SERVICE AT SOUTHWARK. 197 £11,400 5s. Od., Chichester, £10,860 8s. 10d., and Oxford £10,750 19s. 7d. Other dioceses contributed as follows:-Manchester, £6,595 5s. 1d.; Liverpool, £4,526 17s. 5d. ; Birmingham, £1,854 16s. 8d.; Newcastle, £3,827 11s. 4d.; St. Albans, £8,857 7s. 2d.; Salisbury, £8,316 8s. 5d.; Lichfield, £5,713 16s. 7d. ; Truro, £2,650; and York, £6,048 7s. 7d. Of the Welsh dioceses, St. Davids sent £2,430 17s. 8d. ; St. Asaph, £2,361 4s. 3d.; Llandaff, £2,680 15s. 5d.; and Bangor, £7,300. A number of gifts were given in kind. SERVICE AT SOUTHWARK. The final service of the Congress was held to-night in Southwark Cathedral. The Cathedral was crowded in every part, and many had to stand throughout the service, whilst many more had to be turned away. At 8 o'clock the procession passed along the nave to the choir in the following order :-The choir, members of the College of St. Saviour, the succentor, the honorary Canons, the Archdeacons of Southwark, Lewisham, and Kingston, the Bishops, who walked two and two in order of their consecration, those most recently consecrated coming first, the Archbishops of Brisbane and Sydney, and the Canons Residentiary, the Bishop of Southwark, who was attended by his chaplain and preceded by his two suffragans, the Bishop of Kingston and the Bishop of Woolwich. There were between 60 and 70 Bishops present, practically all of whom wore their scarlet Convocation robes. While the Bishops, clergy, and choir were passing to their places, the hymn “ Now thank we all our God was sung. When all were in their places the congregation united in the recital of the Lord's Prayer, and the Precentor, Archdeacon Taylor, read a series of five Collects, after which the congregation joined in the recital of the Apostles' Creed. After the hymn "O God, our help in ages past "' had been sung, 66 The ARCHBISHOP of BRISBANE (Dr. St. Clair Donaldson) preached the sermon, taking as his text, They departed from the sepulchre with fear and great joy" (St. Matthew xxviii., 8). Such, he said, must ever be the words of human hearts, after a great spiritual experience—on the one hand fear, and on the other great joy. They were not there that night to take any review of the experiences of the past ten days. No one man could rightly comprehend so great a thing, or could sum it up or even classify its lessons. They were there to pray and give thanks, and to try to lay before God the desires that arose in their hearts. Could they be wrong in claiming that deep down, below the surface, the real heart of the Church was stirred that night with a great joy? Prayers had gone up, although not as full and universal as they ought to have been, during the past months and years, for the presence of the Divine Spirit, and they knew the answer had come. They knew their Master had been with them during those past days, not merely as a memory or an example, but as a living force. They had seen His hand in the very courage of the conception of such a gathering, and in the skill with which the great fabric had been organized. The thousands of praying souls gathered together with one accord in one place had known Him and felt His presence, and their faith had been strengthened, and their hope had been kindled again to new life. But that represented only half the truth. They had experienced the Divine Presence, but they stood that night in fear. Since the Congress a new and critical question had arisen, and if they did not answer it now it would surely answer itself to their shame and loss as the days went on. Were they prepared to take the consequences of their prayers. That was the critical question which awaited an answer; that was the issue at stake. The Church had prayed for a revival, for a rekindling of the missionary spirit, for more self-sacrifice, for more light on many problems, and their fear was lest having asked for those things their nerves failed, and their human flesh shrank from the practical step to be taken now the day for action had come. If the Congress had meant anything, it had inevitably meant that a testing time now lay before the Church. Was the Church prepared to welcome with courage new forms of work and action? It had not always been so prepared, and they could not forget the reception the Wesleyan revival met at the hands of the Church. Was the Church now sufficiently humble and sufficiently enlightened to welcome such movements or would they again be driven out of her communion? Something also had to be done for the provision of the ministry; that was a primary duty, and the Church must face it. They must take the consequences of the prayers they had prayed and be prepared to pay the price involved in an awakened life. At the conclusion of the sermon the hymn "The saints of God their conflict past " was sung, and the Bishop of Southwark was conducted to the faldstool in the nave, from which he offered a number of petitions, including subjects for prayer, thanksgiving, and praise. The General Thanksgiving was said by all the congregation. The Te Deum was then sung to the setting by Sir Charles Villiers Stanford. The Bishop of Southwark pronounced the blessing, and the final hymn was “The day Thou gavest, Lord, is ended.'' THE PAN-ANGLICAN CONGRESS. 199 ADDENDUM. TUESDAY, June 16. SECTION B. CHRISTIANITY AND OTHER RELIGIONS. The following reports were accidentally omitted from page 28: The REV. F. ASHER, of Brighton, and the REV. L. B. RADFORD, of Norwich, having spoken, The BISHOP of BOMBAY dealt with the difficulty men found in believing in the unity of inspiration in view of the great differences, in morality, for instance, between its deliverances at various times. He suggested that the differences were not in the revelation, but in the varying media through which it passed; just as the light of a lighthouse remained the same, though the revolving glasses through which it passed made it seem at one time red, at another green, at another white. God's Spirit could not come through imperfect media as it could through the perfectly transparent medium of His own Son. The REV. T. A. LACEY was the next speaker. The BISHOP of RHODE ISLAND, United States, said it had been hard to give up that idea of inspiration which regarded the words of the Bible as the ipsissima verba of God, but the idea had got us into lots of trouble. When we were accused of sacrificing God's word, we might answer that we had saved God's word. We need not now traverse a tortuous road to reconcile God's ordering of what our own consciences repudiated with the words of Christ which supported this repudiation. There had been no chance of progress under the old idea; and the new thought had to be thanked for a noble and divine idea of revelation. The CHAIRMAN, in his closing address, said he was thankful that while the various speakers had distinguished between the two consentient parts which must work in inspiration-the gift of God and the receptivity of man -they had all agreed in laying emphasis on the work of God. No inclination had been shown to represent inspiration as simply another word for man's ingenuity New fight had been thrown that day on many words of Scripture. The Pan-Anglican Congress. LEADING ARTICLES FROM THE TIMES. TUESDAY, JUNE 16. 