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I 



I THE OIPT OF 



.&7¥ 



i 



Zbc Catbe&ral E&ition 

THE WORKS OF THE RT. REV. 

CHARLES C. QRAFTON, S.T.D., LL.D. 

SECOND BISHOP OF FOND DU LAC 

EDITED BY 

B. TALBOT ROGERS, MA., D.D. 

WAB.DEN OF GRAFTON HALL» CANON OF 8T. PAUL's 
CATHEDRAL, FOND DU LAC 

IN EIGHT VOLUMES 
Volume IV 



MCMXIV 



TO OUR ADORABLE LORD 
AND ONLY SAVIOUR 

JESUS CHRIST 

THIS RECORD OF THE LIFE, LOVE AND WORKS 

OF HIS DEVOTED SAINT 
IS REVERENTLY INSCRIBED 




(3,sLp, of 'OinUdujSu^. 



OURNEY GODWARD 



OF 






BY 

"5 .IE Right RK*K»<rNr» 

• HARLIS C. GRAFTON. s/l.D,, LL.D. 

d. iiiop OF fon;> : » i.\c 



SEW EDIl'r V 



L0NO;.(ANS, GREEN, A\I> CO 
For-^:{: wv^vh :- ?Am\ strklf N'VV vork 

i'-- ' '. IJOMBAY. f ALrUTTA A>j. M».t|| VS 

I914 



(3„Lp, of '^ffrUdujS^. 



JOURNEY GODWARD 

OF 

AOTAOS •ihsot XPISTOT 

(A Servant of Jesus Christ) 



BY 

The Right Reverend 
CHARLES C- GRAFTON, S.T.D., LL,D. 

BISHOP OF FOND DU LAC 



NEW EDITION 



LONGMANS, GREEN, AND CO. 

FOURTH AVENUE 6- 30TH STREET, NEW YORK 
LONDON, BOMBAY, CALCUTTA AND MADRAS 

I914 




COPYRIGHT, I9IO, BY 
THE YOUNG CHURCHMAN CO. 



COPYRIGHT, 19x4, BY 
LONGMANS, GREEN ft CO. 



THB*rLIlirTON*rRB88 
VORWOOD-MASfU'fA 






TO 

THE REV. MOTHER FOUNDRESS 

OF THE 
COMMUNITY OF THE HOLY NATIVITY 

IN LOVING REMEMBRANCE OF HER 
WISE COUNSELS AND SUPPORT, 
AND ASKING HER PRAYERS AND 
THOSE OF HER DAUGHTERS IN 
CHRIST 




i 



CONTENTS 

CHAFIE& PAOB 

A FOREWORD. By Esvmo Wznslow .... x 

I. CHANGES AND CHANCES ai 

n. "IT IS GOOD FOR ME THAT I HAVE BEEN 

IN TROUBLE" , 54 

in. "CAN THESE DRY BONES LIVE?" .... 71 

IV. THE RELIGIOUS UFE 88 

V. PASTORAL WORK 107 

VI. AS A CONFESSOR AND SPIRITUAL GUIDE . 132 

Vn. THE DIOCESE OF FOND DU LAC .... 154 
(Including a paper with the same title by the Rev. 
WnxiAH Dafter, D.D.) 

Vra. THE EPISCOPATE 160 

Educational Work 174 

The Cathedkal 177 

The Convent 179 

DC SCRIPTURE AND THE SACRAMENTS . . . i8a 

Ceremonial 187 

X. TWENTY YEARS IN THE EPISCOPATE . . 19a 
(Including a paper entitled "Fight The Good Fight/' 
by the Rev. B. Talbot Rogess, D.D.) 

XI. MY LIFE IN CHRIST 209 

Meditation on the Vision op Jeextsalem . . . 211 

Meditation on the Seed 213 

Meditation on the Taxes 215 

Meditation on the Love op Christ .... 217 

Meditation on the Ten Virgins 219 

Meditation on the Words: "Ye Know Not 

What Spirit Ye are op" .. i .... 221 

Meditation on HuiflLmr 223 



277550 




X CONTENTS 

Extract from a Meditation on the Text: " Out 
OF THE Mouth of Babes and Sucklings Thou 

Hast Perfected Praise" 326 

Xn. AN INSTRUCTION 231 

Prayer 233 

PuBUC Prayer 236 

Meditation 238 

Love 240 

Xra. CHURCH UNITY AND UNION 245 

XIV. THE POLISH OLD CATHOLIC MOVEMENT . 271 

XV. FINAL WORDS 291 

POSTSCRIPT , 308 

IN MEMORIAM 310 

BISHOP WEBB'S TRIBUTE 314 

THE TRANSLATION 316 

INDEX 32s 



ILLUSTRATIONS 

The Bishop op Fond du Lac Frontispiece 

Chasles Chapman G&AnoN, 1859 .... Facing page 32 

Rev. T. T. Cakter 46 

Members op the Order op St. John the Evangelist, 

1903 (Cowley Fathers) 88 

The Rev. Mother Foundress, Sisterhood op the Holy 

Nativity 104 

View op the Sanctuary, St. Paul's Cathedral, Fond 

DU Lac 158 

Rev. Cornelius Hill 164 

Grafton Hall, Fond du Lac '17a 

Episcopal Residence and Convent op the Holy Nativity, 

Fond du Lac 178 

Convent op the Holy Nativity, Fond du Lac .... 180 

S. Saviour's, Moscow 24a 

Antonius, Metropolitan op St. Petersburg .... 250 

Father John op Cronstadt . . . . • 254 

Vladimir, Metropolitan op Moscow 256 

Bishops at the Consecration op the Rt. Rev. R. H. 
Weller, D.D., TO BE Bishop Coadjutor op Fond du 

Lac, November 8, 1900 278 

The Late Bishop Kozlowsxi 294 




A FOREWORD 

EXTRACTS FROM A PAPER READ AT THE 
BISHOFS JUBILEE IN 1909 

By Erving Winslow, Esq. 

AFFECTION and respect for the person and char- 
acter of the subject of this sketch are too general 
to give its author any special right to offer his trib- 
ute on this interesting occasion because he enter- 
tains these sentiments so heartily and stncerely. The 
only plea for indulgence consists in f ellow-dtizenship 
with Charles Chapman Grafton in Boston and a life- 
long connection with the parish of the Advent, to 
the rectorship of which he gave sixteen years of his 
consecrated life. 

Many parts of Boston have undergone changes, 
not merely social and structural, but geographical 
and almost geological. Water has been made into 
land and hills carried into the sea. But the site of 
the house where Bishop Grafton was bom is still 
occupied by a habitation, being a part of that upon 
which the Touraine, the chief hotel, now stands. 

On the twelfth of April, 1830, Major Joseph Graf- 
ton and his wife, Ann Maria (Gurley), were living in 
this house on the east side of Common, now Tremont 
Street, next to the comer of Boylston, and here on 
this date their son, Charles Chapman, was bom. 




2 A JOURNEY GODWARD 

The Grafton immigrants came from England to 
Salem. It is a tradition that Richard Grafton, King's 
printer to Henry VIII. and Edward VI., and printer 
of the Great Bible and the First Prayer Book of 
Edward VI., who was sent to the Tower for issuing 
Lady Jane Grey's proclamation, was an ancestor. 
One of the Salem Graftons presented a Bible to 
Harvard College. 

Major Joseph Grafton had been a distinguished 
officer — thanked in General Orders — of the regular 
army in the War of 1812, later becoming Surveyor 
of the Port. Mrs. Grafton was the daughter of the 
Hon. John Ward Gurley, first Attorney-General of 
Louisiana, and Grace Hanfield Stackpole, said to 
have been the handsomest woman of her day in New 
England. From this ancestress, perhaps, came the 
endowment of personal beauty, as from many other 
distinguished forbears were inherited gifts and graces 
which were to mark the youth's fitness, and which 
were the ordinary indications for a brilliant worldly 
career. In this case, perchance, another illustra- 
tion may be foimd of that "mystery in our proba- 
tion" upon which the pious Isaac Williams comments 
with such beauty, inasmuch as "in the saints of God 
the character acquired by the gift of the Holy Spirit 
is often that which is most opposed to the natural 
tendencies and dispositions." The very fitness and 
the easy opportimities for social success, for pleasure 
seeking and the pursuits of ambition, were divinely 
appointed to develop their extremes: retirement, 
renimdation, and humility. Active discountenance, 



A FOREWORD 3 

much more than would be shown in our day of 
tolerant indifferentism, was then exhibited towards 
any inclination to the Faith or to any disposition to 
recognize its expression. But there were conditions 
in the lad's youth which kept him somewhat apart 
from the natural associations with his circle of friends 
and relatives. 

After three years in the historical Boston Latin 
School, which he entered in 1843, ^^ spent a short 
time at the Phillips-Andover Academy, where he 
was attacked by a trouble in the eyes, so that he was 
obliged to continue his education with a private 
tutor. 

The Church of the Advent had begun its im- 
portant and eventful history, December 3, 1844, 
in an upper room at No. 13 Merrimac Street, and 
after another change of habitation to a hall at Cause- 
way and Lowell Streets, it had foimd a home, on 
Advent Sunday, November 28, 1847, in a commo- 
dious but rigidly simple edifice in Green Street. The 
establishment of this work in Boston (the name of 
which was suggested by Richard H. Dana, Jr., one 
of its charter members) was in sympathy with the 
so-called Oxford Movement, begun a few years before 
in England. The character and position of its found- 
ers, and the Catholic and reverent natxure of its 
practices, could not be overlooked, and a deep im- 
pression was made upon the dty, though so largely 
Sodnian in its religion. Dr. Holmes, himself a life- 
long Unitarian, expressed the sentiment of the com- 
munity in one of his classic essays, describing the 




4 A JOURNEY GODWARD 

venture of faith under the pseudonym of the '' Church 
of St. Polycarp." 

"For this was a church with open doors, with seats for all 
dasses and all colors alike — a church of zealous worshippers 
after their faith, of charitable and serviceable men and women; 
one that took care of its children and never forgot its poor and 
whose people were much more occupied in looking out for their 
own souls than in attacking the faith of their neighbors. In its 
mode of worship there was a imion of two qualities — the 
taste and refinement, which the educated require just as much 
in their churches as elsewhere, and the air of stateliness, almost 
of pomp, which impresses the common worshii^)er, and is 
often not without its effect upon those who think they hold 
outward form as of little value." 

Grafton became interested in the church at a time 
when it attracted special sympathy through the 
persecution it was enduring at the hands of the 
Ordinary, who refused to visit it again in consequence 
of his disapproval of some trifling details in the 
arrangement of the service, which He had noticed at 
his first confirmation in the parish. The saintly 
character of the rector, the Rev. William Croswell, 
known to him in childhood as rector of Christ Church, 
impressed the yoimg man, who had been deeply 
moved in spiritual things at an age when too many 
— hearing the Voice, as they so often do — refuse 
to listen to it. He was present at the first service in 
the church in Green Street. 

The Rev. Oliver S. Prescott joined the parish as an 
assistant in October, 1849, ^^^ became a friend 
and counsellor. Hudson, the Shakespearian scholar, 
who had been ordained to the diaconate, was also 



A FOREWORD 5 

connected with the Advent, and his powerful and 
studious mind was not without influence on his 
young hearer. 

On May 18, 1851, the Fourth Sunday after Easter, 
Grafton was confirmed at St. Stephen's Chapel, 
whither the Advent candidates marched in procession 
to meet the Bishop, headed by their rector; the last 
occasion for this extraordinary performance, which 
the Bishop's attitude made necessary. A canon 
procured from the General Convention obliged the 
Bishop to resume his episcopal fimctions in the parish 
thereafter, but the rector, whose delicate constitu- 
tion had been wrecked by the persecution he had 
suffered, was never again to shepherd his faithful 
flock. Grafton was in the church on the memorable 
occasion, November 9, 1851, when, as Dr. Croswell 
was kneeling at the altar, ''about the time of the 
evening sacrifice, the angel touched him." Though 
so young a man, Grafton was appointed as a member 
of the committee of the parish, with five of its leading 
officials and parishioners, to go to New Haven as 
an escort and to attend the burial service there. 

In 1 85 1 Grafton entered the Harvard Law School. 
While there an incident occurred which he has re- 
lated and which was in the end helpful to him. He 
became greatly puzzled over certain legal principles 
which were laid down in the textbook, and could 
not see his way to a correct solution of a case before 
him. It rather depressed him, as he thought he 
must be wanting in sufficient acuteness for the pro- 
fession. So he simtmioned up his courage and de- 




6 A JOURNEY GODWARD 

tennined to carry the matter to Chief Justice Parker, 
his professor, who was one of the great lights of the 
legal profession. Grafton remembers with what 
timidity he rapped at the door, and was ushered into 
''the presence." He told the professor he had a legal 
difficulty which he could not solve. ''State the case, 
Mr. Grafton," the professor said. So it was stated 
at length, with the pros and cons of the conflicting 
sides,, and Mr. Grafton awaited the dictum of the 
Chief Justice. His quiet and semi-amused expres- 
sion was never forgotten and his words conveyed a 
valuable lesson when Professor Parker said: ''I am 
old enough and have lived long enough to tell you I 
don't know what the law is in the case!" Grafton 
recalls the relief it was to hear the supreme arbiter 
say this. The student was not the "fool" he had 
thought himself, and went out with a more courage- 
ous heart to take up his studies again. 

During this period the spiritual combat and con- 
quest were going cm in Grafton's soul. He began 
to form habits of religious observance, he acquired 
a belief in the Real Presence in the Blessed Sacra- 
ment, and he used to walk to Boston from Cambridge 
to make his fasting Commimion. Our Church had 
hardly begun to wake from its apathetic condition. 
It was obvious to him that the low church position, 
then so generally held, was but a partial one, and 
that the Catholicity of our own branch of the Church 
was the only true basis of its claims. At this 
time there was a drawing to a political career. The 
anti-slavery cause commended itself greatly through 



A FOREWORD 7 

the influence of his near friend, Wendell Phillips; 
but the final, the heavenly guided decision was 
reached, that a greater good could be done to 
humanity by entering the ministry. While pursu- 
ing his studies at Harvard, under Father Pres- 
cott's influence Grafton finally determined to offer 
himself as a candidate for Holy Orders to Bishop 
Whittingham of Maryland, a saintly man, whose 
sympathy and help were naturally sought rather 
than that of the head of the diocese of Massachusetts. 

Father Grafton remained in Maryland for about 
ten years. He was admitted to the "Holy Order of 
Deacons in the Church of Christ," according to the 
Bishop's certificate, December 23, 1855, being the 
Fourth Sunday in Advent, at St. Peter's Church, 
EUicott's Mills, and was ordained to the "Holy Office 
of Priesthood" by Bishop Whittingham, May 30, 
1858, being Trinity Simday, in St. Paul's, Baltimore. 

His career in Maryland began at Reisterstown 
during slavery times. His first six months were 
spent in a deserted rectory, where he practically 
camped out, and had twenty-six dollars for his first 
six months' stipend. He was curate to Dr. Rich, a 
very saintly man. Father Grafton had often to walk 
miles to one of his missions. They did not have 
overmuch in the way of food, and used to warm over 
what was sent in for their Simday meals. 

Father Grafton recalls that on the occasion of his 
first sermon with Dr. Rich, to whom he was curate, 
there were only four persons present. Dr. Rich, a 
sincere and holy man, gave him one piece of sermon 




8 A JOURNEY GODWARD 

advice: ''Make your sermons short, for I have not 
in3rself the gift of Ustening to long sermons. Keep, 
while a young man, within twenty minutes." A 
layman perhaps may venture to say that the wisdom 
of the elder man in adhering to the precept given him 
''while a young man" has contributed much to the 
success of his pulpit ministry. 

About this time Father Grafton was called to the 
foimding of a mission of the Epiphany at Washington 
under Dr. Pine. This call had a great many social 
and other attractions. He told the Bishop that if 
he wished him to go there, he would do so; but as 
a yoimg man he shrank from the dangerous attrac- 
tions of the life in Washington, and dreaded the 
difficulty of establishing the system of free sittings, 
which he believed in, and a weekly Eucharist. It 
was by the permission of Bishop Whittingham that 
he declined what was, from a worldly point of view, 
a most advantageous offer. He was for a short time 
chaplain at the Church Home and Infirmary and 
of the Deaconesses of Maryland. In 1858 Father 
Grafton became assistant minister in King and 
Queen parish, Chaptico, and in 1859 he was called 
to be curate of St. Paul's Chxurch, Baltimore. Father 
Grafton remained at St. Paul's Church until 1865, 
during the prolonged illness of Dr. Wyatt — about 
one and a half years — having its entire charge. 
During this period the Civil War broke out. Father 
Grafton's training at Harvard had led him to be in 
sympathy with the Federal side. He believed that 
if the principle of State secession was a correct one, 



A FOREWORD 9 

our country was a rope of sand. Not only the South 
might go, but the West might go, or any State might 
go. Indeed, we had no real coimtry; and apart 
from slavery, the question was whether we were to 
be a country or no. Yet he recognized the patriot- 
ism of the South and the legal strength of its posi- 
tion. At the breaking out of the war Father Grafton 
was in Baltimore. He was then chaplain to a house 
of Deaconesses which, under Mrs. Tyler, the Mother, 
was engaged in charitable work. He well recalls 
the nineteenth day. of April, when the first blood in 
the Civil War was shed. The soldiers were passing 
through the streets of the town and some were shot. 
Under Mrs. Tyler's direction, and in the face of an 
enraged mob, they were taken in and cared for. Mrs. 
Tyler's noble service was afterwards recognized by 
the Massachusetts legislature. During the war 
Father Grafton assisted her in the active conduct of 
the house. Sometimes they had a hundred wounded 
men come in at night. They were also called to 
minister to the Confederate prisoners. 

It was in 1865 that Father Grafton went to Eng- 
land with the following circular letter of introduction 
from Bishop Whittingham: 

"To all who in the Communion of the Holy Catholic and 
Apostolic Church live in the faith and love of Jesus Christ, 
our Lord: Greeting 1 

"The bearer, Charles Chapman Grafton, LL.B., as a 
Presbyter of upright and godly life and conversation, sound 
learning, and approved fidelity in the holy ministry, is 
commended while travelling with our permission, on his 




lo A JOURNEY GODWARD 

lawful occasions, to the enjoyment of ail the Christian offices 
of love. 

" By your loving brother in Christ, 

William Rollinson Whittingham, 
(Seal) Bishop of Maryland, 

Baltimore, U. S., May 2, 1865." 

Father Grafton was kindly welcomed by Dr. 
Pusey and others who took great interest in the 
foundation of a religious commiuiity for men. Father 
O'Neil and a few others had been thinking of it before 
his arrival. He was led to associate himself with 
the Rev. Father R. M. Benson. They began in 
1865 in a house on the Cowley road, Oxford. At first 
there were only two of them. They were in the course 
of the year joined by Father O'Neil, and subsequently 
by Father Prescott from America. They adopted, 
a rule of life that was episcopally approved. The 
house was monastic in its simplicity. Of course 
the Holy Sacrifice was daily offered. They took a 
simple habit of an Anglican pattern. In foimding 
the conunimity Father Benson dwelt on the impor- 
tance of a commimity recitation of the Divine Offices. 
In our very busy, work-day world, he thought an 
Anglican community should especially bear witness, 
by its life of meditation, to the unseen world. Dr. 
Pusey, who was consulted, had, from his intimacy 
with and friendship for Newman, the idea that the 
Oratorian system would be best adapted to them. 
The modem orders in Rome, the Jesuits and Ora- 
torians, do not say the Divine Office in conunimity. 
But Father Benson more wisely thought that the 



A FOREWORD ii 

Benedictine Rule in this respect was the more to be 
desired. The new order was to be a missionary one. 
Father Benson in his earlier days had desired to go 
to India and had only been stopped in obedience to 
the Bishop of Oxford. His missionary spirit has 
pervaded the Society from its earliest days. In the 
beginning Father Benson gave a thirty dajrs' retreat, 
which he continued to do for a number of years. 
His insight into Holy Scripture was remarkable, and 
his life resembled, in its asceticism, that of the Cur6 
d'Ars. In this hmnble way the Society of St. John 
the Evangelist began. 

Along with Father O'Neil, Father Grafton organ- 
ized the first great London Mission. About one 
himdred and forty parishes took part in it and sixty 
thousand were estimated as attending the services 
daily. The London "Times" spoke of it as giving 
a new impulse to the Church. The result was widely 
and thoroughly acknowledged. It helped to bring 
the Church more in touch with the people and to 
draw the clergy of the different schools in the Church 
together. When preaching the great fimdamental 
truths of religion and seeking to win souls to Christ, 
it was foimd how much churchmen had in common. 

The Society has now extended widely throughout 
the world. It has houses in Bombay and Poonah 
in India, St. Cuthbert's in Africa, a house in London, 
and a church and parish work in Boston and in other 
places. The Society has replaced its first humble 
monastic building by a large one in Oxford and a 
noble church. 




12 A JOURNEY GODWARD 

In 1870 the Church of the Advent in Boston, oc- 
cupying its fourth site in Bowdoin Street, was with- 
out a rector, the Rev. James A. Bolles having resigned 
in December, 1869, and was in charge of the Rev. 
Moses P. Stickney as rector ad intenm. It was 
proposed to the Society of St. John the Evangelist, 
of which Father Benson was the Superior, to take 
over the administration of the parish. Father 
Benson and two associates visited Boston and ex- 
amined the situation, but the Bishop of Massachu- 
setts refused to allow the '' foreigners" to officiate 
in public worship, and they could only speak in 
unconsecrated halls or private rooms. Thus, it was 
asked that one of the Brotherhood, a priest in Holy 
Orders in the American Church, might become 
Rector, and permission was given to Father Graf- 
ton to accept the profiFered office. After several 
months' service by Father Prescott, Mr. Stickney 
having resigned at Easter, 1871, Father Grafton's 
acceptance was received by the parish at the Easter 
meeting, 1872, his letter dimissory to Massachusetts 
from Maryland, with which he had retained official 
connection, being dated February 24, 1872. 

After many years a question arose on a matter of 
jurisdiction between the Cowley House, established 
at Philadelphia, and the mother house at Oxford. 
Father Prescott conferred with Father Grafton and 
it was decided to appeal to the English Superior to 
grant an American Constitution, which had long been 
contemplated and which would put the American 
priests in right relations to their Bishops. But 



A FOREWORD 13 

this appeal was not acted on, and it was finally 
arranged for various good and sufficient reasons, 
among which was the placing of the Americans in 
right relation to their Bishops, that they should leave 
the Society, be honorably released from their vows, 
and allowed to form an American Order of their own. 

Father Grafton had contributed a large sum of 
money towards the purchase of the house of worship 
in Bowdoin Street, which it was proposed should 
become the home of the American organization. 
But a large number of the members of the parish 
of the Advent had become convinced that an organic 
connection with a religious order was not wholly 
desirable in the development of parochial Ufe, so 
Father Grafton assented to the transfer of the build- 
ing on Bowdoin Street to the Cowley society, retain- 
ing, of coiurse, his rectorship of the parish of the 
Advent, and the administration of the new parish 
church, which had been built under his inspiration 
and influence. The land having been piurchased at 
Easter, 1875, was broken March 21, 1878; the 
chancel first built and walled in, used as a chapel on 
Easter, 1879, <^d the building of the nave com- 
menced in the spring of 1881. The rector established 
the House of the Holy Nativity in 1882, a sisterhood 
which largely assisted in preparing for and building 
up the increased congregation for the new church. 
The first service was held in the completed fabric 
on the Thursday before Palm Simday, 1883. 

Father Grafton's heart was yet full of missionary 
enterprise and of the desire to promote an Ameri- 




14 A JOURNEY GODWARD . 

can Order of missionaries. Seeing the great pros- 
perity of the parish of the Advent in its new and 
magnificent building, the church crowded, the parish 
expenses all met and ever3rthing at the highest point 
of success, he felt that he could give his work into 
other hands, and in April, 1888, he resigned the 
rectorship of the Advent and took the Sisterhood 
of the Holy Nativity to Providence. 

His future plans were to be shaped in an imexpected 
manner. 

On the thirteenth day of November, 1888, Father 
Grafton was elected, by the Coimdl of that diocese, 
Bishop of Fond du Lac, and he felt this call impera- 
tive to a difficult field which was practically a mis- 
sionary one. On the fourth of April, 1889, the 
Presiding Bishop certified to the fulfilment of the 
necessary canonical conditions for the consecration, 
which sacred fimction took place on St. Mark's Day, 
April 25, in the Cathedral of St. Paul, Fond du Lac. 
A farewell service was held in the parish of the Ad- 
vent, Boston, April 13, at which the future Bishop 
was celebrant at the Eucharist and Bishop Paddock 
of Massachusetts was the preacher. At this service 
many of the clergy of Massachusetts assisted, and 
many others were present among the large congrega- 
tion. It was a most affecting occasion. One of the 
numerous pubUc notices of this service, voicing its 
expression, said of the participants in this farewell, 
that "their sorrow is tempered by their confidence 
in the career of the future Bishop. If his particular 
delicacy and cultivation have aided his work in the 



A FOREWORD 15 

East, the predominant elements of his character, the 
piety and purity of his nature, are what have really 
effected its great results, and the more difficult the 
field the more shining will be his influence and ex- 
ample." An address was prepared by a committee 
of the Clerical Union of Massachusetts, handsomely 
engrossed, and presented to Father Grafton, in the 
following form: 

"On the part of many brethren in the sacred ministry of the 
Church of this diocese, these words of congratulation, affec- 
tion, and farewell are presented. We feel honored that one 
of our own number has been called to accept an office of the 
highest dignity and usefulness. You are to be the successor 
of one whom it is no ordinary privilege to follow, for the char- 
acter and labors of the first Bishop of Fond du Lac have made 
his episcopate forever memorable. We rejoice that you are 
entering upon a field of labor which offers you every prospect 
of wide and enduring usefulness. While the episcopate has 
always been a position of honor, and while it has always offered 
special opportimities for reaching and influencing men for 
good, it is almost impossible to overestimate the value of the 
services of the Bishop of a growing diocese in our new land, as 
a leader of sound thought, as a promoter of active benevolence, 
and as an originator and helper of Wholesome influences for 
the welfare of the people committed to his charge. We heartily 
congratulate you upon being thus called to be a Bishop in the 
Chiuxh of God, and our affection for you will make us eager 
for your success. You have endeared yourself to us by your 
generoiis and brotherly qualities, and our hearts will be with 
you as you meet the labors, cares, and responsibilities of a posi- 
tion for which we consider you most eminently qualified. You 
may always be sure of the sympathy of your many friends in 
Massachusetts in whatever may be done for the extension and 
upbuilding of the Church of Christ. In bidding you farewell 




i6 A JOURNEY GODWARD 

we have the assurance that we are but transferring you to 
other friends, who are eager to attest their loyalty to you, 
and to hold up your hands in the work given you to do among 
them. That God's blessing may rest upon you in all your 
efforts to advance His glory and kingdom is our earnest prayer. 
(Signed) George W. Shinn 

A. St. John CHAMBsi 
William J. Hajuos 
William B. Frisby 
Charles W. Ketchum 

CatntniUee*' 

The material results of Father Grafton's sixteen 
years' rectorship of the parish of the Advent are 
well known. First, the magnificent half-million- 
dollar church with its large and growing endowment, 
the one practically completed and the other weU 
laimched before he laid down his authority. The 
cost of land and buildings and fittings was not con- 
tributed disproportionately by any great giver or 
group of givers, but by Uttle children, by the widow 
who gave her mite, by the wage-earner whose giving 
meant real sacrifice, as well as by the well-to-do. His 
appeal was made to all the members of the congrega- 
tion by one whose own ascetic life made it much more 
effective than such an appeal would be from the 
mouths of men of known comfortable incomes who, 
themselves, set no particular example of self-denial. 
He who lived in the hardness of the religious life could 
urge the forgoing of a car fare, of some little indul- 
gence in food or raiment, for the sake of adding a 
Uving stone to the Temple of the Lord — so many 
of which were built into its walls. Meetings of rally 



A FOREWORD 17 

and encouragement were held, a system of weekly 
pledges organized, and every legitimate means em- 
ployed for carrying on the great work. Many gifts 
of money and ornaments of various kinds came from 
the family and personal friends of the incumbent, 
and many were thank ofiFerings for gifts and graces 
received through his ministrations. The rector was 
chairman of the building committee throughout its 
existence, constant and zealous at all its meetings; 
and the architect, the late John H. Sturgis, was one 
of his most intimate friends and received from Father 
Grafton many suggestions in the design and execu- 
tion of the undertaking. 

Another great work of Father Grafton's rector- 
ship was the establishment of the House of the Holy 
Nativity, the result of much study and experience 
of existing sisterhoods. Its special field was the 
cultivation of the reUgious life and to give aid to 
the parochial clergy in their spiritual work and in 
preparation of candidates for the Sacraments. Dur- 
ing the last three years of Father Grafton's adminis- 
tration of the parish of the Advent, half as many 
adults were baptized as in all the other nineteen 
Episcopal churches of Boston put together, a result 
largely due, as he has often said, to the efficient 
work of the Sisterhood of the Holy Nativity. The 
mother house is now at Fond du Lac, while there 
are branch houses among the Indians at Oneida, 
Wisconsin; Providence, Rhode Island; Milwau- 
kee, Wisconsin; New York City, and Portland, 
Maine. 




i8 A JOURNEY GODWARD 

The spiritual work of the sixteen years in the 
parish of the Advent cannot be reckoned here. It 
will be known when the jewels are made up and the 
good pastor gives an account of his flock. Like the 
great Prince-Bishop of Geneva, Father Grafton had 
special facility of access to those persons of culture 
and refinement, so difficult to reach because their 
taste and breeding must necessarily be recognized 
and accoimted with before a hearing can be obtained 
from them. As with St. Francis de Sales, his singular 
purity and detachment were imited to that sense of 
proportion, that insight and sympathy, which we 
call tact. Those whose temptations do not Ue in 
the way of coarse indulgence, but proceed from 
tendencies to melancholy and morbid self-analysis, 
require a certain encouragement and mortification 
of the will rather than excessive bodily asceticism. 
Father Grafton knew how to inculcate the "little 
virtues which grow at the foot of the Cross." He 
had all that restraint and reserve which were perhaps 
the deepest notes of the Oxford Movement, in strong 
though silent protest against the noisy and sensa- 
tional appeals of Evangelicalism, embodied as we 
find it in Keble's exquisite "Rosebud" hymn. 

There was a group of saintly persons in the Advent 
in Father Grafton's day of which any pastor mi^t 
have been proud — women as devoted as Madame de 
Chantal to her holy confessor, and men who followed 
in the good old paths without ostentation and with 
the true chivalric feeling for their priest. Many of 
these good women had been led on to further steps 



A FOREWORD 19 

in the higher life by their director; others had been 
turned from the engrossment of gay and brilliant 
society to real sanctity. Those who shared Father 
Grafton's meditations given at the House of the Holy 
Nativity, surrounded by his sisters and some of these 
devoted associates, have testified to the spiritual 
exaltation in which his soul took wing in beautiful 
and sympathetic environment. As Madame de 
Chantal wrote of St. Francis: 

"That soul was more pure than the sun and more white 
than snow in its actions, in its resolutions, in its desires and 
affections." 

Ritual was to Father Grafton as decent clothing 
in social Ufe, an adjimct, a propriety, never an end 
or a fussy absorption. He passed swiftly on to the 
heart of things. His celebrations especially brought 
to mind the eloquent words of one who in going 
from us left what was best of him behind with us, 
his "apology" for what thoughtless people call 
irreverent haste, as though reverence meant a 
stumbling hesitancy: 

"Words are necessary, but as means, not as ends; 
they are not mere addresses to the throne of grace; they 
are instruments of what is far higher, of consecration, of 
sacrifice. They hurry on as if impatient to fulfil their mis- 
sion. Quickly they go; the whole is quick, for they are all 
parts of one integral action. Quickly they go, for they are 
awful words of sacrifice; they are a work too great to delay 
upon, as when it was said in the beginning: 'What thou doest, 
do quickly.' Quickly they pass, for the Lord Jesus goes with 
them, as He passed along the lake in the days of His flesh, 




20 A JOURNEY GODWARD 

quickly calling, first one and then another. Quickly they 
pass; because as the lightning which shineth from one part of 
heaven unto the other, so is the coming of the Son of Man." 

Father Grafton loved the Eucharist with all his 
great heart, but some of the most enthusiastic words 
that ever fell from his lips were in praise of those who 
frequented daily Morning and Evening Prayer, 
which some of our "advanced" Catholics speak 
lightly of as only condensed breviary offices, but 
which are sacred in Anglican and American tradition 
by their venerable, religious, and sober use. He was 
an admirable executive, never interfering with assign- 
ments, but leaving his clerical and lay assistants free 
to carry out instructions with suitable freedom in 
detail. He moved among us with sweetness, dignity, 
and gravity. Men and women venerated him; the 
children loved him. 

Bishop Grafton's visits to us in his old home are 
indeed as the visits of an Angel of the Church, in 
which his ripening wisdom, love, and gentleness are 
ever welcomed with increasing affection. With due 
respect to our honored Diocesan, when we speak 
among ourselves of the Bishop, we mean Charles 
Fond du Lad 



A JOURNEY GODWARD 

CHAPTER I 

CHANGES AND CHANCES 

My Dear Friends: 

YOU have asked me to leave you some accoimt 
of my life. One's life is divided into two parts 
— the inner Ufe and the outward life. I have greatly 
hesitated in giving the facts about the latter, lest 
it should mislead any respecting the former. 

My inner life has been simply one, through many 
spiritual trials, temptations, and failures, of a stum- 
bling on towards God. It overwhelms me with shame 
and humiliation when I think of it. It is only by 
clinging to the infinite mercies of the merciful Lord 
that I am kept out of despair. It looks to me like 
a failure; such a ghastly failure that I am afraid to 
write anjrthing about this outward life. But I will 
try to do so, as far as practical. 

I became seriously interested in the Church through 
attending the Church of the Advent, Boston, and 
was present at its first opening in Green Street. I 
had known Dr. Croswell a little in my childhood, 
when he was rector of Christ Church, and remember 
his taking me in his arms and blessing me. An 
illness of my eyes, which kept me from other work, 




22 A JOURNEY GODWARD 

enabled me to attend the services frequently. What 
we think a misfortune turns thus to a blessing. I 
had long been battling with the ordinary problems 
of life, when, through my own failures, I was led 
to Confirmation. 

While at the Church of the Advent, a powerful 
influence came over me. One day, on seeing Dr. 
Croswell pass up the aisle to his place in the chancel, 
I heard, as it were, a Voice saying unto me as I looked 
at him: "And why shouldn't you be a priest?" I 
took no steps at the time, but the impression remained 
with me. 

Along with Dr. Oliver and a few others, I became 
interested in the foimding of St. Botolph's parish in 
Boston, which was to be of decided high church ten- 
dencies and Tractarian teaching. It had not suf- 
ficient support to be continued, but subsequently 
in the hall, Emmanuel Church carried on a Mission 
Simday School. 

After this I went to Harvard, and entered the Law 
School, where I remained for some three years. 

I got a valuable piece of advice from Langdell, 
who was afterwards the great Dean. I had been 
taken into the Coke Club, a small one of about eight 
members. Langdell was one, the two Choates (one of 
whom was afterwards Ambassador), Chandler (after- 
wards Senator for New Hampshire), Carter (after- 
wards the leader at the New York bar), Shattuck 
(afterwards a noted lawyer in Boston), and, I believe, 
Felton (afterwards of some note in California). I 
think they took me in on accoimt of a plea I made 



CHANGES AND CHANCES 23 

when I had the wrong side of a moot case to defend. 
But Langdell, in his greatness, was always very kind 
to me, and gave me work on Parsons* "Book of Con- 
tracts," which I did under him. Anxious fully to 
investigate subjects given me, I had run out right 
and left on all sorts of subjects involving legal possi- 
bilities. Langdell struck them all out and said: 
" Grafton, learn to keep on the high road and beaten 
track. You might Uve a lifetime imagining legal 
questions, and practise a lifetime without one of them 
coming up. Keep on the beaten highway." This 
advice helped me, in my Church's position, to keep 
the Faith as established by the Church's decisions, 
and not to bother with the vagaries and speculations 
of schismatics. I grasped the principles which ever 
afterwards guided me in my religious faith. BeUeving 
there was an Intelligent and Will Energy that made 
the Cosmos what it was, it was but proper that a 
revelation should be made to us. If no such Energy 
existed, the world was a frightful nightmare; and, if 
no revelation were made to us, the xmiverse was 
inunoral. 

This revelation had been made through the ma- 
terial xmiverse, in the mind and conscience of man, 
through more enlightened seers and philosophers 
in all ages, by Hebrew prophets and, gradually de- 
veloping, had culminated in the person of Christ. 
Dr. Walker, the president of Harvard, a Unitarian 
of the Arian school, preached a strong sermon prov- 
ing the divinity of Christ. The question, he said, 
was not whether Christ was the greatest of men, but 




24 A JOURNEY GODWARD 

whether He was a mere man or no. He proved Christ 
did not belong to the class of man^ for He was free, 
as no other known man was, from the prejudices of 
His age, coimtry, and race; and His sinless character 
also differentiated Him from others, and He stood 
alone, xmique and unapproachable. His truthful 
character compelled acceptance of His claim that 
He had had a previous existence, saying ''Before 
Abraham was, I am"; that He ''had come down from 
Heaven," and in some deep mystery He "and the 
Father were one." It was much the same line that 
in after years I heard Liddon take in his Bampton 
Lectures on "The Divinity of Christ." 

For my own part, I felt that everyone needed, 
especially myself, in religious matters, a teacher, 
an example, a guide. If I recalled aright the old 
story, Socrates, meeting one day Alcibiades, on his 
way to the Temple, put to him, after his manner, 
many perplexing problems; and when Alcibiades 
in despair, said to his great teacher: ''How then 
shall we know these things?" the great pagan phi- 
losopher repUed, "Someone must come and teach 
us." Has He not, in Christ? 

I was bidden by a friend to take up Comte's phi- 
losophy. I asked, " What sort of life did he lead? " 
"Well," was the reply, "he did not live with his 
wife." I did not think it worth while to try to do 
one thousand pages of stiff reading, along with my 
legal studies, and come out like the founder of this 
school. So my first great principle was to accept 
Christ as my teacher. When the world can produce 



CHANGES AND CHANCES 25 

somebody wiser, or of a deeper spiritual insight, 
it will be time to reconsider this position. But I 
took the great Master as my master, and surrender- 
ing mjrself to Him, believed in Him and all He said, 
because He said it. 

The other principle, and what made me a prac- 
tical churchman, was this: If Christ was the special 
teacher sent from Heaven, He could not so imper- 
fectly have taught His doctrine as that the larger 
niunber of His followers would be led into error. 

I once, subsequently in my life, put this in the 
form of a dilemma to that sweet and lovely char- 
acter. Professor Peabody. We were conversing on 
religious matters, and I said: ''Here are two facts 
we must both admit to be facts: God sought to 
teach the world the religion that there was but one 
God, through the Hebrew nation. When the peo- 
ple fell into the sin of idolatry like the heathen, 
God severely punished them. When they came back 
from their Babylonish captivity, they became free 
from this sin. The world has been taught through 
the Jew. Man may give up a beUef in God, but the 
world will not go back to the gods many of the hills 
and plains. This great truth has been implanted 
in the race, that there is only one God, and to worship 
any other as God is a soul-destroying sin. The 
other fact is that four-fifths of all Christians have 
given divine honors to Christ and worshipped Him. 
How then can Christ be a teacher sent from God, 
as in some degree Unitarians claim? We cannot 
suppose that God, having delivered mankind from 




26 A JOURNEY GODWARD 

the sin of idolatry, through revelation to the Jew, 
should send a teacher who should lead His followers 
into this sin. If Christ be not a divine person, to 
pay Him divine honors is idolatrous. Either He is 
what four-fifths of His disciples claim Him to be, or 
He is no teacher in whom we can trust as sent with 
a divine authority. The result and effect of His 
teaching shows what He intended to teach." 

When I put this dilemma to dear Dr. Peabody, 
he said: "But if you believe all this, you must be- 
lieve a great deal." "Certainly," I said, "the restdt 
of His teaching shows what He meant to teach, and 
I not only believe in His Deity, but in the Blessed 
Trinity, the Incarnation, the Real Presence of Christ 
in the Holy Eucharist." 

It was at this time that I experienced a deeper 
religious conviction. (I had always believed in the 
Real Presence in the Blessed Sacrament, and I used 
to walk in from Cambridge and keep my fasting 
Communion, and what would now be called a rather 
strict Lent.) I had the question before me what I 
should do with my life, and I had a battle with my- 
self whether I should give myself to politics or to 
religion. I was warned by a good Episcopal clergy- 
man that the Church was stereotyped, and that it 
could not possibly be altered, and was in a deadly 
low condition. It was difficult • to get much litera- 
ture on the subject. We could not get Church books 
in Boston of a very decided Church character. I 
remember importing Dr. Pusey's devotional book, 
"Paradise of the Christian Soul," to the curiosity 



CHANGES AND CHANCES 27 

of my English relatives in London, who wondered 
what a young man wanted with such a book. A few 
able Roman priests gave me Roman books to read — 
Milner's "End of Religious Controversy," Wiseman's 
"Lectures," Moehler's "Symbolism," Ives' "Trials 
of a Mind." Bishop Southgate helped me to see 
that the true viewpoint of the Church was from 
Jerusalem. Jerusalem was the Mother Church. 
Rome, by its claim to supremacy, had made a rent 
in Christendom. It was not the source of imity, 
but the primal cause of schism. I realized also that 
our chief loyalty was to the one Catholic Church 
Christ had made, rather than to any one of the divi- 
sions the sins of man had made. When, years after, 
Newman put forth his "Apologia," it seemed to me 
that he had never grasped the idea of the Catholic 
Church, and no wonder he fell away. He had been 
a low churchman, then a high churchman, and then 
invented a via media of his own, and, finally, tried 
to cover his secession by a doctrine of development, 
which many Romans rejected and which equally 
defended Protestantism. 

My studies led me to believe that the low church 
position in the Church did not do justice to the 
Prayer Book. For example, in the Baptismal Office 
it was declared of every child baptized that he was 
regenerated. The low churchman explained this as 
merely a hope based on the faith of the sponsor. 
But in the office for the Private Baptism of Infants, 
they were declared to be regenerated, and no sponsors 
were required. If our Lord's Presence in the Eu- 




28 A JOUIU^Y GODWARD 

charist were not eflFected by the consecration of the 
elements, why were the Consecrated Elements which 
remained after the Communion ordered to be so 
reverently consumed? Why, if Episcopal ordination 
were not necessary, were we not schismatical in not 
admitting sectarian ministers to officiate at oiu: 
altars? I became fully convinced of the validity of 
our orders and sacraments, and that our Church 
was indeed a true branch of the Catholic Church. 
It had also under its English ornaments-rubric a 
right to the ancient vestments, lights, and altar ritual. 
I realized the Catholicity of our position and oiu: 
sacramental gifts, and the sin involved in leaving the 
Church for Rome. I remember subsequently passing 
a night in Trinity Church in New York in devotion, 
and sincerely praying God that I might be taken 
away during the coming year, even by railroad acci- 
dent, rather than live on and proclaim, as I felt it 
my duty to do, the Catholicity of our Church, if it 
were not true. 

There were few, if any. Catholic churchmen. I 
remember asking Father Prescott, at this time, in 
the early fifties, whether he supposed there were 
any other Tractarians than ourselves in America. 
Bishop Ives had gone over to Rome, as had some 
others in Maryland, and it looked as if few were 
left. I believed in the Church and I said: "Though 
I shall not see her recover her heritage of doctrine 
and ritual in my day, it is well for a man to give up 
his life in an endeavor to bring a revival of the Church 
to pass. It is a greater work to free the Church 



CHANGES AND CHANCES 29 

than it is even to free the slave. For my own poor 
part, I will throw my hat into the ring and do what I 
can in the fight." 

It was at this time that, under the grace of God, 
I determined to give myself up wholly to Christ and 
His service. In the presence of so great a fact as 
God's becoming Incarnate, I felt there was nothing 
that I cotdd hold back from Him. I therefore de- 
termined to live for Him, and for Him alone; to forgo 
marriage and family; to consecrate whatever I might 
have of means or ability to His service; and to live 
upon such an amount as alone would be necessary 
to cover the expenses of food, raiment, and shelter. 
However imperfectly I may have fulfilled my con- 
secration, I have never regretted it. 

At that time the anti-slavery question was strongly 
in evidence, and Mrs. Stowe's book was written. A 
study of the law problems involved led me, from a 
legal point of view, to believe that the slave's relation, 
as established by law as a ''thing," was inconsistent 
with his duty as "a man" to his Creator. I wrote 
a pamphlet on the subject, which Wendell Phillips, 
who had taken an interest in me, thought worthy of 
publishing. I was not originally an Abolitionist, 
but I became, by the legal study of the slave question, 
much drawn to Phillips. The nobleness and self- 
sacrifice of his character much interested me. But 
I began to feel, and eventually felt, that I could do 
more good for hiunanity by going into the Church 
than into politics. I felt, however, that I could 
never write a sermon. I knew what speaking from 







30 A JOURNEY GODWARD 

a brief was, but the sermons I heard were full of words 
I did not understand. I did not feel that I had the 
literary abihty to write them. Then my clergyman, 
the Rev. Father Prescott, told me that if God intended 
me to be a third-rafe clergyman, rather than a first- 
class lawyer, my duty was to enter the ministry 
rather than to seek the other profession. One must 
seek first to know one's vocation, and then trust 
God and follow it. It was thus, partly under his 
influence, that I had the courage to offer myself to 
Bishop Whittingham, of Maryland, as a candidate 
for Holy Orders. 

Bishop Whittingham received me very kindly, 
but made a strict examination as to my motives in 
seeking Holy Orders. He gave me a homily on 
the poverty which might ensue if I entered the minis- 
try. If I had to starve, I was not to blame him. 

I remember an amusing incident at this time. 
I was a young man in society life in Boston, and 
though I had never indulged much in the habit of 
smoking, I took out a cigar and offered it to the 
Bishop. I never forgot his answer and look. "I 
can't imagine," he said, "an Apostle smoking." I 
thought at the time the logic was imperfect, as 
I could not imagine an Apostle doing many things 
we are obliged to do now. Nevertheless, the words, 
and the injunction from that saintly man, settled in 
my heart, and I soon concluded that it would be better 
for me as a priest, if I were to do priestly work for 
God, to give up such a habit. 

I was much beset by relatives and friends not to 



CHANGES AND CHANCES 31 

take Holy Orders, They made very large offers of 
worldly success and emolument and fortune if I 
would not do so. But I felt that the Church needed 
lives of sacrifice, and that man could never give 
more to God than God could give to him. 

I remained in Maryland under Bishop Whitting- 
ham for about ten years. I began during the slavery 
times. I remember my first six months were spent 
in a deserted rectory, where I practically camped out, 
and had twenty-six dollars for my first six months' 
stipend. The arrangement of the church, which 
was not uncommon, was after this fashion: there 
was a door from the vestry at the east end, through 
which one passed to the desk from which the service 
was said and the sermon preached. Below it was 
the Communion table. The two were surrounded 
by a semi-drcular rail. It was anything but Churchly. 
I was curate to a very saintly man. Dr. Rich. I had 
often to walk miles to one of our missions. We did 
not have overmuch in the way of food, and we used 
to warm over what was sent in for our Sunday 
meals. 

I was asked by a clerical friend who had gained the 
approval of the Bishop, to take up settlement work 
in a poor district in Baltimore. This, I believe, 
was the first settlement work ever done in our Church 
in America. We lived amongst the poor and opened 
our house to them. We had a chapel, a co-operative 
store, and various other appliances for dty mission- 
ary work. I had charge also of a small colored mis- 
sion. Here I remained with the Bishop's approval, 




32 A JOURNEY GODWARD 

as I was then a Deacon, and I looked up to him as 
Newman looked up to his Bishop. I never rang his 
doorbell without saying a prayer, and never left 
his presence without kneeling down and asking his 
blessing. He directed my studies and was very kind 
to me. But he was always on his guard, after the 
troubles he had been through with some romancers, 
against ritual. We didn't have much, to be sure; 
but on one occasion I remember his coming to the 
mission when I had given up my surplice to a visiting 
clergyman, who, I believe, was afterwards Bishop 
Doane, and the one I wore was a little short. It 
came down to about the ankles. The good Bishop 
called me aside after the service and requested that 
I would wear longer surplices. I did not state the 
drcxmistances, but I told him I would do so. He 
did not object to our having a black cross at the 
end of our stoles, but did object to a fringe on them. 
There are two incidents in connection with Bishop 
Whittingham that I remember so well and which 
will serve, perhaps, to reveal his own holy life. On 
one occasion I said to him: ''Is it proper for one who 
is a priest to do menial work, as I think in religious 
orders one must ^ do?" "Dear Grafton," he said, 
"IVe always reserved to myself the duty of blacking 
my own boots. I want to do some menial work." 
In reference to the same subject I remember getting 
into a stagecoach, when we were going to travel 
some twenty-eight miles over a rough and hilly road, 
and I said, "Dear Bishop, you have taken the worst 
seat in the coach." "Well, Grafton," replied he, 



From a photagrapk, tSs9 



ff » 



CHANGES AND CHANCES 33 

"somebody must take it." I constantly learned 
lessons of denial and self-sacrifice from him. 

■ 

About this time I was called to the founding of 
a mission of the Epiphany at Washington under 
Dr. Pine. This had a great many social and other 
attractions. I told the Bishop that if he wished 
me to go there, I would do so. But I shrank as a 
young man from the dangers or attractions of the 
social life in Washington, and the difficulty I felt 
about establishing the system of free sittings, which 
I believed in, and a weekly Eucharist. It was by 
his permission that I declined the offer. Subse- 
quently I was called to be an assistant at St. Paul's 
Church, Baltimore. Again I went to my Bishop 
about it. He said to me: ''It is the heart of the 
diocese; I can't ask you to go to it, but if you will 
go, you can save it. I will give you my blessing." 
So I went. This church was the mother church of 
the city, and was under the charge of the venerable 
rector. Dr. Wyatt, who had been its rector for nigh 
fifty years. His clerical life went back to the early 
part of the nineteenth century, and he was inti- 
mately conversant with all its history. He was for 
a number of years president of the House of Depu- 
ties. He had been a prominent candidate for the 
Bishopric of Maryland. One can never forget his 
gentlemanly and scholarly bearing. It was his 
custom in his early days to come to church in small 
clothes and silk stockings. He told me it was con- 
sidered bad etiquette to go into the pulpit in boots. 
He wore a silk gown through the streets. His 



^ 



34 A JOURNEY GODWARD 

manner was extremely dignified, and his sermons 
were couched in Addisonian English. He wore 
gloves in the pulpit, with one finger cut so as to turn 
the pages over. He felt it unclerical and undignified 
to speak extemporaneously. He was most courteous 
in his bearing and reverent in his performances. By 
contact with him I learned much of the foundation 
and the history of our Church in America. I shall 
always be grateful for the way in which he treated 
me for the five years I was with him, as his dear 
son; and he hoped I would succeed him. He was a 
pattern of punctuality in regard to the Church ser- 
vice. "If," he said, "you are only a minute late 
and there are sixty persons on a week day present, 
you have lost for them an hour's time." 

One day I was complaining as to the treatment 
he was receiving from some of his parishioners, 
and he checked me, saying, "Charles, God bears 
with us and we must bear with our people." 

He always reserved a large portion of the pre- 
cious Blood of the Holy Sacrament. He did this 
in a most reverent manner. He said he had rea- 
sons for doing this in the prevention of irreverence 
in its consxmiption. He placed it in a large glass 
receptacle, which was silver mounted and locked. 
This was always placed in an ambry, or small closet, 
locked, in the wall of the vestry. Of course, as a 
curate, I conformed to my rector's custom. I was 
told that this was a custom of Dr. Craik, at Louis- 
ville, who was a high churchman. But having a 
question about it, I conferred with a friend of mine, 



CHANGES AND CHANCES 35 

the Rev. Dr. Hawkes, who, I knew, was a canonist 
and a low churchman; and Dr. Hawkes gave me his 
opinion that the rector was quite right and was 
following out a received custom of our Church in 
doing so. 

I remained at St. Paul's Church for about five 
years, and during the prolonged illness of Dr. Wyatt, 
about one and a half years, had charge of it. It 
was a never forgotten period of my life. The con- 
gregation was trained in the principles of the Prayer 
Book and the influence of daily prayer, and weekly 
or more often Communion, and I have never known 
a holier body of instructed churchmen. 

During my stay at St. Paul's I was called to the 
rectorship of St. Peter's, Philadelphia, made vacant 
by the election of Dr. Odenheimer to the Bishopric 
of New Jersey. He was a very warm friend and 
persistently urged me to accept St. Peter's. The 
committee offered me what was then a large salary, 
three thousand dollars, and possible preferment. It 
was a very attractive offer to a young man. But 
I felt that God had called me to the work at St. 
Patd's, and that without very decided reasons I 
ought not to leave it. The rector was an old man 
and confined to his bed, and the parish was not 
in such a good financial condition as formerly. I 
gave up a considerable portion of my own stipend, 
in order that the old rector should be comfortable. 

This was a most trying political time. I had 
felt it my duty as a clergyman of the church to 
read the pastorals which Bishop Whittingham, who 




36 A JOURNEY GODWARD 

was a most decided Unionist, put forth. They were 
couched in very trenchant language, and with quo- 
tations from the homilies on the sin and wickedness 
of rebellion. During the illness of the rector, when 
I was forced to read them, I can well remember the 
way the pew doors were slammed and the people 
left during their delivery. A mmiber of Confederate 
Church people loved me for my ministrations, but 
when a vacancy occurred in the rectorship the people 
naturally chose a Southerner to succeed Dr. Wyatt. 

For some length of time I had felt a drawing 
towards the religious life. The Roman Church had 
these orders, and if our priesthood and sacraments 
were valid, why should they not produce the same 
fruits? The lives of the saints and of the founders 
of religious orders grew upon me, I began, wisely 
or not, a life of more strictness and devotion to our 
Lord. Dear Dr. Wyatt asked me if I wotdd not like 
a Commimion in the week, and I gained from him 
the establishment of one at St. Paul's. I began to 
confer with persons who, I felt, were drawn to a 
higher and more devotional life. A few began to 
say that if I would start such an order they would 
join me. I placed the whole matter before Bishop 
Whittingham. He was one with me in the desira- 
bility of having such a religious order in our Church. 
We had a nimiber of conferences on the subject. 
After dear Dr. Wyatt had passed away, I again 
went to my Bishop. "Am I not free now," I said, 
"to give myself up to the religious life?" He said: 
"I wotdd gladly give up all the surroundings here 



CHANGES AND CHANCES 37 

in my house thus to live with God." He fdt, as I 
did, that this alone would be the salvation of our 
Church. He gave me his blessing and told me he 
agreed with me that, as I was now free to give myself 
up to the religious life, the best thing would be for 
me to go to England to study up the subject. 

Before going to England, along with Father Pres- 
cott, I determined to keep a retreat. As we expected 
to deal with the poor, we had partly in view the idea 
of finding out upon how small a sum it was possible to 
live. Chiefly, I wanted to keep a few weeks in the 
way of preparation for the religious life. We found an 
empty old shack of a building on the southern coast 
of Fire Island, Long Island, near the lighthouse, 
which we hired for the purpose. It was in December 
and quite cold weather. We went over in a small 
boat from the mainland, taking a mattress and some 
bedding and some few provisions for food. These 
were of the simplest kind. We took some meal, 
molasses, potatoes, ham, and a few other things. 
We had a good sized room to live in, with a large 
open fireplace. When it was cold we had to surround 
it with a wall of matting to keep the warmth in. 
We cut up our own wood and did our own work. 
Father Prescott was the cook. We had a rule for 
our offices, and got up for the night offices at 2 a.m. 
There was a small spring nearby of fresh water. We 
spent the morning in study and prayer, and I made 
the Meditations out of "Manresa." We translated 
out of the "Sarum Portif oriimi " the services for St. 
Thomas' Day and kept it as a festival. 



/■ 



38 A JOURNEY GODWARD 

We were getting along very well when one day a 
United States cutter anchored opposite our house, 
and presently a large number of marines and sailors 
siirrounded our dwelling. The commanding officer 
told us we were suspected of being Confederates, 
and that he had come to arrest us. It seems our 
night lamps and our visits to the lighthouse had been 
noticed and had been reported to Washington, and 
it was supposed that we were in league with a Con- 
federate boat, which was to land and destroy the 
lighthouse. Being a Unionist, I was rather glad to 
see the vigilance of the Government, but Father 
Prescott, who sympathized with the Confederates, 
did not take it so kindly. Our trunks and all we had 
were examined, but as I gave references to Dr. Dix 
and others in New York, the officer departed, leaving 
us in possession. 

But as it drew near Christmas our connection with 
the mainland was cut off by the ice, and I feared oiu: 
water supply would fail us; so we concluded we 
would, at the end of these weeks, finish our retreat 
and go home for Christmas. There was no way of 
getting to the mainland except by walking the whole 
length of Fire Island, along its sandy beach and 
stormy shore. But we heard that a number of miles 
away there was a bridge, by which we could make 
connection with the mainland. So after packing 
up our things and leaving them, we started on our 
walk. 

