It was Fr Henry St John who suggested the title. The term ‘eirenic’ has some advantages over the term ‘ecumenical, though the latter is of course the more widely used. ‘Ecumenical', if understood etymologically, and if understood otherwise than the word ‘Catholic', suggests that there is a theology which is general, over against a theology which is particular. In the context of modern conditions, that could mean there is a supradenominational Christian theology, over against sectarian or local theologies. Such a suggestion would be disturbing to the Catholic as being out of harmony with the divinely instituted unity of the Church.

There is, of course, a possibility of adapting the principle here involved to Catholic theology. One can, and must, distinguish between the theological opinions of a school and the universal teaching of the Church.

Educated Catholics today are at least dimly aware that considerable changes are taking place among Protestants in regard to the problems set by Christian disunity. It is doubtful, however, whether the majority, even of educated Catholics, know just how considerable these changes are; still less do they envisage them as important. In this paper I propose to outline some of the facts concerning these changes and to attempt to interpret their significance for us.

From the Reformation in the sixteenth century, Constant fragmentation became a commonplace and accepted condition of Protestantism. On the continent, from the first, the two great movements initiated by Luther and Calvin were antagonistic, and in due course each produced its sub-divisions. Here in Britain Scottish Presbyterianism suffered, in the course of its history, at least a threefold fission, and the Elizabethan settlement of Anglicanism produced a number of non-conformist bodies, Baptists, Congregationalists and Methodists; and these in turn soon began to sub-divide.

Two years ago we considered the necessity of the one Church and saw it as alone the way which leads to blessedness. Last year we developed the idea to further conclusions, discussing the missionary task of the Catholic Church and of Catholics among other Christians. And in both sermons I Pointed out more than once that for all the Catholic Church's uniqe position, we should not overlook its earthly configuration and human imperfection, and on that account the proper attitude for Catholics in present-day ecumenical discussions is one of humility, penance and a readiness to learn.

Today we will focus our attention on this, and consider the human side of the Church. We are still indeed dealing with the Church that issues from our Lord and rests in him, but here on earth, as the Church of humankind, it is on a pilgrimage with our Lord as its goal.

Nothing could be plainer than the fact that the problems of Christian disunity do not press very heavily on the great majority of English Christians. For some the whole idea that separated Christians might ever come together again in the unity of the faith seems so impossible and visionary as to be discounted altogether. For others the present situation has come to be thought of as normal, and even perhaps intended by God, and is no longer seen as a cause of sorrow or scandal; either they regards the questions which separate Christians as of no real importance, or else they think of Christians separated from themselves as so far gone in error, as to be no longer in any real sense brethrem in Christ.

The most recent Papal documents dealing with the problem of Christian unity are very careful to remind us of what the Catholic doctrine on the subject of the Church and its unity is. The fear is expressed in them, in several places, lest an anxiety to promote Christian unity, commendable doubtless but not sufficiently clear-sighted, should lead in the mind of some to a certain playing down of the essential teaching of the Church in this matter. we have in mind some expressions now current that these documents quite evidently avoid for fear that their use might lead to a dangerous confusion in the minds of their reader. It will be useful, therefore, with a view to securing complete fidelity to the full meaning of these documents, to examine here one of these expressions, order to settle accurately, with exact theological terminology, in what sense and context it may be used, and when, on the contrary, it should not.

It is essential to have a clear idea of the numerical strength of the various religious denominations in France, if we are to assess correctly the present effort towards Christian unity in that country. The great majority of the population is Catholic, at teast in name; Protestants, Calvinist and Lutheran (leaving sects like Jehovah's Witnesses and Seventh Day Adventists out of account) number about 750,000; the Greek and Russian Orthodox come to a few thousand.

Thus the religious bodies adhering to the World Council of Churches represent a tiny minority in France. This explains why their problems, whatever their intrinsic interest, remain in the background. The movement for Christian unity in France hinges primarily on the relationship between Protestants and Catholics.

In Holland there came a turn in the tide of the relationships between the Churches as early as the end of the first world war, though this war itself, unlike the later one, had but little influence on the religious climate in Holland. In the winter of 1919 the Dominicans of Zwolle started giving ‘conferences for non-Cathohcs’ in which they consciously abandoned the polemic tone for a quiet and objective explanation of the Catholic faith. On the Catholic side this was the first swallow which did not indeed make a summer, but at least announced it. Looking at it now it is easier to understand that the spiritual climate still had to change considerably before the age-old process of ossification in polemics and apologetics could be reversed.

In Holland, if anywhere in the world, one has to reckon witn non-theological factors in the relations of churches and confession.

Have been asked by the Editor of The Life Of The Spirit to write on achievement and prospects in ecumenical work by Catholics in England, and to relate my article specially to what is being done and what could be done in this respect in our universities. To write upon what has already been achieved in this direction would entail the making of a catalogue of individual lectures and talks, of discussion meetings mostly on a small scale, and perhaps of one or two series of theological conversations held over a period of years between Catholic and Anglican scholars. A few books also, in English, on things ecumenical could be added to this catalogue. There is however no movement in England which puts into practice the principles for which the Roman organization Unitas, set up by the Holy See after the war, stands.

The coming of the Holy Spirit makes this day a solemn feast for us; it is fifty days since our Lord's Resurrection, seven weeks of seven days. But seven sevens are only forty-nine, the extra one is added to draw our attention to unity.

What was the coming of the Holy Spirit, and what did it accomplish? How did he show us his presence, and how did he prove it; By everyone speaking the languages of all nations. A hundred and twenty men were there in the same place—the Holy number of the twelve apostles multiplied by ten. Did then those on whom the Spirit came each speak a single language, so that some spoke one and some another, and thus between them the languages of all the nations were spoken? Not so; but each and every man spoke the language of each nation.