Project Canterbury

Society of the Holy Cross: The Romanising Conspirators at Work.

London: Church Association, 1898.

The Society of the Holy Cross is regarded by Mr. Walsh as the centre of the Romanising conspiracy. So secret are its proceedings that he had not been able to get hold of one of their reports of later date than 1881. We have, however, the good fortune to possess the Acts of its Chapter for the months of July, August, and October, as well as the official Analysis of proceedings of the September Synod for 1897. Each bears the mystic letters "S.S.C." (Societas Sanctæ Crucis), and though lacking the names of either printer or publisher, is authenticated by the signature either of "William Crouch, Secretary, Gamlinghay Vicarage, Sandy," or of "O. P. Henley, Assistant Secretary, Wolverton St. Mary, Stony Stratford." Perhaps what will interest our readers most are the names and addresses of these underground moles. We give the list therefore at p. 11; where no designation is added, the surname alone appeared in the original official document.

The MASTER is the Rev. C. R. Chase, of Plymouth, whose predecessors in that oficer were the Rev. T. T. Carter (late Superior General of the C. B. S.), who has three times over been shielded from prosecution by the bishop's veto, and the Rev. E. G. Wood of Cambridge whose Romish views as to Canon Law were described in 1888 in THE CHURCH INTELLIGENCER (V. 28).

[2] The "Vicar" of the "Celibate Roll," is the Rev. S. G. Beal; but the Revs. A. M. Y. Baylay, G. Bayfield Roberts, and A. R. C. Cocks rank also as "Vicars": T. C. Elsdon being the Treasurer: R. E. Giraud, the Foreign Secretary: and J. R. Sanderson, the "Ceremoniarius." The majority are members also of the "daughter" secret Society, "The Confraternity of the Blessed Sacrament," and all the clerics on the Council of the English Church Union for 1898 are C. B. S. men, on being also S. S. C., shewing how the same wire-pullers work English society through varied organisations and under different names.

Among the recruits newly admitted within the three months as Probationers are the Revs. F. McDonald Etherington, W. Mirrielees, R. Waldram, C.P. Wix, Geoffrey Lawson, H.E. Simpson, Ernest Street, H.C. Frith, W. Sirr, R.R.W. Traill, Basil Kingsley, F.W. Stokes, H. W. G. Kenrick, T.H. Passmore, H. L. Hart, H.J.G. Wigan, B.H.S. Lethbridge, Arthur Gould, and A. Baverstock.

Among the new "Brothers" are mentioned the Revs. E. E. Kilburn, C. H. Berry, E. R. Hudson, A. C. Bridge, E.M. O'Hara Lee, L. Graham, H. H. Willmot, H. H. Dixon, C. Huntley, E. W. Haswell, H. Ross, A. C. T. James, R. Dew, and W. C. Barrett, who is enrolled also as a Celibate.


was held at St. Peter's, London Docks, on July 13th. At each of these gatherings, by the way, the first item is "Mass was said." The chief feature of this meeting was a paper by Br. Lacey, the expert on whom Abp. Maclagan relied for the "learning" in his Encyclical, and to whose book, reviewed in THE CHURCH INTELLIGENCER, Bp. John Wordsworth wrote the Preface before that work was presented to Pope Leo XIII.

He begins by defining "sacrifice" as including "the destruction of life, or the offering of some living being. Sacrifice must be of blood." He then asserts that Christ instituted sacrifice in his Church by the words, "Do this for a commemoration of Me": which words, he adds, "must be [2/3] understod according to the mind of St. Paul, "Ye shall shew the Lord's death." The scriptural quotations, it will be noticed, are always made from Rome's Bible, which was the more natural as the paper itself was written in Latin. Br. Lacey draws from these two texts the strange inference that Christians "offer the Life of Christ [sic] acording to His institution AS A SACRIFICE OF worship, PROPITIATION, and thanksgiving, by way of commemoration." He then enumerates a few of the theories invented by theologians as to the true nature of this imaginary "sacrifice," and winds up these rationalistic speculations by asserting that "The sacrificing-priest in celebrating the Eucharist, offers Christ efficaciously as an act of Divine worship, and AS A PROPITIATION FOR SINS." Next Br. Lacey inquires, "What is the essential action in a 'sacrifice'?" Some say the "eating," some the "breaking," some [like Lord Halifax], the "Verbal Oblation."

On this last point Mr. Lacey's admissions are worth recording. He says:--"But this is not by Christ's institution: therefore it is neither necessary, nor yet of the essence."