During the early part of the day it was a very grand 
sight to see the great ocean waves breaking in on 



CHANGES AND CHANCES 39 

the shore, but as nightfall drew on we could see no 
bridge, and the peril of our situation began to dawn 
upon us. We knew that if we did not make some 
shelter we probably would not live through the 
night, so greatly exhausted by cold and fatigue had 
we become. So we held a coimcil of war to consider 
what was to be done. The first thing for us was to 
say Compline. After doing so, hardly had we taken 
a few steps when we saw before us an opening in the 
sand hills, and I proposed going to the other side 
of this strip of lajid. No sooner had we turned in 
thither than we came to a fisherman's hut. It was 
the only habitation within miles east or west, one way 
or the other. You may imagine how surprised was 
the woman who came to the door on seeing us. Her 
husband, a fisherman and himter, was away for the 
day, but she recognized our distress and took us in. 
I felt anew that it was God's Providence that had 
saved my life. 

The next morning we tried to cross the bay over 
the ice, but it broke once or twice and we were imable 
to do so, so there was nothing to do but resume 
our journey on foot; and this we did. We could not 
believe that the bridge could be very far distant. 
But we walked and walked and walked, imtil the sun 
began to go down. Now I was indeed in great appre- 
hension. But just as my heart was fainting we es- 
pied a little rail of what turned out to be the bridge, 
half hidden in the snow and ice. We wended our 
way through it, and finally reached the mainland. 
There, from a neighboring farmhouse, we obtained 




40 A JOURNEY GODWARD 

a wagon and drove a few miles to a coimtry hotel. 
Oh how good and reviving was that cheerful open 
fire, and how grateful the look of a comfortable bed 
to sleep on, instead of the cold sand on which I had 
expected to lie down. 

Father Prescott soon prepared to retire. As he 
was getting into bed I said: "Father, aren't you 
going to say Compline with me?" "Oh," he said, 
with a laugh, "I said my CompUne coming over in 
the wagon." Tired as I was, however, I felt I must 
say it, if all alone, for this second great act of God's 
mercy and deliverance. The next morning we got 
a train and went back to New York in time for 
Christmas. 

In 1865, on my arrival in England, I was received 
and entertained by Dr. Pusey. He and the late 
Bishop of Brechin were much impressed with the 
fact of this American's call to the religious life. He 
called together, along with the Bishop, a meeting of 
about ten of the leading Catholics at All Saints', 
Margaret Street, to consider the matter. The Rev. 
Upton Richards took much interest in the e£Fort. 
I had visited Brother Ignatius at Norwich, who had 
begun a Benedictine Monastery there, but was not 
drawn to unite with him. I got to know the Rev. 
S. W. O'Nefl, a curate at Wantage, who had been 
thinking of the religious life, and some others. Among 
them was the Hon. Chas. Wood, now Lord Halifax. 
He honestly desired to unite with us. The question 
of his vocation and duty was submitted to the Bishop 
of Oxford and one other, who, decided that for the 



CHANGES AND CHANCES 41 

good of the Church he ought to remain in the world. 
How wise this was, how well and nobly he has labored 
for the Catholic cause, the Church well knows. At 
this time some one asked O'Neil and myself if we 
knew the Rev. R. M. Benson. He was a student 
of Christ Chiu'ch, Oxford, of high academical degree, 
of cultured scholarship and marked ability. We 
were led to go to him and ask if he would lead the 
enterprise of founding a religious order. He said 
he would if I would remain with him for some years 
in England. This hindered my plan of returning to 
America, but believing it was the providential draw- 
ing of God, I threw my lot in with the learned and 
saintly man. Bishop Wilberforce gave us his sym- 
pathy and co-operation. 

During my five years' stay in England I became 
the spiritual director of a number of the larger 
sisterhoods. My connection with the various com- 
munities gave me a knowledge of their different char- 
acteristics. I assisted Bishop Forbes, of Brechin, and 
others in the formation of one. For a time I worked 
in the East of London, at St. Peter's, London Docks, 
taking, with Father O'Neil, Father Lowder's work, 
he having broken down with ill health. It was the 
crowded sailor district, some sixty thousand people, 
perhaps, assembled together, and where every other 
house was a brothel. I could look out of our windows 
every night and see a fight going on. But it was 
wonderfid how much Lowder had done and what a 
number of persons had been rescued from vice; what 
a staunch and noble body of communicants had been 



^ 



42 A JOURNEY GODWARD 

developed. It was a grand proof of the vitality of 
the Catholic Faith, as expressed in our communion. 

During this period I became a volunteer chaplain 
to a cholera hospital, in Shoreditch. Cholera had 
broken out and Miss Sellon had opened a free hospital. 
Dr. Pusey asked me to go there as a volimteer chap- 
lain. He was going to take lodgings in the East of 
London, and asked me to be with him. It was a 
great privilege, which I gladly accepted. Dr. Pusey 
was wont to spend part of the day at the library of 
the British Museum. One day on returning to our 
dwelling he foimd he had lost (he manuscript of his 
day's work. It was certainly very annoying and 
would in most persons have shown itself in some act 
of impatience; but on the discovery of his loss he 
odmly said: ''Well, I take refuge in the words of 
Faber's hymn, *I worship Thee, Sweet Will of God.'" 
Nothing seemed to distiu'b the deep inward calm that 
reigned in his soul. In this he and that dear saint, 
Dr. Carter, were so much alike. It mattered not 
what they were doing, preparing for service or reading 
a newspaper, they were always with God. 

It has been said by some that Dr. Pusey did not 
go along with the Ritualists. He may have thought 
that the introduction of ''ritual" was not always 
wise in certain parishes. But he thoroughly believed 
in the Scriptural authority, the legality, and useful- 
ness of the so-called Six Points. He used in chapels 
of the sisters the Eucharistic vestments, wafer breads, 
the mixed chalice, took the eastward position in cele- 
brating, had lights on the altar, and had incense used 



CHANGES AND CHANCES 43 

during the Mass. I recall that I had the privilege 
of assisting him when he gave those wonderful 
"Eleven Addresses to the Companions of the love of 
Jesus." Every day I saw him vest and served him at 
the altar. At the time I took note of these details, 
and counted sixteen candles burning on the altar. 

During the cholera season he was constant in his 
care and ministration to the sick, not only in the 
hospital but in their poor dwellings. His love for 
them in Christ, and excuses for their lives, and words 
of Gospel encouragement to them were most effective. 
In Pusey, God raised up for the Anglican Church 
a great saint, wonderful in his colossal learning, more 
wonderful in his deep humility and burmng zeal for 
God. 

The hospital was supported by Mr. Palmer, a 
director of the Bank of England. His gift of money, 
great as it was, did not equal the gift of his wife — 
allowing her to become a nurse imder Miss Sellon. 
The hospital was in a rough neighborhood and there 
was nearby a large settlement of thieves. I remem- 
ber going there one afternoon and hearing some one 
call out to me: "Don't be afraid; come on; we are 
all honest thieves down here." 

It was just after Dr. Pusey had published his 
"Eirenicon," and he was being fxiriously attacked by 
Romans. I remember one morning after his read- 
ing a long argument against himself and his position, 
his putting his hands behind his back, as was his 
wont, and cahnly saying: "It is only a question, 
'What has the Church of God said? ' " This revealed 




44 A JOURNEY GODWARD 

the perpetual attitude of his mind. With all his 
enormous learning, he ever submitted to authority 
with the humility of a little child. 

I spent my days at the hospital. The Hon. Charles 
Wood was the honorable secretary and worked there 
daily. The nursing was done by the sisters. We 
had some very able physicians, with whom I became 
intimate. I was most interested in getting the poor 
and sick into the hospital, and used to go about in 
what we called our "cholera cab." On one occasion 
the Bishop of London, Dr. Tait, visited us. He was 
very gracious and kindly. He went through the 
wards, speaking to the patients. I heard he paid 
me one of the best compliments he could, when he 
learned that the Chaplain was an American, by 
saying: "I wish he was an Englishman." 

I used to visit St. Margaret's Convent at East 
Grinstead, and became acquainted with Dr. Neale. 
It was said that he was the master of eighteen lan- 
guages. He had the blessing of being mobbed on 
one occasion, and of being persecuted by his Bishop. 
He was most feUcitous in his application of Holy 
Scripture. The rector of the parish was a decided 
low churchman. His permission had to be obtained 
for the burial of the sisters and the orphan children 
in the churchyard. He objected to Dr. Neale's 
inserting any prayer for the dead on the tombstones. 
The Doctor asked him if he would object to any words 
taken from the Holy Scripture. He said No, he 
wouldn't object to anything taken out of the Bible. 
So Dr. Neale put on the headstone the inscription: 



CHANGES AND CHANCES 45 

"Let thy handmaiden find grace in thy sight." Over 
the graves of the children he put the words: "So 
the children went in and possessed the land" and 
"Let the little hills rejoice on every side." I was 
asked to take the chaplaincy of the Convent after 
his decease, but my Superior did not concur with 
the plan. 

The Romans were very busy in their proselytiz- 
ing. Manning was a past master as an ecclesiastical 
politician. His Life, as given by Purcell, is not so 
very edifying. He and his confreres were very skil- 
ful in insinuating doubts in the minds of devout 
Anglicans. "You cannot be saved," I know one of 
them to have said to a devout Anglican, "unless you 
have the true faith, and you have not true faith unless 
you believe what you do on the authority of the 
Church." She seemed to be much distressed in mind. 
I asked her if she then thought the Martyr Laud, 
or Bishop Andrewes, or saintly Keble were lost. 
She laughed, and this broke the spell. 

Dr. Manning knew whom he coxild, by his per- 
sonality, affect and whom it was best to leave alone. 
He was observed escorting the Rev. Mother Superior 
of Clewer, the Hon. Mrs. Monsell, through a Roman 
institution, and a former Anglican remarked to the 
Mother: "You and the Archbishop seem to be on 
very good terms." "Yes," she replied; "it is be- 
cause he knows I am not a convertible article." 

Lady Herbert was also a prominent figure in this 
work of making proselytes to Rome. She brought 
her social position to bear upon those in a lower 




46 A JOURNEY GODWARD 

society position than her own. She gained some 
influence in a branch house of St. Margaret's at 
Hackney, where I used to visit. The Mother Su- 
perior had formerly been a Roman Catholic, and the 
Chaplain had become Romanized, but by God's 
grace I was enabled so to put their duty before the 
sisters that about half of them determined to remain 
lo3ral to the Church. Among these was Sister Louisa 
Mary, who afterwards came to Boston and for many 
years was the Superior of St. Margaret's there. 
Another, Mother Kate, established a noble work in 
the East End. The Bishop of London sent his 
blessing to the loyal sisters and personally thanked 
me. Father Mackonochie was asked to be the new 
chaplain, but he hesitated about taking it without 
the Bishop of London's assent, as the Blessed Sacra- 
ment was reserved in the chapel. It is a testimony 
to the loyalty of Mackonochie, and to the true breadth 
and liberality of the Bishop, that Mackonochie sub- 
mitted his case to the Bishop, and the Bishop allowed 
him to accept the chaplaincy. 

By God's grace, when in England, I kept many from 
falling away to Rome. I got to know the arts by 
which Roman prosel3rtes sought to inject doubts 
into pious souls. 

It was my privilege to help some of the clergy, 
among them Father O'Neil, to be delivered from 
their attack of Romanism. Father O'Neil had 
settled the matter and announced his intention of 
going to Rome, and had gone to be with the Jesuit 
Fathers. I did not feel equal to meeting him intellec- 



• • * 



CHANGES AND CHANCES 47 

tually. He was a Cambridge honor man, remarkable 
for his mathematical accuracy and logic. All I 
could do was to pray. I spent a whole night in prayer 
for him. Afterwards he wrote that he wanted to 
come here to get some things he had left behind at 
Oxford. He came and stayed on for about a week, 
probing me, during this time, with all sorts of ques- 
tions and problems. I seemed to have made no 
impression. At last, at the end of the week, he 
turned to me and said: "What, then, would you 
advise me to do?" I said: "Remain at your post 
where God has put you." He settled the question 
then. We went down to the Jesuit House, near 
Windsor, together, and he took leave of the Father. 
We then went over to Clewer, and he saw Father 
Carter and made his confession. I remember well 
that Simday, for the Gospel told of the resurrection 
of the yoimg man from death. O'Neil became a 
noble missionary and laid down his life for God in 
India. 

During my stay in England there arose a great 
agitation and controversy on matters of Ritual. 
The Tractarian Movement had begun at Oxford 
and among scholars. It appealed especially to the 
intellectual and the devout. It made rapid head- 
way among the clergy and upper classes. To some 
extent through its philanthropies it reached, in a 
degree, the poorer and working class. But it had 
not become a general movement touching all condi- 
tions of man. It would have remained scholarly 
and academical if the Ritual development had not 



/■ 



48 A JOURNEY GODWARD 

taken place. Gradually it came to the front. It was 
not merely through the ear, but through the eye, 
that the people were to be taught. Moreover, what 
the devout had learned of the Real Presence of 
Christ in the Eucharist was boimd to show itself 
in outward worship. The leaders of the new develop- 
ment began by introducing preaching in the surplice 
in place of the black silk gown — reading the prayer 
for Christ's Church militant. .They said the black 
gown was only an academical garment and the sur- 
plice was a priestly one, and as they preached as 
priests, and not merely as collegians, the surplice 
was the proper vestment. But the change led not 
merely to wordy opposition, but to riots, which in 
St. George's, in the East End, continued for weeks. 
Other changes were made and the Eucharistic vest- 
ments and altar lights were introduced. 

The Tractarians had always prided themselves 
that for all they did they had the Prayer Book for 
their authority. In respect to the ceremonial they 
appealed to the ornaments-rubric that stood at the 
beginning of Morning Prayer. It authorized the 
use of the vestments and lights and other ornaments 
that were in use by authority of Parliament in the 
second year of the reign of King Edward VI. The 
Ritualists said these were the legal vestments, and 
they stood on the law. The way they put their 
cause was extremely and needlessly irritative to the 
low churchmen. If this were the law, they were 
guilty in not obeying it and had got to fight for their 
inherited liberty as for their life. I said to some of 



CHANGES AND CHANCES 49 

the Ritual leaders: "You are making a mistake in 
thus pressing your case; the courts, when the matter 
gets before them, will not sustain you." But they 
replied that it was law and the judges will have to 
uphold it. My reply was that, the world over, courts 
of last resort allow themselves to be governed by 
policy and politics, and th^y will in this case. And 
so they did. But God overruled the Privy Coimdl's 
decision by delivering the English Catholics from 
that dependence on the State authority which has 
been the Church's harm. A readjustment of the 
relation of Church and State is necessary, so I held, 
if the Church is to recover its Catholic heritage. 

My time in England being over, I was called, 
chiefly through Dr. Shattuck, to take charge of the 
Chiu*ch of the Advent, Boston. This was with my 
Superior's permission. The arrival of the monks, 
as they were called, made a great impression. As- 
sisted by such able men as Dr. Hall, the present 
Bishop of Vermont^ Dr. Osborne, Bishop of Spring- 
field, and Dr. Gardner, who was afterwards Presi- 
dent of Nashotah, the young and brilliant preacher. 
Father Coggeshall, along with others, we built up 
a great parish. At the Clergy House, Stamford 
Street, we kept up our daily rule of religious life. 

I had brought over some of St. Margaret's sisters. 
My old friend, Mrs. Tyler, had taken charge of the 
Children's Hospital, and through her influence the 
care of it was put in charge of the sisters. Of course 
their chosen life of consecration attracted attention. 
The hospital, a beautiful philanthropic work, had 



^ 



so A JOURNEY GODWARD 

been started by Unitarians. Seeing how well the 
work was being done by the sisters, a Unitarian lady 
said: "Why do not some of our people take up such 
a life and do this work?" "We cannot get them," 
was the reply. "Then these churchwomen must 
have some source of grace we have not got." The 
Sisterhood of St. Margaret's developed, and the work 
was more and more successfid. 

On the coming of Bishop Paddock as Bishop of 
the diocese, he felt it his duty to make inquiries 
concerning the ritual of the Church of the Advent. 
It was given out that he desired to repress it. On 
conference with him, I stated that if he woidd take 
the responsibility in writing, and give it out to the 
public that any of the ceremonial was illegal, I should 
obey his order or else resign the parish. He stated 
that he did not hold that the Eucharistic colored 
vestments, or the eastward position, or wafer bread, 
or lights on the altar were illegal (they were sub 
judice), but that there were other matters, such as 
lay servers, he deemed were so. I conformed to 
his ruling, and we were always on harmonious terms. 

During my rectorship an incident occurred which, 
though unknown to the people, was of much interest 
to me. There was a terrible outbreak of yellow 
fever at Memphis and a call for assistance. I sent 
one of our sisters thither and prepared to go myself. 
Knowing that, naturally, I should be much opposed, 
I quietly left the city, packed up, and waited the 
result of my application to Bishop Quintard. I 
thought it would be fatal to me; nevertheless, one 



CHANGES AND CHANCES 51 

could not lay down one's life more nobly than in 
carrying, as I purposed to do, the Blessed Sacrament 
from house to house in the stricken district to the 
sick and dying. I remember the strange feeling that 
I had when I contemplated that in a few weeks my 
work on earth might be over; but when my letter 
came from Bishop Quintard I was greatly disap- 
pointed. He decidedly refused to accept my services 
or to let me come. He said that certainly it would 
be fatal for me to enter the diseased district; I should 
die in a short time. This I knew; but his refusal 
lost me the privilege of laying down my life for Christ. 
The work at the Advent continued to grow, when 
a question arose between the Cowley House at Phil- 
adelphia and the mother house in Oxford. During 
the sixteen years, only three Americans had become 
professed, though there had been a large number 
of aspirants. A difficulty had arisen in respect to 
our relation to our American Bishops. Bishop 
Whittingham said we were imder a Superior who was 
not a member of our American Church. He had 
allowed Father Prescott, who was in charge of a 
parish in Philadelphia, to come into Maryland and 
hear the confession of an ill person, who was imder 
his care; but he would give no further permission, 
nor allow the Society to eater the diocese for that 
purpose. To this Father Prescott had agreed. It 
was Father Prescott's statement to me that the 
English Superior wrote that members of the Society 
shoidd go there. He could not send them without 
breaking his word to Bishop Whittingham. Father 



^ 



52 A JOURNEY GODWARD 

Prescott then appealed to me as to what he should 
do. I suggested that we appeal to the English 
Superior now to give us the Constitution so long 
promised, when there should be twelve professed 
Fathers in the Society. The request was not acted 
on. It resulted in an honorable release of the Ameri- 
can members, with permission to form an American 
Order. Steps were taken for the formation of one, 
and a Constitution was drawn up in 1882, and sub- 
mitted to, and obtained the formal, written approval 
of,* the Bishops of Milwaukee, Fond du Lac, and 
Indiana, and subsequently of Bishop Paddock of 
Massachusetts. Doubtless there were some misim- 
derstandings on all sides; and I have felt that if I 
had been a holier man, my purpose would have been 
better understood, and the rupture might have been 
avoided. God, however, overruled it all to good, 
and a most loving spirit now obtains between all the 
present and the former members of the Society. It 
has been a most wonderful triumph of Divine charity 
and grace. The Cowley Fathers took the old church 
in Bowdoin Street, and I, remaining Rector of the par- 
ish, took the new one, which had lately been built. 

Both parishes prospered greatly. At the new 
Church of the Advent my communicant list, after 
a few years, went up from two hundred and fifty to 
six himdred. The development was greatly aided 
by the work of the Sisters of the Holy Nativity. My 
experience of the religious life in England had led 
me to see that there was need of a sisterhood some- 
what different from those already established, and 



CHANGES AND CHANCES 53 

so I founded this one, which would not take charge 
of institutions like schools, hospitals, orphanages 
and the hke, but would give themselves especially 
to the development of the spiritual life, to devotion, 
to making known the Faith, to preparing persons for 
the Sacraments, aiding in missions, and the exten- 
sion of the spiritual kingdom. God blessed me by 
these earnest and devout workers. 

When I perceived that the congregations were 
large, indeed the church crammed, the parish ex- 
penses all met, everything at its highest possible 
success, then I felt I could resign the work into other 
hands. My heart was full of missionary enterprise 
and a desire to go out as a mission priest and preach 
in other places. And so it was with a heart full of 
gratitude to God for the success He had given me 
that I resigned the rectorship of the Advent, took 
my sisterhood to Providence, and shortly after that 
was called to the Episcopate. 

My consecration took place on St. Mark's Day, 
1889, ^^ ^^ Cathedral in Fond du Lac. I chose 
this place because, however dear to me were my 
old parishioners at the Advent, I wished to identify 
myself with the diocese to which I had been called. 
My consecrators were the Rt. Rev. Dr. McLaren, 
Bishop of Chicago; the Rt. Rev. Dr. Alexander 
Biurgess, Bishop of Quincy; the Rt. Rev. Dr. Sey- 
mour, Bishop of Springfield; the Rt. Rev. Dr. 
Enickerbacker, Bishop of Lidiana; the Rt. Rev. 
Dr. Gilbert, Bishop Coadjutor of Minnesota; and 
the Rt. Rev. Dr. Knight, Bishop of Milwaukee. 



r 



CHAPTER II 

"IT IS GOOD FOR ME THAT I HAVE BEEN 

IN TROUBLE" 

T HAVE always had objections to a memoir. The 
■'■ effort of most writers is to set forth the subject 
of the work so that his readers might form a judg- 
ment of the character and abilities of the person 
described. Such judgment, favorable or otherwise, 
must be more or less erroneous, and not very profit- 
able. Is thete any judgment of any real value, save 
that which the good God declares in His Day of 
Judgment? 

Nevertheless, lives have been written advanta- 
geously, and St. Augustine's "Confessions" is the 
great example. But none save a saint has sufficient 
humility to write so true an account of himself, and 
he must have a special call of God to do so. 

I shrink from any attempt of this kind, though 
called on to make it by those I must respect. This 
chapter is not an account of the soul as God must 
see it, nor of the great sinfulness that He has shown 
me to exist in myself. 

''When love shall know as it is known, 
Till then, the secrets of our lives are ours 
And God's alone." 

St. Theresa had a vision from Him where her 
soul might have been in hell. I suppose every 



GOOD TO HAVE HAD TROUBLE 55 

Christian has at times felt that he was deserving of 
God's condemnation. While then passing over what 
would be unprofitable, those who are seeking after 
righteousness may be helped by my words in learn- 
ing how a poor soul stumbled on towards God. St. 
Augustine, in his generous-hearted way, says there 
is a vocation of that kind, and it seems to me to have 
been mine. 

I think my spiritual life was helped by the pious 
teaching and prayers of others. As a little boy, I 
was for a long time an inmate of the house of a good 
Congregational uncle and aunt. I remember they 
used to pray Sunday afternoons together, and take 
me along with them, and pray for me, with other 
members of the family. 

After the manner of the day, Sunday was kept 
strictly. All playthings were put away, and we were 
sent twice to Sunday school. When a small boy, 
I remember my aunt had a little seat made in our 
pew, so I could sit up and see the preacher, in whose 
delivery I took a boyish interest. I learned the 
one hundred and four questions of the Westminster 
Catechism on Sunday evenings, being bribed to do 
it, partly, by pieces of pie. I think there was a 
little more than the natural greediness of boyhood 
in me, as the first false step I can remember was 
taking cake and apple turnovers without permission. 
I've always had a liking for good food, though not 
always able to get it, and in my monkish days lived 
on very plain fare. 

My boyish character was full of the weakness 



r 



S6 A JOURNEY GODWARD 

and sins of boyhood. My unde and aunt desired 
much my '^conversion/' and the death of a com- 
panion seemed to afford an opportunity to bring 
it about. While impressed with the fact of death, 
I did not feel that sensible change which I was led 
to expect, and which was called conversion. 

I think I was as a little boy very fond of popularity, 
drawing my playmates to me by gifts of candy, which 
I would surreptitiously obtain. 

While somewhat clever and advanced in my studies, 
I remember my father saying, when I pointed out 
my good standing: "Well, my son, if you've got 
brains, that is not to your credit; but you can be 
good." One of his instructions which was remem- 
bered, for he was a soldier, was: "Fear nothing, my 
boy, except to do what is wrong." 

My first real thinking took place when I was about 
fourteen years of age and away on a visit. It is 
only noticeable as showing how God leads us all in 
varied ways. I had been reading Goldsmith's 
"Citizen of the World," and somewhere he said, dis- 
cussing happiness, that it was obtainable by foi;get- 
fulness of the past, and absence of anxiety for the 
future. I can't give the actual words, but it puzzled 
me, and set me to thinking. And when once the mind 
begins to think, it swings round the whole circumfer- 
ence of thought, which takes in God and man. The 
pantheistic idea laid hold upon me, that the All was 
God, and that God's written definitions needed much 
enlargement. But I could come to no settled con- 
clusions, as I puzzled and wrestled over the common 



GOOD TO HAVE HAD TROUBLE 57 

problems of humanity, ofttimes with tears. Having 
much distrust of my own abilities, I felt I ought not 
to dedde such great questions with my limited knowl- 
edge and strength. And so I thought it was prudent 
for a young man to wait, and postpone practical 
decisions, without positively committing myself one 
way or another. And here I made a great blunder, 
for however ignorant a man may be, he should learn 
first of all to act on his moral sense, according to the 
saying of oiu: Lord: "If any man will do His Will, he 
shall know of the doctrine *' (St. John vii. 17). God 
thus left me more to my natural powers, and so I fell 
into mischief. I remember vainly cultivating the role 
of a raconteur, and telling a number of worthless 
stories. I was of a worldly disposition and pleasure 
loving, and I went somewhat into society. I was 
thought to be a good dancer, and I remember leading 
the cotillion in Boston. On discovering my own 
weakness, and that one must make a decision, I was 
led to turn to Christ, and was finally confirmed. 

I had been led to an intellectual, and perhaps some 
religious, interest in the Church of the Advent. God, 
as we know, works slowly, and there was a double 
movement going on in my soul. But I think it was 
at Cambridge that I had a final wrestle with the 
problems of belief and faith in Jesus Christ. By 
God's grace I was enabled to surrender myself to the 
Divine Master. I believed what He said, because 
He said it; and desired to do what He would have 
me do, for I belonged to Him. I began to use the 
"Paradise of the Christian Soul," and perhaps other 




58 A JOURNEY GODWARD 

devotional books. But after Christ and His dear 
personality had been so realized, the question natur- 
ally followed: "How was I to know what His teach- 
ing was, and what, as a Christian, ought I to do to be 
remoulded by it?" It became clear to me that the 
Gospel came into the world in an institutional form, 
and that Christ founded the Church in which He and 
the Holy Spirit dwell, and that it was in the Church 
and through the Church that I was to know what I 
was to believe and do. 

But the problem was still unsettled, imtil I was 
enabled to see what was the Church. Rome claimed 
to be exclusively the whole Church of Christ, but this 
was to leave out the fact of the great Eastern Churches 
which have existed from the Apostles' times, and 
regarded Rome as in schism and heresy. I saw also 
that we must not confine our vision to the Church 
as a body existing on the earth only. The Church, 
which was the mystical Body of Christ, consisted 
of the Church Triumphant in Glory, and the Church 
Expectant in its state of purification, and the little 
portion called the Church Militant, which was on 
earth. They three together made up the one Holy 
Apostolic Church, which was united to Christ by 
sacramental grace; and however union might be dis- 
turbed, its unity was indestructible. 

The Anglican Church, while rejecting the papacy, 
held the ancient Catholic Faith and declared it by 
a living utterance in its Prayer Book. For the 
divisions of Christendom, though they hindered the 
promulgation, with ecumenical authority, of new 



GOOD TO HAVE HAD TROUBLE 59 

dogmas, left each portion of Christendom a living 
agent, to declare the faith once delivered to the 
saints. 

In the Anglican Church I heard a living Voice, 
declaring the ancient Faith, and possessed of the 
priesthood, the Sacraments, and the ancient wor- 
ship of the Church. Thus I was led to adopt these 
two principles for my religious guidance. I beUeved 
wholly in Christ and in all He said, because He said 
it; and in His Church, because it was the living or- 
ganism through which He spoke, and communicated 
Himself to us. 

I was led on from this into a realization of the 
priesthood and of God's call to me. The next step 
in my spiritual life was a realization of the truth of a 
vocation. God gives to every man a mission or 
vocation in life. He gives this in different ways', 
and if only one will follow it, it is a guarded and 
heavenly lighted road, leading up to the eternal 
mansions. Here I had to go through a struggle 
with myself. All that this world could offer, in the 
way of comfort and earthly happiness, was proposed 
to me if I would not give myself to the ministry. 
Also, I was greatiy luged and tried by a question of 
duty. Ought I not to give myself to the great cause 
then agitating the country — the great anti-slavery 
cause? I was tried also with the deep sense of my 
imfitness and unworthiness for the priestiy life. But 
the voice of the Master said "Come," and I ventured 
on the waters. All true and all religious vocations 
require a venture of faith. We have to learn to take 




6o A JOURNEY GODWARD 

the step in air, and find the rock beneath. And so 
the great idea of priesthood, its meaning, conse- 
cration, and special union to Christ, began to take 
possession of me. 

The time I am speaking of was in the early fifties, 
and our Church was then much distracted by theolog- 
ical controversies, which divided churchmen into two 
parties, high and low. The Tractarian Movement 
had had its effect in America, indeed had sprung 
up here independently, and it was a time of much 
religious excitement. There was a small school 
called the Connecticut high churchmen. They seemed 
to exclude from their vision the whole Eastern Church. 
They looked upon Rome as an apostate sister. They 
regarded low churchmen as no churchmen at all, 
and the denominations were outside the body of 
Christ, and the Church of Christ seemed to dwindle 
into a very small and insignificant body indeed. I 
felt, if this were the teaching of high churchmanship, 
that I was not a high churchman. In respect of 
the low church party, I loved their Evangelical 
principles and internal piety, and their trust in the 
merits of Christ, but they seemed to leave out the 
sacramental system of the Gospel. If the Gospel 
had its subjective side, it had also its objective one. 
Having been brought up at the Advent, I loved the 
orderly ceremonial of the Church, and the principles 
of divine worship involved. But just at this time I 
recall the publication of a book, the "Directoriimi 
Anglicanimi," which was far ahead of any of the 
ritiial used at that day. I was, in a somewhat cap- 



GOOD TO HAVE HAD TROUBLE 6i 

tious mood, critidsing it, when an old priest, a noted 
leader of the low church party, rebuked me. He 
said: ''If I should live my life over again, I should 
act very differently. There is nothing concerning 
the worship of God but should be regarded with 
care and reverence." 

I was led to offer myself for the ministry. Bishop 
Southgate, my rector, gave me his blessing on my 
choice. I went to Maryland, and was ordained by 
Bishop Whittingham to the diaconate, and to the 
priesthood. 

As I went on in my clerical work, and saw the 
greater growth both of Rome and of sectarianism 
in comparison with ours, I was drawn greatly to 
consider the religious life. I began to read lives 
of the saints; and the life of Stephen Harding, so 
exquisitely written by Dalgaims, much affected me. 
Here, too, in France was the Cur6 d'Ars, like another 
Elijah, working miracles, and drawing thousands to 
the Confessional. And afterwards I learned about 
great Father John, of Russia. God seemed capable 
of raising up men of extraordinary sanctity in imion 
with Himself. I felt no doubt that Wesley in the 
eighteenth and Moody in the nineteenth centuries 
were special ministers for God, for the arousing of 
the nations. Heroic women had, in our Church, 
given themselves to the religious Ufe; why should not 
men unite together, under the counsels that had been 
given by Christ, to serve our Church? Were those 
sorrowful words of Newman to be permanently true : 
"0 my mother, whence is this unto thee, that thou 




62 A JOURNEY GODWARD 

■ 

hast good things poured upon thee and canst not keep 
them, and bearest children yet darest not own them? " 
Had the Anglican Church no place within her for 
those who loved her, and would lay down their lives 
for her sake? Was not the Scriptural reproach of- 
having a miscarrying womb and dry breasts to be 
done away with? Could not the Holy Spirit breathe 
upon the dry bones and, bringing them together, 
make them live? 

As I have elsewhere said, I went to my Bishop 
about the matter of reviving a religious order of men 
for mission priests, and I obtained his encourage- 
ment and blessing. 

It was about this time that I began to practise a 
more ascetic life. I do not say this in any commenda- 
tion of myself or in the way of recommendation to 
others. "Early piety," as Faber says, "is never very 
wise." God leads people on in different ways. The 
heroic asceticism of a Pusey is not the way for all 
God's children. I began taking discipline, sleeping 
on the floor, saying some prayers at night. After- 
wards, when I went to Cowley, Father Benson 
allowed me to give up our mattress, hard as it was, 
and sleep on a board, which I did for some time. 
I began wearing a steel belt with spikes in it, and 
had one fierce hair shirt, in which, for a number of 
years, even at the Advent, Boston, I preached the 
Three Hours on Good Friday. I think the hair shirt 
greatly put me out one day and made me quite cross, 
and I began to think that this was the ordinary way 
in which it acted. It seemed to be based on the 



GOOD TO HAVE HAD TROUBLE 63 

homceopathic method of raising a disease in order to 
conquer it. I do not know that this asceticism was 
so wise, but I do know that the crosses and trials 
and suffering God gave me greatly affected my own 
life. It is, of coiurse, the mortifications and trials 
which God sends, and the temptations He allows, 
which most effectively work the transformation of 
the soul. 

Now in respect to my prayers; there was one 
which grew upon me and was many hundred times 
repeated in various ways and with amplifications: 

"O God, dearest and best, may the increase of 
Thy accidental glory be the chief end of my life! 
May Thy ever blessed making will be the law of my 
being and of all my actions and desires! May Thy 
transforming and imiting love be the permanent 
and imperative motive of all my actions, duties, 
labors, thoughts, and words! May the life of my 
blessed Lord be the model and mould of my own, that 
being melted by penitence, I may be recast and re- 
created in Thee! May the Holy Spirit so rule and 
govern my interior, all my emotions, fears, hopes, 
sorrows, and joys, that I may rest peacefully in Thee, 
and be an instrument for the conversion of others!" 

This prayer I used to call my prayer, and in varied 
forms used it, and have continued to* do so, till my 
later years. 

It was at Cowley that I had the blessing of being 
under the spiritual instruction of that dear and wise 
saint, Father Benson. He started me in with a 
thirty days' retreat, and gave three meditations a 




64 A JOURNEY GODWARD 

day; and I used to keep this retreat for a nianber 
of years. 

I remember many of this wise man's maxims. 
"Do your work for God and leave it with God," 
was one of them. He impressed upon me our noth- 
ingness, and the necessity of an absolute consecra- 
tion of all o\xi being to God. He developed the 
wonderful life of the counsels of obedience, poverty, 
chastity in a marvellous way. As he dwelt upon 
the everlasting Voice of God calling us, it seemed 
as if the Voice issued from the depths of eternity. 
The tremendous reality of his own life and of his 
teaching surpassed anything I had read. Along 
with this, there was a sweetness and gentleness and 
kindness and courtesy that turned his virtues into 
beatitudes. His own life reminded me more of 
Peter of Alcantara than of any other continental 
saint. His labors were marvellously heroic, and he 
would often work eighteen or twenty hours a day. 

Here let me say something about mortifications. 
Father Baker, in the "Sancta Sophia," reduces all 
spiritual maxims under two heads — prayer and 
mortification. 

The condemnation of asceticism is a frequent 
topic with a certain class of preachers who do not 
understand the Christian principle on which it is 
based. It differs in character from the asceticism 
practised in India or by the Manichaeans. They 
would punish or destroy the flesh, in which they be- 
lieve some evil principle resides. But the Christian 
principle is not to free the soul from the body, but 



GOOD TO HAVE HAD TROUBLE 65 

as St. Paul said, to bring the body under subjection. 
It is, moreover, practised as a loving union with 
Christ, for He, although He mingled in the world, 
was the greatest of all ascetics. 

In the intensity of their love for Him the saints 
have sought for a share in His Ufe. Unless love 
enters into the ascetic practice, it is worthless. But 
every act of mortification, like the abstinence from 
flesh meat on Fridays, little bodily mortifications, 
practice of any self-denial, which all good churchmen 
practise, should be done out of love of a crucified Lord, 
and be used as a means of increasing our love to Him. 

A further development in my spiritual life took 
place in consequence of an illness, which separated 
me for a year and a half from my parish work, and 
obliged me to go abroad. My natural enthusiasm, 
perhaps faiilty spiritual ambition, had led me se- 
riously to ask of God a cross. I yearned for stig- 
mata of some kind. "Crosses," as Dr. Pusey had 
said, "were the sure tokens of God's love." "Do 
you wish to know whether God loves you? Ask, 
has He given you a cross?" A prayer for one 
is, however, rather an act of presumption. It is 
more likely to be a prompting of natiure rather 
than of grace. It assumes self-reliance, and there 
is a great deal of self in it. But God, Who often 
gives that He may break, took me at my word 
and sent me one. I had long been praying for a 
special token of God's goodness in the bestowal 
of a certain gift upon a soul in whose progress I 
had been much interested. I asked Bishop Whit- 



i 



66 A JOURNEY GODWARD 

tingham to join with me in prayer for this object. 
And the result was most sudden, significant, and 
startling. Not to go further, it did, however, to my 
astonishment and grief, bring a serious trial and 
blow to myself. The cross I had asked for came 
indeed. At first I resisted it, did not see its reason- 
ableness, did not properly connect it with God's 
good dealings. At this time God allowed an illness 
to come, which for a time incapacitated me for my 
work. So I went abroad. It was a great trial. I 
was greatly depressed. If in earlier Ufe I had passed 
through the state that John of the Cross calls the 
"night of the senses," this experience led me through 
the "night of the soul." My heart was deeply 
wounded. I felt stripped of everything. I seemed 
to be bereft, and lonely, and deserted. Sensible grace 
was at a low ebb. Nature and mere reason seemed 
to be getting the ascendant. Of course I was largely 
afifected by my physical condition. 

One Sunday I was at one of our churches and 
began listening to the preacher. I could not help 
saying to myself: "This is the poorest, feeblest, 
weakest sermon I have ever heard. How can any 
man get up in the pulpit and read out such common- 
place? " I felt a pity for him, when he stumbled out 
a sentence which went like an arrow from God to 
my heart. "God," the preacher said, "never gives 
us good desires to disappoint them." I knew He 
had given me mine, and I felt from that moment 
that He would fulfil them. The simple words of the 
preacher caused a great uplift to my soul. I held 



GOOD TO HAVE HAD TROUBLE 67 

on to my devotions, especially to the Blessed Sacra- 
ment, which I studied anew. And though deprived 
of so frequent means of grace, I made some gain in 
self-abnegation, and self-renunciation, and the inner 
life. Illness and bodily weakness brought their bless- 
ings to me. I passed to a humbler condition and, 
I hope, a nearer walk with God. At Christmas God 
gave me, as He is ever willing to do to all souls, a 
Christmas gift. I had himibly asked Him to bestow 
upon me something out of the inexhaustible treasures 
of His grace. He had opened, it seemed to me, the 
inner door into the chamber of His Passion, and of 
His love. How marvellous was the revelation of 
His purifying, illuminating, persistent love and 
grace ! The saints, if they knew me as He did, could 
not but give me up. He alone knew me and the full 
range of my infirmities, weakness, failures, and sins. 
But the Lord Who knew me through and through, 
in spite of all, loved me, and I could trust that love. 
And with this new revelation of His love there was 
also given a further revelation of the depth of my own 
smfuhiess and ingratitude, and the maUgnity of my 
own nature. So, to my life prayer there came ever 
to be added the petition that God would deliver me 
from all self-interest, self-seeking, and self-love. 

And here I have to note a practice some would 
condemn. Alone, and without any other oppor- 
timity of receiving the Blessed Sacrament, I cele- 
brated by m)rself . It had to be done with great 
simplicity, yet perhaps with more intensity of rev- 
erence and devotion. From my chamber, which 



m 



68 A JOURNEY GODWARD 

had an outlook across Lake Geneva, I had before 
me in the distance the great white cap of Mont 
Blanc. It glowed in the morning and setting sun 
with lambent fires, and looked like an altar uplifted 
to God. Somehow the sense of its greatness and 
purity touched me, and was a parable of the soul. 
Its broad foundations rested on the earth. Down 
its sides, and in its valleys, flowed the streams of 
penitence; but above, looking to heaven, it was 
glorious in its purity, and transformed as by a fire 
from heaven, which glowed within. 

But God had not done His purifying work in me. 

He saw fit to allow me to have a yet greater trial 
to the emptying of my soul. If there was one thing 
about which my affections clung, it was the Society 
of St. John the Evangelist. The re-estabUshment 
of the religious life among men, and in the form of 
an order of mission priests, had become the cherished 
object of my life. I had, in a small way, aided in its 
planting and development, and God's blessing seemed 
to rest ui>on it. It had extended into England, 
America, Africa, and India. In America we had 
two houses and churches, one in Philadelphia and 
the other in Boston. Owing to the very able workers 
I had with me, the work grew among the wealthy and 
intellectual, the parish congregations were very large, 
and the influence of the Fathers was felt throughout 
the diocese. We were not very extreme in our 
ritual, but with all loyalty to our Commmiion we 
taught the Catholic Faith. Everything was happily 
progressing, when a trouble came. Looking back. 



GOOD TO HAVE HAD TROUBLE 69 

one can see one's own failings, and believe much was 
owing to misunderstandings and the craftiness of 
Satan. Very few Americans had joined us, and we 
were pressed with the objection that we were a society 
under a Superior not a member of the American 
Church. A question having arisen concerning oiu: 
duty, the Americans felt that loyalty to their own 
Bishops, by virtue of their ordination vows, took 
precedence. It was a very painful time. The 
questions created much misunderstanding. I had 
to bear much harsh treatment, and that from old 
friends. Amongst other things, it was said that I 
was breaking my vows, and again, that I was losing 
my mind. Naturally, I could not but feel this very 
much. I was tempted to think that persons who 
were Christians would not act in such a way. I felt 
I was like a doormat on which every one was wiping 
his muddy boots. My great desire for the soul's 
progress had come to naught. The harm done 
amongst Catholics was a great pain to me. I retired 
to my little brick-lined cell, sick at heart, and could 
only take refuge in God. One thing I became deter- 
mined about — I would not give up Christianity 
because some did not act as Christians. I would 
not leave my j)ost and duty as a priest of the Church. 
I would accept whatever was God's will in my regard, 
whatever the suffering might be. I would resign 
the dearest idol I had known, if it was His good 
pleasure. I did not ask or wish anyone to agree 
with me, if he thought I was in the wrong. I 
would, from the bottom of my heart, for Christ's 



^ 



70 A JOURNEY GODWARD 

sake, forgive those who opposed or differed with 
me. I would try and see my own faults, with 
God to show them to me, and be penitent for them. 
All this was a slow work. I felt so sore that I 
exclaimed, like one who was under torture, when his 
limb was crushed, it did not matter what more was 
done to him, for he could not suffer more. God 
knew how I had failed in many ways; how strong 
self, with all its ambitions and desires, was; how 
necessary it was for my heart and will to be humbled 
and crushed. One can, in old age, be thankful for 
it all. Not one sorrow or pain would one miss. It 
did not do all it might have done, but it helped me, 
made me more real, somewhat emptied me of self, 
wrought a spirit of charity in me, and I got up and 
joined the host of forgiven cripples, and went stimi- 
bling on to God. 



CHAPTER III 

"CAN THESE DRY BONES LIVE?" 

IF we may look for hidden and little beginnings 
of God's great purposes, we may find one in the 
connection of our Church with the saintly work of 
the house at Little Gidding. The holy Nicholas 
Ferrar was a member of the London Society that 
set forth the enterprise of the Virginia colonization, 
and we recognize as one of its objects the establish- 
ment of the Church there and the conversion of the 
Indians. 

The Church at this time in England, however, 
was in a low spiritual condition, and this may be 
the - cause of the subsequent difference in church- 
manship between Virginia and New England. The 
Virginians were conservative and held on to the 
Church as they had received it. In New England 
the Church had to maintain itself against the fierce 
prejudices of the Puritans, and this forced it to a 
fuller grasp of Church principles and its life. 

After the Revolution a great effort was made to 
obtain the Episcopate. The colonists up to that 
time had been imder the jurisdiction of the Bishop 
of London, who never visited them. The clergy, 
especially those of Connecticut, New Jersey, and New 
York, desired Bishops as essential to the preservation 
of the Church. The scheme was violently attacked 




72 A JOURNEY GODWARD 

by sectarians, and some in the Church, as likely 
to bring in the English system of Episcopal rule 
over the clergy, and tithes imposed upon the laity. 

It was, however, contended that the Episcopate 
was to have no connection with the civil government 
whatever. The Bishops were not to be appointed, 
but elected by clergy and laity. The Bishop was to 
govern along with a council of advice, elected by the 
Diocesan Convention. ^ The establishment of the 
American Chiurch has been regarded as the greatest 
of all reformations. Up to that time, from the days 
of Constantine, State and Church had been imited, 
sometimes to the detriment of both parties. But 
now the American Church was to be free, and the 
resi>onsibility of growth rested on herself. 

The Episcopate was at last obtained. First, by 
Dr. Seabury, from the Scottish Bishops on the 
fourteenth of November, 1784, at Aberdeen. It was 
a wonderfully providential event, as it brought, 
through Seabury, our Church under the influence 
of the Scotch Liturgy. The Scotch Liturgy differed 
from the English, showing signs of a more Eastern 
origin, and in its recognition of the great Eucha- 
ristic Sacrifice. 

Seabury, it is said, was willing that changes might 
be made in the offices of Morning and Evening 
Prayer, if he might direct those relating to the Eu- 
charist. It was this that gave the American Chiurch 
the more full and Catholic recognition of the Holy 
Eucharist as the great Christian Sacrifice. Seabury 
said that he left it to men of another generation. 



"CAN THESE DRY BONES LIVE?" 73 

who were to come after him, to restore the losses in 
the offices. The Magnificat and Nimc Dimittis had 
been left out, the Benedictus had been abbreviated. 
The Nicene Creed was practically bracketed, and the 
recitation of the clause in the Aj)os ties' Creed, "He 
descended into hell/' was made optional. All of 
these blemishes have now been done away. Sea- 
bury's words have become true, and oiu: grand canon 
in our Commiuiion service will ever be a moniunent 
to his wisdom and piety. 

Early in the nineteenth century the Church's 
doctrines were extended by the administration of 
the great Bishop Hobart, who boldly declared that 
he was a high churchman. He founded a society 
for the distribution of the Book of Common Prayer. 
He was greatly attacked by the existing Bible Society 
for doing this, but he declared that he held that the 
Bible and the Prayer Book ought to be side by side 
in every house. His motto was, evidently, that the 
Church teaches, while the Bible proves. 

It is thus interesting to note how the great Church 
revival of the nineteenth century began quite inde- 
pendently in America. Before Keble had preached 
his great Assize Sermon in 1833, which is usually 
given as the date of the beginning of the Tractarian 
Movement, Seabury, Hobart, and others had laid, 
here in America, its foundations. But, as is well 
known, the Church revival met in England with 
fierce opposition. The low church, or Evangelical, 
party had lost much of its early fervor, and gained 
krge political influence. The Bishops api>ointed 




74 A JOURNEY GODWARD 

were mostly from this school They regarded the 
'^Tracts for the Tunes" as full of dangerous errors, 
and violently denounced them. The theological 
system, which taught that grace was given through the 
Sacraments, was taken to be in opposition to the 
received doctrine that man was justified by faith or, 
simply, trust in Christ's merits. The two ideas, 
rightly imderstood, were not really contradictory, 
but supplementary of each other. Christianity has 
its objective and its subjective side. While the 
Sacraments are means through which Christ acts and 
bestows His gifts, faith and repentance are the sub- 
jective and necessary conditions for their profitable 
reception. 

The controversy in England and America began 
to be very fierce. Each party appealed to the Scrip- 
tures, the Prayer Book, and the Articles. The con- 
test at first raged about the doctrine of the A[>ostolic 
Succession, and the remission of sins in Baptism. 

In the American edition of the Prayer Book the doc- 
trine of the Aj)ostolic Succession was clearly stated 
in its Collect in the Institution office. It declared 
that God had ^'promised to be with the Ministers 
of Apostolic Succession to the end of the world." 

The doctrine of baptismal regeneration was also 
clearly stated, for after every baptism the minister 
gives thanks to God that "this person is regenerate." 
The Articles were shown by the Tractarians, and 
especially by "Tract 90," to be patient, in their true 
literal and historical meaning, of a Catholic inter- 
pretation. 



"CAN THESE DRY BONES LIVE?" 75 

In Holy Scripture, in the sixth chapter of St. John, 
fairly interpreted, there could be little doubt as to 
the Real Presence of Christ in the Eucharist; and the 
new birth from above was ever associated, in Holy 
Scripture, with the one act of water and the Spirit. 

There was connected with these teachings a slight 
improvement in the arrangement of our churches 
and some details of our worship. The ordinary ar- 
rangement, as is now seen in some survivals of the 
old church, was to have a high pulpit, beneath it a 
desk for the clergyman, sometimes a lower one for 
the derk who made the responses, and beneath this 
three-decker arrangement there was a plain table 
for the Communion. The prayers were said by the 
minister in a surplice, though this was never adopted 
in Virginia by some of the clergy. The minister 
went out at the end of the prayers and changed it 
for a black academical gown to preach in! Any 
innovation of this order was visited by riots in England, 
and the denimdation of the Bishops. 

Bishop Eastbum of Massachusetts, an earnest 
but narrow Calvinist, would not go to the Advent 
because there was a cross on the wall over the altar, 
flowers were at times placed on the altar, and the 
prayers were said stall-wise. Good old Dr. Edson 
of Lowell told me that when he began to say the 
prayers in that way. Dr. Eastbum being present, the 
Bishop rose up, came to him, took him by the shoul- 
ders, and forced him to turn around with his face to 
the people. The great Bishop Mcllvaine of Ohio 
forbade any altar with a solid or closed front. It 



^ 



76 A JOURNEY GODWARD 

• 

must be, he said, an honest table, with four legs. 
But a growing knowledge of architecture led to some 
improvement in the Church's api>ointments, and 
recessed chancels took the place of the old three- 
decker arrangement. 

The low church op[>osition took, next, the form of 
personal attack, and the ordination of young Carey, 
a student at the General Theological Seminary, who 
held Catholic views, was publicly protested against. 
Attacks were made on Bishop Qnderdonk of New 
York, and Bishop Doane of New Jersey, which were 
instigated by the low church party spirit. One proof 
of this is seen in the fact that in the judgment of the 
court in Onderdonk's case, the low churchmen voted 
for condemnation and high churchmen for acquittal. 

These contests, so full of human bigotry and im- 
charitableness, greatly checked the growth of the 
Church. The Church herself, by her internal strife, 
has been her own greatest enemy. 

In 1844 the General Convention was stirred up to 
take action, and endeavor to deal with the Trac- 
tarian Movement. But you could as little check its 
onward career by resolution, as you could, by address- 
ing a series of them to an advancing locomotive, 
stop its progress. In spite of the desertion of New- 
man of England and of Bishop Ives of North Carolina, 
the work continued to grow. It was of God and 
could not be stopped. It was a promulgation of 
the truths in the Prayer Book. It was an assertion 
of the Church's right to her ancient heritage of 
worship. 



"CAN THESE DRY BONES LIVE?" 77 

Early in the fifties Bishop Eastburn, urged on by 
the low element, brought the Rev. Oliver S. Prescott, 
an assistant at the Advent, to trial. The writer, 
who was at that time a law student at Harvard, 
attended the three trials to which he was subjected, 
and took notes. The Hon. Richard H. Dana, a noted 
lawyer and staimch churchman, was Father Pres- 
cott's coimsel. It was proved that Father Prescott 
had offered to hear confessions privately, and to give 
absolution. He had also, in a sermon, spoken of the 
Blessed Virgin Mary as the sinless mother of a sinless 
Child. The trials lasted some years, the first having 
failed for want of particularity concerning time and 
place in the indictment. At length a conclusion was 
reached. It was evident that the phrase "a sinless 
mother of a sinless Child" might be dififerentiy con- 
strued, and did not necessarily involve the doctrine 
of the Immaculate Conception. But in respect to 
confession the judgment was different. It was that 
"though the charge was not proven" as to Father 
Prescott's having heard confessions privately, never- 
theless he must "agree that he would not preach it, 
and imtil he so agreed he should be suspended from 
the ministry." 

So far as the Church at large was concerned, the 
brave stand taken, and the fulness of the Anglican 
authority cited in favor of sacramental confession 
were such, that a new impulse was given to the 
Church's doctrine and principles. The effect on 
the Church at large was contrary to what low church- 
men supposed it would be. Dr. Whittingham, the 



i 



78 A JOURNEY GODWARD 

great and learned Bishop of Maryland, wrote Father 
Prescott and invited him into his diocese. He said 
what a Bishop could do a Bishop could undo, and he 
released Father Prescott from any obligation to obey 
the decision of the Court in his diocese. 

One of the most significant events in our Church 
history was the foimding of Nashotah House. James 
Lloyd Breck, with two others, came out from the 
East to found a mission. They lived in conmiunity, 
they had some rule of life. They had not to avow 
poverty; poverty was upon them. Their lives were 
very hard and heroic. They thought nothing of 
walking ninety miles or more, through the forest, in 
order to reach a little consecrated church, for their 
ordination. Of course there were men then, and 
Bishops, who said, ''It will come to naught," advised 
against it, and tried to keep men from joining it. 
But a work was planted which, passing through many 
vicissitudes, nevertheless has given himdreds of clergy 
to the Church. It is one of the greatest lessons the 
Church has had of faith. We would like to dwell 
upon the noble work done by Bishop Kemper and 
Philander Chase and others, but we only mention 
this to show how the great struggle was going on, and 
though opposed, the Church was slowly responding 
to the Holy Spirit's guidance. 

It was but natural after this that in England, as 
well as in America, contests arose over the doctrine 
of the Real Presence. Mr. Bennett said he taught 
that there was "in the Sacrament an actual presence 
of the true Body and Blood of our Lord." It was 



"CAN THESE DRY BONES LIVE?" 79 

there by virtue of the consecration, and extended to 
the communicant, and separately from the act of 
reception. He held that the Commimion table was 
also an altar of sacrifice, and that adoration was 
due to Christ in the Sacrament, on the ground that 
imder the veil of bread and wine was our Lord. The 
Privy Council declared this not to be contrary to the 
Church's allowed teaching. Though the Privy Coun- 
cil is not a Church court, nevertheless the decision 
of these lawyers at this time gave much encourage- 
ment to churchmen. 

The same doctrine was taught in America. Li 
a note to a famous sermon preached in 1836 by Dr. 
Samuel F. Jarvis before the Board of Missions, he 
wrote: "We have no right to banish from our com- 
munion those whose notions of the Real Presence 
of Christ in the Sacrament rise to a mysterious change 
by which the very elements themselves, though they 
retain their original properties, are corporally united 
with or transformed into Christ." 

But at this time the Holy Commimion was cele- 
brated very rarely; in a number of cases not once a 
month. A very devout woman, Miss SetonJ who 
subsequently left our Church for Rome and founded 
an order for Sisters of Charity, went to the rector 
of Trinity Church, New York, and asked for more 
frequent Communions. But as she was refused, 
she turned elsewhere to find that fuller satisfaction 
of communion with her Lord. 

It was in 1844 or 1848 that Dr. Muhlenberg, Dr. 
Croswell, and others met in New York to consider 




8o A JOURNEY GODWARD 

the question, whether it was possible in the Epis- 
copal Church to have a weekly Eucharist. Not 
long after, a Sunday celebration began in a few 
churches, one of which was the Advent in Boston. 

Attention was now especially drawn to the doc- 
trine of the Eucharist. Bishop Whittingham had 
taught me that '^one ought to go to the death for 
the doctrine of the Real Presence." 

Later on a great controversy arose between Dr. 
Craik of Kentucky and Dr. de Koven. The latter 
contended that, while in Baptism there were but 
two parts of the sacrament mentioned, in the Cate- 
chism three statements were made respecting the 
Blessed Sacrament. There was, in the latter, the 
outward sign of the element, and the inward part or 
thing, the Body and Blood of Christ, and the grace 
of the Sacrament, which those received who com- 
municated worthily. He denied the old doctrine 
of Transubstantiation of pre-Reformation times, 
which taught the destruction of the elements. He 
did not hold to the Lutheran Consubstantiation 
theory, that the two parts were in some way mingled 
together. The imion was caused by the act of con- 
secration and the power of the Holy Ghost, but it 
was a sacramental imion, and a mystery. He asserted 
the fact of the Real Presence, but would not define 
the how. It was thought by most that he gained 
the victory in the controversy. The great transac- 
tion is one which takes place, not in a natural order 
governed by natural laws, but in the spiritual organ- 
ism which is the Body of Christ. It is the non- 



"CAN THESE DRY BONES LIVE?" 8i 

recognition of this fact that has led to such unwise 
controversy. 

