Those prophetic words, spoken by our Lord shortly before his Passion, reveal to us the very heart and centre of our Catholic Faith. They were echoed by St Peter in his first sermon, on the very day of the founding of the Church, the first Pentecost: 'Therefore let all the House of Israel knoW most certainly that God hath made both Lord and Christ this same Jesus whom you crucified.' And a few days later proclaiming the gospel of redemption, through the death and Resurrection of Jesus of Nazareth to the Jewish people, probably within tne precincts of the Temple, he summed up his message in these words. 'Neither is there any other name under heaven given amongs men whereby we must be saved.'

The questions I want to put to the Catholic Church can be summed up in one: You Catholics, we Evangelicals—who do you think we are? What do you make of us? (I) To begin with our baptism. It is no secret that in the case of converts, baptism is usually repeated, arousing deep dismay on the Evangelical side. In my opinion there is no justification for this. There seems to be no doubt that, in Catholic doctrine, baptism is usually repeated, arousing deep dismay on the Evangelical side. In my opinion there is no justification for this. There seems to be no doubt that, in Catholic doctrine, baptism performed according to the Evangelical ritual is valid. But in practice the circumstances of a previous baptism are seldom taken into account.

Our non-Catholic friends often ask us questions, in particular about our Catholic attitude to themselves, for most of those who are anxious about Christian unity inevitable feel that their own position in relation to the Catholic Church is a key-issue in the whole matter. In the September Number of Una Sancta a prominent Lutheran theologian asks of his Catholic friends five questions, which to him represent The major problem of a Protestant considering the relation of Catholic and Protestant. The writer is Dr Hans Asmussen of Heidelberg, and his five questions are enquiries about the Catholic attitude towards Protestants on certain issues. The same questions mutatis mutandis mignt be asked by an Anglican or Free Churchman in this country, though every group would present the questions in a different context and perhaps add particular ones of their own.

Many of those who come to the Church after some years of the faithful service of God in one of the separated Churches express the hope that they will be able, from their knowledge and experience, to make a particular contribution to the re-union of Christendom. Since they know both the Church and one or other of the separated bodies more or less closely related to it, from the inside, they hope that they will be able to help forward the day of reconciliation between the two. How far are such hopes justified? Many of us know people who have had expectation such as these and who have been disappointed; and do are indeed some converts, well-known in the Church, who do not appear to have been able to work for the return of their former brethren in the way others, perhaps, imagined they would be able to do. Does being a convert necessarily imply usefulness in this field?

The week of prayer for the reunion of Christians reminds us that all baptized, people, at present divided from each other, are called to be one.

Throughout the world, from Protestant as well as Catholic, from Orthodox as well as Anglican, will rise the prayer of all who know how painful and how evil are the divisions among Christians.

Nine centuries have passed since the greater part of the Christian East separated from Rome. It is over four hundred years since the Reformation.

And the mass of hundreds of millions of Catholic, Protestant, Anglican and Orthodox believers live to a greater or less degree in a state of indifference to each other.

About 2,400 millions are living on the earth, half in Asia. Nominally, about 400 million are Catholic; 200 million are Orthodox; 175 million are Protestant; and 50 million are Anglican.