3. The Anglican Communion in Relation to the Eastern Churches, to the Scandinavian and other Reformed Churches, to the Old Catholics, and others. 4. Polygamy of Heathen Converts. Divorce. 5. Authoritative Standards of Doctrine and Worship.

6. Mutual Relations of Dioceses and Branches of the Anglican Communion.

May I venture again to invite your earnest prayer that the Divine Head of the Church may be pleased to prosper with his blessing this our endeavor to promote his glory and the advancement of his kingdom upon the earth.

I remain, your faithful brother in Christ,

EDW. CANTnar.

The Conference was attended by 145 prelates, representing the Church as follows: The Archbishop of Canterbury and 33 bishops of the province of Canterbury; the Archbishop of York and 11 bishops of the province of York; the Archbishops of Armagh and Dublin and 9 Irish bishops; the Bishop of Minnesota (repreresenting the Presiding Bishop of the United States) and 28 American bishops; the Metropolitan of Fredericton and 8 Canadian bishops; the Metropolitan of Calcutta and 4 Indian bishops; the Metropolitan of Sydney and 3 Australian bishops; 4 bishops from New Zealand; 6 from South Africa; 4 from the Canadian Territories, and the remainder, missionary bishops, including the Bishop of Gibraltar and the Bishop in Jerusalem and the East, who exercise chorepiscopal functions. The Bishop of Gloucester and Bristol acted as Episcopal Secretary; the Dean of Windsor as General Secretary; and the Archdeacon of Maidstone as Assistant Secretary. The Archbishop of Canterbury presided.

The preliminary meetings of the Conference included a service in Canterbury Cathedral on June 30, and a service in Westminster Abbey, with sermon by the Archbishop of Canterbury. The Conference was opened on the 3d of July. The sermon was preached by the Bishop of Minnesota, and bore reference to the importance of unity in the Church, the hindrances to it, and the possibility of a comprehensive union. The business meetings were opened with an address by the Archbishop of Canterbury, in the course of which the various subjects that would be submitted for discussion were referred to. The subject of "Definite Teaching of the Faith to Various Classes, and the Means thereto," was then discussed in private, the opening speeches being by the Bishops of London, Maine, and Carlisle.

The subject of the second day's discussion was"The Anglican Communion in Relation to the Eastern Churches, to the Scandinavian and other Reformed Churches, to the Old Catholics and others," and was introduced by the Archbishop of Dublin. The Bishop of Winchester spoke on the point of intercommunion; the Bishop of Gibraltar gave an account of his interviews with Eastern prelates, and of the state of feeling on the Continent toward the English Church; and the Bishop of Lichfield related the result of his and the Bishop of VOL. XXVIII.-2 A

Salisbury's visit to the Old Catholics, in 1887. (See "Annual Cyclopedia" for 1887, article OLD CATHOLICS.)

On the third day the subject of "Authoritative Standards of Doctrine and Worship" was introduced by the Bishop of Sydney, and spoken to by the Bishops of Aberdeen, Western New York, and Australia. The Bishop of Salisbury suggested that very large powers should be conferred on future Lambeth Conferences. The "Mutual Relations of Dioceses and Branches of the Anglican Communion was discussed by the Bishops of Cape Town, Brechin, and Derry. A petition from the English Church Union, urging resistance to any tampering with the law of marriage, the concerting of measures for securing the celebration of the Holy Communion in all churches on Sundays and holy days, for the reservation of the sacrament, and for the better observance of days of abstinence, was laid on the table.

On the fourth day, "The Church's Practical Work in Relation to (a) Intemperance; (b) Purity; (c) Care of Emigrants; and (d) Socialism," was considered, the several departments of the subject being introduced by (a) the Bishop of London; (b) the Bishops of Durham and Calcutta; (c) the Bishops of Liverpool and Quebec; and (d) the Bishops of Manchester and Mississippi.

The Conference then adjourned till July 23, to give place to the meetings of the committees appointed to consider the subjects referred to them.

