y all of a certain doctrinal minimum as a basis of the _entente
cordiale_. The Anglicans in the Conference of Lambeth, 1888, formulated
the famous "Quadrilateral" whereby the Scriptures as Rule of Faith, the
Apostles' and Nicene Creeds, the two sacraments of Baptism and of
Eucharist, and the Episcopacy or apostolic succession, are "as the
irreducible minimum on which they would open negotiations for reunion."
[2]

II.

The Protestant Inter-Church Movement is a fact; we know its causes, its
various manifestations, its ultimate aim. To what extent this universal
movement reflects the general, deep and conscientious convictions of the
masses, it would be hard to say. The prevalent indifference and profound
ignorance as regards the specific tenets of each denomination would lead
us to believe that this movement does not spring from the very
soul-depths of the masses. Yet the fact is there, and assuredly of
importance in the religious realm. What is the meaning of this fact?
What is its message? For, every universal fact of that kind reveals and
interprets an ideal.

Naturally the view point of the Protestant will be different from that of
the Catholic. The explanation of the attitude of both, as we stated,
cannot but help to hasten the coming of true union in Christendom. The
non-Catholic mind sees in this Inter-Church Movement the ultimate triumph
of Protestantism, the vindication of the leading principles of the
Reformation. The Anglican Archbishop DuVernet wrote in the "Montreal
Star," May 10th, 1919: "Reviewing the movement towards Christian Union in
Canada, a very natural evolutionary order is at once detected, which
gives us the assurance that a spiritual cosmic urge is at work behind
this united action of the Anglican, Presbyterian, Methodist and
Congregationalist Churches of Canada, _the great evolutionary movement
towards the comprehensive Church of the Future_."

We all know of the sensation created in Anglican circles by the extreme
views of the Bishop of Carlisle. In a recent article on the "Nineteenth
Century and After"--entitled "Monopoly of Religion," he protests against
the claims of right and the privilege of monopoly in Religion, either in
doctrine or in form of government. He says that the Free Churches have
been right in resisting unto death the doctrines of religious monopoly.

Robert H. Gardner, in the "The Churchman," (_Episcopal_), acknowledges
that "The unanimous recognition of the