le inheritance of the Church, and that his own
direct ecclesiastical forbears freely used a liturgy, and even composed
some of the most beautiful parts of the Book of Common Prayer; and an
Episcopalian will not cultivate the gift of expressing himself in prayer
in words of his own because this is the practice of other communions.
As every communion employs in its hymnal the compositions of men and
women who in life were members of almost every branch of the Church of
Christ, so each should as freely use methods of propaganda, or worship,
or education, that have been found valuable in any communion. The more
freely we borrow from one another, the more highly we shall prize one
another, and the more completely we share the same life, the more
quickly will our corporate oneness be felt.

We must set our faces against allowing congregations to embrace but one
social class, or several easily combined social strata in the community.
In our American towns the Protestant communions are separated more by
social caste than by religious conviction. People attend the church
where they find "their kind." Poor people do not feel themselves at
home, even spiritually, among the well-to-do, and the children of
comfortable homes are not permitted to go to the same Sunday School with
the children of the tenements. Class lines are as apparent, and almost
as divisive, in our churches as anywhere else. The Church of Christ
under such circumstances ceases to be a unifying factor in society; its
teaching of brotherhood becomes a mockery. In every community there will
be found some entirely unchurched social group; and the churches
themselves will be impoverished by the absence of the spiritual
appreciations to be found most developed in persons of that stratum. Our
denominational divisions tend to accentuate our social divisions. Church
unity, lessening the number of congregations in a locality, would help
to make the churches that remained more socially inclusive. Meanwhile
the "one class church," in any but the very rare homogeneous community,
ought to realize that, whatever Christian service it may render, it is
all the while doing the cause of Christ a great disservice, and is in
need of a radical reorganization and an equally radical spiritual
renewal into its Lord's wider sympathies.

Personally we must rigidly examine ourselves and test our right to be
considered members of the Body of Christ. There are some New Testament
evidences of