The closing service of the Conference was held July 28, in St. Paul's Cathedral, where a sermon was preached by the Archbishop of York.

The results of the deliberations of the Conference, which were published immediately after its adjournment, include an encyclical letter, addressed to "The Faithful in Christ Jesus"; the resolutions formally adopted; and reports of committees accepted but not adopted by the Conference. While the encyclical letter is official and the resolutions are given as formal utterances of the Conference, it was avowed that the reports should be taken to represent its mind only in so far as they were reaffirmed or adopted in the resolutions; but they were printed in the belief that they would offer "fruitful matter for consideration." At the head of the questions which had engaged attention, the letter placed that of the duty of the Church in the promotion of temperance and purity. While the evil effects of intemperance could hardly be exaggerated and total abstinence was highly valued as a means to an end, the language was discountenanced "which condemns the use of wine as wrong in itself independently of its effects on ourselves or on others," and the practice of substituting some other liquid in the celebration of Holy Communion was disapproved. A general action of all Christian people-nothing short of which would avail-was invited to arrest the evil of

impurity, by raising the tone of public opinion and stamping out ignoble and corrupt traditions. The sanctity of marriage was compromised by increasing facilities for divorce, respecting which the Church should insist upon adherence to the precept of Christ. "The polygamous alliances of heathen races are allowed on all hands to be condemned by the law of Christ; but they present many practical problems which have been solved in various ways in the past. . . . While we have refrained from offering advice on minor points, leaving these to be settled by the local authorities of the Church, we have laid down some broad lines on which alone we consider that the missionary may safely act. Our first care has been to maintain and protect the Christian conception of marriage, believing that any immediate and rapid successes which might otherwise have been secured in the mission field would be dearly purchased by any lowering or confusion of this idea." The growing laxity in the observance of Sunday as a day of rest, of worship, and of religious teaching, was deprecated. The importance of the attitude of the Church toward the social problems of the day was urged; and its duties in this category were to be discharged by faithfully inculcating the definite truths of the faith as the basis of all moral teaching; particularly by a more constant supervision of, and a more sustained interest on the part of the clergy in the work done in Sunday-schools; by encouraging the study of Holy Scripture; by cautious and discreet treatment of doubts arising from the misapprehension of the due relations between science and revelation - respecting which, "where minds have been disquieted by scientific discovery or assertion, great care should be taken not to extinguish the elements of faith, but rather to direct the thinker to the realization of the fact that such discoveries elucidate the action of laws which, rightly conceived, tend to the higher appreciation of the glorious work of the Creator, upheld by the word of his power"; and by similar caution in the treatment of questions respecting inspiration. A reference to questions in the mutual relations of dioceses and branches of the communion between which cases of friction may arise, was followed by a definition of the attitude of the Anglican Communion toward the religious bodies now separated from it, which, it was declared:

recognize the real religious work which is carried on We can by Christian bodies not of our communion. been vouchsafed to their labors for Christ's sake. Let not close our eyes to the visible blessing which has us not be misunderstood on this point. We are not insensible to the strong ties, the rooted convictions, which attach them to their present position. These we respect, as we wish that on our side our own prinobservers, indeed, assert that not in England only, ciples and feelings may be respected. Competent but in all parts of the world, there is a real yearning for unity-that men's hearts are moved more than heretofore toward Christian fellowship. May the spirit of love move over the troubled waters of religious difference.

With respect to the Scandinavian Church, the seeking of fuller knowledge and the interchange of friendly intercourse was recommended as preliminary to the promotion of closer relations. Though it was not believed that the time had come for any direct connection with the Old Catholic or other Continental movements toward reformation, the possibility of an ultimate formal alliance with some of them was hoped for. doctrinal bars to communion with the Eastern Churches such as existed in the Roman Catholic Church, and while all Episcopal intrusions within their jurisdiction and all schemes of proselytizing were to be avoided, it was only right, the letter declares,

While there were no

That our real claims and position as a historical Church should be set before a people who are very appreciate the history of Catholic antiquity. Help distrustful of novelty, especially in religion, and who should be given toward the education of the clergy, and, in more destitute communities, extended to schools for general instruction.