But to return. The advances, which were being 
made in the Church, became more and more distaste- 
ful to the extreme low churchmen. They saw, how- 
ever, at last, and admitted, that the high church 
doctrines had support in the Book of Common Prayer. 
They said it contained "Roman germs." They 
admitted that it taught Baptismal Regeneration. 
One of their leaders explained how he came to this 
conclusion. He had always held that it was in con- 
sequence of the faith of the sponsors, that the hope 
of regeneration was expressed, but on the occasion 
of his administering baptism privately, he saw that 
no sponsors were required, and the Church in her 
prayers stated the same truth, that the person was 
regenerate. His theory thus fell to the groimd. 

Another one, who subsequently became a Bishop 
in the Reformed Episcopal body, said: "Father 
Grafton, you are right in holding that the Prayer 
Book teaches the doctrine of the Real Presence. I 
don't believe in that doctrine, and therefore I have 
left the Church." 

So the low church party tried to get the Prayer 
Book changed. The Church in General Convention 
refused to do this. Presently a nimiber, led by Dr. 
Cummins, Assistant Bishop of Kentucky, left the 
Church and began the formation of a new sect. 

It is quite clear that the Reformed Episcopalians 
have no valid Orders. One reason is, they had no 
intention, when their first Bishop was set apart, to 




82 A JOURNEY GODWARD 

make him a Bishop in the old sense of the word. It 
was thus different from the case of the consecration 
of Archbishop Matthew Parker. There all the four 
Bishops who were consecrators were the official 
agents of the Church and used her own Ordinal. In 
that Ordinal the intention of the Church was ex- 
plicitly stated, that its object was that the ancient 
orders should be "continued." As the consecrators 
acted as agents of the Church, they could not, by any 
private opinions or belief, alter the intention. It 
was different in the case of Dr. Cummins. He was 
founding a sect. His own expressed intention was 
the intention that governed his act. As he pro- 
claimed at the time that he did not believe in the 
ancient doctrine of the Church concerning episcopacy 
and priesthood, he did not make a Bishop. It was 
something like this: Suppose a man should define 
that by the term "bishop" he meant one who opened 
the church, made the fires, swept and took care of it; 
in other words, defined the office and work of a sexton. 
If he laid his hands on one and prayed that he might 
be a bishop, since he defined the term "bishop" to 
be only a sexton, only a sexton would be made. 
The exodus, thus, of these low churchmen, was in the 
nature of a demonstration of the Catholicity of the 
Prayer Book. 

As the century went on, a new school of theology 
arose. It came to be called the Broad Church. The 
discoveries of science, the new doctrine of evolution, 
the different methods of historical research led some 
to seek a reconciliation between the old Church 



"CAN THESE DRY BONES LIVE?" 83 

teaching and the spirit of the age. It was marked 
also by a growing spirit of philanthropy and an 
enthusiasm for humanity. It had, thus, its good side. 
But each school of the Church has its weak side. 
The high churchman, emphasizing the institutional 
form of the Church and the need of authority, tends, 
if not balanced, gradually towards a papacy. The 
low churchman, with his subjective view of religion, 
weakens his realization of the objective side in Church 
and Sacraments. The extreme of the broad or 
rationalistic school tends to break with tradition and 
authority and with the facts stated in the Creeds. 
Just as the low church negations were checked, so it 
has come about with the rationalizing broad school. 
The Church's discipline is like the movement of a 
great glacier, which gradually throws out from itself 
substances foreign to it. And so it came to pass that 
Bishop Colenso in Africa, MacQueary and Dr. 
Crapsey in America, ceased to be teachers in the 
Church. 

The Catholic Movement, which had been largely 
academic in the sixties, greatiy developed its scope 
and eflFectiveness by increased ceremonial. Then 
again another series of attacks began. The low 
church party raised a large sum of money and formed 
a society for the purpose of crushing out Ritualism. 
It appealed in England, eventually, to the highest 
dvil court, that of the Privy Coimdl. There were 
decisions pro and con and some things were allowed 
and some not. But the Privy Council was not re- 
garded as an Ecclesiastical Court, and rather than 




84 A JOURNEY GODWARD 

obey it priests went to prison. It was the beginning 
of what began to be called the Victorian persecution. 
Her Majesty, it is said, was very much displeased 
that such a stain as a religious persecution should be 
placed on her reign. 

In time the convicted priests were released. They 
had nobly suffered, and taught the English nation a 
great lesson. The Church also came to realize 
better her own spiritual character and her independ- 
ence of the State. A desire for disestablishment, or 
at least for a readjustment of the relations of the two, 
began to be popidar. Convocation, which had been 
silenced for one himdred and fifty years, had resumed 
its sittings. A Lay House was added to help give 
expression to the mind of the laity. In 1867 the first 
great mission in London, organized by the Cowley 
Fathers, was given, and one himdred and forty-six 
churches imited in the effort, and some sixty thousand 
persons were in daily attendance. An heroic mission- 
ary spirit was developed, and mission houses were 
established in London, India, Africa, and elsewhere. 
Clergy houses, where priests lived in community life, 
were established. The clergy began to go to the 
yearly retreats, and those given by Carter, Randall, 
and Benson were remarkable for their deep spirituality. 

The cathedrals became centres again of mission- 
ary effort; St. Paul's especially, under the ministra- 
tion of Dean Church and Canons Gregory and Liddon. 
I remember praying, in Dean Milman's days, as I 
saw the cathedral dome out of my little garret window, 
that the daily Eucharist might be re-established 



"CAN THESE DRY BONES LIVE?" 85 

there, and I used to send penitents down to St Paul's 
to pray for this. At last it came. 

What is called the Ritualistic Movement made 
steady progress. In America the ornaments-rubric 
had been omitted from the Prayer Book, and the 
result was that it gave freer scope to the development 
of ritual and ceremonial. However, it met, as every 
forward step is met, with fierce opposition. The 
Church was roused by partisan efforts into a fury and 
panic. The opposition said it meant to crush out 
Catholicity. If they could not get the Prayer Book 
altered, they would forbid all acts of worship offered 
to Christ in the Eucharist. But, as Dr. deKoven 
said, you may pass what law you please, you cannot 
prevent the inward worship of the heart and adora- 
tion to our blessed Lord. The canon that was passed 
proved to be futile. It was held, even by those who 
opposed ritual, to be unconstitutional. The Church's 
Prayer Book could not be altered, nor the Church's 
worship regulated, by canon. 

As an evidence of the marked way in which God 
protected the Faith, it was not noticed that the 
canon itself was fatally defective in respect to the 
object sought. For while it forbade all acts of wor- 
ship in any form to be paid to the elements — no 
one does that — it did not forbid worship to the 
cansecraUd elements. A great jurist and ecclesi- 
astical lawyer said that no one could be condemned 
under such a canon. But at the last revision this 
canon was repealed. How wonderfully God has 
protected the Faith of our Church! 



M 



86 A JOURNEY GODWARD 

We are, of course, opposed by a body of skilful 
legislators, whose effort is to undermine the whole 
movement imder the spedous plea for imity. Our 
Lord prayed for both unity and union, and the desire 
of it must be agreeable to His will. But it must be 
sought in a right way and on right principles, or 
more harm than good will be done. During the last 
century the Holy Spirit has been striving with our 
communion, leading it to the recovery of its CathoUc 
heritage, and the Church has been responding to 
this leading. The Holy Spirit has also been pleading 
with the Roman Church, calling it back to primitive 
doctrine and true Catholicity, and it has rejected 
the Spirit's guidance and t)ecome more papal. Union 
with Rome is therefore an absolute impossibility. 
Her term of imion is simply submission to monarchi- 
cal papacy. The Eastern Church asks, not for sub- 
mission, but whether we are of the same faith, and 
if so, we are brethren. That which stands in the way 
is the clause in our Creed which we inherited from 
Rome, speaking of the procession of the Holy Ghost 
from the Father "and the Son." For one, I should 
be willing to have these imauthorized words omitted 
from the Creed. 

Looking back, what great things hath God wrought! 
It is said that Newman placed beneath a picture of 
Oxford himg in his room the words, "Can these dry 
bones live?" The answer is, Circumspiceril His 
melancholy and despairing farewell came from a 
broken heart. His subtle intellect could cleverly 
defend any theory that, at the time, presented itself 



a 



CAN THESE DRY BONES LIVE?" 87 



to his imagination. Pusey was so different. His 
dominant principle was submission to the authority 
of the Church. His great mind was filled with vast 
stores of learning, and his hxmiility was that of a little 
child. John Mason Neale was a far better prophet 
than Newman. What Neale saw in a vision has 
come to pass: — 

"Again shall long processions sweep through Lincoln's minster 

pile: 
Again shall banner, cross, and cope gleam thro' the incensed 

aisle; 
And the faithful dead shall claim their part in the Church's 

thankful prayer, 
And the daily sacrifice to God be duly offered there; 
And Tierce, and Nones, and Matins, shall have each their holy 

lay; 
And the Angelus at Compline shall sweetly dose the day. 
England of Saints, the peace will dawn — but not without the 

fight; 
So, come the contest when it may — and God defend the 

rightl" 



i 



CHAPTER IV 

THE RELIGIOUS LIFE 

"And Jesus answered and said^ Verily I say unto you, There is 
no man that hath left house, or brethren, or sisters, or father, or 
mooter, or wife, or children, or lands, for my sake, and the 
gospel's, but he shall receive an hundred fold now in this Ume, 
houses, and brethren, and sisters, and mothers, and children, 
and lands, with persecutions; and in the world to come eternal 
life" — ST. MA£K X. 29-30. 

THE religious life is sure to raise up many adver- 
saries. The unbelieving, the carnal minded and 
unspirituai, cannot Understand it. It is of God, 
and their minds are closed to the Divine Light. It 
is like the Cross, "a stumbling-block to the worldly, 
and foolishness to the age." It arouses their hatred 
because it so testifies against their own views of life. 
The sensualist B}n:on wrote that the monks were 
men who 

"In hope to merit heaven, 
Were making earth a helL" 

And so in hatred, rather than pity, many look down 
upon these Christian athletes and soldiers of the 
Cross. 

The popular self-government of the monastery 
laid the foundation of the European democracy. 
But it has been, singularly, accused of being dangerous 
to society because it cultivated obedience to rule. 



THE RELIGIOUS LIFE 89 

It has been admitted that they were seats of learning 
and preserved, through the Middle Ages, the seeds 
of it. 

"The fretfulness, impatience, and extreme tension 
of modem literary life," says Lecky, "the many 
anxieties that paralyze, and the feverish craving for 
place that perverts so many noble intellects, were 
unknown to the monks." The monkish scholar 
pursued his studies in a spirit which has now almost 
faded away from the world. 

It is another popular argument that the monastic 
sjrstem, and by that is meant the religious life, has 
done its work and is not suited to our age. This 
overlooks the pregnant fact that the religious life 
has adapted itself in different forms, from the earliest 
times, to the wants of society. It first manifested 
itself in a hermit form, when the saints went out 
and peopled the Theban desert. They went into 
the wilderness like their Master, because there they 
believed they would most successfully wrestle with 
the evil one. St. Benedict gathered up the scattered 
hermits into commimity life, and founded at Monte 
Cassino the marvellous order that endures even to 
this day. 

When the need came for missionary work, St. 
Francis of Assisi and St. Dominic foimded their 
respective orders of friars, who went about, as did 
our early Methodist circuit riders, preaching the 
Gospel. When there came the upheaval of the 
Reformation there arose military organizations, chief 
of which was the Jesuits, imder the direction of 




i 



90 A JOURNEY GODWARD 

Loyola. These were not monks, they kept not the 
recitation of the divine office in common; they wore 
no distinctive garb; they gave themselves especially 
to education. And along with this movement St. 
Vincent de Paul took the mm out of her cell and 
made her a Sister of Charity, and St. Francis of Sales 
instituted the Order of the Visitation, dedicated to 
the work of the education of women. 

If ever there was an age that needed the witness 
of the religious life and its dedication to philanthropic 
work, it is ours. As Cardinal Newman once said: 
"The quasi heathen of large towns may not be con- 
verted by the sight of domestic virtues and domestic 
comforts in the missionary, but the evident sight of 
disinterested and self-denying love, and a life of firm- 
ness, will influence and rule them." This has been 
proved by the lives and work in England of such 
men as Mackonochie, Lowder, and many others, 
and by the affections which the Sisters show in 
their enduring ministrations among the sick and 
needy, and in the lowest regions of crime and misery. 

Again, the abuses and corruptions which in these 
twenty centuries may be found connected with the 
life are greedily pointed out, forgetful of the con- 
tinual presence of the spirit of reform and revival 
that has ever marked the life. Surely, the argument 
of abuse is of no force against us. The Bible and 
Christianity — indeed there is no himian institution 
that has not suffered from abuse. CorrupHo optimi 
pessima. 

"The innate principle of monastidsm," writes 



THE RELIGIOUS LIFE 91 

Rev. F. C. Woodhouse, "is the life of God." The 
devout soul desires God above all things, and God 
alone. It seeks solitude that it may better com- 
mune with God. As it grows in likeness to Christ, 
it is forced to imitate His life of mercy for the bodies 
and souls of men. "They do not flee away from the 
world in order to escape duties, trials, or tempta- 
tions, but to meet them as valiant soldiers of Jesus 
Christ." It is "an honest and literal acceptance and 
fulfilment of our Lord's precepts in the Sermon on 
the Moimt, and has adapted itself to the require- 
ments of all times and all environments." 

Dr. Liddon, in his famous sermon on a Sister's 
work, eloquently describes the influence of a Sister's 
life as bearing witness to a future life, to attain which 
the sacrifices here involved were to be coimted as 
nothing. Many a man that could not be reached by 
logical argument is reached by this objective demon- 
stration of the truths of Christianity. What is it, 
the worldly man says, that upholds these persons in 
the great sacrifices they certainly make? What 
enables them to persevere in their life of hardness, 
self-sacrifice, and devotion? There can be but one 
answer: it is the supernatural grace which comes to 
them from Christ. 

I once overheard a conversation between two 
Unitarian ladies who were interested in a Children's 
Hospital. "Why," said one, "do we have sisters 
here? They are churchwomen, we are not. Why 
not get some of our own society to come in and do 
this work?" The answer was, "We have tried and 



4 



92 A JOURNEY GODWARD 

cannot'' ''Do you mean to tell me that it is only 
among this special dass of Christians that we can 
get this high devotion and self-sacrifice? If so, then 
they have got some grace that we have not." The 
life testifies to Christ in His Church. 

It was part of the religious movement of the last 
century that we find in many countries a revival of 
the reUgious life. It astonished the historians and 
philosophers of our day. The life, according to them, 
ought to have died out under the influence of modem 
civilization. "But to-day," says Froude, ''among 
other strange phenomena, we see once more rise 
among us, as if by enchantment, the religious 
orders." 

Montalembert said in his "Monks of the West": 
"Not since Christianity existed have such sacrifices 
been more numerous, more magnanimous, more 
stupendous, than now. Every day, since the com- 
mencement of this nineteenth century, hundreds have 
come forth from castles and cottages, from palaces 
and workshops, to offer to God their heart and their 
life." 

Not only have the old orders been sustained, but 
new ones in the Roman Church, like the Sisters of 
the Sacred Heart, and the Christian Brothers, and 
many others, have arisen. Our own Church has seen 
the rise of the Mission Priests of St. John the Evangel- 
ist, popidarly known as the Cowley Fathers, and the 
Community of the Resurrection, and in America, 
the Order of the Holy Cross, We cannot enumerate 
them all. In England there is the Sisterhood of St 



THE RELIGIOUS LIFE 93 

John the Baptist, with its mother house at Clewer, 
with its more than two hundred sisters, and with a 
great many branch houses, one of which is in America. 
St. Margaret's Convent at East Grinstead has some 
seventeen branch houses in England, and several in 
the United States. The Sisterhood of St. Mary, 
Wantage, has some sixteen houses, including one or 
more in India. The order of All Saints has fourteen 
or more branch houses, several hundred sisters, and 
establishments in Africa, India, and our own country. 
There are a great many others in England: Sisters 
of the Holy Cross, Sisters of the Church, Sisters of 
Bethany, of St. Thomas the Martyr, and many 
others. We have here in the United States the great 
order of St. Mary's, now divided into three distinct 
provinces; the Sisterhood of the Holy Nativity, and 
a long list to be found in the "Living Church Annual." 
Slowly and gradually the prejudice against the life 
has been passing away. First the practical side of it 
addressed itself to our own practical age. For the 
Church has begun to realize its spiritual value. The 
Church realizes, as never before, that her true strength 
lies in her saints. It is the hands lifted up in prayer 
that sustain the warriors in the field. It is the 
spiritual life and devotion developed in our own 
Church, that bring down increasingly God's blessings 
on it. To those who ask what reply shall be made 
to objections, or as to what has caused the revival 
of the religious life, the answer is, Christ foimded it 
It is an essential part of Christianity. It is dear to 
Him as the apple of His eye. He it is who has 




94 A JOURNEY GODWARD 

watched over it, and blessed it, and revived it in our 
own communion. 

The time came to me when I felt both weak and 
unworthy, when I said: "Why should there not be 
a religious order of priests in our Church as there is 
in Rome?" I could not but note the growth of the 
sects in the town where I was. I looked around 
upon a large and fashionable congregation, com- 
fortably seated in their pews, and felt stimg by the 
text, "To the poor the Gospel is preached." In a 
cynical spirit one said to me: "That text ought to 
be written over your Church door, but with the 
addition *Not in this place.'" 

Bishop Harold Browne had written: "There is a 
danger that the English Church should die of re- 
spectability." I seemed to hear a voice saying, 
"Come, and make venture on the water." I con- 
sulted with my Bishop, who encouraged me to give 
myself to the life. And gladly, he said, he would do 
it if it were in his power to enter it himself. And so, 
in my feebleness and honest intent, I said: "Here 
I am, O Lord; send me." I went to England, for 
I thought they must know more about the life there 
than here. I had known a number of very pious 
people and priests in America, but in England I 
met some of an apparently higher and more devout 
type. If a saint is one who heroically corresponds 
to grace given, such men as Father O'Neil and Father 
Benson belong to that class. 

Gradually the Cowley society grew. I came back 
to America, and eventually opened a Mission House 



THE RELIGIOUS LIFE 95 

in Bostx>n. Father Prescott took the headship of 
that at St. Clement's in Philadelphia. While not 
very successful in the growth in America, the society 
extended most successfully its work in Africa, and in 
India. It was one of Father O'Neil's great desires 
that a house should be established in London, which 
has now come to pass. 

We have said that Christ foimded the Ufe. He 
exemplified it in His own Person. 

His life was ruled by three abiding principles. 
To give them their technical signification, they 
were poverty, chastity, and obedience. As to pov- 
erty, our Lord possessed nothing, and went out to 
His great mission, having no place whereon to lay 
His head. The foxes had holes. He said, and the 
birds, nests; but He was homeless. No Francis of 
Assisi, or John of the Cross, or Peter of Alcantara 
excelled Him in His asceticism. Why did Christ 
so denude Himself? Man had lost by sin his union 
with God and the grace to attain a beatific end. 
Christ came as man to fight over again man's lost 
battle. He took His place, therefore, alongside of 
man as his brother and defender. He took His place 
alongside of man as an outcast, stripped of everything. 

Again, concerning obedience, Christ was, by His 
perfect obedience, to fulfil the Divine purpose in 
creating a creature with free will. He came, not 
like a modem reformer planning out for himself 
the way of man's redemption. The plan had all 
been laid down for Him in the Old Scriptures. Every- 
thing, concerning the temple, feasts, and sacrifices^ 




96 A JOURNEY GODWARD 

told of Himself as the Lamb of God. He read in 
the Prophets the story of His life and its terrible 
ending. The Holy Scriptures were to Him what to 
a religious is his rule. He was often quoting it and 
saying thus it must be, for thus the Scriptures must 
be fulfilled. Not only was He obedient to a rule 
given Him by God, but also His humanity was directed 
by the Holy Spirit. He had a divine and ever-present 
Master. He was led by the Spirit. He listened to 
the Spirit, and "as I hear, so I speak." He poured 
His human mind, so to speak, into the mould of 
Holy Scripture, and was governed by it and by the 
Spirit of God. 

The holy principle of chastity was especially mani- 
fested in Him. In its essence this means not only 
purity of body, but purity of soul. It means the 
detachment from all earthly love, that the love of 
God may be supreme. It was this that He taught 
the Blessed Mother and St. Joseph, by His tarrying 
behind and being found of those in the temple. He 
revealed the truth that man's first duty, supreme 
over that even to parents, is to be about one's Father's 
business. He broke away from the tenderest of all 
ties when He left His Blessed Mother, abandoning 
her to the Divine protection, and went forth to His 
work. He trained her to bear the piercing of the 
sword, which pierced her heart at the time of His 
Crucifixion. Poverty, chastity, and obedience — 
these lay at the foundation of His inner life. 

Now in this life He trained the selected Twelve. 
He called them out to follow Him into closer rela- 



THE RELIGIOUS LIFE 97 

tion than that of the other disciples. They were 
to be spiritual athletes. He made them, thus, 
sharers of His own life of hardness and danger. 
They were to be exposed to the persecutions which 
fell upon Him. They were to abide with Him in 
His temptations. They were to be with Him in the 
storm on the lake. They were to suffer hunger, and 
be obliged to eat raw com in the fields. They were 
to give up all. They were to leave father, mother, 
and all that was dear to them. They were to leave 
their nets, and boats, and home. He organized them, 
also, as a band of men, as a society. He gave them 
a rule of life. He practised them in it just as a master 
of novices might do to those under him. He regu- 
lated minute particulars of their conduct. They 
were sent on a mission, and went two by two. They 
were to take neither purse nor scrip. They were to 
be dependent upon what might be given them. 
They were to have no superfluity of clothing. They 
were to salute no man by the way, but keep a clois- 
tered silence. They were to accept the hospitality 
that was offered. They were to eat such things as 
were set before them. And individually He sub- 
jected them to sharp rebukes. He told blessed 
Peter that he was like a stone, and told St. John 
that he did not know the spirit that he was of. He 
rebuked them for their want of faith; for their 
hindrances to Him in His work; for their hardness 
and the slowness of their faith; for the strife they 
had amongst themselves as to who should be greatest. 
He called them into imion with His own awful Passion. 




98 A JOURNEY GODWARD 

They were to learn the depths of their own weakness, 
of their flight and desertion of Him. They were to 
be crushed to the earth before they could be raised 
up again. 

He commanded them to do seemingly impossible 
things. They were to go to a place and find an ass 
tied and take it, saying only to the owner: "The 
Lord hath need of him." They were to go into the 
dty and find a man bearing a pitcher of water, follow 
him, go into his house, and say: "Where is the guest 
chamber where the Master may keep the Passover?" 
He trained them to believe and to do what He said, 
though they could not imderstand Him. In other 
words. He trained them in the principles of His own 
high religious life. 

Concerning these principles of His own life and 
those in which He trained the Apostles, He left 
certain directions. While He gave commands which 
all His followers were to keep. He gave coimsels 
which those who were striving after perfection might 
follow. 

His three counsels were those of poverty, chastity, 
and obedience. They are called counsels of perfec- 
tion, because, by the practice of them, souls are brought 
into union more closely with our Lord's own life. 
Thus, concerning poverty. He said to the rich yoimg 
man who came to Him: "If thou wouldst be perfect, 
sell all that thou hast and give to the poor, and come 
and follow Me." When the Apostles were quarrel- 
ling respecting who should be greatest. He put a 
little child before them, and told them that he would 



THE RELIGIOUS LIFE 99 

be greatest in the Kingdom of Heaven, who became 
like a little child. Here He inculcated the law of 
especial obedience which those were to accept who 
would be great in the Kingdom of Heaven. 

Concerning chastity He said: ''All men cannot 
receive this saying save them to whom it is given. 
There be eimuchs which have made themselves 
eimuchs for the Kingdom of Heaven's sake. He 
that is able to receive it, let him receive it." He 
there described a condition of celibate life which 
was to be of a permanent character. And to those 
who embraced these coimsels He declared: "Every 
one that has forsaken house, or brethren, or sisters, 
or father, or mother, or wife, or children, or lands, 
for My Name's sake, shall receive an himdredfold and 
shall inherit everlasting life." 

It could not be but that a life so commenced should 
show itself in the Church, which is His Body. It 
was at first impossible for women to live in communi- 
ties, but we hear of their dedication in the case of the 
four daughters of Philip, who were said to be virgins, 
which was the technical name given to this dass. 
They were also, as we learn from the Epistles of St. 
Ignatius, called "widows," in reference to their 
separate estate. As the ages went on, adapting itself 
to the various needs, we find the religious life in the 
hermits, the monks, the friars, and the clerks regular 
of our modem times. Every branch of the Church, 
East and West, has had its monasteries and convents, 
and houses dedicated to our Lord. 

The time came to me when, my heart burning with 




loo A JOURNEY GODWARD 

the fire of the love of God, and with loyalty to our 
own communion, I said to myself: Why has not 
our Church a part in it? It once had. It was crushed 
out by force. But if our Church was a living branch 
of Christ's Body, it had in it a resurrection power, 
and could not the life be reproduced? 

We have seen how amongst women the first move- 
ment of revival began. The Trinity Sisterhood, 
those of St. John the Baptist, All Saints', and St 
Margaret's, led the way. It is noticed in olden times, 
in the formation of commiuiities of women, that 
their first great foimders had for their assistance 
the aid of saintly and wise men. St. Scholastica 
worked in co-operation with St. Benedict; St. Jerome 
foimd a fellow-worker in the widow, St. Paula; St. 
Francis de Sales guided and developed St. Frances de 
Chantal. The Roman Order of the Sacred Heart was 
founded by Mother Barat, assisted by Father Varin. 

In the Anglican Church we find that God raised 
up certain great foimders. Few, indeed, are called 
to be such. In England God gave us that wonder- 
fully wise, and gloriously and generously minded 
woman, the Hon. Mrs. Monsell, who, with Mr. Car- 
ter, developed the Clewer Sisterhood. Miss Sellon, 
less known, perhaps, but remarkable for her con- 
structive power and life of prayer, worked under 
and was guided by the wisdom of Pusey. Dr. Neale, 
in his heroic spirit, called into existence a sisterhood 
whose members, ready at any call of duty, went into 
the houses of the poor, and into fever-stricken districts 
and cholera hospitals to attend the sick. Thus, 



THE RELIGIOUS LIFE loi 

with the noble-hearted Mother Alice, he founded one 
filled with the ascetic spirit and heroic perseverance. 
The Sisterhood of All Saints, founded by Upton 
Richards, had for its first Superior the Hon. Miss 
Byron, who brought her culture and her wealth, 
joined with a marvellous spirituality, to the cause of 
Christ. In this sisterhood was to be seen in its 
training the effect of one of its great chaplains, Father 
Benson. In America the life of Mother Harriet, 
foimder of St. Mary's, is most generally known. It 
would not be proper for me now here to speak of 
others, but if the Anglican Church has come to her 
own, these orders, and others like them, will develop. 
Would that our clergy would preach more about the 
religious life, and women and men would give them- 
selves in greater numbers to it. It is by the daily 
sacrifice and the religious life that the great battle 
would be won. 

Against the life a common objection is that it 
involves vows. Now the taking of vows is part of 
the Christian religion. It is the teaching of our 
Book of Common Prayer. We take vows at our 
baptism; we take them at our confirmation; we 
take them when we enter into our marriage state; 
we take them when as priests or bishops we are 
[ ordained and consecrated. That our Lord sanc- 

tioned them is seen in this: He called men to take 
as celibates a permanent estate, and there could be 
no way of entering into such a state spiritually save 
by a vow. 
What relation, has been asked, shall a sisterhood 



^ 



I02 A JOURNEY GODWARD 

or an order bear to the Episcopate? We might 
return the question by saying: What should be the 
attitude of the Episcopate toward an order? The 
Bishops began by persecuting them. Dr. Neale 
was inhibited by his Bishop in England, and Father 
Benson by Bishop Eastbum in America. A Bishop, 
now passed to his rest, on my going to the General 
Seminary, said: ''Such a man ought to be kicked off 
the groimds." I endeavored, as far as I could, to 
bring Bishops and sisterhoods into right relations. 
No one, I thought, had any right to start a com- 
mimity, or organize a religious house without first 
getting the approval of his own Bishop to do so. 
Next, there should be a commission appointed by 
the House of Bishops to whom the rule of such a 
society should be submitted for approval. Until 
the religious order had obtained, then, the imprimatur 
or sanction of the Episcopate, its members would 
have no right to wear a distinctive habit or, be chroni- 
cled in the "Church Annual." But no such action 
has been taken, and orders have grown up without 
proper supervision. No law being established by the 
Church, many evils have arisen. Women who have 
had no vocation for the life of sisters, or been rejected, 
have undertaken the religious life, and it has hap- 
pened again and again that these rejected ones have 
sought the protection of some Bishop, anxious, perhaps, 
for a Church worker. Now women know women a 
great deal better than do men, and if a sister has been 
rejected, it is almost certain that she is not adapted 
to the life. But Bishops are easily deceived, perhaps 



THE RELIGIOUS LIFE 103 

more easily than other men, and their approval of 
persons has often been most unfortunate. 

And here may I give a piece of advice to Superiors, 
which I have foimd most necessary? Do not allow 
your convent or religious house to become a reforma- 
tory. Clergy and friends will often write to sisters 
begging them to take in some person who, if she 
could only be brought under the influence of the 
sisters, would certainly be reformed. No house, 
however, is to be made a reformatory. It is not the 
purpose of a sisterhood, imless it establishes a special 
work for penitents. Many a house has been injured 
through a mistaken charity of this kind. The world 
makes no distinction between the different grades of 
sisters, or even the inmates of a religious house; and 
when some scandal arises it is quick to put it down 
to the sisterhood, and not to the guest or inmate. 

In 1882 I was led by certain providences to found 
a sisterhood in America. My connection with the 
communities in England, as a special director and 
confessor, had given me a knowledge of their con- 
stitution and rule such as, I suppose, no other one 
clergyman then possessed. 

One peculiarity in the beginning of the revival was 
that sisterhoods began to take up a large number of 
different kinds of works. Now it is obvious that the 
sisterhood that is given to education must have 
different rules and order of life from a sisterhood that 
is given to nursing. So, too, if the sisterhood tends 
to the contemplative side of life, it cannot be engaged 
in the work of hospitals, orphanages, or penitenda- 




I04 A JOURNEY GODWARD 

ries. ' It seemed to me in England that this principle 
was overlooked. When, therefore, I was called by 
divine providence to found a commimity, I limited 
the scope of its work. We needed, I believed, in our 
Church a community in which there would be large 
room for the cultivation of the spiritual life, and 
which would especially be given to aid the parochial 
clergy, and have as a chief object the winning of 
souls. So, in the community of the Holy Nativity, 
a society was begun whose constitution does not 
allow of the 'sisters taking charge of institutions. 
They are not allowed to have hospitals, orphanages, 
or schools. The only thing allowed would be a con- 
valescent hospital. The sisters were to give them- 
selves especially to the cultivation of the interior 
life; they were to keep up as far as possible a per- 
petual intercession before the Blessed Sacrament. 
They were to cultivate, especially, charity amongst 
themselves, hiunility, and a missionary spirit, or 
zeal for souls. It would be a society practising 
no such severities as the Carmelites or other com- 
mimities. They were to be given especially to 
communion with the inner life of our Lord. 

And here I may notice a not xmcommon mistake. 
Clergymen think they would like a sisterhood in their 
parish, and, without any especial knowledge, they 
form one of their own. Now a sisterhood is a school 
for the formation of a special character. This re- 
quires long and special training. But I have been 
asked to give the rules of a sisterhood, as if it could 
be made off-hand from a receipt. 



THE RELIGIOUS LIFE 105 

In the Holy Nativity, there is first a postulancy 
of six months, afterwards a two years' novitiate, 
and before final reception as a full member of the 
sodety, a period of two years as Junior Professed. 
It is this long and careful training that has given such 
stability to its members, and imion and happiness 
to them. Often the world, looking upon them from 
without, asks if these recluse are really happy in 
their dedicated life? So far as my experience has 
gone, and it is confirmed by the imited testimony of 
the religious themselves, there is no life that is so 
full of peace, true comfort, and joy. If it is a life 
of sacrifice, it is also a life of present as well as future 
reward. 

And how shall a soul know whether it is called 
to this life or not? The very desire that becomes 
permanent is one sign of a call. The spirit of devo- 
tion and love for our Lord, and desire to forward 
His Kingdom, adds its weight to the call. There 
often is such a fervent desire for a life apart from 
the world, that the soul feels assured that Christ has 
spoken to it. Then there are the outward and provi* 
dential signs of God's leading to it. There are some 
duties to parents, aged or destitute, which might be 
a primary duty. But where a daughter woidd think 
it right to leave her parents for the married state, 
she has a right to follow the call to a higher duty to 
be joined to Christ. It is most common, however, 
for parents, in the present iminstructed state of our 
Church concerning the life, to make objections. They 
do not want to give up their children or be separated 




io6 A JOURNEY GODWARD 

from them. Yet if an advantageous offer of marriage 
came to them they would not hold their child back 
from it. Indeed they know they would have no right 
to do so, for God has ordained marriage. One must 
leave father and mother to enter into it. The call 
to be joined to Christ is the call to enter into a special 
imion or mystical marriage with Him, and no parent 
has a right upon religious groimds to keep a child 
from it. They run a great risk, and commit a great 
sin, if they put hindrances in the Lord's way. God, 
who has a right to take their child away by death, 
has the right to take the child into religious life, 
and parents shoidd realize that the call is a call to 
them as well as to their daughter. It is a call to 
both parties, and if they respond to it, for it must 
be somewhat of a sacrifice, God will give them a 
special blessing; they will share in the reward. 

Of course persons may think they are called when 
they are not fitted really for the life. This can only 
be known and decided by a trial of it. No other 
state allows of such a trial, and the best way to pre- 
vent anyone from joining a society is by letting her 
make a trial; f or conmiunities, as anile, reject about 
fifty per cent of aspirants. Sisters do not want to 
admit any as members of their household unless they 
are fitted especially for it. 

If we are asked what disposition aspirants should 
have, they woixld be these: a desire to leave the world; 
a spirit of humility; a willingness to be moulded by 
the rule; a desire to do Christ's service; a longing for 
perfection. "And blessed, thrice blessed," wrote 



THE RELIGIOUS LIFE 107 

Dr. Pusey, "they whom Christ alone sufficeth, the 
only aim of whose being is to live to Him and for 
Him, For Him they adorn themselves; His eyes 
alone they desire to please through His graces in 
them; Him they long to serve without distraction; 
at His feet they ever sit; to Him they speak in their 
inmost souls, to |Iim they hearken. He is their 
light, their love, their holy joy; to Him they ever 
approach in trustfulness; Him they consult in all 
things, on Him they wait; Him they love, even 
because they love Him. They desire nothing from 
Him but His love, desire no love but His. Blessed 
foretaste of life eternal, to desire nothing on earth 
but the life of angels and the new song; to be wholly 
His, whom her soul loveth, and He, the Lord of angels, 
to be wholly hers as He says, 'I am my Beloved's 
and my Beloved is mine.' " 




CHAPTER V 

PASTORAL WORK 

^^He that now goelh on kis way weeping, and beareth forth good 
seed : shall dottbiless come again with joy, and bring his sheaves 
with him" — PS. cxxvi. 

ONE object I had in mind in going to England 
in 1865, was to study the new methods of paro- 
chial work. A great change had taken place since the 
days of the Georges, when the Episcopate was re- 
garded as a place of dignity and worldly comfort. 
While the clergy of that age were, on the whole, 
moral men, they had lost much of the sense of their 
priestly calling. They mixed, like other worldly 
men, in society, and it was not considered imclerical 
for them to ride to hoimds. An idle Bishop, it 
is said, has been made an impossibility, and the 
spiritual character of the clergy has greatly advanced. 
Never, indeed, had the English clergy simk to the 
low level that marked the Church of France before 
the Revolution, or the Church at Milan in the days of 
St. Charles Borromeo. For about eighty years no 
Archbishop of Milan was resident in his diocese. A 
Roman Catholic biographer of Borromeo says: 

''The clergy generally exhibited the most unblushing con- 
tempt of the requirements of their sacred order; their immo- 
rality being in fact so public and systematic that it is presumed 
they have lost all sense of the obligations of their state. They 



PASTORAL WORK 109 

dressed like seculars, carried arms after the then fashion, 
absented themselves from their benefices, and were so totally 
indifferent to all that concerned the service of God that the 
churches were abandoned to the most shameful neglect. The 
common people were especially frequently devoid of the bare 
knowledge of those truths which are necessary to salvation, 
and lived and died without even having been taught either the 
articles of faith or the commandments of God." 



Roman Catholic writers have honorably and 
wisely called attention to the state of things in their 
Church. In the chronicle of the life of J. Wimphel- 
ing, the Prelates imitated and tried to outdo the 
Pope in forgetfulness of their duties. Instead of 
keeping residence, they ran out after dvil pleasures 
and led dissipated and vidous lives. The poor 
secular and rural dergy were treated by the Bishops 
like helots, and burdened with taxes. We record with 
deep regret that Wimpheling dedares that the dergy 
could purchase licenses for concubinage, and that 
parishioners entreated the dergy to obtain them in 
order to insure the honor of their own wives and 
daughters. 

There was a low tone, as we have said, among the 
dergy in England of the eighteenth century, but 
we must not forget that there were holy men like 
Bishop Wilson, Jones of Nayland, and the great 
Butler, and that by earnest laymen the great mission- 
ary sodeties were inaugurated. 

But the revival in England in the nineteenth 
century, filled with love of souls, had made the ways 
of working a modem parish as different as a modem 




no A JOURNEY GODWARD 

mill from the old hand loom. Many of the clergy 
were living under a strict rule of life and belonged to 
societies like that of the Holy Cross. Many were 
living together in clergy houses in conmiimity life. 
Good philanthropic works were springing up on every 
side. The old-fashioned idea of a clergyman who 
lived in comparative ease had been passing away. 
There had been a stirring of the dry bones ''and 
a going in the tops of the mulberry trees, " and a call 
to self-sacrifice that never before had been so urgent. 
I had heard much about the great missionary work 
of Selwyn, and of that of Lowder in the East of Lon- 
don, and the work of St. Alban's, built on the old 
site of the Thieves' Kitchen, which Dickens had 
described, and I desired to see something of all this. 

Among the parishes visited I went to Wantage, 
which was then \mder the rectorship of the Rev. 
W. Butler. He subsequently became Dean of Lin- 
coln. He was a most successful parish priest and 
was popularly known as ''Butler of Wantage." 
The town had about six thousand inhabitants. 
There was only one small brick Dissenting chapel 
in it. It was a Church town. There was a grand 
old parish church, with its Church schools, and a 
community of sisters. Butler was a great contrast 
to Mr. Carter. Carter always impressed one as con- 
sciously living perpetually with God. There was 
a marvellous repose about him which showed itself 
in every word and action. While reading a news- 
paper or on a walk, he was ever with God, and his 
putting on of his vestments seemed to me like an act 



PASTORAL WORK iii 

of prayer. But Butler was a man of intense activity. 
He was never restless, but intensely energetic. He 
had a great organizing power. He had six curates 
under him and their work was all planned out day 
by day. They were not, like so many American 
assistants, left to themselves and their own devices, 
and greatly wasting their time. All the curates at 
Wantage assembled together at noon and said Sext 
together, reported what they had done, and received 
their orders. Under Butler, Liddon and Father Neale 
of Oxford and others, noted for their parish work, 
received their training in work and preaching. 

Butler had a plan of his own for keeping himself 
in touch with his people. He divided them up into 
classes. There were those for ladies, for servant 
girls and those in shops, the old men and women, 
the yoimg men, the professional men, Simday-school 
teachers, the children — perhaps some ten or twelve 
classes in all. Now he expected each class to meet 
him in his study at the rectory once a month, save, 
perhaps, in the summer season. If they did not come, 
he looked them up or sent them a note. He arranged 
for three classes a day and so got through the whole 
parish in three or four days of a week. They came, 
say, at two, three, and four o'clock in the afternoon. 
They would crowd the ample study, and I have seen 
the school teachers sitting on the floor. He would 
give them a half hour's practical study on the Church, 
its doctrine and their life. This left him a half 
hour, before the next class came, to speak to any 
personally who tarried behind for that purpose. One 




112 A JOURNEY GODWARD 

can see why there was only one Dissenting chapel, 
in a parish taught like this. 

There was daily service. I think Vespers were 
chorally rendered, and there was a daily oflFering of 
the Holy Sacrifice. Confession, though not made 
obligatory, was largely used. He was indefatigable 
in his visits. It was a remarkable work. 

Lowder, in the East of London, where I stayed 
for a time. West at Paddington, Mackonochie at 
St. Alban's, Upton Richards at All Saints', were 
parish priests with whom I stayed also, and from 
whom I learned much. 

I was greatly aided in Boston by what I had 
learned in England, and by the very able assistants 
that I had in the present Bishop of Vermont, and the 
present Bishop of Springfield, and others. Here let 
me mention a device of the latter — Father Osborne 
as he was then called — to keep hold of and to exert 
a personal influence on those under his care. I 
believe that Bishop Carpenter of Ripon employed 
a somewhat similar method. Let me describe that 
of Father Osborne. Take a mmiber of large cards, 
say twenty-four, about a foot square, imite them by 
a ribbon at the top, and hang this set somewhere 
over your writing desk. Let these be ruled with some 
fifteen lines nearly an inch apart and mmibered with 
the days of the month. Write in small text the 
names of your Simday-school children, your con- 
firmees, your penitents, and others. Enter' them 
according to their birthdays, or Baptism and Confir- 
matio'n days, or when married, or any other day 



PASTORAL WORK 113 

marked especially in their lives. Every day send 
out a post-card of remembrance and a word of 
greeting. It will take only a few minutes. It is 
wonderful what an attachment grows up with such 
reminders of one's interest, and how falling away is 
prevented. 

Another useful parish method was practised by 
my now Coadjutor, Bishop Weller, when he was 
a parish priest — and he was a very successful one. 
Like others he had noticed how many, after being 
confirmed, fell away from their Commimion. It is 
most important that the confirmed receive special 
instruction about the Holy Eucharist. They should 
be taught not only their duty of being present at it 
every Simday as the chief act of Christian worship, 
but the privilege and reverence of receiving fasting. 
If the yoimg begin in this way, they are not likely to 
go back from it. Now to help the confirmees to 
persevere in their Commimions, Bishop Weller 
looked to see what Sunday of the month there was 
when the fewest Communions were made. Then he 
would have the class confirmed come and make their 
Commimions on that Sunday. Those who came 
dropped their cards or names in a box at the door. 
This would not be necessary if the parish were small. 
But on Monday mornings he would seek out those 
who stayed away an4 find out the reason for it. 
Another method was to get them to make a special 
yearly corporate Commimion. I have known a 
case where a himdred men came to Communion in 
this way. 




114 A JOURNEY GOD WARD 

The problem before me, when I undertook parish 
work in Boston, was how to build up a congregation, 
and how to develop the spiritual life of the people. 
Our church, when the Cowley Fathers took it, was a 
comparatively empty one. The building was not 
Churchly or attractive. It was an old Congrega- 
tional meeting house, with galleries aroimd three 
sides, which for years had been dosed. Those who 
came might be called high churchmen, but not, as 
yet, Catholics. They had all the prejudices of that 
somewhat narrow class, because it feels it knows every- 
thing about the Church and is unwilling to make any 
further advance. 

The church building was situated between the 
residences of the well-to-do and the poor. I began 
my aggressive work with the latter. Obtaining the 
aid of the few more earnest and better instructed 
to help me, and asking others of the regular con- 
gregation who might be led to come chiefly through 
curiosity, I instituted two weekly meetings, one 
for men and one for women. I called them my 
classes. One had to make special efforts at the begin- 
ning to make persons attend. I visited the shops, 
the houses of the poor, the factories. I asked ladies 
to send their maids or servants. I distributed a 
leaflet on the subject. I got my parish visitors, too, 
at work. And having made a beginning, I soon got 
a nucleus which grew in attendance to about one 
himdred and fifty. 

My scheme or course of proceeding was this: 
I held the class in a large room, in the basement 



PASTORAL WORK 115 

of the church. I did not put on a surplice, but 
wore my cassock. I had no service at the begin- 
ning of the evening. I told the curates when sub- 
sequently they took the class to avoid, in their 
teaching, exhortation. They were not to deliver 
sermons, but it was to be purely an instruction and 
not more than half an hour in length. It was to be 
arranged in an orderly manner, clear and dogmatic. 
The instruction for a winter would take up one general 
subject. It might be on the Church, or the Sacra- 
ments, or the Church's worship and ritual, or con- 
fession, or the Church of England's history, or on 
the Catholic Movement. The instruction began at 
7:30. From 8 to 8:45 we ^d a "social." I had 
scattered my helpers throughout the congregation 
to speak to those present, and as I passed from one 
to another I entered the names of newcomers in a 
book. In order to give a social aspect to the meet- 
ing and to get the people to know one another, I 
arranged for the distribution of some slight refresh- 
ment. Tea, coffee, and cake were passed round. 
It is wonderful, too, what a kindly feeling this socia- 
bility engendered in those who partook of it. 

Then, too, we had a small library, and this, under 
the care of some helpers, was the means of much 
usefulness. At 8 : 45 a bell was rung and we all filed 
into a side chapel. The altar was brightly lighted up. 
There were no seats. Everyone had to kneel down 
on the floor. We sang the litany of the Blessed 
Sacrament, or some other metrical litany, or said 
a short Compline office. Then I stood at the door 




ii6 A JOURNEY GOD WARD 

and said good night. There was to be no taxiying 
among them for idle conversation. There was by 
this arrangement a combination of sociability, instruc- 
tion, and devotion. It was all over in an hour and 
a half. The attendants got back early to their 
homes. The social element was especially prized. 
The class became very popular. Persons began to 
be pleased or proud to be invited to it. 

In order to reach the rich and intellectual, I adopted 
another plan. I called on some of the society ladies 
to lend me their parlors for, say, a course of six 
lectures. We agreed who should be invited, and they 
were, by note or personal call. We invited, not only 
our own parishioners, but, especially, those not con- 
nected with our Church. Persons who would never 
enter an Episcopal church would be willing to come 
to an address made in a parlor, which they regarded 
as a sort of literary lecture. Father Hall, now Bishop 
of Vermont, gave most valuable courses on the Old 
Testament and on St. John's Gospel. One advan- 
tage of this method was that it brought us into con- 
tact with an outside religious world, and enabled the 
lecturer to speak to individuals present, or make 
arrangements for further intercourse. 

I had also felt that we of the clergy often failed 
to get at the people by our sermons. They were 
sometimes moved, greatly moved, by what they 
heard, but nothing practical came of it. The prob- 
lem was how to bridge over the gulf between the 
pulpit and the pew; how, having hooked, to land the 
fish. In Advent and Lent it became my custom to 



PASTORAL WORK 117 

give notice that at the end of the service I would 
give a five minutes' instruction on some topic then 
likely to attract their attention. I took up such 
questions as why we knelt at the Incarnation; why 
lights on the altar; why priests wore vestments at 
the Eucharist; why priests made the sign of the 
Cross; why the Lord's table was called an altar; 
what was the meaning of Apostolic Succession; 
were our clergy priests; how to go to confession; 
why be a sister. Thus while the choir was going out, 
I put off my surplice and took my stand at the end 
of the aisle, and said in a distinct tone: "Now I 
am going to give my five minutes' instruction. Let 
as many as can, stay." A good many would stay. 

The instruction had to be thoroughly and well 
prepared. It had to be short, sharp, and incisive. 
It closed with acts of faith and love. Then as the 
people were going out I added: "I've a tract here 
on the subject which I shall be glad to give away to 
any who may want it." Some would come forward, 
quite a good many sometimes; and here I got hold 
of the individual fish. I had a sister or some of the 
special workers standing round about me, and as 
they came up I asked their names rapidly; intro- 
duced them to some of the workers, who asked them 
to come and visit them, or made appointments to 
talk it out with the rector. It was through the 
Sisters of the Holy Nativity that this work was so 
successful. 

Let me say a word about my parish work amongst 
children. He who neglects the children of his parish 




ii8 A JOURNEY GOD WARD 

is bound to have a decaying church. One great 
difficulty I had in the dty I was in, was in obtaining 
persons willing to be, and capable of being, Sunday- 
school teachers. Yet what a noble calling and 
blessed woriL it is! Our dergy need to press this 
duty and high privilege on their people. It bdongs 
to the exercise of the priesthood of the laity, which 
is too much forgotten, certainly not realized. But 
does not Confirmation, the sealing of the Spirit, 
imite the laymen with the offices of Christ, as, in a 
higher degree, the ordination of the priest? Does 
not the lajrman go to his work of teaching, not of 
his own motion or of his own strength, but as called 
and sent by the Lord? 

In respect of their instruction, and so fitness, 
so far as I could, I endeavored to remedy the defects 
of our present system. I modified and adapted 
that of the Dupanloup system, as it is called, to our 
Church and its needs. It is now so familiarly known 
that I need not describe it. But my own plan was in 
addition, on a week-day evening, to have Simday- 
school teachers meet me and go over with them the 
general lesson of the Simday, explaining and enlarg- 
ing and illustrating it. And I drew up for them 
a catechism, or series of instructions, which brought 
out the great doctrine of the Incarnation and the 
Sacraments. 

Besides the children at Sunday school there are 
the very young ones, under seven, at home. Mothers, 
sometimes perplexed, asked me what would be the 
best way to teach them. Now most catechisms in 



PASTORAL WORK 119 

my day began with the statement about God, and 
that He was the Maker of all things. Then the 
catechism goes on as the next doctrine to be con- 
sidered: "Who is the first man" and "the first 
woman?" It also gave to some extent the Bible 
accoimt as if it were actual history. Then came the 
apple story and the serpent's talk, and the Fall, 
and the story of a ruined race, and the Redeemer. 
After that we had several chapters on the Law, the 
history of the Israelites, and their wickedness, and 
so on up to Calvary. The awful sufferings of Christ 
were described, and a child was taught to believe on 
Him and so be saved. The doctrine was sometimes 
taught in this form: — 

"Child, hast thou trusted Jesus? 
Canst thou believe and say 
'He loved me, He died to save me, 
He has borne my sins away? 
For my sins were laid upon Jesus; 
In my stead, for my guilt He died'? 
Then, Child, faU down and adore Him, 
Thou art whiter than all beside." 

I know some children's nervous systems have 
been prostrated by terrible accoimts of the agonies 
of the Crucifixion. How many have been puzzled 
with the theological questions involved! How 
many have kept it all to themselves and cried them- 
selves to sleep over the question whether they sav- 
ingly trusted in Christ or not! How often this system 
lays the- foundation of imbelief, when Bible stories, 




I20 A JOURNEY GODWARD 

by the mature mind, are rel^ated to the level of 
Kris Eringle and fairy tales. 

Now there is a better way to b^in with little 
children. Tell them there is a bright, good, happy 
God, Who made all things. What has He made? 
Angels and men. Begin thus with teaching about the 
angels and one's Guardian Angel. You lay thus 
in a child's mind a belief in the supernatural which 
can never be destroyed. Tell the child about fairies 
and he finds out there are no such beings. But tell 
him about the angels — and Holy Scripture is full of 
beautifid stories of their work — and his own experi- 
ence wiU eventuaUy confirm the truth of their exist- 
ence. They are appointed to watch over him and 
guard and protect him. And many a time he will 
be able to say: ^'God has given His angels charge 
over me, to keep me in all my ways." 

The child should be taught the names of some 
of the angels, something about their different ranks 
and works, of their beautiful and joyous lives, of 
the interest they take in us. Teach the older chil- 
dren always to say the collect for St. Michael's Day 
on leaving for a long journey or going from home to 
school. And lastly, also tell the little one, "God 
made man." He placed him in a beautiful world. 
For what did He make him? He made him to attain 
a blessed state of joy and happiness in a glorious 
heaven. The present state of things in which there 
is much of trouble and sorrow and pain is only a 
temporary schooling time, where one is educated 
for our real home, where we shall be happy and 



PASTORAL WORK 121 

blessed. How shall we get there? the child naturally 
asks. The answer is: "By grace." Then explain 
how grace is given; how our Lord gives it through the 
Sacraments; what Baptism is and what Confirma- 
tion is yet to be to him; how by prayer we gain 
from Him other gifts of grace; how by grace we can 
become good and be what God loves us to be. Make 
religion thus something practical, useful, bright, and 
happy-making. He loves to go to church and will 
begin to love God. 

Li order to develop the spiritual life I had once in 
each week, in a chapel, a celebration of the Holy 
Eucharist Y^th hymns. The Mass was. read; no 
part of it intoned or simg. I regard this as a most 
important direction. The only singing was with 
hymns. I had no choir present, but the people were 
taught to join in the hymns, which were printed on 
a card. The hymns were not given out, but the 
people took them up of themselves. I usually gave 
a short address of five or six minutes, not longer, on 
the Blessed Sacrament or our growth in holiness. 
The whole service was rigidly kept within three- 
quarters of an hour, even if we sang six short hymns. 
One was simg as an Litroit, one as a Sequence after 
the Gospel, one at the Offertory, one before and after 
the Canon, one in the place of the Gloria in Excelsis. 
To this Mass the more devout of the people came. 

No religious movement that is simply theological, 
it should be noticed, makes progress. The time has 
gone by when persons are aroused by pure dogmatics. 
Most necessary it is for our clergy to learn how to 




122 A JOURNEY GODWARD 

teach. Most sennons fail in doing this, and an 
instruction should be something having a marked 
character of its own, both in matter and delivery. 
The great religious movements which have aroused 
the world have all had a spiritual and devotional 
side. Wesley, and Whitfield, and Moody appealed 
especially to the imagination and hearts of the people. 
The divine fire was not so much kindled by their elo- 
quence as aroused by the earnestness of their prayers 
and prayer meetings. 

So the Catholic Movement must have not pnly 
its preachers, but its great devotion. It has it in 
a wonderful way in the Holy Eucharist. The 
Eucharist presents Christ, though veiled, abiding 
with us. He has not gone away to a distant star, 
but lives in His holy Temple of the Church. If we 
could visit the Holy Land, as some desire to do, we 
should only be seeing places where the Christ nineteen 
centuries ago had been. We shoidd not be brought 
thereby any nearer to Him. But in the Eucharist 
He is verily and indeed present. And we, as truly 
as did the Magdalene, may come to His Blessed 
Feet. No St. John may lay his head more truly on 
Christ's breast than do we, reposing in the Sacra- 
ment of His Blood. Our relation to Christ is far 
closer and dearer than that of the Apostles when He 
was visible among them. They could follow Him, 
but did not receive Him into themselves as we do. 
He comes to enfold us in His own life, to commimi- 
cate to us His own virtue. By an act most tender, 
loving, and sweet. He feeds us with His own Body 



PASTORAL WORK 123 

and Blood, and gives us of the grace of His soul, and 
strengthens us with His divine Nature. Here His 
love breaks out to us and claims us for His own. 
Around the altar, though unseen, are the angel choirs. 
They come not to receive, but by their presence to do 
honor to, and worship the Blessed Lord. The Eu- 
charist is an extension to them of that night when 
they sang that Gloria in Ezcelsis over the Babe of 
Bethlehem. The great Memorial Sacrifice of the 
altar moves the Heart of God with its ever fresh 
offering. Here is set forth and pleaded, with the 
consecrated Broken Bread and outpoured Blood, the 
effectual Sacrifice of Calvary. Here we ask God to 
behold our Defender, and to look upon the face of 
His Anointed. Here the heavy laden, and the rejoic- 
ing so\ils bring their needs and petitions, and they 
are imited to the great offering. God answers every 
Eucharistic sacrifice with new gifts of His protecting 
love. To the devout communicant this world changes 
its aspect as a thing of desire, and heaven becomes 
permanent to his illuminated vision. 

How poverty stricken spiritually are those priests 
and those people who look upon their commimions 
as a matter of mere duty, and a profession of their 
Christian state, or as a mere representation of an 
absent Lord. But once let the Catholic doctrine of 
the Real Presence be realized, the world becomes 
changed, the soul lays aside its sorrows, and it is 
filled with joy and brightness, and up the Golden 
Stairway the soul moimts to God. 

I have always been in favor of having a celebra- 




124 A JOURNEY GODWARD 

tion of the Eucharist especially for children. Why 
not? Why not, on Saturdays, when the children 
have their holiday, let them meet for a nine o'clock 
Mass? Did not oiu: Lord say: ''Suffer little children 
to come imto Me, and forbid them not?" Was 
that merely an invitation to those then present, or 
for all time? If we churchmen apply the text to 
Baptism, why not to the Eucharist, where Christ is 
specially present? There their little receptive minds 
can perhaps better realize Christ's presence than 
do adults, disturbed by their tmsubdued reason. 
If He took little children up in His arms, and, though 
they had little knowledge of His Person, blessed them, 
can He not give them a blessing now? Persons who 
object to any being present, save receivers, may con- 
sistently object to the presence of little children. As 
the Eastern Church allows of the Communion being 
given at a very early age, it may not be unwise for 
some parents to allow their little ones to receive. 
But, be this as it may, and opinions will rightly differ, 
children and angels have a right to be present though 
they do not partake of the sacramental gift. 

The training of the spiritual nature is being neg- 
lected, and so the world is falling away from Christ. 
Begin by teaching children, as we have said, about 
the angels and our Lord's veiled presence in the 
Eucharist, and they are fortified in their belief in 
God and the supernatural. Devout followers come 
to the Eucharist to make some reparation to Christ 
for the insults offered to Him in His Passion and the 
neglect and the indifference so common to-day. 



