to be modified according to their conditions. And in them perhaps the season between the first or second Sunday after Easter and the Festival of Ascension, affords the most appropriate time for the public work of a Parochial Mission. It has been suggested that a word or two should be added as to what should follow the close of a Parochial Mission, so as to hold what has been gained, and prevent a mischievous reaction. A full discussion of this point would more suitably follow such a description of the Parochial Mission as should be adapted to guide and direct in the conduct of one, which the preceding brief outline (as was said at the beginning) is not intended or fitted to do. But perhaps a few words may be usefully added here to meet a little more fully than has yet been done, the question that may linger in some mind: However good this work may appear to be in itself, must it not be followed by a reaction, partaking of the nature of exhaustion, in which much of its benefit may be lost, and some great mischiefs may arise? Not, we would answer, if it be suitably timed and rightly conducted. In relation to this question, the advantage is apparent of having the public work of a Mission, in most parishes but not in all, come a little before Advent or Lent. Because the special work appropriate to each of those seasons would follow on most usefully at the close of the Mission, carrying on its influence and converting the extra stimulus of the mission into the regular flow of spiritual life in the parish. Again, if the public work of a Parochial Mission were continued too long, it would doubtless produce a measure of exhaustion. The people would either drop off from their attendance upon it before it was ended, or would afterwards feel obliged to rest and recover themselves physically and emotionally, while that process of recovery might not improbably involve some loss of spiritual energy. But the public work being duly limited, and more especially, the two preparative parts having been fully and effectively used, it is matter of experience that the effect of a well conducted Parochial Mission is to leave the people with an increased and strengthened appetite for spiritual nourishment and a greater readiness for spiritual activity; a desire for a larger amount of spiritual privilege in their ordinary parochial life. They want and will gladly use a reasonable and permanent increase of regular opportunities for united worship. They want more knowledge of their Bibles. They are more alive to the reality and the blessing of spiritual communion with their Lord and with one another. Much will depend of course upon the actual condition and circumstances of each parish, in regard to the way in which these wants should be met, the manner in which to transform the special work of the mission into common parochial work. In some cases (especially when particular and thorough instruction is given on the subject) more frequent opportunities of Holy Communion will be valued. Generally, additional occasions of public and of social prayer will be readily taken advantage of. Almost always Bible classes (often classes to prepare for confirmation) will find eager attendants. Still more, however, the solid character of the influence of a Parochial Mission rests in facts that do not readily come out to open view, though the lives of the people may show their presence and their power. Such are the increase and the deepening of the spiritual character of private and family prayer; the closer and fuller individual searching of the Holy Scriptures; and the clearer apprehension of spiritual reality in the personal life in the world. Thus what the Parish gains by its Mission it may expect to hold, without any artificial stimulus or strain, but rather by the regular activity of springs of life before unused, and the energy of grace before neglected, both helping to produce, in orderly progress, a quicker glow and healthier growth of spiritual life in the Body. HARRY LEIGH YEWENS. THE BONN CONFERENCE-1874. TransWith a REPORT OF THE PROCEEDINGS OF THE REUNION CONFERENCE Ротт, Our readers have doubtless seen the report of this "Conference" held last year at Bonn, as reported at the time in the various Church papers. But as a matter of historic interest, and for future reference, it may be well not only to call attention to this little book, containing a report of the proceedings, approved by Dr. Döllinger, but also to reprint the articles or theses which were agreed upon. The preface by the well-known Dr. Liddon adds greatly to the value of this book, setting forth the causes and aims, so far as they had been then developed, of what is known as the Alt-Catholic It was the Vatican Council which created the Old Catholic movement. The Old Catholics only did what they had done before the Council met. They obeyed their Catholic conscience, that the doctrine of the Church could not be added to; that quod semper was a test of unfailing value. They could not believe that the votes of a majority, however august, could cancel the ascertained facts of history, They were left behind by the fanatical impetuosity of an innovating