While it was considered desirable that the standards, as repeatedly defined and as reiter. ated in the letter, should be set before the foreign churches in their purity and simplicity:

A certain liberty of treatment must be extended to the cases of Lative and growing churches, on which it would be unreasonable to impose, as conditions of communion, the whole of the thirty-nine articles, colored as they are in language and form by the peculiar circumstances under which they were originally drawn up. On the other hand, it would be impossible for us to share with them in the matter of holy orders as in complete intercommunion, without satisfactory evidence that they hold the same form of doctrine as possible, to formulate articles in accordance with our It ought not to be difficult, much less imown standards of doctrine and worship, the acceptance of which should be required of all ordained in such churches.

ourselves.

divorce except in the case of fornication or adultery, or sanction the marriage of a person divorced, contrary to this law, during the life of the other party; that the guilty party, in case of a divorce for fornication or adultery, can in no case during the life of the other party be regarded as a fit recipient of the blessing of the Church on marriage, but that the privileges of the Church should not be refused to innocent parties thus married under civil sanction; that persons living in polygamy should not be admitted to baptism, but that they be accepted as candidates and kept under Christian instruction until such time as they shall be in a position to accept the law of Christ; while the wives of polygamists may be admitted to baptism, but it must be left to the local authorities of the Church to decide under what circumstances they may be baptized. The growing laxity in the observance of the Lord's Day, and especially the increasing practice of making it a day of secular enjoyment, are deprecated, and it is resolved that the most careful regard should be had to the danger of any encroachment upon the rest which, on this day, is the right of the working-classes as well as of their employers." The opinion of the Conference was expressed that no particular portion of the Church should undertake revision of the Book of Common Prayer without serious consideration of the possible effect of such action on other branches of the Church. The following articles were suggested as supplying a basis on which approach may be made toward "home reunion":

The Holy Scriptures of the Old and New Testaments as containing all things necessary to salvation," and as being the rule and ultimate standard of faith; the Apostles' Creed as the baptismal symbol, and the Nicene Creed as the sufficient statement of the Christian faith; the two sacraments ordained by Christ himself-baptism and the Supper of the Lord-ministered with unfailing use of Christ's words of institution, and of the elements ordained by him; the historic episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of

his Church.

The Conference requested the constituted authorities of the various branches of the

communion:

Acting, so far as may be, in concert with one another, to make it known that they hold themselves in readiness to enter into brotherly conference (such as that which has already been proposed by the Church in the United States of America) with the representatives of other Christian communions in the Englishspeaking races, in order to consider what steps can be taken either toward separate reunion, or toward such relations as may prepare the way for fuller organic unity hereafter.

With expressions of sympathy and fraternal interest toward the Scandinavian Church, the Old Catholic Church of Holland, the Old Catholic Community of Germany, the "Christian Catholic Church" in Switzerland, the Old Catholics in Austria, and the Reformers in Italy, France, Spain, and Portugal, the Conference. "without desiring to interfere with the

rights of bishops of the Catholic Church to interpose in cases of extreme necessity," deprecated any action that does not regard primitive and established principles of jurisdiction and the interests of the whole Anglican Communion. The question of relations with the Moravian Church was remitted to a committee and to the Archbishop of Canterbury. Hope was expressed that the barriers to fuller communion with the Eastern Churches and jurisdictions might, in course of time, be removed by further intercourse and extended enlightenment. The Archbishop of Canterbury was requested to consider whether it is desirable to revise the English version of the Nicene Creed and the Quicunque Vult (Athanasian Creed). Lastly it was resolved:

cially in non-Christian lands, it should be a condition That, as regards newly constituted churches, espeof the recognition of them as in complete intercommunion with us, and especially of their receiving from us episcopal succession, that we should first receive from them satisfactory evidence that they hold substantially the same doctrine as our own, and that their clergy subscribe articles in accordance with the express statements of our own standards of doctrine and worship; but that they should not necessarily be bound to accept in their entirety the thirty-nine Articles of Religion.

