- 2 -

The Rev. F.N. Davey

28th September 1953.

5. I have no objection to the sub-headings being shown in italics, but a separate line must be given to each, i.e. it must not be treated as part of the first paragraph of the section. I would have no objection to these sub-headings being moved to the side if this is felt to be desirable, but they must stand out on the page.

4. I must insist on my own wording of these sub-headings being retained, as in a number of cases they have a special significance, especially for members of the Churches concerned.

We have reinserted the headings as I would like to see them in the galley proof, and I have also set out the skeleton of the chapter on a separate sheet.

I am sorry to ask for these rather extensive changes. It is unfortunate that we were not able to discuss this particular matter in person. I do not think that any grave dislocation of the text is involved. If you feel that this is a matter which we might profitably discuss before a final decision is taken, there would of course be time for this at the interview you are kindly arranging for me on the afternoon of 12 October. I do not think that the printer will have reached the stage of putting this chapter in page proof by that date.

I have to thank you very much for ascertaining the date and place of publication of *The Life of Bishop Gray* and *A Roman Diary*.

4th August 1953.

The Rev. F.N. Davey,
S.P.C.X. House,
Northumberland Avenue,
London, W.C.2.

Dear Mr. Davey,

I am sending you the corrected galley proofs of Chapter I of
the Ecumenical History.

I had hoped that the changes would be few, but they have
worked out as far more numerous than I had hoped. A great many
of them only affect questions of capital or lower case and there-
fore will not give the printer much trouble, but I do regret the
number of changes involved.

I hope that we may be able to reduce the number of changes in
later chapters if we can reach agreement now on certain questions
of style. I have here a list of points that had better be referred
to you, as a consistent policy with regard to them will save trouble
later on. Some of them are quite unimportant, but a number refer to
principles of fairly wide application.

**Nonconformist:** Our general usage is to follow Collins and print *Nonconformist*. In McNeill galley 12, line 9, the printer has retained *non-conformist*. I think that this is justifiable, as here Dr. McNeill is not referring to the English Nonconformists, but to certain non-conforming types at a much earlier date, but even so the question of the hyphen might be reconsidered. Is it really necessary?

**Role or rôle:** Our usage seems to be inconsistent. Collins gives *role*, but in a number of places it has been printed with a circumflex accent. Either is quite satisfactory to us, but we should have a definite ruling.

**Counter-Reformation:** This word does not seem to be given in Collins, and there are various possibilities. If you would issue instructions to the printer, following your usage, we shall be happy to accept your decision. We have left this uncorrected in the galley and hope that you will issue instructions to the printer.

- 2 -

The Rev. F.N. Davey.

29th July 1953.

It was a long time before we reached this decision ourselves, and I am afraid that our copy is not wholly consistent. If the printer will follow this ruling, even if it involves correcting our copy, we may be able to save ourselves difficulties later on.

2. We have been fairly consistent in showing centuries by figures - 15th century, 16th century, etc. I have noticed one or two cases where the correction had not been made, and we shall be grateful if the printer will follow our regular practice. We agree to the principle that where the phrase "15th-century" etc. is used as an adjective, a hyphen should be inserted, but not where it is used as a noun.

3. We agree that "p." or "pp." should be inserted everywhere in the footnotes where page references are given. I think that our usage is nearly consistent on this point, except for Professor McNeill's chapter, where we are making the insertion in the galley proof.

I hope to be able to send the galley proofs of Dr. McNeill's chapter very shortly, and as I do not expect to be absent from Geneva for a considerable time, other chapters should follow in an even flow.

Yours very sincerely,

Executive Vice-Chairman.

June 9, 1954

THE CHRISTIAN CENTURY

703

have accepted it as the answer to all problems. As a result, they have become scientific materialists. The step from scientific materialism to communism is a shorter one in Asia than in the West. Some students are communists mainly because they think that communism is the ideology appropriate for the scientifically minded. In reality, the root of their rebellion lies in their sense of frustration in a society which does not have room for all of them.

## *The Role of 'Truth'*

The love of the genuine scientist for truth regardless of consequences is a force working against communism, for communism does not honor "truth" as this word is usually understood. But the communist is not so much concerned with pure science as he is with practical science. Science is by nature pragmatic. It furnishes tools which can be used to carry out human purposes, good or bad. An important tool is propaganda—which has itself become a "science." From a purely pragmatic point of view, any statement is true which serves an immediate purpose. In America advertisers have sometimes adopted a similar pragmatism.

