CONTENTS xi 1. History of Education in England. The work of the 2. Education in the Middle Ages. The Medieval University. 3. The Renaissance and Reformation. 4. The Nineteenth Century. The new era. Education The divisions of Christianity. Their causes. 1. The Church of Rome. position of the Pope. 2. The Church of Rome. The Malines Conversations. The Doctrinal relations. teaching. Nonconformist opinion. Sacramental 3. The Church and Nonconformity. Recognition of Orders. 4. The Church and Continental Protestantism. Relations to Lutheranism. Archbishop Söderblom. Appointment of Bishops. Freedom of the Church. Its 2. The Church of England and learning. Testimony of 3. Religious freedom and comprehensiveness. Value of free 4. The Church of England and Reunion. Need of courage. THE ENGLISH CATHEDRAL: EPISCOPAL VISITATIONS The purpose of a Visitation. The Authority of the Bishop. 1. Relations of Bishop to the Cathedral. Charter and Statutes. The Cathedral the Bishop's Church and the Parish Church of the Diocese. 2. The position of Honorary Canons. 3. The publicity of the Visitation Court. 4. The Commission on Property and Finance. Its findings 5. Lines of Reform. The work of a Cathedral. The position of the Bishop. The Dean. The Canons. The Honorary THE CHURCH OF ENGLAND INTRODUCTION THE Church of England occupies a somewhat special place among the different branches of the Christian Society. It has affinities with both the great schools of thought between which Christianity is held to be divided. While there are some of its members who would insist with great emphasis that it is Catholic, there are others who are equally certain that it is Protestant. From one point of view it is undoubtedly a National Church, but it clearly makes claims to present a type of Christianity which transcends national limits and competes for universal recognition. To some the Church of England is an irrational political compromise: to some it is a mere via media, a form of Christianity which has not the courage to call itself one thing or the other; to others, again, it represents more accurately than any other religious body the true tradition of primitive Christianity. A further characteristic of it is that it is difficult to define or describe. We know what Calvinism is; we find its tenets admirably put before us in the Institutes of Calvin. We know what Lutheranism is; it represents quite clearly the teaching of Luther. The Church of Rome has systematically defined and regulated its doctrine, its worship, and its law; but what is the teaching of the Church of England? There is no great theologian to whom we can appeal, and say, " Here you can find what we teach." To some this appears to be a grave defect. But others would claim that the religion of Christ is deeper and more profound than any one theologian can comprehend, and that a Church should aim at representing all the different |