The question of adopting the provincial system of the Catholic Church, which would have practically made Dr. Potter an archbishop and Bishop Smith a kind of patriarch, was under consideration, but finally gave way to the "federation of dioceses," which means, we believe, the small convention of a few dioceses, instead of the large one of them all. The small one is, however, to be subject to the large one.
A canon was passed that no clergyman shall unite in marriage any divorced persons having a husband or wife living, except the innocent party in a suit for divorce on the ground of adultery. This is a great advance toward the law promulgated by our Lord, St. Matthew v. 32 and xix. 9. The next time they will probably take the whole verse, and adopt the latter clause, as well as the former. We congratulate the Episcopal Church upon this really serious improvement in a practice pregnant with great evil.
Some canons were also adopted concerning clerical support and the trials of ministers, which have no general interest and need not here be enumerated.
The Rev. Mr. Tyng and his friends were quite anxious to get the canon, in pursuance of which he was admonished, altered or interpreted; but after several discussions they failed to accomplish anything favorable to their cause, the temper of the majority of the convention being adverse to any changes. A slight amendment to what the Church Record calls the "canon on intrusion" was passed, and the officiating of dissenting ministers is positively forbidden. The most unpleasant part of this matter is that, in the opinion of the Low-Churchmen, the canon is not yet quite clear. They do not understand it as some of their brethren do; and we are told that, even during the session of the convention, the Rev. Mr. Tyng permitted a Presbyterian minister to preach in his church.
A very important improvement was made, however, by which Catholic priests who leave the church, and desire to become Episcopalian ministers, shall be put upon a longer probation. Heretofore only six months were necessary; now a full year is required. We think this change important for the Episcopal Church, because, as far as our experience goes, priests, who put themselves in such a position, require quite a long period to fit themselves for so honorable a profession. We hope, for the well-being of the Protestant Episcopal ministry, they will at the next convention extend this probation to six years. They may rest assured they will have no cause to regret it.
The subject of ritual attracted considerable attention. Various memorials were presented against the innovations of late days, by which the practices of the Catholic Church have been fitted into the Prayer-Book. It was proposed to prohibit by canon the wearing of other vestments than the surplice, black stole, bands, and gown; surpliced choirs, candlesticks, crucifixes, super-altars, bowing at the name of Jesus, the use of the sign of the cross, elevation of the elements or of the alms, and the use of incense. After some excitement, the whole matter was referred to the committee on canons, who, being divided in opinion, gave two contradictory reports. The majority report recommends moderation and forbearance, that every one be careful to do right, and that then there can be no just cause of offence. In any doubt as to what is right, reference should be made to the Ordinary, whose godly counsel in each diocese should be the rule of opinion. The minority of the committee were in favor of passing a law forbidding the objectionable practices which we have enumerated. After a very protracted discussion, neither of the reports was accepted; but a resolution was adopted which asks "the House of Bishops to set forth at the next convention such additional rubrics in the Book of Common Prayer as, in their judgment, may be decided necessary;" and that in the meanwhile reference should be made in each case to the diocesan. The House of Bishops replied that, while they would not think of altering the Prayer-Book, they would consider the whole subject, with a view to action, if it should be thought expedient at the next convention.
Thus the whole matter is postponed for three years, and, in the interim, ritualists must seek such dioceses as are favorable to their views. While Dr. Potter has no objection to the use of Catholic vestments, we see no reason why Dr. Dix and his friends should not come out at once with the chasuble and the incense. We earnestly hope, for the cause of honesty and truth, that they will do so. The case is different under the régimes of Bishops Coxe and McIlvaine who are seriously opposed to any alterations of the existing ritual. Ritualists must migrate to the bishops whose godly counsels will allow them freedom of action. It is true, as we have seen, that the pastoral of the whole House of Bishops condemns their practices; but in spite of this each one of the prelates may have his own counsel, "not having merged his individuality in his corporate relations to the body of Christ."
III. It remains to consider what the convention has done in regard to the extension of their own church, as was its first interest. Under this head we can briefly review what was said upon the relations of the Episcopal Church to other Christian bodies, and the views expressed by the deputies upon the condition and growth of their own communion.
In regard to other Christian denominations, the Episcopal Church is singularly unfortunate. It has communion with no other body of Christians in the entire world. It objects to the other Protestant sects, on the ground that they are irregular, and refuses to allow any of their ministers to officiate in its churches, as we have seen by "the canon on intrusion." It calls itself a branch of the catholic church, that is to say, those who speak for it call it by this title. The other branches are the Eastern churches and the Roman Catholic Church; at least, we are told so by those who say anything on this branch theory. With these other branches the Episcopal Church has no communion, however, and is not likely to have any. Nothing need be said of the Roman Church, for its action and language have always been decided and clear. But the Eastern branches have condemned the Anglican doctrine and orders much more plainly than the Episcopalians have condemned their Protestant brethren. Not one single instance has been found where a Greek bishop has been willing to give communion to a member of the Anglican branch, without the abjuration of his errors; and the rejection of the orders of the English ministers is as unequivocal in the East as it is in the West. Moreover, the doctrines specially condemned by the Thirty-nine Articles are held as firmly in the Eastern branch as in the Western. With all due respect, therefore, we agree with Bishop Lee, and say that, if the Episcopal Church is not a Protestant church, it has no right to be a church at all. Why then do our High-Church friends hanker after the patronage of the Greek Church? It will not help them any as far as the Catholics are concerned, and it will certainly fail to make the disinterested public think any better of their claims. They may go upon their faces before the Archbishop of Moscow, and "compromise themselves;" but though like a gentleman he will treat them with courtesy, he will have a meaner opinion of them, and in his heart will say, "Gentlemen, if you have no feet of your own to stand upon, it seems to me you had better sit down."