The serious contradiction between devotion to the truth in order to find right means and disregard of the truth in the use of those means has reduced communism to a struggle for power regardless of truth. Actions based on the theory of scientific materialism can never result in anything but a struggle for power. In this respect Western materialism is more and more showing its true character, for it also knows only how to oppose power with power, military might with military might.

Japanese students tend to believe that what they sometimes call the "superiority of the West" is due entirely to Western science. It is important to make plain that at least

some of this so-called "superiority" is due to Christianity, which was itself originally an Asian religion. Christianity, weak and distorted though it be, has been the social cement which has held Western society together.

If Christianity can rise to its present opportunity it can also, now that the older non-Christian social ties are weakening, become the social cement of the Eastern world as well. In its doctrine of love—love of God and love of neighbor, according to the two great commandments—Christianity possesses a principle which can be more effective than communism in bringing mankind nearer to the goal of a perfect human society. By the adoption of scientific materialism, communism can produce only a mechanistic society held together by constraint. By the doctrine of love, Christianity can produce an organic society held together by an invisible soul or spirit emanating from God.

But a weak, divided, uncertain Christianity can do little in the face of a strong, united, certain communism. And a wrong kind of Christianity is equally helpless. A Christianity which accepts force as the essential element and final recourse in dealing with men and nations has surrendered to the very materialism which is basic to communist philosophy. A Christianity of "faith without works" can accomplish little in countries desperately in need of good works. A Christianity which depends only on some divine miracle to bring about the Kingdom of God, perhaps in some unforeseeable future, is no bulwark against a movement which claims to use practical present-day methods to bring the good life into actuality. But a Christianity centered in the two commandments "thou shall love the Lord thy God" and "thou shall love thy neighbor as thyself" can go far toward doing what communism promises.

## BOOKS

### Ecumenical History

A HISTORY OF THE ECUMENICAL MOVEMENT, 1517-1948. Edited by Ruth Rouse, on behalf of the World Council of Churches. Westminster, $9.00.

WHEN the World Council of Churches had finally been organized, at Amsterdam in 1948, after a long series of events and activities which had been pointing in that direction for nearly 40 years, it was at once perceived that the movement toward church unity—now generally called the "ecumenical movement"—had reached the culmination of one epoch and was entering upon another, and that the time was therefore ripe for a history of the whole enterprise up to that point. This was the more necessary because, in a movement as vast and complex as that toward union among the churches, progress is necessarily slow, one generation of leaders is succeeded by another, and the consistency and continuity of the total effort demand that the record of what has been done in the past shall be readily accessible both to the rising leadership and to its constantly chang-

ing constituency in the churches. So plans were promptly made for the preparation of such a history.

The magnitude of the task was such that it would obviously have to be a composite work. Eminently competent contributors were enlisted to the number of about 15; Miss Ruth Rouse, a lady with scholarship, personal experience in ecumenical activities and unlimited energy, was selected as editor; and a well articulated outline was worked out. It would be natural (I do not know whether it is true) that the first thought would be to produce a history of what is designated as, in the narrower sense, the modern ecumenical movement, beginning with Edinburgh 1910, or perhaps a little earlier to show how that crucial meeting came about. If that was the thought, it was quickly seen to be too limited. The ecumenical idea has a history measured not by decades but by centuries. The concept of a united church has received new emphasis in the 20th century, but it is not a modern invention.

The dates included in the title (1517-1948) and the general structure of the

book alike indicate that the "ecumenical movement" in this context is meant to denote the unitive ideas, influences, efforts and achievements from the year in which Luther precipitated overt division in the Western church by posting his 95 Theses to the date of the formation of the World Council. This brings the whole course of Protestant history within the scope of the study; that is to say, the whole range of Protestant history forms the background; the actual treatment is of course limited to concepts of the nature of the church and efforts either to promote its unification or to further cooperation among its separated parts. Even the grounds and processes of division which gave rise to the multiplicity of Protestant communions are passed over lightly. I have the impression that the value of the whole could have been enhanced without increasing the size of the book (which is as big as any book other than a dictionary ought to be) if part of the space that some contributors use in rather extensive editorializing had been devoted to concise statements of the rea-

*(Continued on page 706)*

706

THE CHRISTIAN CENTURY

June 9, 1954

## Books

*(Continued from page 703)*

sons for and the circumstances of the divisions which the ecumenical movement is trying to heal.