But a more puzzling question is next discussed, viz.: "In what sense is there an offering in the Consecration?" Suarez places it in the destruction of the bread. De Lugo in the lower condition which Christ assumes by becoming edible [sic]: Lessius in the separation of the "body" and "blood," because separation of these would naturally lead to dead: Franzelin in the loss of all the functions and natural properties of humanity: Vasquez in the representation of a death: Bossuet, Scavini, and Billot in a symbolic immolation: but Br. Lacey himself concludes that the sacrificing-priest by putting on the altar the "Body" and "Blood" as sacramentally separate "signifies His death consummated on the cross by the shedding of blood, and proffers it to God in worship, and AS A PROPITIATION FOR SINS."

It will be seen that all this is pure undiluted Romanism, based on the vain imaginings of R. C. theologians, and only valuable for its rejection of certain theories about "the Prayer of Oblation," and as to a reproduction of some "oblation" imagined to be taking place now in heaven, of which Mr. Lacey said--

[4] "The High Priest of the Old Law used to enter in once a year into the Holy places that he might cleanse or expiate the sanctuary, and tabernacle, and altar: under which covenant thenceforward daily sacrifices might go on in the same place throughout the year. Therefore, if you take your stand on this analogy, it will follow that other sacrifices must be offered continually day by day in the Church, which is compared with the outer sanctuary, after the eternal expiation of Christ."

He thinks, too, that in the Revelation it is still doubtful "whether the Apostle proposes the things in the heavens as patterns for church worship, or borrows his imagery from the customary worship then in vogue."


The NEXT CHAPTER was held at St. Lucy's Home, Gloucester, on August 10th, when Br. Gorman forwarded a resolution from the St. Thomas Aquinas local Chapter--"That it is desirable that brethren who enter Religion should not withdraw from the Society; and that if they are compelled to do so on entering the Noviciate, arrangements should be made for restoring them to their place on the Roll in the event of their not being professed, and that in any case, their names should remain on the Roll as a supplemental list." Here we have the Romish conception of Monkery as constituting "religion," and the jealousy which makes rival "Masters" afraid of any divided allegiance in their "subjects."

The East Midland Branch resolved--

"That this Chapter holds it is most undesirable for Catholic clergy to agitate for the permissive use of the First Prayer Book of Edward VI. Rider--This Chapter hopes the subject may be introduced at a Chapter or Synod of the Society."

This is interesting as shewing how unreal is the agitation of Lord Halifax for legalising the First Prayer Book. Even The Church Times complains of its many defects; among thcni being that "Elevation is forbidden, it is made to appear that the use of the General Confession may be regarded as equivalent to the Sacrament of Penance, and there is no provision for the ablutions, or even the consumption of what is left of the sacred elements." Nay, it is even left open whether the communicants [4/5] need to kneel at reception. Compared with the standard of the S.S.C., the First Prayer Book is almost Ultra-Protestant: Lord Halifax values it only as a half-way house on the return journey to Rome.

Two papers Avere then read by Br. G. Bayfield Roberts and the Rev. Edmund Wood, of Cambridge, the Canon-law experts of the E. C. U., insisting that the Fathers give "No support to the Anglican View," and that marriage with a deceased wife's sister is not forbidden by the Law or Word of God, as Dr. Pusey contended, but only by Canon Law. This is just Rome's contention, because it enables the Pope to dispense [for cash] with an obstacle merely ecclesiastical. Br. Wood said "Queen Mary was legitimate and Elizabeth a bastard."

Another Romish principle was advocated by Br. Greatheed, who, under pretext of "modesty of conscience," read a paper--

"On what grounds (or under what conditions) are we justified in assuming the judgments of our own cousciencc to be correct, when our opinion differs from that of persons presumably as well informed as ourselves?"

That is the old Jesuit doctrine of "probabilism" by which the dupe is led on to obey his Superior against his conscience on the ground that older, and wiser, and "holier" men think that what to him is sin, is lawful, if done in "holy obedience."

The MASTER announced that "he had just started a weekly paper in Plymouth which was given away free. This would shortly pay its way, as people would be ready to advertize if the distribution of a certain number could be guaranteed. The 'insides' of magazines are all bad." Br. Denny (Mr. Lacey's colleague) "urged the importance of school managers seeing that proper books were used in their schools, and stated that he hoped a new and satisfactory book would be published early next year."

* * *

At the September Synod, held September 14th and 15th, 189-, at St. Mary Magdalene's, Munster Square, "Solemn Mass was sung," with "Sermon by Br. Ommaney."

A resolution "That Brethren be requested and desired to abstain from smoking after the refection at Synod" was lost, [5/6] the movers presumably regarding it as a Protestant form of using incense.

A little light is thrown on the recent row about Hymns Ancient and Modern. It seems that Messrs. Coles, Mason and Whittaker had reported, criticising some expressions about the saints.