Church Congress.-The twenty-eighth Church Congress met at Manchester, October 1. The Bishop of Manchester presided, and the opening sermon was preached by the Archbishop of York. The president, in opening the discussions, spoke of the value of the Congress as an instrument for creating enlightened public opinion; in which, by bringing men of different opinions together, and giving them equal opportunities to present their views, it had advantages over the press. On the subject,

"To what Extent should Results of Historical and Scientific Criticisms, especially of the Old Testament, be recognized in Sermons and Teachings," the Rev. J. M. Wilson declared that the clergy must tell the truth, and the whole truth; the Dean of Peterborough sought a definition of the results of criticism; and the president considered the introduction of difficult questions of criticism into the ordinary teachings of the pulpit very undesirable. In the discussion of the question, "How to supply the Defects of the Parochial System by Means of Evangelizing Work," the Rev. W. Carlisle, founder of the Church Army, described the working methods of that organization. Other subjects discussed, with the principal speakers upon them, were: "The Church in Wales (Mr. J. Dilwyn Llewellen, on "Tithes," the Dean of St. Asaph, on " The Work of the Church"); "The Duty of the Church to Seamen " (on which persons particularly interested in mission work among seamen gave the results of their experience and observations): "Positivism; its Truths and Fallacies (the Rev. W. Cunningham, the Rev. C. L. Engstrom, and Mr. A. J. Balfour); "The Needs of Human Nature, and their Supply in Chris

on

tianity" (the Archbishop of York and Mr. A. Balfour); "Gambling and Betting" (the Rev. Nigel Madan, Prebendary Grier, the Dean of Rochester, and the Rev. Charles Goldney); "The Foreign Missions of the Church of Eng land and the Protestant Episcopal Church of the United States of America" (Rev. F. H. Cox, "Missions to English-Speaking People,' Rev. Dr. Coddington on Missions to Savages," the Rev. R. Bruce on "Missions to Colonial Lands," and a number of the colonial bishops); "Atheism " (Mr. R. H. Hutton); "Agnosticism" (the Rev. H. Wace, D. D., and "Pessimism" (the Rev. A. W. Momerie); "Temperance; the Demoralization of Uncivilized Races by the Drink-Traffic " (Dr. J. Grant Mills, the Hon. T. W. Pelham, Sir Charles Warren); "Disposal of the Dead" (F. Seymour Harlen, the Rev. H. R. Haweis, Mr. A. Sington, and the Bishop of Nottingham); "The Sunday-school System in its Relation to the Church" (Canon Elwyn, Canon Trotter, the Rev. J. W. Gedge, and Mr. J. Palmer); "Social Purity (the Bishop of Newcastle, Mr. G. S. S. Vidal, and G. B. Morgan, D. D.); "Hindrances to Church Work and Progress" (the Bishops of Carlisle and Wakefield and Archbishop Farrar); "Adaptation of the Prayer-Book to Modern Needs" (Canon Meyrick, Archdeacon Norris, Dr. Lumby, of Cambridge, and the Bishops of Sydney, Jamaica, and Grahamstown); "Maintenance of Voluntary Schools; Should the Education in them be Free and Religious?" (Prebendary Roe, the Rev. Dr. Cox, Canon Gregory, and Mr. J. Talbot); "The Bearing of Democracy on Church Life and Work" (Rev. C. W. Stubbs, Rev. Llewellen Davis, Mr. T. Hughes, Q. C., and Archdeacon Watkins); "Lay Representation in Church Councils and Statutory Parochial Councils" (Lord Egerton, of Patton, Canon Fremantle, and Mr. R. D. Uslin); "Free and Open Churches, Reserved Seats, and their Influence on Attendance" (Prebendary Hannah, the Earl of Carnarvon, Earl Nelson, and the Rev. H. D. Burton); "The Various Phases of Christian Service-Worship, Almsgiving, Work, and Home Life" (Canon Furse, the Bishop of Wakefield, Canons Hoare and Jelf, and the Bishops of Glasgow and Galloway, and of Mississippi); “Church Finance" (Rev. W. A. Whitworth, Mr. Stanley Leighton, M. P., and Mr. H. C. Richmond); "Eschatology" (Canon Luckock, Archdeacon Farrar, Rev. C. H. Waller, and Rev. Sir George W. Cox); "Increase of the Episcopate ;" "The Desirableness of Reviving the Common Religious Life of Men" (the Dean of Lincoln); and "Lay Help." At "Workingmen's Meetings," held in the evenings during the session, the subjects were presented, in popular addresses, of "The Needs of Human Nature, and their Supply in Christianity" (the Archbishop of York and Mr. A. J. Balfour); "Hindrances to Church Work and Progress" (the Bishops of Carlisle and Wakefield and Archdeacon Far