But of course the idea of a united church did not begin in 1517 either. It began when the church began. The history of the idea of a united church, of the ideas as to what constitutes its unity, and of the means employed to realize the kind of unity that was considered desirable by one or another group at one or another time—all this constitutes a vast field all of which is part of the history of the ecumenical movement. The planners of this volume recognized the relevance of this pre-1517 material and entrusted Bishop Stephen C. Neill, assisted by an editorial group, with the responsibility for an introductory chapter not only opening the whole theme but discussing, in as much detail as the limited space permitted, the unity of the primitive church, its incipient divisions and the ways in which the church defended itself against them, the alliance of the state with the church, the schism between East and West, and the medieval unity (never quite perfect) of the Western church. There are many controversial points here, especially in regard to the early church, but any candid critic will say that this is a scholarly, candid and unbiased presentation. Bishop Neill has handled the most difficult assignment of all in a thoroughly creditable manner.

Still, it is a matter of constant wonder to me that so few church historians can see that the great turning point in the history of the pre-Reformation church was not Constantine's edict of toleration, but the church's alliance with the state and its adoption of techniques of compulsion both to maintain its unity and to enforce universal church membership for all members of the civil community. When the church ceased to be persecuted, there was a change in its fortunes. When it became the persecutor, there was a change in its character. That last event—implemented by Theodosius and others, and approved by Augustine and all the church notables of his time and for a thousand years thereafter—was an absolute watershed in the history of Christianity, and necessarily also in the history of the conception and realization of church unity. Many of the difficulties which now beset the ecumenical movement are hangovers from that theory of compulsion or suppression, which nobody now defends outside of a few Roman Catholic countries.

Leaving the introduction, we find four chapters dealing with unitive efforts in the 16th, 17th and 18th centuries. For most readers this will probably be the most surprising and enlightening part of the book. What! Serious efforts for unity in the 16th, the century of the great division and of the beginnings of Protestant diversity? And in the 17th, that "wretched century of strife"? And in the 18th, the cen-

tury of Enlightenment, rationalism, deism and skepticism and of the great Methodist secession from the Church of England? Yes indeed. There was a continuous stream of unitive efforts throughout the centuries so bitterly (and inadequately) characterized. It is thrilling to read of them. The union efforts were all more or less entangled in politics, since all the churches involved were state churches; but even so, there were apostles of unity some of whose words would sound well in any ecumenical gathering today.

Three chapters on the 19th century follow, one of these being the chapter on America with not quite such narrow limits of time. After these we come at last to the "modern" movement—1910 and after—and we still have half of the book before us. The chapter titles will show the completeness of the coverage: "Ecumenical Bearings of the Missionary Movement and the International Missionary Council" (K. S. Latourette); "The Faith and Order Movement" (T. Tautow); "Plans of Union and Reunion, 1910-48" (Stephen C. Neill); "Life and Work and World Alliance, 1910-25" (N. Karlström); "Life and Work and World Alliance, 1925-48" (N. Ehrenström); "Other Aspects of the Ecumenical Movement, 1910-48" (Ruth Rouse); "The Eastern Churches" (N. Zernov); "The Roman Catholic Church and the Ecumenical Movement, 1910-48" (O. S. Tomkins); "The Genesis of the World Council of Churches" (W. A. Visser 't Hooft).

This great history appears at an opportune time. Here are mountains of material about the ecumenical movement past and present, and for all who will gather at Evanston or otherwise study or promote unity there's gold in those hills.

W. E. GARRISON.

## Books in Brief

### THE HEAD AND HEART OF THOMAS JEFFERSON.
By John Dos Passos. Doubleday, $5.00. No admirer of Jefferson will want to miss this superb portrait of his mind. Sufficient biographical data are included to make the work an intelligible and integrated whole, but it is not, in the usual sense, a "life" of Jefferson. It has to do more with his interests than with his acts and fortunes. Jefferson's interests covered so much territory that the book ranges widely through many aspects of the contemporary culture. Government and the rights of man were of course primary interests—but also classical scholarship, architecture, horsemanship, music, agriculture, engineering and education. The list could be extended. In the course of his portrayal of Jefferson's versatility, Dos Passos brings to attention many pertinent but little known details; for example, how he studied architecture in the Paris studio of Clérisseau, who had himself been a pupil of the great classicist Winckelmann at Rome; and how he persuaded the French sculptor Houdon to come to America to make a statue of Washington for the state of Virginia. Dos

Passos says Houdon insisted on having his life insured for the benefit of his family before he would undertake the dangerous voyage, but the latest volume of the *Papers of Jefferson* (Princeton Press) gives the impression that it was Jefferson who cannily insisted on the insurance to protect Virginia's advance payment. It would be superfluous to remark, in view of the reputation of Dos Passos as a writer, that his book is literature as well as a fascinating and informative study of the "head and heart" of Jefferson.