PASTORAL WORK 125 

They come as soldiers come to a dress parade, to do 
honor to Christ as soldiers^ and to salute the nation's 
flag. They come to prepare themselves by worship 
for the adoration paid to our Lord in Glory. Here, 
stooping to our weakness, He veils His splendor, 
at which, could we behold it, we would fall, like St. 
John, at His feet, as dead. 

Our God is a hidden God. He hides Himself in 
nature, in His providences, in the Licamation. He 
veils Himself in the Eucharist. Abiding in His 
Church, as the sim does in the solar sjrstem. He can 
make Himself manifest in any and every part of it 
at His will. When He ascended, the cloud, which 
may have been a group of angels, received Him out 
of the Apostles' sight; so now He abides with us, 
veiled under the consecrated Elements. Here, in 
one way. He fulfils His promise: "Lo I am with you 
always, even unto the end of the world." 

The time will be when at His second Coming His 
unveiling will take place, and then, as the lightning 
shineth forth from the east to the west, by one con- 
tinuous action, illimiinating the whole heavens, 
Jesus Christ will appear. Worship of Him, then, 
at the Eucharist is a most effective preparation for 
that blessed development and consummation, when 
creation will pass into its higher stage of existence, 
all evil and sin be done away, and glorified souls 
remain with Christ forever. 

Li my parochial work I found help occasionally, 
with a number of years' interval, in having a parochial 
mission. Parochial missions have now become com- 




126 A JOURNEY GODWARD 

mon. When Fathers Benson and Lowder first intro- 
duced them into England, we of the Cowley Fathers 
were sometimes called Methodists. Our spiritual 
opponents were foimd chiefly amongst the old- 
fashioned high churchmen, who disliked all enthusi- 
asm, excitement, and the need of conversion. One 
wrote me complainingly, saying there was no author- 
ity for it in the Prayer Book. I dted the Conversion 
of St. Paul and the prayer in the office for the Visita- 
tion of Prisoners, where Christ is appealed to as 
"accepting the conversion of sinners on the Cross," 
and a prayer is made for the person, that he ''being 
converted and reconciled to Thee, may depart in peace." 
Evangelicals agreed with us as to the necessity of 
conversion, but did not accept oiu: teaching on 
confession. 

After a nimiber of missions had been given in 
England it was thought wise to hold a conference 
of mission preachers and others. So about twenty 
came together at the invitation of the Father Su- 
perior of Cowley, assembling at Oxford. I remem- 
ber that Dr. Maclagan, afterwards the Archbishop 
of York; Dr. Wilkinson, who became the Bishop 
of St. Andrews and Primate of Scotland; Dr. Bright, 
Professor of Ecclesiastical History; and, I think, 
Lowder, and many others were present. 

The whole day was taken up in the conference. 
Questions relating to missions having been carefully 
analyzed and put forth on paper, were discussed one 
by one. Each person was requested to give his 
opinion. Dr. Maclagan was the scribe who noted 



n 



PASTORAL WORK 127 

what was important and the general principles 
arrived at. In reply to the question, "In what 
churches should missions be given?" it was held 
that those should be avoided where the chief object 
sought by the rector was merely to revive decaying 
work. The mission was not to resuscitate or gal- 
vanize dead parishes into life, but to build up souls 
in Christ. It should be given in a parish where the 
rector himself, being a spiritual man, would carry 
on the work of spiritual guidance. The mission was 
to be a preparation for future work. A careful 
preparation also was necessary. The people should 
be made to understand it was their mission, and 
success depended upon their efforts. If they were 
not willing to throw themselves into it with their 
efforts, it had better not be held. They were to 
agree to lay aside all other duties, and agree to a 
daily attendance at the services. They were to say 
a daily prayer for the mission, and make their Com- 
munion for its success. 

I cannot here dwell upon the various means to 
be adopted to secure a congregation and especially 
to bring in outsiders. In factories permission may 
be obtained to address the employees at their noon 
hour. A hymn may be simg, along with a short 
address. I remember being with Father O'Neil 
when, standing on a chair in an East End London 
square, he began by shouting out: "Good people, 
an auction! A soul for sale!" Then he described 
the different offers Satan and Christ would make 
for it. 




128 A JOURNEY GOD WARD 

Beside the special mission sermon in the evening 
there would, of course, be the daily Eucharist and 
meditation for the devout, and perhaps a series of 
services for children. The mission sermon should 
not be too long. I have known congregations dis- 
sipated by its length. Some of the most effective 
of Mr. Moody's addresses were only twenty-five 
minutes long. A peculiarity of the mission sermon 
was that it was followed by an "after meeting." 
The method of conducting it varied with the general 
method and abilities of the mission preacher. Some- 
times it took the form of an old-fashioned prayer 
meeting. Sometimes the men and women were 
divided into classes and separately addressed. Some- 
times there was an intercession service in church, 
accompanied by acts of faith and penitence, which 
all made together. Sometimes the mission priest 
would go amongst the people and speak to individuals, 
and pray with them. 

And here I notice a method adopted by Father 
O'Neil. In a place where people could only come 
out quite late, or were able to stay on late in the 
evening, he held what he called a Crusade. He in- 
vited his hearers to join with him in a twelve days* 
effort against sin. They simply pledged themselves 
to come to the meeting every evening, and he de- 
sired them to say one short prayer for themselves 
and others. Presently, in his evening instructions, 
he got on to the subject of sin and its varieties and 
our temptations. The Crusade was for men, and 
men only. After he had made an address and a 



PASTORAL WORK 129 

warm exhortation, he would annoxince that now 
Father Grafton would make a few remarks, while 
he retired into the vestry. As. he went thither he 
touched the man nearest the door and beckoned him 
in. In this way he began his individual work. He 
would ask some kindly questions about the state 
of the person's soul, etc. He would probably make 
an appointment with this person to come and see 
him at some other time. I have known, such was 
the necessity of the case, of his making an appoint- 
ment as early as three o'clock in the morning. On 
the man's leaving he would tell him to send the 
person sitting next to him into the room, as he wanted 
to see him. 

During the service cards would be given out, hav- 
ing on them such statements as: ''I want to be 
baptized," or "confirmed," or **to see the mission 
priest." These might be dropped in a box at the 
door. There would be also another box in which 
questions relating to religious matters or Church 
doctrine might be placed, and which the mission 
priest or some other might answer before the sermon. 

Again, persons would be invited to make special 
resolutions in conference with the mission priest. 
At the end of the mission those who had been bene- 
fited by it were requested to show their thanksgiving 
to God by a public renewal of their baptismal or 
confirmation vows. The mission would end with a 
thanksgiving service and perhaps, also, in some cases, 
with a procession, each bearing a lighted candle. 
The conference at Oxford led to the publishing of a 




CHAPTER VI 

AS A CONFESSOR AND SPIRITUAL GUIDE 
^'Peed My lambs: shepherd My sheep" 

THERE is, or was, little done in our theological 
seminaries to prepare priests to perform their 
office as having the cure of so\ils. ''I w^/' said one 
whom I well knew, "pitchforked into the ministry"; 
and one had to learn for oneself. The English clergy 
are a body well-trained intellectually, of high moral 
standing, and with the instinct and honor of gentle- 
men. It is, as a class, one of the best furnished and 
spiritually minded of any national clergy, but, until 
lately, not trained in the science of morals or spiritual 
direction. Consequently, as a high Roman ecclesias- 
tic said, he had no doubt the Anglican clergy as con- 
fessors would decide questions rightly, but they 
might give reasons so untechnical as to make the 
Roman Curia howl ! 

A priest, if he is to hear confessions, should go 
to confession himself. How can he, if a keeper of 
vineyards, keep them if he keeps not his own? How 
can he discern the faults of others if he does not learn 
much of himself? I remember being in retreat imder 
Mr. Carter, and of going to him as the conductor 
for my regular confession. I had some few faults 
to state. Mr. Carter did not, in his coimsels, say 
much. Good and wise directors seldom do. But 



AS A CONFESSOR AND GUmE 133 

what he did say was like this: ''Do not these faults 
all come from one root sin?" which he mentioned. 
On going away I foolishly said to myself: "How 
can one who has only heard one confession of mine 
understand me?" It was not long, however, before, 
as by a light from heaven, I saw he had pierced to the 
very hidden root of my character and failings. 

The priest's calling is to perfection. This must 
be his aim. He has no right to live like ordinary 
Christians. Ta win souls to Christ he must preach 
the Cross, from the Cross. He must not be governed 
by a love of money or lead a life of ambition. He 
must be willing to work where God in His Provi- 
dence places him, however lowly it may be. It is 
not the great dty that makes the man, but the true 
man is great in the little town. The priest must 
teach himiility and self-sacrifice by his own example. 
Before confession was so common a practice he might 
not have felt it his duty to resort to it. But in a 
sincere evangelical spirit he will not wish to neglect 
any means Christ has left in His Church for our 
advancing sanctification. In my Fond du Lac tract, 
No. 4, on "Absolution in God's Word," I have 
met all the popular objections made to it, after 
studying the conference between the high and low 
churchmen held at Fulham Palace in 1902. 

The director of souls guards himself from that 
spiritual pride that esteems himself better and wiser 
always than the soul he directs. The shepherd 
must often see that a number of his sheep are rang- 
ing up the moxmtain of sanctity far higher than 




134 A JOURNEY GODWARD 

himself and nearer the Lord. He will avoid an arbi- 
trary exercise of authority, of going beyond what 
the Prayer Book warrants. He must exercise a 
Godly common sense. For St. Theresa said: ''In 
choosing a confessor, between piety and common 
sense, choose the latter." He will be careful to 
train souls, not so much to depend on his judgment, 
but train them to strengthen their own consciences 
and rule themselves. His duty is like that of a wise 
mother, who goes behind the little one she is teach- 
ing to walk, and with outstretched arms guards it 
against the fall; the priest, in like manner, should 
go behind his penitent, striving to fix his gaze on the 
Christ that goes before. For God is the soul's best 
guide, and even if a soul, in learning, sometimes 
falls, he can turn the very fall to good, by teaching 
the soul humility and a more constant dependence 
on His help. 

A priest should not be content, either for him- 
self or his people, to remain in a merely moral state 
and mechanically to observe the Church's ordinances. 
He must be, and strive that his people shall also be, 
converted. Conversion is a turning away from self, 
sin, and the world, and a turning to God. It is a 
supernatural work. It is supernatural in its effica- 
cious cause, which is the Holy Ghost, and supema- 
ural in its effect of our becoming new creatures. It 
may come in some marked way, and with groaning 
and fear, as the soul comes to see its lost condition. 
Or it may be the Holy Spirit comes as gently as rain 
into the fleece of wool. It may be more or less sud- 



♦• 



AS A CONFESSOR AND GUIDE 135 

den, like the conversion of a Saul, or progressive and 
continuous, as the development of a Timothy. 

What hinders the spiritual advance of so many? 
"Why is it," said a holy man, "that so many Chris- 
tians seem to be walking up and down on a level 
terrace, and ever remaining where they are in the 
spiritual life, without advancement?" After much 
consideration he concluded, because they were lack- 
ing in an abiding sorrow for sin. I learned this truth 
in my early days from Father Faber, to my soul's 
great profit. I have never forgotten to pray that 
God would give me an abiding sorrow for sin, a fear 
of its little beginnings, a hatred of all that is con- 
nected with it, and a humble trust in Christ's ac- 
ceptance and the cleansing of His precious Blood. 
But how natural it is, having experienced Christ's 
loving pardon and our acceptance, and possession 
of His peace, to think no more of the past. It 
should be remembered as a groimd of our faith, as 
we realize the mercy of its great deliverance. He 
.has plucked us as brands from the burning. He has 
opened His arms and gathered us into their safety, 
as our true City of Refuge. However great our 
sins may be, He knows them all, and He who knows 
us, forgives and loves us, and we can trust that love. 
By all His mercy towards us, lifting the poor out of 
the dust and the beggar out of the mire, we grow 
and increase in our love to Him. An abiding sorrow 
does not depress, but lifts up the soul into yet greater 
peace. It is not inconsistent with an increasing joy. 
"The more," I have been led to say, many a time. 




136 A JOURNEY GODWARD 

''the more, O Lord, I know Thee, the more I grieve 
that I have ever offended Thee; yet the more I sor- 
row, yet the more I love." 

The spirit of holy fear is another blessed gift of 
God that goes with the purificative state. It b a 
reflection of the wrath of God, for as God loves, so 
He hates. He hates all that b wrong and evil. 
And as that wrath blows through us, like some mighty 
wind, it drives away the temptations of the enemy. 
Hatred of sin develops moral character. Earl 
Beauchamp said he divided men into two classes: 
''those who believed in a day of judgment, and 
those who did not." It b thb Aortue that, rightly 
cultivated, makes the difference between being in 
the world and not of it. It b like the difference 
between a ship being in the water and the water 
being in the ship. Bound to struggle against the 
world, it b sometimes asked: ''What b thb wicked 
world I am told to shun?" The world, as an evil 
force, b whatever one finds to come between hb own 
soul and God. 

In dealing with soub the priest must try to estab- 
Ibh in them fixed principles of conduct, and a firm 
purpose to seek after holiness. The pilgrim in an 
old allegory was to say often: "I am naught, I have 
naught, I desire naught, but to see Christ and to 
come to Jerusalem." "To go forth to the strife 
without fixed principles b," said Liddon, "like em- 
barking on a voyage freighted only with sugar plmns." 
And principles are strengthened into habits by every 
act of the will, saying, "No" to what is wrong, and 



AS A CONFESSOR AND GUmE 137 

"Yes" to what is right. In one of the greatest prac- 
tical sermons of the last century, on the Pharisees, 
by Mozley, he gives the true tests of character: par- 
ticular virtues he shows, whether they are natural 
virtues or virtues of imitation, do not make the 
being good. A new form of evil was developed, when 
it was seen that good actions might be the outcome of 
bad motives. It is the heart that must be reformed, 
and our Ufe "Christ-led and Spirit-controlled." 

I was taught, and taught others seeking perfec- 
tion, to make a short daily examen^ but without 
scrupulosity. I am speaking about those who do 
not fall into grave or mortal sins, but are only af- 
fected by their natural temperament or desire. Now 
nothing is sinful in which the will does not consent. 
Persons must not be disturbed because bad thoughts 
are injected somehow on the surface of their minds. 
Unless we knowingly take delight in them, no sin 
has been committed. "Those dogs," said St. Fran- 
cis de Sales, "continue barking because they are not 
let into the house." "Where wast Thou," said St. 
Catherine of Siena, "when I was so tempted?" and 
the Lord's interior answer was: "I was ever at thy 
side." 

We may not be able, never to commit a venial sin, 
but we may gain a desire not to do so. Some 
venial sins will always be committed, just as some 
dust will always be settling on our carpets. It is 
not wise in the latter case to seek the removal of 
the dust by picking it up with a pin, but to give the 
carpet a good sweeping. So oiu: inner peace is 




138 A JOURNEY GODWARD 

maintained, and our venial sins are removed, by acts 
of loving contrition as well as by confession. 

But, along with the examen of the day past, a use- 
ful practice is that of forecasting in the morning the 
coming day. You know perhaps of some trial or 
some person you will have to meet, or some hard 
duty you will be called upon to perform, or some 
temptation which is liable to beset you. Forecast 
them, and go but to the day's work, asking God's 
protection. Take some text of Holy Scripture or 
conunand of the Master that will meet your case. 
Remember how, by Holy Scripture, our Lord de- 
feated Satan, and defend yourself out of the same 
armory. Are you likely to be disturbed by assaults 
or trials? Think of the soul of Christ, calm as a 
sunmier's lake, when in the midst of the raging and 
excitable mob. If some misfortune is hanging over 
you, take refuge in His most sure promises of succor 
and support. "When thou passest through the 
waters, I will be with thee, and through the floods, 
they shall not overwhelm thee." "Though the fig 
tree shall not blossom, neither shall fruit be on the 
vines, the labor of the olive shall fail, and the fields 
shall yield no meat; the flocks shall be cut off from 
the fold; and there shall be no herd in the stall: yet 
I will rejoice in the Lord: I will joy in the God of 
my salvation." 

Or, if the death of some one is imminent, let Him 
whose tears flowed at the grave of Lazarus soothe 
your own grief. He takes souls away, let us believe, 
at the time it is best for anyone to be called. If 



AS A CONFESSOR AND GUIDE 139 

likely to be tried by some temptation, let His word 
be your strength: ''I will make a way of escape that 
ye may be able to bear it." If infirmities of age 
are drawing on tis, or the great shadow is approach- 
ing, He has promised that ''as the days so shall thy 
strength be." If some bright, earthly joy is to be 
ours, let us not forget Him in it, who teaches us 
ever to rejoice in Him, and is "otir song and our 
salvation." 

I found it to be a help to some of my penitents 
to teach them how to fight over their lost battles. I 
think I got this from Dr. Pusey. It is an especially 
useful practice in conquering the sins of the tongue 
and in the government of the interior. Persons of 
an active temperament are constantly giving way 
to quick or angry retorts. Or, if they conquer this, 
they retain sore feelings and critical thoughts of 
others. Or they give way to gossip, and gossip is 
one of the greatest enemies to charity and the ruin 
of good works. Persons think that by gossip we 
mean reporting stories to the discredit of others. 
It is not only this, but it is the reporting of foolish, 
idle, unnecessary incidents involving criticisms of 
character. The government of the tongue is one of 
the hardest lessons to learn. The tongue is the miu:- 
derer of reputations. It destroys good works by 
premature criticisms. "We ought to have," said 
Liddon, "a heart filled with the love of God, the 
mind of a judge towards ourselves, and that of a 
mother towards other people." The tongue needs 
sharp schooling and rigid discipline. 




140 A JOXJRNEY GODWARD 

Now, one way to acquire this is to fight over our 
lost battles. When you have failed, sit down and 
consider the failure. What was the cause of it? 
What aroused you? Bringing back the circumstances 
may, if you think yourself to have been in the ri^t, 
arouse your quick feelings again. Cassian, the 
great ascetic, said he found he could be put out if 
his flint did not strike in his cell. I have known 
persons greatly agitated because a drawer would 
not open, or dinner had been late, or some little 
household accident had taken place. Think over 
what it was that disturbed your interior. Then 
think what a saint would have done under like cir- 
cumstances. What, in req>ect to a person who has 
troubled you, would have been the sweetest and most 
gentle reply? Think what should have been your 
interior imder the trying circumstances? Then kneel 
down and pray that when it hai^)ens again, you will 
act or speak according to your resolution. You 
probably will break it. And one reason is because 
you are taken by surprise. But if you continue the 
practice, a habit will be formed, a mould will be 
provided for your words or actions, into which your 
words will easily run. ''I had," said a great surgeon, 
''as an oculist, to perform a certain operation a great 
many times, and perhaps hmt a good many eyes 
before I learned how." This method, which is ap- 
plicable only to a certain class of faults, has been 
found of benefit to many. 

I have tried to inculcate the practice of humil- 
ity, as lying at the foimdation of all virtues. It 



AS A CONFESSOR AND GUIDE 141 

has not often been noticed that humility is a great 
defence against sins of the flesh. Many are the 
ascetic rules given for subduing our imruly appe- 
tites. Persons struggling against them often pray 
earnestly to God to quell these desires. They some- 
times ask: "Why has God allowed them?" But 
He puts the soid in the body just as He put Adam 
in Paradise, to keep it and subdue it. Nothing 
that God has made but is good, and sin, as St. Augus- 
tine says, is xmregulated or xmcontroUed desire. 
Now God does not pour grace into us as into a 
vessel. But why does He delay so long since I 
have so earnestly prayed? Well, the reason is be- 
cause you are lacking in humility. If He gave you 
victorious grace speedily, in answer to your prayer, 
you would probably become puffed up with pride 
and the power of your self-control. You would 
naturally become hard and severe in your judgments 
towards others. God cannot give you grace to 
overcome any sin or temptation, \mtil you become 
properly humbled and filled with a spirit of charity. 
Again, humility is necessary for the advance- 
ment in holiness. God, it has been said, could not 
practise it in glory, and so He came to earth to do 
so. God loves the virtue, which in the creature is 
a recognition, not only of his sinfulness, but of his 
nothingness. Hmnility is one great lesson which 
we learn from the Incarnation, the Babe in Bethle- 
hem, the obedience of the workshop, the disgrace of 
Calvary. God has revealed it to us as the way of 
exaltation. To ascend we must first descend. In 




142 A JOURNEY GODWARD 

order to abide seairely in God hereafter, we must 
first be emptied of self-love and pride. 

Here let me quote some rules of the saintly Pusey: 
"Keep ever present with thee the knowledge of 
thine own infirmity. Take patiently any hmnilia- 
tion from others. It is a precious gift of God. 
Hmniliation is the way to hmnility, as patience is 
to peace. If thou endurest not to be himibled, 
thou canst not be humble. Mistrust thyself in every- 
thing. Mistrust self, trust God. Be afraid of the 
praise of others. If there be good in thee, own it 
at least to be God's and give Him the praise. If 
blamed, do not excuse thyself, imless respect or love 
or the cause of truth and God require it." 

The deep preaching of the need of holiness by 
Pusey and others led natiirally to the resort to the 
confessional. In the English Church it had always 
been practised, but rarely. The Church herself 
bore witness to it in her Prayer Book. In the Exhor- 
tation of the Communion office it invited persons 
to come to the priest to receive the benefit of coim- 
sel and absolution, "That he may receive the bene- 
fit of absolution together with ghostly coxmsel and 
advice." In the Visitation of the Sick the priest 
was to urge the sick man to a confession of his sins, 
and to the penitent he was to pronoimce the abso- 
lution in the indicative form: "Our Lord Jesus 
Christ, who has left power in His Church to absolve 
all sinners that truly repent and believe in Him, 
of His great mercy forgive thee thine oflFences; and 
by His power conmiitted to me, I absolve thee from 



AS A CONFESSOR AND GUIDE 143 

all thy sins, in the name of the Father, and of the 
Son, and of the Holy Ghost." In the American 
Prayer Book, in the only office had with an individ- 
ual soul, the priest is solemnly to warn him of the 
great danger he is, in and urge him to confession. 
The form of absolution is the precatory one, given in 
the Holy Communion office. The diflference between 
the Anglican and the Roman Churches is that while 
in the Roman Church confession is made obligatory, 
it is left to the conscience of the individual in the 
Anglican Church when to use it. 

A question has arisen where confessions are best to 
be heard. There was a time when they were often 
heard in a vestry or sacristy. This, however, is open 
to grave objections. It is for the protection of the 
priest and penitent that they should be held else- 
where. Some priests have therefore adopted the 
practice of hearing them in the church, letting the 
penitent kneel at the altar rail. But however persons 
may object through prejudice to what is called a con- 
fessional, that is the better and the Prayer Book way. 
For whenever the Prayer Book requires anything to 
be done, it implies the means by which it is to be 
done. It does not name explicitly a lectern, but as 
it requires the Scriptures to be read, this requirement 
involves the place, and the stand or lectern on which 
the Bible is to be placed. The Prayer Book requires, 
in certain places, hymns and canticles to be sung. 
It does not say there shall be an organ or musical 
instrument, but sanctions, as an accompaniment of 
the human voice, an instrument. It bids the people 




144 A JOURNEY GODWARD 

come to the priest to obtain absolution and coun- 
sel and advice, and thereby sanctions some place 
where persons may meet, for confidential conference, 
their priest. There are various ways in which con- 
fessions may be arranged. The priest may be in 
one room or compartment and the penitent in another, 
with a shde between the two. This would allow of 
pentitents coming who are imknown to the priest, 
and the confession being made in such privacy that 
the penitent woidd be undisturbed. We must hope 
that the unreasonable prejudice against what is called 
a '' confessional" will pass away. 

The Scriptural argument for confession is very 
clear. God alone can forgive sins, but He hath 
committed all judgment now \mto the Son. Christ, 
as the Son of Man, has received delegated authority 
to forgive and to judge. ''And hath given Him 
authority to execute judgment also, because He is 
the Son of Man." In virtue of His office as the Son 
of Man, Christ said: ''But that ye may know the Son 
of Man hath power on earth to forgive sins, then said 
He to the sick of the palsy. Arise, take up thy bed, 
and go into thine house." Speaking to the penitent 
Magdalene, He said: "Thy sins are forgiven." 

Our Lord, after His resurrection, gave to His 
Apostles power to act in His name. He breathed 
on them and said imto them: "Receive ye the Holy 
Ghost: "Whose soever sins ye remit, they are re- 
mitted imto them, and whose soever sins ye retain, 
they are retained." As the Apostles were sepa- 
rately commissioned to preach, to bind, to adjudi- 



AS A CONFESSOR AND GUIDE 145 

cate doctrine, to heal, to bless, to ordain, to baptize, 
to offer the Eucharist, so here the power to absolve 
was separately given. A gift of the Spirit was be- 
stowed by breathing, to show that the ministration 
was to be by word. It gave the Apostles a grace, 
but the gift of the Spirit differed from that of Pen- 
tecost, when He came down personally to abide in 
His Church. Others than the Apostles were present, 
to show that the gift of reconciliation, while individ- 
ually applied by the minister, was also to be exercised 
by the whole body of the Church in restoring the 
lapsed. We find thus St. Paul exercising this power 
of forgiveness, as in the case of the sinning Corin- 
thian, of whom he said, having forgiven him: "If I 
forgave anything, to whom I forgave it, for your sakes 
forgave I it in the Person of Christ"; and St. James 
declared upon the confession of the sick man: "If 
he have committed sins, 'they shall be forgiven him." 
The power was extended through all time, for, since 
Christians are always liable to fall into sin, there is 
just as much need for their comfort and assurance 
now as in the days of the Apostles. So we are taught 
in our Prayer Book that He hath given power and 
commandment \mto His ministers to pronoimce 
absolution. While perfect contrition of the bap- 
tized brings forgiveness, absolution by the priest 
brings assurance plainly, and fortifies the soul against 
further fall. 

In the early days the Church required in many 
cases public confession, but, in her wisdom, she has 
altered her practice. 




146 A JOURNEY GODWARD 

The power of absolution is inherent in every priest. 
The privilege of resorting to it, is the right of every 
layman. The spontaneous desire by penitents for 
an assurance of pardon, argues the Chiurch's posses- 
sion of a power to satisfy it. It was not to rest upon 
the doubtful authority of feeling or faith in an elec- 
tion, but in the communicated word, through His 
priests, of Christ's own pardon. 

In the preparatory Hebrew dispensation, con- 
fession was made at times in the priest's presence, 
and the priest could offer on the penitent's behalf 
a sin offering. But all the strengthening that that 
blood coidd do was to reconcile the Jew to his cov- 
enanted state. It coidd not take away the guilt 
and penalty of sin. Nathan the prophet might have 
a special message to give to David, assuring him of 
forgiveness, but \mder j^udaism the guilt and stain 
of sin coidd not be removed. 

But now, unto his priests, Jesus has intrusted the 
ministration of His Precious Blood wherewith all 
penitents may be sprinkled, and all sins be blotted 
out. No sinner is so vile but the Sacred Heart is 
open to him; no sins are so loathsome that the Pre- 
cious Blood cannot cleanse. No matter how obdu- 
rate and rebellious, how old in sin, how inveterate 
in relapses, the abounding mercy persistently offers 
pardon. Jesus declared He came to fulfil Isaiah's 
prophecy, "to heal the broken hearted, to preach 
deliverance to captives, to preach the acceptable 
year of the Lord." The year of Jubilee, so inaug- 
urated, has not passed away. The tones of the sil- 



AS A CONFESSOR ANJ) GUIDE 147 

ver trumpets axe ceaselessly proclaiming deliverance 
to sin's captives. It was not to be their privil^e 
only who knelt at His feet to hear His life-giving 
word, "Son, Daughter, thy sins be forgiven thee," but 
everywhere, until the end of time, penitents should 
have given them by Christ, speaking through His 
priests, the same blessed assurance of His pardon. 
In this holy mystery Christ comes seeking us. 
As if we were His only care. He makes search for 
us as the Good Shepherd. He comes to find us in 
our wandering, to rescue us from the thickets wherein 
we have been caught, to take us up trembling and 
with bleeding feet, and in His own arms to bear us 
safely back to the Fold. He comes as the good Samar- 
itan to save us, robbed and woimded and ready to 
perish. But ere He bears us to the shelter and care 
of the Inn He first probes and cleanses our woimds, 
and pours in the oil and wine, and setting us on His 
own beast, reconciles us to Himself. We are wan- 
derers from Jerusalem, and Christ must come and 
walk beside us and light again the torch of Faith 
in our hearts ere He can enter in and abide with us 
and we discern Him in the breaking of bread. In 
the Holy Eucharist He invites us to be His guests at 
the Marriage Feast. Baptism and Absolution for 
our post-baptismal sins provide the weddrag garment. 
Weekly Communions are fraught with danger if 
souls venture into the King's presence unprepared. 
In the Eucharist Jesus summons us to the Banquet 
of His Love, and by His loving washing of our feet 
He prepares us for it. 




148 A JOURNEY GODWARD 

Confession is not only for the weak, the falling, 
the sin-stained, but for the soul as it advances in 
grace. It has been likened to medicine, a remedy 
for sickness; but it is also health-food for the con- 
valescent. As the sold grows in love it deepens in 
its contrition. It feels more and more the stain 
of little sins. Its cry is, "Amplius": "Wash me 
more and more." Jesus, in His tribunal of mercy, 
draws us with an increasing attraction. The soul 
advanced in piety comes to confession because Jesus 
loves her to come. He bought the right to forgive 
at the price of His own costly Passion. He loves 
to exercise the right and to cleanse His dear child 
more and more. No mother loves to adorn her 
infant as Jesus loves to adorn, with increasing grace 
and beauty. His elect. Confession and absolution 
have a fresh meaning to them, and they resort to the 
mystery as a means of increasing love. 

Again, let me state a practice which I have found 
applicable to myself and helpful in training others. 
We are bidden to follow the example of our Lord, 
that we may be made like unto Him. But we feel 
that we are sadly in need of the power to do so. Let 
me here then say two things: one about Christ, the 
other about how we can receive His life into us. 

One of the deepest truths concerning oiu: Lord 
is that "He was tempted in all points like as we 
are, yet without sin." How, we ask, could He, as 
God, be tempted or really tried; and yet, if not really 
tried, how can He be an example to us? 

He was capable of being tempted in his way : He, 



AS A CONFESSOR AND GUIDE 149 

as man, had come to fight out man's lost battle. 
He might use His divine power to work miracles 
for the benefit of others, but not for the deliverance 
from pain of Hunself . He must be hungry, and not 
turn the stones into bread. He must suffer on the 
Cross, yet not deliver Hunself of the pain. He 
must suffer the insults of the blows and spitting, and 
yet be as a lamb led to the slaughter. He must 
know the awfid desolation of the Cross, and yet rise 
above it by His act of praise. We might dwell on 
every point of His life, and show how in Body and 
Soul and Spirit He was tempted, and by His victories 
developed virtues in humanity. 

Now we want these virtues to pass into us. So 
let one make a meditation on the example of our 
Lord, on any one virtue won by some victory in a 
time of trial. Let the soul bring it home to himself 
how, when insulted, our Lord exercised meekness; 
when interrupted, exercised patience; when deserted, 
forgiveness; when lied against, silence; when tried, 
moral courage; when sought to be entrapped. His 
marvellous consideration; when raised on the Cross, 
His wonderfid love. The soul must realize the ac- 
tual trial and the victory wrought by Christ. Then, 
to make this practical, go to the Holy Eucharist. 
Take any one of the virtues, especially that which 
you need, and ask oiu: Lord to communicate it to 
you. You go to the Blessed Sacrament, not only 
to receive His Body and Blood, but His soul, and a 
communication of His Divine life. You ask Him 
that the same victorious effort in Him when, as 




ISO A JOURNEY GODWARD 

rightly indignant, He preserved His peace, may pass 
into you. Take each virtue of our Lord one by one. 
And thus seek it from Him in the Eucharist, gradu- 
ally forming such prayer as this: ''Meekness of 
Christ, make me meek. Patience of Christ, make 
me patient. Fortitude of Christ, make me enduring. 
Gentleness of Christ, make me gentle. Long-suffer- 
ing of Christ, make me long-suffering. Prayerfid- 
ness of Christ, make me prayerful. Moral courage 
of Christ, make me coiurageous. Self-sacrifice of 
Christ, make me self-sacrificing. Unselfishness of 
Christ, make me unselfish. Faith of Christ, give 
me faith. Love of Christ, fill me with Thy Divine 
love." Thus, as the virtues of Christ pass into each 
individual soul, the whole body of the faithful, as 
the Bride of Christ, will reflect the beauty of her 
Lord. The Chiurch herself becomes thus the exten- 
sion of the Incarnation. 

Oiu: Christian life woidd not be complete without 
a realization of the work of the Holy Ghost. In 
order to understand it we may think first of the work 
of the Spirit in the Old Dispensation. Now the 
external work of God, as manifested in Creation, is 
the work of all three Persons of the Blessed Trinity. 
But by what is theologically called the Doctrine of 
Appropriation, the Holy Ghost is the uniting and 
sanctifying principle or energy. His work within the 
Blessed Trinity is to imite the three in love. In the 
days of man's sinfulness we find Him striving with 
man to bring him back to God. But He was like the 
dove that went forth from the Ark and could find no 



AS A CONFESSOR AND GUIDE 151 

resting place within man's nature. With man's 
spiritual development we find Him bestowing gifts 
upon men. He gave to some, like Aholiab, gifts of 
cunning workmanship for the adornment of the 
Temple. He gave gifts of leadership to Moses, of 
generalship to Joshua, inspired Deborah and Gideon, 
gave strength to Samson, powers of healing to Elisha, 
of wisdom to Solomon. He lit up the minds of the 
prophets to behold the vision of the coming Messiah. 
He pleaded with His people, calling them again and 
again away from idolatry and back to the worship of 
the true God. But His operation was like that de- 
scribed as "moving on the face of the waters." His 
gifts were those of prevenient and actual grace: 
Prevenienty as going before and calling to penitence; 
actual, as bestowing gifts for the performance of His 
purposes. But during all this time the Holy Spirit 
did not dwell in himianity. For humanity was un- 
deansed from its sin. It was not yet reconciled by 
the Atonement to God. But at last a home was 
made for the Spirit. When the pure and sLoless 
humanity of Christ was imited to the Divine Nature, 
the long-sought desire of the Holy Ghost was fulfilled. 
He could tmite hiunanity to Himself by entering in 
and dwelling in it. So the Spirit was given without 
measure imto Christ. The exulting joy that filled 
the Spirit on this entry is beyond the conception of 
man. He not only could enter in because the hu- 
manity of Christ was sinless, but that hiunanity, 
united to the Divine Nature, was capable of receiving 
His incoming. 



1S2 A JOURNEY GODWARD 

It is a most blessed truth that the humamty of our 
Lord was ever guided by the Spirit. He was led by 
it His human soul corresponded to its influence and 
guiding. The Holy Spirit was with Him in all time 
and all circumstance: when He lay a babe in His 
mother's arms, when He worked in the workshop, 
when He spoke from the Moimt, when He worked 
His miracles of mercy, when He met the temptations 
of Satan, when He was all night in prayer, when 
crushed in sorrow beneath the olive trees of Geth- 
semane, when hanging on the Cross, and when rising 
trimnphant with the keys of death and hell in His 
hand. The Holy Spirit knew every action, every 
word; inspired every thought, rulfed every motion. 
The tenderness, the beauty, the all-suffidency of 
this relation, with its joy and blessedness, surpasses 
thought. Now this is the blessed truth concerning 
us Christians. The Holy Ghost, having thus dwelt 
in Christ, without being separated from Him, comes 
from Him into us who are members of His Body. 
Christ having ascended does not send the Holy Ghost 
to us as a person separated from Himself, but He 
comes from Christ into us, to reveal Christ in us and 
imite us to Him. We are thus brought nearer to 
our Lord than the Apostles were when He was vis- 
ible in the Flesh. We have within us a living witness 
to all that He was, and did, and now is. The Chris- 
tian state is thus a supernatural one, and the Chris- 
tian is filled with a supernatural Ufe, by virtue of 
which he sees and knows Christ and is becoming more 



AS A CONFESSOR AND GUIDE 153 

like Him. He is part of the New Creation or condi- 
tion of things which is being evolved out of the old. 
He is part of the great "Becoming" movement which 
leads the Christian on to a further and consummated 
imion with God. 




CHAPTER Vn 

THE DIOCESE OF FOND DU LAC 

^ I "VHE committee in charge of the Bishop's amii* 
i versary appointed Dr. Dafter to write an ac- 
count of the state of the diocese at the time the Bishop 
took charge of it. Dr. Dafter had been connected 
with it from its foundation, in which he had taken a 
prominent part. He had been one of the leading 
clergy, president of the Standing Committee, and 
delegate for many years to General Convention. His 
paper is as follows: 

THE DIOCESE OF FOND DU LAC 
A Paper by the Rev. WnxiAM Dafter, D.D. 

In any statement of the condition of the diocese 
of Fond du Lac during the period marked by the 
death of our first Bishop and the consecration of our 
present honored and beloved diocesan, one word 
sufl&ces for an epitome. Poverty was everywhere. 

The diocese had been bom thirteen years before in 
a time of financial distress; prematurely bom, some 
thought, and it subsequently had been subjected to 
the discipline of feebleness and poverty. But at no 
time were conditions, from the financial viewpoint 
so distressing as just previous to the consecration of 
Bishop Grafton. 



DIOCESE OF FOND DU LAC 155 

The reason for this is not hard to find. Even as 
Maine is called the Pine Tree State, so might the 
diocese of Fond du Lac, in the days of Bishop Brown, 
have been called the Pine Tree Diocese. For the 
fortunes of the business community are linked in- 
separably with those of the religious conununity. 
It was then but natural and to be expected that, with 
the passing of the pine tree, the knotless saw-log, the 
huge piles of lumber that marked the sites of busy 
ynUU on every stream of any size, there would come 
a change. The change did come. It came sud- 
denly — ahnost as between sims. And its effect was 
no less great upon the Church than upon the business 
life of this part of Wisconsin. 

For more than a score of years before the time to 
which I refer, the great lumber interests had been 
building small towns — towns which later were to 
become branches of the diocesan tree. Uppermost in 
the minds of the pioneer timber ''kings" was the 
problem of converting pine trees into cash in the 
quickest possible manner. They were for the most 
part men from other States, from large dties. As a 
rule they cared little for the towns they were build- 
ing. When the timber was gone, and there was 
nothing left with which to satisfy their desires, they 
departed, taking their millions with them. The 
legacy which these men left behind for the dwellers 
in the towns they had created was poverty. In place 
of the virgin forest they left cut-over or burned lands, 
denuded of their wealth; lands in many cases not con- 
sidered of enough value to warrant paying taxes on 




iS6 A JOURNEY GODWARD 

them. And in what had been the lumbering towns 
there remained only the hewers of wood and the 
drawers of water, a population which scarcely knew 
which way to turn in order to provide bread for the 
hungry. 

A few years before, men had been scarce in this 
section of the State. There were no contract labor 
laws in those days, and the result was that foreigners 
were imported to work in the woods and in the mills. 
Virtually none of these was qualified to cope with the 
conditions presented when the timber was exhausted. 
In most cases a single means of gaining a livelihood 
was offered. It was to convert the cut-over, burned, 
denuded pine lands into farms. But the men, the im- 
ported foreigners, left behind by the lumber "kings," 
were anything but farmers. To wrest wealth from 
the soil by growing crops required an evolution which 
only time could accomplish. And in the interim 
everywhere was poverty. These were the conditions 
that confronted him when oui present diocesan came 
to us in 1889. 

The remembrance of the struggles and self-denial 
of our first Bishop, who with so much heroic faith 
and labor laid the foimdations of this diocese, come 
freshly home to us at this time to enkindle our in- 
terest. The general condition of the diocese was so 
perplexing and discouraging that Bishop Brown once 
said he was the first Bishop of Fond du Lac, and he 
feared he would be the last. 

I mention this only to show how discouraging the 
outlook seemed. It was not said by the Bishop by 



DIOCESE OF FOND DU LAC 137 

way of discouragement, for Bishop Brown's faith was 
pre-eminent and by it he overcame obstacles that 
would have appalled a less spiritual man. He was 
so full of the love of God and fellowship of the Holy 
Ghost that his hopefulness would see light where 
others saw only gloom — always believing that God 
would bring light out of the darkness. 

In 1888 there were connected with the diocese 
thirty-three clergymen, of whom about eighteen were 
engaged actively in serving. The salaries of the 
clergy averaged $368 per annum, aside from the small 
stipends paid by the Board of Missions. The value 
of Chiurch property in the parishes and missions was 
$208,901, and on this there was an indebtedness of 
$29,571. The endowment fimd for the support of the 
Episcopate amoimted to $8189. 

In addition there was St. Monica's School, in 
charge of a small sisterhood of the name, which did 
noble work under great trials and with heroic faith 
and self-sacrifice. Upon this institution there was 
an incumbrance of thirteen thousand dollars. The 
cathedral had been partly restored and rebuilt after 
the fire of 1884, and upon it there was an indebtedness 
of fifteen thousand dollars. 

There were two missions in the diocese that had 
attracted more than local notice, and, to the mind of 
Bishop Brown, gave promise of extraordinary and 
far-reaching blessing: one, to the German people 
under the leadership of Mr. Karl Oppen, formerly a 
Lutheran minister; the other, to the French and Bel- 
gians in the peninsula just north of Green Bay, 




iS8 A JOURNEY GODWARD 

known as the Old Catholic Mission, under the leader- 
ship of the Rev. J. Rene Vilatte. 

Bishop Brown was singularly and specially inter* 
ested in these two movements because they seemed 
to him to promise a practical solution of the difficult 
problem of how to deal with the question of Catholic 
reform among the foreign population drifting from 
the old moorings in the imrest of our American life. 

Unf ortimately the leaders in both these movements, 
starting out as mendicants, soon wandered from the 
straight path. Perhaps the less said about them the 
better. Mr. Oppen's work came to naught, and he has 
been called to his account. Concerning Mr. Vilatte, 
I am at a loss for words to e^qpress myself. 

The financial condition of the diocese generally at 
this time was so distressing, so apparent on every 
hand, that it were needless almost to refer to specific 
instances of seeming misfortune. In all the diocese 
there were only nine parishes termed self-supporting, 
together with forty-odd mission stations, which, to 
say the least, were not self-supporting. But to add 
to this burden there had been a series of disasters, as 
they appeared, which cannot be passed without 
mention. 

In an address to the Council in 1888, Bishop Brown 
spoke of the burning of the cathedral and of Grace 
Church, Ahnapee, and of the destruction of St. 
Paul's Church, Oshkosh, by a tornado; also of the 
loss of the twelve years' savings of the Oneida Indians 
for a new church through the failure of a bank in 
Green Bay. "All this," he said, "makes up appar- 



DIOCESE OF FOND DU LAC 159 

ently a budget of woe, but not so in reality. It only 
shows that the onward path of the Church is hard. 
It is a great trial of our piety and energy. But that 
good will come out of the seeming catastrophes I have 
never doubted. I trust that the rolling away of the 
dark clouds may reveal some blessing." 

And the blessings came in due time. God, in His 
great mercy, relieved him of his heavy burden and 
gave him rest before the worst of the great storm had 
burst upon him, saving him from a broken heart, 
which surely must have been his had he lived a few 
months longer. 

When Bishop Brown, on his dying bed, knew that 
the end of his labors and trials had come, and his dear- 
est friends gently urged that he would be so greatly 
missed, he replied sweetly, but forcibly: "No senti- 
ment. All will be well, whatever may happen." 

I have quoted here his dying words. The clouds 
were rolling away and the heavens were open. He 
saw by faith that the toil and hardships he had suf- 
fered were not in vain; that God's blessing would be 
upon the diocese, and that where His blessing is, 
man's feeble work would be consecrated to endless 
good. He saw by faith that the blessing would surely 
come. And it did come — in the peace of God vouch- 
safed to him, and in the successor God raised up in 
answer to his prayers and ours. 




CHAPTER Vm 

TEffi EPISCOPATE 
"Lo, I am wiik you alway, eoen unto the end of the world" 

k 

I HAD never thought of it as a possibility of coming 
to myself. It was like a thunderbolt out of the 
blue. I had visited a parish in Fond du Lac diocese 
one summer, taking supply work, and had stayed a 
few weeks at Nashotah. I had known Bishop J. H. 
Hobart Brown, my predecessor, and he had preached 
for me at the Advent, when attending the General 
Convention in Boston. He was yoimger than myself, 
and it was not likely I should survive him, nor was 
there the least likelihood of my being his successor. 
He broke down under the strain of worry and work, 
and fell like a soldier shot down at his post. A most 
excellent priest was chosen to succeed him, but he 
declined, and subsequently I was elected. 

But it did not come without some blessed morti- 
fication. The Church at large did not desire me. I 
was a Catholic and a religious. Dr. deKoven had 
been rejected or forced to withdraw. Why should 
one who had the bad reputation of being an advanced 
man be confirmed by the Bishops? I was glad to 
know that my own Bishop, Dr. Paddock, voted for 
me. Perhaps the confirmation of my election was 
owing largely to the action of Dr. Potter, the Bishop 
of New York. He wrote a letter, which was largely 



THE EPISCOPATE 



i6i 



made known, in my favor. He became ever to me a 
wise counsellor and helpful friend. He was truly a 
broad, liberal, ecclesiastical statesman. He wrote me 
once, when giving me permission to officiate in his 
diocese, that he ''did not care to say how much he 
agreed with me, lest people should think him a 
heretic!" He seemed best to understand my posi- 
tion of being an Evangelical at heart, while in belief a 
liberal Catholic. I believe also Phillips Brooks, as a 
member of the Standing Committee, in the greatness 
of his heart, voted affirmatively, and I was finally con- 
firmed by the House of Bishops. 

There was one other thing connected with the 
election that brought its own trial, and so purifying 
blessing. In my hiunan eagerness for the spiritual 
life and union with God I had once, in my ignorance 
or pride, asked the dear Lord to give me a stigmata. 
A wiser and more humble ^irituality would wait on 
what He gives, and not ask for one. Now a stigmata 
need not be given in the body, but in the soul, and so 
it came to pass. After giving my young life to the 
parish work in Baltimore, and having been promised 
the rectorship when it was vacant, I was rejected. 
I had a vision of the work that could be done there, 
and it was with some disappointment that I relin- 
quished it. 

Again, what could have been more dear to me than 
the Society of St. John? Yet there came a strain in 
our relation to it, and at what I believed a call of 
duty to the American Church, I was forced to leave 
it. The mental suffering at that time, with all the 




i62 A JOURNEY GODWARD 

wrench involved, was so great that I felt I could 
scarcely live. Then I had founded St. Margaret's 
Sisterhood in America, and it again, with my warm, 
enthusiastic natiire, had become something of a 
spiritual idol, from which my heart was to be weaned. 
Because I was leaving the Cowley Society the sisters 
had asked me to resign my chaplaincy, which I did. 
One day I waited from the early Mass to three o'clock 
in the afternoon at the altar, seeking light and strength 
from God to help me bear it, and direct me in my 
going. 

With the Advent parish I had been connected from 
my early dajrs. To secure a promised peace, and so 
help souls, I gave up to the English Fathers the old 
Church on Bowdoin Street, which I had preferred for 
my proposed religious order, and I took the new one. 
But though I had done so, there remained in the cor- 
poration of the parish a majority who were opposed 
to me. God did indeed so bless the work that all 
opposition failed. I now say, and for many years have 
said, ''God bless them all." It was wonderful how 
love and grace triumphed over misunderstandings, 
and all the contending parties finally became recon- 
ciled. The bones that were reunited were stronger 
than before the fracture. With love seen in all, the 
reunion was a marvellous token of the power of Divine 
grace. What, among worldly men, would have led 
to endless strife was overruled by God to the sancti- 
fication of souls and the increase of His Kingdom. 

I had one thing more to bear: that my election to 
the Episcopate was actually opposed within the 



THE EPISCOPATE 163 

diocese by a priest who had been a lifelong friend, and 
for whom I had made many sacrifices and suffered 
much. But my affectionate nature needed this further 
wounding in heart that I might become more detached 
in ^irit, and the supreme love of God should become 
more victorious in me. I would not dare to say this, 
save with the hope that some poor brother, who feds 
himself heart-woimded, if not heart-broken, may find 
through the pain and suffering an ecstasy of joy, and 
pass onward and upward into a fuller union with the 
Lord. 

On entering upon my Episcopate I was soon made 
aware of its condition. Quite a number of the clergy 
had left, so that there were only eighteen engaged in 
active work. There were some twenty parishes or 
missions vacant. Not only had the missions nm 
down, but in some places, I was told, the people did 
not want the services resumed. Here, in the West, 
the men were absorbed in their business enterprises 
and the struggle for their family naaintenance. The 
wave of materialism and its outcome, agnosticism, 
had made them indifferent to religion. They left it 
and its support, as they said, to the women, whose 
resources were confined to fairs, sales, sometimes dan- 
cing parties, and other entertainments. The duty 
and privilege of giving to God, in the way of support- 
ing His Church, was little appreciated. The doctrine 
of the position of the Church was imperfectly under- 
stood. At the see dty the cathedral had been built 
after a fire that had destroyed the former building. 
It was somewhat spacious in its proportions, but 




i64 A JOURNEY GODWARD 

destitute of all Church furniture, having neither pul- 
pit nor lectern, and it had a most forlorn and empty 
appearance. A churchwoman who came out from 
Boston to my consecration could not refrain from 
crying as she saw its destitute* and undevotional 
appearance. It had to be cheaply built and poorly 
roofed on account of lack of means, so we had to 
suffer at times from the frequent downpours. The 
eapense of heating it, which was not alwajrs success- 
fully done, was a great burden. It had been running 
behind in its expenses, and a debt of some fifteen 
thousand dollars had accumulated. To see it now, one 
can scarcely recognize its former condition. My own 
resources were, at that time, limited to my salary of 
twenty-five hundred dollars and a few hundred given 
me by my old parish for missionary work. I made 
some appeals to the East and preached two or three 
sermons asking for aid. I had thought that, as I had 
gone out on the firing Kne and a great opportunity for 
the cause had been opened, there would have been an 
interest aroused in its report. But my sermons 
failed to bring in any substantial support. Perhaps 
it was my fault, not knowing how to present my case. 
I remember preaching in a large dty church and re- 
ceiving on that occasion the sum of nine dollars. At 
another an old friend came forward and gave me ten 
dollars. I spoke at a missionary meeting in a large 
city and heard the remark made: ''What does he 
come here for? He is not a Missionary Bishop"; 
and I got nothing. Only on two occasions do I 
remember getting a few himdred dollars. 



THE EPISCOPATE 165 

I am not blaming anyone unless it is myself. The 
Catholic party is not gifted with much wealth, and 
in the East it is absorbed in its own parish work. 
That I have been aided financially is true, but the 
aid has come from a very few individuals, who have 
known and trusted me and given to the cause which I 
represent. But it did not come in the beginning. 

I was in no way disheartened. I had a very rich 
Father. He owned the whole imiverse. I was His 
child, and I knew He would give me all that was 
needed. To share, however, in Christ's riches, one 
must share in His poverty. So I began as best I 
could. My religious training had accustomed me to 
go without comfort, and instead of keeping house I 
took two rooms and boarded at ten dollars a week. 
This went on for some years. This left me something 
financially to work with. My own idea has been, 
all that I am and all that I have belongs to God. 
Like a faithful servant, I must only take out of His 
treasury sufficient to meet the proper expenses of 
food, raiment, travelling expenses, and shelter. The 
diocese was poor, but for that reason I had been sent 
to it. 

What interested me from the beginning in my 
Episcopate was the work which opened to me among 
the Indians. Upon a government reservation of 
about twelve miles by nine there were settled a por- 
tion of the famous tribe of the Oneidas. Their pre- 
vious home had been in central New York State, 
where they had originally formed part of the Con- 
federation of the Six Nations. The influence of this 




i66 A JOURNEY GODWARD 

great confederacy, which was called the Long House, 
extended from the St. Lawrence to the Gulf, and at 
its great Council the Onddas were second in the order 
of precedence. The tribe was the oldest of our 
Church's Indian missions, starting imder the direction 
of the Society for the Propagation of the Gospel. 
In 1709 four of the Iroquois Sachems crossed the 
ocean, and presenting to Queen Anne belts of wam- 
pum as token of the loyalty of the Six Nations, begged 
her, since ''we have had some knowledge of the 
Saviour of the world," to send them missionaries. 
The missions established had varying success, and 
were not without opposition. Lord Conbury, the 
royal Governor at New York, summoned Mr. Moore, 
one of the missionaries, before him. The Governor 
had him arrested and imprisoned in Fort Anne. 
The alleged irregularity was "the celebrating the 
Blessed Sacrament as often as once a fortnight," 
which frequency he, the Governor, was pleased to 
forbid. 

After the Revolution the Mohawks, having been 
loyal to the British Crown, retired to Canada; the 
Oneidas remained. Bishop Hobart, consecrated 
Bishop of New York in 181 1, began at once a visi- 
tation to the Oneidas and confumed at that time a 
class of eighty-nine. As showing their spirit, I quote 
from an address made to him by the chiefs. 

"Rt. Rev. Father: 

"We salute you in the name of the Ever adorable, Ever 
blessed, Ever living, Sovereign Lord of the Universe. We 
acknowledge this great and Almighty Being as our Creator, Pre- 



THE EPISCOPATE 167 

server, and constant Benefactor. We rejoice to say, we see 
now that the Christian religion is intended for the good of the 
Indians as well as for the white people. We see and do feel 
that the religion of the Gospel will make us happy in this and 
the world to come. 

''Rt. Rev. Father, as the head and Father of the Holy 
Apostolic Church in this State, we entreat you to take a special 
charge of us. We are ignorant, we are poor, and need your 
assistance. Come, Venerable Father, and visit your children, 
and warm their hearts by yoxir presence, in the things which 
belong to t^eir everlasting peace.'' 

The Oneidas had in 1823 and following years moved 
to ^^consin, and had purchased from the Menominee 
Indians, with the approval of the United States Gov- 
ernment, the reservation on which they now are. 
The white man's greed, however, sought to deprive 
them of it. The Government was influenced to 
make proposals to them for a removal to the much 
farther West. They had among them some notable 
chiefs. Skenandore was one; Daniel Bread, a fa- 
mous orator, was another; and also Cornelius Hill, 
who eloquently, and with a patriotic spirit, rejected 
the proposals of the Government. "The whites," he 
said, "are not willing to give us time to become 
civilized, but we must move to some barbarous coimtry 
as soon as civilization approaches us. The civiliza- 
tion at which I and the greater part of my people aim 
is one of truth and honor; one that will raise us to a 
higher state of existence here on earth and fit us for a 
blessed one in the next. For this civilization we in- 
tend to strive — right here where we are — being 
sure that we shaU find it no sooner in the wilds beyond 



^ 



i68 A JOURNEY GODWARD 

the Mississippi. Progress is our motto, and you who 
labor to deprive us of this small spot of God's foot- 
stool will labor in vain. We will not sign your 
treaty; no amoimt of money can tempt us to sell our 
people. You say our answer * must be given to-day.' 
You ' can't be troubled any longer with these council 
meetings.' You shall have your wish — and it is one 
you will hear every time you seek to drive us from our 
lands. NO!" 

This chief, who for many years was the interpreter 
in the Chiurch's services, was subsequently priested 
by me. 

In seeking the spiritual development of the tribe 
I quite agreed with the policy of Bishop Hobart, 
who held that civilization and Christianity must go 
forth together. The Indian must be taught and 
helped both to pray and to work. The Indian's in- 
herited instincts do not tend to make him easily an 
agriculturist. By origin and environment he was a 
bom himter. He was lord of a territory hundreds 
of miles in extent. The lakes and rivers were full of 
fish, the woods of deer. He moved his temporary 
residence as the season tempted him, with the free- 
dom of a lord. How is he to be taught to settle down 
to farm work? He loved his horse, but had no affec- 
tion for a cow. He was not lazy, but he did not like 
steady occupation. 

If we look now at the tribe, we see them settled in 
comfortable homes. The old log hut, or the tepee, 
has passed away. The men and the women are 
dressed in the same costimie as the whites. A cream- 



THE EPISCOPATE 169 

ery has taxight them the value and the profit of stock 
raising. They raise good crops. They have a fine 
parish house, built at the expense of some ten thou- 
sand dollars, which gives a meeting place for lectures 
and for recreation. They have also a fine band. A 
hospital is on the mission ground, and one of the 
Indians is a professionally trained physician. 

