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.Note that Oecumenical is analternative spelling. Phanar refers to the Greek section of Constantinople, as Istanbul hadpreviously been known.65Wilson to Taylor, June 26, 1948; WHCF: State Department Papers, Myron Taylor 46; HSTPapers.66Taylor to Pope Pius XII, May 22, 1948; Myron Taylor Papers 1; HSTPapers.67Memorandum of Conversation, Taylor and Monsignor Roncalli, May 6, 1948; Myron TaylorPapers 1; HST Papers.Note also that Roncalli was eventually elected Pope, and as John XXIIIwould convene the Second Vatican Council. 134 PART TWOwith British Prime Minister Clement Attlee, the Archbishop of Canterbury,and Lewis Douglas, the American Ambassador to the Court of St.James.TheArchbishop responded with some skepticism to Taylor s plan to unite religiousleaders against communism, saying that while he supported bringing all theChristian churches together, he did not think the Mohammedans nor theBuddhists should be included, since they did not worship the ChristianGod and did not respect the rights of the individual.On the question of theWCC and the Russian Orthodox, the Archbishop and Attlee parted ways,with the Archbishop supporting the inclusion of the Russian Orthodox inthe WCC since he believed it to be a genuine Christian church, and Attleesharing Taylor s suspicions that the Kremlin controlled the church.Finally,the Archbishop admitted that he and Visser t Hooft disagreed on the Catholicproblem.The Archbishop favored inviting the Pope to send official observersto Amsterdam and was trying to persuade Visser t Hooft to do so.68Further complications arose in France.Taylor met with Rev.Marc Boegner,one of five co-presidents of the WCC and leader of the French Protestants, inParis on May 4.Boegner shared Taylor s concerns about Soviet communismbut believed the threat should be met not negatively, that is by an align-ment against Russia, but positively, through evangelization and Christianapproaches to the Russians, using every means still available to maintain andre-establish bridges to them. But Boegner s positive inclinations only wentso far.He, like the Archbishop of Canterbury, expressed skepticism towardscooperating with other religions, believing that merely bringing Christianstogether was a more realistic goal.Regarding the WCC, Boegner hoped verymuch that a Russian Orthodox delegation would attend but emphaticallyrejected representation of any governments, including Taylor on behalf ofthe United States.And while Boegner personally did not object to officialCatholic observers, he stressed that as Chairman of the WCC he needed tomind the views of all participants.Ironically, given Truman and Taylor s stren-uous advocacy on behalf of the Catholics, Boegner intimated that the fiercestopposition to a Catholic presence arose in Truman and Taylor s own back-yard, from the American Protestant churches.The objections of AmericanProtestant leaders notwithstanding, Boegner offered to mediate between theVatican and the WCC.An excited Taylor reported back to Truman that Frenchnegotiation might yet provide a solution.6968Taylor to Truman, May 4, 1948; WHCF: State Department Papers, Myron Taylor 46; HSTPapers.Details come from a summary of the meeting enclosed with Taylor s letter to Truman.69Taylor to Truman, May 5, 1948; Myron Taylor Papers 1; HST Papers.Attached to Taylor s letterwas a memorandum of Taylor s meeting with Boegner. THE REAL TRUMAN DOCTRINE 135Boegner s subsequent efforts were not encouraging.Backpedaling fromhis earlier openness to Catholic representation, Boegner informed Taylor afew days later that of the other four co-presidents of the WCC, only theArchbishop of Canterbury would even consider official Catholic participation.Boegner himself now sided with missionary leader John Mott of the UnitedStates, Archbishop Eidem of Sweden, and Archbishop Germanos of the GreekOrthodox Church in opposing Catholic representation.Boegner gave Taylor aletter clarifying the WCC s position: the WCC welcomed up to ten individualCatholics to observe the assembly as private citizens; if the Pope desired amore official status, he could request that the WCC invite him to designatetwo official observers instead of the ten private attendees.Should the Popemake this appeal, the WCC co-presidents would agree, at least, to considerit.70 Such contention over linguistic subtleties like the question of official or private, observer or representative, and which party needed to initiatethe negotiations, hearkened to the most recondite of theological or diplomaticdisputes.Even Taylor, who relished the finer nuances of diplomacy, grewexasperated, writing to Truman that both of them needed to avoid being drawn into the center of this religious controversy. 71 Taylor only generatedfurther contention when he leaked a report to the New York Times describinghis efforts on behalf of Truman to make the Amsterdam meeting inclusive ofall Christianity and turn the influence of all Christian sentiment in the worldtoward the preservation of peace. 72 Not surprisingly, this public attempt topressure the WCC backfired.It prompted an angry response from AssociateGeneral Secretary Henry Smith Leiper, who protested the very erroneousimpressions created by the article, and asserted that, contrary to Taylor sportrayal, the WCC was already both inclusive of Christian denominationsand dedicated to world peace.73Truman continued to support his Ambassador while growing more andmore frustrated with the WCC.He wrote to Taylor sympathizing with theembarrassing position in which you find yourself as a result of the intransi-gence of the religious leaders organizing the WCC
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