not been revealed to us. I send a very learned book on tbis subject by Bisbop Cosin, called History of Transubstantiation, with a Statement of the Catholic Faith as to the Presence of Christ in the Sacra- ment of the Eucharist. See also Bisbop Andrewes' Fides Catholica Antiqua, on tbe same subject. 18. Reservation. — We do not allow of Reservation in order to furnisb a local bodily presence of Clirist in a cburcb. Tbe Reserva- tion of tbe Early Cburcb we believe to bave been simply for commu- nicating tbe sick. 19. Both Kinds. — We believe tbat tbe Holy Communion sbould be administered in botb kinds. 20. The Sacrifice of the Mass. — We believe tbat tbere is a Com- memorative and a Eucbaristic Sacrifice in tbe Holy Eucbarist. We do not believe tbat tbere is a Propitiatory Sacrifice or any iteration of tbe one Sacrifice of tbe Cross, nor do we believe tbat tbe Sacrifice and tbe Sacrament can be so severed as tbat any special grace is received by tbose wbo witness tbe offering but do not tbemselves partake of tbe consecrated elements. On tbe contrary, we believe tbis to be a corruption of tbe primitive practice wbicb bas led to evil consequences in doctrine and discipline. 21. Marriage of Clergy. — We believe tbat clergymen may marry, and tbat it is well tbat tbey sbould bave tbe liberty of doing so. 22. Church Government. — We believe tbat tbe proper government of tbe Cburcb is by bisbops, priests, and deacons. We tbink a 22 CORRESPONDENCE. hierarcliy consisting of patriarchs, exarclis or i)rimates, metro- politans, arclibisliops, &c., may be desirable for its good government, but not essential. We repudiate tbe universal episcopate of tbe Bishop of Rome, his supremacy, and his infallibility. We can give the plainest historical proofs of the regular consecration and apostolical succession of our bishops ; on which point I send you a treatise by Dr. Oldknow, On the Validity of English Order's (in French). A similar treatise has been written by Bishop Cleveland Coxe in the pages of the Union Chretienne, which we are having reprinted at the present time. Learned works on the same subject have been written by Rev. A. W. Haddan, Professor Stubbs, and Mr. Bailey. 23. Boyal Authority. — We believe that our Lord Jesus Christ is the sole Head of the Church. The title of " Supreme Head of the Church of England on Earth" was borne by English sovereigns for twenty years, having been assumed by Henry YIII. in 1534 (26 Henry YIII., c. i.), and rejected in 1554 (1 and 2 Philip and Mary, c. viii. ; confirmed by 1 Eliz., c. i. 50). After that time their title has been that of " Supreme Governor." We repudiate and detest Eras- tianism, but we believe that the temporal sword is delivered to civil governments for the control of all their subjects. Our doctrine, as stated by the Church, is that the sovereign has the " chief government of all estates of this realm, whether they be ecclesiastical or civil, in all causes, and is not, nor ought to be subject to any foreign jurisdiction. We give to our princes this only prerogative . . . that they should rule all estates and degrees committed to their charge by God, whether they be ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil doers." — Art. xxxvii. Queen Elizabeth never claimed more than to have sovereignty over all born within her realm, "so as no other foreign power shall or ought to have any supremacy over them." (Wilkins' Concil. iv. 188.) See also Bishop Andrewes' J)e Primatu Sedis JRomance on this point. I have taken these points in the order in which they were suggested to me by the xxxix Articles. I send you Projet d' Union entre les Eglises Gallicane et Anglicane, in which you will find a French version of the xxxix Articles, besides an account of the negocia- tions which took place between Archbishops Wake and Du Pin. ^^^^- March 30, 1874. I have now only to send you a few publications which will show you what are the sympathies of the Anglican Church at the present moment with respect to the religious hopes and aspirations of the Continent. For this purpose I send (or will shortly send) to you the following works by the Bishop of Lincoln : — 1. Three Letters on the Struggle between the Pope and Italy (in French). 2. Bejlections on Italy (in Italian). 3. On 8. Hippolytus' Teaching regarding the Fallibility of the Popes (in Italian). CORRESPONDENCE. 23 4. An English Reply to Pope Pins' Invitation to the Vatican Council (in German). 5. On Concordats and Infallibility (in German). 6. Letter Accepting the Invitation to the Cologne Congress (in Latin). 7. Letter to his Diocese on the Cologne Congress (in Frencli). To tliese I have added : — 8. Bishop Cleveland Coxe's Letter to Pope Pius on the Vatican Council (in German). 9. Rev. E. S. Ff oulkes On Concordats and Infallibility (in German). 10. A letter by myself On the Limits of the Papal Jurisdiction, and the Suburbicarian Churches (in Italian). 11. A Sermon preached by me at Oxford on Intercommunion (in English). 12. Letters of Dr. Biber and Professor Michelis On the Unity of the Church and on CEcumenical Councils (in English). You will see that the sympathies exhibited in these pamphlets are warmly in favour of the principles on which the Old Catholic move- ment is being carried on — for the success of which movement the earnest prayers of many English Churchmen are daily offered. IX. Easter Tuesday, April 7, 1874. At the end of February last there appeared in the Deutscher Merhur a statement of the doctrines of the Eastern and Western Churches emanating from the Committee of the "Friends of Spiritual En- lightenment" in St. Petersburg, and addressed to Professor Langen. Old Catholics will doubtless not accept as theirs several of the state- ments attributed to the Western Church, which are, in fact, not Western, but Roman. Anglicans are in a similar position. We have handed to Professor Langen, and I now forward to yourself, a state- ment of Anglican doctrine on the points brought forward by our Russian brethren. The words within marks of quotation (" ") are the same as those used in the statement of the Eastern doctrine : those that are italicised are the same as those in the statement of the Western doctrine. This paper will serve aptly as an appendix to my series of letters to you which closed last week. I am, dear Dr. von Dollinger, Tours with respect and affection, F. Meyeick. Teaching of the Anglican Church on the points proposed FOR consideration BY THE COMMITTEE OP THE FrIENDS of Spiritual Enlightenment in S. Petersburg. I. On the Church and its Head. " Christ alone is the Head of the Church. If Bishops, who are its stewards, are called Heads, it must be understood thus : they are the deputies of Jesus Christ, each in his diocese, and special heads. The High Priest, however, is Christ. The precedence (the primacy) 24 COREESPONDENCE. accorded to tlie Bisliop of Rome in tlie Early Church was only an honorary precedence {'primus inter 'pares), and did not rest on Divine right, but merely on the political impoi-tance of Rome as the imperial city. After the separation of the Eastern and Western Churches, this precedence passed," in the East, " to the Patriarch of Constantinople as the highest Christian Hierarch after the Roman Bishop." The Universal Church (the canons of her Councils and the wi'itings of her great doctors of the primitive ages exhibiting her faith) is the witness to the true interpretation of Holy Scripture. The Bishop of Rome is not infallible in matters of faith. II. On the Holy Ghost. The Holy G-host proceeds from the Father and the Son, but so as that the Father is the sole source and beginning of Deity. III. On the Holy Virgin Mary. " Original sin is inherited by every descendant of Adam, so that no one born of man is free from that taint. The Blessed Yirgin, therefore, at her conception and birth was not exempt." IV. On Good Worhs. " Man attains heavenly blessedness through the redeeming merits of Christ and by the Grace of God, under the condition of a faith manifesting itseK in love and good works. But as man is made blessed through grace, he cannot possibly through faith or works acquire merit in God's sight." V. On Sin. " Through faith and contrition men receive remission of sins," "and are delivered both from the guilt and punishment of sin, through the redeeming grace of Christ." VI. On the Life beyond the Ch^ave. " There is a middle state where souls until the last judgment have a foretaste of bliss or suffering." We cannot know for certain, seeing that it has not been revealed, whether the prayers of those in paradise may avail the members of the Church militant on earth, or the pi-ayers of the Church militant on earth may avail those in paradise. On the Chief Canonical and Ritual Differences. I. On the Greed. The Filioque ought not to have been introduced into the Creed, because it was interpolated by the Western Church without the authority of an (Ecumenical Council. Nevertheless, it is not expe- dient to remove it, because it expresses a true doctrine when properly explained, and there is risk that its removal would cause the true doctrine to be doubted, There is a difference in meaning between CORRESPONDENCE. 25 the Greek eKTropevoiiai and tlie Latin procedo ; and the teaching of both Chni'ches, rightly interpreted, is consistent and orthodox. II. On the Sacrament of Baptism. Baptism is as effectual hy affusion as hy im^mersion. The latter, however, is to be preferred when health and climate allow of it. III. On Confirmation. 1. Confirmation can only he administered hy hishops. 2. It is not given directly after haptism, hut after some years, when the haptized has learnt somewhat of the Christian faith. 3. When the bishop administers it, he lays his hand on the can- didate's head, saying. Defend, O Lord, this Thy child with Thy heavenly Grace, that he may continue Thine for ever ; and daily increase in Thy Holy Spirit more and more, until he come unto Thy everlasting Kingdom. lY. On the Sacrament of the Lord's Supper. 1. " Leavened bread is " " used at the Holy Supper." 2. The reception of the Bread and Wine becomes the reception of the Body and Blood of Christ on the fulfilment of the conditions of (1) consecration on the part of the priest, and (2) faith on the part of the recipient. Consecration takes place by means of the recita- tion of our Lord's words of institution and prayer. The mean by which the Body and Blood of Christ is received is Faith. 3. "The Lord's Supper must be partaken of .in both kinds by priests and laymen." 