Chapter 2

Now while one can understand the point of view from which in later times so deep a line of demarcation has been drawn between the Visible and the Invisible Church as to make of them two entirely separate things, and although to many it may still seem hard to do without this distinction, or in the existing condition of the nominally Christian world to employ that primitive conception of the Church even as, so to speak, a working hypothesis, I would ask whether the primitive conception is not a nobler and sounder one. Surely it places the ideal in its right relation to the actual. The full realisation of the ideal no doubt belongs only to another world; yet if we believe in it as an ideal we must seek to actualise it here. There is something unwholesome in acknowledging any ideal which we do not strive so far as we can to actualise. And plainly participation in the same grace, and the spiritual ties arising therefrom, ought to find expression in an outer life of fellowship, of intercourse and common action, and such common organisation as for human beings in this world these require. No doubt it is always too possible that the outward may hinder the perception of the inward. But if we can guard successfully against this danger, the inward and spiritual will become all the more potent by having the external form through which to work; while the outward, if it is too sharply dissevered in thought from the inward, loses its value and even becomes injurious.

Again, a view of the Church is more wholesome which does not encourage us to classify its members in a manner only possible to the Allseeing God; to draw a line between true believers and others, and to determine (it may be) on which side of the line different ones are by their having had spiritual experiences similar to our own, and having learned to use the same religious language that we do; but which on the contrary leads us to think of all as under the Heavenly Father's care, and subject to the influences of the Holy Spirit, and placed in that Body of Christ where, although the spiritual life in them is as yet of very various degrees of strength, and their knowledge of things Divine in many cases small, all may and are intended to advance to maturity in Christ.

It is necessary that the relation of the idea of the Church upon which I have been dwelling to her subsequent history for centuries should be clearly apprehended. Its hold on the minds of Christians preceded the very beginnings of organisation in the Christian communities, and it would probably be no exaggeration to say that it governed the whole evolution of that organisation for many centuries. Particular offices were doubtless instituted and men appointed to them with specific reference to needs which were making themselves felt. But all the while that idea of the Church's unity and of her holiness was present in their thoughts. And certainly as soon as it becomes necessary to insist upon the duty of loyalty to those who had been duly appointed to office, and directly or indirectly to defend the institutions themselves, appeal is made to the idea, as notably by the two chief Christians in the Sub-Apostolic Age, Clement of Rome and Ignatius.

It is in itself evidence of a common spirit and common tendencies that broadly speaking the same form of constitution in the local Christian communities, though not introduced everywhere with quite equal rapidity, was so nearly everywhere almost on the confines of the Apostolic Age, and that soon it was everywhere. Ere long, with this form of government as a basis, plans were adopted expressly for the purpose of uniting the local Churches on terms of equality among themselves, especially in combating error. And at length in the name still of the Church's unity there came, however much we may regret it, the centralisation of Western Christendom in the See of Rome.

All these measures of organisation, from the earliest to the latest of them, were means to an end; and we shall regard them differently. But we ought not any of us to regard means, however they may commend themselves to us, and however sacred and dear their associations may be, in the same way as we do the end. There must always be the question, which will present itself in a different light to different minds, whether particular means, even though men may have been led by the Holy Spirit to employ them, were intended for all time. Moreover there are points in regard to the earliest history of Church organisation which remain obscure, in spite of all the labour that has been expended in investigating them: for instance the exact relation of different ministries, of the functions of different officers, to one another, the exact moment when the orders of ministers which proved to be permanent appeared in this or that important Church, the part which any of the immediate disciples of Christ had in their establishment, the ideas which at first were held as to the dependence of the rites of the Church for their validity upon being performed by a lawful ministry. Upon these matters, or some of them, it is possible for honest and competent inquirers to hold different opinions. But no such doubt hangs over that End which was also the Beginning, of the Church's life, that conception of what she is, or ought to be, as the society of those who confess the Name of Jesus Christ, and who are His Body. I insist upon this because I think that amid discussions on the origin of the Christian Ministry, the significance of that more fundamental question, namely, the right conception of the Christian Church, is apt to be too much lost sight of. About this, though men still do not, they ought to be able to agree, and it should be our common inspiration, both impelling us and guiding us in seeking our goal.

