Page:EB1922 - Volume 30.djvu/725

Rh

Southern Rhodesia. The missionary diocese of Western Equatorial Africa (originally the Niger) wasdivided in 1919, the dioceseof Lagos being carved out of it. Khartum cathedral was consecrated in 1912. A missionary diocese of Egypt and the Sudan was created in 1920; the cathedral, to be erected at Cairo, is intended to be a memorial of Lord Kitchener, Lord Cromer, and the men of the Imperial forces who fell in Gallipoli and Egypt during the World War.

China and Japan. In 1909 a new diocese of Kwangsi and Hunan was formed out of the diocese of Victoria ; the new diocese of Honan has also been formed and allocated to the Canadian Church. Arch- deacon T. S. Sing, the first Chinese to be raised to the Episcopate, was in 1918 consecrated Assistant Bishop for the diocese of Chekiang. In 1909 the Missionary Church in China took the name of " The Holy Catholic Church of China," and in 1913 constitutions and canons and a general synod were formed. In 1912 a theological college for training native candidates was established. The American Church has been asked to work the new diocese of N.E. Japan, to be formed by the division of the diocese of N. Tokyo.

Miscellaneous Events. In 1916 an elaborately organized National Mission of Repentance and Hope took place, the object of which was compendiously stated to be the inducement of " a serious determi- nation on the part of the nation to seek and deserve divine help." It was otherwise described as " a mission of witness by the Church as a whole to the nation as a whole." After various stages of prepara- tion, the " Message to the Nation " was delivered during a few days in each parish by a large body of " Bishops' messengers," consisting of clergy and laity, some of the latter being women. Subsequent stages continued in 1917, and many committees were appointed to consider outstanding subjects arising out of the mission, such as public worship, evangelistic work, problems of industrial life, the teaching office of the Church, etc. The reports of these committees, although some of them have provoked much criticism, have been generally regarded as of greater practical importance than the im- mediate results of the mission itself. In 1917 a similar mission was held in Scotland. These events were followed by an "Anglo-Catholic Congress " in 1920, the purpose and aim of which were officially de- fined as " to extend the knowledge of Catholic faith and practice at home and abroad, and by this means to bring men and women to a true realization of our Lord Jesus Christ as their personal Saviour and King." Fourteen thousand members took part, and the sub- jects discussed (with many sub-headings to each) ' were "The Message of the Church," " Our Position," " Christian Unity," " Corporate Religion," "Personal Religion," and " The Church and Social and Industrial Problems." Before the year was out 36,000 had been raised towards a thankoffering of 50,000 for foreign mis- sions. The work of the Congress was continued by a " Conference of Catholic Priests " at Oxford in July 1921. The Church Congress kept its jubilee in 1910 at Cambridge, its birthplace; in 1914 it was for the first time intromitted on account of the war, and not resumed until 1919, when it met at Leicester.

BIBLIOGRAPHY. Many books of importance in theology and Bib- lical criticism, or as reflecting the development of opinion and the resultsof scholarship, were published between igioand 1921. Among them may be mentioned the following: Foundations: A Statement of Christian Belief in Terms of Modern Thought (1912), by Seven Oxford Men; B. H. Streeter, Restatement and Reunion (1914); W. Sanday, The Primitive Church and Reunion (1913) ; F. W. Puller, The Continuity of the Church of England (1913); A. Nairne, The Epistle of Priesthood (1913); S. Baring Gould, The Church Revival (1914) and The Evangelical Revival (1920); J. N. Figgis, Churches in the Modern State (1913) ; Edouard Naville, The Archaeology of the Old Testament (1913) ; H. Latimer Jackson, The Eschatology of Jesus (1913) and The Problem of the Fourth Gospel (1918) ; James Gairdner, Lollardry and the Reformation (1908-13); J. R. Illingworth, The Gospel Miracles (1915); A. C. Headlam, The Miracles of the New Testament (1914); F. E. Brightman, The English Rite (1915); T. A. Lacey, Unity and Schism (1917); J. K. Mozley, The Christian Hope in the Apocalypse (1915); H. B. Swete, The Holy Catholic Church (1915); G. H. Box, The Virgin Birth of Jesus (1916); Correspondence of John Henry Newman with John Kcble and others 1839-184$; William Temple, Mens Creatix (1917); H. M. Gwatkin, Church and Stale in England to the Death of Queen Anne (1917); J. N. Figgis, The Will to Freedom (1917); J. P. Whitney, The Episcopate and the Reformation (1917); M. G. Glazebrook, The Faith of a Modern Churchman (1918) ; Essays on the Early History of the Church and the Ministry (1918), ed. H. B. Swete; Charles Gore, Dominant Ideas and Corrective Principles (1918); J. H. Shakespeare, The Churches at the Cross Roads (1918) ; H. Rashdall, The Idea of Atonement in Christian Theology (1919); W. R. Inge, Outspoken Essays (1920); Oscar D. Watkins, A History of Penance (1920); A. C. Headlam, The Doctrine of the Church and Christian Reunion (1920) ; Kirsopp Lake, Land- marks in the History of Early Christianity (1920); R. H. Charles, The Apocalypse (1921). (J. P.-B.)

