e Grace;
third, the surrender of the various religious organisms to the
compulsion of the materialistic, worldly and opportunist factors in the
secular life of modernism. The truths corresponding to these three
errors are, Unity, Sacramentalism and Unworldliness. Until these three
things are won back, Christianity will fail of its full mission, society
will continue aimless, uncooerdinate and on the verge of disaster, life
itself will lack the meaning and the reality that give both joy in the
living and victory in achievement, while the individual man will be
gravely handicapped in the process of personal regeneration.

It is not my purpose to frame a general indictment against persons and
movements, but rather to suggest certain ways and means of possible
recovery, and in general I shall try to confine myself to that form of
organized religion to which I personally adhere, that is to say, the
Anglican or Episcopal Church, partly because of my better knowledge of
its conditions, and partly because whatever is said may in most cases be
equally well applied to the Protestant denominations.

_The unity of the Church._ It is no longer necessary to demonstrate this
fundamental necessity. The old days of the nineteenth century are gone,
those days when honest men vociferously acclaimed as honourable and
glorious "the dissidence of dissent and the protestantism of the
Protestant religion." Everyone knows now, everyone, that is, that
accepts Christianity, that disunion is disgrace if not a very palpable
sin. The desire for a restored unity is almost universal, but every
effort in this direction, whatever its source, meets with failure, and
the reason would appear to be that the approach is made from the wrong
direction. In every case the individual is left alone, his personal
beliefs and practices are, he is assured, jealously guarded; all that is
asked is that some mechanical amalgamation, some official approximation
shall be effected.

Free interchange of pulpits, a system of reciprocal re-ordination, a
"merger" of church property and parsons, an "irreducible minimum" of
credal insistencies these, and others even more ingeniously
compromising, are the well-meaning schemes that are put forward, and in
the process one point after another is surrendered, as a _quid pro quo_
for the formal and technical capitulation of some other religious group.

It is demonstrable that even if these well-meaning approximations were
received