Blessed Sacrament after his own Communion, the Anglican rite compels the Reservation of the Blessed Sacrament, not for Communion, but for purposes of devotion. She has taken the Gloria in Excelsis from its original primitive position at the beginning of the service, and her children are compelled to utter this great act of praise and prayer in the presence of the Blessed Sacrament. She reserves it thus, not for Communion, but for devotion.

In America, freed, thank God, from State influence and from questions arising under the English rubric, I officially declared to our Council that our Prayer Book was to be interpreted in conformity with the traditions of the Universal Church of Christ. Our official ruling as Ordinary, and so publicly declared, was that the Eucharistic vestments, the mixed Chalice, wafer bread, the eastward position, lights on the altar or borne in procession, and incense were the allowed usage of the Diocese of Fond du Lac. I also ruled that the Blessed Sacrament might be reserved for the sick and carried to them. Moreover, I said to my clergy: "Whenever your people wish the anointing prescribed by St. James, you know that the oil is consecrated by us, as it was by my predecessor, and so none need be without the means used for the body's recovery or the comforting grace it brings to the soul at the time of its departure."

For my own part, in conformity with a report of the committee of the House of Bishops on Episcopal vestments, which recognizes the legality of the use of cope and mitre, I adopted these in the

beginning of my Episcopate, without any adverse remark on the part of my people. So it has come to pass that the present generation of churchmen have always seen the Bishop in vestments which distinctively mark his office.

In travelling about my diocese it has been my habit to present to the churches and missions the altar ornaments in places where they did not have them. I would give as memorials of my visitation: candlesticks, altar desks, altar crucifixes, cruets, lavabo bowl, censers, or gongs, Eucharistic vestments, and, whenever an altar was built or restored, I insisted that there should be a tabernacle upon it.

As a result, the five points are, with one exception, universal, and there are over twenty Masses daily offered in the diocese. Here, where sixty years ago the Indians were roaming through the forest, and Christianity was almost unknown, we have such a revival of Catholic worship and teaching as Newman in his days at St. Mary's never dreamed of as possible. It is through the daily Sacrifice of the altar and the revival of the religious life that the Church's victory is assured.

The diocese is served by a body of spiritually minded and earnest clergy, and the success of the assertion of the Church's principles, as embodied in her Prayer Book and worship, is influencing the dioceses of the Middle West. Should these words find favor in the heart of any Catholic-minded layman to whom God has intrusted much means, he may be moved to aid this work financially. We need

endowments for our mission work, cathedral, our sisterhood, and women's college.

My relation to the denominations has been most friendly. They have very often placed their churches at my disposal when wanting to preach in some locality where we had no church building of our own. As a token of their friendly regard the University at Appleton, which is under Methodist administration, gave me the degree of LL.D. It has been with me a study how, without sacrifice of principle on either side, Christians can be brought into recognized fellowship. We must all admit that our divisions have been a hindrance to the extension of Christ's Kingdom. We must try to eliminate sectarian jealousy and rivalries. We must recognize all the baptized as united to Christ and so to one another in Him. We should not let differences of opinion separate us. While theological correctness without a living, loving faith fails to unite savingly to Christ, errors of belief, if not wilful, do not do so. Let conferences among the clergy take the place of pulpit controversy. Let us avoid that irritating spirit of proselyting which our Lord condemned. When persons feel that their religious body has done what it can for their spiritual growth, no one objects to their changing their religious Church connection. We shall all do most for the Kingdom by growing in personal holiness, and so, coming closer to Christ, come closer to one another.

CHAPTER X

TWENTY YEARS IN THE EPISCOPATE

HE following is a paper prepared at the re

quest of the Committee and read by the Rev. B. Talbot Rogers, D.D., at the Jubilee anniversary. Dr. Rogers was the first priest ordained by Bishop Grafton, and has been connected with the diocese since its organization. In his offices as Archdeacon, Canon of the Cathedral, Warden of Grafton Hall, member of the Standing Committee and Mission Board, he has had special facilities for knowing the diocese, its needs and growth.

"FIGHT THE GOOD FIGHT"

BY THE REV. B. TALBOT ROGERS, D.D.

A widowed diocese had exercised her sovereign privilege and called a priest to come and be her Bishop. In the Providence of God she was led to do what no diocese in the Anglican Communion had done since the Reformation. She called a religious, one who had been a member of a religious order, had helped to found religious orders for women, and had stood uncompromisingly for thirty years for the Catholic religion. It was a great step, taken in faith, prompted largely by her poverty and need, and encouraged by the teaching of her first Bishop and the memory of deKoven, to whose genius and devotion the diocese owed much in its first days, and,

lastly, it was under the leadership of Father Gardner. Coming to the diocese under Bishop Brown, he had won the confidence of the clergy and laity by his splendid abilities and utter self-sacrifice.

At his suggestion and urgent counsel, Father Grafton was elected by a strong vote of the clergy and a majority of the laity as the second Bishop of Fond du Lac. Bishop Brown seemed to give the seal of his approval when he wrote in his journal, on the occasion of a visit to Boston, that the services at the Church of the Advent were probably the most satisfactory to be found anywhere in the American Church. But the diocese hardly realized the significance of that choice. It almost shuddered when it discovered what it had done. The Church at large awoke and rubbed her eyes. Opposition was aroused, and it seemed for a time as though another dekoven was to be sacrificed to appease blind prejudice. But help arose from an unexpected quarter. Bishop Henry C. Potter wrote a letter to Dr. Winslow of Boston, giving his unqualified endorsement of Father Grafton, condemning any outside interference and unwise prejudice. That letter, by permission of the writer, was given a wide circulation. It restored confidence to those who were called to confirm that election. Bishop Potter remained an unfaltering friend to his dying day. The Church at large has done more than confirm that election. She has three times followed the example. But we had first choice, and we may well thank God that good use was made of the opportunity.