4. Children who have not yet the needful knowledge concerning the Sacrament do not partake thereof Y. On Penance. Penance does not satisfy the Divine Justice. Its only benefit is to deepen contrition on the part of the sinner, and to serve as warning to others. YI. On Marriage. Bishops, priests, and deacons may marry or remain single as they judge may serve best for godliness. YII. On extreme Unction. The ceremony of anointing with oil enjoined by S. James was the means through which miraculous cures were effected in the Apostolic Church. With the cessation of the extraordinary gifts of healing it was right that the ceremony should cease likewise. In reply to the above letters, Dr. von DoUinger sent a message by the Eev. R. J. Nevin, our Corresponding Secretary at Eome, to the effect that he delayed his answer until the subject had been discussed at the Synod of Bonn, held May 27, 1874, and that he pro- posed that a meeting should be held in September, 1874, whereat 26 CORRESPONDENCE. representatives of the Oriental, the Old Catholic, the English, and the American Communions might be present for the further con- sideration of the questions raised. In July he wrote as follows : — From Dr. von Bollinger to Rev. F. Meyrick. Munich, 31 July, 1874. Dear and Rev. Sir, — You see by the inclosed that the long- planned meeting or conference is to take place, and I hope and wish fervently that you may find liberty and time to take your place in it. I trust that a really Catholic tone and feeling will prevail in it — I mean a conviction that " comprehensiveness " and a theological large- ness of views is the one thing which can heal the wounds and divi- sions of the Churches. Latitudinarianism is a word which has left an evil name in English Church history, but there is a theological tolerance and forbearance, which, regulating itself by what the Primitive Church (of the first six centuries) has considered as essentia], is ready to allow ecclesiastical (sacramental) communion without insisting upon perfect unity of doctrine. Let me trust that you and your English brethren don't consider yourselves as bound by the xxxix Articles ; you know how large the number is of those members of your Church who bear the yoke of those Articles with an ill-concealed impatience. On the other hand, those who are called Old Catholics cannot and will not regulate themselves in questions of peace and unity by the decrees of Trent. If they did, an experiment like that of the projected meeting would be hopeless indeed, I firmly believe that we, who claim to be true Catholics and profes- sors of genuine unadulterated Christianity, are obliged in conscience to make great concessions, and to introduce gradually considerable modifications wherever the departure of the embryo-Yatican Church, as you call it, from the ancient Church and its principles is evident. You have pointed out with perfect justice some of these indis- pensable corrections, and I trust that by personal discussion we may come to an agreement, or at least mutual toleration, respecting several other difficult questions. Believe me, my dear Meyrick, Always to be yours aff'ectionately and respectfully, i. dollinger. [Inclosure.] We are in a position to announce that on the 14th September and following days a conference will be held at Bonn-on-the- Rhine, com- posed of members of difi"crent religious communities animated by the common desire to promote the cause of ecclesiastical concord and union. The discussions will be conducted on the basis of what was taught and believed in the ancient Church, and the common ground and authoritative guides will be sought in the doctrines and institutions of Christianity, both Eastern and Western, and in the formularies of COREESPONDENCE. 27 faith as they existed before the great disruption which separated the Eastern Church from her Western sister, and broke up the unity of Christendom. The aim which will be kept in view will not be the absoi'ptive union and radical fusion of existing Churches, but only the bringing about of ecclesiastical intercommunion and religious fraternity on the principle of " unitas in necessariis," side by side with the liberty of individual bodies or national Churches in regard to those pecu- liarities of doctrine and constitution which do not touch the substance of the faith as it was professed and taught by the undivided Church. DoLLHSTGER. The Committee for the Promotion of Christian Union. From Rev. F. Meyeick to Dr. von Dollinger. Blickling Kectoey, Aylsham, Noefolk, Aug. 7, 1874. Dear Dr. von Dollinger, — I will not be prevented from coming to Bonn by occupations or by considerations of time, but I have my fears lest my health will hinder me from coming. I must do as my physician bids me when the time comes nearer ; for though I am very much better than when I had the pleasure of seeing you, I am still enjoined to be careful. I heartily respond to and gladly re-echo your Christian sentiments and wise words with respect to comprehensiveness and forbearance, which is a perfectly different thing from that evil Latitudinarianism, which has its root in indifference to truth. With you I look to a calm, wise, forbearing, considerate, equitable spirit, joined with theo- logical learning, as the imiciim remedium mcdorum, and these two qualifications coexist in an eminent degree in the Bishop of Win- chester, who proposes to be present on Sept. 14th. I trust that we shall not come to shipwreck on the question of the XXXIX Articles and the Council of Trent. It is impossible that we can repudiate those Articles. Some of us regard them as a Palladium against Rome ; some of us look upon them with thankfulness as a bulwark which has kept back the tide of Yaticanism ; some of us look on them as a most valuable statement of positive truth, the loss of which would leave our people open to the inroads of Rationalism. I recollect well walking with Pusey in Oxford, seventeen years ago, when an attempt was made to remove them from the Oxford course of study, and he said, " What causes hostility to them is not their negative but their positive character ; they are assailed because they contain so many dogmatic statements of the Catholic Faith." So you will see that, with the excejDtion of a few angry and short-sighted Ritualists, the only party that would move a finger against the Articles, as such, is the Latitudinarian party, and their object would not be yours, but to get rid of a dogmatic formulary, which, as such, they dislike. But why should the question of the Articles (or of Trent) be moved 23 CORRESPONDENCE. at all by us ? Our principle is, appeal to antiquity. To antiquity let' us go. Let each question be considered in the light that anti- quity throws upon it, just as though we were unaware that either the so-called Creed of Pope Pius or the Articles of the Synod of London had spoken on it or ever existed. We have passed up the stream far beyond the sixteenth century, and do not let us be drawn down from the calmer and stiller waters that we find in the Primitive Ages by the sounds of these rapids below us. _ ^ I am sure that you will wish to know what our feeling is on this point, and will therefore forgive my venturing to make the suggestion above, which I think very important to keep in mind. Believe me to be Yours affectionately and with the deepest respect, P. Meyeick. I happened this morning to be reading S. Augustine's Epidola, 147 [Migne xxxiii.), Proculeiano. There is much in it strikingly applicable to the present case. From Rev. F. Meyeick to De. von Dollinger. Lincoln, Sept. 5, 1874. Dear De. von Dollinqee, — The Conference of Bonn is the realisation, or rather the commencement of the realisation, of a hope that I began to entertain twenty-one years ago, and which I then beo-an to work for by means of the Anglo-Continental Society. WiD. you let the deep interest that I feel (and I think there can be hardly any one in Christendom whose heart is more with yours in it) be my excuse if I venture, in reply to your last letter, to make some sugges- tions to one so much wiser and more capable than myself ? What I should desire to see would be something of this sort : 1. That the attention of the Conference be concentrated on the teaching of the first five (or six) centuries, and that no documents of later date be taken into consideration. [This to avoid moving the question of the authority of the xxxix Articles, Pope Pius lY.'s Creed, &c.] 2. That every question on which Old Catholics, Orientals, and Ano-licans, or any two of them, disagree be referred to a Committee of three — each question to a different Committee. One member of the Committee to be nominated by yourself, one by the Bishop of Winchester, one by the Arch-Priest Janyscheff ; and that it be the duty of each Committee solely to examine what was the teaching of the first five (or six) centuries on the subject submitted to it, without entering at all into the question of its being right or wrong, true or false. 3. That each one of these Committees report to a second Conference, to be held this time next year. coerespo:ndence. 29 4. That the following subjects be, if necessary, committed each to such Committee for them to report on : (1) The Canon of Holy Scripture. (2) The Eternal Procession of the Holy Ghost (3) Human Merit, including therein the question of Works of Supererogation and the Treasury of Merits applied by Indulgences. (4) The Septenary number of the Sacraments. (5) Transubstantiation. (6) Denial of the Cup. (7) Form of Baptism. (8) Clerical Marriage. (9) Authority of the Bishop of Rome. (10) Dead Language. (11) Purgatory. (12) Any other questions that may arise. If something of this sort be done, the effect of the Conference will not end in this one meeting, but will be permanent. You will forgive my boldness in thus writing ? May God bless you and your work ! I cannot tell you how earnestly I desire to be with you. Yours most respectfully and affectionately, P. Meyeick. V. Letter to Professor Langen by the Rev. F. Meyrick and Pro- fessor Mayor, Secretaries of the Anglo-Continental Society, con- taining a statement of the teaching of the Anglican Church on the points proposed for consideration by the Committee of the Friends of Spiritual Enlightenment in St. Petersburg ; translated into Ger- man and delivered personally to Professor Langen, Bishop Reinkens, Professors von Schulte, Reusch and Knoodt, by Professor Mayor, and published by them in the Deutscher Merkur, April 11, 1874. Hochgeehrter Herr ! Es ist kilrzlich im Deutschen Merkur, ein Yerzeichniss der Unterscheidungslehren u. s. w. der morgen- landischen und der abendlandischen Kirche veroffentlicht worden, welches vom " Yerein der Freunde geistlicher Aufklarung " in St. Petersburg aufgesetzt, und Ihnen als Prasidenten der Bonner Corn-mission zugesandt ist. Die Altkatholiken werden ohne Zweifel Anstand nehmen, alle darin der abendlandischen Kirche zugeschriebenen Glaubenslehren als die ihrigen anzuerkennen ; und in demselben Falle befinden sich die Anglikaner. Wir beehren uns, Ihnen hiermit eine Erklarung der Glaubenslehren der Englischen Kirche iiber die von unseren Briidern in Russland ausgewjihlten Punkte zu iiberreichen. Es wird aus derselben hervorgehen, dass wir uns zum Theil der Worte bedienen, in denen im " Yerzeichniss " die Glaubenslehre der mor- genlandischen Kirche ausgedriickt wird, und zum Theil der Worte, in denen die Lehre der abendlandischen Kirche ausgedriickt wird. 30 CORRESPONDENCE. I. Von der Kirche und ilirem Oberhaupte. " Ctristus allein ist das Oberliaupt der Kirclie. Wenn aber Bischofe, die die Kirche verwalten, Haupter derselben genannt werden, so muss dieses in dem Sinne verstanden werden, dass sie Amtsvertreter des Herrn Jesu Cbristi, jeder in seiner Diocese, und specielle Haupter sind. Der Oberpriester ist aber Cliristus. " Der Yorrang (der Primat), Avelcber in der alten Kirclie dem romischen Biscbofe iiberlassen wurde, war nur ein Elirenvorrang {Primus inter pares) und hatte seinen Grund niclit im gottlichen E-ecbte (war niclit de jure divino), sondern nur in der politischen Bedeutung Roms, als der Kaiserstadt." Die Allgemeine Kirclie, durcli die Regeln ilirer Kircbenversamm- lungen und die Scliriften ibrer grossen Lebrer in der Urzeit, die den Glauben der Kircbe dartbun, ist der Zeuge der wabren Scbrifter- klarung. Der Biscbof von Rom ist nicbt unfeblbar in Glaubens- angelegenbeiten. II. Vom Heiligen Geiste. Der Heilige Geist gebt aus vom Yater und vom Sobne : docb so, dass der Yater der einzige Ursprung und die einzige Quelle der Gottbeit ist [apxr] kcli Tvrjyr] rr]S BeorrjTOs). III. Von der Jungfrau Maria. " Die Erbsiinde vererbt sicb auf die ganze ISTacbkommenscbaft Adams, so dass Niemand, der vom Fleiscb geboren ist, frei von dieser Last ist. " Yon der Erbsiinde war die beiligste Jungfrau wabrend ibrer Empfangniss und Geburt also aucb nicbt frei geblieben." lY. Von den guten WerTien. "Der Menscb erreicbt die Seligkeit, kraft der erlosenden Yer- dienste Obristi und durcb Gottes Gnade, unter Bedingung eines in Liebe und guten Werken lebendigen Glaubens. Da der Menscb also durcb die Gnade selig wird, besitzt er nicbt die Moglicbkeit, weder durcb seinen Glauben nocb durcb seine "Werke, sicb Yer- dienste vor Gott zu erwerben." Y. Von der Silnde. " Unter der Bedingung des Glaubens und der Zerknirscbung des Herzens erbiilt der Menscb Erlassung seiner Siinden," "wobei er sowobl von der Scbuld, als aucb von der Strafe fiir seine Siinden kraft Obristi erlosender Gnade befreit wird." YI. Vom Leben jenseits des Grabes. " Es giebt einen Mittelzustand, wo die Seelen, bis zum jiingsten Gericbt von der Seligkeit oder den Qualen Yorkenntniss bekommen." Ob die Gebete der streitenden Kircbe auf Erden deiien im Paradiese belfen konnen, oder die Gebete der Kircbe im Paradiese deneii auf Erden belfen konnen, davon wissen wir nicbts Gewisses, deiin es ist nicbt geoffenbaret worden. correspondence. 