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But she knew already that their opinions were what you might expect of parents, even of broad-minded, advanced parents, who rightly believed themselves not addicted to an undiscriminating acceptance of the standards and decisions of a usually mistaken world. But Barry was wrong in saying they weren't institutionalists; they were. Parents are.
They're a modern, broad-minded set, your people, after all; they won't look at the thing conventionally; they'll talk sense; they won't fob you off with stock phrases, or talk about the sanctity of the home. They're not institutionalists.
A third question which must be asked is whether institutionalism in practice makes for unity among Christians, or for division. Too often the chief visible sign of the 'corporate idea' of which so much is said, is the rigidity of the spikes which it erects round its own particular fold. The obstacles to acts of reunion (which in no way carry with them the necessity of formal amalgamation) are raised almost exclusively by stiff institutionalists. The much-discussed Kikuyu case has brought this home to everybody. But for these uncompromising Churchmen, Christians of all denominations would be glad enough to meet together at the Lord's table on special occasions like the service which gave rise to this controversy. Anglicans are well aware that the differences of opinion within their body are far greater than those which separate some of them from Protestant Nonconformity, and others of them from Home. Allegiance to this or that denomination is generally an accident of early surroundings. To make these external classifications into barriers which cannot be crossed is either an absurdity or a confession that a Church is a political aggregate. A Roman Monsignor explained,
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