in

rar); "Competition, Co-operation, and OverPopulation (the Bishop of Bedford, Hon. and Rev. A. T. Lyttleton, Archdeacon Farrar, and Prof. Symes); and "the Several Aspects of the Question of Sunday Observance, cluding the questions of the closing of public houses, the opening of libraries and museums, and Sunday recreation and traveling (Sir W. Houldsworth, M. P., Canon McCormick, and the Bishop of Newcastle).

The Irish Synod.-The General Synod of the Episcopal Church in Ireland met in Dublin in April. The report of the representative body said that the total assets of the Church at the close of 1887 amounted to £7,313,838. The total contributions received during the year footed up to £136,963. The total expenditure for the year had been £438,848. About £12,000 had been received by the treasurers of the "Victoria Jubilee Fund" for the education of the sons and daughters of the clergy. About £3,300 had been received for the purchase of the palace at Armagh, as a residence for the primate.

ANTI-POVERTY SOCIETY, an organization that grew out of the candidacy of Henry George for Mayor of New York city in November, 1886. The number of votes polled for Mr. George on that occasion was a surprise to politicians, and the result was accepted by the members of the United Labor party, whose candidate Mr. George was, as an indication that they should push forward their peculiar doctrines by other means and in other fields. On the 26th of March, 1887, a few men assembled in the city of New York and organized the AntiPoverty Society, with the following brief declaration: "Believing that the time has come for an active warfare against the conditions that, in spite of the advance in the powers of production, condemn so many to degrading poverty, and foster vice, crime, and greed, the undersigned associate themselves together in an organization to be known as the AntiPoverty Society. The object of the society is to spread, by such peaceable and lawful means as may be found most desirable and efficient, a knowledge of the truth that God has made ample provision for the needs of all men during their residence upon earth, and that poverty is the result of the human laws that allow individuals to claim as private property that which the Creator has provided for the use of all." The presidency was accepted by Dr. Edward McGlynn, who had become prominent by his connection with the candidacy of Mr. George. A high authority from within the society declares that its indications are "to do God's work. We band ourselves together to do the work of God; to rouse the essentially religious sentiment in men and women, which looks to the helping of suffering. We want to do what churches and creeds can not do-abolish poverty altogether; to secure to each son of God, as he comes into the world, a full share of God's natural bounties,

