examination at any time. It is just the fact that the individual thinker, with alert mind, is ever on the watch to detect error, and to expose it when discovered, which enables us to trust as we do to the generally accepted stock of principles in all the common arts of life and in the practical applications of science. And the principle which thus comes to light is not limited to these spheres. As Provost Salmon says, In claiming the right of private judgement, we acknowledge the need of human teaching to inform our judgement. In particular, we own that the teaching of the Church is God's appointed means for the religious instruction of mankind. But the confidence with which we can trust such teaching is altogether proportionate to its willingness to submit to correction." 1 SUMMARY It is now possible to sum up the main points of the argument through which our discussion has led us. We have seen that the great need of the world at the present time both in religious and in social life is an Ordered Liberty. A disorganised world is threatened with dissolution because liberty has become licence, and there is no evidence as yet that such controlling influences are at work as will enable the spirit of man to work out his salvation without destructive violence. The study of history has led us to see that in the past the Christian Church, claiming monarchy over the whole domain of human life, endeavoured to stifle thought, and thus brought about on the one hand an ecclesiastical terrorism which shocked the conscience of mankind, and on the other a revolt which produced a chaos of individualism. Yet it was out of this conflict that there sprang that splendid progress of the mind of man which 1 Salmon, Infallibility of the Church, chap. iv. gave to the world a fresh civilisation, a magnificent development of science, and a new ideal of political liberty. The example of science points out the way to the solution of our problem. In this realm the most complete liberty of thought brought about a general agreement, an order never before attained. Liberty, in fact, re-established authority: but it is an authority which must always be ready to submit to correction when fresh knowledge is gained. This harmony is the result of the dominance of a spiritual principle Reason. In the realm of religion, the question of authority has been long under discussion. Here Church and Bible have been set in opposition to one another. In modern times both these authorities have been weakened, the one by division, the other by critical methods which have undermined the oracular character of the text. As regards the Church, its testimony to the Primitive Rule of Faith survives and retains all its old potency. In respect of other questions of faith, its witness is not clear. Holy Scripture also testifies to the same Rule of Faith. Thus these two authorities support one another in that respect which is of greatest importance. But how are we to have guidance as to the application of fundamental Christian principles to the growing needs of mankind and the new problems of every age? There is an authority which is superior to both Church and Bible, and to which both bear witness. Christ is the Light of the world. And all modern movements of Christian thought have united in setting forth His pre-eminence. This fact is in accordance with the ancient Scriptural doctrine which sees in Him the Divine Logos, the dominating Word, or Reason, of the whole creative process. In Him, and in His teaching and life, are to be found the solution of the great problem of the modern world. He can bring liberty and order into harmony. The great need of the world is the unification of Christian forces, so that, through the Church, the influence of Jesus Christ may be brought to bear upon the life of man. This will have the effect of emphasising the essentials of the Christian Creed and Life, leaving ample scope for liberty of thought and practice. The plan of Reunion set forth in the "Appeal" of the last Lambeth Conference is in complete accordance with these principles. The adoption of Holy Scripture as the standard of faith, of the Rule of Faith as expressed in the two ancient Creeds, of the two divinelyordained Sacraments, and the assertion of the need of a ministry universally acknowledged, outline a scheme of unification within which can be included a rich diversity of types of Christian ethos, safeguarded by a firm adherence to the essentials of the faith and of the life which corresponds to that faith. If this great adventure of the Spirit can achieve some real success, the members of the Anglican Communion will have reason to recognise the Providence which, through long centuries, has kept their Church in the middle path, in spite of the many temptations to wander away from it. |