II. ROMAN CATHOLIC CHURCH

The decade 1910-20, including the last four years of the pontificate of Pius X. and the first six years of that of Benedict XV., proved an eventful period for the Catholic Church.

The Church and the Civil Power. Several interesting ques- tions in the relations of the Church to the civil power were put to the test of practical working.

In France the friction between the Vatican and the French Republic had resulted in 1905 in the separation of Church and State and the rupture of diplomatic relations. It had followed upon the refusal of Pius X. to permit the effective intervention of the French Government in the trial and re- moval of two French bishops in a matter of purely ecclesiastical discipline. The bill of separation enabled the State to take possession of Church property and to withdraw the subsidy for the clergy. It placed the upkeep of the Church in the hands of voluntary parochial corporations (associations cul- luelles) which to a large extent would have been subject to the control and supervision of the civil authority. Pius X. declared the refusal of the Church to accept such conditions, and the French bishops, as a body, although menaced with the loss of their incomes, their dwellings, seminaries, and funds vested for religious and charitable purposes, supported the Pope in his refusal. A compromise, which would have turned the associa- tions cultuelles into associations canonico-legales, was proposed and would, it is said, have found favour with a large number of the bishops, as apparently safeguarding sufficiently the liberty of the Church, but when the Holy See affirmed the safeguards to be inadequate, and declined to sanction it, the French episco- pate unanimously accepted its decision, and affirmed its readi- ness to face any sacrifice rather than that of Church freedom and unity.

During the fifteen years before 1920 the Church in France had to maintain itself upon the voluntary offerings of the faith- ful, and the result of the experiment may be said to be that, despite manifold losses and difficulties, it has entered upon a new era of vigour and freedom. The State no longer presents to the bishoprics, and the Holy See is free to select and appoint bishops of its own choice in consultation with the bishops of the province. In fact, just as the Concordats with Francis I. in 1516 and Napoleon I. in 1801 practically superseded or abolished capitular election, and substituted nomination or presentation by the head of the State, leaving institution or effective appoint- ment to the Pope, so now the abolition of the Concordat has led to the adoption of what may be called the List system, which promises to be the method of the future, not only in France but in all countries in which there is no longer the union of Church and State. By this arrangement, a list of priests who by their qualifications are reputed to be eligible for promotion to bish- oprics is kept at Rome, and is drawn up in consultation with the local episcopate. When sees become vacant the Holy See fills them from the persons so nominated, on the advice of the Consistorial Congregation. The procedure to some extent marks a new era in the history of methods of episcopal appointment. Thus on Feb. 25 1905 Pius X. himself consecrated in St. Peter's at Rome no less than 14 bishops thus chosen for vacant French bishoprics. At the same time the abolition of the Concordat has freed the hands of the bishops from many civil formalities or restraints in the government and organization of their dioceses. A notable example of this liberty and progress has been seen in Paris, where the late Cardinal Amette, before his death in 1920, was able to found some 32 new parish churches in the environs of the city. Clerical authorities, notably the well-informed Annuaire Pontifical Catholique of 1915, describe the Church of France, 10 years after its separation from the State, as gaining in energy, influence and freedom. Although the State shows no disposition to depart in any respect from the policy of separation, its attitude to the Church, especially from the outset of the World War, has been in many ways more friendly, based on the higher policy of the Union Sacree, and in 1920 the French Government passed a bill for the re- newal of diplomatic relations with the Pope and restored the French embassy at the Holy See, while a papal nuncio was once more to be sent to Paris.

A much more violent case of separation of Church and State was that which was effected by the revolution in Portugal