31 Die wichtigsten canonischen und rituellen Differenz- PUNKTE. I. Vom Glauhens-Symholum. Das Filioque liatte niclit in das Glaiibensbekenntniss aufge- nommen werden sollen, da das Wort von der abendlandisclien Kirche oline das Anselien einer Allgemeinen Kirchenversammlung eingesclioben ist. Nichtsdestoweniger ware es unzweckmassig es jetzt auszulassen, da es, wenn ricbtig verstanden, eine gottliche Wabrheit lebret, und seine Entfernung die Anfrechtbaltung dieser "Wahrlieit gefabrden wiirde. II. Vom Sacrament der Taufe. " Die Taufe durcb. Untertaucbung und die Taufe durcli Be- giessung sind gleicb wirksam." Die Untertaucbung ist besser als die Begiessung, wo die Witterung und der Himmelsstrich deren Anwendung obne Gefahr fiir die Gesundbeit erlauben. III. Von der Firmung. " 1. Die Firmung soil nur durcb Biscbofe verrichtet werden," " 2. Die Firmung wird nicbt gleicb. nacb. der Taufe der Kinder, sondern nacli Yerlauf von mebreren Jabren verricbtet, wenn der Getaufte mit dem cbristlicben Glauben einigermassen bekannt ist." 3. "Wenn der Biscliof die Firmung verrichtet, so legt er die Hand auf das Haupt des zu Firmenden und sagt : " Bescbiitze, o Herr, dies Dein " Kind mit Deiner liimmliscben Gnade, damit es Dir angehore auf immerdar, und taglicb. zunebme an Deinem beiligen Geiste, bis es in Dein ewiges Reicb eingeht." IV. Vom Sacrament des heil. Ahendmahls. " 1. Beim beiligen Abendmable wird gesauertes Brot angewendet." 2. Der Empfang des Brodes und des Weines wird der Empfang des Leibes und des Blutes Obristi durcb. Erf iillung der Bedingungen der Weibe, seitens des Priesters; und des Glaubens, seitens des Empfangenden. Die Weibe wird bewirkt durcb. das Ausspreclien der Einsetzungsworte Obristi und durcb das Gebet. Der Glaube ist das Mittel, durcb welcbes der Leib und das Blut empfangen werden. " 3. Das beilige Abendmabl muss sowobl von dem Geistlicben als von den Laien unter beiderlei Gestalt von Brod und Wein genossen werden {sub utraque sjpecie). "4. Kinder, die nocb. nicbt die notbwendigen Kenntnisse vom Sacrament erworben baben, geniessen nicbt das beilige Abendmabl." Y. Von der Busse. Die Busse ist keine zur Siibne der gottlicben Gerecbtigkeit erdul- dete Strafe. Der einzige Gewinn, den sie gewabren kann, ist die Wirkung, die sie auf den Sinn des Sunders ausiibt, und die "War- nung, die sie Anderen aufstellt. 32 CORRESPONDENCE. VI. Von der Ehe. Die Geistliclien niogen elieliclien oder nnverelieliclit bleiben, je naclidem sie es fiir erspriessliclier zu einem gottseligen Lebens- wandel lialten. YII. Von der letzten Oelung. Der voin Apostel Jakobiis angeordnete Gebraucli des Oeles zum Salben war ein Heilmittel, durcb welcbes in der apostolisclien Kircbe wimderbare Heilungeu bewirkt wurden. Es ist recht, dass mit dem Auflioren der Wunderkraft zum Heilen zugleich aucli der Gebraucli des Salbens mit Oel aufliore. Ew. Hocliwiirden ergebenste Diener Frederick Meyrick, Jolin E. B. Mayor, Sekretare der Anglo-Contiuental Society. VI. Extract from letter of Pastor Rol, of Utrecht, addressed to Eev. F. S. May, Secretary of the Anglo-Continental Society for Scandinavia, April 15, 1874 : — ■ " I read in tbe last number of the Deutsclier Merhur with much interest about the points in which the Anglicans differ from us. We stand nearer to each other than I even could think. I fancy upon this foundation a union is possible. I will go even so far as to say that I find yours in one respect more rational than ours." VII. Letter to Professor Friedrich by the Secretary of the Anglo- Continental Society, inclosing a German translation of the series of letters addressed to Dr. von Dollinger : — Yiro Reverendo et Eruditissimo, Professori Friedrich, Fredericus Meyrick, Ecclesise Anglicanae Presbyter, olim CoUegii SS. Trinitatis apud Oxon. Socius et Tutor, salutem in Domino. Scripsi nuper, ut nosti, ex invitatione domini von Schulte, novem epistolas ad dominum von Dollinger, quibus doctrinam Ecclesia3 Anglicana3 doctissimo illi viro, et tibi, vir doctissime, et Professori Messmer, viro doctissimo, ad hoc opus ab Antiquis Catholicis, ni fallor, designatis, ipse personam Societatis Anglo-Continentalis gerens proposui. Ad dominum von Dollinger Anglice scripsi, quippe qui linguam Anglicam calleat tanquam suam. Tibi vero (nescio enim an nostram linguam calleas) exemplar Epistolarum Germanice versarum hodie mitto, quam rogo ut ex benevolentia tua cum Professore Messmer communicare velis. Mihi enim videtur vix fieri posse ut de rebus theologicis gravissimis satis commode jadicetur nisi ese aut in lingua Grseca aut in lingua Latina aut denique in sua cuique lingua vulgari proposita) fuerint. Exemplar Germanica3 versionis etiam ad domi- num von Dollinger transmittendum curabo. CORRESPONDENCE. 33 Libros in his epistolis nominatos nullus dubito qnin receperitis. Ipse enim omnes per postam (si mihi verbum lioc fingere licuerit) ad dominum von Ddllinger transmisi ; et doniinum Rivicgton bibliopolam jussi eosdem eodem modo ad te et ad Professorem Messmer transmittere. Hodie tibi expedivi libellum quern intra paucos dies edidi, cujus titulus, Columha Noce olivam adferens jac- tatissimce Christi arcoe, jucundum sane sonnm Ecclesiani Cliristi diligentibus secum f ert. Mi frater, olivam accipe ! Germanice reddiderunt lias epistolas dnse f oeminse nobiles, imperitse illse quidem rerum tbeologicarum sed in lingua turn nostra turn vestra bene instructse. Piget me confitentem me posse Germanice neque loqui neque scribere, nee (proli pudor !) intelligere quae scripta fuerint nisi aliquando dictionarii subsidio munitus. Yerun- tamen, siquid Germanice rescribere volueritis, non desunt mihi amici, qualis est collega mens Professor Mayor, qui id Anglicd sine mora reddant. Yale, vir strenue ! Benedicat tibi et tuis Deus veritatis amans ! Fredericus Meyrick. [Inclosure.] I. [Den llten Dec. 1873. Durch einen Brief von Prof, von Schulte, an den Bischof von Winchester, habe ich mit vieler Freude erfahren, dass Sie, Prof. Friedrich, und Prof. Messmer eingewilligt haben, ein Comite zu bilden, um die Beziehungen zwischen uns und Ihnen zu erortern und zu betrachten. Die Anglo -Continentale Gesellschaft, welche nach meiner E-iickkehr von Spanien gebildet wurde, hat schon seit fast 20 Jahren gesucht, auf bescheidene Weise, diesen geis- tigen Yerkehr zu ermoglichen. Der Bischof von Winchester hat beschlossen, dass das Comite unserer Gesellschaft am geeignet- sten sei, die Fragen, welche moglicherweise aufgeworfen werden konnten, zu beantworten, und er hat den Bischof von Lincoln, Prof. Mayor (Cambridge), Dr. Biber und mich gebeten, ihm in der Corresx^ondez mit Ihnen, Prof. Friedrich und Messmer, behiilflich zu sein, und erbittet, dass alle Briefe Ihrerseists zuerst an mich gerichtet werden mogen. — Gott gebe, dass gute Resultate fiir uns Beide daraus entstehen mogen, — die Altkatholiken Deutschlands und die Anglikaner, welche die Altkatholiken Englands sind. Ich denke der erste Punkt, iiber den wir uns vereinigen miissen, als Einleitung, ist : Dass weder Sie noch wir durch die Lossagung des Bischof s von Rom von uns das Recht verwirkt haben, Mitglieder der allgemeinen katholischen Kirche zu sein. In andern Worten, wir sind nicht Schismatiker und weichen nicht von der Einheit der Kirche ab, welches auch unsere Beziehungen mit Rom sein mogen. Ich schicke Ihnen daher zwei Werke iiber diesen Punkt, welche ich Ihrem Urtheile unterwerfen mochte ; Eines, im 17ten Jahrhundert geschrieben, von Bischof Andrewes : De Primatu Sedis Bomance, un(J' D 34 COERESPONDENCE. das zweite, in diesem Jahrlinndert : L'^^glise Anglicane n'est point Schismatique von meinem verstorbenen Bruder verfasst. (Sie laaben seine Bekanntscliaft sclion gemaclit, in seinem Buclie, The Practical Woi'Mng of the Church in Spain.) Ich setze voraus, dass wir iiber diesen Pimkt vollstandig einig sein werden. II. Den imn Dec. 1873. Letzte Woclie scHckte icb Ilinen zwei Abbandlnngen, welcbe die Stellung der engliscken Kircke in BetrefF der Bescknkligung des Sckismas dartkun. Wenn Gemeinsckaft niit dem Bisckofe von Rom, nnter alien Umstanden, eine ISTotkwendigkeit ist, so sind wir (nnd Sie) Sckismatiker, andernfalls aber nickt. Ick koffe nnd glaube auck vollig, dass in diesem Punkte zwiscken Iknen und den Prof. Friedrick und Messmer von dem alt-katko- liscken Standpnnkte aus, kein Meinungsuntersckied sein wird. Ick verlasse mick daranf , das Sie gegen L'Eglise Anglicane n'est point Schismatique und das Werk Be Frimatu Sedis Romanae nickts einzuwenden kaben werden. Ick sckicke Iknen nun ein Exemplar von Bisckof Andrewes' Preces Privatoi, in drei Tkeilen, damit Sie seken konnen, was der Glaube eines Mitgliedes der engliscken Kircke ist, wie er ikn in seiner Ans- pracke an Gott darsteUt, und was das geistige Leben eines engliscken Kirckenmitgliedes ist. Es Iknen wokl bekannt, dass in der engli- scken Kircke Familien — mid (ick glaube auck) gedruckte Privatgebete kaufiger gebrauckt werden, als anderswo, vielleickt weil wir das Brevier seltener kersagen, als bei Iknen und auck weniger Zeit in vorgesckriebenen Andackten in der Kircke zubringen. Die Gebete des Bisckofs Andrewes werden vielleickt mekr, als irgend andere, in der engliscken Kircke gebrauckt, und darum konnen Sie aus diesen am besten sckliessen, was die Kircke ist, nickt vom Stand- punkt der Controverse aus, sondern in ikrer geistigen Beziekung. Die Seiten besonders im Isten und 3sten Tkeile, welcke ick an- gestricken kabe, zeigen, was unser Glaube ist, wie wir ikn bekennen und bezeugen, mit keinem andern Ziel im Auge, als Gott und Gottes Wakrkeit und Liebe. Damit Sie seken konnen, dass in diesen Gebeten nickts ist, was Bisckof Andrewes eigentkiimlick ware, so werde ick Iknen im Lauf der nacksten Tage nock zwei Andacktsbiicker, von Bisckofen der engliscken Kircke verfasst, sckicken : Bisckof Ken's GottUche Liehe, und Bisckof Wilson's (Sodor and Man) Sacra Privata. Die zwei letzten sind italijiniscke Uebersetzungen, dock ist dies Iknen, soviel ick weiss, ganz glcickviel. Ick koffe, dass Sie mir mittkeilen werden konnen, dass Sie und Ikre beiden Collegen nickts anstossiges in diesen Gebeten finden; und ist dies der Fall, so ist ein grosser Tkeil unseres Werkes getkan ; denn wo JJnitas orandi, ist wird auck bald Unitas credendi et docendi sein. — Diese YoUendung moge Gott bald kerbeifiikren. CORRESPONDENCE. 