an equal right in all the advantages and fruits of civilization and progress, a fair chance to develop all his powers." Still another authority defines the scope of the organization as follows: "The poverty that we would abolish arises from the inability to get work, or from the low wages that are paid for work. The inability to get work arises from the lamentable fact that, in most countries-in most civilized countries especially, and in those countries that have attained to the highest civilization and have the densest population, which is an immense factor in high civilization-the general bounties of Nature are appropriated as private property by a few, by a class, and the nasses are literally deprived of their divine inheritance; and so, instead of having the equal right to get at the general bounties of Nature, and thus fulfill the duty as well as exercise the right of supporting themselves and their families-the same equal chances that every other inan in the world may have-they have to go cringing and begging of the few, who are the unjust monopolists of the generous bounties of God, for the boon to labor. They have to crave as a blessing the chance to get work; and where there is an unseemly competitiona scramble like that of brute beasts at the trough-it rests with the monopolists to give the work to the one that will content himself with the least and the poorest fare of all-to the one that will consent to live and reproduce his species with the least proportion of the products of his labor." It has been said that the society leans somewhat to the side of the Anarchists, and this might seem to have some foundation from the recent remarks of Dr. McGlynn, who said: "Killing for political purposes is to be considered as something totally different from the crime of murder. If I should happen to read in to-morrow's papers that the Czar had been killed, I wouldn't put any crape on my hat. Without discussing whether, in moral casuistry, it is lawful to kill the Czar, still I must acknowledge the grand and noble character of the men who think it their duty to do their best to kill him. These heroic men feel that they are doing the noblest and holiest thing they could do for their country in trying to kill the Czar." It was expected that the society would be in such shape as to make its influence felt in the November canvass of 1887 in the State of New York, when the Secretary of State and other State officers were to be elected. Mr. George was nominated for Secretary of State, but he polled scarcely any more votes in the whole State than he had polled for Mayor of New York in 1886. Whatever political influence and strength remained to the United Labor party and the Anti-Poverty Society was apparently thrown for their candidate for Mayor of New York in 1888, who received fewer than 10,000 votes, against 68,000 for George as Mayor in 1886, and 70,000 for George as Secretary of State in 1887.

ARCHEOLOGY. (American.) Glacial Man in America. The evidences of the existence of man in America in the Glacial epoch have been summed up by Prof. F. W. Putnam, in the Boston Society of Natural History, and Dr. C. C. Abbott, in the American Association for the Advancement of Science. They include the paleolithic implements which Dr. Abbott has found from time to time since 1876 in the gravels of the Delaware valley, near Trenton, N. J., with parts of two skulls. The formation in which these relics occur is declared glacial by Prof. Cook, State Geologist; it is referred by Mr. W. J. McGee, of the United States Geological Survey, to the southernmost extension of the overwash gravels from the terminal moraine formed during the latter epoch of cold of the Quaternary; and is pronounced by the Rev. G. Frederic Wright, who has examined the terminal moraine of the great glacier from New Jersey westward, across Ohio, to be the direct result of the melting of the glaciers as they retired northward. Dr. Metz, of Madisonville, Ohio, found a chipped implement in the gravel at that place, eight feet below the surface, in 1885, and another at about thirty feet below the surface, in a similar deposit on the Little Miami river, opposite Loveland, in 1887, both in a formation unquestionably glacial. Miss Franc E. Babbitt reported to the American Association, in 1883, concerning the finding of implements and fragments of chipped quartz at Little Falls, Minn., where they occurred in a well-defined thin layer in the modified drift forming the glacial flood-plain of the Mississippi river. Specimens of all these findings were compared by Prof. Putnam with specimens from Abbeville and St. Acheul, France, and with an English specimen from the collec tion of Mr. John Evans, and were found to bear similiar marks of human workmanship, so evident and so uniform in their character as to leave the supposition of their having been results of accident out of the question. They were, however, made from different materials: those from Trenton being, with four exceptions, of argillite; the two from Ohio, one of black chert and the other from a hard, dark pebble, not yet identified; and those from Little Falls, of quartz. Each of these materials was the one suitable for the purpose most easily obtained at the place where it was in use. These implements and the European specimens together show, Prof. Putnam remarks in his review, "that man in this early period of his existence had learned to fashion the best available material, be it flint, argillite, quartz, chert, or other rocks, into implements and weapons suitable to his requirements"; and that his requirements were about the same on both sides of the Atlantic, when he was living under conditions of climate and environment which must have been very nearly alike on both continents, and when such animals as the mammoth and the mastodon, with others now extinct, were his companions." Evidences of later oc