"They seem to have examined every hymn which contained reference to the departed, and objected to the Limbus Patrum, the Beatific Vision and Purgatory as unscriptural. Father Benson [of the Cowley Brotherhood] insists on the retention of the hymns which were attacked, although his reasons were not satisfactory."

The MASTER said: "We must fight for Hymns Ancient and Modern:" and a Dr. Mortimer, "from America," said Hymns Ancient and Modern "would be given up if these changes were made." We all know how The Church Times lent its aid. So the Romish hymns are not to be parted with.

Br. Stallard read a paper on Baptism, declaring that "union with Christ does not necessitate the immediate gift of the Holy Spirit." He did not quote in this connection 1 Cor. xii.-13 or John iii.-5. This very curious paper is part of a movement to erect Confirmation into a "Sacrament," partly to magnify the Bishop's Office with a view to Diocesan papacy; partly to abate the scandal arising from "Regenerate" reprobates; partly to approximate to Rome with a view to an early "Reunion."

It was followed by a laudatory puff of Thomas Aquinas, the logical father of modern Romanism. Br. Hutton said, "The new Manuals of Catholic Philosophy, by the Jesuit Fathers, profess to follow S. Thomas' teaching, and are valuable to English students." Br. Milner announced that his Organist had arranged the "Hail! Mary" as an anthem. We learn, too, incidentally, that Mr. Knott of 26, Brooke Street, Holborn, does the binding for the Society.

* * *

On the second day of the Synod, Br. Lacey attacked the Thirty-nine Articles. He said, "Two Provinces' [i.e. Canterbury and York Convocations] 'cannot define the Faith . . . The Thirty-nine Articles are a disciplinary measure ['forty stripes save one'?] setting forth the propositions which we are [6/7] forbidden to impugn." Br. Turner said they "contain a set of opinions, some of which are certain, some doubtful, as more or less reccived. We have to ascertain the value and nature of each proposition. We assent to them as an opinion. The opening of Art. VI. shews itself that it is not 'De Fide,' because it is not itself in Holy Scripture."

It would be hard to beat the Jesuitry of these statements. "Reverend" and "spiritual persons" get possession of "livings" by subscribing their unfeigned assent and consent to Articles which they afterwards describe in such language as the above! Nobody ever contended that subscription to the Articles was necessary to salvation, so that the sneer of Br. Turner is beside the mark. But the gem of Romanising sophistry is perhaps the paper of Br. Sanderson. He said:--

"The concluding statement of Art. 28, according to traditional use, has not been taken to forbid Reservation, neither does it condemn the special practices of Adoration (such as Procession and Exposition), nor say that they are wicked or superstitious. Though these practices were not delivered explicitly at the time of the Institution, yet we must consider that they were contained implicitly in our Lord's command. If we take the words of Art. 28 as prohibitive, we must at once give up and cause our people to give up the bended knee after Consecration; we must alter our method of giving Communion, and let the people sit round the Altar, and help themselves to its Holy Food. . . . Procession, Exposition, and Benediction of the Blessed Sacrament having been decreed by the Church [sic] took such a firm hold on the devout minds of the faithful, that they remained popular up to the present day, not only in churches of the Latin Rite, but also in those of the English. . . . We are agreed as to the desirability and legality of Reserving; we already carry the Holy Sacrament about; lift It up; expose It; worship It; and use It for blessing the people, when giving Communion. [This explains the mysterious antics of the "sacrificing sorcerers" who make crosses over the head of the communicant with the vessels. They do not, however, "deliver the cup into their hands," which, they say, is "a good plan, as preparatory to, or as next to, the refusing the Cup." [See Bp. Kingdon's Fasting Communion, p. 88.) Hence too, it is the Wafer only that is reserved for the sick (see THE CHURCH INTELLIGENCER, XIV.-177), because the denial of the cup would help forward "Reunion" with Rome.] Why not at other times? [7/8] What more stimulating to the devotion of those people of leisure who can remain in prayer after the Mass is done, than for the priest to unlock the Tabernacle door; draw aside its veils; expose the Ciborium within; kneel on the step below the Altar; and lead his people in adoring acts of love and reparation? This is that simple function, known as the simple exposition of the Blessed Sacrament; a function which many know from experimental knowledge is powerful in making people realise the reality of our Saviour's adorable Presence."

Br. Turner said, "The reasons given in the Catechism for the ordination of the Lord's Supper include worship and support, but do not specify all the reasons . . . the very fact of the CONTINUAL reservation of the Blessed Sacrament is a continual remembrance, and the faithful follow it with all outward acts, which arise from the highest aspirations of love"--in other words, they worship the wafer as God!