35 III. Den Isten Jan. 1874. Lassen Sie mich lieute zuerst Ihnen und den Prof. Friedricli und Messmer die besten GliickwiinscKe zum neuen Jalire senden. Icli habe Ihnen die Frage des Scliismas vorgelegt, und Ibnen den Geist der englisclien Kirclie und den Glauben ilirer Mitglieder, wie er sich, nicbt in der Controverse, sondern in den bewalirtesten und gebraucbliclisten Andacbtsbiicliern, zeigt, dargestellt. ISTun scliicke icli Ilinen mehr dogmatisch ausgedriickte Bericlite iiber die Stellung der englisclien Kirclie. Fur diesen Zweck walile icb, niit Hinzu- f iigung unsers Gehethuches (ich lasse Ihnen eine lateinische Copie zu- kommen) f olgende : 1. Unsere Lelire iiher die Sacramente und Sacramentalische Cere- monien, Auszug aus dem Gebetbuch (franzosisch). 2. Auszuge aus unsern canonischen Schriften (franzosisch). 3. Bischof Andrewes' Der alte-hathoUsche Glauhe wiedergewonnen von der englisclien Kirclie (lateinisch). 4. Bischof Cosin's Religion, Disci^lin und Ritual der englisclien Kirclie (lateinisch). 5. Bischof Pearson's Credenda (lateinisch). 6. Bischof Jebb's Character der englisclien Kirclie (franzosisch). Ich schicke die Biicher mit derselben Post, wie diesen Brief. Ich glaube, dass Sie in diesen dogmatischen Berichten liber den Glauben und die Stellung der englischen Kirche nichts finden werden, was von Ihrer Lehre wesentlich abweicht. Dass in alien Punkten voll- standige Uebereinstimmung statt finden solte, ist nicht zu erwarten. Im Princip, glaube ich jedoch, werden wir finden, dass wir iiberein- stimmen. Sie werden sehen, dass wir festhalten : Dass der Glaube in der Heiligen Schrif t enthalten ist ; dass diese Heilige Sclirif t wenn Schwierigkeiten im Yerstandniss des Sinnes enstehen, ihre Ausle- gung von der fortlaufenden Tradition der Kirche erhalt. Mcht eine locale Tradition, oder eine solche, welche auf ein Zeitalter beschrankt ist, sondern die, welche in den Worten des heil. Yin- centius Semper, uhiqiie, ah omnibus ausgedriickt ist. Wir glauben, wie Sie sehen, nicht an eine unfehlbare Stinime des Heiligen Geistes, welche in diesen jiingsten Tagen als Gott spricht ; aber wir bezeigen der Autoritat, der gegenwartigen, sowohl als der Kirche der vergangenen Zeit, und besonders der des Alterthums, Hochach- tung (ohne jedoch die Hiilfe der Gelehrsamkeit, des Lernens, der Untersuchung, des Denkens, des Gebetes auszuschliessen), damit wir durch sie Gewissheit iiber die walire Bedeutung der Heiligen Schrif t eiiangen konnen. Yor dieser Gewissheit, wenn einmal gefunden, beugen wir uns unbedingt. Auf der einen Seite steht die ultra- montane Theorie von einer lebenden, unfehlbaren Stimme, — auf der andern, die ultra-protestantische Theorie von der Ausleguug der Bibel, durch die Fahigkeiten des Einzelnen, ohne andere Hiilfe, als die des Gebetes. Zwischen diesen liegt die anglikanische und (ist dem nicht so ?) auch die alt-katholische Theorie, von der Bibel. — D 2 38 CORRESPONDENCE. ausgelegt, wo Aiislegung notliig ist, durcli das Zeiigniss der Kirclie, dargestellt in den Annalen der Gescliiclite. Weun wir bier iiberein- stimmen, so sind wir aucli im Princip einig, nnd konnen uns gedulden, wegen einiger Verscliiedenlieiten der Lelire in Einzel- lieiten, Unterscliiede, welclie von Tlieologen erklart werden kon- nen, Oder, als nnter Briidern, ertragen werden mogen. IV. Ben \Q)ten Jan. 1874. Der Zweck meines letzten Briefes war, Ilinen den Giauben der engliscben Kircbe darznstellen, und ganz besonders unsere Glanbens- regeln, welcbe ich f iir die Heilige Scbrift, ausgelegt dnrcb die allge- nieiue katboliscbe Tradition, nnd bezeiigt nnd anfbewabrt dnrcb die Denkmale der Urzeit, erklart babe. Icb scbicke Ibnen eine kurze lateiniscbe Abbandlung nnd Predigt von Biscbof Beveridge : TJeber die Uehereinstimmung in der Kirclie, welcbe anseinandersetzt, was wir nnter der katboliscben Uebereinstimmnng versteben; nnd eine Predigt, welcbe icb vor 7 Jabren vor den Universitatsbeborden in Oxford gepredigt babe ; sie bandelt uber die respectiven Anspriicbe, welcbe die Bibel, die Kirclie und unser Gewissen baben, das bocbste Gericbt zn sein, an das wir appelliren konnen. Diese Bucber werden boffentlicb diesen Punkt nocb f erner veranscbaulicben. Icb scbicke Ibnen und Ibren Oollegen nocb ferner : — I. Bisbop Words wortb's Theopliilus Angliccmus (franzosiscb). II. Eine Abbandlung liber die Heilige Katholische Kirclie, von den Erzbiscbofen Ussber und Bramball, den Biscbofen J. Taylor, Feme, Pearson nnd Bull, und von den Doctoren Hooker und Jackson verfasst (italianiscb). III. Einen Artikel von mir Ueher die Kirclie, gescbrieben fiir Dr. Smitb's bibliscbes Worterbucb (italianiscb). Diese drei kleinen Werke werden Ibnen zeigen, was unsere BegrifFe von der katboliscben Kircbe sind. Sie werden daraus erseben, was Sie scbon wissen, dass wir den BegrifF der katboliscben Kircbe nicbt auf irgend einen Tbeil derselben bescbriinken, als da sind : Oestlicb, westlicb, nordlicb, siidlicb, griecbiscb, italianiscb, oder deutscb. Wir bebaupten : Dass der Korper der allgemeinen Kircbe aus alien solcben bestebt, welcbe getauf t worden sind, und nicbt vom Haupte, Cbristus, dnrcb Abtriinnigkeit abgescbnitten worden sind. Wir bebaupten ferner : Dass dieser Korper durcli menscblicbe Siinden in verscbiedene Gemeinden zersplittert worden ist ; wovon einige niebr, einige weniger treu ; einige mebr, einige minder ver- derbt; einige mebr, einige weniger sicb dem recbten Muster der Kircbenzucbt nnd Hierarcbie unterwerfen; einige mebr, einige weniger, in frommer und recbtscbaffener Lebensweise verbarren; und dennocb sind keine vollstanding von dem Korper der Kircbe abgescbnitten, es sei denn dnrcb Abtriinnigkeit (in welcbem Falle, Excommunication dnrcb die Antoritiit der allgemeinen Kircbe CORRESPONDENCE. 37 erfolgen miisste, wenn eine solche Autoritat jetzt konnte ansgeiibt werden). Wir glauben, dass die Glieder der allgeiDeinen wenn aucli getlieilten Kircbe, in folgende Hauptgruppen zerf alien : (1) Orienta- lisclie Christen, (2) E/6misclie-Katholiken, (3) Alt-Katholiken, (4) An- glikaner, (5) Protestanteu. TJnsere eigene Stellung sehen wir als sowolil katkoliscli, wie protestantiscli an; katlioliscli, well wir die ganze cliristliclie Offenbarung, den wahren Glauben, nnd die ricbtige Disciplin bewabren; protestantiscli, weil wir alle Zutbaten ver- neinen, welcbe den Glauben verfalscben, und die urspriinglicbe Disciplin umstlirzen. Wir werden nie diese erste Obarakteristik, d. b. unsern katboliscben Cbarakter aufgeben, und so lange das Cbristentbum bleibt, was es gegenwartig ist, konnen und diirfen wir die zweite, unsern protestantiscben Cbarakter, nicbt aufgeben. Aber wir boffen inbriinstig auf den Tag (wenn Gott uns denselben scbenken will), wo der Grund unsers Protestantismus durcb die Abscbaffung der pjipstlicben JSTeuerungen, wegfalle, und wir uns mit unsern cbristlicben Briidern vereinigen konnen in dem reinen ursprlinglicbem Katbolicismus, welcber der Glaube der ersten Kircbe war. V. Den Zten Feb. 1874. Icb scbicke Ibnen beute nocb eine Flugscbrift iiber den Gegen- stand, den mein letzter Brief bebandelte, namlicb die Natur der katboliscben Kircbe. Sie ist von Dr. Kay, vormals Director des " Bishop's College " in Calcutta, verf asst, und beisst : TJeber die Einheit der Kir die (italianisch). Um noch ferner die dogmatischen Lehren der englischen Kircbe im allgemeinen zu erliiutern, fllge ich noch folgende Werke denen bei, welcbe ich schon geschickt babe. I. Die Encyclica der anglicanischen Blschofe auf der Versammliing in Lambeth, in 1867 (deutsch). II. Ehi heschreibender Commentar uber unser Gebetbuch, von dem Reverend G. W. Kitchin, Caplan des Bishofs von Chester (deutsch). III. Ein ahnliches Werk von dem gegenwiirtigen anglicanischen Bishofe von Jamaica (lateinisch). TV. Eine Conferenz iiber die streitigen Punlde zivisclien der ortho- doxen, orientalischen, und der englisclien Kirche, welcbe zu Ely von dem Bishofe von Winchester und dem Erzbishof von Syros gehalten wurde (englisch). Y. Eine Plugschrift von Seiner Hochwiirden, A. C. Coxe, Bishof vom westlichen New York, Von den Irrtliilmern, u-elche die angli- canische Communion betreffen, und welcbe man gewohnlich, in den weniger unterrichteten, und mehr ultramontanen romisch-katho- lischen Schriften findet (franzosisch). Ich babe auch gebeten, dass man Ibnen (da ich in England kein Exemplar davon babe) aus Italien schickt : Ein Vergleich der Lehren der romisclien Kirche mit denen der englischen Kirche, von dem Rev. H. B. Swete, " Fellow und Tutor" am " Caius College," Cambridge 38 CORRESPONDENCE. (italifiniscli), unci ein Bucli alinliclier Natnr : Eln romiscJier Cate- cMsmus und eine hatholische Antwort betitelt, gesclirieben von einem englisclien Pfarrer (italianiscli). Ich denke, diese werden mit den sclion gesandten geniigen, nm Ilinen die Stellung, welch e die englische Kirclie in den notliigsten Punkten ilires Glaubens einnimmt, zu erkliiren. VI. Den 26sten Feb. 1874. Meine Brief e liaben behandelt : (1) die Frage des Scliismas; (2) den Geist der englisclien Kirclie ; (3) die Glaubensregel, wie sie von der Kircbe anfbewahrt wird; (4) Die Natur und Yerfassung der Kirclie, wie sie von ilir aufgefasst wird ; (5) ihre dogmatisclie Lelire ferner erlautert. Ich komme jetzt auf den Cliarakter ilirer Reformation. Um diesen darzustellen, scbicke icb Ilinen drei Biiclier. I. Die Grundsdtze der Reformation in England, von lebenden und kiirzlich. verstorbenen Mitgliedern der englisclien Kircbe (fran- zosiscli). II. Geschichte der Reformation in England, von dem verstorbenen Rev. F. 0. Massingberd, Kanzler und Domherrn von Lincoln (franzosiscb). III. SMzze der englisclien Reformation, von dem verstorbenen J. J. Blunt, Margaret Professor der Tbeologie in Cambridge (deutscb). Das erste dieser Biiclier erklart die Principien, welcbe wir als die unserer Reformation bekennen, wabrend die zwei GescMcbtsbiiclier zeigen, wie diese Principien angewendet worden sind. Wir liiugnen nicbt, dass zur Zeit der englisclien Reformation verscbiedene Gedankenstromungen Statt fanden, wie es aucb deren jetzt unter Ibnen giebt. Eine ausscbweifende Partei, welcbe den Papst als Antichrist betracbtete und eine entgegengesetzte Partei, die mit einer Yerbesserung der Kircbenzucht zufrieden gewesen ware, obne irgend eine Reformation der Lebren. Aber der Haupt- grundsatz der Reformation war eine Berufung auf das Alter- tbum, Oder vielmebr eine Berufung auf die Heilige Scbrift, ausgelegt durcb das Zeugniss der primitiven Kircbe, niedergelegt in ibrer Gescbicbte. Sie werden diesen Grundsatz in jedem der dreissig Ausziige bebauptet finden, aus denen " Les Princi/pes de la Reformation en Angleterre bestebt. Diese Ausziige sind, wie Sie seben, unsern bauptsacblicbsten Scbriftstellern der gegenwartigen Zeit entnommen. Professor Blunt und Kanzler Massingberd sind durcbaus glaubwiirdige Gescbicbtsschreiber. Professor Blunt war viele Jabre lang Margaret Professor der Tbeologie in Cambridge. Das Bistbum Salisbury wurde ibm angeboten ; aber er scblug es wegen seines boben Alters aus. Kanzler Massingberd, welcber vor imgebf fibr einem Jabre starb, war ein tbiitiges Mitglied der Kircben- sjnode und von uns alien bocbgeacbtet. COERESPONDENCE. 