### THE PRACTICE AND POWER OF PRAYER.
By John Sutherland Bonnell. Westminster, $1.50. After nearly 20 years in theorate of New York's Fifth Avenue Presbyterian Church and many years of widely heard broadcasting, Dr. Bonnell's spiritual and intellectual qualifications for writing a helpful book on prayer will not be questioned. That this is a small book is one of its merits, and its very brevity is part of its message. One of the most important things Dr. Bonnell has to say is just this: If you have doubts about the efficacy of prayer, don't try to settle them by reading big books on the subject; just try it. It is well to avoid "vain repetitions" in talking or writing about prayer as well as in praying. Dr. Bonnell does.

### LIBERIAN ODYSSEY, AN AUTOBIOGRAPHY.
By F. A. Price. Pageant Press, $7.50. The author, who was born in Barbados and educated largely in the United States, was sent by the Methodist board as a missionary to Liberia just 50 years ago and has given his life to that work. During this half-century the progress of that Negro republic has been great, and the work of the missionaries has been an important factor in making it so. Mr. Price's record touches upon every phase of that development. It is deeply gratifying to him that the progressive president of Liberia, W. V. S. Tubman, was one of his former students in a mission school and has since remained his constant friend.

### GOOD AND EVIL, TWO INTERPRETATIONS.
By Martin Buber. Scribners, $2.75. Readers may perhaps be rather intimidated than enlightened by the author's explanation that this book has to do with "ontological ethics" and with "existential exegesis." Careful study reveals that these are not ill-chosen phrases; but for simplicity's sake it will be better to say that it is a fresh and thoughtful study of the old familiar "problem of evil." This breaks into two problems: Why is there so much suffering in the world, for the just as well as the unjust? Why are there such conflicting impulses to good and evil in me? These are the themes of the two parts of the book, the first of which is built around the "existential exegesis" of five psalms. As the subtitle suggests, the author offers interpretations, rather than ultimate and consistent solutions, of these problems.

W.E.G.

WORLD COUNCIL OF CHURCHES
(in association with the International Missionary Council)

COMMITTEE ON THE HISTORY OF THE ECUMENICAL MOVEMENT
(under the auspices of the Ecumenical Institute)

Chairman:
PROFESSOR ADOLF KELLER

Executive Vice-Chairman:
BISHOP STEPHEN NEILL

Editorial Secretary:
MISS RUTH ROUSE

GENEVA
17, Route de Malagnou
Tel. 671 30

Cable Address:
"Oikumene" Geneva

27th October 1953.

Miss Ruth Rouse,
112 Exeter Street,
Salisbury, Wilts.

Dear Ruth,

We have just had a very satisfactory meeting of the History Committee, of which the Minutes will come on to you in due course. Dr. Keller was in rather a querulous mood, and we are still uncertain of what he will elect to do at the last moment; but I think that he can be kept from any rash and harmful action.

The Committee decided not to make any change in the title of the work - a decision which I think was inevitable in view of the opposition from the other side of the Atlantic. It was decided, however, to make a change which, as it affects you, I must communicate to you at once. It is now proposed to print on the title page nothing but the title of the History, bringing all parts of it into equality through the use of the same fount of capitals. I need hardly say that this is not in the least from any desire to hide or detract from your work on behalf of the History, which is already acknowledged in the Preface. It was felt that if we began to acknowledge on the title page my work as well as yours, and also the responsibility of the Committee, the page would become unbearably crowded. The parallel with other similar works of scholarship suggests that the Committee's decision is a good one, and that the title page, thus stripped of anything but the title, will be more striking and impressive than in its present form. Of course Wim's almost morbid anxiety not to commit the World Council as such to anything that is in the History also played its part.