The MASTER said, "In the Western Church devotion is towards the Presence in the Blessed Sacrament without neglecting pictures. If we were to treat the Blessed Sacrament as the Easterns do, it would certainly tend to irreverence."

Having thus decided in favour of Rome as to idolatry, the next subject was "Absolution." Br. Swallow and Br. Turner were the leading pundits, and their papers were addressed to the alleged right of the Confessor to rake up past offences which had already heen absolved: though Br. Swallow evidently felt that this was rather risky, because, "While thus to recall a past sin may be helpful to some who are devout, clear-headed and well-instructed--there are many who do not fall under these heads, who would feel it an unreality thus to recall the past. With these, therefore, if we insist on their so doing, we shall only defeat our object and give rise to a sense of irritation on their part."

That is a very suggestive revelation. The priest's absolution is so unreal that he may rake up the "forgiven" sin, and make it "matter" for absolution in order to humiliate and subdue his unfortunate "subject." But the patient may feel some "irritation" at finding his quack medicine, which professed to have wrought an infallible cure, needing to be paid for over again as for an unsubdued disease. The slavery of the [8/9] Confessional is well brought out in these secret caucuses of the "miserable comforters." The readers of the papers all advocated the Roman practice of rubbing in old sores. Thus they hope to subjugate the victim and make him thankful to accept any penance or buy himself off at the Confessor's own price.

Lehmkul and Gury, and other R. C. casuists, were quoted glibly: and when Br. Suckling ventured to "speak against the custom which prevails amongst the Romans of bringing up some past sin in Confession," the MASTER replied: "The practice is almost universal amongst the Romans. We find great difficulty in being certain about the contrition of our penitents; and there is great danger of its becoming merely formal. The habit of confessing some former mortal sin has become so universal, that we ought to learn something from it."

But the cheated laity, who fancied that the absolution had blotted out their "former" transgression, are not unlikely to turn against their oppressors, so that the vaulting ambition of the "Master" may o'erleap itself.

"Br. Sanderson asked whether The Priest in Absolution could be supplied?" "Br. Ommaney suggested the study of the rules laid down in the 'Ordo minisstrandi sacramentum Poenitentiae' in The Rituale Romanum": and "the Master thought a Tract based upon THESE rules would be useful."

* * *

At the CHAPTER HELD AT ST. MATTHEW'S, WESTMINSTER, on October 13th, Br. Corrance wrote "explaining that in his speech on Reservation, at the Synod, he had not intended to condemn the cultus of the icons of the Saints in the Greek Church. He wished there was more of that kind of devotion amongst ourselves. He only wished to shew that in the West, especially amongst Roman Catholics, the proportion of the faith was better observed, the cultus of the Saints being subordinated to that of our Lord in the Blessed Sacrament." A proposal to visit the Shrine of St. Edmund the Confessor fell through, as the Abbey closed too early. On the question put--"Are we teaching our people to come to Mass ?" Br. Pearkes [9/10] read a paper, complaining of the statement that "Mass was abolished at the Reformation," and that "the Sacrifice of the Mass as an Act of worship [is] not sufficiently tanght."

Among cures suggested, he proposed, "Invite them to come quite close to the Altar." "Mass with special intention often helps them--a death, or a boy going to school, a marriage in the family, &c." He even suggested a dress rehearsal, the "priest to dress and go through the prayers and ceremonies of the Mass, after Evensong on Sunday"! The MASTER said, "Whatever had been the past of the parish, the people don't come. He himself had tried everything, and yet had not succeeded."

Something like a row took place at this "Chapter," when it was found that five candidates had been blackballed. The MASTER said that "for the first time in his life he felt ashamed of being a member." Br. Marshall asked a question about promises made as a condition of presentation to a benefice. The MASTER said that "such a promise was simoniacal." That is very suggestive. A patron stipulates for a certain promise, and the S.S.C. proceeds to whitewash the priest, who breaks his word, by assuring him that "it is simoniacal" to keep it. At Salisbury there is to be a new Branch "under the Invocation of St. Aldhelm, with Br. Fisher as local Vicar, and Br. Knapp as Treasurer and Secretary." Br. Fisher "wants Catholic Schoolmaster and Infant Schoolmistress for Cranborne." "The Pax was given and the Chapter closed."

The November Chapter was to be held on November 9th, at St. Mary Magdalene, Munster Square--"Mass at 8 a.m.," and an address by "Br. Lord Bishop of Zanzibar." Br. H. W. North having died, "Brethren are reminded of their obligation (Stat. II. sec. 9) to say Mass as soon as possible for the repose of our deceased brother."