39 VII. Den 21sten M'drz 1874. Icli bin nun mit den allgemeinen Grundsatzen der englischen Kirclie f ertig, — ilirem Geist, ilirer Glaiibensregel, ilirer dogmatischen Lelire, und ihrer Reformation. Es bleiben nocb einige specifiscbe Punkte iibrig, in Betreff deren die Kirclie glaiibt den alten oder waliren Katholicisums bewabrt zu haben, gegen die mittelalterlichen oder neuen Dogmen des romisclien oder vaticanisclien Katliolicismus. Sie bat dies in ihren xxxix Artikeln getban, welcbe, wie Sie wis- sen, nicbt mit den Glaubensbekenntnissen auf derselben Stuf e steben, sondern als Walle, zum Scbutz eines alten und reinen Katbolicismuses gegen die Eingriffe eines modernen und verderbten Dogmatismus aufgeworfen sind. Icb will nun diese specifiscben Punkte durcb- geben, in der Ordnung, in welcber sie in den xxxix Artikeln vorkommen. 1. Die Heilige Schrift. — (1) Wir balten die apokrypbiscben Biicber f iir nicbt canoniscb. Unsere Griinde sind einfacb bistoriscb. Wir befragen die Gescbicbte und linden, wie wir glauben, eine bestimmte Grenze gezogen zwiscben den Biicbern, die wir als canoniscb und vom Heiligen Geiste eingegeben anerkennen, und denen, welcbe wir in die zweite Reibe, als apokrypbiscbe, stellen. Diese Grenze is von denen bestimmt worden, deren Zeugniss uns versicbert bat, welcbe unsere beiligen Biicber sind, und welcbe es nicbt sind. Diese Erage wird in den zwei kleinen Werken von Biscbof Andrewes bebandelt, welcbe icb Ibnen scbon gesandt babe : De Primatu Seclis Bomanae und Fides Catholica Antiqiia. (2) Wir seben die Tradition, getrennt von der Scbrift, nicbt als eine urspriinglicbe und unabbangige Quelle der ofFenbarten Wabr- beit an. Wir betracbten sie als ein Mittel, durcb welcbes wir die wabre Auslegung der Scbrift erkennen konnen, indem wir von ibr lernen, was die Meinung der Kircbe in alien Zeitaltern war, be- sonders in den ersten und reinsten Zeiten. (3) ISTocb weniger erkennen wir neue Yisionen (wie die der beil. Brigitta und der gebened. Maria AlaCoque) als Quellen ofifenbarter Wabrbeit an. (4) Aucb geben wir nicbt zu, dass im Biscbof von Rom eine unfeblbare Lebrkraft vorbanden sei, welcbe zu dem einmal iiberlie- f erten und in der beiligen Scbrift auf bewabrten Glauben so binzutbun kann, dass diese Zutbaten zur ewigen Seligkeit unerlasslicb geglaubt werden miissen. 2. Glaubenshehemitnisse.— Wir erkennen nicbt, — wir verwerfen — das, was mancbmal das Glaubensbekenntniss des Papst Pius IV. genannt wird. Unsere Glaubensbekenntnisse sind das Nicaniscbe, das Apostoliscbe, das Atbanasiscbe, und diese allein. 3. Lehre von der Bcchtfertigung.— Wir betracbten, als die ver- dienstlicbe Ursacbe unserer Recbf ertigung allein die durcb Cbristum bewirkte Erlosung, welcbe vomMenscben durcb den Glauben erlangt 40 CORRESPONDENCE. Tvird ; und nicM die Werke, welche durch die Gnade des Heiligen Geistes von dem wiedergeborenen Mensclien volllDraclit werden. Folglich konnen wir mit keiner tlaeologisclien Schnle liberein- stimmen, welclie den Yerdienst irgend welclier Art lehrt, sei es *'meritum condignitatis," oder " meritum congruitatis." Gleichwohl obsclion wir glauben, dass die Heiligimg nicht der Grand der Reclit- f ertigung sei, glanben wir docli, dass beide niclit getrennt werden konnen, dass wo Reclitfertigung ist, ancli Heiligung sein muss. Erzbiscbof Lawrence's " Bampton Lectures " iiber Beclitfertigimg ist das Bncb, in welcliem die Lehre der englisclien Kirclie iiber diesen Punkt, am dentliclisten dargestellt ist. 4. Supererogations-WerTce. — Wir balten diese fiir unmoglicli, nnd den Schatz von lieiligen Yerdiensten, welclier in den Handen der Kircbe gelegt sein soil znm Anstlieilen, fiir niclit vorbanden. 5. Silndlosigheit. — Wir glanben, dass Obristus allein siindlos ist. Wir sind iiberzeiigt, dass die Kircbe der ersten Zeiten die Heilige Maria nicbt fiir siindlos bielt, weder von wirklicber Siinde noch von der Erbsilnde, und wir glauben, dass dieses Dogma die Lehre der Menschwerdung Obristi ernstlicb gefabrdet. Um diesen Punkt zu erlautern, scbicke icb Iliiien eine Predigt (deutscb) von dem verstor- benen Biscbof von Winchester (Wilberf orce), genannt : Bom, sein neues Dogma und unsere Pfiicliten und die wahre GeschicMe der Heiligen Jungfrau Maria (italiaiiiscb) von mir selber. Auf SS. 55 — 56 im letzeren Werke werden Sie Yerweisungen finden auf Tertullian {De came Christi viii. 315; Adv. Marc. iv. 19); Origen {Horn in Luc. xvii. 3) ; St. Basil {Ep. 260) ; St. Hilar. {In Ps. xix.) ; St. Chiysost. (vii. 467) ; St. Cyril, von Alexandrien (iv. 1064, vi. 391) ; St. August, (iv. 241, X. 654) ; welcbe die Lebre des 2ten, oten, 4ten, und 5ten Jabrbunderts darzustellen scbeinen, und unvereinbar mit dem Glauben an die Siindlosigkeit der Heiligen Maria sind. 6. TJntrugliclikeit. — Wir glauben nicbt, dass die Gabe der Untriig- licbkeit oder Unfeblbarkeit mebr oder minder cler E^omiscben Kircbe, als jedem andern Tbeil der zersplitterten Kircbe zugetbeilt worden sei. 7. Fegefeuer. — Wir glauben, dass nacb dem Tode die Seelen der Gerecbten im Paradiese ruben, und dort einen Yorgescbmack der Gliickseligkeit geniessen, bis zum Tage des jiingsten Gericbts, nacb welcbem sie in die voile Seligkeit des Himmels eingeben. Wir glauben nicbt an eine Genugtbuung der gottlicben Gerecbtigkeit, durcb Leiden im Fegefeuer nacb dem Tode. 8. Ahlass. — Wir versteben unter Ablass Nacblass oder Yerkiirzung einer canoniscben Busse, welcbe von der Kircbe iliren irrenden Mitgliedern auf eiiegt worden ist, ebe sie wieder zum Heiligen Abend- mable zugelassen werden. Wir glauben nicbt an eine Befreiung der Seelen von den Qualen des Fegef euers durcb diesen Ablass, noch an die Wirksamkeit der Scapularien. Nocb glauben wir, dass die Gewobn- beit, Ablass zu ertbeilen, weder urspriinglicb nocb recbt sei. 9. Die Anhetung von Bildern. — Wir erlauben den Gebraucb von CORRESPONDENCE. 4l Bildern als Verziernng nnd als Denkmale. Wir lassen ihre Anbe- tung niclit zn. Riicksiclitlicli dieses Pnnktes verweise icli Sie auf das obengenannte Fides Catholica Antiqua des Biscliof Andrewes. 10. Anbetung von Beliquien. — Wir bebandeln alle wahren Reliquien mit Ehrerbietung, aber wir erlaiiben niclit, da.ss man sie anbete (Siehe Biscliof Andrewes wie oben). 11. Anrufung der Heiligen. — Wir glanben, dass es moglicb, oder sogar wahrscbeinlicli ist, dass die Seelen der Glaubigen, welche im Paradiese rulien, mit Gebet und Fiirspraclie f iir die streitende Kircbe bescbaftigt sind; aber wir gestatten keine Anrnfnng derselben. Wir verbieten das Gebet f iir die Kircbe im Paradiese nicht ; aber wir leisten ilim aucb. keinen Yorsclinb (siebe Biscbof Andrewes, wie oben). 12. Todte Sprachen. — Wir erlauben, dass Gebete in jeder Spraclie gesagt werden, welcbe von denen, die beten, verstanden wird ; aber wir erlauben oifentlicbes, allgemeines Gebet in keiner todten Sprache. 13. Zahl der Sacramente. — Wir glanben, dass es zwei Sacramente gibt, " welcbe allgemein notbwendig znr Seligkeit sind," nnd eine unbestimmte Zabl von Ceremonien, welcbe weniger ricbtig, Sacra- mente genannt werden, Wir glanben niclit, dass sie speciell sieben an der Zabl sind. 14. Busse. — Wir glanben nicbt, dass ein Sacrament der Busse notbwendig znr Yergebung der Sllnden ist. Wir glanben, dass die einzig notbwendigen Bedingungen znr Yergebung der Slinden, Glanben nnd Bene seitens des Sunders sind. Wir balten person- licbe Beicbte nnd Absolution nur dann fiir wiinscbenswertb, wenn der Sunder so von der Last seiner Stinden gedrilckt wird, dass er sein Gewissen nicbt berubigen kann, und Ermunterung durcb die Yersicberung von Gottes Yergebung, durcb seine Diener verlangt. In einem solcben Falle glauben wir, dass die Absolution, durcb den Priester Gottes ausgesprocben, ein wirklicbes und wirksames Zeicben von der Yergebung Gc>ttes ist. Wir verwerf en zwangsmassige nnd regelmiissige Beicbte. 15. Letzte Oelung. — Wir glauben, dass die Ceremonie der Oelnng, wie sie vom Heiligen Jacobus anempfoblen wird, das Mittel war, durcb welcbes die ausserordentlicbe Heilkraft, welcbe der aposto- liscben Kircbe innewobnte, wirkte. Mit dem Aufboren dieser aussergewobnlicben Heilkraft, glauben wir, dass es recbt ist, dass die Ceremonie der Oelung aucb aufbore. 16. AbsicM. — Wir glauben nicbt, dass der Priester durcb Dazwi- scbenlegung seiner Absicbt, die Wirkungen seiner geistlicben Hand- lungen vereiteln kann. 17. Das Heilige Abendmalil. — Wir glauben nicbt an Transubstan- tiation, nocb an Consubstantiation, aber wir glauben an die wabre geistige Gegenwart, und wir vermeiden, die Art dieser Gegenwart naber zn bestimmen, da sie uns nicbt geoffenbart worden ist. Icb scbicke Ibnen ein sebr gelebrtes Bucb iiber diesen Gegenstand, von Biscbof Cosin : Gescliiclite der Transnhstantiation, mit einem Bericht 42 CORRESPONDENCE. des hatJiolischen Glauhens iiher die Gegenwart von Christus in dem Sacramente des Heiligen Ahendmahles (siehe aiicli Biscliof Andrewes Fides Catholica Antiqua, iiber denselben Gegenstand). 18. Aufhewahrung. — "Wir erlauben keine Aiifbewaliriing der Ele- mente, nm eine locale korperlicbe Gegenwart von Christus in einer Kircbe zu gewabren. Wir glaiiben, dass die Aufbewabiimg, in der primitiven Kircbe, bios fiir die Kranken- Communion bestimmt war. 19. Beiderlei Gestalt. — Wir glauben, dass das Heilige Abendmabl in beiderlei Gestalten dargereicbt werden miisse. 20. Das Messojjfer. — Wir glauben, dass im Heiligen Abendmabl, ein eucbaristiscbes Opfer, verbunden mit einer Gedacbtnissfeier, besteben {Sacrificium Commemorativum et Eucharisticum). Wir glauben nicbt, dass ein versobnendes Opfer {Pro;p{tiationum) statt- finde, oder eine Wiederbolung des Einen Opfers, welcbes auf dem Kreuze voUbracbt wurde. Nocb glauben wir, dass das Opfer und Sacrament so getrennt werden konnen, dass eine besondere Gnade von denen empfangen wird, die Zeugen des Opfers sind, obne selber die geweibten Elemente zu geniessen. Im Gegentbeil glauben wir, dass dies eine Corruption des urspriinglicben Gebraucbes sei, welcbe zu scblecbten Folgen in der Lebre und in der Zucbt gef iibrt bat. 21. Heirath der Geistlichen. — Wir glauben, dass Geistlicbe beira- tben diirfen, und dass es gut ist, dass sie die Freibeit baben, es zu tbun. 22. Form der Kirclienregierung. — Wir glauben, dass die ricbtige Regierung der Kircbe durcb Biscbofe, Priester, und Diaconen statt- findet. Wir glauben, dass eine Hierarcbie, bestebend aus Patriarcben, Exarcben oder Primaten, Metropolitanen, Erzbiscbofen, u.s.w. wunscbenswertb sein mag, aber nicbt zu einer guten E-egierung wesentlicb sei. Wir verwerf en das allgemeine Episcopat des Biscbof s von Rom, seine Obergewalt und seine Unfeblbarkeit. Wir konnen die klarsten bistoriscben Beweise von der regelmassigen Weibe und apostoliscben Nacbfolge unserer Biscbofe beibringen; iiber diesen Punkt scbicke icb Ibnen eine Abbandlung von Dr. Oldknow : Ueber die Gilltigheit derenglisclien Priesterweihe (franzosiscb). Eine abnlicbe Abbandlung des Biscbof s Cleveland Coxe ist in der Union Chretienne erscbienen, welcbe wir jetzt wieder abdrucken lassen. Gelebrte Werke iiber diesen Gegenstand sind von dem Revd. A. W. Haddan, Prof. Stubbs und Mr. Bailey verfasst worden. 