The large church, with its chancel forty feet deep, 
capable of holding some eight himdred or one thou- 
sand persons, was erected largely at their own ex- 
pense. A noble work has been done, especially 
among the women, by the Sisters of the Holy Nativity, 
which has established a branch house on the mission 
grounds. The sisters have introduced amongst the 
women the lace industry, which brings in no small 
profit. They have given instruction to the candi- 
dates for Confirmation, and, assisted by an inter- 
preter, general instructions to the congregation before 
Evensong on Simday. But above all, it is by their 
personal influence and sympathy and living amongst 
the people that they have done so much good. The 
Indians resort to them, knowing they will do any- 
thing for them that lies in their power, whether it be 
the reading or the writing of a letter, the solution of 
a problem in surveying, the giving of advice in trouble 
or perplexity, comfort in sorrow, small gifts in time 
of need, medicine or delicacies in sickness, spiritual 
help and teaching, resolution of questions in morals, 
a text of Scripture explained, a lesson given in some 
new lace stitch, some aid when an old Indian comes 
definitely "to get uncrossed," as he puts it. Their 



^ 



I70 A JOURNEY GODWARD 

social interests naturally centre round their church. 
We find a number diligent in their attendance at the 
Holy Eucharist, which is offered every Sunday and 
several times in their chapel during the week. 

Their deportment in chiurch is most reverent 
They have not the emotional characteristics of the 
black people. There is a reserve and dignity of 
bearing amongst the Indians. I have been impressed 
with the reality of their Christian life. Here, and 
perhaps nowhere else in our Church, is to be seen a 
service of public restoration to Commimion. To 
hear them sing the Te Deimi, which they only do on 
special occasions — to an old inherited chant with a 
"Hallelujah" at the end of each verse — is most 
inspiring. With the aid of Cornelius Hill and others 
I translated an abbreviated form of our Holy Com- 
munion office into the Oneida language. The growth 
of the tribe in intelligent Churchmanship and spiritu- 
ality has kept pace with its advancing civilization. 

There was another feature of the diocese that in- 
terested me and presented its own problem. In Wis- 
consin a greater number of nations are represented 
than, I believe, in any other State. It has been said 
that nearly seventy per cent of the population were 
foreign or descendants of foreigners. Here we have 
Germans, French, Swedes, Belgians, Norwegians, 
Danes, Icelanders, Polanders, Bulgarians, Italians, 
Greeks, and Armenians. I felt that I had foreign 
missions diunped down at my front door. The prob- 
lem was how to reach these various nationalities. 
Was the Episcopal Church here to be merely the 



THE EPISCOPATE 171 

Church of emigrants from New York or New England? 
Had the Church a power to reach members of these 
several nationalities and supply their spiritual needs? 
If she was Catholic in her doctrine and worship she 
certainly could meet all nations. It is with intense 
satisfaction that I feel she has done so. The Church 
planted in localities where most of the people were 
Swedes or Bulgarians or Belgians has found a footing, 
and congregations have developed. Of course some 
adaptation or accommodations have been made. 
Thus, for instance, the Lutherans have to be care- 
fully treated in respect to their confirmations. With 
the advice of some of my fellow-bishops I have 
ruled that I do not require the adult Lutherans to 
come pubhdy forward for Confirmation. They have 
already witnessed their belief in Christ before a 
Christian congregation. They have received, too, a 
pastoral blessing, which is good as far as it goes. 
On being admitted to our communion I have only 
asked them to come at a separate service and receive 
the laying on of the hands of a Bishop, and so gain 
the grace of confirmation. 

The Belgian Old Catholics, also, much interested 
me, as they had done my predecessor. 

A number of Roman Catholics situated in Door 
County, and who are mostly Belgian, had broken 
away from Rome and taken the position of Old 
Catholics. 

Bishop Brown laid the situation before our Bishops 
in Coimdl. They agreed to let Bishop Brown take 
charge of the work as Bishop, and permitted the use 




172 A JOURNEY GODWARD 

there of the Old Catholic Liturgy used in Switzerland. 
It was to form thus a sort of uniat Church. Bishop 
Brown informed me of these facts, and Bishop Wil- 
liams, our Presiding Bishop, also, when I became 
Bishop, confirmed this statement. 

A Frenchman of the name of Rene Vilatte, who had 
left the Roman Catholic Church and taken charge of 
a Presbyterian place of worship at Green Bay, ap- 
plied to Bishop Brown. He became, according to the 
official record, a candidate for Holy Orders in our 
diocese. In order to shorten the time of his candidacy, 
and meet the requirements of his new work. Bishop 
Brown sent him to Switzerland. There Bishop 
Herzog, acting for Bishop Brown and at his request, 
ordained him, he, Vilatte, taking his canonical oath 
of obedience to the Bishop of Fond du Lac. He was 
given charge of this Old Catholic misson, the property 
of the church and biiildings belonging to our diocese. 
He was partly supported out of the diocesan funds, 
sat in the Coimcil along with the other priests belong- 
ing to the diocese, and was visited by the Bishop, 
who confirmed his candidates, and was, like any other 
clergyman, imder the Bishop's jurisdiction. The 
work, however, was a very small one, though exag- 
gerated reports were given out about it by Vilatte, 
who, being ambitious to become a Bishop, applied 
to the Old Catholics in Holland. He proposed to 
me to be consecrated as a "Bishop-Abbot" to the 
American Old Catholics and as a suffragan to my- 
self; but the canons of our Church did not allow of 
this, and as I had no authority to do so, I refused his 



THE EPISCOPATE 173 

request. Neither did I think him either morally or 
intellectually fitted for the office. 

I consulted with the Rt. Rev. Dr. Williams, our 
Presiding Bishop, as to what I should do. Acting 
imder his advice, I wrote the Archbishop of Utrecht 
that I would transfer Vilatte from my jurisdiction to 
that of His Eminence if he so wished. In this way 
our Church would be relieved of Vilatte and not 
responsible for having any connection with him. I 
pointed out to the Archbishop that all the property 
of the mission belonged to our diocese and was legally 
held by it. In case of his accepting Vilatte, he, 
Vilatte, would be obliged to leave this work, and I 
would appoint some other in his place. 

The Old Catholics of Holland declined. Subse- 
quently Vilatte repudiated my jurisdiction and left 
our commimion, whereupon, according to our canons, 
I was obliged to depose him. He had lost, when he 
left, the confidence of all our clergy and people. He 
subsequently obtained a consecration from some 
Bishop in India, who, I think, was deceived by his 
statements as to his relation to myself and the extent 
of his work. The American Bishops declared his 
episcopal orders to be void. Subsequently he sub- 
mitted to and rejoined the Roman Commimion. 
Again he left Rome and has become an ecclesiastical 
I wanderer. But the work in my diocese has gone on, 

I and I have now three parishes under three priests, 

I where the Old Catholic services are continued. In 

all this difficult matter, difficult for a young Bishop, 
I consulted our Presiding Bishop and followed his 




174 A JOURNEY GODWARD 

counsel. We did not wish to further a scheme which 
would make Vilatte a Bishop, nor did we wish to 
offend the Old Catholics of Holland. Bishop Wil- 
liams, in stating the matter, as he did subsequently, 
to the House of Bishops, warmly commended the 
course I had taken, as having saved the Chiu'ch from 
what might have become a great scandal, like to that 
of the Mexican affair. 

Educational Work 

It was a soiu'ce of joy to me to find that my pred- 
ecessor had in 1886 started a small home school for 
girls, which he had placed under the care of a sister- 
hood of widows called after St. Monica. It occupied 
two lots near the cathedral and had about a himdred 
and forty feet of frontage. The biiildings were old, 
and at the time Bishop Brown passed away they were 
much in debt. It is a mercy that this good, faithful 
Bishop did not know or realize the amount. The 
debts of which I became aware did not seem to de- 
crease, and after a time I had to employ an expert, and 
then found that the indebtedness was at least seven 
thousand dollars. I could have let the school go into 
bankruptcy, but it would scarcely have paid its 
creditors ten cents on a dollar. A failure of this kind 
would have brought scandal on the Church and greatly 
injured its standing amongst the people. I think I 
was made ill by this new strain, which I have only 
partially stated. But I was enabled by the good 
offices of friends to pay off the debt and to reorganize 
the school. At the request of the sisters, and on my 



THE EPISCOPATE 175 

nomination, the Rev. B. Talbot Rogers took charge 
of it in 1893. We began to sell the old buildings and 
to erect, gradually, a large stone one. But, as all 
my works have suffered from put-backs, or Satan's 
assaults, so I had another. A good churchwoman, a 
widow of my diocese, consulted me about the making 
of a will. I said first: "There are your two boys to 
be provided for," "They will have," she said — 
and she was a most devoted mother — "all that is 
good for them. My own means I wish to give to the 
Church in our diocese." On one occasion she said to 
me: "I have left you a large sum of money." I said: 
"Of course it is for the Church, and I will so dispose 
of it." She was taken ill and then told me: "My 
will is in the bank and my brother" (who was one of 
its chief officers) "is my man of business." On my 
inquiring of him, after her decease, about his sister's 
will, he said she never left any. I could do nothing, 
save pray that my good angels would come to my aid. 
They did. The will was never foxmd, but the man 
was foimd out to be a great defaulter and was sent 
to the United States prison. 

The school, taking the name of Grafton Hall, was 
finally completed. It is a grand stone biiilding, with 
a slate roof, a frontage of a hundred and eighty feet, 
with a wing extending a hundred and fifty. It is 
admirably equipped and furnished. It has its own 
artesian water supply and electric lighting and heat- 
ing plant. It now occupies five acres or more of 
land. It is practically fireproof. Every yoimg lady 
student has her own room. There has been no seri- 




176 A JOURNEY GODWARD 

ous illness during the whole fifteen years since its 
construction. There are about one hundred students 
in all departments. 

The educational work is divided into three sepa- 
rate departments. There is a Preparatory or Gram- 
mar School, which has a building by itself and has 
mostly day scholars. Then there is the Academy or 
High School grade^ and, lastly, the Seminary, or Junior 
College, which covers three years of college work. 
There are also the affiliated departments of music, 
domestic science, art, and physical training. The 
Academy is accredited by the State University. The 
graduates of the Seminary are admitted on our di- 
plomas to the Universities for the Sophomore and 
Junior years. It is incorporated imder the general 
statutes of the State, which require all its income to 
be used for school purposes. It can thus pay no 
dividends and it is free from taxation. It is without 
expense for rent and so its rates are low. It has a 
facidty of twenty teachers. Its school life is marked 
by brightness and happiness and fair diligence in 
study. Religion is not forced upon the students, but 
enters into their life in a voluntary and healthy way. 
Reaching the best of our Western society, the influence 
of the institution is growing every year. It needs, 
as all educational institutions do, an endowment. I 
cannot thank God enough — as I have seen class 
after class go out, trained in good religious principles 
and well equipped for life's duties — for the privilege 
given me in establishing this noble work. 



THE EPISCOPATE 177 

The Cathedral 

Bishop Brown had been, when a priest, greatly in- 
terested in the cathedral system. He had been largely 
consulted in drawing up the statutes of the cathedral 
at Albany. When he came out to the diocese he 
had the intention of establishing the system here. 
He got St. Paul's parish, Fond du Lac, to take steps 
to change its parish organization into that of a 
cathedral. 

It was part of the scheme that the owners of the 
pews should relinquish their rights and establish the 
custom of free sittings. My own feeling has ever 
been in favor of a church thus open to rich and poor 
alike, but my experience has been that some endow- 
ment or pledge-envelope system is necessary for its 
support It was especially necessary here, where the 
expense incident to a cathedral organization was large 
and the congregation not wealthy. Although it has a 
daily Celebration and the offices are daily said, its 
whole yearly expense for fuel, lights, sexton, organist, 
choir, and clergy is within four thousand dollars. 
This is not so much as a small city mission in the 
East requires for its maintenance. Yet this small 
amount is not met by the ordinary voluntary offer- 
ings of the people. Chu: cathedral, I may here say, 
needs a partial endowment. It was a great act of 
faith on the part of Bishop Brown to give up a settled 
income derived from pew rents, and it has been a 
struggle on the part of the people to keep out of 
debt. 



M 



178 A JOURNEY GODWARD 

The Council of the diocese accepted St. Paul's as 
its cathedral church and imposed upon Bishop Brown 
the duty of drawing up its statutes, but he died before 
he had accomplished this work. I took it up very 
slowly. There had been at this time in America two 
types of a cathedral. In one the Bishop was in the 
place of a rector, and the so-called Canons were prac- 
tically his assistants. In the other case, and it was 
where a parish had been dignified with the title of a 
cathedral, the rector, to whom was given the title of 
Dean, continued to be rector. In the first instance 
the Bishop was everything, everybody being imder 
him. In the second he was nothing, or his authority 
was largely controlled by the rector. In some dio- 
ceses, as in Albany, a complicated system of a larger 
and a smaller chapter was established. It seemed 
to me that the machinery was omibersome and 
complicated. 

In our cathedral system the Bishop is the Dean. 
The heads of our schools, which are thus connected 
with the cathedral, are ex-^fficio Canons. Another 
Canon, who is responsible under the Dean for the 
spiritual care of the people, is nominated by the 
Bishop and chosen by the chapter. He has charge 
of the Simday school and of the parish visiting. The 
rights of the laity are secured by an election, at Easter, 
of five laymen. The diocese is represented by its 
Treasurer and the Archdeacons. It is to be noted 
that there is no one person who exercises the power 
that a rector does in an ordinary parish. Rectorial 
powers are distributed. All the Canons have equal 



THE EPISCOPATE 179 

rights in the cathedral and take part as directed by 
the Dean in the services. The laity can call on any 
one Canon for baptism or marriage or funeral^ and 
can resort to any they please for confession. The 
Dean publishes and posts in the sacristy a monthly 
list of the daily celebrants and monthly preachers. 

The question of ritual is a somewhat difficult one. 
It is important that a certain uniformity should be 
observed and that changes should not, even by the 
Bishop, be arbitrarily made. It is therefore expe- 
dient that there should be a book of customs regulating 
the chief points of ceremonial and ritual. This is 
drawn up by all the clerical members of the chapter, 
and cannot be altered by the Bishop, save after 
deliberation and vote of the chapter. This protects 
all parties. 

The harmonious working of this S3rstem has been 
a proof of its efficacy. It has been, with modifica- 
tions, adopted elsewhere. It differs so from the 
English method that it may be called the American 
Cathedral System. 

The Convent 

The Sisterhood of the Holy Nativity is especially 
devoted to the devotional life, the help of souls, and 
the aid of the clergy. The life is based on the three 
coxmsels of perfection: Poverty, chastity, and obedi- 
ence. But as every community has its own expres- 
sion of the life and should be adapted to its own kind 
and Church environment, so it is with ours. The 
religious life has passed through many phases, has 




i8o A JOURNEY GODWARD 

been severely attacked by the world, and has not been 
without its own faults. To love a simple life, and so 
to practise poverty, is to imitate the Master. It is 
both a healthy life and a witness against the luxury 
of the world. But as is well known, religious, profess- 
ing individual poverty, have sought wealth for their 
orders. In Scotland, for instance, a large portion of 
the landed estates was in the hands of the monks. 
The history of religious commimities shows how 
drastic reforms were needed to remove this and other 
evils. 

In the Nativity Sisterhood a novice is at liberty 
to dispose of her income at her own discretion, and 
when ioheriting property, at the time of profession, 
makes a will, disposing of her property with due 
regard to any claims of her relations. 

The extremes of asceticism are avoided. In 
respect of food the order is bidden to take into con- 
sideration "the laws of health, that are better under- 
stood now than formerly, and to avoid making a rule 
of diet so strict as to reqmre dispensation, for it is 
far better to have a moderate rule observed than the 
appearance of keeping a severe one which must be 
broken." 

In respect of chastity, her rule declares, hers is not 
an enclosed life. In imion with the missionary spirit 
of Jesus, the sister mingles with the world that she 
may win souls to Him. It is not by killing her afiFec- 
tions that she will do this. She will love her Superior, 
her sisters, her relatives, and those to whom she 
ministers. The heart is not to be dead, by living 



THE EPISCOPATE i8i 

with the love of God. It is a saying of a saint that 
"we do not love God more by ceasing to love our 
fellow-men." The love of our fellows must not come 
in between us to separate us from the love of God, 
but should help us to rise into the fulness of His love. 
The exaggerated way in which obedience has been 
developed in some orders has made us find its limita- 
tions. It is limited in three ways: by the moral law, 
by the Chxirch's authority, and by the object which 
the institute proposes to itself. Thus, no one can be 
commanded to violate a moral precept, or to disobey 
the purposes for which the sisterhood was formed. 
The basis of all profitable obedience must be love; 
the love of God and of all others in Him. Based on 
these broad principles, the sisterhood has proved a 
singularly happy and united one. 



^ 



CHAPTER rX 

SCRIPTURE AND THE SACRAMENTS 

" / will give power unto my two witnesses" 
" These are the two olive trees, and the two candlesticks standi 
ing before the God of the earth" 

I MUST apologize to my readers for introducing so 
much instruction into my book. Oac could write 
a book full of anecdotes concerning the persons one 
has met and details of old controversies which have 
passed away. I have said enough about the facts of 
my own outward life to satisfy curiosity, and will try 
to give some notion of my spiritual one. It is only 
with the intent of encouraging souls, poor and weak 
as mortals are, and helping them on, that I have 
been willing to write what I have. My readers and 
friends must let me preach a little and not merely 
write for their entertainment. 

There were two things which necessarily engaged 
my Episcopal attention. The first was the degree of 
latitude permitted as to belief in Holy Scriptxire. 
According to the Church's teaching, Christianity is 
based upon a Person, Jesus Christ. The Church 
declares that as God has inspired the writer^ of Holy 
Scripture, He is to be regarded as its author. But the 
Church does not require us to believe in the Scrip- 
tures, but to believe in God, in Jesus Christ, in the 
Holy Ghost, in the Holy Catholic Church. The 



SCRIPTURE AND SACRAMENTS 183 

relation of the Bible to the Church is this: she has 
separated some of her writings from others, which 
she calls her Holy Scriptures. She determines what 
writings are to be put in this class, and by the power 
of the Holy Ghost dwelling in her, she interprets 
them. She teaches her children the Faith which 
she has received from the beginning, and she dtes 
her Holy Scriptures as a witness to it. 

In our day there has been a more scientific in- 
vestigation concerning the origin of the Books of 
Holy Scripture than ever before. The Church has 
no opposition to the investigation of science in any 
department of knowledge. Nothing has so far been 
demonstrated that contradicts the dogmas she has 
declared essential. We may allow, for instance, 
the allegorical character of the early chapters of 
Genesis without denying the sinful tendency found 
in man's nature by reason of heredity. Man has 
fallen away from God. 

The late papal pronouncement forbidding a denial 
of the literal historic account of the origin of man 
and woman, and the story of the serpent and apple, 
is much like the condemnation of Galileo and the 
Copemican theory. This denial had papal sanction. 
Now, again, Rome goes against modem science and 
its discovery. To deny what is called the Darwin- 
ian theory, or the evolutionary process, is as imwise 
as to deny the truth of the world's diurnal revolution 
or orbit about the sun. The one exception the papal 
decree allows is that the "day" of Genesis may be 
an indefinite period. Now the discovery of the law 




i84 A JOURNEY GODWARD 

of progress in the natiiral world, rightly imderstood, 
is in favor of the doctrine of the progressive devel- 
opment of man (in and through the Incarnate Lord) 
into a final imion with God, which secures sinless- 
ness and eternal life. The grand mistake of Rome 
is not only in its denial of the truth revealed in na- 
ture, and discovered by science, but in its theory that 
God — having made a perfect and supernatural 
being who fell by sin away from God— came and 
died in order to restore man to his former condition. 
There is a partial truth in this. But the larger one 
is that God, in spite of man's sinfulness, came to 
forgive and lift him up into a higher degree of imion 
and life in Himself than he had before. In the 
Incarnate One, creation advances to its completion. 
Jesus Christ is the embodiment of progress, and we 
attain to our new union with the divine life through 
Him. 

Again, in respect of the Holy Scriptures: the 
Anglican Chiirch stands for truth. It places no 
ban on research into the origin of the various bib- 
lical books. It encourages priests and laymen 
to study God's Holy Word. Nothing that science 
can discover concerning the origin of the books or 
the method of their compilation can afiect their cor- 
roborative value as to the teaching of the Chxirch. 
It is by living in the Chiirch, and primarily listening 
to her teaching, that the written word is best under- 
stood. What the Holy Spirit has enlightened the 
Church to read out of Holy Scripture, the Holy 
Spirit put into it, to be so read. Differences of in- 



SCRIPTURE AND SACRAMENTS 185 

terpretation may exist about different texts, but the 
mind of the Spirit is to be found in the Chiirch's 
common and enduring consent. Further let us say 
that the Anglican Chxirch, along with the Primitive, 
requires nothing to be held as of faith but what is 
so proven by the written word. The Church teaches 
by the living witness of her organization, by the 
Creeds and Sacraments, and her children, respond- 
ing in life, become incorporated with the Truth and 
are possessed with it. By authority. Scripture, 
and practice, the truth is believed in and known. 

The next matter of importance in my Episco- 
pate was the teaching of the Church's Sacramental 
system. As in the order of nature God gives us His 
gifts of life and its maintenance through ordained 
instrumentalities, so it is in the spiritual order. The 
Holy Scripture and the Sacraments are the two wit- 
nesses standing before the Temple of the Church, 
and they, by written word and action, declare the 
Faith. They are two independent witnesses. The 
Holy Scriptures are the Word written, the Sacra- 
ments are the Gospel in action. They are the two 
candlesticks which give us the Gospel light, the two 
olive trees filled with the oil of the Holy Spirit. 
They have power with God to bring down blessing 
from heaven, and if any man hurt them, fire pro- 
ceedeth out of their mouth. War will be made 
against them by earthly powers, and the earth will 
rejoice over them, and they shall be accounted as 
dead, but they shall arise and stand on their feet, 
and great fear shall fall upon their enemies. 




i86 A JOURNEY GODWARD 

The Sacraments have a harmony between them- 
selves. In the order of time Baptism is the first, 
because to live one must be bom. Confirmation is 
next, because, being bom, one must be clothed, or 
protected by heavenly armor. The Eucharist is 
next, for we must be fed, in order to live, with the 
Bread from Heaven. Penance follows as the remedy 
for the soul's sickness. Marriage gives subjects for 
the Sacraments, and Holy Orders give ministers for 
them. Unction comes last, being for the good of 
the body and for commendation of the soul to God. 

The Sacraments correspond with the Church's 
needs. Baptism gives us spiritual children. Con- 
firmation makes them the Church's soldiers. Pen- 
ance gives them back alive to her. The Eucharist 
provides a sacrificial work and feast upon the sac- 
rifice. Orders prolong the personal ministration of 
Christ within the Chxurch. Marriage reveals the 
mystery that the Church and Christ jCre one. Unc- 
tion declares the abiding of the Spirit and prepares 
the Church's children for the meeting with their 
Lord. 

The Sacraments declare our union with Christ. In 
Baptism we are made members of Him. In Confir- 
mation we are united to His Mission. In Absolution 
we are cleansed by His Blood. In the Eucharist we 
are incorporated into Himself. In Holy Orders we are 
imited to His priesthood. In Unction we receive of 
His health and peace. In Matrimony we are joined 
in Him to one another. 

The Sacraments are encyclopaedic in their char- 



SCRIPTURE AND SACRAMENTS 187 

acter as witnesses of the Gospel. Baptism reveals 
the doctrine of the Blessed Trinity. The Holy 
Eucharist bears witness to the truth of the Incarna- 
tion and our Lord's Death and Passion. The broken 
Bread and the outpoured Cup declare the mystery 
of His Atonement. The Eucharist witnesses to 
Christ's abiding Presence in His Church. Union with 
Him is the source of all resurrection and the bond of 
union which makes His Church indissolubly one. 

Ceremonial 

I have dealt with the legality of the Church's 
ceremonial in the last three chapters of my work 
entitled "A Catholic Atlas." My legal studies con- 
vinced me that the ornaments-rubric in the Eng- 
lish Prayer Book refers to a time anterior to the 
First Prayer Book of Kmg Edward VI. With a 
legal argument; which I venture to think imanswer- 
able, I demonstrated that the only position assigned 
by the rubric to the priest at the Consecration of the 
Elements was what is popularly called the eastward 
position. Moreover, I have shown that the rubric 
at the end of the Commimion Service does not, lit- 
erally and legally construed, forbid the Reservation 
of the Blessed Sacrament. It is an argument which 
I have not seen stated elsewhere, but which I be- 
lieve to be thoroughly sound and in conformity with 
the rules of legal construction. 

Twenty-five years from now, when the inherited 
prejudices of our Bishops have been so broken down 
as to allow of an impartial judgment, I do not doubt 




i88 A JOURNEY GODWARD 

that the legality of Reservation of the Blessed Sac- 
rament will be generally acknowledged. It was 
reserved in the Early Church, to which we appeal, 
and carried to the sick. We cannot reject this use 
without rejecting the authority of antiquity. It 
is explicitly allowed in the Scotch Liturgy, and so 
cannot be held to be against the teaching of the 
Thirty-nine Articles, which are part of the Scotch 
Book. Our own American Prayer Book requires 
the consumption of the consecrated elements that 
"remain after the Communian.^^ It thus differs 
from the English, which refers to that which remains 
when the whole service is concluded. The '" Com- 
munion is over, and, according to the rubric in the 
ordering of priests, the Communion is done" before 
the service is ended. The American rubric, relating 
to the consumption of the elements, thus refers only 
to those which have to do with the Communion of 
the people present. It does not apply to what the 
priests might set aside for the Communion of the 
absent sick. I have given my reasons why the Eng- 
lish rubric, honestly and legally construed, was set 
forth for the prevention of irreverence, and not to 
forbid reservation, and technically construed it does 
not do so. There are those who, from theological 
reasons, do not think the Blessed Sacrament should 
be extended beyond its purpose of Communion. 
Now, Reservation for the sick does not do this. But 
it is to be observed that the spirit of our Prayer Book 
does not so limit its use. For, imlike the custom in 
the Roman Church of the priest consiuning the 



SCRIPTURE AND SACRAMENTS 189 

Blessed Sacrament after his own Communion, the 
Anglican rite compels the Reservation of the Blessed 
Sacrament, not for Communion, but for purposes of 
devotion. She has taken the Gloria in Excelsis 
from its original primitive position at the beginning 
of the service, and her children are compelled to utter 
this great act of praise and prayer in the presence of 
the Blessed Sacrament. She reserves it thus, not 
for Commimion, but for devotion. 

In America, freed, thank God, from State influ- 
ence and from questions arising imder the English 
rubric, I officially declared to our Council that our 
Prayer Book was to be interpreted in conformity 
with the traditions of the Universal Church of Christ. 
Our official ruling as Ordinary, and so publicly de- 
clared, was that the Eucharistic vestments, the mixed 
Chalice, wafer bread, the eastward position, lights 
on the altar or borne in procession, and incense were 
the allowed usage of the Diocese of Fond du Lac. 
I also ruled that the Blessed Sacrament might be 
reserved for the sick and carried to them. More- 
over, I said to my clergy: "Whenever your people 
wish the anointing prescribed by St. James, you 
know that the oil is consecrated by us, as it was by 
my predecessor, and so none need be without the 
means used for the body's recovery or the comforting 
grace it brings to the soul at the time of its departure." 

For my own part, in conformity with a report 
of the committee of the House of Bishops on Epis- 
copal vestments, which recognizes the legality of 
the use of cope and mitre, I adopted these in the 




I90 A JOURNEY GODWARD 

beginning of my Episcopate, without any adverse 
remark on the part of my people. So it has come 
to pass that the present generation of churchmen 
have always seen the Bishop in vestments which 
distinctively mark his office. 

In travelling about my diocese it has been my 
habit to present to the churches and missions the 
altar ornaments in places where they did not have 
them. I would give as memorials of my visitation: 
candlesticks, altar desks, altar crucifixes, cruets, 
lavabo bowl, censers, or gongs^ Eucharistic vest- 
ments, and, whenever an altar was built or restored, 
I insisted that there should be a tabernacle upon it. 

As a result, the five points are, with one excep- 
tion, universal, and there are over twenty Masses 
daily offered in the diocese. Here, where sixty 
years ago the Indians were roaming through the 
forest, and Christianity was almost imknown, we 
have such a revival of Catholic worship and teaching 
as Newman in his days at St. Mary's never dreamed 
of as possible. It is through the daily Sacrifice of 
the altar and the revival of the religious life that the 
Church's victory is assured. 

The diocese is served by a body of spiritually 
nunded and earnest clergy, and the success of the 
assertion of the Church's principles, as embodied 
in her Prayer Book and worship, is influencing the 
dioceses of the Middle West. Should these words 
find favor in the heart of any Catholic-minHed lay- 
man to whom God has intrusted much means, he may 
be moved to aid this work financially. We need 



SCRIPTURE AND SACRAMENTS 191 

endowments for our mission work, cathedral, our 
sisterhood, and women's college. 

My relation to the denominations has been most 
friendly. They have very often placed their churches 
at my disposal when wanting to preach in some 
locality where we had no church building of our own. 
As a token of their friendly regard the University 
at Appleton, which is under Methodist administra- 
tion, gave me the degree of LL.D. It has been with 
me a study how, without sacrifice of principle on 
either side. Christians can be brought into recog- 
nized fellowship. We must all admit that our divi- 
sions have been a hindrance to the extension of Christ's 
Kingdom. We must try to eliminate sectarian 
jealousy and rivalries. We must recognize all the 
baptized as united to Christ and so to one another 
in Him. We should not let differences of opinion 
separate us. While theological correctness without 
a living, loving faith fails to unite savingly to Christ, 
errors of belief, if not wilful, do not do so. Let con- 
ferences among the clergy take the place of pulpit 
controversy. Let us avoid that irritating spirit of 
proselyting which our Lord condemned. When per- 
sons feel that their religious body has done what it 
can for their spiritual growth, no one objects to their 
changing their religious Church connection. We 
shall all do most for the ELingdom by growing in per- 
sonal holiness, and so, coming closer to Christ, come 
closer to one another. 




CHAPTER X 

TWENTY YEARS IN THE EPISCOPATE 

rir^HE following is a paper prepared at the re- 
1 quest of the Committee and read by the Rev. 
B. Talbot Rogers, D.D., at the Jubilee anniversary. 
Dr. Rogers was the first priest ordained by Bishop 
Grafton, and has been connected with the diocese 
since its organization. In his offices as Archdeacon, 
Canon of the Cathedral, Warden of Grafton Hall, 
member of the Standing Committee and Mission 
Board, he has had special facilities for knowing the 
diocese, its needs and growth. 

"FIGHT THE GOOD FIGHT" 
By the Rev. B. Talbot Rogers, D.D. 

A widowed diocese had exercised her sovereign 
privilege and called a priest to come and be her 
Bishop. In the Providence of God she was led to 
do what no diocese in the Anglican Communion 
had done since the Reformation. She called a reli- 
gious, one who had been a member of a religious order, 
had helped to found religious orders for women, and 
had stood imcompromisingly for thirty years for the 
Catholic religion. It was a great step, taken in faith, 
prompted largely by her poverty and need, and 
encouraged by the teaching of her first Bishop and 
the memory of deKoven, to whose genius and devo- 
tion the diocese owed much in its first days, and. 



TWENTY YEARS IN EPISCOPATE 193 

lastly, it was under t^ie leadership of Father Gardner. 
Coming to the diocese iinder Bishop Brown, he had 
won the confidence of the clergy and laity by his 
splendid abilities and utter self-sacrifice. 

At his suggestion and urgent counsel, Father Graf- 
ton was elected by a strong vote of the clergy and a 
majority of the laity as the second Bishop of Fond 
du Lac. Bishop Brown seemed to give the seal of 
his approval when he wrote in his journal, on the 
occasion of a visit to Boston, that the services at 
the Church of the Advent were probably the most 
satisfactory to be found anywhere in the American 
Church. But the diocese hardly realized the sig- 
nificance of that choice. It almost shuddered when 
it discovered what it had done. The Church at 
large awoke and rubbed her eyes. Opposition was 
aroused, and it seemed for a time as though another 
deKoven was to be sacrificed to appease blind preju- 
dice. But help arose from an unexpected quarter. 
Bishop Henry C. Potter wrote a letter to Dr. Wins- 
low of Boston, giving his imqualified endorsement 
of Father Grafton, condemning any outside inter- 
ference and imwise prejudice. That letter, by per- 
mission of the writer, was given a wide circulation. 
It restored confidence to those who were called to 
confirm that election. Bishop Potter remained an 
unfaltering friend to his dying day. The Church at 
large has done more than confirm that election. 
She has three times followed the example. But 
we had first choice, and we may well thank God that 
good use was made of the opportunity. 




194 A JOURNEY GODWARD 

The election took place November 13, 1888, but 
the consecration was delayed until St. Mark's Day, 
April 25, 1889. 

The order of the procession is interesting now as 
indicating the participants and many associations. 
It was as follows: 

Lay members of the Reception Committee. 

Delegates to the Council. 

Lay members of the Cathedral Chapter. 

Lay members of the Standing Committees of Fond du Lac and 

Milwaukee. 
Sisters of St. Monica and of the Holy Nativity. 
Choristers of All Saint's Cathedral, Milwaukee. 
Seminarians with crucifer and banner. 
Clergy of the Diocese of Fond du Lac. 
Clergy of other Dioceses. 
Cathedral Clergy. 

Representative of the Clerical Association of Massachusetts. 
Clerical members of the Standing Conunittees of Fond du Lac 

and Milwaukee. 
Master of Ceremonies. 
The Bishop-elect, with his attending Presbyters, Rev. Wm. 

Dafter and Rev. Walter R. Gardner. 
The Presenting Bishops, Gilbert and Knight, with Chaplains. 
Bishop Burgess, as Preacher, and Chaplain. 
The Co-consecrators, Bishops Seymour and Knickerbocker, 

with Chaplains. 
Bishop McLaren of Chicago, the Presiding Bishop, with his 

Chaplain. 

There was a large and interested congregation. 
The building was bare; hardly more than four walls 
and an altar. As we look back to that day, surely 
we may agree with the one who has left an account 



TWENTY YEARS IN EPISCOPATE 195 

of that service: "On a review of the whole, we are 
filled with devout thankfulness, and are impelled to 
say Laus Deor^ 

These twenty years have been strenuous. The 
seven years of our late President's activity are but 
a partial illustration of what our Diocesan has been 
about these twenty years for Christ and His Chiurch. 

"It matters not what comer of the room you 
place me in, I will build the fire hot enough to warm 
the whole room," is one of his mottoes. And hav- 
ing spent these twenty years next the fire, I assure 
you there have been times when it was very warm. 

In a time of great need for clergy an appeal was 
sent as an advertisement to some of our Eastern 
Church papers: 

FIRE AND BLOOD 

We need young men fitted with the fire of the Holy 
Spirit and inebriated by the blood of the Holy Sacrifice. 

The appeal was answered. Young men came 
and went to the front with noble self-sacrifice and 
devotion. But there was always more work wait- 
ing to be done, and, as the work developed, more 
plans and work at the centre. 

During the first summer, with the aid of Nashotah 
students. Father Merrill, the General Missionary, 
reopened eighteen closed churches. This work was 
continued later, first under one Archdeacon and then 
tmder two and three, with the present missionary 
organization. 

Those near our Bishop have felt at times that 




196 A JOURNEY GODWARD 

they were tied to the wheels of a radng chariot. 
''The King's business demands haste" has been 
another favorite motto. Those who tried to hold 
the pace may have lost their heads and done fool- 
ishly, but with perseverance they never dropped 
from heart failure. ''Press on the Kingdom" has 
been the constant word of cheer and encourage- 
ment, always reinforcing our feeble efforts with 
generous and loyal support. I have tried to go 
through some of the writings of these twenty years. 
It has been my privilege to hear all the Council ad- 
dresses, but I little appreciated what a mine of Church 
teaching they contained. They should be repub- 
lished separately. It needs more than a year to 
reread what the Bishop's ready pen has produced. 
A few months, with other obligations, have not been 
suffident. Each department of theology and Church 
history has paid tribute to his needs and been en- 
riched by his expression. One print shop, working 
overtime, could not keep pace with him. And at 
times three publishing houses have been busy with 
his writings. His various books and pamphlets 
have run into many thousands of copies. 

At the same time all the work of organization 
and initiative of new enterprises has never slackened. 
What priest these twenty years has ever been able 
to outrun his Bishop? What one is there who has 
not foimd work planned ahead of him? Did one 
ever go in vain for suggestion or advice? Has our 
Bishop, to this hour, slackened one jot in his marvel- 
lous powers of enterprise? To join with him is to 



TWENTY YEARS IN EPISCOPATE 197 

take hold of the handles of a galvanic battery. One 
may be tempted to let go and run away. But Faith 
and Grace challenge each other. His pow«3 of 
organization and unwearied enterprise remind one 
of what we read of empire builders. 

Has he ever restrained or held back any priest 
in new enterprises? Has he not always been ready 
with suggestions ahead of any that we planned? 
Many have been the workers who turned back. 
Some have returned and been given again a cordial 
welcome. But in these twenty years about a hun- 
dred and thirty have gone from us. It has been no 
small part of the Bishop's cares to select new candi- 
dates to fill these constantly recurring vacancies. 

He had begun his sixtieth year when consecrated; 
a time when most men seek, and rightly claim, rest 
and leisure. In the required record of his work he 
frequently duplicated such activity as this: "During 
these ten days I travelled nearly two thousand miles 
and preached seventeen times.'' 

So multiplied have been the achievements of these 
twenty years that it seems like trying to bring order 
out of chaos simply to recoimt them. Yet nothing 
chaotic marks that work. Absolute plan and defin- 
ite purpose have marked its every step. No by- 
motives or variation from his duty have ever been 
apparent. On the contrary, with almost cruel 
insistence, he has steadily refused to be drawn aside 
to other and more flattering prospects. 

How often have individuals with visions tried to 
interest the Bishop or lead him aside from his fixed 




198 A JOURNEY GODWARD 

purpose and allrmastering responsibility! He had 
married this diocese for weal or woe, and he would 
be faithful to that union. 

A book agent with flattering offer tried to inter- 
est the Bishop. It was a time when diocesan missions 
bore heavily and funds were low. The Bishop 
told the needs of his missionaries. The agent on 
leaving gave fifty cents for diocesan missions. 

With all the varied capabilities of a widely ex- 
tended cosmopolitan career, the Bishop imdertook 
this work. From the coimtry districts of Mary- 
land and the slums of London, from Boston culture 
and Oxford learning, and from travels in many 
lands, here he has used all these varied associations. 

It is easy to say that tHe active clergy have in- 
creased from eighteen to more than fifty, but stop 
and think what it really means. Each man added 
means a new sphere of labor, an equipment of Church 
property in which the Bishop has always assisted 
and generally done the major portion. Then must 
come the steady annual support of the work; the 
patient nursing of the feeble effort and small band 
of the faithful; the absolute observance of every 
appointment as one who must give account of their 
souls. 

How well I remember when a change of train time 
upset the schedule. But the appointment must be 
kept. It was thirty miles away and but three hours 
from service time. There had been one of those 
unusual spring storms, a foot of snow on top of a 
foot of mud. An experienced liveryman undertook 



TWENTY YEARS IN EPISCOPATE 199 

the venture for the Bishop's sake — his best team 
and a single carriage. A telegram was sent and off 
they started. At times the driver got out of the 
carriage to prevent its overturning in a snowdrift, 
and again the horses were wallowing in mud up to 
the hubs. They reached their destination; the class 
was waiting and a large congregation. The Bishop 
returned by train, but the liveryman took all the 
next day to get back. 

But the utmost heroism and devotion could not 
make a success of every enterprise. There have 
probably been as may failures as successes. And 
failures always cost more than success. Not all 
the long list of clergy that have gone out from the 
diocese have accepted metropolitan churches. Some 
have made shipwreck and the Bishop was left to 
gather up the flotsam. It is easy to say that twenty- 
eight new churches have been built, sixteen of them 
handsome buildings in stone and brick. But what a 
struggle each one of them represents! What plan- 
ning, sacrifice, and anxiety, each one an effort that 
was almost a failure! How frequently the Bishop 
bore the major burden, and too often the final anx- 
iety and effort necessary to turn a failure into suc- 
cess. Fifteen guild halls, twenty-one rectories do 
not complete the story. A number of rectories and 
guild halls gave place to something better or were 
sacrificed for a new church. The Choir School, 
Grafton Hall, the Convent and Monastery, the 
Oneida Foundation, and Cadle Home, all represent 
much effort, prayer, and anxiety. 




200 A JOURNEY GODWARD 

The Old Catholic enterprise, and the new Nashotah 
have been burden enough for one man. The cathe- 
dral, from bare walls on a comer lot and with fifteen 
thousand dollars' debt, has gradually developed, with 
two additional stone buildings, cloister, garth, and 
artistic devotional adornments within, freed from 
debt and with twenty thousand dollars' endowment. 

Such a simunary of the year's improvements could 
have been given each year, as in 1891, the second 
year of his Episcopate, when he wrote as follows: 

"Looking over the diocese, there is scarcely a church in 
which some material improvements .in Church property have 
not taken place. 

"Trinity Church, Oshkosh, which set the diocese so excel- 
lent an example of heroic faith in Church building, has largely 
reduced its indebtedness and made fair progress towards the 
day of consecration. It is also proposed to build a new rec- 
tory, and it has done what is worthy of all conmiendation, 
increased the rector's salary. 

"St. Peter's Church, Ripon; Trinity Church, Berlin; St. 
Peter's Church, Sheboygan Falls; Grace Church, Sheboygan; 
St. James' Church, Manitowoc; St. Paul's Church, Marinette; 
St. John's Church, Wausau; St. Mark's Church, Oconto; 
Christ Church, Green Bay; St. Andrew's Church, Ashland, 
have all been enriched by decorations, repairs or altar adorn- 
ments, and some of these parishes at Easter had a surplus on 
hand for contemplated improvements. 

"The mortgage of three hundred dollars on St. Joseph's 
Church, Antigo, has been discharged. 

"The mortgage on the rectory at Wausau has been dimin- 
ished. 

"At the mission at Two Rivers, four hundred dollars has 
been subscribed for a new church. 



TWENTY YEARS IN EPISCOPATE 201 

"The Church of the Holy Nativity, Jacksonport, has been 
completed at an expense of six hundred dollars and the property 
and rectory very much improved. 

"At Appleton, a rectory valued at three thousand dollars 
and a guild house valued at six hundred dollars have been 
bunt. 

"At the Church of the Intercession, Steven's Point, a new 
stone altar has been built, and in addition to these improve- 
ments a rectory valued at about three thousand dollars has 
been erected. 

"Grace Church, Ahnapee, has been built at a cost of fifteen 
hundred dollars and paid for. 

"At Oakfield, two thousand dollars has been raised and new 
lots bought and paid for, for the erection of a small but hand- 
some stone church. 

"Two thousand dollars has been given for the building of a 
chancel and guild house at Hobart Church, Oneida, and six 
hundred and fifty dollars towards improvements in the rectory. 

"The Cathedral has been adorned by the erection of a rood 
screen costing fifteen hundred dollars, by the fitting up of St. 
Augustine's Chapel at a like cost, the purchase of lots on the 
east side at thirty-one hundred dollars and of the house on 
the west comer of Sophia Street, which is to be used for the 
residence of the Senior Canon, at a cost of forty-five hundred 
dollars. All these have been paid for. 

"I have also on hand as a gift, five himdred dollars, to be 
used for the church at Antigo, when the churchmen at Antigo 
are ready to meet it with a like sum. And another five hun- 
dred dollars for the new mission at Merrill and Tomahawk, 
where the work has begun so auspiciously under the care of the 
General Missionary." 

Each year of the twenty some new enterprise in 
Fond du Lac, and out in the diocese, has been car- 
ried through. So great his faith, so large his ambi- 
tion for Christ and His Church, one enterprise was 




202 A JOURNEY GODWARD 

not enough; many at the same time and always 
with insistent haste. "The King's business re- 
quires haste" was often repeated; "Press on the 
Kingdom." And when others would come to the 
Council, depressed and discouraged, clergy leaving, 
work failing, no matter what the difficulties, the 
contrast between their discouragement and the 
Bishop's hopeful cheerfulness was almost humorous. 
The divine character of his work is illustrated by 
the remarkable way in which he wrung success from 
failure. A himdred clergy left with oft-repeated 
tales of discouragement, failure, defeat. Not so the 
Bishop. A failure was always met with new plans, 
harder work. 

But greatest of all, in the face of imminent bank- 
ruptcy, lifting debts, and building on hopes, so often 
frustrated, he has made over this entire diocese spir- 
itually. That was the initial plan and imderljdng 
motive all the time. 

Others had made a Catholic parish; some endured, 
but many failed to maintain their standards. But 
here was a chance to make a Catholic diocese, and 
this has been the unfaltering purpose. 

The progress made justifies one in believing that, 
imder God, it has been practically accomplished. 
Much remains to be done on our part. The Bishop 
has fulfilled his task, and we are here to felicitate 
him on the fulfilment of his purpose, and to pledge 
ourselves in loving appreciation to carry on this his 
great work. 

God wills it. And His work will go on imtil from 



TWENTY YEARS IN EPISCOPATE 203 

parish to diocese, and from diocese to province, the 
entire Church shall be influenced and Catholicized. 

With all but a diocesan uniformity of ritual, with 
from ten to twenty daily Masses, with conversions 
secured by repentance, and with confessions increas- 
ing rapidly, with a fuller instructed and ripened body 
of lay churchmen, there is surely cause for devout 
thankfulness. 

The story of the diocese is the Bishop's life. He 
gave himself wholly to its service. How loyally he 
stood by his clergy, how lovingly he encouraged the 
laity, and all the time making history in the Church 
of God! 

What a standard for the priestly life he holds up 
as he coxmsels, "Thither the priest should daily 
resort to offer the Holy Sacrifice or recite the Divine 
OflBice." And again to the laymen he says: "Are 
you striving more fully to enter into the rich heri- 
tage you have received from yoiu* spiritual fore- 
fathers? Every instructed churchman becomes a 
power in his community. We may all differ in unes- 
sential matters amongst ourselves, but we should 
stand shoulder to shoulder and heart to heart in 
all Church work. You have received an anoint- 
ing from on high and are kings and priests imto 
God. It will be by the example of our own lives, 
consecrated and sealed as they are in Confirma- 
tion, that you will draw others to the Church. 
The characteristics of a chmrchman should be his 
manliness, high sense of honor, integrity in his deal- 
ings, sobriety in his speech, beauty of his family life, 




204 A JOURNEY GODWARD 

inteUigent patriotism^ humility before God, and love 
of IBs worshq>." 

''Let us ask, Do you give of your means as you 
might in support of your Master's service? Do 
you give as a matter of principle? Do you give in 
proportion to what you expend upon your own com- 
forts and personal luxuries? Have you found it 
to be a pleasure to give to God? Do you give with 
generous hearts? Have you provided for the sup- 
port of your parish by some provision for it in your 
wills?" 

I think we littie realized the permanent value to 
the Church of the nding that he made in one of his 
Council addresses on the subject of Ritual: 

"Thankful that we in America are free from State control 
and the perplexing limitations of the English rubric, that our 
Prayer Book here is to be interpreted in conformity with the 
traditions of the universal Church of Christ, as Ordinary, our 
offidal ruling is that the Eucharistic vestments, mixed Chalice, 
wafer bread, eastward position, lights on the altar or home in 
procession, and incense are the allowed usage of the Diocese 
of Fond du Lac." ''In introducing incense, this Christian 
symbol, into your churches, our suggestion is that first your 
people, being instructed, should desire it on their part, and 
next that it be confined at first to the great festivals." 

''It is also our ruling that the Blessed Sacrament may be 
reserved for the sick." 

"Wherever also your people wish the anointing prescribed 
by St. James, you know that the oil is consecrated yearly by 
us, and none need be without that authorized means of obtain- 
ing God's blessing on the means used for the body's recovery 
or the comforting grace it brings to the soul. As Christ loved 
the poor and sick and suffering, let the Church go forth on her 
mission, wanting in none of her divine gifts." 



TWENTY YEARS IN EPISCOPATE 205 

As one reads the record of this Episcopate he is 
struck by the youthful enthusiasm with which each 
response from others was welcomed. Beginning this 
lifework when most men are retiring from active 
avocations, his lifework even to old age has been 
sealed with the miracle of perpetual youth. His 
marvellous powers of initiative seem never to wane. 

"Press on the Kingdom!" 

Practically every parish and mission has been 
enriched and advanced by his munificence. The 
diocesan properties have increased by more than 
half a million; the churches beautified and the ser- 
vices reformed towards the beauty of holiness and 
with the holiness of beauty. 

It was natural that the religious life should have 
been restored to the Church and firmly established 
amongst us. But that such overflowing abundance 
should have come from his poverty is but another 
proof of the Divine character of his work. "Make 
your work holy within and God will take care of the 
outside" was his one word of encouragement to the 
workers in a forlorn hope overwhelmed with pov- 
erty. The promise and prophecy have been more 
than fulfilled for those who took him faithfully and 
literally at his word. We might recoxmt the tri- 
umphs of each year, the numbers baptized, con- 
firmed, ordained, the retreats for clergy and women, 
the missions, the work of the sisters, the consecra- 
tion of the cathedral and its twenty-fifth anniversary, 
the election and consecration of our beloved Coad- 
jutor, who has done so much to increase and 




2o6 A JOURNEY GQDWARD 

strengthen the missions of the diocese, to strengthen 
the stakes and lengthen the cords of the diocese, 
both within and without. 

For God's good purposes, we trust, the diocese has 
been advertised as perhaps no other small diocese has 
enjoyed in the Anglican Conmiimion. And it has been 
a joy to us, though begun in persecution, and not 
without this continued seal of God's approval, it has 
certainly brought us an abimdant reward and God's 
blessing every day. For we have been partakers with 
our Bishop of the fulfilment of God's promise, that 
goodness and mercy shall follow him aU the days of 
his life and he will dwell in the house of the Lord 
forever. 

His good works with their blessings have followed 
him continually from the days of his first gift of 
himself to God. So single has been his purpose, so 
consistent his career, that the friends of his youth 
have refreshed him still and supported his enter- 
prises, and God has added to them. 

And as he would be the first to say that it was 
God's goodness and grace, may we not recognize 
that grace of God that has shown itself in all His 
saints and see the scintillations of its s glory, as with 
the orthodoxy of an Athanasius, the eloquence of 
Chrysostom, and the theological acumen of Augus- 
tine, he has sought to press on the Kingdom? 

And that leads to the consideration of the in- 
fluence of these twenty years outside this diocese. 
Pardon us for a just pride in some of the outside 
enterprises in which our Bishop has been active. 



TWENTY YEARS IN EPISCOPATE 207 

The religious life throughout the Anglican Com- 
munion was placed in a new light and greatly strength- 
ened when our Bishop was consecrated, and continues 
to feel the good effect. The Confraternity of the 
Blessed Sacrament, of which in the United States he 
is the Superior General, has grown and broadened 
its interests. Nashotah has been rebuilt and re- 
foimded by his influence. Legislation in General 
Convention has not been uninfluenced by him and 
those who rallied to his leadership. 

His work amongst the Old Catholics and the 
Eastern Church, by his visit to Russia and by cor- 
respondence, has done the Church a tremendous 
service. And his writings are circulating through- 
out the Anglican Commimion. The Bishop of Lon- 
don wrote words of warmest commendation, and 
from Australia another Bishop wrote: "I am giv- 
ing 'Christian and Catholic' to my lay readers to 
use in place of sermons." 

And that we might claim his prayers for all the 
days to come with more confidence, I could recoimt 
to you the miracles in his life amongst us. How 
frequently his guardian angel protected him from 
harm and did his bidding! On one occasion, when 
a priest, the car left the track and the flooring was 
broken up under his feet. He has travelled on a 
freight train, and, when that had to be abandoned, 
struggled forward in the dark to the engine with 
his baggage, and climbing into the cab, ridden to his 
destination. That was a thrilling experience on a 
dark night. At Sturgeon Bay the long bridge turns 




3o8 A JOURNEY GODWARD 

an abrupt comer out over the water. On one of his 
early trips to Door County the team ran away on 
that bridge, and, as they made the turn, the carriage 
tipped and ran for some distance on the wheels on 
one side only. Why it did not turn over into the 
bay his angel alone can tell. 

Again, I was with him on a drive to Gardner when 
night came on and with it a terrible wind storm. 
Trees were blown down across the road, and finally 
the way was lost. Spirited young horses were the 
team. But they were led astray to safety, for a 
change had been made in the road and a narrow 
causeway of bowlders had been built very high and 
was incomplete. Had it been attempted in the dark, 
a serious accident would undoubtedly have taken 
place. A farmer with his lantern guided us back to 
safety. But time would fail me to tell of horseback 
rides and railroad crossings and many other escapes 
from which, as by miracle, his Ufe was spared. 

We may well thank God for the glories and the 
miracles of this Episcopate, and felicitate our Bishop 
for the days that are past and to come, ad muUos 
annos. 



CHAPTER XI 

MY LIFE IN CHRIST 
"Christ in me^ the hope of glory " 

EVERY life is full of the wonders of God's prov- 
idential care. The great Love watches over us 
and leads the responsive soul onward. It turns our 
very falls into stepping-stones for our progress. 
Every soul in glory will look back on a providentially 
lighted way and a guiding Hand. There will arise 
from all the saints an eternal song of thanksgiving 
to Him Who redeemed us. How unwearied was the 
love that perpetually restored and renewed us! 
How great has been His goodness! And how great 
His mercy! How everlastingly progressive shall 
be the response of our love! Angels adoringly love 
Him, but can they love Him as we must, who have 
been saved by His Precious Blood? The saints in 
Glory adoringly praise Him for the thousand par- 
dons that perfected them in grace. The Christian 
soul here in its time of struggle, while feeling its sin- 
fulness, yet trusting in the merits of Christ, presses 
on to the mark of its high calling. Every soul is a 
marvellous monument of divine grace, and its secret ' 
is with the Lord. 

At one time I made a slight record of some of my 
meditations, revelations, and experiences. Out of 
some notes made for my own personal use I venture 




2IO A JOURNEY GODWARD 

a brief reconL They contain nothing but what is 
common to the ^iritual life, but may be found use- 
ful 

Meditation on the Vision of Jerusalem 

I recall a meditation on the '' Vision of Jerusalem 
and its Temple." The prc^het was seen walking 
at night about the deserted dty. He beholds the 
destruction of house and Temple. The solitude 
of the dty fills him with fear. He hears the cries 
of the wild animals or the more mournful sound of 
birds. He is depressed with the hopdessness of its 
restoration. Once it was so beautiful, so full of 
light, so glorious with its Temple service. The 
songs of Zion have ceased. The sacrifices no longer 
plead from the altars. The mark of God's displeas- 
ure has settled on the dty in consequence of its 
sin. 

So the soul makes a review of its own life. What 
gifts, intellectual and spiritiial, has it not recdved? 
What has it done with them? What of good has it 
accomplished? What disasters seen in every depart- 
ment of its Ufe? How faithless it has been with 
promises. How did it not betray the Lord, sold 
Him for some worldly gain, denied Him from moral 
cowardice, deserted Him for a Ufe of ease, crucified 
the Lord afresh? Why cover up the ghastly facts? 
"Why longer deceive thyself?" In contrast with 
what thou might have done or been, what a failure! 
What should be the fruit of our meditation? The 
sight itself is a gruesome one. The soul cries out. 



MY LIFE IN CHRIST 211 

**0h my weakness, my weakness!" A holy fear, 
deep, permanent, abiding, should be ours. 

Again: Our nature is not, as Luther taught, to- 
tally depraved. It is a good, though an injured, 
one. In every soul there shines a light from heaven. 
The wounded man, whom the good Samaritan suc- 
cored, was robbed and left half dead. The life was 
yet in him. So it is with us. Yet the extent of the 
weaknesses, infirmities, tendencies of our nature 
must be realized if we are to lay a deep foundation 
on which to build our spiritual life. How can we 
get such a vivid realization of our condition as to 
work in us a permanent distrust of self? Now in 
Holy Scripture we have a mirror of man's nature. 
We can look into it and see ourselves. We have not 
committed all the sins recorded there, but have we 
not in us the germs of them all? It is a good spirit- 
ual exercise to go through the Bible and acknowledge 
oneself in spirit guilty of the sins there recorded. 
What was the sin of Eve but imbridled curiosity and 
disobedience? What that of Adam but preference of 
his wife to his duty to God? What Cain's sin but 
envy, with its natural culmination in murder? 

Look at the sins of the Patriarchs. Abraham, 
through lack of faith in God's protection, tells lies. 
Jacob, though reverent and thankful to God, is crafty 
and deceitful. Joseph, as a youth, is self-conceited 
and boastful. So with Israel's great leader. Moses, 
the meekest of men finally, nevertheless, gave way 
in earlier days to anger and killed an Egyptian. 
He too, who had been with God in the Mount, throws 




212 A JOURNEY GODWARD 

down and breaks the Tables of the Law. Aaron, 
the High Priest, enticed by the people, nutkes a 
golden calf and leads Israel into the sin of idolatry. 
How did not Miriam fall into sin? How did not 
Korah, Dathan, and Abiram rebel against author- 
ity? How did not Achan sin by ill-gotten gain? 
And Eli by parental indulgence? And Gideon 
through love of popularity, and Samson by sensual- 
ity, and Saul by assumption of priestly office, and 
Jeroboam by setting up a schismatical religion? How 
is not the record of Holy Scripture blotted by the 
rebellion and idolatry and sins of Israel? And is 
not the root of every one of these sins to be found in 
ourselves? Do not the sins of pride, vainglory, 
boasting, envy, jealousy, ambition, covetousness, 
anger, sloth, sensuality have beginnings in our own 
nature? 