One can well imagine that a deceased brother, who had been mixed up with these secret conspiracies, would be a good deal lacking in "repose" and in great need of a "refrigerium," a Newman called it. Yet such are the men who are nowadays selected for missionary bishoprics, and who bask in the smiles of our Salisbury-Gladstone bishops.

Roll of the S.S.C.

Alcock, P.C., C. of Knowle, Bristol.

Amps, J. H., Warden of the London Diocesan Penitentiary.

Anderson, J. K., R. of Mary Tavy, Tavistock.

Anwyl, O. E., Chap, of St. Catherine's Home, Ventnor, Isle of Wight.

Asher, A. F., C. of St. Augustine, Stepney.



Barber, R.H., Chap. H.M. Prison, Warwick.

Barber, R. W., V. of Thurston, Bury St. Edmunds.

Barrett, S. A. J., C.-in-charge of St. Ann, Bridgeton, Glasgow.

Barrett, T. S., R. of Teversall, Mansfield.

Barrett, W. C, Chap. of All Saints' Convalescent Home, Eastbourne.

Bartleet, L. B., Scaynes Hill, Hayward's Heath.

Baverstock, A. H. (Probationer), C. of Evesham.

Baylay, A. M. Y. (Vicar), V. of Thurgarton, Southwell.

Beal, S. G. (Vicar), R. of Romaldkirk, Darlington.

Bell, P., C. of Fishponds, Bristol.

Bell, G. L., R. of Drumlithie, Fourdoun, Scotland.

Bennett, S. H., V. of St. Mary, Bishopshill Junior, York.

Berry, C. H., C. of Broadstairs, Kent.

Bingham, T., C. of St. Mark, Philadelphia.


Birkmyre, N. Y., V. of St. Simon's, Bristol.

Blackwell, W. H., V. of Charlton, Marlborough.

Bleaden, W. H., V. of St. Mary Magdalene, Paddington.

Branscombe, H. S., Minor Canon of Chester Cathedral.

Brereton, J. L., V. of St. Peter, Barnsley.

Bridge, Alfred Chas., C. of St. Michael, Kensington.

Briggs, A. E., V. of E. Markham, Tuxford, Newark.

Brown, C., V. of Verwood, Salisbury.

Buckham, F. H., R. of Tiptree, Kelvedon.

Bucknall, M. A., C. of Plympton St. M., Devon.

Bullock, J. F. W., R. of Radwinter, Saffron Walden.

Burton, A., V. of Stetchworth, Newmarket.

Carter, J. D., St. Mary's Ch., Aberdeen Vic., Poplar, E.

Carter, T. T., Warden of House of Mercy, Clewer.

Cary, H. L. M., C. of St. John the Divine, Kennington.

Chadwick, A., Cinderhills, Mirfield, Yorks.

Chadwick, T. H., V. of Bole, Gainsborough.

Chaplin, W.; V. of Staveley, Kendal.

Chase, C. R. (MASTER), V. of All Saints, Plymouth.

Child, W. H., V. of St. James, Plymouth.

Church, S.C., Instow, North Devon.

Churchyard, O., V. of St. Matthew, Newcastle-on-Tyne.

Clark, P. N., R. of West Tofts, Norfolk.

Clark, T. H., V. of Heybridge, Maldon, Essex.

Clarke, C. H., V. of St. Mary, Hayling Island, Portsmouth.

Clarke, S. E., V. of St. Matthew, Burnley.

Cocks, A. R. C. (Vicar), V. of St. Bartholomew, Brighton.



Corrance, H. C., R. of W. Bergholt, Colchester.

Cowan, R.D.R., Warden of St Lucy's Home, Gloucester.

Cowgill, Harry, V. of Shireoaks Worksop.

Cox, F. A., C. of All Saints, Plymouth.

Croft, H. L., C. of St. Barnabas, Holbeck, Leeds.

Crombie, E. J., C. of Cowley St. John, Oxford.

Crouch, Wm. (Secretary), V. of Gamlingay, Sandy.

Crymes, C. H., 4, Delamere Crescent, Paddington, W.

Currey, E. H. S., V. of St. Luke, Derby.

Dale, A. M., V. of Sneinton, Nottingham.

De Castro, F. W., E. of Arley, Coventry.

Denny, E., V. of Kempley, Gloucestershire.

Dew, R., All Souls, Hastings.

Dixon, Horace Henry, St. Margaret's, Ilkley, Yorks.

Dixon, J., C. of St. Mary Magdalene, Paddington. (Secretary, C.B.S.)

Dowdeswell, E. R., V. of Bushley, Tewkesbury.

Drake, H., St. Bernard's Monastery, Cheltenham.


Dyson, C., V. of Great Barlow, Chesterfield.