23. Konigliche Oherholieit. — Wir glauben dass unser Herr Jesus Christus das einzige Haupt der Kircbe ist. Der Titel " Oberstes Haupt der engliscben Kircbe auf Erden " wurde wiibrend 20 Jabren von engliscben Regenten gef iibrt. Von Heinricb YIII., 1534 ange- nommen (26. Heinricb YIII, c. i.) und verworfen 1554 (1. u. 2. Pbilipp imd Maria c. viii., bestjitigt durcb Elisabeth c. i. 50). Nach dieser Zeit war ibr Titel oberster Behcrrschcr. Wir verwerfen den Erastianismus, al^er wir glauben, dass das weltliche Schwcrt der biirgerlichen Obrigkeit iibergeben ist, um die Aufsicht iiber ihre sammtlichen Untcrthaneu zu fiihren. Unserc Lehrc, wie von der CORRESPONDENCE. 43 Kirclie aufgestellt, ist : Dass der Regent der Hauptbelierr seller aller Stande dieses Reiclis in jeder Reclitssaclie ist; mogen sie kirclilicli oder weltlicli sein, und dass er keiner fremden Gerichts- barkeit unterthan ist, nocli sein darf. Wir geben unsern Fiirsten das einzige Vorreclit, " dass sie alle Stande tind Classen, sowohl geistliche, als weltliche, die ihrer Aiifsicbt nnd Sorgfalt von Gott anvertrant sind, regieren, und die Widerspenstigen und Uebeltliater mit dem hurgerliclien Scbwerte in Scbranken halten " Artikel xxxvii. Die Konigin Elisabeth verlangte nie mebr als die Obergewalt liber alle Solche zu haben, die in ilirem Reiche geboren waren. " So dass keine fremde Macht Obergewalt liber sie babe, oder baben soUe." (Wilkins' Concil. iv. 188.) Siebe aucb Biscbof Andrewes' JDePrimatu Sedis Romanae liber diesen Punkt. Icb babe diese Punkte in derselben Reihenfolge bebandelt, wie sie in den xxxix Artikeln angegeben sind. Icb scbicke Ibnen Projet de V Union entre VEglise Gallicane et VEglise Anglicane, in welcbem Sie eine franzosiscbe Ausgabe der xxxix Artikel finden werden, nebst einem Bericbt iiber die Unterbandlungen zwiscben dem Erz biscbof Wake und Du Pin. VIII. De7i 30ten lldrz IS74:. Icb babe Ibnen jetzt nur nocb einige Werke zu senden, woraus Sie erseben werden, was fiir Sympatbien die engliscbe Kircbe fiir die religiosen Hoffnungen und Bestebungen des Continentes bat. Zu diesem Zwecke scbicke icb Ibnen (oder werde es in der nacbsten Zeit tbun), die folgenden Scbriften des Biscbofs von Lincoln. 1 . Drei Brief e, ilher den Kampf zwisclien dem Fajpst und Italien (franzosiscb). 2. Gedanhen ilher Italien (italianiscb). 3. TJeher die Lehre des H. Hippolytus von der Uiifehlbar'keit des Papstes (italianiscb). 4. Eine englische Antworfauf die Einladung des Papstes Pius zum vaticanisclien Concil (deutscb). 5. TJeher Concordate und Unfehlharheit (deutscb). 6. Einen Brief, die Einladung zum Coiner Congress annehmend (lateiniscb). 7. Einen Brief an sein Bisthum, uher den Coiner Congress (franzo- siscb). Diesen babe icb nocb beigef iigt : — 8. Brief an den Papst Pius, ilher das vaticanisclie Concil (deutscb) von Biscbof Cleveland Coxe. 9. Ueher Concordate und Unfehlharheit (deutscb) von dem Revd. S. S. Ffoulkes. 10. Einen Brief von mir, uher die Grenzen der jpapstlichen Gerichts- harheit und ilher die vorstddtischcn Kirchen (italianiscb). 11. Eine Predigt von mir in Oxford gebalten ilher gegenseitigen geistigen Verlcelir (engliscb). 12. Briefe von Dr. Biber, und Professor Micbelis, Uhher die Einlieit der Kir die, und ilher wcumenische Concile (engliscb). 44 CORRESPONDENCE. Sie werden erselien, dass in diesen Schriften warme Sympatliien ausgedriickt werden zu Guusten der Principien, mit welclien die alt- katliolisclie Bewegung fortgefiilirt wird, nnd fiir deren Erfolg inbriinstige Gebete von vielen Mitgliedern der englisclien Kirclie tiiglicb. dargebraclit werden. IX. Den Isten April, 1874. Im Deutschen Merkur, Ende Febrnars, erscliien ein Bericlit iiber die Leliren der morgenlandiscben nnd abend] iindisch en Kirclie, welclier von dem Comite " der Frennde der geistigen Aufklarung" in St. Pe- tersburg liervorging nnd an Professor Langen gericlitet war. Alt- Katboliken werden sicber einige von den Punkten, welcbe man als der abendlandiscben Kircbe angeborig bezeicbnete, nicbt annebmen, da dieselben factiscb romiscb nnd nicbt abendlandiscb sind. Angli- caner befinden sicb in demselben Falle. Wir baben dem Professor Langen einen Bericbt eingebandigt, nnd icb scbicke Ibnen nnn ancb denselben, worin die anglicaniscben Lebren, iiber die von nnsern russiscben Briidern beriibrten Pnnkte, dargestellt sind. Die Worte zwiscben diesen Zeicben (" ") sind dieselben, welcbe in dem Bericbt iiber die morgenlandiscbe Lebre gebrancbt werden ; die, welcbe nnterstricben sind, sind dieselben, wie die im Bericbt iiber die abendliindiscbe Lebren. Dieses Dokument wird anf passende "Weise als Appendix zn der Beibenfolge von Briefen an Sie dienen, welcbe vorige "Wocbe beendigt wurde. [Tbe document referred to will be found printed above, p. 28.] VIII. Extract from a letter of Professor Messmer to Professor Mayor, Secretary of tbe Anglo-Continental Society for Germany.^ Munich, Dec. 28, 1873. I know well tbat it is not tbe matter of my speecb, but tbe boly cause itself, wbicb won on tbe one band so great applause for tbe inadequate word, and on tbe otber band so far-reacbing an effect for tbe fleeting utterance. Tbe boly cause alone it is, wbicb at tbat bour at Constance assembled men from far and near, of German and of foreign speecb, and made tbem tinder to take fire at tbe spark of tbe very feeblest voice. Tbis boly cause it was wbereby representatives of England, France, America, and Russia, togetber witb tbose of Austria, Bobemia, Switzerland, and of tbat Holland wbose loving aid will always be cbcrisbed in our remembrance, were mustered in one assembly, and inspired witb a correct understanding of every word of tbe bretbren, and witb warmest sympatby. To tbis spirit I also owe it tbat a colleague, wbo is at borne in tbe subject, bas deemed [* The whole letter will be found prefixed to Prof. Messmer's Speech at the Congress of Constance : translated and edited by Prof. Mayor for the Anglo- Continental Society. London, Kivingtons, Gt/.] CORRESPONDENCE. 45 my speech worthy to be brought before a foreign public, and to be made permanent, and also, if God will, effectual, beyond that instant in the Council Hall at Constance. This spirit will finally, as my fellow-labourer in France, Abbe Michaud, has excellently said, make Christian triumph over Roman Catholicism, and will one day, under Christendom's one Head, under Jesus Christ our Redeemer, rally all the brethren, that we may as one family again cry to God — " Our Father." This is the goal to which we are all pressing. Prof. Dr. J. A. Messmer. IX. Letter of Bishop Reinkens to Professor Mayor, Secretary of the Anglo-Continental Society for Germany.^ Bonn, 10 Jan. 1874. I will not deny that I am flattered by being brought into a certain spiritual relation with the English people, which appears to me still to possess those natural gifts and excellencies, which of old tempted Rome to enthrall and press into its service England's already free- born Church. As she has produced great men in every field of culture, and, as a nation, has already passed through periods of renown, so, I think, in the future also her inherent power of produc- tion and of creation will approve itself and ensure her honourable position among the civilised peoples. And precisely because I entertain this conviction, I trust also, that sound sense and the consciousness of the connection between religion and freedom in your country will soon lead Englishmen to a general and just appreciation of our Catholic movement of reform. Our movement sprang, not from the brain of any statesman, but from the Spirit of God by means of conscience.^ 'No politician led us amid the din of war, immediately before the catastrophe of Sedan, to l!^uremburg, where on the 25th and 26th of August 1870 we sketched the first published^ declaration against the Vatican treason, hut singly and solely conscience, the unshaken witness which "tlie Spirit (of God) Himself gave to our spirit, that we are children of God" (Rom. viii. 16), but not of the pope, that not seiwice of the pope and worship of rank is " the end of the (Divine) commandment, (but) love out of a pure heart and good conscience and faith unfeigned." \} This letter was written by the Bishop in reply to a letter from Prof. Mayor, requesting him to preiix some introductory words to the English edition of his Speeches, translated by Prof. Mayor and issued by the Anglo-Continental Society. London, Eivingtons. Is.] P See J. H. Reinkens, Ueber den Ursprung der jetzigen kircldichen Beform- hewegung cms dem Gewissen der Katholiken. Vortrag in Kohi. Koln, E. H, Mayer. 1872. 1\ Ngr.] [' It may be seen in the Stenograpliischer Bericht iiber die Verhandlungen des Katholikencongr esses ahgehalten vom 22. his 24. September 1871 in Milnchen. Miinchen, Th. Ackermann. 1871. pp. iv.-vi. ; and in E. Friedberg, Sammlung der ActenstUcke zitm ersten vaticanischen Concil mit einem Grundrisse der Geschichte desselben. Tiibingen, H. Laxipp. 1872. pp. 157-159. cf. p. 57.] 46 CORRESPONDENCE. (1 Tim. i. 5.) None of the speeches, which I have since delivered, have been written beforehand, but they have rather proceeded from the situation of the moment in each case; and I hope that yon will always meet in them the same spirit. Our religious struggle against Rome was for a long time exceed- ingly irksome to the leading statesmen in Germany ; we found not the smallest support or encouragement amongst the governments, and only a partial negative protection. Indeed, I can, according to the best information, affirm, that in Berlin the recognition of the Old Catholics and the grant of positive protection to them were never seriously considered till after the notorious papal allocution of the little stone and the colossus.^ (23 Dec. 1872.) If any one insists on learning the causal connection between the religious and the political struggle against the Roman miria in Germany, it is this, that the religious movement first made the state aware of the danger threatening its own existence. Besides the two- fold conflict is alike unavoidable for a twofold divine order, for reli- gion and law. A religious man can from both points of view draw reasons for embarking in the struggle. To the Roman curia religion is not an absolute end, but the means of money-making and of tem- poral dominion. A state, which does not at the right moment descry the peril therefrom impending, and take measures of self-defence, will have no future. Old Catholicism however assails directly the abuse of what is to it an absolute end, religion, and therefore remembers that He, who was meek and lowly of heart, Jesus Christ our Lord, only once bound up and used a rod, — that is, when He drove the money-market out of the temple. "We desire to rid the church of money-making and politics. Old Catholicism, casting off the narrow-hearted particu- larism of the Roman Church, which is incessantly severing and sundering, desires to awaken the consciousness of the union of all baptized believers in Christ, — to set aside the distinctions arising from error and from sin by purifying the religious temper in each individual Christian, — to open men's eyes to the fellowship of the same Spirit amid the variety of gifts, and to attain as its ultimate goal not the sameness {Einerleiheit) and uniformity, but the living imity of the confessions, living by the same Spirit and by the full sovereignty of the evangelical law of love. We yearn for a fellow- ship of Christians, wherein by the grace which has appeared to all men, all may also " live soberly (in self-control), righteously (according to the law of love towards our neighbour), and godly in tins world, looking for the blessed ho])e and the glorious ajpioearing of the great God and our Saviour, Jesus Christ" (Tit. ii. 11-13.) J. H. Reinkens. [' The little stone of the papacy wliich should shatter the colossus of the German empire; Dr. Volk, in his speech at Constance 14 Sept. 1873, bore Avitncss to the impulse wliicli this allegory had given to the reforming move- ment. See also Bishop Eeinkens' Speeches, p. 42. London, Rivingtons. Is.] CORRESPONDENCE. 