“I may say here, too, that both Houses of Convocation, by resolution adopted unanimously, went in their scarlet convocation robes from their sittings in the chamber near Westminster Abbey, in solemn procession, to the celebration of the Holy Communion in S. Paul's Cathedral, especially to do honor to the American Church; and in this procession Bishop McIlvaine and the Lord Bishop of Lichfield carried our basin, and it was presented to the Archbishop of Canterbury in form.”
Why did these prelates kneel to the archbishop on this occasion, unless to do him homage? And what function does an “alms-basin” discharge in the consecration of bishops and the opening of the Houses of Convocation? We ask in [pg 468] all sincerity, because our knowledge of ecclesiology is imperfect in reference to these points.
While we praise the manly spirit of our American friends in not yielding to the spirit of toadyism before English prelacy, we confess we are somewhat pained at a seeming want of self-respect in their attempt to deal with the “Holy Orthodox Eastern Church.” This body, though having valid orders, holds all the doctrines condemned by the Thirty-nine Articles, and has plainly and openly anathematized Protestantism. Why will the Episcopalians consent to be snubbed and slapped in the face for the sake of an intercommunion which is utterly impossible? If they like it, we ought not to repine; yet, for the sake of our manhood, we protest against it. The Rev. Dr. Fulton, of Alabama, said:
“There is a great body of Christian people, constituting one of the three great bodies of the Holy Catholic Church, throughout the world, which to-day are not in visible communion, although they are in unity of spirit, and hope for a more clearly-defined bond of peace. Hitherto it has only been possible for these various bodies, or at least two of them—that is to say, the Anglican Church and the Holy Orthodox Eastern Church—to meet each other in courtesy. Now, arrangements have been made through the Archbishop of Canterbury by which the dead of our communion from England or this country can be buried by the Orthodox clergy, and other offices of courtesy and kindness can be performed. The Archbishop of Syra, representing the Holy Orthodox Eastern Church, lately visited the Church of England, and was there received with the greatest honor. Prelates of our own church and clergy of lower degree have likewise been received by the Eastern clergy. There are, in this city, with the approbation of the bishop of the diocese clergy of the Holy Orthodox Eastern communion. It is believed—in fact, it is known—that they are present now in this house; and, as a member of the Russo-Greek Committee, it was suggested to me that, in the general recognition of the clerical rank and character which these resolutions imply, these brethren should be likewise recognized. It touches not at all the doctrine of their churches; it touches not at all the doctrines of their church; it touches not at all their attitude toward us; it simply recognizes that they are clergy of a church toward which we hope that, in the providence of God, we may be drawn in love, without any sacrifice of our own principles.”
We doubt not that, when gentlemen meet, they treat each other with courtesy. Even Roman Catholic, whom Dr. Fulton would not invite to the convention, are courteous and polite. But this does not mean any compromise in questions of doctrine. If Dr. Potter approves of the presence of Rev. Mr. Bjerring in New York, we are quite sure that the Russian priest never dreams of acknowledging his authority. Is it not very much beneath the dignity of a large and respectable body to take mere politeness for any approach to unity in faith or communion? A letter of the Metropolitan of St. Petersburg was handed round among the deputies as a curiosity and a wonderful sign of Eastern favor to the Protestant Episcopal Church. We are not sure if the following is an exact copy of the letter. If so, it is a gentle rebuke, given as politely as could be done under the circumstances. We extract the letter and the comments thereon from a secular paper generally trustworthy:
“The Convention's Proposition Spurned By Orthodox Catholics.
“Apropos of the efforts of the Protestant Episcopal Church for a closer union and affiliation with the Orthodox Eastern Church, the following letter, translated from the Birzheviga Vedomosty, a Russian journal of a semi-official ecclesiastical status, will be interesting. It is a reply to the petition of the Protestant Episcopal Church for a more intimate union with [pg 469]the Russo-Greek Church, and is now for the first time published on this continent:
“ ‘To the Well-Beloved in Christ, and the Right Reverend Committee of the House of Bishops of the Protestant Episcopal Church in the United States of America:
“ ‘Your letter, addressed to his Excellency the Procurator General, Count Tolstoy, having been presented by him to the consideration of the Most Holy Governing Synod of Russia, together with the report and the concurrence of the House of Bishops, approved by the House of Clerical and Lay Deputies, in reference to the establishment upon a true catholic basis of a spiritual fraternity between the American and Orthodox Churches, especially in the Territory of Alaska, was received by the Most Holy Synod of all the Russias with the utmost pleasure, as a new proof of respect shown by the representatives of the Episcopal Church, and of their estimable purpose concerning the union of the churches. The Most Holy Synod, on their part, will make it an object of their constant care that a spirit of Christian tolerance and fraternal love and esteem, in accordance with the precepts and usages of our church, shall continue to pervade all the relations existing between the members of the Orthodox Church and those of the Protestant Episcopal Church in America, and particularly in the Territory of Alaska.
“ ‘As to the hypothesis of a reciprocal participation in the solemn performance of the sacrament of the Eucharist, the Eastern Church firmly adheres to the principles and convictions so clearly stated in the messages sent in 1723 by the Orthodox patriarchs of the East in reply to the Anglican bishops. It considers a previous agreement in faith as absolutely indispensable to the practical mutual participation in the sacraments, inasmuch as the first is the only possible ground-work or basis for the last. In order to attain this most desired end, a thorough study and investigation of the differences in the doctrine of both churches would be absolutely requisite; and to promote this, a great principle of co-operation will undoubtedly be found in the spirit of peace and charity which animates both churches, the Orthodox as well as the American, and in those prayers for the peace of the whole world and for the union of the holy churches of the Lord which arise to the God of truth and mercy from the Orthodox churches, and which are most certainly shared in by the American churches.