Edwardes, H., St. Mark's Place, Wolverhampton.

Eldridge, J. A., V. of Bishop Wilton, York.

Elsdon, T. C. (Treasurer), C. of St. Gabriel, Bounds Green, N.

Embry, James, C. of St. John the Baptist, Penzance.

Etherington, Francis McDonald (Probationer), C. of St. Jude, Whitechapel.

Evans, H. M., V. of St. Michael, Shoreditch.

Featherstonhaugh, W. R., of Edmundbyers, Blackhill, Durham.

Fielding, G. F. M., V. of St. George, Emu Bay, Tasmania.

Filmer, J.H., C. of Roath, Cardiff.

Firman, S., V. of St. James the Less, Liverpool.

Fisher, C.

Fisher, F. H., V. of Cranborne, Salisbury.

Foote, J. A., Beckenham, Kent.

Forster, H., C. of All Hallows on the Walls, Exeter.

Foyster, H. C. B., C. of St. Peter, Barnsley.

Frith, Herbert Chas. (Probationer), C. of St. Mary Magdalene, Munster Square, N.W.

Giraud, R. E. (Foreign Secretary), C. of St. Matthew, Westminster, S.W.

Godwin, Very Rev. E. H., Dean St. John's Pro-Cathedral, of Umtata (Dep. S.P.G.).

Goldring, A., V. of Halwell, Devon.

Gorman, W. T., C. of St. Luke, New Chesterton, Cambridge.

Gottwaltz, H. B., 4, Queen Anne's Houses, Bideford.

Graham, Leslie Geo., C. of St. Gabriel Mission, Govan, Glasgow.

Greatheed, S., Villa Hope, Weston Road, Bath.

Green, E., C. of St. Philip, Clerkenwell, London.

Grepe, H. W., C. of St. Luke, Middlestown, Wakefield.

Gresham, L., C. of St. Gabriel, Glasgow.

Griffin, J. E., 5, Grange Park, Ealing.

Griffith, C. H., C. of St. John, Clevedon.

Gurney, F., Heathfield House, Bovey Tracey, Devon.

Guyer, Brett, C. of Cowley St. John, Oxford.


Hamilton, G. C., V. of St. Luke, Middlestown, Wakefield.


Harvey, F.

Haswell, Ed. Wm., R. of St. Columba, Lonmay, Aberdeen.

Hatherly, H. B., C. of Christ Church, Southwark.

Hatt, C. T., C. of St. Cuthbert, Philbeach Gardens, Kensington.

Hatton, J. E., C. of Christ Church, Belper.

Heath, E., V. of St. Mary Magdalene, Brighton.

Henly, O. P. (Assist. Secretary), Wolverton St. Mary, Stony Stratford.

Hepher, C., C. of Holy Trinity, Ilkeston.


Hill, E. C, E. of Panfield, Braintree.

Hinde, H. F., V. of Church of the Annunciation, Brighton.

Hipwell, J., R. of Elmswell, Bury St. Edmunds.

Hollingworth, H., V. of East Molesey, Kingston-on-Thames.

Howell, H. W., C. of St. Faith, Stoke Newington.

Hudson, Ernest Roberts, C. of St. Peter, Plymouth.

Hume, W., Trinity College, Oxford.

Huntley, Cecil,

Hutton, R. E., Chap. of St. Margaret's Convent, East Grinstead.

Hydes, T. A., C. of St. Saviour, Walthamstow.

Irving, F. F., The English Mission, Urmi, Persia.

Jacobson, A. C. B., C. of St. Matthias, Sneinton, Nottingham.

James, A. C. T., Bury, Huntingdon.

Jervois, W. H. H., V. of St. Mary Magdalene, Munster Square, N.W.

Jesson, H., V. of St. Peter, West Bromwich.

Jillings, W. J., Margaret Villa, Palace Road, Bounds Green, N.

Jones, C. G., St. Martin's Rectory, Worcester.

Jones, G. A., V. of St. Mary's, Cardiff.

Jones, Lewis, V. of Cadoxton, Neath.

Karran, W. J., C. of St. Luke, Chesterton, Cambridge.

Kemp, G. G., R. of Rawreth, Chelmsford.

Kempe, J. W., Hockliffe Rectory, Leighton Buzzard.

Kempson. F. C., M.B., C. of St. Mary-the-Less, Cambridge.

Kendall, T. S., E. of Holsworthy, Devon.

Kilburn, E. E., C. of St. Ives, Hunts.

Kingdon, R., C. of St. Augustine, Stepney.

Kingsley, Basil H. (Probationer), C. of St. Peter, Plymouth.

Knapp, C. F. C, Woodland Parsonage, Cranbourne.