47 Correspondence between the Secretary of the Society and the Most Eeverend the Archbishop of Syros and Tenos. From the Bev. F. Meykick to the Archbishop of Syros and Tenos. Die mensis Nov. 25io., 1873. YiR ADMODUM Reverende ! — In disputatione ilia, si colloquium tant^ amoenitate et tanto inter vos mutuo amore habitum disputa- tionem appellare licet, quam cum Reverendissimo Episcopo de Ely, anno 1870, habuisti, bene memini te, illustrissime Archiepiscope, poUi- citum esse te nobis indicaturum esse locos ex S. Ohrysostomi Homil. in Epist. ad Corinth., necnon ex operibus S. Basilii, S. Gregorii Na- zianzeni et Origenis, quibus tibi visum est sanctos illos Patres Sanc- torum invocationem stabilire. Quod ad S. Basilium, haec verba, ni f allor, in mente habuisti : 'O d\tj36fxevos eVi tovs reo-crepaKovTa Karacpevyei, 6 €v(f)paLv6ixevos in avrovs aTTorpex^r 6 [xev, Iva \vcnv (vpij tcciv 8v(Tx^pS)V' 6 de, Iva (pvXaxdu avTco to. ;;^p7;crrorepa. ''EvravOa yvvr] evae^rfs vTvep tskvcov evxpfxevrj KaTaXafxjSdverai,, aTrodrjfjLOVVTL dv8p\ rrjv indvodov alTOVfxevr], dppcocTTOvvTL TTjv (TcoTrjpLau. MeTCi [xaprvpcov ytveadco ra aiTrijiara vjxwu. S. Bas. Hom. in XL Mart. § 8. Op. t. ii. p. 155. Hic vero verbum ivravBa indicat de loco loqui sanctum Basilium, et (pace Cardinalis Bellarmini) verba jnera jxapTvpcov yiveadco rd. alr-qfjiaTa vpLav non volunt dicere " ad illos " sed " cum illis fiant preces vestrse." Quod ad S. Gregorium ISTazianzenum, nullus dubito quin Oratio in laud. S. Cypriani, ubi inveniuntur verba, Tr]v rrdpOevov Maplav iKerevova-a l3orj6rj(raL napOevco KLvbvvevovar), spuria sit. Nam quis fuit ille Cy- prianus ? Nunc S. Cyprianus Af er, nunc nescio quis ex Antiochia, nunc uterque, nunc neuter : ut non aliter excusare rem possit Billius quam ut dicat "csecutisse ibi ISTazianzenum" et ilium pro hoc hunc pro illo sumpsisse. Unus ex nostratibus, nomine Tyler, ora- tionem illam spuriam esse liquid© demonstravit. Sed die mihi, sodes, Prsesul eximie, ubi possim invenire locum ilium ex S. Chrysostomi Homilia in Epist. ad Corinth, et alterum ilium ex operibus Origenis. Hoc ut sciam, causa est scribendi bas litteras. Forsan meministi me tecum esse Lincolnise, Nottinghamiae, Petro- burgi et Elise. Yale, Yir Reverendissime. F. Meyrick. From the Archbishop of Syros and Tenos to the Rev. F. Meyrick. AlBecnfiatTare (p'lXe ! Xalpcov €KOfjiL(rdnr]v to and 25 Noe/>i/3ptov dyairriTdv ypdp-fxa Tr]s ^Yfierepas AtSecri/i.oTr;ro9, Ka\ dd^av dvenefxy^a ra Scor^pi roov oXcou Oea, rd Trjs nepLTTodrjTOv jxoi vyeias AvttJs noXvevKra a'icna n\r]po(f)oprj6eis. Udkvs ydp Tj8r] xpovos iariv, e^ otov (f)t\os ris, avrddev eXdtov, nTrrjyyeiXe fxoL on ov ndvv vyicos clx^v rj (j)iXr] fioi Avr^y Kopvs Sj) Kniceivr], Trepl rjs iv rrj eTncrTokrj dvacjiepei, rj iv dydnrf abe\(f)iicrj (rvvbidXe^is fxera tov (re^aaixioordTov iTria-Koirov rod Ely, Tov Xlav jJLOi dyanrjTov kol TrepiTTodrjTOV iv Xpicrra ddeXcfiov, rjs ov fxovov cLTrXovs TLs aKpoaTfjs, dXXa Sr; Koi avyKoivcovos rj vfierepa dydm] eyevero, 'ETretSJ) be dia tov ypdfXfxaTOS Kol ras fxaprvplas d^iovre p€ KaraypdyJAai, hv i^ ciXXcov T€ e[jLvr]fx6v€Vo-a rore rcov Beicov Trarepcov, Kai ck tov lepov Xpvaoa-Toixov Trepl Trjs enLKXrjcrecos twv dyioiv., Trpodvfxcos ttjv d^lioaiv vp.(bv eKTrXrjpo). Kai S17 rj fxev tov lepov Xpv(roaT6p.ov dnavTO. iv TeXei ttjs kt' OfxtXlas els Tr)v B' rrpos Kopivdlovs eTTiaToXrjv, exovaa hde' " Kai ol Tdpev pev inl Tcis tcov ayicov ir pecr^e ias &(TTe vrrep rjpcav berjdrjvar dXXci prj Ta7s iKeivcov iKeatais p,6vov dappcopev, dXXd koi avTol TO. Kaff eavTOVs beovTcos olKovopa>p,ev" Kai iv Xoyco els rds dyias pdpTvpas BepviKTjV Kai Upoo-boKrjv TeXevTcov Xeyer " Ta;^a vroXvs vplv iyevcTo iroOos Totv ayicov iKeivcov. Mera tovtov Toivvv tov rrvpbs Tvpoaire- (Tcopev avTcov toIs XeLyjrdvoLS' (rvpnXaKaypev avTcov Ta2s SrjKaLS' bvvavTai yap Kai drjKai papTvpcov TroXXrjv e\eLV bvvapiv, coanep ovv koi to. oaTd tcov p.apTvpcov noXXrjv ex^i ttjv laxvv. Kai p,r] povov iv Trj rjpepa Trjs eopTrjs TavTTjs, oXXd Kai iv eTepais qpepais napebpevcopev avTa7s, napaKaXcopev avTCLS, d^Lcbpev yeveadai Trpoorar iSas rjpcov TvoXXrjv yap e'xovcTL Trap prjcriav ovxl C^fJ'^'' H'dvov dWd Kai TeXevTi']craa-ac' Kai TToXXw pdXXov TeXevT7]aao-ai,. NOz/ yap to. (TTiypara cfiepovcn tov XpLCTTOv' TO. be (TTiypaTa iTribeiKvvpevai TavTa, ndvTa bvvavTai nelaat TOV ^aaCXea. 'ETrei ovv TocravTrj r] bvvapis avTals Kai rj 0iXia Trpos TOV 6eov, Trj crvvex^i' npoaebpia Kai Trj birjveKel npos av- Tas dcfyi^et KaTaaTrjcravTes eavTovs oIkcIovs avTcov, iTrtcnracroi- peQa bC avTcbv Trfv napa tov 6eov (piXavd peon iav" 'Q.cravTcos be Kai iv TeXei Trjs iyKcopiacxTLKrjs opiXias els MeXeVioj/ 'Ai/rio;^f my, fcai dXXaxoi), ois e'lprjTai, nXeiaTaxov. "On be Kai avTOs 6 peyas BacriXeios iv fj kcu vpels p,vr]poveveTe TrepiKonf] tov els tovs p pdpTvpas Xoyov dvapcfyiXe'KTcos iK Trjs avTTJs bo^acrias oppdrai, brjXovaL aacpecTTaTa at iKv bvcrx^pSiV, Kai 6 eixppaivo^evos a.noTpexv Troielcrde Trpos top 6e6v, dXXd p,eTa. toiv paprvpcov, a>s crvpTrpeo-^evTcis tovtovs eTTiKaXovpevot.' TfoXv yap lo'Xy^'' V ^^V^''^ avrav a>s diKalwv.^^ 'E(^' to br] kol piKpov Karco- repco npos Tois aXXois indyei, kol ravra' " 'Aya^oi Koivcovol (ppovTibcciv, berjaeats crvvepyoi, TrpecriSevral Surarcbrarot." Ilepi be rov Kb' Xoyov tov TprjyopLov rov 'SaCiav^y]VOV ovre biicaiov, vop,i^co, ovre Trpenov iarlv ev toIs voQoLs TovTov avyKaToXe^ai bia povov tov Xoyov on ovk evyvcdcrTos icrrtv 6 bC avTov navrjyvpiCopevos pdprvs Kvirpiavos. 'AXX' eVro), erreibr) Koi pdXa (SovXeaOe tovto, kol dneppLcfidco 6 Xoyos cos VTTO^oXipaios kol voOos. Mt; yap ovx €vpL(Ts, KUTexois Kal avpnoipaivoLS' el be TToXepiKas, erravdyoLS t] TrpocrXap^dvoLS, kol (TTrjaais peTa aeavTOv koX tmv oios crv, Kav p,eya § to alTovpevov^ 'SlaavTas K.a\ ev TeXei tov ets tov peyav BaaiXeLov Xoyov' " Su be rjpas (ivcodev enoiTTevoLS, a> Beta Ka\ lepa Ke(f)a\rj, Kal tov bebopevov rjplv ivapd Beov aKoXona t^s tjapKOs, ttjv rjpeTepav Traibaycoyiav, rj crTrjaais Tals creavTov it pecr^eiais, rf Tvelaais Kaprepcos (f)epeLV, Kal tov ndvTa ^iov rjplv bte^dyois npos to XvaiTeXeaTaTOvJ^ Tt ciXX apd ye brjXovcriv al TOLavTat, eKCJipdaeiS, rj eniKX-qcrLV ; 'AXXa Kal 6 tov peydXov BaaiXeiov avTdbeXcpos Tp-qyopios 6 Nuo-ot;? aaavTcos eiriKvpol Tpavcos TO T^? eTnKXrjcrecos boypa. Ovtcos ev reXei tov els 'Ecppaip, tov ^vpov Xoyou cf)r]aL' " Nai prjv els avTO KaTavT-qcras tcov Kivbvvcov to ciKpov, Kal BdvaTov eKbexopevos, viro ew-qpeias KaTa Tr]v obov ^apjBapLKtis aTevcoBels, G>s povov Trjs crris enepvrjaBrj Trpocrrjyopias, eTvenrcov ayie '''E^paip, ^or]- Bei pot, Kal TTjv nXdvrjv tcov Kivbvvcov djBXajBcbs vrrepe^j], kol tov cpo^ov KaTecppovrjae, Kal crcoTtjptas virep vovv rerv^^'^^'j '^"'^ '''I) T^orplbi ivap eXmba viro Tr]s crrjs irpovoias (jypovpovpevos dnobeboTai 2v Se rw Beico 7vapL(TTdp.evos BvcnaaTriplco Kal tt] ^coapxi-v, alTOvpevos rjplv dpapTt]- pdTcov acf)ea-iv." Kal ev reXet axravTcos tov els tovs TecrcrapdKOvTa p,dpTvpas Xoyov " 'O yap toctovtovs excov npecr^evTds ovttot av cmpaKTos d-TreXBoL Trpoaevxrjs K.al ber]aecos, Kav acfiobpa ^e^aprjpe'vos virdpxi} Tols dpapTTjpaai. Kal TavTrjs r?}? biavolas Kat eXirlbos pdpTvs eariv 6 Beos ev TTj Trpos 'A/3paap. SmXe^ei, rjvUa t^v virep 'Eobopcov LKeTelav ebexeTo, ov TecraapuKOVTa biKaiovs dXXd beKa ^rjTrjaas els irapaiT-qaiv iroXecos peXXovarjs e^a(f)avi^eaBai .... Trpoy irdaav yap XP^'-"-'^ '^"'^ irepiaTacriv rj TOVTcov bvvapis e^apKel Kal irXovcriav rrapd Beov Xap^dvei ttjv Xapiv." Kal ev re'Xet tov els tov pdpTvpa Qeobcopov Xo'yov " 'H/Liets- yap KOI vTrep ojv diraBels ecf)vXdxBr]pev, 2oi XoyiCopeBa ttjv evepyeaiav aWov- pev be Kal tov peXXovTos Tr]v dcrcpdXeiav. "Ai^ xP^'" y^vrjTai Kal nXeiovos bvo-coirias, ciBpoiaov tov x^pov tcov acov dbeX(})cov, tcov papTvpcov, Kal perd irdvTcov berjBrjTe. JJoXXcbv biKaicov evxol, Xacov Kal bi'jpcov dpaprlas Xvcrd' 50 CORRESPONDENCE. Toirrav. 'Y7r6[xvr](TOV JJerpov, Steyetpoi/ IlavXov .... 'AXXa rfj 8vva- fxet rrjs aris npea^eias Kcil t5)V (tvv ^oi, BavjxacTTe, kcu vnepkap-Trpov Xrfiov dnodeLX^elr] to tcov xptoTtai/ooi/ noXlrevfia \xixP'- reXovs /xeVoi/," K.r.X., K.T.X. "Otl 8e ovK avToyvcdiJiovcos ol dvcorepoi iJivr]ijiOvev6evres narepes elarjyayov Tr]V i7riKkr](Tiv toop aylcov, olovii d(f) eavTb)u avrol eTTLVorjaavTes TavTr]v, &s Tives T TrapeSpevovaai, diaKovovaL rots tvxop.evoLs a(f)€a-iv dp,apTr]p,dTa)V.^^ Kai tcrtos fxev rj ip-erepa dydnrj KdvravBa 8u(TXvpi.o- Brja-eraL ort ravra Xeycov 6 ^Qpiyevrjs, rrjv iv yevei napd ra 6ea> npea^eiav evvoel ratv dylaiv. 'AXX' e'ycb ipcoTco' Ilcos cipd ye diaKovovat roi? ev- Xop-evois av iopTojv KoX dXXcov (ppovTibcov els bevpo dve^aXov ttjv dndpTrjaiv. MefjLvrjixai be del pceT dyaTrrjs ^corjpds kol iyKapbiov evyva)p.oavvr]s ttjs pe~ ydXrjs Koi evbaLp,ovos vp,a)v ;(a)pas', kol iv tm va kol iv Trj Kapbla Trepicpepav KoX TOVS TOTTOVs, bt cov birjXdoP, Kal TOVS (plXovs, nap' Sjv p-eyaXoTrpeTrcbs i(f)iXo^€vr]6r]v. MadeTe be otl eKTOTe Ccorjpd tls dydirr] koi Trap' rjixlv Sir;- yepOt] irpbs to (piXoxpLCTTOv Vfiav edvos, Ka\ imOvfjiia fxeyiaTr] els inav^rjaiv Trjs dbeXcjiLKijs axi(y^<^s irpos ttjv (piXopdobo^ov Ka\ cf)tXdpxaiov vp^oov iK~ KXrjaiav. Ei^e be 6 Kvpios TrXrjpdxrai tcls eKaTepwOev dvaTTep.TTop.evas evxds ols AvTos olbe TpoTvois. 'EttI tovtols KaTao-7Ta^6p,€vos p.eTd ttoOov ttjv (jiLXr]V vp.a)V Kopv(pr]v, Kal be6p,evos tov Kvpiov Iva crr^re reXetoi Ka\ TreTrXt] pco p.evoL iv ttovtI 6eXr]p,aTi tov 6eov, biaTeXS). 13 'Ei' 2vp&), Tf] OK 'lavovapiov 1874. T^s 'Yp,eTepas 7re(pLXr]p,evr]s p.oi Klbeo-ipiOT-qTos 'Ey XpioTo) evxerrjs Kal (piXos TrpoQvpos 1^ 6 Supov Kal Trjvov 'AXe'^avbpos. Die Aprilis 13tio, A.S. 1874. Vie, REVfiEENDisSiME ! — Gratias tibi ago amplissimas qui tantil benevolently usus sis ut Eplstolam prollxam, nee certe sine cura et dlllgentla scrlptam, mlhl transmlttendam curares. Equldem confiteor te non Immerlto Patres, qnos cltastl, appellare : neqne tamen hoc mlbl persiiadere potnlsti, Patres lUos, nedum Eccle- slam Ipsam Oatbollcam, Invocatlonl Sanctorum patroclnarl. In Pane- gyrlcls nihil moror. Bene sclmus Oratores omnes, paganos Cbris- tlanos, Orlentales, Romanenses, Anglicanos, Protestantes, heroem E 2 52 CORBESPONDENCE. vel virum, qiiem laiidant, appellare ; non quia crednnt vita defunctos verba Oratoris andire posse, sed ut animos adstantiuin moveant et irritent. Hoc est loqni oratorice non tlieologice. Neque vero nego magnos illos Patres quinti seculi nonnulla imprudentes protulisse : imprudentes dico, quia non scientes quae futura essent, nesciebant fore ut verba sua in sensum pejorem a malevolis torquerentur vel secus ac ipsi voluissent a simplicibus accipi possent. Toti enim Ecclesise Antiquse impossibile visum est (quod in posteris seculis fieri Antiquitatis cultores defleverunt) martyribus et Sanctis (ut verbis Latinse versionis Epistolae Ecclesioe Smyi-nensis utar) "precem orationis impendere." 'Ayvoovvres (sed quorum elieu! inscitia ilia ?) otl ouVe top Xpiarov wore KaraXLTrelv Svvrjao- fXiOa, TOP vnep Tr]s tov navTos Kocrpov rwv (T(o^o[xevv 8i €^€Ta(Tiv npoTCLVopevcov vno rrjs eTnTponrjS Tqs 'Eratpias tcov (plXcov rrjs 6pr}(TK€VTLKris eKTvaibevaecos. I. He p\ rrj s ^E k kXi] a ia s Kal rrj s K€(j)aXr} s Avtyj s. "Mdi/off 6 Xp i(tt6 s e ar i ice (fyaXrj rrj s ^E kkXt] a la s. 