Church,-strong in their faithfulness to the traditions of a better age. And he then shows the importance of their position as affording a basis for the reunion of Churches. English Church an opportunity The Old Catholic body seems to hold out to the which has been denied it for three hundred years. pal, with no shadow of doubt or prejudice resting on the validity of its orders; friendly with the orthodox East, yet free from the stiffness and one-sidedness of an isolated tradition; sympathising with all that is thorough and honest in the critical methods of Protestant Germany, yet holding on firmly and strenuously to the faith of antiquity—this body of priests and theologians and simple believers, addresses to the English Church a language too long unheard, in the name of our common Lord and Master. The object of the Conference, as stated by Dr. Döllinger himself, was: Not the absorptive union and radical fusion of existing Churches, but only the bringing about of ecclesiastical intercommunion and religious fraternity on the principle of "unitas in necessariis," side by side with the liberty of individual religious bodies or national Churches in regard to those peculiarities of doctrine and constitution which do not touch the substance of the faith as it was professed and taught by the undivided Church. It is important to remember this in considering the work done at these Conferences; for the true and only successful princi ple of a reunion of Christendom is here laid down. There can be no union, worth the name, which is based upon a surrender of the old Apostolic Faith and Discipline; and a union which requires absolute sameness and uniformity among all the Churches, is neither possible nor desirable. Agreement on essential points, on such as are necessary for inter communion, and the defining those · points, is all that can be expected. This work the Bonn Conference of 1874 commenced, and the Conference held this August, 1875, has continued it. Surely it is a matter for rejoicing and for deep thankfulness to the Head of the Church, that men from all parts of the world, men representing, though informally, the Old Catholics, the Evangelicals, the Lutherans, the Eastern Orthodox, both of Russia and Greece, the Anglican and American Communions, should meet, not to see how much they can give up-not for mutual admiration-but to examine calmly what are the old truths each has received and held from the primitive times, and see how far they can agree in the manner of expressing them. Nor is it at all to be regretted that these meetings were informal, that none of those present "held a commission from any church or ecclesiastical body." It is much better that these preliminary meetings should not in any way compromise the various bodies represented. More freedom is thus attained for individual utterance; and the various Churches have a better opportunity of comparing notes and ascertaining each other's stand-point and so at last coming to a full understanding and to an agreement as to terms of intercommunion. Separate conferences were held, on the points of difference between the Old Catholics and the Anglicans, and the Old Catholics and the Easterns, though all parties were present at each. The Old Catholics thus acting as it were as mediators between the two others. Before these conferences commenced Dr. Döllinger laid down the important principle that "the teaching of the undivided Church is specified as the basis of the proceedings." He also made the no less important declaration— As regards the Council of Trent, I think I may declare, not only in my own name, but also in the name of my colleagues, that we hold ourselves in no way bound by all the decrees of that Council, which cannot be considered as Ecumenical. We print at the end of this article for convenience of reference, all the "theses" or propositions which were agreed to by the majority of those present. Making first a few remarks on the discussions upon the various subjects proposed. I. The longest discussion was on the insertion of the Filioque in the creed. The Old Catholics and Anglicans had little difficulty in coming to an agreement on this point. But with the Easterns a long discussion was held, for which we must refer the reader to the book itself, pp. 22-46; calling especial attention to the remarks of Döllinger, pp. 22-30, on the schism between the East and West, and its causes, and also to the answer of the Russian Janyschew, pp. 31-34. As showing the pertinacity of the Easterns on the question of the "procession of the Holy Ghost," it must be noted that they could not be brought to agree to the thesis (the 9th) on the "Filioque," until the words "without sacrifice of the truth which is expressed in the present Western form," as in the original proposition, were changed thus, "without sacrifice of any true doctrine expressed, etc.," for they were unwilling to allow that the "Western form" does express "the truth." II. The discussion of thesis 9 (b) drew from Döllinger a very explicit statement of his conviction, founded on careful investigation, "I have no manner of doubt as to the validity of the episco |