Money may be sent to the United States Trust Company assistant to the Treasurer, 45 Wall st., New York City, U.S.A. Please state that the gift you send is for the World Conference Continuation Committee. To the General Synod of the Church of England in Canada: Your Committee beg to submit the following report. (1) The Resolution of General Synod under which your Committee has acted is as follows: "That a small Revision Committee, together with the Secretary, be appointed to settle any details overlooked by the General Synod." The Primate appointed the following committee: The Primate, the Bishop of Huron (Convener), the Bishop of Ottawa, Rev. Dr. Abbott Smith, Very Rev. Dean Coombes, Rev. Dr. Cayley, Mr. Chancellor Worrell, Mr. Chancellor Davidson, Mr. C. Jenkins, and the Custodian of the Book of Common Prayer. (p. 191 Journal, VIII Session.) (2) "The Book of Common Prayer, according to the use of the Church of England in the Dominion of Canada," being the Book approved by the General Synod of 1914, amended by the General Synod of 1918, and approved as the Book Annexed to Canon XII, has been printed by the Cambridge University Press, and will be presented to the General Synod by the Primate in due course. The members of General Synod have been presented with copies of the Book in its final and complete form by the Cambridge University Press. (3) In compliance with the request of the General Synod, the Cambridge University Press, shortly after the approval of the Book, issued an edition from their Press for the purpose of enabling Church people to become familiar with the new book. This edition, although prepared with great care, contained a number of mistakes and printer's errors, as for instance: "the blessed Virgin Mary" instead of "our Lady," p. XLVIII; in the Prayer for Workmen, p. 56; "Assuage we humbly beseech thee," instead of "We humbly beseech thee to put away"; the expression "the Lord" instead of "his Lord," p. 258; the omission of "with all my mind," p. 324, etc. There were also a number of errors in dates, as for instance, St. Matthias and St. Matthew, p. XLVIII; and in the Tables P. LX-LXIII, there were sixteen errors in the seven hundred dates provided. There were also mistakes in printing, sometimes in the upper case, sometimes in the lower, and of punctuation as well. (4) Some of these the Custodian of the Book was empowered to deal with, such as misprints and obvious errors. But there were some matters not quite so obvious. All such matters, as intended by the General Synod, were referred to and considered by the small Revision Committee appointed together with the Secretary, by the General Synod of 1918, "to settle any details overlooked by the General Synod." (Journal p. 191.) These matters, however, were not in any sense new material, but adjustments and corrections that undoubtedly would have been made at the General Synod of 1918 had the errors been discovered. They are details obviously overlooked in the rush of the Synod's business. (5) Your Committee has made every possible effort to present a Book as free from errors as human work can be, and has endeavoured to fulfil the purpose for which it was appointed. On the completion of our work the Cambridge University Press prepared a new edition to be ready for the meeting of the General Synod and for immediate sale. This edition numbers 10,000 copies. In this edition about 2,500 copies will have the baptismal formulae as first printed, as they had been already bound. (6) The following corrections have been made in the text, under the powers given to the Committee by the resolution of the General Synod. I. The alteration on p. v of the date 1915 to 1918. 2. The alteration on p. vII of the date 1915 to 1918. 3. The rearrangement of several lessons in the Table of Lessons, p. XXXIII, and the substitution of others to prevent confusion with the Epistles and Gospels, viz: the Evening Lessons for Rogation Tuesday, for James v, 1 to 18, read 1 to 15; and in the Lessons Proper p. 1, Rogation Tuesday Morning, for James IV, 13 to end, and v, 1 to 8, read Luke v, I to II and Evening for James v, 8 to end, read James v, 1 to 15. 4. The substitution of "Services appointed for" for "Services for," p. LIX. 5. The correction of the dates p. LXII, for Septuagesima and Ash Wednesday. 6. prayer 7. 1964, Jan. 26 for Jan. 25; Feb. 12 for Feb. 1I. 1968, Five for Four; Feb. II for Feb. 10; Feb. 28 for Feb. 27. 1972, Jan. 30 for Jan. 29; Feb. 16 for Feb. 15. 1976, Feb. 15 for Feb. 14. 1980, Feb. 3 for Feb. 2; Feb. 20 for Feb. 19. 1984, Feb. 19 for Feb. 18. 1988, Jan. 31 for Jan. 30; Feb. 17 for 16. 1992, Feb. 16 for Feb. 15. 1996, Four for Three; Feb. 4 for Feb. 3; Feb. 21 for The deletion of the words "to us" in the 4th line of the The formulae in the Baptismal Services all made uniform and consistent throughout. pp. 298, 302, 309, 317, 320. 8. The alteration of the words, p. 595, "the Book" to "this Book of Common Prayer." 