We need it to impel us. The obstacles to the reunion of Christendom at the present day are such that a motive which can be found is required to induce and sustain action in seeking it, whenever and wherever the opportunity for doing so presents itself; such a motive is to be found in a deep conviction of the sacredness of this object, so that our eyes maybe kept fixed upon it even when there appears to be no opening through which an advance toward it can be made, and there is nothing to be done save to wait and watch and pray. But in order also that the result of any efforts that are made may be satisfactory, it is necessary that our minds should be under the guidance of a great and true idea, and that we should not simply be animated with the desire of meeting immediate needs. These are the reasons which I think justify me for having detained you so long over the consideration of the fundamental conception of the Church which is rooted in the Christian Faith itself as it first appeared and spread in the world.

I will now, however, before concluding make a few remarks on one part of the complicated problem of reunion facing us to-day. The part of it on which I desire to speak is the relations between the Church of England, and the Churches in communion with her in various parts of the British Empire and in the United States, on the one hand, and on the other English Nonconformists, the Presbyterians of Scotland, and all English-speaking Christians allied to or resembling these. It will, I think, be generally felt that this is a part of the subject which for more than one reason specially invites our attention. There are, indeed, some, both clergy and laity, of the Church of England, though they are but a very small number in comparison with its members as a whole, whose interest in the subject of the reunion of Christendom is mainly shewn in the desire to obtain recognition for the Church of England, as a portion of the Church Catholic, from the great Church of the West. But in view of the attitude maintained by that Church there appears to be no prospect of this and nothing to be gained by attempts at negotiation. Endeavours to establish intercommunion with the Churches of Eastern Christendom may be made with more hope of success. Indeed there is reason to think that in the years to come the Church of England may be in a specially favourable position for getting into touch with these Churches and assisting them to recover from the effects of the War, and to make progress; and Englishmen generally would, I am sure, rejoice that she should undertake such work. But the question of the duty to one another of all those bodies of English Christians which I have specified comes nearer home and should press upon our minds and hearts more strongly. It is a practical one in every English town and every country parish, and almost everywhere throughout the world where the English language is spoken. Moreover, even the most loyal members of the Church of England, in spite of the points of principle on which they are divided from those other English Christians, resemble them more closely in many respects in their modes of thought, even on religion, than they do the members of other portions of the ancient Catholic Church from which they have become separated. And in addition to the distinctly religious reasons for considering the possibility of drawing more closely together and even ultimately uniting in one communion these different denominations of British Christians, there is a patriotic motive for doing so. Fuller religious sympathy, more cooperation, between the members of these different denominations could not fail to strengthen greatly the bonds between different classes amongst us, and to increase the coherency of the whole nation and empire.

It would be unwise, if in proposing steps towards reunion, difficulties and dangers connected with them were ignored; and I believe it to be my duty frankly to refer to some which suggest themselves to one looking from a Churchman's point of view. There are two chief barriers to the union of members of the Church of England and English Nonconformists that must be mentioned.

(1) That which I will refer to first is the connexion of the Church of England with the State.

This connexion is not, I think, such a hindrance to religious sympathy as it was, but it would be untrue to say that it is none. And there is of course the danger that if disestablishment became a political question, and especially if it involved the deflection of endowments which have long been used, and on the whole well-used, for the maintenance and furtherance of religion to secular objects, feeling between the majority of Churchmen and those who in consequence of their views in the matter became opposed to them might be seriously embittered. Yet there is good ground for hoping that the question of the relations of Church and State and all matters connected therewith will in the years that are coming be faced in a calmer spirit, and with truer insight into important principles, than too often they have been in the past. It should certainly be easier for those who approach them from different sides to understand one another. Particular grievances connected with inequality of treatment by the State have been removed; while a broad principle for which Nonconformists stand in common has come to be more clearly asserted, through their attaching increasingly less significance to the grounds on which different bodies amongst them were formed, as indicated in the names by which they have been severally known, and banding themselves together as the "Free Churches." But in the Church of England also in recent years there has been a growing sense of the need of freedom. It is better realised than at one time that in no circumstances could the Church rightly be regarded as a mere department of the State, or even as the most important aspect of the life of the State. However complete the harmony between Church and State might be, the Church ought to have a corporate life of her own. She requires such independence as may enable her to be herself, to do her own work, to act according to the laws of her own being. This is necessary even that she may discharge adequately her own function in the nation.