66 Yesterday witnessed the opening of the Pan-Anglican Congress, an assembly on which the high hopes of an ever-increasing multitude of ardent enthusiasts have been fixed for some time past, and which may become just as unique and historical as the gifts and capacities of its members care to make it. The opening day was, indeed, not occupied with any actual business. First, that which is spiritual-a service of penitence in the most national of English shrines. It seems to be admitted on all sides that it was a simple, helpful, and memorable service, not the less so, perhaps, because the whole of it, instead of being the product of a discussion in committee, was by order of the DEAN." Afterwards, that which is natural. Those who have thus come together from all the ends of the earth must needs make acquaintance with their innumerable fellows, if the discussions that follow are to be living and powerful and penetrating. There are, indeed, conclaves where, as an incentive to ultimate agreement, each member is previously placed in solitary confinement, but Anglicanism is content to promote the exercise of a free mind in a free body. SO LORD STRATHCONA Welcomed all to one of the princely homes of England yesterday afternoon, while there were other social functions last evening, of which the most remarkable was the banquet offered by the Pilgrims to the visiting Bishops and to prominent representatives of Greater Britain. The cordial and earnest words of the PRIME MINISTER, welcoming the representatives of Anglicanism as promoters of 66 66 peace, unity, and concord," were a fitting introduction to the work of the Congress. To-day the serious business begins. In many parts of London, on many lines of religious truth and of social duty, there will be debates. At the Albert-hall and Sion College, at the Church House and the Caxton-hall, at the Kensington Town-hall and the Holborn Restaurant, the tourney will be formally opened. The outside public is, no doubt, beginning to take an interest in the event; it is alive to the impressiveness of the evening mass meetings; it means to congregate outside St. Paul's on the 24th to watch the 250 English and American Bishops going in procession to the Thanksgiving service; it wants to know the probable size of the thank-offering; it appreciates the gracious interest of Royalty in the advent of a thousand delegates from THE PAN-ANGLICAN CONGRESS. 201 far-off shores. But the essence of this great event is to be found in the readiness of all ranks and classes in the Church at home and abroad-Bishops and presbyters, men and women,financiers and working men, the small and the great, the teacher and the scholar to take part either as speakers or listeners in the elucidation of problems concerned with the presentation of Christian truth or with the verification of Christian duty. Entrance depends on membership, and membership means responsibility for studying some definite part of the elaborate programme, of which we have noted from time to time the principal headings and the more obvious features. The conception is a lofty one, and success will not be reached by lowering it. But, it is asked, is it really 30 lofty? Is there any gratification for anybody in the fact that 7,000 Christians are this week assembled for the sole purpose, as you say, of debating or of hearing debates? Surely Christianity, as presented to men in the entire New Testament, the free study of which by the laity is one of the cardinal points of your Anglican Communion, consists not in talk but in action. You come to show us your faith by your words, and we would much rather see it through your works. Your MASTER was, indeed, an incomparable talker. Never man spake as this Man. But what we look back to Him for is in order to observe a life in which the most exacting critic can find no fault, and which remains the perfect and universal example. The Pan-Anglican Congress, we venture to reply, has its answer ready, if answer is needed at all. Christianity in general, and in particular that pure and reformed part of the universal Church established in this kingdom, is certainly bound to hold up that one life as the light of men, and no discussion of religion can ever pass muster by itself as practical Christianity. Religion, as CANON HOLLAND said on Saturday in the course of his stimulating Romanes Lecture on the Optimism of BISHOP BUTLER, is a problem of action. It is no metaphysic; it is a life. But consider the Congress programme in the light of this frequent demand for practical results. Take the question which is of primary moment to an assembly much concerned for what is called the missionary cause. If Christianity is chiefly a life modelled on, and infused by, a perfect life, it cannot be idle to discuss the methods by which the knowledge of that perfect life may be extended, and the desire to live in even the most distant accordance with it may be increased, among the men and women of the world. What account, for instance, should the evangelist take of national and inherited customs ? For some regard all the ideas of the heathen as an abomination, while some will get help and inspiration where they can find it. Here, for instance, is China, the very habitat, as we have so often been told lately, of “the Christian opportunity. We have before us a thoughtful Pan-Anglican Paper by a well-known Christian worker in Peking, |