It has also been decided to insert on the reverse side of the title page a brief dedication of the book to the Disciples of Christ in recognition of their outstanding services to it. I know that this will meet with your warm approval. As soon as I have finished dictating letters I am going to set to work on formulating this dedication.

27th October 1953.

The Rev. F.N. Davey,
S.P.C.K. House,
Northumberland Avenue,
London, W.C.2.

Dear Mr. Davey,

We have just had a most satisfactory meeting of the Committee on the History of the Ecumenical Movement. Two matters have arisen on which it is essential that I should communicate with you immediately.

1. Title page: The Committee emphatically decided not to make any change in the title as previously agreed on between us and you.

However, on consideration, the Committee does wish to redraft the title page, eliminating completely the words "Edited by Ruth Rouse on behalf of the World Council of Churches", and letting the title stand alone and unaccompanied on the page. I think that this will be a distinct improvement, and Miss Rouse's part in the work of the History will be adequately acknowledged in the Preface. The Committee also feels that the words "A History of" should be printed in the same size of capitals as the rest of the title, as is done, for instance, on the title page of Latourette's *A History of Christian Missions in China*, published by the S.P.C.K. in 1929. The Committee feels that the word "History" is so important a part of the title that it should not be relegated to the obscurity of a different font. This would mean bringing the title of the book some way down on the page - similar changes, of course, being made on the paper cover, which I think you are now designing.

2. I took up with the Committee the question of the change of price. We are convinced that we ought not to go beyond 32/6, and I think that the necessary money can be found. Am I right in thinking that if we are able to pay over to you £181.10.-, (£112.10.-) plus the difference between £453 and £522) it will be possible for you to publish at 32/6? I am not able to give an absolutely confident guarantee about this, as it will depend on the amount which the Disciples of Christ are able to pay over to us for the work of

The Rev. F.N. Davey.

27th October 1953.

the Committee in 1954. But their generosity in the past has been
such that I think that we may count on their further support. If
I have miscalculated, and the amount of subsidy suggested would
not enable you to publish at 32/6, please let me know at once,
and I will go into the matter further.

- 2 -

The Rev. F.N. Davey.

26th October 1953.

I have carefully considered the question of the accentuation of French capitals. The French themselves are curiously inconsistent in the matter. There is no doubt that the non-accentuation of capitals is more correct, and my own feeling inclines towards it, but I have consulted the very full bibliography to Fliche and Martin's *Histoire de l'Eglise*, and I find that there capital letters are accentuated. This seems sufficient authority as this is a standard work and somewhat parallel to our own, and I therefore accept and approve your instructions to the printers to insert the accents.

We are doing our best to keep up to date, but as I feared the bibliography is proving a very taxing job, and I can only say that we will get it off to you as soon as possible.

In the preliminary pages I find myself for the first time really annoyed with publisher and printer. Unless it was omitted by accident, we did send you a fairly clear set out of the chapters as we wished them to appear, with one specimen of the detailed table of contents. This seems to have been wholly disregarded in setting out these pages, and this will mean a rather unnecessary amount of work for us and a number of changes that could have been avoided. This also will somewhat hold up the return of the pages, as very careful reading will be necessary before we send them back. However, on the whole our progress is satisfactory, and I hope that we shall be able to do our part without causing any undue delays.

Yours very sincerely,

Executive Vice-Chairman.

Copy to Mr. Padfield.

# A History of the Ecumenical Movement

## Corrections to Appendix I

(Underlinings do not indicate italics)

Title: THE WORD "ECUMENICAL" - ITS HISTORY AND USE

Galley 269:

One white line between paragraph ending: 'A change begins to be seen with the development of the Faith and Order, and Life and Work, movements, to which we now turn' and paragraph beginning: 'Its early days, Faith and Order did not generally describe its work as "ecumenical".'

Galley 269:

'A new phase in the history of the word "ecumenical" began when, during the first world war, Archbishop Söderblom began ...'

Galley 269:

One white line between paragraph ending: 'The word is definitely used in the sense of "concerning the life of the Church as a whole"' and paragraph beginning: 'In 1919 at Oud Wassenaar...'.

Galley 269:

Footnote 2, to 'In 1929 at Eisenach', should read 'See Chap. xii, pp. 1'

## Corrections to Appendix II

Galley 270, para. 5, line 7:

Read: 'e.g. in Sweden, where religious inequality was finally removed only in 1952. Even in the'

Galley 270, under 'Varying attitudes of the Churches', (2) should read: (2) "Economy - refusal of all intercommunion, subject to ad hoc modification in particular circumstances (generally dictated by Christian charity or circumstances of pastoral urgency) of a rule which is nevertheless accepted as generally binding (the Orthodox Churches).