It is not part of my duty now to inquire in what respects the Church of England lacks this freedom, or whether such readjustments in her connexion with the State can be expected as would secure it to her, implying as the making of them would that, although she does not now include among her members more than half the nation, she is still for an indefinitely long time to continue to be the official representative of religion in the nation. But I would urge that when these points are discussed the question should also be considered whether, in a nation the great majority in which profess to be Christian, the State ought not to make profession of the Christian religion, which involves its establishment in some form, and whether there are not substantial benefits especially of an educative kind to be derived therefrom for the nation at large; and if so how this can in existing circumstances be suitably done. It should be remembered that in many cases the forefathers of those who are now separated from the National Church did not hold that a connexion between Church and State under any form was wrong; but on the contrary their idea of a true and complete national life included one. I think it is well to recall the view in this matter of men of another time. It is desirable that we should make our consideration of the whole subject of Church and State as broad as we can, and that we should strive not to be carried away into accepting some solution which at the moment seems the easiest, when with a little patience some better and truer one might be found possible.

(2) The other barrier to which I have referred is the claim of the Church of England to a continuity of faith and life with the faith and life of the Church Universal from the beginning, maintained in the first place through a Ministry the members of which have in due succession received their commission by means of the Historic Episcopate, and, secondly, through the acknowledgment of certain early and widely accepted creeds. This continuity was reasserted when the Church of England started on her new career at the Reformation, though at the same time the necessity was then strongly insisted on of testing the purity and soundness of the Church's faith and forms of worship by Holy Scripture. These guarantees and means of continuity are valued in very different degrees by different sections of opinion in the Church of England, and some who attach comparatively little importance to matters of organisation would attach great importance to the formularies of belief. But there can be no doubt that any steps which appeared seriously to compromise the preservation of the great features of the Church of England in either of these respects would cause deep disturbance among her members. On the other hand, it will be readily understood by all who can appreciate the changes that in our own and recent generations have come in men's view of Nature and of Mind, and in the interpretation of historical evidence, that definitions of belief framed in the past may not in every point express accurately the beliefs of all who nevertheless with full conviction own Jesus Christ as Lord. It is obvious, I think, that, if the Christian Church is to endure, there must be on the part of her members essential loyalty to the faith out of which she sprang, and which has inspired her throughout the ages to this day. But it is an anxious problem for the Church of England at the present time--and it is likely to become so likewise, if it is not yet, for all portions of the Church in which ancient standards of belief, or those framed in the 16th century, or later, hold an authoritative place--to decide wherein essential loyalty to "the faith once delivered" consists.

It may seem at first sight that when the Church of England has serious questions to grapple with affecting her internal unity, and especially affecting that unity in variety which to some considerable degree she represents and which is the most valuable kind of unity, attempts to join with other Christians outside her borders in considering a basis of union with them are unwise at least at the moment, as tending to increase the complexity and the difficulties of the position within, and as therefore to be deprecated in the interests of unity itself. I do not think so, but believe that assistance may thus be obtained in reaching a satisfactory settlement even of internal difficulties.

For, in the first place, there has of late been among members of the Church of England a change of temper which should be a preparation for considering her relations with those separated from her in a wiser and more liberal spirit than has before been possible. Those Churchmen who would insist most strongly on the necessity of preserving the Church's ancient order do not usually maintain the attitude to dissent of the Anglican High and Dry School, which was still common in the middle of the 19th century. The work which Nonconformist bodies have done for the spiritual and moral life of England, and the immense debt which we all owe to them on that account, are thankfully admitted. No one indeed can do otherwise than admit it thankfully who has eyes to see, and the sense of justice and generosity of mind to acknowledge what he sees. And the inference must be that, although the belief may be held as firmly as ever that the Spirit of God inspired that Order which so early took shape in the Church, and that He worked through it and continues to do so, yet that also, when men have failed rightly to use the appointed means, He has found other ways of working. This view, when it has had its due influence upon thought, can hardly fail to affect profoundly the measures proposed for healing the divisions which have arisen.

Then, again, on the other side--the side of those separated from the Church of England--there is more appreciation of the point of view of Churchmen in respect to their links with the past and their idea of Catholicity. This is due partly to a broader interest in the life of the Church in former ages and the heroic and saintly characters which they produced than since the Reformation has been common among those English Christians, who are, in a special sense, children of the Reformation; partly, perhaps, to a growing doubt, as views of Christian truth have become larger, whether after all a single doctrine or opinion, or reverence for the teaching of one man, can make a satisfactory basis for the permanent grouping of Christians. At the same time in regard to fundamental Christian belief, the meaning which the revelation of God in Christ has for them, they are and are conscious of being at one with the Church.

