[112] The spirit of Cato of Utica, introduced in the First Canto.
THE LATE GENERAL CONVENTION OF THE PROTESTANT EPISCOPAL CHURCH.
The doings of a body so large, and in a worldly point of view so respectable, as the Episcopal Church, ought to be of some consequence to the public. Unfortunately, however, the negative character of its legislation prevents it from reaching the wants of the day, or speaking to the heart of a restless age which is bent on physical progress. The gentlemen who form the convention meet together every three years, and spend three weeks in moving the interesting machinery of legislation, without doing anything whatever, and in disappointing every one who asks for a positive statement in matters of doctrine or discipline. Their body is formed after the plan of the United States Congress, and has no counterpart in any period of ecclesiastical history. The bishops form the upper house or senate, and the clerical and lay deputies constitute the lower or more popular house, one half of which is composed of ministers and one half of laymen. Each house acts as a restraint upon the other, and no law can be passed without the agreement of the two branches. The bishops might be disposed to change the creed or make some new article of faith for their communion, but they cannot do so without the consent of the deputies. The same thing is true of the ministers in the convention. The laymen have a veto upon their pastors, who in turn can tie up the legislation of their flock. A negative lay-vote in the lower house will nullify even the action of the bishops in council, as well as the wishes of the reverend clergy. If, for example, the Episcopal body should propose to pass a law on ritual, and the ministers were agreed to it, the lay deputies could defeat it by an adverse vote. There is something very peculiar in this equalization of ecclesiastical prerogatives between ministers and laymen, which strikes the unpractised eye as unique and strange. The constitution of the Protestant Episcopal Church was formed, as we have intimated,
after the model of the American Republic. There is, however, no executive, the presiding bishop being only a chairman of a meeting; and the power of putting into effect the action of the convention lies wholly in the convention itself, which has no existence after it adjourns sine die. We believe, however, that the different dioceses feel bound to a certain kind of obedience, the nature of which will depend upon individual bishops.
In regard to the late convention, we have little to say, and yet some good may result from putting on record what Catholics think of a body of Christians which makes such large pretensions, and at the same time is so utterly helpless, and useless as a teacher of truth. Our purpose in this article will be accomplished by a brief view of the impressions produced by this council upon the Episcopalians and the world; by a consideration of what has been done negatively and positively; and a few remarks upon the position in which the Protestant Episcopal Church stands before mankind.
I. The impression produced upon Episcopalians, as far as we can learn it from themselves, is very singular, and seems to differ with different minds. The only satisfaction expressed in any of their journals is that the convention did not do any more harm. The Church Journal, of November 1, speaks of the “tomb of the Capulets” to which so many important measures were consigned. “That vast mausoleum,” it says, “well stored at the close of the session of 1868, received a large accession in 1871.” It also terms the whole thing a fiasco, and pitifully remarks that “the mind of the church must be well informed in 1874 if we would not pave the way to another fiasco.” “In the matter of tone, temper, and decorum, with slight exceptions, the convention
was worthy of the respect of the church.” There were, therefore, exceptions in which it is not deserving of any respect. The Church Weekly rejoices that no great evils have come from this council of their branch of the one (invisible) church, and attributes this to the good sense of the deputies, who generally were “wise and conservative men.” “It was only by the non-concurrence of orders that action was not had on ritual, and in the form proposed by the House of Bishops.” The same journal says that the bishops are utterly unfitted for action on any of the subjects which came before the convention. “They are chosen,” it remarks, “for any reason rather than knowledge of liturgies, ritual, canon law, or theology.” What these reverend fathers are expected to know we are left to imagine, and it is a great strain upon our powers; for we are somewhat bewildered by the observation “that they are chosen for their practical common sense, which is American English for success in life.”
The Christian Witness feels happy that there is “such elaborate discussion on the smallest points, and that questions of order take much of the time in their disposal.” The result, however, is not so pleasant, because “the most important subjects are left to the end of the session, when the haste of the members to return home cuts short the discussion, and dissatisfaction is the result.”
The Protestant Churchman is the only paper we have seen which seems really gratified. The convention did not do anything, but showed a spirit which, if not quenched, will yet accomplish much: