Catholic Problems in Western Canada

by George Thomas Daly

Sponsored by the Presbyterian Church of America, "The United Churches of Christ" were formed some months ago, with a complete organic union of the Protestant Churches of America in view. This is . . . "an advance of the present existing organization of the Federal Council of the Churches of Christ in America, as it opens the way for consolidation of administration agencies and the carrying forward of the general work of the Churches through the council of the United Church."

But the most ambitious scheme is that of the "Inter Church World Movement." It has been called into existence (1918) for the purpose of developing a plan whereby the Evangelical Churches of North America may co-operate in carrying out their educational, missionary and benevolent programme at home and abroad. To discover and group the facts concerning the world's needs; to build a programme of inspiration and education based on these facts; to develop spiritual power adequate for the task; to secure enough lives and money to meet the needs: such is the tremendous task the "Inter Church World Movement" has set itself. At a meeting in Atlantic City it was voted to raise the stupendous sum of $1,300,000,000 to meet the requirements of this Pan-Protestant project. Two thousand men and women are now (Feb. 1920,) busy at the head-office, in New York, preparing the world-wide survey and financial campaign.[1]

The Protestant Churches in Canada are also falling in line in this universal movement for unity. "The United National Campaign" which marked 1919 with thirteen national conventions, represented the co-operative feature of various churches in a general "Forward Movement." The war, we all know, has impeded the projected union between the Methodist, Presbyterian and Congregationalist denominations. There is hardly any doubt that this union will be effected in the near future. But as usual, while the East was deliberating, the forward and aggressive West was acting. Church-Union is an accomplished fact in many centres, particularly in the Province of Saskatchewan. Last October the "Union Church of Western Canada" held a convention in Regina and reported progress. Conditions in the West, especially in the rural districts, naturally favour this movement. The strong denominational feeling is becoming more and more a thing of the past. The identity of churches is being absorbed in "social service" work, and sectarian peculiarities considered "obsolete impertinences."

These are the various manifestations of the "Church-Union Movement." Although loose thinking and indefiniteness of purpose characterize most of these various moves, a close analysis reveals two different underlying principles which support and explain them. As an Anglican clergyman stated: "There are two courses open, uniting on points of agreement and allowing the differences to settle themselves, or facing differences with a view of settling them." The first course promotes a "co-operative union" in social and Christian work. This union does not interfere with matters of belief, but aims solely at the co-operation and co-ordination of all services which the Churches can render in the missionary, educational and social fields. It means a League or Federation of Churches, with a view to "greater efficiency."

The other course goes deeper into the problem under discussion, for it has as object an "organic union." This union means the fusing of all denominational creeds and forms of worship, or, at least, the acceptance by all of a certain doctrinal minimum as a basis of the entente cordiale. The Anglicans in the Conference of Lambeth, 1888, formulated the famous "Quadrilateral" whereby the Scriptures as Rule of Faith, the Apostles' and Nicene Creeds, the two sacraments of Baptism and of Eucharist, and the Episcopacy or apostolic succession, are "as the irreducible minimum on which they would open negotiations for reunion." [2]

II.

The Protestant Inter-Church Movement is a fact; we know its causes, its various manifestations, its ultimate aim. To what extent this universal movement reflects the general, deep and conscientious convictions of the masses, it would be hard to say. The prevalent indifference and profound ignorance as regards the specific tenets of each denomination would lead us to believe that this movement does not spring from the very soul-depths of the masses. Yet the fact is there, and assuredly of importance in the religious realm. What is the meaning of this fact? What is its message? For, every universal fact of that kind reveals and interprets an ideal.

Naturally the view point of the Protestant will be different from that of the Catholic. The explanation of the attitude of both, as we stated, cannot but help to hasten the coming of true union in Christendom. The non-Catholic mind sees in this Inter-Church Movement the ultimate triumph of Protestantism, the vindication of the leading principles of the Reformation. The Anglican Archbishop DuVernet wrote in the "Montreal Star," May 10th, 1919: "Reviewing the movement towards Christian Union in Canada, a very natural evolutionary order is at once detected, which gives us the assurance that a spiritual cosmic urge is at work behind this united action of the Anglican, Presbyterian, Methodist and Congregationalist Churches of Canada, the great evolutionary movement towards the comprehensive Church of the Future."

We all know of the sensation created in Anglican circles by the extreme views of the Bishop of Carlisle. In a recent article on the "Nineteenth Century and After"—entitled "Monopoly of Religion," he protests against the claims of right and the privilege of monopoly in Religion, either in doctrine or in form of government. He says that the Free Churches have been right in resisting unto death the doctrines of religious monopoly.

Robert H. Gardner, in the "The Churchman," (Episcopal), acknowledges that "The unanimous recognition of the plans (Interchurch World Movement) is only a beginning; the hope of all that it will lead to a more perfect union, and the evident anxiety to leave the Catholic (?) churches free to maintain their principle without compromise or surrender, have converted him to the belief that God the Holy Ghost is guiding this movement, and, therefore, that it is truly Catholic (?)."