Study the sins of the tongue alone — its xmtruth- 
fulness, its self-praise, its detractions, its cynicism, its 
gossiping — and see how "out of the abundance of the 
heart the mouth speaketh." How self-deceiving we 
are, how unwilling to see our own faults. How touchy 
we are when criticised. How we measure our good- 
ness by a worldly standard. How we consider our- 
selves good because we are restrained by our social 
position from wrongdoing. How secondary mo- 
tives control our action. How feebly is the principle 
formed in us that we are to do right because it is 
right. It will therefore help us to pray by help of 
the Holy Scriptures, seeing in the sins there recorded 
a witness against ourselves. 



MY LIFE IN CHRIST 213 

We must realize also that our sins are worse than 
those of the old times, because we have sinned against 
God Incarnate, against greater light and grace. Have 
we not forfeited all claim on the mercy we have so 
abused? Have we not so many times promised, and 
not kept our promises, as to have no trust in our- 
selves? If the saints in glory knew us, would they 
not say, as we do of a worthless character, "Give 
him up"? Might they not say, "Such an one can- 
not be made holy, and so be made fit for heaven. 
He is only half-hearted in his efforts. He has no 
desure or standard, save to be respected by society. 
There is no spirit of self-sacrifice or zealous love of 
God in him. Give him up"? But we have not to 
deal with saints, however compassionate they might 
be. We turn to our Blessed Lord and to Calvary. 
We turn to the infinite mercy and the inexhaust- 
ible merit. We hear His world-wide invitation, 
" Come." He has made a full, perfect, and sufficient 
satisfaction for the sins of the whole world. He who 
died for all, died for us individually. He can do what 
men cannot — blot out the past. He can cast all 
our sins behind His back. He can wash us in His 
precious blood. He knows the marvellous power 
of His transforming grace, and He says, "Come"! 

Meditation on the Seed 

I find recorded a short meditation "On the Seed." 
Some of it falls on the hard wajrside. It falls on 
the path trodden down by commerce with the world. 
The heart has become callous, the ear paralyzed to 



F 



214 A JOURNEY GODWARD 

the Gospel call. The soul has become indifferent to 
religion. It has passed, unconverted, into the thin- 
ness of middle life. It has become disillusionized 
and wise in its own conceited experiences. On the 
hard, laminated surface of its rationalizing unbelief 
the seed falls as on a marble pavement, the soul 
becomes agnostic. Perhaps troubles, trials, disap- 
pointments have soured the former love and zeal. 
Into this state a religious may come. God keep me 
from it. 

The seed falls upon the shallow ground, where 
there is little depth of soil. The result is a charac- 
ter ever promising, but not doing; unstable as water; 
resolving, but never conquering. How much of this 
has been our case! Have we ever really taken up 
the Cross? Has the Christian life been a daily 
battle with the world, the flesh, and the devil? Have 
we been in deadly earnest in the pursuit of holiness? 
Steep and craggy is the upward pathway. Fortitude, 
discipline, perseverance are as necessary as for an 
Alpine climber; watchfulness, self-sacrifice, endur- 
ance as needful as for a soldier. 

Again, the seed so falls that the riches and cares 
of the world spring up and choke it, and it brings no 
fruit to perfection. This state is not that only of 
one immersed in money-getting, or pleasure, or state- 
craft, or professional service; it enters into clerical 
life and the religious state. The soul gets so absorbed 
in the outward as to forget the inward; so anxious 
for an ostensible success as to neglect the hidden 
and spiritual; so desirous for the world's applatise 



MY LIFE IN CHRIST 215 

that that of Christ is disregarded; so seeking wealthy 
aid as to become subordinate to its worldly influ- 
ence. There a religious may find his own ruin 
through seeking the success of his society. God save 
us clergy from this peril! For my own part, I had 
to say: 

''The hard pathway must be ploughed up by the 
Cross. 

''The shallow groimd so remade as to receive 
more soil by meditation and self-discipline. 

"The thorns must be dug up and cast away, 
though the operation will be painful." 

Meditation on the Takes 

Consider the "Parable of the Tares." The for- 
mation of Christian character is a slow process. 
Think what it ought to be. Our Christian life is a 
supernatural life. It has a supernatural end, a 
union with God in glory. Now a supernatural end 
can only be attained by supernatural means. No 
man, by the cultivation of mere natural virtue and 
by principles of philosophy, can attain heaven. 
Christians are the adopted sons of God. They have 
been made partakers of the divine nature. They 
have been incorporated into Christ. It is promised 
that they should be filled with all the fulness of God. 
They are to go on from strength to strength and at- 
tain a perfection in Christ. But look at thyself, O 
sold. Why these cares? These little mortifying 
sins? These daily imperfections? These interior 
disquietudes? These faults of speech? These little 




2i6 A JOURNEY GODWARD 

initatioiis? This Roominess or deqxmdency? Why 
is not thine interior always calm, quiet, peaceful, 
resting with God? Some of these faults may come 
from our own selves, but also it is true that an enemy 
hath done this. Hating us with malignant hatred, 
and plotting against us with a tremendous experi- 
ence in the art of ruining souls, Satan attacks the 
Christian with little and subtle temptations. If he 
tempted them to commit great sins, he is aware they 
would rq>ulse him. But if he can only get them to 
commit a number of littie ones, these wiQ harden 
into habit, or the poor soul be thrown into a state 
of deq>ondency. But Satan, with all his craft and 
knowledge of man, is ignorant of grace, and grace 
continually baffles him. Let it ever be remembered 
that God is never discouraged with us, because He 
knows Hb own power. And all those spirits, de- 
spondency, melancholic feelings, come either from 
physical causes or from Satan. 

The latter is said to sow the tares when the Chris- 
tian man sleeps. Now natural sleep implies a sus- 
pension of our conscious control of our bodily eneigy. 
The Christian sleep denotes the uncontrolled work- 
ing of our nature. As natural sleep is compatible 
with many activities of the imagination and mind — 
and in a somnambulistic state one does many things 
as if awake — so it is with the Christian who is spirit- 
ually asleep. He believes himself to be awake. It 
is this that is so dangerous, because it leads on to 
self-satisfied, false peace. False peace relies on an 
ignorance of God and of its own state. "God is 



MY LIFE IN CHRIST 217 

merciful," it says. Most truly so; but He has ex- 
tended that mercy in and through the Cross, and 
man cannot reject that mercy and have it too. 

When the soul realizes its dangerous condition, 
then, and then only, is it ready to turn to Christ. 
Then he is in the condition of the prodigal who feels 
the wrong he has done his father and longs, by con- 
fession of his fault, to make what reparation he can. 
The sense of his misery may set him thinking, but it 
is the thought of the Father's love that leads hini 
home. 

Meditation on the Love of Christ 

Our Lord laid aside His garment in token of His 
laying aside His glory-raiment and girding Himself 
with the bandage of our humanity; and, stooping 
down. He took the soiled feet of the Apostles into 
His own hands and washed them and wiped them 
with the towel wherewith He was girded. "Now 
ye are clean," He also said, "through the word which 
I have spoken unto you." 

How unselfish is His love! We are so insignifi- 
cant — only like a single grain of sand upon the 
great stretch of beach. We are so little every way. 
We cannot compare ourselves with the angels in their 
obedience or with the saints and martyrs in their 
love. In the spiritual life thousands, every way, 
surpass us. We are not necessary to the advance- 
ment of the Kingdom. 

Realize what kind of characters we are! What 
weakness, what instability is ours. If friends really 




2i8 A JOURNEY GODWARD 

knew us as we know ourselves^ how little would they 
esteem us! 

Now our Lord does know us. He knows us through 
and through. He knows our secret faults, our 
rebellions, our irresolutions, our murmurings, our 
backslidings. In contrast with His shining holiness, 
our sinful souls are black with corruption. How 
much greater is our guilt than that of the heathen, or 
of the ancient Jews, or even of those who betrayed 
Him and put Him to death! Yet He who knows us, 
loves us! He has never ceased His pleading prayer, 
^^ Father, forgive them." He has never ceased 
knocking at our heart's door, though we have refused 
to listen. How long-suffering has His love been! 
How forbearing! How amazingly patient! He has 
forgiven when He might have condemned. We have 
been imfaithf ul to Him and He has not put us away. 
He has forborne with us in spite of all our ingratitude, 
waywardness, and rebellion. We have wasted His 
grace and grieved His Holy Spirit, but His love has 
been imwearied and His Good Shepherd care unceas- 
ing. What if a servant of ours had been as imfaith- 
ful with the things committed to his care? How 
presumptuous we have been! How heedless of calls 
and warnings! 

Think also how true His love has been. His 
chastisements are sure tokens of it. By the with- 
drawal of His grace He has made us realize its need. 
By the misery we have felt at its loss He has given 
us a proof of its reality. By the withdrawal of sensi- 
ble devotion He has pained but strengthened us. By 



MY LIFE IN CHRIST 219 

the cutting our hearts to the quick and the removal 
of some idol He has purified them and made them 
single. By leaving us to our own devices He has 
shown us our pride and foUy. He has roused us to 
new efforts, and the soul has gone out in the darkness, 
and been beaten and wounded like the Bride in the 
Canticles, but has again foimd Him. Blessed thus are 
the chastenings of the Lord ! And every soul can say, 
"It is good for me to have been in trouble," if it 
has learned by it this spirit of deep hxunility. 

Meditation on the Ten Virgins 

Every new advance is connected with a renewal of 
penitence. The tree must push its roots out wider, 
sink them deeper, if it is to rise to a further height 
and be clothed with a fuller foliage. Many times have 
I meditated on the "Parable of the Ten Virgins," as 
one full of warning to the ordinary Christian and to 
the religious. All of the ten belong to the same band 
or class. They are types of all Christians. They are 
united in the same holy cause. They were believers- 
in and lookers-out for the same Lord. They made the 
same profession of faith. They went forth together 
as church members of the same society. They all 
had lamps in their hands, alike in outward appearance. 
The lamps were all lit and burning. The passers-by 
would see no difference between them. Yet there 
was one which led to a terrible result and a fatal 
division. 

The sleep of death falls upon all of them alike. 
They awake at the coming of the Bridegroom. Then, 




220 A JOURNEY GODWARD 



alas! five find the flame in their lamps flidLering and 
just going out. What then was the difference be- 
tween the wise and the foolish virgins? The wise had 
taken oil in their vessels with their lamps. The 
foolish had n^ected to make this wise provision. 
They were like unto those who say: ''Why so much 
devotion, so much church-going? Such careful Lent 
keeping? Such self-examination? Such use of con- 
fession? Such separation from the world?" The 
wise, on the other hand, thought they could not be 
too careful, too devout and self-sacrificing, make too 
good use of all the means of grace, could not love the 
Lord enough or do too much for Him. 

So when the day of Grace is over, and priest and 
Sacraments are no longer to be had, they come with 
lamps extinguished to the door and beg admittance. 
But it is shut to them, and they are forever shut out. 
Most sad of all His words are these words of Christ: 
"I know ye not." He does not say He had never 
known them, but He knows them not now. Is there 
anjrthing more painful in all the Gospel? It is the 
case of those who have not been bad, but just fool- 
ish. They were wise in their own conceit. They 
were criminally foolish, and so just missed the prof- 
fered end. With a little more care, a little more 
earnestness, a little more sacrifice, a little more devo- 
tion, they might have gained entrance into the 
heavenly state. But they just missed it! What an 
awful remorse will be theirs! What an aroiising the 
thought should be to us, and to me! 



MY LIFE IN CHRIST 221 

Meditation on the Words: "Ye Know not What 

Spirit ye are of" 

We are under the influence of two guides: the 
human spirit and the divine spirit. One reason 
many Christians make so little progress is that they 
do not recognize the himian spirit as their most 
malignant enemy. They have been fairly successful 
in fighting the world, the flesh, and the devil, leaving 
the most subtle and persistent enemy imattacked. 

The human spirit is the most composite one. It is 
a composite of the weaknesses and tendencies of our 
fallen nature, together with our physical tempera- 
ment and natural disposition as they have been 
affected by our education and environment. It 
shows itself, generally speaking, in liberty; in warm 
and exaggerated expression, eagerness and impulsive- 
ness in manner; in its self-opinionatedness in speech. 
In respect to the body it is usually on the side of 
ease, comfort, pleasure, and sensual gratification. 
Mentally it shows itself in criticism of others, C3micism, 
love of smartness of speech, gossiping, tenacity of 
opinion. In the heart and will it shows itself in 
anxieties to get its own way; in apprehensions and 
forebodings concerning trials; in restlessness and fluc- 
tuations of spirit, despondencies, and morbid states 
of feeling. It makes us impatient tmder trials and 
troubles. It causes hot feeling in prayer to be mis- 
taken for the inspiration of the Holy Spirit. It gives, 
sometimes, great facility in doing good actions to 
which our active temperaments impel us. It puts on 




222 A JOURNEY GODWARD 

the disguise of a virtue, like zeal, which is not for 
God, but for self. It is often full of ambition to do 
great things for God, to be known, admired. It is 
full of the love of power. It is very touchy about its 
reputation. It is very sensitive about failures. It is 
filled with shame rather than with repentance about 
its own sin. 

Some remedies suggested: There is the old maxim 
of the saints, "Wherever you find self, leave self." 
Try to practise mortification of speech. Unite your- 
self with the silences of our Lord imder trial. Prac- 
tise control of the thoughts, the idle ones, foolish 
ones — day dreams. Pray that the Holy Spirit may 
rule your emotions, fears, hopes, and joys; that He 
may govern, mortify, and pxirify them. However 
much we may strive to mortify the human spirit or 
self-love, Christ only can give it its mortal wotmd. 
It requires great courage to ask Him to take us in 
hand and do it. It cannot be done, but by giving us 
great pain, either bodily or in the way of great humilia- 
tions. He alone can cauterize this malignant evil. 
The Christian soul must cease to worry about its own 
acceptance. Sometimes it feels the shame of its own 
sins so deeply that it doubts whether God can ever 
forgive it. It is tempted to sink down imder the 
burden which is intolerable. It says: "If I could 
only live my life over again, how different, in some 
things, woidd it be!" 

Now all this is a manifestation of this same human 
spirit, impatient of itself. It wants to stand in its 
own righteousness. It allows this spirit thus to 



MY LIFE IN CHRIST 223 

gnaw away the secret of its peace. Now the con- 
verted and absolved soul has Christ's forgiveness. 
He has sealed His promise by absolution. He has 
acknowledged us as His own children, washed in the 
Precious Blood. He has blotted out our transgres- 
sions. He has cast them behind His back, and they 
have no longer existence. He clothes us in His own 
righteousness. We must leave looking at self and 
look to Him. He is the author and finisher of our 
faith. We must believe and trust in His word. We 
must let Him do it all and have all the glory, through- 
out eternity, of redeeming us. We cannot live our 
lives over again. Probably we should fail the same 
way if we did. But Christ can give us soi^ething 
better. He can restore us and give back the years 
which the caterpillar and the palmer-worm have 
wasted. He is the Divine Potter and can recast and 
remake the marred vessel. He can create a new heart 
within us, and make us new creatures in Him. He is 
able to restore every grace which we have lost or 
wasted, for He can do abundantly more than we ask 
or think. He gives us a new life in Himself. 

Mediiation on Humility 

Cease not to meditate on himiility and trust in 
God. In order to ascend, we must ever descend. 
When Simeon Stylites stood on his pillar and showed 
it was by divine command, through his obedience to 
the Bishop, he heard a voice saying unto him: ''Dig 
deeper.'' In order that we may have a detached and 
free heart, that we may ascend into union with God, 




224 A JOURNEY GODWARD 

we must realize not only our sinfulness, but our 
nothingness. 

I remember walking in the woods one day and, on 
a log which stood in the midst of an opening, listen- 
ing to a little insect as it rubbed its vdngs together 
and so made one plaintive note; whether it was 
an acted prayer or song of praise could not be dis- 
cerned. The opening in the woods, with the blue 
sky and clouds above it, was to that little creature 
its universe. How like that insect was I. How cir- 
cumscribed my vision and knowledge, how insig- 
nificant my being. I was but a little speck upon this 
little speck of a planet. I was only like a mote glit- 
tering in the sunbeam, along with billions of others. 
But the great Father knew me and I knew Him. 
Christ had promised that He and the Father would 
come and make His abode in us, and He had done so 
in little me. His presence filled my little being with 
an everlasting song of rejoicing. I, like the little 
insect, coidd utter one note of praise: Glory be to 
Thee, O God! Dearest, I love Thee, let me love 
Thee more! 

Again, the sight of our nothingness makes me a 
martyr to love. What can I do for Thee, my Blessed 
Lord? Could I lay down my life for Thee it would 
be less than if an insect should die for a great world's 
monarch. I give myself and all I am and all I have, 
for all eternity, to Thee and Thy loving service. It 
is of Thy marvellous goodness Thou art willing to 
accept so small an offering. Love with an increasing 
love consiunes us by its fire. Yet, O Lord, increase 



MY LIFE IN CHRIST 225 

the torment till it. more perfectly miites me with 
Thee! 
The love that loves me, makes me return His love. 

Lord, I cannot return a love like Thine. My love 
is so little and so weak. Give me of Thy love, that 
with Thy love I may love Thee. Empty me of my- 
self and flu me with Thyself. Darts of fire from Thy 
sacred wounds pierce my innermost heart. Destroy 
the germs of self-interest, self-seeking, self-deceit, self- 
love in me. May I be crucified to the world and the 
world crucified to me. If Thou givest me to drink 
out of the cup of Thy Passion, hold Thou Thy cup to 
my lips. I cannot live without partaking of it. It is 
thus I hold communion with Thee. I must suffer or 
die. I accept all my sufferings, my heartwounding, 
my rejections, my trials — all that once broke my 
heart and wrapped me in painful darkness. For it all 

1 bless Thy dear name. Bless Thou all my enemies. 
I love them for Thy sake and would gladly die for 
them. Only, dear Lord, let me now die in Thee. 

The soul that realizes its nothingness and imion 
with God asks for nothing, desires nothing but His 
will. I am, dear Lord, Thy servant and slave. I 
ask Thee not to help plans of my own devising, but 
use me as Thou seest fit to carry out Thy plan. Give, 
O Lord, what Thou commandest and command what 
Thou wilt. Let come what will come, Thy will is 
welcome. My joy, dearest Lord and God, is that 
Thou hast Thy will, and the joy that Thou hast in 
having it, is my joy. Let there be only one will 
between us and that Thine own. 



i 



226 A JOURNEY GODWARD 

I have no spiritual ambition for greatness, or place 
in the Heavenly City. The last and least is all too 
good for me. But, O dearest and best and loveliest, 
my all in all, my Joy, my Treasure, my Life, hide me 
— a little thing — in Thy life. I joy that Thou hast 
the blessed angels and joyous saints to worship and 
serve Thee. Make me, O Holy and Blessed One, 
what Thou wouldst have me to be. Show Thy glory 
in transforming the sinner into a saint; the worst of 
sinners into the least of saints. Fidfil Thy blessed 
will in me to Thy greater glory and the good of 
others. 

Extract from a Meditation on the Text: "Out 

OF the Mouth of Babes and Sucklings 

Thou Hast Perfected Praise" 

I fotmd a letter written to the late Mother Superior 
of St. Margaret's, Boston, from Europe in the sev- 
enties, which expressed my spiritual condition in a 
time of trouble. "Let us leave self and wait on God's 
will. Seek His glory every way. Have no interest 
of our own. Learn to rest on His merits and in His 
love. Here is the secret of spiritual peace. We 
need not die to come to this great rest. Even now 
the means are given us. The wings of the Dove will 
carry us thither. Sorrow and trial does its blessed 
and blessed-making work. Even now, known to 
some. He gathers souls into His peace. He hides 
them in His Tabernacle. The inner doors of the Pas- 
sion are opened. The unknown depths of Divine 
Love reveal their awful, entrancing loveliness. Such 



MY LIFE IN CHRIST 227 

as these have received a death-wound in their souls. 
They live, not so much as He lives in them. Though 
in the darkness, suffering or deserted, misunderstood 
or betrayed, alone in their enforced solitude, or feel- 
ing life's great burden, yet His peace takes posses- 
sion of them. They cling, not to Him, so much as 
He enfolds them in Himself. His love so asserts 
itself; they love all, forgive all, bear with all. They 
can only rejoice and thank Him, as every trial or 
distress makes more real His presence within. They 
know their own secret and their secret trysting place 
with Htm. For them the morning of the Resurrec- 
tion is ever breaking. Roimd about them the aurora 
of the Ascension is ever pouring its transforming light. 
They come to trust wholly to Him, rely solely on His 
merits. His righteousness. His love. Trusting wholly 
to His cleansing Blood, they desire, for His, their 
dear One's sake, a cleansing of all the stains in the 
robe of His giving. But uneasiness or disquietude 
about self they know not. They are in Him and 
He in them. Their wills and their hearts rest in 
Him. There is but one will and heart between them, 
and that is His. There is but one love-beat animating 
their life. They became children to enter the King- 
dom of Heaven; they must become something more 
to show forth His praise. They are as babes at the 
breast, held in His arms, controlled by His will. 
They are babes, yet spouses also. There is, too, the 
matured love that knows His love, knows His will, 
His mind, and His work. And the love-united soul 
in it watches or furthers His interests, finds its joy in 




228 A JOURNEY GODWARD 

the joy of its Lord. Thus the will sleeps^ but the 
heart waketh. The will sleeps in His arms; imcon- 
sdous as a babe, it is borne in His arms along the 
terrible precipices; or, like babes, sheltered at their 
mother's breast, while famine and pestilence and 
death are abroad. But their hearts are awake, and 
they love increasingly the love that loves them, with 
the love He gives. Let us pray Him for this union 
and this rest. Let us wait on His good pleasure. 
Be patient with self. Make acts of trust in Him. 
Thank Him for privations, hiuniliations, losses, and 
be in all things resigned to His blessed and blessed- 
making will." 
For practice I add some acts of devotion: 

ACTS OF FAITH 

Blessed art Thou, Wonder-worker of Creation's Mjrstery. 
Blessed art Thou in its development in the Incarnation. 
Blessed art Thou in the Sacrament of the altar. 

Lord, I believe in Thee. 

O Holy and Merciful One, the Burden-bearer of our sins, 
O Thou, the Sin Victim, by whose stripes we are healed. 
Blessed Jesus, whose Predous Blood cleanses from all sin, 

1 rest on Thy merits and in Thy love. 

>h 

All glory be to Thee, Jesus Christ, reigning at God's ri^t hand. 
All glory be to Thee, ever abiding in Thy Church, 
All glory be to Thee, dwelling in the hearts and wills of Tliy 
people. 

With heart, mind, and will I adore Thee. 

Hail, most gracious Savioiu-, dying for us on the Cross, 
Blessed art Thou, rising triumphant from the grave. 



MY LIFE IN CHRIST 229 

Blessed ait Thou, hidden in Thy sacramental cloud, until the 
day of Thine unveiling. 

I love Thee. May I love Thee more. 

All glory be to Thee, whom the choirs of angels worship, 
Blessed art Thou, whom Thy saints in glory adore, 
All laud to Thee, whom Thy Church in patience serves, 

To Thee I give myself, and all I have and am. 

Hail, most sweet Lord Jesus Christ, Incarnate God and Man, 
Hail, our Prophet, Priest, and King, our Redeemer and Advo- 
cate, 
Hail, dearest Lord, our Mediator, Saviour, and our God. 
Blessed Jesus, Thou art our All in All. 

Blessed and Most Holy One, our Re-maker and Re-creator, 
Blessed Life of omi life and Soul of omi soul. 
In whom we are re-created and accepted in the Beloved — 
I look for Thy glory and rejoice in Thy Love. 

Acts OF RESIGNATION 

I resign myself, my body, soul, and spirit to Thy loving care 
and keeping, who loves me and whom I love. 

I resign m}rself to suffer what in Thy good pleasure Thou shalt 
let befall me, that it may bind me more closely to Thee. 

I am content to serve Thee with the abilities and means Thou 
givest me, and to be little in the sight of men. 

I renotmce all affection of creatures that hinders my supreme 
love of Thee. 

I renounce government by the world's maxims, being governed 
by Thee. 

I purpose to take up my Cross daily and follow Thee, trusting 
in Thy promised aid and deliverance in the time of trial. 

I will live for Thee and in Thee, taking this life but as a proba- 
tion and training school for heaven. 




230 A JOURNEY GODWARD 

ACTS OF LOVE 

Loidy what is there in heaven or earth that I would desire 

beside Thee? 
Lord, what wilt Thou have me to do? 
Lord, here am I, send me. 
Let all that is within me bless Thy holy Name. 
Lord, I love Hiee. Help me to love Thee more. 
Jesu, Thou art my Love, my All in All, Sweetness of my heart, 

Joy of my spirit. 
Jesu, my Refuge, my Peace, my Riches, my Resting Place, my 

Joy- 
Too late have I known Thee, O Infinite Goodness and Beauty, 

ever ancient and ever new. 
Hold me fast, dear Lord, and let nothing pluck me out of Tliy 

Hand. 
Abide with me, dear Lord, for it is towards evening and the day 

is far spent 



t€ 



CHAPTER Xn 

AN INSTRUCTION 
GMf frankincense, and myrrh^* 



WE have here the three great principles of the 
spiritual life and its union with God. Gold 
stands for love, frankincense for prayer, mjrrrh for 
mortification. 

It was from Father Baker's ''Sancta Sophia" that 
I learned that the saintly life could be resolved into 
two activities — mortification and prayer. Father 
Baker held, in contrast with the Jesuit S3rstem, to the 
traditions of the older Fathers and the Benedictine 
rule. He has long been noted for his wisdom and 
spiritual attainment. 

"Whose secret life and published writings prove 
To pray is not to talk or think, but love." 

Mortifications are of two classes — the imposed and 
the volimtary. It is the part of a Christian to suffer 
with resignation all that God's Providence sends, 
whether such external things as sickness, bereave- 
ments, worldly losses, injuries, or internal ones, as 
inward distress of mind, dryness of soul, withdrawals 
of comforts, periods of darkness, desolations of spirit. 
Concerning external mortifications, the soul must 
first resign itself to them, knowing that all that God 
wills is for the best. It must then advance from the 




232 A JOURNEY GODWARD 

degree of submission to confonnity with God's will. 
It wills what He wills because He wills it It says 
in union with its Lord, not only "Thy will be done/' 
but "Not my will, but Thine." 

We volimtarily mortify our bodies by ruling our 
£^petites. AU that God has made is good and is to 
be used. Sin is unr^ulated desire and the misuse of 
creatures. While we may use all things given for 
the glory of God, we may deny ourselves in some, and 
so make our offering to Him. But our voltmtaiy 
mortifications, however, are only profitable and meri- 
torious when done in charity. The erroneous Indian 
philosophy, which regards matter as evil, practises 
asceticism to free the soul from it. The Christian 
practises self-denial in order to be more conformed to 
his Lord and be imited by love to Him. The true- 
hearted bride desires to share in the life of her qx>use 
and esteems it a privilege to share His hardships with 
Him. 

There are various ways by which we may discipline 
oiu*selves — by abstraction, solitude, silence, and by 
preserving tranquillity of mind. We may abstain, 
for instance, from engaging in works not pertaining 
to us; or from doing what belongs to us to do, with 
affections centred on them and not directed to God. 
In considering what we should do in any matter, we 
are to ask ourselves not whether it is a good thing in 
itself, but whether we are called on to do it. Many 
persons, neglecting this, busy themselves with their 
own plans, and not with those designed for them. 

Again, we may practise retirement from the world 



AN INSTRUCTION 233 

by not letting ourselves be immersed in it. Our 
duties to society should be subordinate to our duties 
to Christ and His Church. The Christian soul must 
not be like a gay butterfly flitting from one flower to 
another in search of worldly pleasure^ but like a 
soldier, girded and armed against the enticement of 
a worldly life. We may practise silence by keeping 
ourselves from gossiping and detracting conversa- 
tion; from murmurings against God's dealings with 
us and vain disputes with our fellows. We may 
mortify our wills by acts of resignation to God's 
providences and dealings with us. We may mortify 
our hearts by detaching them from any earthly idol, 
and making God our Supreme Love. We may mor- 
tify our tempers and tongues by sharply schooling 
the latter and praying for our enemies. We may 
offer up all our bodily or spiritual pains to Christ 
crucified, and rejoice in sufferings with Him. It is the 
law of the new Creation. 

Prayer 

What gravitation is to the material universe, 
prayer is to the spiritual one. By that we mean that 
it is a fundamental law. God wills to be moved by 
prayer, and God governs the world. Prayer also 
keeps man in commimion with God, and God is the 
life of the soid. Our spiritual life depends upon it, 
as the body does upon the air. It is a perpetual 
source of light and warmth and growth and joy. It is 
the most divine action that a rational soul is capable 
of. By it we are united to God, in increasing degrees 




234 A JOURNEY GODWARD 

of union, and by it all grace and good are obtained. 
The Christian soul, aided by the Spirit, prays to God 
in Christ, and God, according to Christ's promise, 
hears and answers our prayers. He will answer them 
to our own ^iritual advancement, as He said: '' What- 
soever ye shall ask the Father in My name. He will 
give it you." He will answer our prayers for tem- 
poral blessings for ourselves or others, according as He 
sees the answers will be beneficial to them or to us. 

I have sometimes been asked: ''How shall we ob- 
tain answers to our prayers?" God has, it is my 
experience, been perpetually answering them. If I 
want anything, temporal or spiritual, I go to the 
Father, as His child, being sure that if it is for my own 
or another's good He will give it to me. I often say to 
myself: "I have an awfully rich Father, for He owns 
the whole universe; but I don't want anything except 
He gives it me; for my joy is not in the gift, but in 
my dear Father as the Giver." So I am always happy 
and contented and in want of nothing. 

First, I would say to anyone: Before you pray, try 
to think what is the will of God. Will this, for which 
I pray, forward His interests? Desire nothing but 
what He wills. Be perfectly content that He should 
refuse your request if it is not His wiU. I have known 
persons to pray for the life of some relative or friend, 
and be sorry afterwards, when the person turned out 
badly, that they had done so. 

If one is praying for some spiritual good to be done 
oneself, either by the removal of some temptation or 
the acquisition of some virtue, remember that God is 



AN INSTRUCTION 235 

less likely to take away the temptation than to give 
strength to bear it; for we become hoUer, not by the 
absence of temptation, but by victory over it. 

Again, we find that God answers our prayers for 
virtues by allowing a trial. The soul prays for faith. 
Now faith is not poured into us like a liquid into a 
vessel. Faith is the victory over doubt. So if we 
pray for more faith, the advanced soul is more likely 
to have doubt. So if we pray for the overcoming of 
our temper, God answers by allowing trials of temper 
to come. God may deal differently with the young 
novice in religion. He, in His tender care, takes the 
lamb up into His bosom. But He strengthens the 
advancing soul by spiritual discipline. 

Again, He gives answers slowly. He does so to 
strengthen us in perseverance. He does so because 
He would train us in prayer. He does so because He 
would have us more gratefully prize the gift when it 
comes. He does so because He loves to hold com- 
munion with us and reveal to us the secret of His 
divine heart. Show me Thy face, said Moses, and 
he saw it on the Mount of the Transfiguration. The 
prayer of Zacharias was heard and answered, when it 
had become seemingly a physical impossibility. 

At times every devout person desires to know God's 
will in his regard. Some question of duty has pre- 
sented itself. He is called on to make a choice be- 
tween two lines of action. He is to take up a certain 
work, and leave a certain position. He wishes to 
know God's will. How shall he do it? He betakes 
himself to prayer, and prays over the matter before 




236 A JOURNEY GODWARD 

God. Possibly he argues the matter, stating the 
pros and cons in his prayer. But in this way he is 
more likely to get at his own will than at the will of 
God. Let him, in prayer, seek to get into a state of 
absolute indifference as to what God may dedde for 
him. When this has really been done, let him wait, 
and by some providential act, or the realization of 
some strong argument on one side, he may conclude 
this is God's voice. But if, as it may occur, no sign 
is given, then whichever way he acts will be in con- 
formity to the will of God. 

In respect to interior in^irations, those of the 
human spirit, or even of Satan, are often mistaken 
for God's leadings. No inward inspiration can be 
trusted which is not in conformity with the teaching 
of the Church, and any such should be most carefully 
scrutinized as probably doubtful, if it is against lawful 
obedience. 

To keep in the spirit of prayer during the day, one 

should practise ejaculatory prayer. It is a sunple 

exercise on waking, to make the sign of the Cross and 

to utter the Holy Name. Thus the first act of the 

day and the first words we speak will be directed to 

God. 

PuBuc Prayer 

It is very blessed to tmite with the other members 
of the mystical body in prayer and praise. Many 
persons complain that they suffer from wandering 
thoughts. It is not the greatest of sins, but it is a 
spiritually expensive one. One remedy is to try, in 
public worship, to realize God's presence. To the 



AN INSTRUCTION 237 

degree in which you can keep Him before you, your 
prayer will be profitable. Some ate helped by realiz- 
ing the presence of our Lord. You have come into 
the Presence Chamber of the Great King. With the 
eye of the soul look to Him, and to Him address your 
prayer. Make a practice of this, and for a time do 
not think of the words. The words may be said 
mechanically. But if the soul in its devotion is fixed 
on the object to whom its prayers are addressed, we 
should pray effectively. It would be prayer, even if 
we said no words at all. Just the sense of God's 
presence will fill the soul with a special peace. 

In saying the Psalter, remember it was our Lord's 
own Prayer Book. It was written purposely for 
Him, and for its highest use, for His recitation of it. 
There are many things in it you may not comprehend, 
but we may say them, in imion with our Lord, just 
as a little child says its prayers after its mother. In 
saying the Psalter in the choir, where it is said antiph- 
onally, it makes it more devotional to insert after 
the colon in each verse some word of adoration or 
love. Take such words as "Blessed God" or "Dear- 
est Lord," thus: "Incline my heart unto Thy testi- 
monies. Holy God." "Make me to go in the path of 
Thy commandments, dearest Lord." "Let Thy 
loving mercy come also unto me, O Lord Jesus." 

Saying the Psalm in this way makes it more 
devotional. It helps to deliver us from a mechanical 
recitation and the formalism of a routine service. 




238 A JOURNEY GODWARD 

Meditation 

There are persons who get puzzled by the rules 
given for meditation, and say they cannot meditate. 
Let them begin by what I have called "Praying on a 
subject/' then they will find it easy. Let them kned 
down and read over some small portion of Scripture 
and think: "That is God's word to me." Let them 
intersperse their own prayers with the reading. 

Take, for instance, the Ten Conmiandments, or the 
Beatitudes, or the Twelve Fruits of the Spirit, or 
some parable; or let them take their own life and 
think how God has blessed them, protected them. 
Let them think over the many, many causes of thanks- 
giving and say in prayer: "I thank Thee, O Lord, for 
each and every one of them." Let them take the 
great mysteries of the Faith, the Licamation, the 
Crucifixion, the Gift of the Spirit, the Presence of our 
Lord in the Eucharist. Let them bow down before 
God and repeat over and over again: "I adore Thee, 
I love Thee." Or say such praise as this: "O sweet 
Lord Jesus Christ, full of grace, I thank Thee for 
these mercies. Blessed is Thy most holy Ufe, Thy 
Passion and Thy Death, and blessed is the Blood 
Thou sheddest for us," adding the separate blood 
shedding. 

Of meditation there are two kinds or methods: the 
modem one, which has its prelude or picture, then 
the discourse upon the subject taken by the under- 
standing, which consists in asking such questions as 
Who? What? Where? With what means? Why? 



AN INSTRUCTION 239 

How? Then follows an application to oneself: What 
practical lesson am I to draw from it? What motives 
to persuade me to follow that practice? How am I to 
act in the future? And then the will and affections, 
turning to God, hold a colloquy with Him. 

The older method, which has the traditions of the 
desert and of the holy order of St. Benedict, is more 
simple, if less logical, in arrangement. The soul 
places itself in God's presence with acts of adoration, 
thanksgiving, love, joy, resignation, contentment. 
Different temperaments are drawn to adopt one or 
other of these methods, both of which are good. 

But a time comes that devout souls, when prac- 
tising the former method, leave it and advance to 
the degree of affective prayer. The soul no longer 
discourses so much with its understanding about the 
mysteries of religion, but by acts of the will and heart 
grows in further imion with our Lord. These acts 
are first enforced by the will, but subsequently are 
volimtary and spontaneous as the outcome of God's 
indwelling in the soul. "My soul is athirst for God, 
yea, even for the Living God." AU things become 
to it a matter of prayer. It loves God, it rejoices 
in God, it cannot cease to praise Him. All things 
that come, whether sorrows or trials, are only food 
for the elevation of the soul in union with the Divine 
Life. Not I that live, but Christ lives in me. 

And so the soul passes on to the state of contempla- 
tion. It becomes less active; it becomes more and 
more passive. It no longer labors and struggles. It 
is no longer engaged in such active warfare. Its 




240 A JOURNEY GODWARD 

natural powers become more quiescent It has gone 
out of self and is resting in God. It does not work so 
much as God works within it It is full of a diviner 
peace than that which came at the time of its con- 
version. God is its All in All. Its persistent maxim 
is ^' God only." It has been vouchsafed so ghostly a 
sight of the Passion that the old nature has been 
mortified and God Uves within the soul. Oh, the 
sweetness, the blessedness of a state which is a fore- 
taste of heaven! 

There is granted also to some favored soids, whose 
humility is such that God can trust them with His 
gifts, a degree of prayer or commimion with God 
called the "prayer of quiet." St Theresa was its 
great apostle and teacher. I have known soids my- 
self so held in the embrace of God that their natural 
faculties were held in a passive state of stillness, and 
without words uttered, they commimed with God and 
God with them. One law of this prayer they learned 
to obey — not to seek it, but to let God give it; not 
to cling to the state of vision, which is known to be 
of God, because it does its work. 

Love 

The Gospel of Christ is the Gospel of love. It 
reveals to us that God is love, and His love to us. As 
love itself, it binds in oneness the Ever-Blessed Trinity 
in an eternal jubilation of joyous existence. God, in 
the Eternal and Ever Being Begotten Son and the 
Eternal Procession of the Holy Spirit, has the all- 
satisfying fruition of His own love. 



AN INSTRUCTION 241 

His love overflows in the mystery of creation. It 
reflects His nature and attributes. It advances to its 
perfection in the Incarnation. Therein God joins it 
to Himself by the imion of the Divine and Human 
Nature of Christ in the Person of the Eternal Word. 

Love flows from its Incarnate Source in the Person 
of the Holy Spirit, Who fQls the Church and trans- 
forms it into a likeness of Christ. It makes the 
Church, thus sanctified, the Bride of God. The 
Church in its completed fulness has been seen from 
all eternity, and been predestinated in its means of 
justification, and the completeness of its numbers, and 
the elevation of its sanctified life. 

God is Light, and the Light is Life, and that Life 
is Love. Our life is as nothing worth imless trans- 
figured by the active presence of the loving God in 
us. His love is a redeeming and justifying and sanc- 
tifying love. His love is a purifying, illuminating, 
transfiguring love. His love is a divine love, a pene- 
trating, triimiphant love. It is a love beyond our 
measuring; permanent, inexhaustible, because it is 
the very love which is God Himself. It surrounds 
us by its providence. It pleads with us by His 
Spirit, invites us by its compassion, embraces us in 
its mercy, re-creates us by its grace, makes us par- 
takers of the divine nature, fills us with the spirit of 
adopted sons, perfects us in the fulness of God, by 
His indwelling. It leads us on to the eternal reign of 
God Incarnate. We are to follow the Lamb whither- 
soever He goeth. 

Our love for God, as the product of His grace, is a 




242 A JOURNEY GODWARD 

living principle of action in ns. Nature, with its 
powers and imperfections, remains, to be used and 
to be ruled. For a Christian the dominant motive 

■ 

of action in us is the love of God. By the constant 
assertion of it, it strengthens into a habit. Habit, 
when formed, becomes kingly and rules the soul. It 
must rule even if it has to take the sword of dis- 
cipline and mortification for a sceptre. This applies 
not only to the body, but to the mind and heart. It 
arms itself with the holy resolve to do all things for 
the love of God, that it may be less imworthy of His 
love. It never ceases to sweep the house diligently 
by self-examination, and to search for the lost drachma. 
As fire bums away the mould on the metal, so our 
imperfections are destroyed by perfect love. As the 
love of God grows in us, it grows, like the love in God, 
out of itself. It has tasted of the divine fruit and 
knows its sweetness. Experience has revealed "how 
gracious the Lord is." It lives in another than a 
mere material world. To it there is .no joy like the 
peace of God "which passeth understanding." Filled 
with love it desires to work for others. It hears the 
cry of humanity lying in darkness. It feels the weak- 
ness of the Church, wounded and stricken by divisions. 
It may be able to do a little, but it must not wrap its 
talent in a napkin and bury it. If we cannot go 
forth as priests or sbters, yet in every parish and in 
every department of society there is work to be done. 
The principle of the Incarnation, which God brought 
down from heaven to save us, must be our example. 
The soul on the rock, saved from the angry, raging 



AN INSTRUCTION 243 

waves, must not be content with its own safety, but 
must stretch down its hand to some fellow-creature 
still struggling in the waves for life. Why hold back 
the sacrifice of the things of this earth, when looking 
down from heaven is seen the face of the Blessed 
Lord? Why let our himian fears conquer us, when it 
is the omnipotent word of the Master that bids us 
"Come"? 

We are living in days when the last great battle 
between Christ and His foes is on. Let us not be like 
the children of Ephraim, who, being harnessed and 
carrying bows, turned themselves back in the day of 
battle. There is no cause for which a man can live 
so worthy of efforts as the cause of Christ. Nothing 
is so worth knowing as the will of God in oiu* regard; 
nothing so worth doing as obedience to His will. Let 
us be up and doing — most happy if we can lay down 
our lives for Christ's dear sake. 

As love becomes the ruling principle within us, it 
fills oiu* whole nature. The soul, being emptied of 
self-love, attains to a heavenly calm and assured 
peace. As we become one with God, God puts Him- 
self at oiu* disposal, for oiu* wills are His. Secured in 
the love of God, the soul passes safely through the 
purifying desolation which may beset it. Even here 
God fills it with the sweetness and light of joy and 
transformation, and becomes the life of its life and the 
soul of its soul. 

O Lord, in Thy tender mercy give me an emptied 
heart, a heart emptied of all worldly desire, ambition, 
and all self-seeking and self-love. 







244 A JOURNEY GODWARD 

Give me a detached heart, made free, even by Thy 
discipline, from all inordinate affections. May it be 
set on Thee as the supreme Lover and Governor of 
my soul. 

Give me, O Blessed Lord, a humble and lowly heart 
like unto Thine own. Hide me, Dearest, in Thine 
own hiddenness and fill me with Thy peace. Give 
me, O Jesus, my King, my God, a resigned heart. 
May Thy will be done in me and by me, and may I 
have my joy in that Thou hast Thy will. Give me, O 
Lord, ever present in Thy Church and people, a recol- 
lected heart. May I guard Thine indwelling as a 
sacred trust. Give me the chivalry and the loyalty 
of a true knight of Thine. Clothe me with the 
heavenly armor. And grant me perseverance unto 
the endl 



CHAPTER XIII 

CHURCH UNITY AND UNION 

*^ Pray for the peace of Jerusalem!" 

I EVER labored for a restoration of outward union 
between all Christian bodies. When the Asso- 
ciation for the Promotion of Christian Unity was 
founded, I became an active member of it. It has 
always been my custom in consequence to say daily a 
prayer for a imited Christendom. 

I have desired to see the restoration of Christian 
fellowship between the separated portions of Apostolic 
Christianity. It would be a great benefit to Christ 
and the extension of Christ's Kingdom if the Eastern 
Orthodox Churches and the Western ones, the Latin 
and the Anglican, could cease their warfare and work 
harmoniously together. Nor should we of the An- 
glican Communion withhold our sympathy from those 
sectarian bodies that have gone out from us, but pray 
that the breaches may be healed. I have always 
been kindly received by the latter. When a priest 
serving in Boston, I was asked by the Baptist 
denomination to address their clergy on the subject 
of Church work. I have taken part in services with 
them which were of a national character. I have 
been asked to address their congregations on the 
position and teaching of our Church. On one occa- 
sion quite a nimiber of the ministers, belonging to the 




246 A JOURNEY GODWARD 

various denominations in the heart of one of our 
large cities, asked me to conduct a retreat for them. 
They had heard about retreats as means of spiritual 
progress, and desired that I should give one to them, 
leaving all arrangements in my hands and making me 
its sole conductor. 

I do not think any tmion with the sects can be 
brought about by dealing with them in their cor- 
porate capacity. The ties which now bind them to- 
gether are too strong to allow of an absorption or 
confederation. They regard their prosperity as a 
token of God's blessing on their organizations. Nor 
would a better state of feeling be produced by what 
is called an "open pulpit.'* This would not only 
more siurely convince them of the rightfulness of their 
separation and sectarian theology, but would be at the 
expense of the disruption of our own communion. 
But possibly separate congregations might be brought 
into union with us by the allowance of a temporary 
use of a service approved by the Bishops of a Province, 
and a continuance of the administrations of the former 
pastor, for a time, as a lay reader. When a body or 
a congregation should desire union with us, they 
might wait for a time before receiving the Sacraments, 
which, xmtil their own minister was ordained, would 
be supplied by a priest of the Church. 

Concerning restored communion between the Apos- 
tolic Eastern, that is Russian and Greek, Churches, 
and the Western, that is Roman and Anglican, we 
must note a distinction between unity and union. 

Our Lord prayed that His Church might be one as 



CHURCH UNITY AND UNION 247 

He and the Father are one. Now He and the Father 
are one by unity of possessing a common Nature. 
It is an organic and indestructible unity. It is this 
kind of unity that He prayed should be that of His 
Church. This unity of the Church is secured by 
those gifts of sacramental grace which, uniting all 
the members to Christ, make them partakers of His 
nature, and brothers and sisters of His one family or 
flock. By this union with Christ an indestructible 
imity is seciu'ed. So that all members of these vari- 
ous branches of the Church, imited to Christ and 
having His life flowing, as it were, in their veins, form 
one body in His sight. Christ also prayed for union. 
He prayed for such a visible imion as that the world, 
seeing all nationalities united together by the tie of 
Christian charity, should have therein a witness of 
His divine mission. What has happened has been 
that this union or intercommunion has been dis- 
turbed. As Christ prayed for imion we should also 
pray for its restoration. 

But we must always pray in submission and con- 
formity to the will of God. How do we know that 
it is His will that the separated portions of Chris- 
tendom should be united? Is there any intimation 
of it in Holy Scripture? Did He desire the reuniting 
of Israel and Judah after their separation? Did He 
not forbid the conquering of one portion by the other? 
How is it in respect to the Christian Church? It 
fell into the same sin as Israel in desiring a visible 
head, and, as in the case of Israel, disunion was the 
result. What is to be, according to the divine will, 




248 A JOURNEY GODWARD 

the course of His Church on earth? It is not to 
conquer the world and to make the world good. It b 
to gather out of the world those who are to form the 
Kingdom of Righteousness, which is to last forever. 
The world is in opposition to Christ, and will become 
more so as time goes on. The world will treat the 
Church, which is the coming Bride of Christ, as it 
treated Christ. It will gradually reject orthodox 
Christianity for some rationalized theology of its 
own making. It will gain a foothold within the body 
of the Church itself, which will be the source of its 
division. Christianity, as a world's victor, will be a 
failure. Its true victory will be found in its faith in 
Christ, which will not thereby be disturbed. 

Now it is this that Christ prophesied of His Church. 
His Gospel will be preached first of all as a witness to 
all nations. But as the end draws nigh the powers of 
the Church will be shaken. The glory of Christ's 
Deity, who is the Sun of Righteousness, will be ob- 
scured. The stars of heaven, that is, the Bishops and 
priests of the Church, will fall away. The sign of 
the Cross, that is, persecution, will be seen. The out- 
ward garment of Christ will be rent by divisions. 
While the bones of the mystical Body of Christ cannot 
be broken, for the xmity of the Body is indestructible, 
yet all the bones, as symbolical of the union and co- 
ordinate working of each part, will be out of joint. 
The outer framework of the Church, like the ship in 
which St. Paid sailed, will suffer shipwreck. It is of 
those in this Gospel Ship that the angel said to Paul: 
"Lo, God hath given thee all them that sail with thee." 



CHURCH UNITY AND UNION 249 

Christ never made such promise, we may note in pass- 
ing, to St. Peter. He only preached out of Peter's 
boat as representing the Old Dispensation, and brought 
Peter to confession of his sinfulness. But no security 
was pledged to the Old or the New Dispensation 
organization. Peter's boat began to sink and St. 
Paul's went to pieces. The Church must thus calmly 
look on to the end. There will be, it is true, at the 
second coming of Christ, a deep religious movement 
within the Church, just as there was at His first 
coming. But Christ has promised no triumph of the 
Church over the world. 

While then we may pray for outward umon, we 
must be content with the real unity of the Body of 
Christ. We cannot say that it is God's will that the 
different portions of disunited Christendom will ever 
be umted. We must not say, as if we knew with 
absolute certainty, that outward imion is what Crod 
wants. There are reasons why it may be otherwise. 
The prophecies, at least, do not point that way. 
While for a long portion of my life I hoped for the 
reunion in Western Christendom of the Anglican and 
Latin Communions, after the Roman rejection of our 
orders, which was in itself, I believe, a great blessing, 
the imion seemed a practical impossibility. The Holy 
Spirit in the last century has been striving with the 
Anglican Conmiunion to regain its full heritage of 
faith and worship. And, in some degree, the An- 
glican Church has made a loving response to God. 
She has done penance for her sins. She has made 
acknowledgment of her faults. She has extended her 




2SO A JOURNEY GODWARD 

kve to her sq>arated brethren. Her sons and 
daughters have given themselves with heroic devo- 
tion to the cause of Christ. The Faith as taught from 
the beginning thrcnighout the ages, and as announced 
by all portions of Christendom, has been held with 
revived energy. The Holy Sacrament and Sacrifice 
of the Eucharist has been largely restored as the one 
great worship for the Lord's Day. Responding to 
the Spirit's call, she has put on her glorious cere- 
monial as an expression of her faith and love. She 
has aroused herself from her Erastian slumber like a 
giant refreshed with wine. 

On the other hand the same Holy Spirit has been 
pleading with the Latin Communion; pleading with 
her, through the AngKcan Church, through the 
Eastern Synods, by the Old Catholic Movement, by 
the stirring call of the Modernist, by the movement 
in favor of a liberal Catholicity, and by those whom 
Rome itself would call her loyal and faithful children, 
to cease to be papal and to become more Catholic. 
The modem monarchical absolutism of the papacy, 
which makes the Pope the source of all jurisdiction, 
gives him an exclusive legislative power, makes him 
the judge of all controversies, the doctor and teacher 
of the Church apart from the Councils, is a papacy 
different in kind from the honour, precedence, and 
lawful influence given by tradition and canon law to 
the Pope as the first Bishop of Christendom. He 
refuses our acknowledgment of his primacy, demand- 
ing a submission to his supremacy. He claims, on 
the non-Patristic interpretation of three texts, the 



"^la^i^ ui'^-yiw—.^^"^ <?/li'-<y^y/""'^ 



CHURCH XJNITY AND UNION 251 

Forged Donation of Constantine, and the Forged 
Decretals, a power as of divine right which the ancient 
Church knew not of, and the Eastern and the Angli- 
can Churches, without faithlessness to their Lord, 
cannot acknowledge. But the question between the 
Anglican and Roman to-day is not that of the six- 
teenth century. While the Chiirch of England, with 
some mistakes it may be admitted, sought in legal 
fashion and by appeal to the ancient faith to reform 
herself by conforming to Apostolic traditions, the 
teaching of the Fathers, the doctrines of the Councils, 
and by common consent; Rome, repudiating an appeal 
to history, has widened the breach in Christendom 
by adding doctrines, like those of the Lnmaculate 
Conception of the Blessed Virgin and Papal Infalli- 
bility, to her Creed. In her claim to a temporal 
sovereignty she has surroimded herself with the pomp 
and splendor of an earthly court. By her love of 
power, her worldliness, centralized dictatorship, and 
her Italian policy, she contravenes the injimction of 
our Lord: " My Kingdom is not of this world." We 
may pray for Rome's conversion, but only a moral 
earthquake, as terrible as the physical one which 
destroyed Messina, can shatter the papacy and make 
possible a reunion with her. 

We turn gladly and more hopefully to the Eastern 
Churches. Rome's one term of union is siunmed up in 
the word "submission." We must submit and be incor- 
porated in her. We must submit and become papalited. 
Now the Eastern Church does not ask us to submit. 
In her great love she only asks: "Are we of the same 




252 A JOURNEY GODWARD 

faith? " Have we kept the faith of the Fathers, as she 
certainly has? If we are one with her in faith, then 
she opens her heart and says: ''We are brethren." 

A way, then, to union with the East is first of all to 
develop union within ourselves. The different schools 
in the English Church do agree, we believe, in the same 
creed, the same great principles of the faith, and use 
the same Book of Common Prayer. Whatever tends 
to the minimiring of party spirit, to the better under- 
standing of one another, tends to the unity of Christ- 
endom. It is at home that the effort of union must 
first be made. We must be practically one amongst 
ourselves, and this unity is consistent with a diversity 
of aUowed ritual and ceremonial. Let this be brou^t 
about, and union, we believe, in Christian fellowship 
with the Eastern Churches will not be far distant 

It may be interesting here for my readers to read a 
letter of mine sent to the Most Reverend Archbishop 
Antonius; also a report I made after a visit to Russia 
to the Bishops and members of our Conmiission on 
Ecclesiastical Relations; also a letter addressed to 
Antonius, the presiding member of the Holy Govern- 
ing Synod of Russia, and to the Synod through him: 

REPORT TO THE COMMISSION ON ECCLESIASTICAL 

RELATIONS 

"To THE Bishops and Members of the CdoassiON on 

ECCLESIilSXICAL RELATIONS: 

"Reverend and Dear Brethren: 

"Having been brought into personal and friendly relations 
with some of the members of the Russian Orthodox Church, 



CHURCH XJNITY AND UNION 253 

induding the Right Reverend Bishop Tikhon and the Most 
Reverend Antonius, Metropolitan of St. Petersburg, I was 
urgently requested by some, among whom was the Russian 
Consul General Lodygenski in New York, to visit St. Peters- 
burg in the interest of Christian fellowship. At the same time, 
as a member of our Conunission, the Right Rev. Bishop Hunt- 
ington, our chairman, gave me a letter, accrediting me as a 
member of our body, to the Russian Church. 

"I was also honored by the following letter, given under the 
hand and seal of our late Right Reverend Presiding Bishop, 
Dr. Clark: 



«< 



To the Most Reverend Anionius, Archbishop and 
Metropolitan of St. Petersburg: 

" 'Will you aUow me to introduce to you the Right Reverend 
Charles Chapman Grafton, D.D., Bishop of Fond du Lac, in 
the United States of America, who is visiting in Russia in order 
to learn aU that he can of the Church in that country, and also 
to give information, wherever it is desired, of the condition of 
the Church in this part of the world? It is his wish, and that 
of many others, to establish and continue fraternal relations 
between the Eastern Church in Russia and the Church in 
America. 

" 'Any attentions, therefore, which may be shown him, or 
any aid that he may receive in his investigations, will be warmly 
reciprocated by the Church in this country. 
I am, with great respect. 

Your affectionate brother in Christ, 

Thomas M. Clask 

Presiding Bishop ef tk» Bpiseopat Church m thi UwUtd 

SlaUs if Amtrictu* 

NxwfoiT, Rhode Isund. 
August z8, 1903. 

"The object of my visit, as stated in this letter, was to ob- 
tain information concemiog the Orthodox Church and to give 
any information of the condition of the Church in this part of 
the world. The Presiding Bishop also stated that it ?7as the 




254 A JOURNEY GODWARD 

wish of many here to establish and continue fraternal rriations 
between the Eastern Church in Russia and the Church in 
Amencft. 

"Our Secretary, Father De Rosset, also wrote and requested 
me to prepare a report on the question of the rapprockemcnl of 
the Andean and Eastern Communions to present to the Com- 
mission at the coming Convention. It is in consequence of 
this request that I lay this report before you. 

"I sailed from New York on the twenty-^second of August 
last, returning oa. the eighth of November. I was accom- 
panied by the Rev. Sigoumey W. Fay, Jr., who acted as my 
chaplain, and was joined in En^^d by W. J. Birkbeck, Esq., 
who also accompanied me to Russia. Mr. Birkbeck is prob- 
ably well known to you by his writings. His knowledge of 
the Russian language and his many years of intercourse with 
Russian ecclesiastics and with persons of high social position, 
made his assistance in obtaining otir desired information most 
valuable. He had also accompanied the Archbishop of York 
when he visited Russia as a representative of the En^ish 
Church at the coronation of the Czar. 

"During my stay in Russia I visited St. Petersburg, Mos- 
cow, and the Troitsa Monastery, not far from the latter 
dty. 

"On arrival at St. Petersburg, it being the Feast of the Holy 
Cross, I attended the service at the Lavra, or Monastery, of 
the Alexander Nefsky. It was on a Saturday evening. There 
were about three thousand persons present in the congregation, 
a large part of whom, as I foimd was the case in almost all 
their services, were men. 