Kynaston, J. E., C. of St. Anne, Derby.

Lacey, T. A., V. of Madingley, Cambridge.

Landon, H. R., C. of Little Heath, Romford.

Lang, H. C., V. of All Saints, Southend.

Larchin, Norman, C. of St. Mary Magdalene, Brighton.

Lawson, Geoffrey (Probationer), C. of St. Mary Magdalene, Munster Square, N.W.

Lebombo, Bishop of (W. E. Smyth).

Lee, Edwin Maywood O'Hara, C. of St. Catharine, Rotherhithe.

Leeper, H. H., C. of St. Peter, Plymouth.

Long, C. N., C. of All Saints, Small Heath, Birmingham.

Longridge, J., V. of St. Clement, City Road, London.

McDougall, A. B., Organising Secretary of Additional Curates' Society for Diocese of Bath and Wells.

McDowell, J. K., C. of St. Matthew, Sheffield.

Maitland, E. W., C. of St. Martin, Worcester.

Malden, H. E., C. of St. Saviour, Luton.

Malden, A. W. E. P., Bloemfontein.

Maltby, E. S., 76, Queen's Road, Dalston.

Malton, W. H. C., V. of St. Matthias, Sneinton, Nottingham.

Marshall, T. Outram, Organising Secretary of the English Church Union.

Massiah, T. P., 25, Vaughan Avenue, Doncaster, C. of Hensall-cum-Heck.

Mather, F. H. V., C. of St. Bartholomew, Brighton.

Matthews. F., R. of Rothesay, Scotland.

Mayne, W. J., V. of Poulton, Gloucestershire.

Micklethwaite, A. J., V. of St. Luke, Chesterton, Cambridge.

Milner, H. S., C. of Streatham, S.W.

Mirrielees, Wm. (Probationer), C. of St. Thomas, Regent Street, W.



Nicholas, G. D., V. of St. Stephen, Clewer.

Nicolle, F. G. S., C. of All Saints, Plymouth.

Norgate. C. F., 7, Northumberland Terrace, West Hoe, Plymouth.


Oliver, R.B.,V. of Whitwell, Isle of Wight.

Ommanney, G. C., V. of St. Matthew, Sheffield.

Otton, G. W., C. of St. Martin, Salisbury.

Paulley, F. E., C. of St. Paul, Swindon.

Pearce, F. W., C. of St. Mary, Balham.

Pearce, T. N., V. of H. Ascension, Hyde.

Pearkes, F., 8, Nelson Square, Blackfriars, S.E.

Pearkes, W. A., C. of St. Ives, Hunts.

Pelham, A. Thursby, R. of Cound, Shrewsbury.

Penrice, C. J., C. of St. Mary Magdalene, Paddington.

Phillips, W., C. of St. Ethelburga, Bishopsgate, London.

Pollock, H. A., C. of St. Peter's, London Docks.

Pollock, L. A., Chap. of St. Chad, Stuffynwood, Mansfield.

Poole, A., R. of Laindon Hills, Essex.




Preedy, T., Wemyss Castle, Fifeshire, N.B.

Preston, C. M., V. of Warcop, Penrith.

Price, S. J., V. of St. Ives, Hunts.

Prince, H. R., Domestic Chap. to Earl of Scarborough.

Prodgers, C. H., C. of Carlton-in-the-Willows, Nottingham.

Puckle, T. J., C. of St. Luke, Chesterton, Cambridge.

Ram, E., Vicar of St. John the Baptist, Timberhill, Norwich.


Richards, M. J. B., 17, Wesley Street, Liverpool.

Richards, R. H., Howden, Yorks., C. of Handsworth, Sheffield.

Rintoul, C. E., C. of St. Philip, Newcastle-on-Tyne.

Roberts, G. B. Bayfield (Vicar), V. of Elmstone, Cheltenham.

Robinson, G., V. of Ulgham, Morpeth.

Ross, H., C. of St. Catherine, Rotherhithe.

Ruddock, M. E., V. of Ardeley, Stevenage.

Rumann, W. B., C. of St. Anne, Hoxton.

Russell, C. R, V. of Lenton, Grantham.

Ruston, M. E., Church House, Caldecote, Biggleswade.

Sanderson, J. E. (Ceremoniarius), V. of Alderholt, Salisbury.

Scholfield, J. F., R. of St. Michael, Edinburgh.

Schofield, H.H.,

Scott, W. J., V. of St. Saviour, Upper Sunbury, Middlesex.

Sellon, W. S., R. of Kettlebaston, Ipswich.


Shebbeare, E. R., C. of Annunciation, Brighton.

Shipton, C. P., C. of St. Thomas, Stamford Hill.