Striking evidence of these new tendencies of thought on both sides is to be seen in the movement originated by the Protestant Episcopal Church of the United States for a World-Conference on Faith and Order, and in the manner in which the proposal for such a Conference has been received in England, and the steps already taken in preparation for it. A body of representatives of the Church of England and of the Free Churches has been appointed, and a Committee of this body has already published suggestions for a basis of union. These have still, I understand, to come before the general body of English representatives, and it is intended (I believe) that the proposals of the Committee, after being examined and possibly amended and supplemented by the larger body, should, with any proposals that may be made from similar joint-bodies in the United States and in the British Dominions, be considered by a body of representatives from the whole of this vast area. Any conclusions which are thus reached must then lie, so to speak, before all the denominations concerned. Opportunity must be given for their being widely studied and explained and reflected upon, and if need be criticized. For the Church of Christ is, or ought to be, in a true sense a democratic society, a society in which, subject to its governing principles, the spiritual consciousness of all the faithful should make itself felt.

For the end of such a process as this we must wait a considerable time. Meanwhile there are obvious ways in which the cause of unity may be promoted; viz. through seeking for a larger amount of intercourse with the members of other denominations than our own; for more joint study of religious questions and frank interchange of views, and more cooperation in various forms of moral and social endeavour. The way would thus be, we may hope, prepared for fuller intercommunion, and it may be for corporate reunion.

FOOTNOTES:

[1] 1 Cor. x. 17, R.V. mg.

[2] Gal. iii. 28

[3] Col. i. 18, 24; Eph. i. 22, v. 23 ff.

[4] Gal. i. 13; 1 Cor. xv. 9.

[5] 1 Cor. xvi. 1, 19; 2 Cor. viii. 1; Gal. i. 2, 22.

[6] 1 Cor. xii. 28.

[7] 1 Cor. x. 32.

[8] 1 Cor. xi. 22.

[9] _The Christian Ecclesia_, pp. 3 ff.

[10] _Die Mission u. Ausbreitung d. Christentums_, p. 292.

[11] _Kirchenrecht_, 1. pp. 16 ff.

[12] 1 Cor. xi. 16.

[13] Ephes. v. 26, 27.

UNITY BETWEEN CHRISTIAN DENOMINATIONS

II. THE CHURCH IN THE FURNACE

By the Rev. E. MILNER-WHITE, M.A., D.S.O.

At last we have begun to see the absolute necessity of Unity in Christ, of religious reunion, for the sake of both Christianity and the world.

For several years devout Christians in England have been growing more and more uneasy about their acquiescence in religious division. The reading of the Gospels, and especially the eighteenth chapter of St John, where He prays on the threshold of His agony that His disciples may be one, even as He and the Father are one, has become nothing less than a torment to those who have any real passion for the doing of God's will, or who are humbled by the tremendous love of our Lord Jesus Christ, for each and for all. Thus far have we gone from the clear mind of Christ; thus far have we ruined His plans for the health and happiness of the world; thus far have we failed to imitate or display the love, the humility, the self-sacrifice, that walked to Calvary: He bade us be _one_, and to _love_; we, the disciples, have chosen to hate and be many.

English Christianity alone is split into hundreds of denominations. The fact is its own grim condemnation. We had lost even the sense that division mattered. It is quite ridiculous to pretend that nothing is wrong with the religious ideas or state of a race, which produces hundreds of bodies, big and small, to worship Him who only asked that His worshippers should be ONE. Denomination itself has become a word of shame which we shall not be able to use much longer. It brings up at once the thought of something partial, little, far less than the Body for which Christ died; and a host of yet more horrid pictures of old squabbles and present rivalries, of contempt and bitterness and controversy. It does not suggest one _Christian_ idea at all.

These uneasy thoughts even before the war were brought home by the practical results of disunion as worked out inevitably in the colonies and mission field. The language is not too strong that labels them monstrous. Here was the flower of our Christian devotion going forth to heathen wilds, meeting by God's grace with wide success; and establishing our little local denominations firmly in the nations, tribes, and islands of Asia, Africa, and Australasia; rendering it hard for a native Christian who moves from his home to get elsewhere the accustomed ministries and means of grace vital to his young faith; planting seeds of future quarrel at the very birth of new tribes into the Prince of Peace. In the Dominions, with their thin and widely scattered populations, other phenomena, equally deplorable, are manifest--five churches in places where one suffices, appalling waste of effort and money, and even ugly competition for adherents.