"On Sunday, accompanied by the Hon. Vladimir Sabler, 
Senator, the assistant to the Procurator-General of the Holy 
S3aiod, I attended the liturgy at the great Church of St. Isaac's, 
and was received within the Iconastasis, dviring the service, 
and afterwards was welcomed by Bishop Constantine, one of 
the Coadjutor Bishops of St. Petersburg and the Dean of the 
Cathedral. 

"Dvuing my stay in St. Petersburg I saw Alexius, the 



CHURCH UNITY AND UNION 255 

Ezaich of Geoigia, who is a member ex officio of the Holy 
Synod. The Holy Governing Synod consists, we may say, ex 
officio of the Metropolitan of St Petersburg, who is the Presi- 
dent, the Metropolitan of Moscow and Kief, the Exarch of 
Georgia, and other temporary members, among whom was my 
friend, Bishop Tikhon. 

"During my stay in St. Petersburg I had many conversa- 
tions with General Kereef , who has taken such a deep interest 
in the union of the Churches. He has published several 
pamphlets concerning the relations of the different commun- 
ions to each other. From him I obtained a great deal of in- 
formation as to the attitude of the Russian laity towards their 
Church, and on the subject of restored intercommunion. 

"My own impression of the laity corresponds with that of 
the late Bishop Creighton, that the Russians are the most 
religious nation in Europe. While it may be said that the 
English are the most practical, the French the most logical, 
the Germans the most learned, the Italians the most artistic, 
and the Americans the most freedom-loving, of Russia it may 
fairly be said that, as a nation, she is the most religious. It is 
certainly one proof of this to see the enormous congregations, 
composed so largely of men, assembled in their churches. At 
St. Savioiir's, Moscow, the great chtirch built in thanksgiving 
for Russia's deliverance from Napoleon, I saw on an ordinary 
Simday a congregation of eight thousand or ten thousand 
persons. In every railroad station, public building, in every 
private house are to be seen icons, or sacred pictures, which 
not only remind persons of sacred subjects, but bring forth 
in most public places acts of devotion. Nor is this a mere 
matter of external piety; the religion reaches into their 
business affairs. It b common for the great merchants of 
Moscow to hold religious services in their places of business once 
a year, to offer thanks to God for the way in which they have 
been prospered, and to make substantial acknowledgment of 
it by offerings to the Church. The popular idea with us, that 
the Russians are given excessively to drink, is disproved by 
statistics, which show that, since the Government has abolished 




2s6 A JOURNEY GODWARD 

saloons, the amount of liquor consumed per capita in Russia is 
less than that taken in England or America. 

"I was also honored by a visit from that holy priest, Father 
St. John Seigieff. The simplicity, earnestness, and (Mety of 
this remarkable and wonder-working man was most striking. 
One could not but be drawn to him by his deep evangelical 
spirit, nor, when one came to know him and learn of his life, 
doubt of the many wonders God has seen fit to work throu^^ 
his prayers. He was a living witness to the truth that in all 
ages and in all portions of the Catholic Church God is raising 
up persons to a supernatural degree of holiness and sanctity. 

''It would be interesting, if I had time, to enter into the great 
missionary spirit of the Russian Church, their missionary 
societies, and the evangelical work which is done throu^^out 
Siberia, Japan, and ebewhere. In examining their training of 
their clergy for the priesthood, I noticed that there was an 
ecclesiastical school, and seminary in every diocese, and in 
addition there were three or f otir academies. In these academies 
the higher grade of students, selected from the others, received 
a higher education and were trained for professors and the 
higher walks of the ministry. 

"On my arrival the Metropolitan of St. Petersbuig was 
absent, and upon invitation of the Archbishop and Metropoli- 
tan of Moscow, I went thither, proceeding first to the famous 
Monastery of the Troitsa, where I spent the Feast of St. 
Sergius, with his Excellency Vladimir. It was a wonderful 
sight to see the many thousands of pilgrims who had assembled 
thither to keep the feast; and the blessing of them by the 
Metropolitan, from the parapet overlooking the great court- 
yard, was a touching spectacle. 

"Here I made a visit to the Ecclesiastical Academy and the 
Seminary, where I was entertained and where I had many 
speeches of welcome made me by the professors. On my 
retxim to Moscow I was the guest, with the others of my party, 
at the Monastery of St. Michael, in the Elremlin. We received 
every attention from the prior Innokenti, who has since been 
consecrated Bishop of o\ir Pacific Coast and Alaska. 



ITA/ poriraii is Uicribed, in RuiiUn: " igoj, SipitnAtt iS'tk'. 
To ihe Moit Revertnd Ckarlts Grafton, Bishop of Fond du Lac, in 
reimmbranci of f'ladimir, Mftropdtel of Moscoa."] 



.. * 



CHURCH UNITY AND UNION 257 

"It would be tedious and unnecessary to mention the vari- 
ous visits made to different ecclesiastics and the Church's 
institutions, where we were everywhere most warmly received. 
On my return to St. Petersbiurg I was entertained by the Dean, 
Bishop Sergius, and the professors at the Academy. Here the 
students met me with the usual hymn of salutation, and in 
my progress through the institution I was addressed at different 
points by the students in speeches in Latin, Greek, and Eng- 
lish. Subsequently I had interviews with His Eminence 
Antonius, and dined with him and the Exarch of Georgia, 
the Archbishop of Novgorod, Bishop Tikhon, and others of the 
Holy Governing Synod. 

"With the Metropolitan I discussed freely the matters re- 
lating to the intercommimion of our respective Chiurches, and 
presented to him a letter which I had prepared on the subject. 
This letter, by the good offices of my friend, Mr. Birkbeck, 
was translated into the Russian language. There is much 
that I would like to state concerning the Metropolitan's kind- 
ness and sympathy, but which would hardly be a matter for 
so formal a report. To this letter I received subsequently a 
formal acknowledgment, which was brought to me in America 
by Bishop Innocent. Our communication was referred by the 
Holy Governing Synod to a special commission of theologians 
to report thereon. At their request I have sent them a number 
of books relating to our Church and its Constitution. Sub- 
joined to this report is a copy of the letter which I addressed 
His Eminence. 

"I would say that the letter has been subjected to a not 
unkindly criticism by Professor Sokoloff, which was carefully 
replied to, removing some of the misconceptions of the professor 
and answering some of his arguments, by the Rev. Sigoumey 
W. Fay, Jr. This correspondence is to be foimd in the *' Ameri- 
can-Russian Messenger." 

"The result of our visit certainly has been to awaken in- 
quiry and to promote kindly feeling between the two Churches. 
The practical result we may strive for is such a mutual recogni- 
tion as to allow of the Orthodox Church giving to oiir people, 




2s8 A JOURNEY GODWARD 

when abroad and unable to receive ministrations of their own 
deigy, the Sacraments in time of need, and of our performing 
the same kindly offices for their people when in like situation. 

''Again and again I was impressed with the conservative 
spirit of this ancient Church, using throughout all these ages 
the andent liturgies inherited from Saints Basil and Chrysostom. 
The Eastern Church, it should be remembered, has not, to 
any great extent, come imder the rationalizing spirit of Western 
scholasticism, or gone through the necessaiy but disturbing 
influences and convulsions of the Reformation. She has pre- 
served, better than any other portion of Christendom, the 
andent faith, though of course with its Eastern setting of 
ceremonial and worship, and her attitude towards us is in 
striking contrast with that of Rome. Rome, as the Eastern 
ecdesiastics said, asks of us and of you Anglicans submission. 
The papacy, with its daim of supreme monarchy and universal 
jurisdiction, demands and can demand nothing less. The only 
way of union with the Pope is by siurender of our inherited 
Catholidty, the destruction of our constitutional Episcopal 
system, and absolute submission to the papacy. Of all this 
the Eastern Church knows nothing. Like oursdves she is 
Catholic, but not papal. She does not ask us to submit to her. 
She only asks, in the interest of Christian fellowship, whether 
. we hold the same inherited Catholic faith. If we do, we are 
brothers. And if we are brothers in the faith, then we are 
one. 

"As the Holy Governing Synod has appointed a Commis- 
sion, my suggestion is that a similar Commission be appointed 
by our body, consisting of its chairman, two other Bishops, 
and two dergy, who shall be a committee to correspond and 
confer with that appointed by the Synod, and of which Bishop 
Sexgius, the President of the Academy, is its head. 

C. C. Fond du Lac." 



CHXJRCH UNITY AND UNION 259 

LETTER TO THE METROPOLITAN OF 
ST. PETERSBURG 

" To His Eminence the Most Reverend Archbishop AnioniuSf Metro- 
politan of St. Petersburg and Ladoga : 

''Accept, we pray you, our greeting in our Lord and Saviour 
Jesus Christ, God of God, Light of Light, by Whom and in 
Whom alone salvation is to be foimd and Who ever liveth and 
reigneth, the Head of the Mystical Body, the Holy Catholic 
and Apostolic Church. 

''We have taken the liberty of sending you by the Right 
Reverend Bishop Tikhon, who has so endeared himself to us 
and has most kindly imdertaken this office of charity, a few 
theological books illustrative of our Church's position and 
teaching. 

"They may not add an3rthing to your present extensive 
knowledge of our communion, but may convey to you our 
humble desire that the holy Orthodox faith, so providentially 
preserved by you, may become better understood by us, and 
that by God's grace the two Churches may grow into greater 
accord and fellowship. 

"You will in your goodness not despise our littleness or some 
peculiarities that have come from our inherited Westemism, 
but will, we believe, make generous allowances for the defects 
and the evils to which a Puritan invasion in the past and our 
present environment in America have exposed us. The Catholic 
revival is gradually developing within our communion and we 
ask for it your sympathy, encouragement, and prayers. 

"Our Church has preserved the Apostolic Succession and 
the three holy orders of the ministry, and in her formularies 
has not departed, we humbly trust, from any essential or dogma 
of the Orthodox faith. There has been of late years a great 
revival of spiritual Ufe in the whole AngHcan Communion, a 
better comprehension of the Catholic and Orthodox theology, 
and a growing desire for a recognized fellowship, especially with 
the venerable Churches of the East. 

"May we venture to say to your Holiness that in the ap- 




26o A JOURNEY GODWARD 

proadunent of the two communions that portion of the Angli- 
can Church which is in the United States stands the nearest 
to your venerated body. Politically the govenunents of the 
two countries, Russia and the United States, have always 
maintained most happy relations, and our Church here in 
America is unlike the Church in England, in being free from 
any State control, and so free to act in its recovery of Catho- 
licity and its intercourse with other Chiurches. The thirty- 
nine Articles do not form a portion of our Prayer Book, though 
bound up with it, and subscription to them is not required by 
us as it b in England. Our lituigy and Eucharist differs 
from that in the English Book in that the doctrines of the 
Priesthood, Altar, and Sacrifice are more explicitly and fully 
stated. Our Canon for the Consecration of the Holy Elements 
is far more full, with a distinct offering and presentation of the 
Holy Sacrifice, and has the formal Invocation of the Holy 
Ghost. 

''We use for the most part leavened bread in the Holy 
Eucharist, though unleavened wafers are allowed. It has been 
an almost universal custom with us to mingle a little water 
with the wine before the consecration of the elements. When 
some years ago an effort was made by some to forbid the use 
of incense, our Church refused to pass any prohibitory canon. 
We have, however, to acknowledge that this Scriptural and 
Evangelical symbol is as yet but very partially used among 
us. In Baptism immersion is provided for by oiu: rubrics, but 
pouring, not sprinkling, is allowed, which is usually done three 
times, one at the mention of each name of the Blessed Trinity. 
We hold that there is but one 'A/>;(^ in the Godhead, and that 
the Holy Ghost proceeds from the Father as the One Eternal 
Source and Fountain of Life, through the Son. While holding 
this faith as one, we believe, with yourselves, there seems to be 
a growing feeling that the Filioque Clause, which, without 
ecumenical authority, was added to the Creed, should be 
omitted. 

"Along with yoiurselves we repudiate the Papal Supremacy 
and Rome's modem dogmas of the Papal Infallibility and the 



CHURCH UNITY AND UNION 261 

Immaculate Conception. We reject the Romish doctrine of 
Purgatory and the relief of the souls of the faithful by the 
application of the superabimdant merits of the saints through 
the papal system of indulgences. We venerate Mary, the 
Ever Virgin and Ever Blessed Mother of God, but do not hold 
with Roman doctors that she is the Neck of the Mystical Body 
of Christ and that all graces must pass to us from Christ the 
Head through her. We accept all that the recognized Ecu- 
menical Coimcils of the Church have decreed and, as the canon 
of the English Church requires, hold that the Holy Scriptures 
should be ezpoimded in conformity with the teachings of the 
ancient Fathers. 

''Yet we have to confess that our Church is not all that the 
Divine Master would have it be, and the cruel marks inflicted 
by the stripes of past ages can be seen upon her. Like one 
recovering from a long illness and just regaining strength, we 
turn to the East and stretch out oiu: hands and ask for sym- 
pathy and coimsel and Christian fellowship. 

"The future of the world's progress lies chiefly with the 
Slavonic and the English speaking peoples. The progressive 
colonizing work of the Latin race is mostly done. The Latin 
Church can no longer dominate the West. Recognition and 
established fellowship between the Eastern and the Anglican 
Communions, as it would do so much towards forwarding 
Christ's Kingdom, is that for which we earnestly pray, and 
make known in our great Master's Name our desires imto 
you. 

"Asking ever your remembrance at the holy altar, with our 
profoimd esteem and reverence in Christ, 

Your most humble servant in the Lord, 

C. C. Fond du Lac," 




262 A JOURNEY GODWARD 

LETTER TO THE METROPOLITAN OF 
ST. PETERSBURG 

"To His Eminence ike Mosi Reverend Anionius, MetropdUan of 
St. Petersburg and Ladoga, Presiding Member of the Most Holy 
Governing Synod of Russia, and ArcMmandriU of the Lavra 
of St, Alexander Neoski: 

"It is with deep respect and fraternal cbarity we address 
you and throiigh you the Most Holy Synod of the Orthodox 
Russian Church. The Church in the United States of America 
has established a Commission, consisting of nine Bishops, 
together with a number of priests and others of learning and 
influence, on Ecclesiastical Relations. We hereby transmit to 
you a letter from the Right Reverend Bishop of Central 
New York, who is its presiding officer, certifying our member- 
ship of the Commission, and we have received a formal request 
from its secretary to prepare a report after conference with 
yourselves on the relation between the two communions. 

''Together with these we are honored in being the bearer of 
a letter from our venerable Primate, the Right Reverend Dr. 
Clark, the Bishop of Rhode Island, who was the oldest living 
Bishop in Christendom, and who, since we set out on our jour- 
ney, has passed to his rest; and who bade us communicate to 
you his brotherly greetings in our Lord and the desire of his 
heart that as the Church is one in union with her Divine Head, 
so unity may find an increasing expression in Christian recog- 
nition and fellowship. 

"There seems to be, if we mistake not, a growing desire 
among Christians in these latter days, now that the multi- 
form oppositions of Satan and the foretold sign of the Son of 
Man (the cross of persecution) are becoming more manifest, 
together with an increasing spirituality in the Church (like 
the promised budding of the fig-tree), for Christians everywhere, 
under the promptings of the Holy Spirit, to draw together and 
to beckon to their partners in the other ships to come to their 
aid. And it is to the ancient and venerated Churches of the 
East, so invulnerable in their inherited orthodoxy, so clear in 



CHURCH UNITY AND UNION 263 

their conception of the Church as a spiritual organism of which 
Christ is the ever living and ever present Head, that we of the 
farther West naturally turn. We turn to the East and look 
towards Jerusalem with the eyes of children towards a mother. 

"Turning to those things on which we are agreed, we may 
say that both commimions regard the Church as a Divine 
Society founded by Christ Himself, which is visible in so far 
as it is upon earth and invisible in so far as it is in heaven. 
Both alike regard it as one spiritual organism of which the 
Incarnate Son of God is the Head and the Holy Spirit is the 
indwelling Light and Life. And our mutual conception of this 
Church is that it is one, holy. Catholic, and Apostolic. 

"Both agree that the Church is a race of kings and priests, 
but while all Christians partake of the priesthood, they are not 
all pastors. We agree that the hierarchy consists of Bishops, 
priests, and deacons, and that these ministers succeed by an 
ordination from the Apostles. 

"We concur in holding that the Church hath authority in 
controversies of faith. We alike believe that the Holy Spirit 
dwells within the Church, certifying its utterance by the 
agreement of the whole Body. We believe the Holy Spirit 
guides the Church into all Truth by bringing to its remembrance 
all and whatsoever the Lord revealed, and enabling it to pre- 
serve the faith once delivered to the saints. 

"Both Churches regard as Holy Scripture those books of 
which there was never any doubt in the Church, and hold the 
Holy Scriptures to be the Word of God. We believe that the 
Church is limited in her definitions to the original Depositum 
Fiddy which is contained in Holy Scripture as it is received and 
interpreted by the Church, which is the witness and keeper of 
Holy Writ. Of what is and what is not contained in Scripture 
the Church is the final and authoritative judge. We thus 
agree in professing the Faith, which we alike hold, to be a 
sacred deposit to which nothing can be added and from which 
nothing can be taken away. 

"We have thus as points of agreement the same belief con- 
cerning the Church, the priesthood; and oiu:. conception of the 




264 A JOURNEY GODWARD 

Sacraments as channds of grace, and the necessity of our union 
with Christ by a living, loving faith is like your own. 

"Together we condemn the following errors of the Church 
of Rome: 

"We reject the papal monarchy, with its claims to a supreme 
pontificate separate from the priesthood, as possessed inde- 
pendently or inherently of legislative, judicial, and executive 
power, as being the Head of the Church, the Vicar of Christ, 
the Centre of Unity, the source of all jurisdiction. 

"We reject the additions made to the Creed by Pope Pius 
IV., and the more modem dogmas of the Papal Infallibility^ 
and the Immaculate Conception of the Blessed Virgin Mary. 

"We alike repudiate the Roman doctrine of a purgatory of 
satisfaction, and of a treasury of saintly merits dispensable by 
the Roman Pontiff, and of indulgences. 

"We both reject, in our conmion belief in the Communion 
of Saints, the Latin idea of servitude which would make us not 
only desire and ask for their prayers and offer on their behalf, 
but suppliantly invoke them for grace or mercy or salvation. 

"We both reject all the rationalizing processes of the Latins 
concerning the grace of God and the Sacraments, and especially 
their audacious reasonings concerning the Blessed Sacrament 
of the Body and Blood of the Lord. And we both afi&rm that 
it is the same carnal rationalizing, the same reliance on natural 
reason, which causes dogmas to be added in Rome and taken 
away in Geneva, and which by confoimding faith and opinion 
has destroyed the assurance of the Faith both among the 
Latins and Protestants. 

"Turning now to matters requiring explanation, one prob- 
ably is in the non-use by us of the term 'transubstantiation.' 
Let us state what oiu: doctrine is and why we do not use this 
term. 

"The Anglican Church has had a double contest, one in the 
deliverance of herself from Latinism and the other from Protes- 
tantism. At the time of the Reformation in the sixteenth 
century there was a popular belief, known then as the Romish 
doctrine of transubstantiation, which held that the elements 



CHURCH UNITY AND UNION 265 

at the time of consecration were so physically changed that 
they ceased to exist and remained in appearance only. This 
the Reformers rejected on the groimd that it overthrew the 
nature of a sacrament, which miist consist of two parts. When, 
on the other hand, Protestantism denied the reality of the 
Presence of our Lord's Body and Blood, then, in the seven- 
teenth century, the Anglican Church made further and more 
explicit statement of her doctrine and embodied it in her official 
Catechism. She then declared that the outward part or Sign 
was bread and wine, but that the inward part or Tking was the 
Body and Blood of the Lord. She moreover stated that the 
grace or benefit the faithful received was the strengthening and 
refreshing of their souls. By making these distinctions be- 
tween the Sign, the Thing, and the Grace, the Church condemned 
the subjective theory of Protestantism. For we are not taught 
by our Catechism that the outward sign or form is the eating or 
drinking of the elements, but that the outward part or sign is 
the bread and wine; and we do not say that the inward part 
is the recepHon of the Body and Blood of Christ, but that the 
inward part or Thing is the Body and Blood of the Lord. 

"This doctrine was protected in the Articles of Religion. 
For though never regarded as a Confession of Faith, and the 
one on General Coimdls (the twenty-first) having been omitted 
in America, and signature to them not being by us required, 
yet they may be referred to in explanation of the doctrine con- 
tained in the Catechism, which is of universal obligation. Thus 
it is said in Article 28 that the Body of Christ is given, taken, 
and eaten only after a heavenly and spiritual manner. Here 
the objectivity of the presence of Christ's Body in the Sacra- 
ment as occasioned by the consecration is asserted, for the Body 
to be given and taken must be there before it is received. 
And as to the heavenly and ^>iritual manner, we read in 
Aquinas, 'Summa,' IIL 75, that the Body of Christ is not in 
the Sacrament in the manner in which a body is in a place, 
but in a certain spiritual manner which is proper to this Sacra- 
ment. In heaven It (the Body of Christ) exists after the 
manner of a body, but in the Sacrament It does not exist 




266 A JOURNEY GODWARD 

after the manner of a body (in that it does not occupy space), 
but in a spiritual manner ('De Eucharistica/ V.)- 

"In Article 28 we read that the means whereby the Body of 
Christ is received and eaten is faith. It does not say made 
present by faith, nor given by faith, but received and eaten by 
faith. Here, too, our Reformers followed Aquinas, who says: 
'In order to understand the excellency and heavenly dignity of 
this Sacrament, it is to be noted that although all the Sacra- 
ments of the Church have their effect by the faith of the Pas- 
sion of Christ, and also from faith and through faith profit 
only the faithful unto salvation, this is nevertheless to be said 
most especially of the Sacrament of Faith.' 

''Our twenty-ninth Article states that the wicked eat not 
the Body of Christ; and the wicked who receive the Sacrament 
are not thereby made partakers of Christ. The Article in its 
Latin form uses accipere and sumere for receiving, percipere for 
the interior eating or manducation of the Lord's Body. It 
thus says that they, the wicked, eat and yet they do not eat. 
They eat because they receive the Sacrament; nevertheless 
they eat not because they do not percipere, partake of Christ. 

"Our Church believes in a change, or furafiakriy effected by 
the consecration. Before that act the elements are simply 
bread and wine; after that they are what our Lord's holy 
Word declared them to be. His Body and Blood. This change, 
effected by the power of the Holy Ghost, is a divine mystery. 
We do not, like the Latins, dogmatize about it. As the term 
' transubstantiation,' as used in the West, is popularly imder- 
stood to involve the Aristotelian distinction between sub- 
stance and accidents, we do not use it. We believe yoiu: great 
and saintly theologian Philaret eliminated these terms from 
translations prepared by him of the Council of Bethlehem. If 
you could explain to us that your use of the term does not 
involve as a dogmatic statement the Tridentine exposition, we 
see no reason why we should not be in accord. 

"Another subject for explanation concerns the saints. We 
believe as well as yoiurselves in the Communion of Saints. 
JVe recognize the fact that the Church is a living spiritual 



CHXJRCH UNITY AND UNION 267 

oiganism and that a constant stream of prayer flows from us 
to those now with the Lord in glory and from them to us. We 
know that they without us are not made perfect, but that 
their graces here and there, and glory there, were obtained by 
the united prayers of the Church past, present, and future — 
prayers which were foreseen, or rather always present in the 
sight of God. And we believe that we also benefit by the 
prayers which they offered while on earth and still offer in 
heaven. We do not object to asking God to accept their 
prayers for us, nor to what is called an oblique invocation, and 
since, if they know our prayers at all, it is by a revelation of 
God, it would seem that there is no doctrinal difference between 
direct and indirect invocation. We, however, agree not with 
the doctrine of the Romans which sets up the relation of patron 
and client between those who are brethren, and introduces 
the idea of servitude between the children of a common Father. 
We desire the prayers of all saints, not as omnipotent or omni- 
present, or as in themselves sources of grace or virtue, but as 
worshipping together with us in the Church of God. We 
reverence profoundly above all the saints the Ever Blessed 
Viigin, the Mother of God, but are shocked at the position 
assigned her by Roman theologians as the Neck of the Mystical 
Body through whom, from the Head, all grace must pass. 

"What we desire explained by our Eastern Brethren is the 
prayer in their offices; 'Most Holy Mother of God, save us.' 
Have we received the correct interpretation of it when we are 
told, the use of the word 'save' is similar in its theological 
meaning to the expression of St. Paul when he said he became 
all things to all men that he might save some? Does it mean 
with you that the Ever Blessed Virgin was an instrument or 
minister of the Incarnation and the second Eve, as St. Justin 
and St. Irenseus have written? Do you not with us repudiate 
the Latin idea that she is a co-Redemptress? Afraid as we are 
of modem Romanism, will you, out of your orthodoxy, not 
allay our people's fears? 

"Concerning the number of the divine mysteries it does not 
appear to us that there is any essential difference between the 




268 A JOURNEY GODWARD 

Chinches. The Anglican Church holds that there are two 
which are generally necessary to salvation, and five other ' com- 
monly called sacraments.' It is to be observed that the word 
'generally' in the Catechism, which is written in Elizabethan 
Eng^iish, does not mean 'commonly' as is now the use, but 
'universally' as it is used in our En^ish Old Testament. As 
being 'means of grace' the above seven belong to the same 
category. But we make a distinction, and divide them as your 
theological writer Komiakoff did. There are two which belong 
to the Church considered in relation to Christ and the Church's 
eternal being, and others as concerned with the Church on 
earth in its temporal and militant condition. The matter and 
form of the two were ordained by Christ and are unalterable; 
the matter and form of the others are subject to the regulation 
of the Church. The anointing of the sick has fallen laigely 
into disuse among us, partly, we believe, from a rejection of 
the Roman belief and practice that it was to be used chiefly as 
a preparation for death. But we have a prescribed office for 
the sick. We administer Confirmation, following the Apostolic 
custom of laying on of hands of the Bishop only, while you allow 
the priest to minister with chrism blest by the Bishop. We 
believe the grace conveyed by either mode is the same. 

"The greater barrier perhaps between us is our use of the 
Filioque in the Creed. This we inherited through our con- 
nection with Western Christendom. May God in His great 
mercy and love so enlighten us that this cause of division may 
be removed. It is certainly to be admitted as a great satis- 
faction that there is between us no difference in doctrine. We 
both believe in but one 'Ap^^ in the Blessed Trinity. We 
both deny that the Holy Ghost proceeds from the Son in the 
same manner in which He proceeds from the Father. We of 
the Anglican Church accept the doctrine of St. John Damascene. 
If then we believe the same Faith, why may we not come to 
some agreement? We see, or think we do, how impossible it 
would be for the Orthodox Eastern Church to alter its expres- 
sion of the Faith. To do so would involve an acknowledgment 
of the Papal Supremacy and its right to make an addition to 



CHURCH UNITY AND UNION 269 

» 

the Creed. We, on the other hand, have broken with the 
papacy, and our retaining it involves no such consequence. 
The great difficulty with us is this: If we should omit it, many 
of our people might say we were tampering with the creed, 
and so revolt from the Church and be led to Rome. While 
some might be willing to make this change, probably the 
majority would not, for they would so fear the result that it 
might tear our Church asimder. If we placed in our Prayer 
Book a note with the Creed that the FUioque was not part of 
the original, or had not received ecumenical assent, might not 
the difficulty be removed? 

"Finally we venture to think that the number of the 
Councils presents not so difficult a matter for agreement as it 
may seem. The only question arises in respect to the seventh 
or the second of Nicea, and it is not concerning the canons but 
the doctrinal decrees. It is well known that the Coimcil 
enjoined that supreme self-surrendering worship, Latria^ 
should be given to God only; that reverence and honor (rifATrijc^ 
wpoaicvyriaK) should be paid to holy persons and things. Owing, 
it is believed, to a mistranslation, the Western Synod of Frank- 
fort rejected the Council's decrees, supposing that it taught 
that the same divine worship should be given to sacred things 
as to the Holy Trinity. However this may be, the West, 
England included, practically acted upon it. We gather into 
the spiritual organism of the Church persons and things, and 
set them apart from all common and secular purposes, and con- 
secrate and ordain them to holy uses. Unlike Protestants 
who simply 'open,' as they term it, their religious buildings, 
we formally and with Episcopal functions consecrate and hallow 
them, and treat them by outward acts with reverence. We 
bless our fonts, instruments of music, holy vessels, vestments, 
and altars. We place the representations of the saints in our 
churches, on our walls, in our windows. We bow towards the 
altar, kiss the Word of God, and in many ways give due rever- 
ence to holy persons and heavenly things. 

"The Church of England thus practically adopted the 
teaching of the seventh coimcil, and though some writers have 




270 A JOURNEY GODWARD 

spAea of four or of six synods, yet this one has not by any 
fonnal and synodkal action of our Cfamch been rejected. 
Seeing that the teaching of the CouncQ is accepted and acted 
upon, we must not let its academical aspect separate us. 

"Thus have we set forth bdefly our points of agreement, and 
those where explanation seems desirable. The cause of union 
is that of the Great Head of the Church, and is all too holy not 
to secure our laigest charity and persistent endeavor. We 
pray you that it may not be jeopardized or impaired by your 
brother's weakness or inc^ndty. Invc^ing to our assistance 
the intercessions of the whole Chnich in heaven and in earth, 
we also pray our Blessed Lord to gather us all into Hb own 
sanctifying Lig^t and Life, and as He made us One in Himsdf , 
so unite us in the outward manifestation of mutual recogni- 
tion and f eIlowshq>, that the world may believe that He hath 
sent us. 

"Extending to you our loving and humble salutations in 
Him, with our profound and sincere devotions. 

We remain. 
Your brother and Servant in Christ. 

C. C. Fond du Lac." 



CHAPTER XIV 

TEDS POLISH OLD CATHOLIC MOVEMENT 

" Co-workers wkh Christ " 

DURING my Episcopate, working for union 
within our own body and also with all bap- 
tized Christians, especially with those belonging to 
Apostolic Churches, I became interested in the Old 
Catholic Movement. This movement had extended 
in Germany, Switzerland, Aiistria, Holland, Bel- 
gium, France. It is under the jurisdiction of the 
Old Catholic Bishops in Holland and the three Bishops 
of Germany and Switzerland. Some time since it 
was reported to have in Holland twenty-three par- 
ishes, with a Theological Seminary at Ammersfoort; 
in Germany some ninety parishes and associations; 
in Switzerland fifty parishes and a third Theological 
Seminary; in Aiistria some twenty-three parishes and 
fifteen thousand adherents. 

In America there were one Bishop, twenty- 
one priests, thirty-two congregations, twenty-two 
churches and chapels. In connection with the 
Bishop's church in Chicago there is a large yet un- 
completed hospital, and there are seven sisters. 
Between the years 1898 and 1901 the Bishop con- 
firmed sixty-two hundred and ninety-nine persons. 

I had inherited from my predecessor two or three 
congregations composed chiefly of Belgians, who had 




272 A JOURNEY GODWARD 

broken with Rome and placed themselves under our 
jurisdiction. These were, of course, of French descent 
and spoke that language. Later there arose in Amer- 
ica a considerable anti-Roman movement among the 
Poles. The principal leader among them, and one 
recognized by the Old Catholic Bishops in Europe, 
was the Right Reverend Anthony Kozlowski. He 
was educated in Bulgaria, among the Slavic people, 
and on account of the eminence of his family was 
regarded as one likely to be a prelate. As an only 
son he ranked as a baron and bore the title. His 
family, for generations, had been Polish patriots. 
He studied theology in Bulgaria. Here he began 
to acquire the many languages which he spoke. He 
made a pilgrimage to the Holy Land, sojourning in 
Constantinople and Greece. He did away with some 
of his early prejudices as an anti-Russian, seeing the 
Orthodox Church now imder its religious aspect and 
other than as an ally to the Russian Government. 
Having a deep spiritual nature, he determined to 
leave the world and to enter the Trappist Monas- 
tery, to devote his life to religion. The discipline, 
however, was so severe that he became seriously ill, 
causing the doctors to order him to leave the mon- 
astery to preserve his life. Upon this he was ap- 
pointed rector of the Theological College in Taranto, 
Italy, from which he received the degree of Doctor 
of Divinity and where he served some years. He 
became personally acquainted with many of the theo- 
logians of the Roman Church, including the late Pope 
Leo Xni. He became interested in the work of his 



POLISH CATHOLIC MOVEMENT 273 

fellow-Slav, Bishop Strosmeyer, of Croatia, who 
struggled so courageously against the Vatican decrees 
of 1870, secured a restoration of the vernacular lit- 
urgy for his own people, and who never published 
the decrees of the Vatican Council in his own dio- 
cese. Strosmeyer's noble protest against papacy 
undoubtedly sowed seeds in the mind of Kozlowski. 
He became acquainted with those old Catholic 
leaders DoUinger and Reinkens, and whil^ot then 
prepared to follow, he sympathized with tliem. 

He was sent to America and became assistant of 
St. Hedwig's Polish church, Chicago. It was here 
that the conditions of the Polish people and their rela- 
tion to the Roman Catholic hierarchy moved him 
to the final step that separated him from the Roman 
Communion. "The Polish people," we quote from a 
letter of the Rev. E. M. Frank, his chaplain, "needed 
a leader." For years many of the Polish laity had 
been restive under the Romish yoke, but they lacked 
a leader and priests to supply their ^iritual wants. 
In 1895 Dr. Kozlowski was elected Bishop by All 
Saints' Polish Congregation, Chicago, and a few 
other congregations. He was consecrated by Bishop 
Herzog of Berne, Bishop Weber of Bonn, and Arch- 
bishop Gul of Utrecht at a Council held at Berne, 
Switzerland, November 13, 1896, and has been a 
resident in Chicago ever since his return. 

During the ten years of his Episcopate, by per- 
sonal effort, he organized twenty-three parishes: 
in New Jersey, Ohio, Pennsylvania, Wisconsin, 
Illinois, and Canada. He erected, but never com- 




274 A JOURNEY GODWARD 

pleted, St. Anthony's Ho^ital^ Orphanage, and 
Home for the Aged, a large stone and brick bufld- 
ing, upon which he e:q)ended one hundred and fifteen 
thousand dollars. 

Few men had more missionary zeal and a better 
knowledge of Catholic affairs than had Bishop Koz- 
lowski. He attended all the Old Catholic synods in 
Europe, and always spoke of his brethren in the 
Episcopal Church in America in the highest manner. 

My acquaintance with Bishop Kozlowski had 
begun early in my Episcopate. He had acquired 
a nimiber of languages, was a ripe theological scholar, 
of marked intellectual ability, a leader of men, and, 
above all, a devoted Christian. He lived in most 
himible quarters, as poverty like as those of any day 
laborer. A marked characteristic of his piety was his 
deep humility. He had a great love for his own 
people, and nothing was more dear to him than their 
deliverance from Roman oppression and the advance- 
ment of the Catholic Faith. He was broad and gen- 
erous in his sympathies and action. Let me give 
an incident confirming this. 

When Dr. Weller was about to be consecrated as 
our Coadjutor Bishop of Fond du Lac, Bishop Koz- 
lowski was ready, he said, to join in the laying on of 
hands at his consecration. He agreed to do so and 
came to our cathedral with that intent. It would 
have been a great blessing to the cause of Christian 
unity. It would have been a complete answer to 
Romans, who said no other religious body recognized 
our orders. It would have been what a niunber of 



POLISH CATHOLIC MOVEMENT 275 

our most devoted Bishops have desired. I humbly 
thanked God for bringing this great blessing to our 
communion. But it was not to be. On the day of 
consecration a Bishop appointed to be a co-conse- 
crator remonstrated with me. He said that if Bishop 
Kozlowski was going to take part and lay on hands 
with the other Bishops present, he would withdraw 
from the Church. He said he protested against it, 
and if done would present me for trial to the House 
of Bishops. Rather than have any scandal on so 
important and serious an occasion, I }delded to his 
protest. He was a high churchman, and I have 
sorrowfully to say that the opposition to union with 
the Old Catholics has come largely from members of 
this school. 

' In October, 1901, the General Convention met 
at San Francisco. Bishop Kozlowski addressed a 
Memorial to the House of Bishops, accepting the 
terms of the so-called Quadrilateral, as put forth 
at Lambeth and Chicago, and asking recognition. 
It was an honest and straightforward acceptance of 
the terms of union which our Church had proposed. 
It was made by one who had a large niunber of clergy 
and churches under him. He gave a full list of the 
clergy and of the churches. At my request Dr. 
Potter, the Bishop of New York, presented the 
Memorial. It was from this broad, statesman- 
like Bishop that I received the most encourage- 
ment in my endeavors for the union of these two 
bodies. 
The Committee (Bishop Whitehead being chair- 




276 A JOURNEY GODWARD 

man), on October i6, 1901, offered in response the 
following resolution: 

"That the Memorial of Bishop Kozlowski be referred to a 
G)minittee of diree Bishops to confer with the Polish Catholic 
Bishop and to make a report to this House at its next meeting." 

In his Memorial, Bishop Kozlowski referred to 
the official letter put forth by the Bishops assembled 
at Lambeth in 1878. "We gladly welcome," the 
Bishops had said, "every effort for reform upon the 
model of the Primitive Church. We do not demand 
a rigid uniformUy; we deprecate needless divisions; 
but to those who are drawn to us in the endeavor 
to free themselves from the yoke of error and super- 
stitition, we are ready to offer all help and such 
privileges as may be acceptable to them and are 
consistent with the maintenance of our own 
principles." 

Bishop Kozlowski also dted in full the extended 
Declaration of our Bishops in 1886, beginning: 

"Whereas, in the year 1880, the Bishops of the Americaa 
Church, assembled in Council, moved by the appeals from 
Christians in foreign coimtries who were struggling to free 
themselves from the usurpations of the Bishop of Rome, set 
forth a declaration to the effect that, in virtue of the solidarity 
of the Catholic Episcopate, in which we have part, it was the 
right and duty of the Episcopates of aU National Churches 
holding the primitive Faith and Order, and of the several 
Bishops of the same, to protect in the holding of that Faith 
and the recovering of that Order those who have been wrong- 
fully deprived of both; and this without demanding a rigid 
imiformity, or the sacrifice of the national traditions of wor- 
ship and discipline, or of their rightful autonomy, . . . we. 



POLISH CATHOLIC MOVEMENT 277 

. . . , in Council assembled as Bishops of the Church of God, 
do solemnly declare . . . our earnest desire that the Saviour's 
prayer, * that they all may be one/ may, in its deepest and truest 
sense, be speedily fulfilled.'' Furthermore they afl&rmed that 
unity "can be restored only by the return of all Christian com- 
mxmities to the principles of unity exemplified by the undivided 
Catholic Church during the first ages of its existence; which 
principles we believe to be the substantial deposit of Christian 
Faith and Order committed by Christ and His Apostles to the 
Church \mto the end of the world, and therefore incapable of 
compromise or surrender. . . . As inherent parts of this sacred 
deposit, and therefore as essential to the restoration of unity, 
we accoimt" the Holy Scriptures as the revealed Word of God, 
the.Nicene Creed, the two Sacraments of Baptism and the 
Supper of the Lord, and the Historic Episcopate. [We quote * 
above in a condensed form the statements of the Quadrilateral.] 

Bishop Kozlowski cited also the action of the 
Lambeth Conferences of 1878 and 1888, which 
affirmed the same proposition for Christian unity: 

"First of all it is due to the andent Church of Holland, 
which in practice accepts its title of Old Catholic, . . . it Is to 
this Church that the Community termed Old Catholic in the 
German Empire owes, in the Providence of God, the Episcopal 
Succession. . . . We cannot consider that it is in schism as 
regards the Roman Church, because to do so would be to 
concede the lawfiilness of the imposition of new terms of Com- 
munion. . . . We regard it as a duty to promote friendly 
relations with the Old Catholics of Germany. . . , We see no 
reason why we should not admit their clergy and faithful laity to 
Holy Communion on the same conditions as our own com- 
municants, and we also acknowledge the readiness which they 
have shown to offer spiritual privileges to members of oiu: own 
Church. . . . 

"Moved by the desire for Christian unity, we, Anthony 
Stanislaus Kozlowski, Bishop of the Polish CathoUc Church 




278 A JOURNEY GODWARD 

in America, in response to your proposals, humbly and respect- 
fuUy approach you, Beloved in the Lord, submitting ourselves 
to your godly wisdom, and ask, according to the terms you have 
offered at Lambeth and Chicago, which we sincerely and heartily 
accept, to be admitted to your Christian fellowship and 
communion." 

Bishop Kozlowski gave the dates of his ordination 
and consecration and the names of his consecrators to 
the Episcopate. In respect to their Liturgy he said: 

''We fed that it is necessaiy, and in accord with the prin- 
ciples of your own Reformation, that the service books should 
be in a language understood by the people and freed from 
modem Roman errors. . . . Believing that our Lord Jesus 
Christ has established His Church to be the Guardian and 
Keeper of the Faith and the Expositor of Holy Scripture, we 
believe all that the Church has set forth in the Catholic Creeds 
and is witnessed by the consent of \mdivided Christendom." 

The Bishop reported that at that time there were 
under his care twenty-five churches, twenty-six priests, 
ten sisters, twenty-five schools, eighty thousand mem- 
bers, thirteen thousand school children, thirty-one 
buildings, and particularly the large one in Chicago. 

In April, 1902, a special meeting of the House of 
Bishops was held in Cincinnati. I do not find a 
report of this committee in the "Journal." It may 
have been made to the Bishops in Council. The 
Committee seems to have been discharged. Where- 
upon the Bishop of Vermont offered the following 
resolution: 

"Resolved, that in r^ly to a communication addressed to 
the House of Bishops by Bishop Kozlowski, the House would 



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Bishops at the Consbgration of the Rt. Rev. R. H. Weller, 

P.D,, Tp Bi: B^^S90P.Cc>APJVT^ QV FoNO ou Lac, 
. . . _ November 8, 1900 

1/ Tiie Rt: Rev: Ca^ti^ ' C&AfuKA (^ratton, S.T.D., 

». tka 1^. Aev. Isiuc LeaINiouiuoi^ I>.D., Bishop of 
Milwaukee. 

3. ITie Rl. Rev: ChaHles F. AkdeIrson, D.D., Bishop Coad- 
jutor of Chicago. 

'Ill* *»!»»•** » 

' 4 Hie Rt. Rev. Anthony KpZLOwssl, D.D., Polish Catholic 
Bishop. , 

J.S. The Rt. R^. C-.J^^ott VifiLiMf^ D.?^ Bishop of Mar- 
qHftle, •..^_, 

^(^. ThfrJUr iUv. R..H. W91ABII, >jD.Dm mi(4r Coftd jtttor of 
Fond du Lac. 

7.' ^e'kt. Rev. JoSErt Sf ARSHAi-D "FioiiiciS,' D.D., Bishop 
. .-(ff'IndiJmapoIlL* • • • • '* ^v 'w-: 

*& thfe JU.' it0Vi. Wnxttik B. sMcIiJil]|ei^» DJ>., D.C.L., 
. £K^^ of Quc«fl^ ; 

9. If^.Rt. R0V. Aitfi^^ruttLvWl^^aM^ .IXJQ4, Bishc^ Coad- 
jutor of Nebraska. . ,^ , . 

19. R^y. Father Jokn, KeygyBpK P y Clhapfaiff. ^ thr ^^fisian 
Bishqp. ,., .J .. , ., .. 

J I. Rev. I^'ather Sebastian, Chaplain to the Russian ^ishop. 

17. The Rt. Rev. Ty^oaoN, Russian Bishop pi Alaska, the 
Aleutian Islands. ... 



.■ I ■ » • 



♦ 



! i't T' '.u:.' .' !. :i' '•.♦*:-' i* 



>. ]' v'l I. '. .\/'t. IIK. Huu-^i . 



POLISH CATHOLIC MOVEMENT 279 

communicate to bim in reply, with the friendly greetings of 
the Bishops, that a Committee has been a|HX>inted, with the 
Bishop of Chicago as chairman, to consider the whole subject 
of intercommunion between the Polish Old Catholics and the 
Protestant Episcopal Church"; which was adopted. 

In a private letter, September 22, 1902, Bishop 
Anderson, Coadjutor of Chicago, suggested that it 
would be well for Bishop Kozlowski to lay before 
the Committee of the Hoiise of Bishops a general 
statement to the effect that the theological position 
of the Polish Old Catholics in America was practi- 
cally the same as that of the Old Catholics in Europe, 
and added: ''For Bishop Kozlowski I have a con- 
stantly increasing admiration. He is proving him- 
self to be a hero." 

It may be well here to give some extracts made 
in consequence of the above suggestion, from Bishop 
Kozlowski's communications: 

"To THE Right Reverend the CoiocrrrEE of the 
House of Bishops (Dk. McLaken, CHAnuiAN): 

''Right Revekend Bxethsen: 

"My earnest desire is to be in xinion with all the Catholic 
Church, that we may fulfil Christ's prayer and build up His 
Kingdom. 

''As the same spirit seemed to animate the Right Reverend 
Bishops of the American Episcopal Church, I applied to the 
House of Bishops at San Frandsco and at Cincinnati for inter- 
conmiimion. This interconmiunion would be gladly accepted 
by the priests and religious imder my jurisdiction, and would 
strengthen the faith of many who have lost their faith, while 
rejecting the papal yoke, and would show that I am not the 
only Catholic Bishop independent of Rome, but that the laige 




28o A JOURNEY GODWARD 

body of Bishops of the Episcopal Church are likewise ii 
pendent, and are true Catholic Bishops. 

"I only wish to be the helper, assistant, and servant of the 
Bishops of Jesus Christ, and would confine my jurisdiction to 
people of the Polish and other kindred nationalities of the 
Slavonic races, among whom the Anglican Church has never 
attempted any evangelistic work. I would never encroach on 
any rights or jurisdiction of any Bishop over work among the 
English or any other kindred people, and would try to bring 
my people into even closer relationship with the Episcopal 
Church. It is my desire to be in communion with this Church, 
in which I recognize the validity of its holy Orders and the 
right administration of the sacraments. I appeal again, that 
interconmiunion with me may be established by your Right 
Reverend body. If this application is informal, I am willing 
to conform myself to every suggestion of your conmiittee and 
to state my theological position. Our services have been 
translated into the Polish language. I hold the faith of the 
imdlvided Catholic Church as expressed in the Catholic Creeds 
and propounded by the Catholic Coimdls which have been 
recognized as ecumenical by both the East and the West 
alike. 

''I believe the canonical books of the Old and New Testa- 
ment to be the Word of God, and that, rightly understood, 
they contain all things necessary to salvation. 

''I believe that the grace of God is necessary for salvation; 
that our justification is only through Jesus Christ, and that 
the visible Church is a congregation of faithful believers, where 
the Word of God is preached and the Sacraments duly admin- 
istered. 

''I believe that the Roman Chiuxrh has erred in propounding 
the supremacy and infallibility of the Pope. I believe in the 
intermediate state of purification after this life, but that the 
Roman Chiurch has erred in her doctrine of Putgatory and 
indulgences, as also in the adoration of images and relics. 

" The Polish race is very nimierous. Multitudes of them are 
leaving their ^th, and unless something is done they will, 



POLISH CATHOLIC MOVEMENT 281 

revolting from Romanism, go into infidelity. I would succor 
them, and for this end I desire intercommunion with the 
Episcopal Church. The cause of God moves me to ask this. 
Will you do as I ask? Then help me now. If anything needs 
to be explained, I will do it. If any condition is required from 
me I am ready to fulfil it. My confidence in God and in the 
power of His Gospel is unlimited. 
With great respect, I am 

Yours in the Catholic Faith, 

Anthony Kozlowski." 

A similar statement on behalf of the clergy and 
laity under Bishop Kozlowski, and signed by a com- 
mittee of five from their number, was also issued. 
It was printed in full in "The Living Church" of 
September 27, 1902. 

The Memorial had naturally created some inter- 
est, and on the part of a few some alarm. The orig- 
inal proposals of the Quadrilateral had primarily 
in mind a method by which the outlying sectarian 
bodies could be united or brought into conmiunion 
with ourselves. They had not responded to it. Some 
had ofi&dally rejected it. They did not believe in 
or want an historical Episcopate; historical, that is, 
which came down from the Apostles. Now we were 
confronted with the fact that a large and respectable 
body of Christians who had an apostolically derived 
Episcopate accepted our terms. The House of 
Bishops was then in this dilenmia: To reject the 
Memorial was, in fact, to repudiate the Quadrilat- 
eral. To accept it would not help the hoped-for 
Protestantizing of the Church. They treated the 
Bishop with scant courtesy. He had come a long 




282 A JOURNEY GODWARD 

journey to San Francisco to present his first Memo- 
rial. The Bishops did not even ask him, as they were 
wont to do in other cases, to be presented to them and 
state his case. So they again put the matter off, 
referring it to another meeting. 

About this time some antagonistic feeling was 
expressed because the Old Catholic Bishops in Europe 
had proceeded to consecrate a Bishop for America 
without informing those of our Bishops who were 
present at the Bonn Conference. This feeling found 
expression in rather strong language by a high church 
Bishop. But it was subsequently explained that the 
Old Catholics in Europe had no intention of passing a 
slight upon the American Episcopate. The facts were 
that Bishop Kozlowski, having been elected by the 
Poles in America to the Episcopate, arrived in Europe 
after the Bonn Conference was over, and then, present- 
ing his credentials, was consecrated. The Old Catholics 
in Europe had no knowledge of his election xmtil the 
Conference had adjourned and the American Bishops 
had departed. This satisfactorily e3q)lained the matter. 

In April, 1902, at the special meeting of the House 
of Bishops, held at Cincinnati, the Bishop of Albany 
had offered the following resolution: 

"Resolved, that the Bishop of New York and any other of 
the Bishops of this Church who may attend the Synod of the 
Old Catholics at Bonn in August next, be requested to com- 
municate to the Synod the warm and brotherly greetings of 
the Bishops of this Church"; which was adopted. 

A question having arisen about the mode of admin- 
istering the Blessed Sacrament, Bishop Kozlowski's 



POLISH CATHOLIC MOVEMENT 283 

chaplain wrote to me that (U present the ordinary 
mode was by concomitance, which practice they held 
in common with the Eastern commimions. But it 
had begun to be given in a manner like our own. 

"On St. John's Day it is a custom amongst Slavic peoples 
to administer a Chalice containing wine. In these churches, 
which are under the Roman obedience, the wine is unconse- 
crated. They are thus deprived of the privilege which they 
think they possess of receiving in both kinds. They use the 
phraseology, however, that applies to a conmiunion in two 
kinds, and speak of the Cup as conve3dng the grace of gladness. 
In the Polish Old Catholic Churches the Cup was of conse- 
crated, not merely blessed, wine." 

This custom Bishop Kozlowski was willing to make 
general. 

Commenting on Bishop Kozlowski's proposal, 
the Rev. Dr. W. R. Huntington, of well esteemed 
memory, publicly stated that "the present advance 
is sincere, and I do not see how the Church can do 
other than meet it cordially. I can say that there is 
no constitutional difficidty in the way of recognition 
of this Polish movement." Bishop Potter said 
before the Church Club in New York: "Bishop Koz- 
lowski's consecration is unimpeachable. The move- 
ment of which he is the head, the Old Catholic 
Movement, is one of great interest and importance. 
I think it would be a wise move for this Church to 
recognize Bishop Kozlowski. I have a great hope in 
our relation to the Old Catholic Movement. It is 
of wider importance than any other which has so far 
appeared on the horizon." 




284 A JOURNEY GODWARD 

In October, 1902, a special meeting of the House 
was held at Philadelphia, when the following reso- 
lution was adopted: 

''Whereas, The Right Reverend Anthony Kozlowski, a 
Polish Catholic Bishop, consecrated by the Old Catholic 
Bishops of Europe and presiding over congregations of his own 
nationality in this country, has accepted the terms of the 
Chicago-Lambeth proposals for unity, and has further assured 
us of his repudiation of Roman errors, and has applied to us 
on these terms for recognition and intercommunion: there- 
fore, 

''Resolved, That the Bishops, not assuming to recognize 
the organization of the Church of which he is Bishop, extend 
to him their Christian salutations and assurances of affection- 
ate sympathy and interest in his work. 

"Resolved, That a Committee of five Bishops be appointed 
to consider and propose the terms of interconmiimion and juris- 
diction and report to the next meeting of the House of Bishops. 

The members of this Committee were the Bishop 
of Albany, the Bishop of Chicago, the Bishqp of 
Western New York, the Bishop of Maryland, and 
the Bishop of Central Pennsylvania. 

It will be seen that the Memorial of Bishop Koz- 
lowski was thus postponed again, though in cour- 
teous terms. It will recall to some the way Bishop 
Seabury was treated by the English Bishops. Bishop 
Seabury's cause was postponed again and again 
imtil he was made heartsick. But then, he had not 
appeared before the English Bishops, as Kozlowski 
had done, in response to their own invitation. The 
charitable disposition of the American Church had 
been heralded far and wide. She did not ask a rigid 



POLISH CATHOLIC MOVEMENT 285 

imiformity with herself, but only the acceptance of 
four great leading and, as she claimed, essential 
principles. Fully, loyally, humbly, and asking for 
further counsel. Bishop Kozlowski had accepted 
them. It is a sad, sad story to see how this accept- 
ance was received. There were those, like the late 
Bishop of Chicago, in whose diocese Bishop Kozlow- 
ski's personal work was situated, who did not 
sympathize with any persons leaving the Roman 
Communion. There were others who thought the 
Old Catholics shoidd conform in all matters of wor- 
ship to our own communion. Neither of these positions 
agrees with the proposals made in the Quadrilateral. 
We append below the Constitution of the Polish Old 
Catholic Body; its theological acumen and Catholic 
spirit should be acceptable to all Anglican conserva- 
tive churchmen. * 

But alas! This great, noble-hearted, hmnble- 
minded, self-sacrificing Bishop at last broke down 
imder the acciunidative weight of finar'ial bur- 
dens, Roman malignities, and Episcopal neglect. 
May his soul rest in peace and advancing felicity I 
The work of intercommunion with the Old Catholics 
in America has been frustrated. It can only be 
taken up by renewed, loving advances on our side. 

■ 

CONSTITUTION OF THE OLD CATHOLIC CHURCH IN 
THE UNITED STATES OF AMERICA 

Whereas, A great number of people are coming to America 
who are members of the Old Catholic Church abroad, and 
whereas there are many in this country who are unable to 




286 A JOURNEY GODWARD 

comply with the unlawful teims of communion enforced by the 
Latin Bishops, therefore it has become necessary for the Old 
Catholics to establish in this coimtry hierarchical jurisdiction 
over those priests who followed their people hither, and over 
the other clergy who are unable to abide under the jiuisdic- 
tion of the Latin Bishops in America, and who applied to the 
Old Catholic Bishops for episcopal supervision. 

Articxe I 

FAITH 

The Old Catholic Church accepts the Apostles', Nicene, 
and Athanasian Creeds and the doctrinal decisions of the un- 
disputed Ecumenical Councils, and whatever was the faith of 
the imdivided Church; the Old Catholic Church accepts the 
twenty-two (22) books of the Old, and twenty-seven (27) of 
the New Testament as the Word of God, and the other books 
(known as the Apocrypha), as declared by St. Jerome and 
St. Athanasius, the Church doth read for example of life and 
instruction of manners. 

Article n 

MINISTRY 

The Old Catholics hold it to be necessary to preserve the 
three orders of the Apostolic Ministry, namely, Bishops, 
Priests, and I)eacons, and consider it advisable to preserve 
minor orders in which the laity aid the practical work of the 
Church. 

Article ni 

MEANS OF GRACE 

The Old Catholics retain and hold the Seven Ecumenical 
Mysteries instituted mediately and immediately by Jesus 
Christ for the salvation of men, and among them recognize 
Baptism and the Holy Eucharist as having pre-eminent dignity 
from the fact that they were immediately instituted by our 
Lord and that they are necessary to the salvation of all men 
where they may be had. 



POLISH CATHOLIC MOVEMENT 287 

Akticle IV 

BAPTISM 

The Sacraments are by the Holy Ghost effectual signs of 
Grace. Baptism is a sign of Regeneration or New Birth. By 
it as by an instrument they that receive it rightly are grafted 
into the Church, receive remission of sins, are adopted as the 
Sons of God, and are made members of Christ, Children of 
God, and Inheritors of the Kingdom of Heaven. 

The conditions of rightful reception by adults are faith and 
repentance. 

Infants, according to our Lord's command, to suffer them 

to be brought to Him, are regarded as proper subjects of 

Baptism. 

Article V 

THE HOLY EUCHASIST 

The Holy Eucharist is the chief Gospel Rite whereby the 
Church worships God, and maintains her conmiunion with 
Him. As a transaction within the spiritual body of Christ, 
it is governed by its own spiritual law. It is at once a Sacrifice 
and a Holy Conmiunion or Feast upon it. It is the unbloody 
Sacrifice of the Gospel, and sets forth and pleads Christ's 
death imtil He comes. It is a Sacrament by which, in virtue 
of the Priest's consecration of the elements, the thing signified 
is. the Body and Blood of Christ, which are thereby really 
present under the forms of bread and wine. Those who receive 
devoutly and with faith are alone partakers of Christ. The 
wicked and unfaithful receive to their harm. 