Simpson, Henry Edgington (Probationer), C. of St. Matthew, Westminster.

Sirr, Wm. (Probationer), Camden Town Vicarage, N.W.

Smith, B. H. P., C. of Holy Trinity, Harrow Green.

Smith, C. J. E., V. of Bromham, Bedford.

Smith, D. G. F., Jun. P. C. of St. Paul, Liverpool.

Smith, H. B., R. of Wymering, Portsmouth.

Spooner, C., V. of Dean, Kimbolton.

Stallard, A. G., V. of St. Stephen, Devonport.

Street, Ernest (Probationer), 31, Compton Avenue, Brighton.

Strudwick, C. H., C. of St. Mary, Ilkeston.

Suckling, R. A. J., V. of St. Alban, Holborn, London.

Swallow, J. E., Chap. Horbury House of Mercy, Wakefield.

Swire, S., V. of St. Thomas, Huddersfield.

Symonds, H., V. of Thornton, Leicester.

Taglis, R. E., V. of Denby, Huddersfield.


Thompson, H. N., V. of St. John the Baptist, The Brook, Liverpool.


Tottenham, E., E. of Thurning, Oundle.


Traill, E. E. W. (Probationer), C. of St. Margaret, Aberdeen.

Trevelyan, J.C., V. of St. Saviour, Luton.

Trevelyan, W.B., V. of St. Matthew, Westminster.

Trower, Tugman, E. A.. V. of Newton, in Cleveland, Yorks.

Turner, C. F. G., R. of Coveney.


Underhill, E., V. of St. Thomas', Toxteth, Liverpool.

Utterson, F., V. of St. Anne, Derby.

Vowler, A. N., C. of St. Michael, Shoreditch.

Wainwright, L. S., V. of St. Peter, London Docks.

Waldram, Reginald A. J. M. (Probationer), C. of St. Benet, Kentish Town.

Walker, E. T. M., C. of St. Peter, London Docks.

Wallace, C. R. J., C. of St. Clement, City Road, E.C.

Wallace, C. S., V. of Church of Ascension, Lavender Hill, S.W.

Wallop, Hon. A. G. E., Nassau, Bahamas.

Walters, J. V., R. of Cherhill, Calne.

Ward, J. W., C. of St. Mary the Virgin, Cardiff.

Ware, F. L., V. of St. Mary, Edmonton.

Wason, L. S., C. of Elmswell, Bury St. Edmunds.

Watts, T. J., South Kirkby, Wakefield.

Weber, E. P., C. of Wellingborough.

Weekes, Walter, C. of St. Matthew, SheffieId.

Weekes, W. H., C. of St. Peter, Devizes.

Weston, White, C. H., C. of St. John the Evangelist, Miles Platting.

Whytehead, R. Y., V. of Campsail, Doncaster.

Wicks, C. E., C. of All Saints, Middlesborough.

Wilkins, C., C. of St. Thomas, Toxteth Park, Liverpool.

Wilkinson, H. B., R. of Chelsworth, Ipswich.

Willett, F., Cudwells, Lindfield, Hayward's Heath.

Williams, A., V. of Devoran, Falmouth.

Williams, E. P., C. of St. Mary Magdalene, Paddington.

Williams, H., R. of Ufford, Woodbridge.

Williams, K. W., V. of Minsterley, Shrewsbury.


Willmott, Herbert Henry, R. of Rivenhall, Witham.

Willoyghby, F., C. of Park Gate, Rotherham.

Wilmot, F. E. W., V. of Burbage, Buxton.

Wiltshire, C. J., C.of St. Stephen, Lewisham.

Wix, Cyril Poynder (Probationer), E. of Witchampton, Wimborne.

Wonnacott, W. H., C. of St. John's, Bovey Tracey.

Wood, Edmund G. de Salis, V. of St. Clement, Cambridge.

Woollcombe, T. C., C. of Roath, Cardiff.

Wynell-Mayow, A., V. of Dunster.

Zanzibar, Bishop of (vicar), (Wm. Richardson).

Nominated at October Chapter, 1897.

To the Order of Brethren.

Haswell, Ed. Wm.

Ross, Hy.

James, A. C. T.

Dew, Roderick, All in previous list.

To the Order of Probationers.

Stokes, Fred. Wm., 87, London Road, Brighton, C. of St. Barnabas, Hove.

Kenrick, Hy. Wm. Gordon, 231, Blackfriars Road, S.E.

Passmore, Thos. Hy., 21, Blomfield Street, W.

Hart, Herbt. Leslie, St. Catharine's, Burnley.

Wigan, Hugh Jno. Geo., 13, Bartlemas Road, Oxford, C. of Cowley St. John.

Project Canterbury