9. The substitution of the words "The Collect of the Day shall be that appointed for" instead of "The Collect of the Day shall be the Collect for," p. 676. IO. The substitution of the prayer For Missions, p. 49, for the second prayer, p. 690, "Almighty God, who by thy Son Jesus Christ," etc., in order to avoid the repetition of the same phrases in the second prayer, p. 691. II. The substitution of the words "Service appointed for instead of "Service for" in the 2nd rubric; and of "Collect of the Day" instead of "appointed for" in the 4th rubric, p. 723. 12. The substitution of the word "Jesu" for "Jesus" in the prayer at the top of p. 728, in order to have a consistent use throughout the Book. The addition of the words "At the New Year" to follow "For a Birthday" and the substitution of "Collects appointed for" instead of "Collects for" under the heading For the Church, P. 737. W. J. ARMITAGE, Secretary September 19th, 1921. DAVID HURON, Chairman. XXI. REPORT OF THE EXECUTIVE COMMITTEE THE ANGLICAN FORWARD MOVEMENT The Forward Movement represents the greatest and financially the most successful effort hitherto made by the Church in Canada. The supreme financial effort reached its climax in the week beginning February 9th, 1920; the other aspects of the Movement are still in process of achievement, some Dioceses having already carried out considerable efforts to extend and to realize the spiritual objectives of the Movement, while others are preparing to do so during 1921, 1922 and 1923. The Movement originated in a combination of motives. (1) For some years, owing to the withdrawal of the C. M. S., there had been looming up larger and larger above the horizon of the Church in Canada the burden of the maintenance of the Indian Schools and Missions. Ten years before, the C. M. S. had given notice of its intended withdrawal. In 1921 the C. M. S. would finally withdraw and leave the responsibility upon the Church in Canada. The Church could not repudiate that responsibility, without indelible disgrace and therefore the Board of Management in 1918 took practical steps to meet the situation created by the withdrawal of the C.M.S. in 1921. (2) The self-sufficient and strong part which Canada had taken in the war re-acted upon our outlook generally. In the war, Canada, instead of being helped, was helping the Motherland with men, material and money. The feeling was strong that the time had come when ecclesiastically we should also be independent. It was felt that the time had come for us to cease looking for "remittances from home," and that we could do in the Church what we were doing on an immense scale in the war. There was, also, a strong feeling that at a time when the Motherland was fighting for its existence, the strongest of its daughters, well able to look after herself, should not come home begging for help. (3) There had been growing a strong conviction that some worthy and unselfish effort should be made by the living to honour the memory of the glorious dead. The wonderful response to the appeal for this purpose made through the Sunday Schools revealed the strong feelings that were surging up and seeking expression. (4) Then there was widespread thankfulness to God for the many blessings which had come to us even in the midst of the war for the security and peace of our homes, for the immunity of our women and children from all the hardships and horrors which are incident to countries in a state of war, for the extraordinary commercial prosperity which had come to us instead of the leanness which we dreaded at the beginning of the war, and above all for the final breaking of the enemy offensive, and the commencement of the Allied march to victory. For all these it was universally felt that some tangible thank-offering was due from us for such great blessings. These four motives acted strongly on the Board of Management in 1918. So that its members were hopeful, courageous, and in the right mood to assume great responsibilities, and to do great things. The Deputation appointed in 1916 to make a survey of the whole field of Indian and Eskimo work, recommended the assumption of full responsibility by the Church in Canada on certain conditions. One condition was: "that on account of the financial responsibility involved and the indeterminate character of the period over which the whole or a large part of it must be carried by the Board, it is a necessary condition of the assumption of such responsibility that the principal of an endowment fund, the amount being determined by the Board, be secured and invested under such conditions as the Board may direct, the proceeds therof being applied to the benefit of the work in question. The Board of Missions, under the fourfold impulse already mentioned, passed the following resolutions, which historically mark the origin of the Forward Movement. (1) "That upon the acceptance of the foregoing" (recommendations of the Deputation of 1916) "by the several Dioceses concerned, the Board of Missions assume full responsibility for |