Article VI 

JUSTTFICATION 

No man can be accounted just before God apart from Christ. 
The remote cause of our justification is the free Grace of God 
through the redemption that is in Christ Jesus; the proximate 
and instrumental cause is the washing of Regeneration in 
Baptism, whereby we receive remission of sins and have put 
on Christ; the subjective and receptive cause is faith. This 




288 A JOURNEY GODWARD 

faith is the joint action of man's whole intellectual and mond 
nature, believing, trusting, loving, self-surrendering of itself 
to God. It can only be ideally and not practically separated 
from good works. It is faith working by love. 

Akticle VU 

UTUEGIES 

The Old Catholics deem it imwise for the present to alter 
or interfere with the national uses and rites of those Chris- 
tians who came into conmiunion with them, and desire to be 
under their hierarchical jurisdiction. 

Akhcie VIII 

CHANGES OF UTUEGIES 

The Ecclesiastical Authority reserves to itself the right to 
modify these uses and rites in any point which they may con- 
sider contrary to soimd doctrine, and to supervise and give 
their imprimatur to any translations which may seem neces- 
sary that the people who so desire may worship in the vernacu- 
lar. Such uses, rites. Liturgies, and translation of Liturgies 
become lawful only when licensed by the Ecclesiastical 

Authority. 

Article IX 

MISSION 

The object of the Old Catholic Hierarchy in this country is 

to supply the needs of those persons who do not understand 

the English language and who cannot intelligently and devoutly 

take part in services conducted in that language. The Old 

Catholics desire to work in harmony with those Christians 

holding the same faith and having the same Apostolic orders 

as themselves. 

Article X 

SYNOD 

The Bishops of the Old Catholic Church in America owe 
their obedience to the Old Catholic Synod of Europe, from 
which they have received episcopal orders. 



POLISH CATHOLIC MOVEMENT 289 

Article XI 

UNITY 

The Old Catholic Church desires union with the American 
Church, and to this end they have accepted the Quadrilateral 
decrees put forth by the American Church as being necessary 
for intercommimion with that body. The Old Catholic Bishops 
do not desire to exercise an independent jurisdiction, but they 
desire to exercise the same jiuisdiction over their people as is 
exercised by the Anglican Bishops as members of the American 
Episcopate. They desire to exercise the same rights and dis- 
cipline without interference or reversal of their disciplinary 
decisions as is exerdsed by the members of the American 
Episcopate, and they bind themselves not to interfere with or 
reverse the disciplinary decisions of the American Episcopate. 

Article XII 

CANDIDATES FOR EPISCOPATE 

Candidates for the Episcopate elected in America must 
have their election confirmed by the Old Catholic Synod in 
Europe, and no one is to be consecrated Bishop without at 
least three Consecrators in Episcopal Orders of imdoubted 
Apostolic Succession. 

Article Xm 

TRIAL 07 A BISHOP 

A Bishop in the Old Catholic Church in America is now 
liable for any o£Fence concerning his doctrine or morals before a 
court composed of his ecclesiastical peers convened by the Old 
Catholic Synod of Europe, or acting for and representing 
them. 

Article XEV 

canon law 

The Old Catholic Church in America accepts as binding 
upon them the Canons of the Old Catholic Synod of Europe, 
alterations being made to meet local circumstances. 




29© A JOURNEY GODWARD 

PROVISO IN CASE OF UNITY WITB AMERICAN CHURCH 

Tlie Old Catholic Church in America reserves to itself the 
right, however, in case it b accepted by the American Church, 
to render to the House of Bishops that obedience and allegiance 
which is now vested in the Old Catholic Synod of Europe, 
provided, however, that the American Church extends to the 
Old Catholic Church in this country and to its Bishops the 
same representation which they now enjoy in the Old Catholic 
Synod of Europe. 

[Articles XV. to XX.. cover "Trial of a Priest" and other 
matters of detail, and for lack of space are omitted.] 

Article XXI 

AMERICAN SYNOD 

The Old Catholic Churches in this country are to be governed 
by a Synod in which the Senior Bishop is to be President ex 
officio. The Bishop or Bishops present shall vote as a separate 
order. The clergy in good standing are entitled to a seat and 
vote. The laity are to be represented by one representative for 
every five hundred adults. The Bishops and deigy alone have 
a right to vote in matters of doctrine and worship. The laity 
have a right to vote with the Bishops and clergy in all affairs 
that concern the temporal welfare of the Church. All votes 
to be counted by orders and a majority of each order is required 
to affirm a measure. 

Article XXn 

ACCEPTANCE OF CONSTITUTION 

All congregations coming under the jurisdiction of the Old 
Catholic hierarchy in America must accept and sign through 
their representative. 



CHAPTER XV 

FINAL WORDS 

"LUtle children, lave one another^* 

THE following is partly taken from the Bishop's 
Address to the Diocesan Council of 1909. It 
gives a summary of some points in his teaching. 
That teaching is more fully brought out in his work 
entitled "A Catholic Atlas." 

Dear Brethren: We have been going in and out 
among you, dear brethren, preaching the Gospel of 
the Kingdom for the last twenty years. The dis- . 
coveries of science in biblical learning have presented 
new problems respecting God and Revelation. The 
old Protestant theologies have ceased to satisfy their 
logical supporters. The systems based on the the- 
ory of the "Bible, and the Bible only" are disin- 
tegrated. The dead hand and mind of Calvin no 
longer rule the religious system he founded. Polit- 
ically strong, yet theologically by its additions in- 
jured, Rome has sufifered loss of influence. The 
religious future is thus seen not to lie with the Latin 
race and Latin thought, but with the broader spirit 
of the Teutonic races. It is a liberal Catholicity, 
not Protestantism nor Papalism, that offers the best 
solvent and satisfaction to modem thought. 

As a loving legacy to you, let me sum up some of 




292 A JOURNEY GODWARD 

the philosophical and theological truths which God, 
revealing them to me by His Spiriti has enabled me 
to teach you during my Episcopate. 

Beginning with the greatest and fundamental 
truths of our reUgion, allow me to state one of the 
many arguments which relate to the being of 
God. 

First: The theories of great philosophers from 
ancient to modem times have busied themselves 
with the problem of himian knowledge. The prob- 
lem is: "How do we know what we think we know?" 
In modem times Descartes, and Locke, and Berke- 
ley, and Hume, and Kant, and Reid, and Hamilton, 
and Mansell, and Herbert Spencer, and Hegd have 
succeeded one another. They have all based their 
arguments upon an analysis of the human mind. 
Some have treated of its action as the action of 
separate faculties. Others have believed that the 
action of beUef was that of the whole mental nature. 
Each of these has pointed out the mistakes of his 
predecessor, but they have either advanced accepted 
arguments for the Being of God or, like Spencer and 
Huxley, have come to the agnostic position that God 
was the imknowable. 

Now the f imdamental error in all these philosophers 
is, that they do not understand the triple nature of 
man. He is, as Holy Scripture tells us, a triple unit, 
consisting of body, soul, and spirit. The distinction 
between soul and spirit is, that the spiritual natiure of 
man is that which brings him into a relation with 
and cognition of God. This is seen by the action of 



FINAL WORDS 293 

man's nature. He is not bom with innate ideas, 
but the way his nature works shows it to be in con- 
nection with a nature other than his own. 

He finds himself to have a memory, the trust- 
worthiness of which does not come by experiment, 
but with which he is bom. He must tmst his mem- 
ory. He finds his reasoning faculty obliged to act 
on a law of causation, which he does not begin by 
demonstrating, but is obliged to assume. His mind 
thus acts automatically, just as his heart and stom- 
ach do. He believes in "universal law," from which 
premise he argues, but the existence of which his 
Reasoning faculty alone cannot prove. He thus has 
a knowledge that his reasoning faculty cannot demon- 
strate. He begins by knowing more than his reason 
can prove. While his senses instruct him and his 
reasoning faculty leads him to an acceptance of ideas 
which are probably tme, all that his reasoning fac- 
ulty can do for him is to help him arrive at probability. 
But the action of the spiritual nature is different. 
It does not reason, it knows. It knows, for instance, 
that there is a real, external world. And it trusts its 
memory, and assumes the universality of law, and the 
law of causation, and knows because it is in imion 
with the Eternal Thought and Wisdom, in Whom we 
live and move and have our being. This Eternal 
Mind, with which we are in commimication, is the 
Divine Intelligence and Will that moves the imiverse. 
Reason may or may not tell us that probably there 
is a God, but the spiritual nature of man knows Him. 
In this knowledge there is a revelation of the dis- 




294 A JOURNEY GODWARD 

tinction between right and wrong, and the duly of 
man to love and worship Him. 

Let me speak a few words about the doctrine of 
the Holy Trinity. There is one God, and in God 
there are three Persons. The Church has ever seen 
in this a reasonable belief and realized the beauti- 
ful life of God. The doctrine was revealed to us by 
God Himself. In the beginning of every dispensa- 
tion we find God making a new revelation of His 
Nature, and by a new name. He is to Israel the 
great "I AM." He is to Christians "Father, Son, 
and Holy Ghost." For the effective preservation of 
this truth our Lord connected it with the initial 
Sacrament of Baptism. It lies thus at the basis of 
the Christian life and revelation. 

It is, as we have said, a most reasonable belief. 
We are enabled in a way to grasp it by realizing 
that there are necessarily in the Divine Nature these 
eternal activities, namely that God is, God knows, 
and God loves. These actions are eternal and are 
related one to another. First, God is. As the Source 
within the Divine Life He is called Father. In 
other words, He is "piure activity." Secondly, He 
is an intelligent or a knowing energy. This knowl- 
edge is wisdom itself. It is begotten of the Source, 
It is therefore called the Son. Again, God is love and 
love is God. This act of loving proceeds from the 
Father, and through the Son returns to its Source. 
It is known as the Holy Spirit. 

Now these three internal actions within the Divine 
Life are self-conscious activities. They know them- 



FINAL WORDS 295 

selves to be. And as self-conscious activities they 
are personal. Self-consciousness is equivalent to 
personality. Thus there are not three separate in- 
dividual Gods, but in the one God there are three 
self-conscious Personalities. They know themselves 
to be, and so are Persons. They also know each 
other, and live in a beautiful and reciprocal love. 
Moreover, these activities are eternal ones. The 
Son is ever being begotten. The Holy Ghost is 
ever proceeding. God thus lives in this beauti- 
fid, glorious, all-satisfying jubilation of Being. To 
think of Him as possessed of but one personality 
is irrational, for it condemns Him to an eternal 
solitude in which He would dwell without com- 
panionship or a perfect return of His love. The 
Catholic doctrine of the glorious nature and the 
blessedness of God in Himself fills the Christian's 
sold with a marvellous sense of satisfaction, happi- 
ness, and delight. 

Another truth we have endeavored to implant in 
you is the doctrine of the Incarnation. 

You know how formerly it was thought that, 
man having sinned and needing to be reconciled to 
God, God took upon Himself the nature of Man in 
order that in it He might suffer, and so by suffering 
make a reparation to God for man's sin. Now 
the Incarnation of God is an act by which God, tak- 
ing upon Himself human nature, which is the con- 
summation of created things, united creation in a 
new way to Himself. Creation was already imited 
to God by God's indwelling power, but the Incama- 




296 A JOURNEY GODWARD 

tion was a new and different mode of union. It was 
not something done which was to be laid aside. God 
joined human nature to Himself indissolubly. He 
will wear that nature for all eternity. It is the 
greatest, grandest work of God. It is the comple- 
tion of creation. For it is a passing on of creation to 
a new stage of development We believe that this 
greatest, grandest, noblest, most wonderful, all- 
glorious work of God was from the very beginning 
in the Divine Thought. God always intended to 
become Incarnate. To make the Incarnation an 
afterthought of His, or occasioned by man's sin, is 
to make this magnificent, glorious, grandest work of 
God dependent upon the sin of His creature. 

We hold, therefore, that the Incarnation was eter- 
nally purposed and that the sin of the creature did 
not baffle the work of the Creator. It may have been 
necessary for the manifestation of His love to come 
and die for us on the Cross, but it was ever His in- 
tent to consiunmate creation by an Incarnation, 
which would lead eventually in another state to a 
kingdom or a sphere where all sin would be abolished 
and pain and sorrow should be no more. 

Again, we would have you understand that there 
are three ways in which man is, or may be, united 
to God. These are known as the ways of power, 
of grace, and of glory. 

All creation is imited to God by way of His power. 
In Him we all live and move and have our being. 
God is immanent in nature. He is creation's secret 
force. From the least to the greatest, all things 



FINAL WORDS 297 

are upheld by Him. Let but His power be with- 
drawn and we sink into nothingness. 

There is another union with God, and that is by 
union with the humanity of Christ. This is called 
union through ordained agencies, a imion by grace. 
It is this which lies at the basis of the difference 
between immortality and eternal life. Consider 
this. Philosophy may dispute whether there is a 
future life or no, but whoever believes in God must 
believe in a future life, for God is eternal. Whether 
we are to share in that future life of God or no, and 
in what way, depends upon the conditions He has 
made for our attaining it. Now immortality only 
implies a duration of existence. As the act of anni- 
hilation would be as great an act of Divine Power 
as creation, man cannot annihilate himself. En- 
dowed with the gift of immortality, he must in some 
form live on, as long as the will of God so ordains. 
But the gift of eternal life is essentially different 
from an extension or prolongation of existence. It 
implies a different union with God than by way of 
His power. It is a imion with God through union 
with the God-Man, Christ. This is the second way 
in which man may be united with God. First, by 
way of power, and next in Christ, by way of grace. 
This union with Christ by grace is begun here through 
the Sacraments, which commimicate grace, and by 
a purification in the expectant state, which fits us for 
the third mode of imion with God. 

The third way of union with God is by way of 
glory. It is based on the union of the himian nature 




298 A JOURNEY GODWARD 

of Christ with the divine nature. If we are united 
to Christ and perfected in Him, we shall finally in 
Him attain the sight of God, or the Beatific Vision. 
In this lies the gift of Eternal Life. It is by this 
union with God that we shall be forever maintained 
in a sinless condition. If we had immortality only, 
and were put in a place called heaven, we should 
have no security but that, like the angels, through 
some pride or self-love or disobedience we should 
forfeit our condition and fall away as they did. 

The problem how we can be maintained in a sin-- 
less, and so secure position, is solved by the fact that 
we shall be united to God in Christ in a new way. 
While our personality will be preserved, in this union 
with God in glory, we shall be upheld in sinlessness, 
and so preserved in eternal bliss. For God, it must 
be observed, cannot make man happy without mak- 
ing him holy, and man's holiness is secured by this 
completed union with the hiunanity of Christ. As 
Christ's humanity enjoyed the Beatific Vision, so 
we at last may attain it in Him. This is eternal life. 
It is this offer of eternal life that makes our state of 
probation here so awful, so tremendous, so far- 
reaching. We may attain the end of "eternal life," 
or we may miss it. God is most merciful, but He has 
set forth His mercy by Calvary. If we desire His 
mercy we must be united to Christ crucified. He 
unites us to Himself by sacraments received by 
faith. We cannot look to His mercy when we reject 
it as offered to us now. We cannot reject a thing 
and at the judgment claim and have it. Only in 



FINAL WORDS 299 

and through Christ can we attain to that new condi- 
tion with God in glory which is offered to \is in Christ 
crucified and risen. 

Ah, sadly, very sadly, must we think of those who 
will miss this proffered end. God's goodness, we 
know, will finally triumph and a creation will be 
ushered in where all sin, wickedness, and rebellion 
will cease. Goodness will eventually triumph. 
Those who do not attain, by grace received, their 
end, remaining immortal, will remain in the outer 
darkness. They cannot destroy themselves on the 
one hand, and on the other hand they cannot repent. 
The day of- grace is over, and without grace a man 
can no niore repent than an animal can breathe in 
an exhausted receiver. 

If, as some have vainly said, whenever a man re- 
pents God is bound to forgive him, we should then 
simply be saying that man would conquer God and 
not God conquer man. God is only bound to forgive 
in the time and on the conditions He has given. 

Very awful and very real is this offer to us, then, 
of eternal life. Christina Rossetti's words resoimd 
with a sad emphasis and true: 

''Self-slain soul, in vain thy sighing; 
Self-slain, who shall make thee whole? 
Vain clamor of thy crying, 
ToU, bell, toUI 

"Man's harvest is past; his summer is ended, 
Hope and fear are finished at last. 
Day hath descended, night hath ascended, 
Man's harvest is pastl" 




300 A JOURNEY GODWARD 

It has also been ours to declare the great truth, 
that only in Christ are we saved and in Him attain 
eternal life. 

Our teaching has been that of St. John, that God 
hath given to us Eternal life, and this life is in His 
Son. 

Christ and His religion meet, as no other religion 
does, the fourfold needs of man. Man needs, for his 
guidance and salvation, certainty. This God gave 
us in the revelation made in and through Christ. 
If, as we have said, there is no God, then the cosmos 
is an unintelligent nightmare. If there is a Divine 
Being, unless He has made a revelation of Himself, 
the whole is an immorality. The revelation which 
God has made for Himself is imiversal and gradually 
progressive. It has been made by the philosophers, 
poets, and sages throughout the world, who have 
received different degrees of illumination. It has 
especially been revealed through the Hebrew proph* 
ets in a way which made the Hebrew nation the 
religious lighthouse of the world. At last it was 
culminated in Christ, as the complete and final rev- 
elation of God to man. 

But man needed not only to be instructed con- 
cerning God and his destiny. If this were all he 
needed God might have done it through the minis- 
tration of angels. What man needed was a living 
example. Truth must be embodied in order to be 
effective, and Christ is the ideal pattern man. He 
is the living example for man to follow. But he 
finds himself sin-stricken and weak. His sinfulness 



FINAL WORDS 301 

needs that the broken relation between himself and 
God shall be restored by a reconciliation. If it 
were, therefore, only an example man needed, God 
might have taken a nature like ours, by creating a 
man from the dust, as He did in the case of the first 
Adam. In that case he would have been one like 
us, but not one of us, and so could not make a recon- 
ciliation for us. But by taking upon Himself our 
nature, from one of our race, He identifies Himself 
with us, and He is able to make an offering for us to 
God which is acceptable. It is an offering which, 
in consequence of His Divine Nature, is one of infi- 
nite value. The dignity of His Divine Person gives 
this value to His acts. It is thus sufficient for all 
mankind and for the sins of the whole world. 

Yet, if reconciliation completed Christ's work, 
why should He not have laid aside His humanity 
after He had made it? Because man not only 
needed to be reconciled, but to be restored, elevated, 
re-created. Therefore after the Atonement has been 
made, Christ's precious side is opened and the Water 
and the Blood flow forth. It was to teach us that 
as Eve was taken out of the side of Adam, so the 
Church, the Bride of Christ, was to be taken out of 
His humanity. In union with Christ, thus man is 
reconciled now and elevated finally to the imion of 
God in glory. 

He provided for all mankind. In His wonderful 
love He descended into Hades and preached to the 
spirits who were detained. The faithful had been 
looking forward to Christ's coming. John the Bap- 




302 A JOXJRNEY GODWARD 

tist had probably announced it Our Lord communi- 
cated Himself by His Word to those who were wait- 
ing and willing to receive Him, and they became the 
spirits of the just, or justified men, made perfect 
And so, we may hope, as He provided for all those 
who lived before His advent, He provides for all 
the heathen who walk by the revelation made in 
conscience or through broken tradition of Himself. As 
they one by one pass before the Blessed Master, may 
He not conmiunicate to them, if they are ready for it, 
all the sacramental means of grace He gives us, and 
so they, too, be thus saved in Christ and advanced 
to their own degree of happiness? Christ is thus 
the Living Way and the Door, through which we pass, 
through participation of His nature, into the eternal 
life of glory. There all evil and sin and pain will 
cease. The scientific view of the material system, 
that its suns and worlds are ever falling back into a 
chaotic state to be renewed, is not progress, but only 
change. Christianity alone offers an end worthy 
of God, by a imion with Him in the Licamate Lord, 
for Jesus Christ is true Progress. 

Another great and grand Gospel truth is that 
Christ has established His Gospel in an organiza- 
tion called the Church, and abides in it Here let 
me first state how Christ rose from the dead. By 
His own act He separated His Soul from His Body. 
He said of His life: '^No man taketh it away from 
Me, I lay it down of Myself." Uttering a loud cry. 
His soul went forth, as we have seen, to the place 
of departed spirits. His Body is placed in the sep- 



FINAL WORDS 303 

ulchre. The fact that is often overlooked is that 
neither His Soul nor His Body was separated from 
His Divine Nature. To use an old illustration, 
His Soul and Body were like the sword in its sheath, 
which the soldier wears at his side. His death sep- 
arated the two, just as a soldier might draw his sword 
from its scabbard. But as neither sword nor sheath 
is separated from the soldier's person, so neither the 
Soul nor the Body of Christ was separated from his 
Divine Nature. His Body, therefore, being con- 
nected with its living, sustaining principle, was a 
living thing. It could not see corruption. When 
our Lord's Soul became imited to His Body, the 
Resurrection took place. And Christ arose through 
His grave clothes and through the stone of His sep- 
ulchre and passed into a new condition of life. He 
does not come back as Lazarus did. He passes 
through death. He does not appear to His enemies, 
for His work with them has been done. But He 
begins to be in this new sphere of life, in which He 
establishes His disciples, what God is to the old stage 
of creation. As God is immanent in Nature, so the 
God-man is immanent in this new sphere of life, which 
He begins by His Resurrection. He passes through 
death into a new life, in which He associates His 
disciples. 

Another truth it is necessary for us to grasp is 
this: that the work our Lord did during his Public 
life, so far as forming His Church was concerned, 
was only a preparatory and unfinished one. During 
that period He associated the Twelve with Himself, 




304 A JOURNEY GODWARD 

and in different degrees of authority commissioned 
them. 

During the three yeais of His prc^hetical min* 
istry He bade them go and preach, and gave them 
authority to bind and loose, or dedde respecting doc- 
trine and discipline. During His priestly life, or 
when He was especially exercising His priestly office, 
He associated the Apostles with Himself, bidding 
them ''do this," or make this memorial of Him- 
self, as His representative priests. Then, in His 
risen state, having triumphed as King over death and 
hell, He commissioned the Apostles and made them 
sharers in His Kingship. They were to baptize all 
nations, and make them subject to the great King, 
and have power of pardon to restore them if they 
fell away. But not till the day of Pentecost were 
the Apostles consecrated. Then Christ sent the 
Holy Ghost from Himself into them and the whole 
body of the Church, and made the Apostles "able** 
ministers of the word. They were then, by the in- 
dwelling of the Holy Ghost, enabled to do all those 
things effectively, to which He had conmiissioned 
them. Thus Christ established the priesthood of 
His Church, and by the indwelling of the Holy Ghost 
He made it a living organism. 

It is thus not a hiunan society, or a society merely 
having a divine founder, or a mere organization, 
but like the material universe, an organism. It is 
a new spiritual world risen out of the old material 
one. It is filled with life, and has the power of com- 
municating life, because the Holy Ghost dwells in 



FINAL WORDS 305 

it. Moreover, the Holy Spirit does not come to take 
the place of an absent Lord, but to make Christ, who 
dwells in the Church, an ever present source of life 
and blessing. Christ is the Church's Head, and the 
Holy Ghost is its heart. It needs no other Head, 
and as the Church Militant on earth is only a por- 
tion of the Church, it cannot have one. It is this 
glorious conception of what the Catholic Church is 
that you have entered into and enjoy. 

Christ revealed through St. John the character- 
istics of the warship of the Church. It was to be in 
two kinds: by word and act. As in the old Jewish 
Dispensation there were the Synagogue and the 
Temple services, so it was to be in the Catholic 
Church. 

In the recitation of the Divine Office in the Prayer 
Book we have a continuance of the worship by word. 
In the Holy Eucharistic Sacrifice on the altar we 
have a continuation, in a higher degree, of worship 
by sacrifice. In respect of the latter, a superficial 
objection has been raised that Christ on the Cross 
did away with all sacrifice. The Church has not 
so understood her Master, and has ever regarded the 
Holy Euchariist as a sacrifice, and also as a com- 
munion. We can the better understand this doc- 
trine of Christian sacrifice by a remembrance of the 
Jewish Day of Atonement. On the Day of Atone- 
ment all the Jewish daily sacrifices cease. God deals 
with us as a race and as nations. At the Day of 
Atonement the Jewish nation, as a nation, was rec- 
onciled to God. It had to be done yearly. When it 




3o6 A JOURNEY GODWARD 

was done the power to offer the daily sacrifice was 
restored. So, on Calvary, Christ offered a sacrifice 
for the whole race, of humanity as a whole, and did 
away with the barrier which hindered the free love of 
God to His creature. This being done, Christ en- 
gifted His Church with the power to offer a contin- 
uous memorial of that sacrifice. Thus the Holy 
Eucharist is the Church's great act of worship, wherein 
she sets forth and pleads before the Eternal Father 
the death of Christ. While this is her great act of 
worship, she surrounds it with dignified ceremonial 
and the beauty of lights and incense and holy song. 
If asked for her authority, she shows that, as God 
took Moses up into the Mount in the Old Dispensa- 
tion, He took St. John in the new one up into heaven, 
and showed him the heavenly worship, where God is 
worshipped in spirit and in truth, and that all- 
glorious vision of liturgical ceremonial and choral 
worship became the directory of the Christian Church. 
This is our answer to degenerate Protestantism. 

And what shall the end be? I am not one of those 
who are looking for the Church's triumph over the 
world. Christ is forming out of the present race a 
glorious world, sinless, pure, beautiful, which will 
last forever. Ere He comes His Gospel m\ist be 
preached as a witness to all nations. But I read of 
no promised victory or conversion of the world as a 
whole to Christ. Rather, as the ujiveiling of Christ 
draws nigh, the world will become more worldly, 
imbelieving and rejecting of the Gospel. It will 
try to form a religion of its own, with the God-man 



FINAL WORDS 307 

practically left out. But it is our blessed privilege, 
who have inherited the Faith received from the 
beginning, to work and labor for the building up of 
Christ's Kingdom. Our first especial duty is to 
labor for union within our own commimion. There 
is no reason why the Evangelicals and the High 
Churchmen, all Conservative, Broad, and Catholic, 
should not draw together. Oh, if we only would do 
this, and present tmitedly to the world our Catholic 
heritage, our Catholic faith and worship, we could 
do a marvellous work for God! It is union, union, 
that we need amongst ourselves. God can bring it 
about if we will cultivate humility of mind and love 
towards one another. 



J 



POSTSCRIPT 

ON Friday, August 30, 1912, the Right Reveroid 
Charles Chapman Grafton, S.T.D., LL.D., the 
second Bish<^ of Fond du Lac, fell on sleq>. 

The end was peaceful The Sisters and nurses kndt, 
as a priest recited the Litany for the Dying and thai read 
the oxnmaidatory prayers. The breathing stopped and 
the tired body was at resL Two weeks before he had 
been told that the physicians thought his end was near. 
He took the word with perfect composing "I have had 
a hard battle. If it is the Lord's will, I am ready to go," 
were his words of resignation. Bishc^ Weller adminis- 
tered Extreme Unction, and, two days before his death, 
Canon Rogers gave him his viaticiun. 

He had given away all his own estate and all that 
frioids had given him, and died a poor man. 

His obsequies were most impressive. The body was 
reverently prepared in priestly vestments and white mitre, 
and a simple plated chalice was placed in his hand. His 
constant prayer had been that he might be restored to the 
Altar, now so fuUy realized. Six priests led by Bishop 
Weller acted as pall bearers and walked on either side of 
the hearse bringing the body to the Cathedral, where it 
lay in state with a watch of dergy from Monday noon 
until Tuesday morning. Six lighted t2^>ers surrounded 
the casket, and litanies and offices for the dead were 
redted continually, and multitudes passed by to pay their 
last tokoi of respect to one whom they had learned to 
love. There was no distinction of creed or color. 



POSTSCRIPT 309 

At ten o'clock Tuesday morning the casket was dosed. 
The procession for the service formed in the Cathedral 
garth: the Business Men's Association, the Twilight Club, 
the Members of the Bar, the Mayor and Council, the Lay 
members of Grafton Hall, the Lay oiScers of the Diocese 
and Cathedral, the choir, the visiting clergy, the clergy 
of the Diocese, the Bishops, in cope and mitre, and the 
sacred ministers. The opening sentences were read by 
the Bishop of Western Michigan, the choir intoned the 
Psalms, and the lesson was read by Bishop Toll. Bishop 
Weller sang the Solemn Requiem with deacon and sub- 
deacon using holy water and incense at the absolution 
of the dead. Father Huntington, O.H.C., preached a 
stirring sermon. One could feel a thrill of affirmation 
pass over the crowded congregation when he declared: 
"You all know that Bishop Grafton would have died 
rather than deny the Catholic Religion." The Bishop 
of Milwaukee read the service at the grave. The inter- 
ment was in the Sisters' lot in Rienzi Cemetery at the 
foot of the stone crucifix. 

May he rest in peace! 




IN MEMORIAM 

GREAT men are wont to crystallize into a sentence 
the ruling motive, object, and purpose of their 
lives. The Right Reverend Doctor Grafton had a habit 
of bidding farewell to the many dergy who caUed upon 
him, both from inside and outside his Diocese, not with 
the formal "Good-bye" or other ordinary expression, but 
almost universally with "Press on the Kingdom!" 

He was a man of intense industry. Even in the last 
days of his life here, when the infirmities of age and 
disease were painfully apparent to those of us who were 
near him, he was saying his "offices" or studying or dic- 
tating letters or planning some fresh effort to "press on 
the KingdcnnI" 

The Kingdom to him was always a very definite thing 
— the One, Holy, Catholic, and Apostolic Church — the 
institution which was in the Eternal Mind when He 
created the heavens and the earth. Temporal things 
have only one reason for existence, viz: that we might 
''press on the Kingdom." So he planned and built 
churches, rectories, and altars, and adorned them. So he 
preached and taught and wrote that men might accept in 
its entirety the Catholic faith and worship. He never grew 
despondent, he had a wonderful gift of hope. All things 
must work together for good to them that love God. 

Reginald H. Weller 



IT is a natural and instinctive saying that death hides 
one's friends from one in the grave. It is true; but 
there is a deeper truth. Death conceals, but, also, it 
reveals. For as a man passes from time into eternity. 



IN MEMORIAM 311 

all about him that is merely temporal and accidental, 
the familiar surroundings of his life, his position, his out- 
ward associations^ fall away, and the man himself, his 
personal character, stands out stark and distinct, like a 
building from which the scaffolding has just been stripped. 
And, if the character has had its own motif , its definite 
unity, then it may happen that the man begins to be 
really known in the hour when his body is laid in the 
ground. '' I never knew him till I lost him " — how many 
have felt that! 

And when he who has gone hence was not only a man 
but a leader of men, when he was one to whom we ourselves 
looked as the representative of a cause which claims our 
innermost allegiance, then we have no right to hurry on, 
heedless and forgetful; then it has something of the base- 
ness of desertion if we do not stop and ask: ''What was 
the meaning and significance of his life? What does that 
life demand of me?" 

In the case of Bishop Grafton the answer is not far to 
seek. No argument is needed, for none will contradict 
the statement it is ours to make. 

First of all, the Bishop loved his Saviour and Redeemer 
with a direct and personal devotion. Behind all the 
activities of his life, behind all the varied relations in which 
he stood to others whether in his Diocese or beyond its 
borders, behind his unflagging enthiisiasm in interests 
that were dear to him, there burned a passionate loyalty 
to his Divine Master. One supreme test of that loyalty 
he was never called to meet. Yet, had he been called, 
as many a Bishop in old time was, he would have met 
the test without hesitation or debate. Charles Grafton 
would have died for Jesus Christ. Men half-consciously 
believed that while the Bishop was here; when he had 
gone hence they knew it. 




312 A JOURNEY GODWARD 

But further. Bishop Grafton looked to Christ with a 
sense of profound, of unlimited need. It was in this 
consciousness of utter need that he turned with intensity 
of devotion to the Presence of Jesus in the Blessed Sacra- 
ment of His Body and Blood. In the Holy Eucharist 
he found the continiiation, as day was added to day, of 
the great Act of Love in which Jesxis o£fers Himself to 
the Father as the Atonement for the sins of the whole 
world. On that Atonement he rested all his hc^, in 
life and in death. The one desire that remained with 
him through his last six months of increasing weakness, 
and the pain, as was known afterward, of a broken shoiil- 
der-blade, was that he might stand once again at the altar 
and ofFer the tremendous sacrifice for himself and his 
people. 

In the Holy Eucharist, too, he found Jesus as his Food, 
his Strength, and his Stay. The Blessed Sacrament was 
the Object of his adoring love. All that he did to enlarge 
and beautify his Cathedral — and he was always plan- 
ning some fresh adornment — was that it might be a 
more fitting shrine for the Eucharistic Presence of the 
Incarnate God. 

Once more. Bishop Grafton believed in the Church, 
in which he ministered as one of its chief pastors, as a 
part of the mystical body of Christ. He knew her failings 
and defects, and he grieved over them. But he never 
despaired of her, never doubted that God was with her, 
never forgot that to her, as to his spiritual mother, he 
owed his birth into the family of God, and all the richest 
blessings of his life. In the Church he found the Com- 
munion of Saints, the blessed company of all faithful 
people, the one abode in which all men might, if they but 
knew it, find their home, for time and for eternity. To 
the last, as one or another of his clergy after an interview 



IN MEMORIAM 313 

said Farewell, he would send them out with the words 
ringing in their ears, ''Press on the Kingdom"; and the 
kingdom was for all mankind. 

This, in briefest compass, is the answer to the question, 
''What was the meaning and significance of Bishop 
Grafton's life?" The other question, "What does that 
life demand of me?" must be answered by each one who 
holds his memory dear — answered not in words on a 
printed page, but in deeds yet to be done, sufferings yet 
to be borne, a victory yet to be achieved by the grace 
that never failed him, and to which he made such brave 
response. 

The Rev. James O. S. Huntington, O.H.C. 




BISHOP WEBB'S TRIBUTE 

From the Council Address of the 
Bishop of Milwaukee 

ANOTHER year has gone by with its work, its bless- 
ings, its mistakes, and its limitations, and we meet 
together in this sixty-sixth annual council. 

Before I speak of those who have died, who have lived 
in the Diocese, or who have been associated with it, one 
naturally thinks of the great loss the Church has sustained 
in the death of the Bishop of Fond du Lac 

One of the greatest Bishops in the House of Bishops! 
There are very few who have had so large an influence in 
the Church in this country. His long life carries one 
back to the days of the later Tractarians; Bish(^ Wilkin- 
son, Primate of Scotland, in one of his letters, writing 
about the first great London mission said there was a 
young American clergyman, whose sermons attracted a 
great deal of attention, a Mr. Grafton. 

He was present at Dr. Neale's funeral, and intimate 
with Canon Carter, Canon Liddon, and priests of that 
generation. Throwing himself heart and soul into the 
Oxford movement, with Father Benson he was one of 
the founders of the Order of St. John the Evangelist. 

He was probably the greatest master of the spiritual 
life in the American Chiurch. I have been to many 
retreats for priests, conducted by some of the most promi- 
nent derg3anen of this coimtry and England, but I have 
never been to a retreat that seemed to me to approach 
one that Bishop Grafton gave for a body of clergy at 
Nashotah, in 1893. The marvelous spiritual insight, 



BISHOP WEBB'S TRIBUTE 315 

the deep evangelical piety, impressed us all very 
deeply. 

A man of strong convictions, and absolutely fearless, 
he naturally at times aroused antagonism, but to few 
Bishops is it given to have such warm and devoted friends 
among the clergy. 

Used to every luxury, and so situated that it might 
have been his had he wished it, he gave it all up, first in 
the life at Cowley, and then in Boston, leading the life 
of a true religious, and later, at Fond du Lac, his life was 
simplicity itself. Having been privileged to give a retreat 
for the Nativity Sisters, just a few days later than this, 
last year, I lived in his rooms for nearly a week, and I 
know the absolute simplicity of his life. He was then 
staying with the little group of men, who were making 
a trial of the religious life. I called upon him, and he 
said, ''I want to die in a Religious House, in poverty like 
my Lord." 

It was always said of him that he gave everything away, 
and his brother hesitated to give him anything because, 
he said, " Charles gives it away at once." His one thought 
was our Lord and His Church — it was really his passion, 
the Catholic Faith, the Unity of the Church. Only a 
few days before his death, he said to a certain New York 
priest, "You will let me preach at the General Con- 
vention; I have a message I want to give." He always 
had a message. 

Many and many a vocation to the priesthood and 
religious life he aroused and fostered; many and many 
a soul he has won for our Blessed Lord. I think it is 
safe to say, that his life will stand out as the life of one of 
the great ecclesiastics of the American Church. 




THE TRANSLATION 

T^THEN the late Bishop Grafton passed to his 
V V rest, his body was interred in the local ceme- 
tery at Fond du Lac, where it remained for one year. 
In the meantime there was erected in the Cathedral, 
as the gift of Elbridge T, Gerry, Esq. of Newport, a 
tomb to become the final resting place of the Bishop's 
body. An arch was cut between the transept chapel 
and a small chapel that was formerly an organ cham- 
ber, and the tomb erected imder the arch. It is of 
handsome red Nimiidian marble with white marble 
floor and carved Carrara top. On one end of the 
sarcophagus is the seal of the diocese of Fond du Lac in 
brass, and on the reverse end the seal of the Confra- 
ternity of the Blessed Sacrament, of which Bishop 
Grafton had been superior general for a number of 
years and xmtil his death. A recumbent figure of the 
late Bishop, which was carved in Italy, is affixed to the 
top of the tomb. The smaller chapel of the two that 
are now connected by the arch and by the tomb has 
been somewhat enlarged and an altar placed within it. 
The service of entombment was held on Wednesday 
morning, September 3d. The casket, taken from 
the cemetery, was opened, with only the glass slab over 
the remains, and it was foxmd, to the surprise of the 
observers, that the Bishop's features and hands were 
as natural as on the day he died. The mitre was some- 



THE TRANSLATION 317 

what discolored and the chalice which he grasped in his 
hand was tarnished, but the body itself showed no 
indication of decay. 

The casket was removed to the Cathedral, where it 
was met at the entrance to the nave by a procession 
headed by crucifer, thurifer, choir, and clergy, while 
the Bishop of the diocese and a number of his clergy 
had accompanied the body from the cemetery. The 
procession then re-formed and moved through the nave 
to the tomb, the Litany being sxmg in procession, in- 
toned by Archdeacon Rogers. Slowly the casket was 
deposited in the tomb and covered with a marble slab 
as the singing of the Litany drew toward a dose, after 
which the Holy Communion was celebrated by the 
Bishop. The sermon was preached by the Rev. J. G. 
H. Barry, D.D., rector of the church of St. Mary the 
Virgin, New York, and a former Canon of the Cathe- 
dral at Fond du Lac. Most of the diocesan clergy, 
and also some from beyond, were in the procession. 

The following epitaph is engrossed and himg on the 
wall at the tomb: 

'' To the Bishop and Chapter of the Cathedral Church of Si. Paid, 
Fond du Lac, Wisconsin: 
"I desire to present to the Cathedral, a Memorial Sarcopha- 
gus Tomb to receive and preserve the mortal remains of our 
beloved friend and late Bishop of Fond du Lac, the Right Rev- 
erend Charles Chapman Gilutton, S.T.D., LL.D., with the 
chief and express object of thereby forcibly and unmistakably 
emphasizing his splendid legacy to our Whole Church in his 
dying charge to your council in regard to the Blessed Sacrament 
of the Altar. 




3i8 A JOURNEY GODWARD 

"Two numths before he entered Life Eternal, he said in this 
final message: 

^' ^ I am unable to be with you in person, but you 
know my earnest desire is for the spiritual growth of 
the diocese. 

" * There has been, I believe, a growing spirituality, 
especially amongst the men. It is by more earnest 
devotion to the Blessed Sacrament it can be in- 
creased. May I lovingly urge you, dear brethren, to 
greater belief, trust, and love of our dear Lord in 
that wonderful mystery? Do not argue about it, 
but believe in it. Honor our Lord's Presence there 
by music, lights, flowers, and incense. He will honor 
those who love Him. He dwells in His Church. He 
veils His Presence but will unveil it in glory. To 
bdieoe in His Presence is a test of true faith,* 

"By the coiutesy and with the approval of your present 
Bishop, the Rt. Rev. Reginald Heber Weller, and the coopera- 
tion of the Canon of your Cathedral, Yen. B. Talbot Rogers, 
the tomb has been constructed and put in place in a special 
receptade prepared therefor in the Cathedral. At the time of 
his departure, Bishop Grafton was Superior General of the 
American Branch of the Confraternity of the Blessed Sacrament 
of the Body and Blood of Christ, as the inscription on the tomb 
states. The replica represents him as 'Asleep in Jesus/ after 
having celebrated his last Mass — indicated by his chasuble — 
and blessed his people, crozier in hand. The design of the 
replica was to recall unmistakably his dying words as Bishop 
and Superior General of the Confraternity. The inscriptions 
of the tomb, while brief, are explicit and speak for themselves. 

" It only remains for me to request its acceptance and to unite 
in the prayer incised in the marble at the base of the recumbent 



THE TRANSLATION 319 

figure which every one utteis who reads it: * Eternal rest grant 

hiMy Lardy and let light perpetual shine upon him I ' 

''I remain, with great respect, 

''Yours in the Catholick Faith, 

(Signed) "Elbmdge T. Gemy." 
August 30, 1913. 

A portion of the sermon was as follows: 

I. Corinthians 15:46. — "Howbdt that was not 
first which is spiritual, but that which is natural; and 
afterward that which is spiritual." 

In this chapter of the Corinthians which the Church 
has chosen for the burial lesson, St. Paul enunciates a 
truth of far-reaching significance. He enunciates it, 
but only partially applies it. He needs but a partial 
application of it for the purpose of his argument. It 
is thus that in Holy Scripture truths are often set 
forth, and we are left to make further application of 
them as we may. 

I do not think that Christian thought has as yet 
made the application of this truth in any very broad 
way. We, no doubt, recognize the primacy of the 
natural, but have not really found out what is implied 
as to the development of the spiritual. We are be- 
come accustomed to interpret the physical universe 
in the terms of evolution. We see in its development 
the unfolding of the mind and purpose of God; we 
learn to see the presence of God in the orderly se- 
quences of the physical world. We no longer try to 
find an intimation of God in the exceptional rather 
than in the rule. We no longer read the providence 
of God in the appearance of comets, but in the majes- 




320 A JOURNEY GODWARD 

tic procession of the fixed stars. God is one and 
omnipresent, and the development of the universe is 
the revelation of His presence. 

But the truth we need to bring home to ourselves 
is that as the organic arises out of the inorganic, and 
the intelligent out of the organic, so the further step 
in the divine purpose is the emergence of the spiritual. 
The spiritual man, the man who is utterly under the 
control of spiritual ideals, is still in the process of 
becoming. The spiritual order of the Kingdom of 
God is still a promise rather than an accomplishment. 
The Kingdom of God is still in the making. The 
spiritual man has appeared, but not conquered. We 
still look for the new heaven and the new earth wherein 
dwelleth righteousness. We see the new man in 
Christ Jesus struggling to grow up to the measure of 
the fulness of His stature, but we do not see him yet 
prevailing in the world. We see Jesus, but we do not 
yet see all things put under His feet. 

But as we look out in the world in which the spiritual 
order is growing, in which its ultimate triumph is 
guaranteed by the Incarnation, we look at it with 
eyes full of hope. We do not feel that we stand some- 
where near the end of a decaying order, but somewhere 
near the beginning of a triumphant work. Many of 
us no doubt were brought up to think of the primitive 
Church as the perfect creation of God, and to think of 
the succeeding ages as ages of continuous deterioration 
from the ideal, till we have reached a state of things of 
which we may well despair; that is, the way of pessi- 



THE TRANSLATION 321 

mism and unfaith. There never has been a perfect 
and complete Church, but we are on the way toward it. 
The purpose of God working through the ages will one 
day triumph in a spiritual society, in the revelation of 
the dty of God. 

It has been the task of the Church through the 
centuries to work for the establishment of the spiritual 
order. With what imperfectness it has done its work, 
how the times have lingered through our sloth and 
infidelity, we need not say. What is important for us 
is to feel that progress has been made and that the 
Kingdom comes nearer day by day. There have been 
i times when the cause has seemed to fail; when the 

Church has seemed to go backward. There have 
been times of notable advance. One such time of 
advance dawned now nearly a century ago when the 
Oxford Movement roused that branch of the Catholic 
Church of which we are members; when it seemed that 
accidentally, out of the circumstances of English life, 
there came that awakening to the spiritual significance 
of religion which gave a renewed life to the Anglican 
conunimion; that roused it from the routine of reli- 
gious moraUsm to the appreciation of spiritual power. 

It was into the second generation of the Oxford 
Movement that he whom to-day we commemorate 
with all thankfulness, Charles Chapman Grafton, 
Bishop, was bom. Those who knew him, knew that 
never for a moment after his escape from the spiritual 
desert in which his early years were passed did he 
falter in his allegiance to the principles of that spiritual 




322 A JOURNEY GODWARD 

Christianity, the expression of which he found in the 
Oxford Movement. He was a man of the type of 
Pusey, of strong patience, of deep hopefvdness, of im- 
tiring energy. He gave himself without stint to the 
Church of his love. Perfect he never thought her; 
divine he always thought her — the sphere of our 
Lord's self-revelation. The hope of her increasing 
Catholicity never left him. Her ultimate triumph 
he never doubted. All his life belonged to her and he 
never spared it. I saw him for the last time but a few 
days before his death. He said to me then: ^'The 
General Convention will meet next year in New 
York. Would you like me to preach at St. Mary's ? " 
With his last breath he was still thinking of work for 
the Church of God. 

His life was closely associated with many important 
works in the American Church. As one of the origina- 
tors of the Society of St. John the Evangelist, as 
foimder of the Sisterhood of the Holy Nativity, he 
exercised a wide influence on the life of the Church. 
No one more than he was devoted to the development 
of the spiritual life of clergy and laity in the work of 
missions, retreats, and quiet days. He realized that 
it was not a logically consistent system or perfect 
order that was the first need of the Church, but a 
deepening and growing spiritual life; that the Church 
is sent to express the life of our incarnate Master, that 
she must grow to be like Him; that her origin is in 
God-made-Man, her end in man-made-God. 

That is the great lesson of his life upon which we do 



THE TRANSLATION 323 

well to ponder. There are times when clouds drift in 
and hide the vision of the dty of God, but, 

''Ever and anon a trumpet sounds 
From the head battlements of eternity, 
Those shaken mists a space unsettled 
Then round the half glimpsed tiurets 
Slowly wash again." 

When once we have had the vision we cannot doubt 
of it, or of the purpose of God. We know that we are 
part of a developing spiritual order, and we regather 
our energies and regird our loins and fare forward, — 
"on to the dty of God." We who have worked long 
years in the cause, strain our eyes to the future and 
toil on in the hope of seeing the vision unveiled. 

"Lol as some venturer from his stars, receiving 

Promise and presage of sublime emprise, 
Bears evermore the seal of his believing 

Deep in the dark of solitary eyes. 
So even I, and with a faith more burning, 

So even I, with a hope more sweet, 
Long for the hour, Christ, of Thy returning. 

Faint for the flaming of Thine advent feet." 




INDEX 




INDEX 



Advent, Church of the, 3, xa; 
Father Grafton Rector, 12; 
new Church, 13; Father Graf- 
ton resigned, 14; his work 
there, 49i S*, S3; weekly 
Eucharist began, 80 

Albans, St., no 

Alice, Mother, loi 

Altas, 79, 190 

Anglican Chuech, 349, 263; 
Articles, 265 

Antonius, Metropolitan of St. 
Petersburg, 253, 257 

A. P. C. U., 24s 

Apostolic Succession, 74; 
American doctrine, 74 

Architectuke, 76; improve- 
ment in Churches, 76 

Articles Intebpketed, 74 



ment of, 84; Vermont, 112; 

Springfield, 112 
Book of Common Prayex, 73; 

Bible and Prayer Book, 73; 

High Church doctrine, 81 
BosEOMEo, St. Charles, 108; 

extract from biography, 108, 

109 
Breck, James Lloyd, 78 
Bright, Dr., 126 
Brooks, Phillips, 161 
Brown, Bishop J. H. H., 154, 

1581 159. 171, 172, 193 
Brown, Bishop Harold, 94 

Butler, 109, no; Wantage 
rectorship, no; great organi- 
zer, in; celebrated curates, 
in; method of woik, in 

Byron, Miss, loi 



BALTDfoltE, St. Paul's Church, 

33>35 

Baptism, 74; baptismal regen- 
eration, 74, 81; contrast with 
Catechism, 80 

Benedict, St., 89; Order 
founded, 89 

Bennett, Mr., 78 

Benson, Father, 62, 63, 84, 94, 
loi, 102, 126 

Berkeley, 292 

BiRKBECK, W. J., 254, 257 

Bishops: Scottish, 72; impriaon- 



Carey, 76 

Carter, 84, 100; nearness to 
God, no; a retreat, 132 

Catholic Movement, 83; fresh 
attacks, 83; Anti-ritualism 
society, 83; Ritualistic move- 
ment, 85; success, 85 

Christ, divinity of, 23, 24, 25 

Church, The, 73; doctrines, 73; 
Low Church opposition, 76; 
party spirit, 76; church imion, 
247; Church and State, 72; 
Low Church En^and, 73; 



328 



INDEX 



Ameficaii UBptovtokeotf 75» 
(growth checked^ y6i old- 
fathloncH QiuTdics, 75; Broid 
Chudi, 82; diaracteristics, 
83; Cathedral centres, 84; 
Recollections, St Paul's, 84; 
danger of luxury, 94; cere- 
monial, 187. {See Ritual) 

COLENSO, Bishop, 83 

CoMMUNiry OF the Resuixec- 
noN, 9a 

Confessions, private, 77; judg- 
ment of Father Presoott, 77; 
Angliran authority for, 77; 
En^iah Confessors, 132; de- 
fence of amfession, 133; 
qualities of Confessor, 133; 
abiding sorrow, 135, 142; 
Anglican and Roman dif- 
ferences, 143; place for 
omfcssions, 143; scriptural ar- 
guments, 144; Apostles' au- 
thority, 144; in Hebrew 
dispensation, 146; absolution 
free, 146; necessity of con- 
fession, 147 

CONTRATEKNiry BLESSED SaG- 
RAKEMT, 207 

CONVEKSION, necessity for, 133; 
abiding sorrow, 135; holy 
fear, 136 

Convocation, 84 

Councils, 269 

Cowley Fathess' Mission, 84, 
92; Father Grafton released 
from, 51, 52; Indian growth, 95 

Craik, 80 

Crapsey, 83 

Creed, 73; Nicene, 73; Apos- 
tles', 73 



CftOSSWSLL, 21, 22, 79 

CumnNGS, Dr., 8i 

Dafter, Dr., 154 

Dana, Hon. Richard H., 77 

De Koven, Dr., 80 

Descastbs, 292 

DoANE, Bishop, 76 

DomNic, St., 89 

DuPANLoup System, 118 

Eastbusn, Bishop, 75; opposi- 
ticm to decoration, 75; litiga- 
tion, 77, 102 

Eastern Chuech, 251 

Eastekn Origin Liturgy, 72 

Edson, Dr., 75 

Episcopate, 53; independent 
fnnn dvil government, 72; 
American obtained, 72 

Euchakist, 264; importance of 
recognition of, 72; supreme 
worship, 306 

FnjOQUE, 260, 268; Eastern 
Church view, 86 

Fond du Lac Diocese, 154; 
birth of Diocese, 154; poverty, 
154; strug^es of Bish(^, 154, 
156; Sta. Monica's School, 
157; diocesan foreign missions, 
i57i 158; early disasters, 158; 
Bishop Brown's death, 159; 
finannal perplexities of Dio- 
cese, 163; Bishop's courageous 
faith, 165; interest in Indians, 
165 (see Oneida); many na- 
tions represented, 165, 170; 
adaptation of service, 171; 
Old Cath(^cs, 170, 171; edu- 



I 



INDEX 



329 



cational works, 174; Grafton 
Hall buflt, 175; fine condi- 
tion, 176; scope of work, 176; 
far-reaching influence, 276; 
the Cathedral, 177; rented 
pews relinquished, 177; Church 
becomes Cathedral, 178; stat- 
utes drawn up, 178; govern- 
ment of Cathedral, 178; work 
of Sisterhood (see Sisterhood 
Holy Nativity); Clergy, 190; 
denominational friendliness, 
191; increase of Qergy, 198; 
diocesan building, increase, 
199; struggles for mainte- 
nance, 199; improvement in 
Diocese, 200, 301; catholicity 
of Diocese, 202 

Fkancis of Assisi, St., 89; 
St. Francis of Sales, 90, 137 

Frances, St., de Chantal, 100 

• 

Galileo, 183 
Gasdner, Father, 193 
General Convention, 76 
Gerry, Hon. Elbridge T., 316 
Grafton, Father, birth, i; 
childhood, 54, 55, 56; educa- 
tion Boston Latin School, 3; 
Phillips Andover Academy, 3; 
Harvard Law School, 5, 22; 
England, 9; confirmed, 53; 
belief in catholicity of the 
Church, 6; Dr. Pusey, 10; 
O'Neil, Benson, Prescott, 9; 
London Mission, 11, 40; can- 
didate for Holy Orders, 7, 30; 
inner life, 21, 29, 57; inward 
struggles and questionings, 58, 
59; religious faith, 23, 26, 27, 



28; retreat, 37; ascetic life, 
62, 63, 64; illness, 65; prayer 
for a Cross, 65, 66, 67, 68; 
drawing to religious life, 94; 
returns to America, 95; object 
in English visit, 108; success- 
ful parish methods, 114; parish 
visiting, 114; manner of in- 
struction, 115; parish sodals, 
115, X16; method with rich, 
116; ordained Priest, 7; Cu- 
rate in Maryland, 7, 8, 31; 
instruction on Ritual, 1x7; 
work among children, 117, 118, 
119, 120; brightness in teach- 
ing, 120; new development of 
^iritual life, 121; children's 
Eucharists, 124; parochial 
mission, 125; conferences of 
Missioners, 126; methods of 
work, 128; O'Neil's "Cru- 
sade," 128; call to Fond du 
Lac, 160; consecration, 53; 
early financial difficulties, 163, 
165; writings, 196; steadfast- 
ness of Bishop, 197, 198; 
never-failing activity, 202; 
Bishop's personal example, 
203; singleness of purpose, 
206; influence outside Dio- 
cese, 207; r£sum6 of work in 
Wisconsin, 207; escapes from 
dangers, 207, 208; visit to 
Russia, 253 et seq.; death of 
Bishop, 308; obsequies, 308; 
In Memoriam, 310; Father 
Huntington's appreciation, 
311; Bishop Webb's tribute, 
314, 315; the translation, 316; 
portion of sermon, 319, 323 




330 



INDEX 



Haufax, Lord, 40 

Hamilion, 293 

Hauzet, Mother, loi 

Hegel, 292 

HOBAST, Bishop, 73; prqMunes 
for Thulariaii movement, 73 

Holy ComroMioH Seldom 
Celebkated, 79; more oom- 
munions requested, 79; result 
of refusal, 79; weekly Eucha- 
rist, 80; doctrine of Eucharist, 
80; three sacramental state- 
ments, 80; denial of Ttansub- 
stantiation, 80; Consubstan- 
tiation theory, 80; sacramen- 
tal mysterious union, 80; 
assertion of real presence, 80 

Holy Ceoss, 92 

Holy Sckiftoxe, 75; real pres- 
ence, 7s; new birth, 75; 
latitude in belief, 182, 183; 
Anglicanism for truth, 184, 185 

Hume, 292 

Ignatius, St., 99 
Immaculate Conception, 77 
Ives, Bishop, 76 

Jarvis, Dr. S. F., 79 
Jerome, St., 100 
Jesuits, 89 
John, St., 97 
Jones 07 Nayland, 109 

Kant, 292 

Keble, 73 
Kemper, Bishop, 78 
Kereef, General, 255 
KovEN, DE, 192, 193 
Kozlowski, 272, 290 



Laisia, 269 
Lbcky, 89 

LiDOON, 91, 136 

Liturgy, 72; English different 
from Scotch, 72; dianges, 72, 
73; OTussioos, 73 

Locke, 292 

LowDER, 90, no, 112, 126 

Loyola, Ignatius, 90; educar 
tional work, 90 

MaCKONOCHIE, 90, 1 12 

Maclagan, 126 
MaoQueary, 83 
Man^ll, 292 
Mary, St., Viigin, 77 
McElvaine, 75 
Memphis, yellow fever, 50, 51 

MiLMAN, 84 

MoNSELL, Mrs., TOO, II a 
Montalembkrt, 92 
Moody, 122, 128 

MOZLEY, 137 

Muhlenberg, Dr., 79 

Nashota House, 78 

Neale, Dr., 44; prophet, 87; 
Neale's Sisterhood, 100; per- 
secuted, 102 

Newman, 86; contrast others, 87 

Odenheimer, Bishop, 35 
Old Catholics, 271-290 
Onderdonk, 76 
Oneida Indians, 165, 166, 167, 

168; church building, 169; 

devotion of Onddas, 170 
O'Neil, Father, 46, 47, 94, 95, 

127, 128 
Osborne, Father, iia