Galley 270, last line of first paragraph under 'Intercommunion and ecumenical gatherings', should read:

'various solutions, none of them giving universal satisfaction, have been adopted or proposed.'

Galley, 270, last two words: 'episcopal Churches.'

TELEPHONE:
WHITEHALL 8517.
TELEGRAMS:
FUTURITY, RAND, LONDON.

S. P. C. K. HOUSE,
NORTHUMBERLAND AVENUE,
LONDON, W. C. 2.

16 October 1953.

Dr Ruth Rouse,
112 Exeter Street,
Salisbury,
Wilts.

Dear Dr Rouse,

ECUMENICAL HISTORY

I entirely agree, as a matter of general principle, that the right choice of title for a book is of great importance; but great care must be taken with a serious work of scholarship like this History to ensure that the title is worthy of it: a catchpenny title could do great harm. An example of a good title for a book of this class is, I think, *Into All Lands*, the title chosen for the history of the S.P.G. that we published recently, and unless something as good as, or better than, this can be found, it might be better to keep to *A History of the Ecumenical Movement*.

I doubt whether it will be possible to find a satisfactory title containing the words "Toward" or "Towards", because these words have been used so often already in literature on this subject. A fairly quick scanning of the bibliography of the History itself yields the following, and there may well be others:

Brown, W.A. *Toward a United Church. Three Decades of Ecumenical Christianity* (New York, 1946).

Horton, W.M. *Toward a Reborn Church. A Review and Forecast of the Ecumenical Movement* (New York, 1949).

MacFarland, C.S. *Steps toward the World Council. Origins of the Ecumenical Movement as expressed in the Universal Christian Council for Life and Work* (New York, 1948).

and Bishop Neill's two books,

*Towards a United Church* (London, 1947.)

-2-

Dr Ruth Rouse

and *Towards Church Union, 1937-1952* (London, 1952).

We have noticed, incidentally, that W.A. Brown's book is mentioned on galley 285 as *Toward a United Church* and on galley 287 as *Towards.....*. If this discrepancy has not been queried in the proof, perhaps it could now be noted.

I have not been able to trace the symposion to which you refer, unless it is *Can the Church Unite?* (New York, 1927).

I am sorry that you have been puzzled by the zeros in the contents pages. These pages have been made up in advance of the pages of the text, and the zeros stand for numbers which will eventually be inserted. The composer changes from two to three when he guesses that the page numbers will change from tens to hundreds, but since each line will have to be readjusted in any case (because figures are of varying widths) discrepancies are of small account. As long as the printer is given the correct page numbers, we can leave the work to him.

A second set of proofs of pages 1-16 has been send to you, and we have noted that you are to have two sets of all the page proofs as they come in.

Yours sincerely,

Editorial Secretary.

**Copy to:**
Bishop Stephen Neill.

17 Route de Malagnou,
Geneva.

21 May 1954.

Miss Ruth Rouse, D.Litt.,
112 Exeter Street,
Salisbury.

Dear Miss Rouse,

Thank you very much for your letter and for sending the reference.

As requested, I enclose another copy of the list of material
in your three boxes. I expect the other dictionary has turned up
by now. They were both sent off at the same time, so it is just
co-incidence that one was quicker than the other.

Dr. Nelson is the Secretary of the Faith and Order Commission, having taken over from Canon Tomkins, and the office being based in Geneva now. Miss Margaret Rhodes came out from the London Office to be his secretary. She knows all about the filing arrangements for the History, and is of course very efficient and helpful.

Life has been a rush these last few days. I am off with Joyce Kemp at 6 o'clock tomorrow for Venice and Yugoslavia. I expect to be in London from June 19 for a week or ten days. Address: c/o Mrs. J.A. Wallen, 18 Sarre Road, Cricklewood, London, N.W.2.

I hope your suitcases will arrive shortly, if they have not already done so. Mr. Haigh arranged for Mr. Abrecht and a Mr. Smallwood to bring them to England with their luggage a short while ago.

I suppose that you will soon be sending in your memoranda for filing with the others, as listed in the Bibliography.

I hope you are feeling much better now.