'Eai/ de oi apxi'^p^f'Si ol dUnovTes ras iKKXrjcrias, ovopd^oivrai K€(f)aXa\ avrcov, TOVTO XrjTrreov vno rrjv evvoiav on elal TonoTrjpijTal rod Xpiaruv eKaaros €V TT] Ibia avTov iirapx^a kcll pepiKal K€■ ov. ' 'H TeXeTT] TOV Evx^Xatov, r} vnd tov 'Ayiov lafCcajSou hiaTaxOela-a, to peaov rjv 8i ov ev rfj 'AttootoXik?/ 'EkkXtjo-lo. Oaypdaiai evrjpyovvTO Ida-eis. Mera ttjv navaiv tcov eicTdKTcov Trjs ld(re(os ;^apto-/xaro)i' eTvpenev rj reXerj) vd TTavdfj avvdpa oocravTCOs. Extract from the Byzantis, May, 1874. To VTTO TCOV HaXaioov KadoXiKcov viroKivrjOev Kai (movbaicos ev Pacra-LO. Ka\ ev Teppavla peXeToopevov (rjTrjpa Trjs evd)(r€(os tcov EkkXtjcticov, deppdv birjyeipev ev8iacj)epov koi irapd tw kXtjpm ttjs 'AyyXiKavrjs ^EKKXTjaias' 7ToXXo\ de 8iaKeKpipe'voi OeoXoyoi Kul Xoytoi tov d6yp.aT0S tovtov evaa- XoXovvTai, els ttjv 8oypaTtiirjv Ka\ laTopiKrjv peXeTrjV tcov dia(Popa)V /cat npoioTTjTcov TCOV Tpicov peydXcov KXddcov ttjs XpiaTLaviKrjs EKKXrjaias. Tov ivbiafjiepovTos tovtov peTex^iv 6 al8ea: k. K. F. KovpTtos erreaTeiXev rjplv, peTa T7]v dvdyvcoaiv tcov " ^Etv KTTaarLOiv "' ttjs emTpoTrrjs tcov TlaXaioica- OoXiKcov, as ehrjpoa-ievaapev ev tlvi tcov TeXevTaicov rjpcov (fivXXcov, eKdeaiv TTjs bibaa-KaXLas tijs 'AyyXiKavijs 'EKKXrjo-ias evri tcov Ke(})aXaLa)V aTiva npovTddr](Tav, cos yvaaTov, els e^eraaiv inrd Trjs ev IleTpovTroXeL " VcoaaiKrjs GO COIlllP:SPONDENCE. €TaipUts Tcou (j)L\(i>v TTjs 6pr](rK€VTiKris eKTratSevo-ecos-." Trju eK6eaLV TiivTt]V yeypajxixhrjv EWrjvKTTl fxera rrjs €7ri(TToXrjs Tov aides, k. Kovprlov, ev- Xapicrrcos Ttapaderopev evravda, TreTToidoTes on to Tjfxerepov brjpoaLov deppois €7ri(rr]s €v8ta(pspeTiU els ttjv yevopevqv otto tlvos apraXkayrjv Ibeav pera^v TMv Opdodo^cav, T(ov UaXaioKiiOoXiKcdv kol tcov Acap^apTvpopevcov BeoXoycov. XIII. Letters of the Bishop of Lincoln to Professor Cornelius, in rej^ly to his letters of invitation to the Congresses of Constance and Freiburg :^ — I. Egregio Praesidi 0. A. CORNELIO ad Concilimn Veterum Catholicorum Constantiae habendum bencvoU invitanti ' S. P. D. CHRISTOPHORUS WORDSWORTH, Episcopus Liiicolniensis. Accipio laetus fraterni pignus amoris, Et gratae mentis mutua dona f ero, Atque utinam nobis vos compellare liceret, Et nos consiliis consociare tuis ! Sed nos ire vetant stringentes nndique cnrae, Et gravat officii Pontificalis onus. Spiritus at liber ponti cito transvolat undas, Et miscet precibus f ervida vota tuis. Inclyta qua tollit veteres Constantia turres, Jam video doctum se glomerare chorum : Agnosco praesens in te, Constantia, Numen ; Concilium Nemesis convocat ipsa Tuum. Tu famosa nimis Synodo, Constantia, saeva Nunc es Concilio nobilitanda pio. Martyrum ubi quondam maduit tua sanguine tellus, Nunc seges albescit messis Apostolica), 1 His Lordship's letter to Doctor Wingerath accepting the invitiition to the Congress of Cologne is published under the title Vcteribus Gatholicis ad Cungrcssum Colonienaem benevole invitantibus Episcopi Lincolnicnsis gratias agentis responsio. (London, Kivingtons, 2d.) His letter to the President of the Congress on Clerical Marriage is to be found in his Congres dc Cologne. (Paris, Sandoz et Fisohbacher, Is.) CORRESPONDENCE. 61 Ecce ! novo cineres Hussi ^ f ulgore coruscant, Fitqiie Evangelii fax pyra Martyrii ; Pragensis ^ video venerandam surgere f ormam, Inque tuo coetu vivida verba loqui. Oil ! utinam talis fidei nos excitet ardor, Accendatque sui flaminis igne Deus ! Turn qnisnam tremeret ? quis non audere paratus Pro Oruce cuncta f oret, pro Oriice cuncta pati ? Nos omnes utinam pascamur Oorpore Ohristi, ISTos omnes recreet Sanguinis Ille Calix ! ' Una Fides, Unus Ohristus, nos Spiritus Uniis, Uniis et unanimes jungat amore Pater ! Sic, ubi transierint mortalia saecula, Coeli Nos una accipiat non peritura Domus ! Haec tibi concordi reddit Lincolnia mente, Ooncilioque precans omnia fausta Tuo. LiNCOLNIAE, Nonis Septemhrihus, A. s. mdccclxxiii. II. Egregio Praesidi C. A. CORNELIO ad Concilium Veterum Catholicorum Friburgi habendum benevole invitanti S. p. D. CHRISTOPHORUS WORDSWORTH, Episcopus Lincolniensis. Implicitus quanquam curis, senioque gravatus, Concilio longe cogar abesse Tuo ; At mens fraterni studio f estinat amoris, . Spiritus et fesso corpore liber adest ; Commiscetque preces precibus, pia votaque votis Anglica Germana juncta sorore soror. Oh ! utinam vobis adspirans coepta secundet Annuat et praesens omnia fausta Deus I Sic iterum surgens vinclis Ecclesia ruptis Ostendet f aciem vivificata suam ; Oil ! utinam redeat, pulsa novitate, Yetustas, Et f uget errores intemerata Fides ! ' Joannes Huss, igne crematus a Concilio Constantiensi, ob Calicem Laieis vindicatum ; et Martyrio coronatus septimo die mensis Julii, 1415. ^ Hieronymus Pragensis pariter a Concilio Constantiensi condemnatus, similiter Martyrio coronatus, 30 die mensis Mali, 1416. 3 Calix Eucharisticus Laieis interdictus a Concilio Constantiensi (sess, 13). 62 CORRESPONDENCE. Scripturae ciinctis Oracula Sancta patescant, Maternoque sonent omnibus eloquio ! Dispensans plene cunctis Mysteria Cliristi Sacra Ministerium reddat Apostolicnm ! Unanimes utinam popnlos Tria Symbola jungant Unius et Trini relligione Dei ! Ob. ! utinam puro ritu, cui Spiritus adsit Et Ratio, possit Mundus adire Deum ! Tum qui complexus nobis, carissime Frater, Angelicoque f orent gaudia quanta cboro ! Tum qui Obristicolas antiquo tempore vinxit, Cbristicolas iterum consociaret Amor. Ipsa videretur Tellus attingere coelum, Humanasque domos Ipse babitare Deus. Haec lingua absentes, praesentes mente, precamur, Et quod cor repetit, dicimus ore " Yale ! " RiSEHOLMIAE PEOPE LiNCOLNIAM, XV,, Kal. Septembres, mdccclxxiy. CORRESPONDENCE. 63 p o ?^ W o < -^ .S rrs PQ t-^ 03 05 O f-i o P3 o d H o GO :5 o ^ W.2 .•- O) ^ CO O) O « ^ CO ^ CO CO -1-^ ^ .22 S3 ^"o ^ -f CO -W T^'^ 22 CO "^ aj -— ; ^ '^ -S 2 CO 2 ca aJ i^ 3 g fH o ij •& 5 Q (:5 CO -J- ^ ■'' t^ &■ ^ 0^ 3 S^i .2 =1 ^^ i c3 ?d S :±! 2 ^ -^ pq -3 £ 8JlS^ '^^'^ II C3 o <1 M 1 g^.9 ■^ c/2 M a .^ -^ O i-T:5ajco_r- o^^i-*=cuflcoi^ ! " 2--P^ ) CO '-' 3 ;-! -iJ .+j -C c; ,_j CO g-t 5 ^ o '5 ^ 3 to ci ' ?i OJ ^ '^ ■ 3 rt r^ «*H "O • ^ O -. o 'Ti « !=! O ?3 ^6 o rfi '^ -^ O CO ""^ q^,. 'G i^ . cT „ S :2 ^ -J: r; ?j o -^ fl s a ,=^ ^ pq CO -^ ^ ^ S H oj ,^ pqW:5 a ^ a S3 2 ■" ' ■^ ,5 «^ '3 •'^ 2 -S .2 - a. 1*^ S fH ^ 04-1 OJ CU &h1o c3 -Q ti 64 CORRESrONDENCE. S^ r1 '^ G ;h 41 o o .^ r! 1=1 '^ -S 5 0) ^ bC bo rt M) -T! M W2 to • § .-t^ ^ .^ - "= -- c3 -! F' tl' rfi S 5r^ «" 2 ^ '^ tf qS ^ C^ o ■bi)0^ g ^;S . 8 "iJ C a> c; So s ^ ?r O 1Z( tC I' o O SO 2 'b'o & S3 to a. o s.s-« fl to o J CJ cT^--^ anc ent ice. ?^ g Si ;3 s P-^-^ CO a "o'S >^ ^ o ci 1 3 a cram suffei Y hea me. CO ^ to O ra bfi .l^s? ra o 5J o -C >t5 m a W -^ a bfl r^.^^w be t^> a ri ' a r-^ O |::j ffi^ a f= ST> S^ H-S 35 ^ a •" I •2 I O '-2 o S I •-_ a O « Ti =<-( bO a 3 « a O to tx3 Tl ^J ^ o a o a ci 1 £> p "^ a bD 8 fc^ O oj o 3 a ./. -a ^ ^ to ,a to o S •= --S-S i? ra 11== s ■yi M Ilii ^1 1^ a a 'S ■= .^ S 1.^ S the grac man But CT" .^ ^ PI Cl, a ' oi ■:*-, be a '^ g S-: ■J S ^ o c/i a *^ ,o ^a »~ a> to .i:!^ ^:^ 'a^ ,a .22 ^ « a S f.< re Oh bO CORRESPONDENCE. < O I— I < 53 9 *3 r^ fs d 1=1 ^ 5 S o .ij o _-! vj S rt S 'ci ;g p " -tj a, O -^ •- &:; § § 0) .-*" « U3 CS ^ s ,' 1^ .' ^"^ S ■'- J; bC C ./- .J S :g S •- _S - -^ « --^^ S O s -^^ "i O) O '-^ o ^ '^ ^ ^ 3 rO ^ S^ rt s g +3 Tj" S g K ; -(J ,a> ^ a O M I. r "-' '-5 .1=1 ^ , 'tJ "3 -4-^ O < 1 1 a1 CO U IS' Q &3 ft) 1 1^^ rs § c 53 4^ bfi ° ^ g S ^1 1 "A CO ta w PH fl cS 'S "3 ^ fl a ^ g « s 1 — 1 -^ 1 1 8 ,01 t^H g 1=1 <«5 -2 s e ^ n^ i a ^ >•: ! "5i ^ s ^ w CO *> Eh !=1 3 .2 IS ,0 > III J _co jl. > Qj 2 *> 1 "1 S OJ oj t^ ^ S -S CO " p^ "^ J3 ^- W X £^ 8 g 1 1 '^ .2 '-^ I ■5 a^ §6^.9 eq'::j)-;2 66 CORRESPONDENCE. 5 r^ re ai o S .9 >"^ S 'S ""i^ '^ a> q ^ O 2 j:<.rt o^ re a CO ^Q o t: ^ 5^:::^ OJ £-1 ^ Ph Q < m W M b* " .^ .S a; -^ ^ j^ ^ HH -^^ g and ^ and B condit the Pr recip] ns of Institu lii-sii-s e Bi he B tof part t of ords -•1 S| o^ 5-r g 2 re g^ - ^ J1 -^ ^ ^ ion of ptiou fulfilm on on tl 1 the p ies pla Lord's which eived is 's Supp s by Pi lio have rning t recept he rece on the secrati aith 01 ion tal of our ;-! an by are rec e Lord th kind dren w e concc o 1 ^i.ii;;g.i ^ii^HJ34^^ "^ g ^ ^-vs^ .^««^ "5 ^^ ^ ^ .S2 S •?: <^ tin PQ « ° S ^ fl^ *" ^ CD ^ r^ -M T3 1/3 "^ re C« r/! 3 CO _^ « a g X re o ca o o) s a tS ^ M ?= ^, a -t-' w 2i I' - o -73 pq --5 52 ! a 0) -^ , o t> . I . re bo SM OH _!/3 'P r^ O Co ^^ 5:5 >><^ - r^'^ r;:: be re -^3 a fe &H 6 g^^ •b "S -^ CI §.2 bD."t2 O rt a bJijJ-^ re -^^ " to I =^ ^ ■ S ^ p- T ^ a „ "ti -fl a> •C en 5 -tJ en 2 Oh -'■^ re o 'H ^ s I ^ =^ a -^ •" -^ en "i be bp o bC . to o bfiS-^ .2 3 ^ s 6 ^ ^ s^^ >.,.a re o o) ^i^K ^ a o (u -a Ph S? : Ph 0) !? '^ O re CL.'-^ -^ S^i^ o a C3 '^ a re re •i to o (D hJ fn Ph S "3 Ph-" rH to 0-1 il «J ,J:i! ;Jj en CO -P Tt< "*^ .9 ^ ^ o a° :2 §3 CORBESPONDENCE. 67 o t— I < ^" O Q Pi o <1 EH (U ^ ^ -< hn en ri a 13 o d d a ^ 'A 13 o S § .23 53 ^ d oj § 2 d ^ o M I— I Ph O 3 i-S' ■I 1^1 P-i 'to i^ ISO o ^ t^ P-l en •all- !z; a> X, r! _, o r-. br H <=> o d '^ o rd f-l ^ ^ -^ 2 t-* ^ M -2 « be d "i .1:1 0) ^ " ^ ^ S W o oj JS 1 i-s M M C3 '^ ^2 'So o ^a W ^ O o < ^.9 d d C3 rj I d " ^i H-S^ ^ a s , -^ o o I -fj o y ; cu 22 5 « - § ^ d I— I > tn r-i c-i ; '^ d ® i oi '73 'S CO '^ d bw v;:; pil CO w o g o ^'~ be bDTS - _d _d ^ - a3 ., d -^ J5 tn P=5 'd =* w ph s ^ a o ^ « g^ g s.^ if s i.t|£^. S ■" ■- ? IS -s S -^ ^ s.fl a (B b/3 cj <^ " ^ d -9 s ,, .2 a o O) — I— > O) tn I ,« ^ 8 ^^ g O «• d S bO o il bfi a> O ?^ <^ r^ oj is r 9 ? " .^ =^ a S 2 713 d © P .2 d ^ «+H be -^ .^ S bn^ .2 d .9 ^ g ■- d.a a CD la cu a> i^ ^ -P 3 ■xi "^ .9 O 'oo d rd '^ bO O M Cj I — 1 ■^ rd tn o > F 2 APPENDIX. XV. Conference of Bonn, held September 14, 15, 16, 1874, between Old Catholics, Orientals, and Anglicans. Preliminary Declaration. Tlie way in wliicli tlie words fiHoque were inserted into tlie Nicene Creed was illegal, and witli a view to future peace and unity it is mucli to be desired tliat tlie whole Cliurcli should set itself seriously to consider whether the Creed could ^Dossibly be restored to its primi- tive form without sacrifice of any true doctrine expressed in the present "Western form. Articles agreed to. 1. The apocryphal or deutero-canonical books of the Old Testament are not of the same canonicity as the books contained in the Hebrew Canon. 2. No translation of Holy Scripture can claim an authority superior to that of the original text. 3. The reading of Holy Scripture in the vulgar tongue may not lawfully be forbidden. 4. In general it is more fitting and in accordance with the spirit of the Church that the Liturgy should be in the tongue understood by the people. 5. Faith, working by Love, not Faith without Love, is the means and condition of man's justification before God. 6. Salvation cannot be merited by merit of condignity, because there is no proportion between the infinite worth of the salvation promised by God and the finite worth of man's works. 7. The doctrine of "opera supererogatiojiis" and of a ''thesaurus meritorum sanctorum,'' i.e. that the overflowing merits of the saints can be transferred to others, either by the rulers of the Church or by the authors of the good works themselves, is untenable. 8. {