of binding any of the parties to the _ipsissima
verba_ of any doctrinal declaration, but rather every desire to allow
for varieties of expression, it is now perfectly clear that there is
among all the churches concerned a substantial agreement on the main and
essential matters of the Christian faith. This supplies the most real
and hopeful basis for the vital union of churches thus minded, and makes
their continued separation and antagonism intolerable. The more closely
this aspect of the situation is explored the more clearly does it lead
to the conclusion that those who are so largely one in aim, intention,
and desire should find some genuine and practical expression of their
unity. The question of church order is more difficult; but here again
much has happened of late to justify a reconsideration of the position
on both sides. On the one hand recent investigations into early church
history have shewn that no one form of church government can claim
exclusive scriptural or Apostolic authority. Under the guidance of the
Spirit of God the Church has in the past adapted herself and her
organization to the needs of the times in order the better to do the
work of the Kingdom. Men are coming now to see that the test of a true
Church is not conformity to type but effectiveness in fulfilling the
will of her Lord, and that therefore organization need not be of a
single uniform type. So we find denominations like the Baptists and
Congregationalists setting up superintendents (overseers, Bishops) over
their churches because the needs of the time demand such supervision.
And on the other hand we find Anglicans inclining to exchange prelacy
for a more modest and elective form of episcopacy. In this respect the
two extremes are drawing together to an extent which would have been
incredible twenty years ago, and, given good will, it should be possible
to find even here a real _modus vivendi_.

The same may be said with regard to other movements which have been
recently set on foot in the direction of a better common understanding
between Anglicans and Free Churchmen. It is recognised that one of the
greatest obstacles is still the so-called religious education
controversy. Both sides are becoming a little ashamed of their attitude
to this question in the past. They realise that the true interests of
education have been gravely imperilled by making it a bone of contention
among the churches, and they are beginning to look at the whole