Chapter 5

While I think that what I say may be fairly taken to represent the general mind of these churches it must be understood that I do not in any way commit them but speak only for myself. I propose first to recall the circumstances which gave rise to these churches and the conditions which still operate in maintaining them as separate Christian bodies, and then to give some account of the various movements towards reunion in which they have taken part. The Baptists and Congregationalists you will remember arose at a time when membership in the Anglican Church was a formal and perfunctory thing. It was open to every parishioner and meant very little in the way of Christian life or witness. The first Nonconformists stood for the principle that membership in Christian churches should be confined to genuinely Christian people, and in order to secure this they formed separated churches, on the New Testament model, of those who were able to give effective witness of their Christian calling. That such churches should be self-governed followed almost as a matter of course. Their meeting in the name of Christ secured His presence among them and the guidance of His spirit in their doings. But it is always important to remember that their essential characteristic is not either democracy in church government or dissent from the Establishment, but the positive witness to purity of membership and to the sole headship of Jesus Christ just described. The Wesleyan Church, the parent of the whole great Methodist movement, arose at the end of the 18th century from somewhat similar reasons. There was never anything schismatic in the spirit of John Wesley, but when he found that the rigour and stiffness of Anglicanism made a free spiritual witness almost impossible, he was driven, like the Nonconformists of the Elizabethan times, to set up separate churches. While it is quite true that the great principle for which English Nonconformity has stood is now almost universally accepted, and that what may be called the negative witness of the Free Churches is much less necessary than it used to be, there is still room for their positive contribution to the religious life of the country, for their witness to freedom, spirituality, and the rights of the people in the Church. For a long time, no doubt, they did rejoice in the dissidence of their dissent, and they suffered, and still suffer, to some degree, from a Pharisaic feeling of superiority to those whom they regard as bound by tradition and State rule. The great majority among them, however, have long since come to feel that they have more in common with one another and with many in the Anglican Church than they have been hitherto prepared to admit, and that existence in isolation from the rest of Christendom is neither good for them nor helpful to the cause of Christ and His Kingdom. This feeling first took definite shape about the year 1890 in connexion with what are now known as the Grindelwald Conferences. For three successive years informal parties of clergy and ministers were arranged by Sir Henry Lunn, at Grindelwald and Lucerne, with the object of getting representatives of the different churches together in order to exchange views on the subject of union, and to create an atmosphere of mutual knowledge, sympathy, and friendliness. Although no practical steps directly followed them, these conferences undoubtedly did good by removing misunderstandings and paving a way for further intercourse. To many of the Free Churchmen who attended them they seem to have suggested for the first time the evils of our unhappy divisions, and they certainly created a desire for better relations. It became obvious that one of the necessary first steps in this direction would be the setting up of a closer cooperation among the Free Churches themselves, and of breaking down the denominational isolation in which they too often lived. Further conferences were held in England at Manchester, Bradford, London and other centres, the ultimate issue of which was the foundation of the National Federation of the Evangelical Free Churches under the guidance of the Rev. Hugh Price Hughes, Dr Berry of Wolverhampton, Dr Mackennal of Bowdon, and Dr Munro Gibson of London, along with laymen like Sir Percy Bunting and Mr George Cadbury. The aim of the Federation was to bring all the evangelical Nonconformist churches into closer association in order that they might in various localities take concerted action on questions affecting their common faith and interests and the social, moral, and religious welfare of the community. Since that time the work of the Federation has gradually covered the whole country through local councils working on a Free Church parish system, and engaging in various forms of social and evangelistic effort. The representative central council has become a powerful instrument for furthering the cause of the Free Churches and for bringing their influence to bear on social and political matters. It must be freely admitted that this council has sometimes gone further in political action than some of the churches have been altogether prepared for. From the first, so representative a Nonconformist as the late Dr Dale of Birmingham stood aloof from it, on the ground that it tended to divert the energy of the churches from the proper channels and to involve them too deeply in political controversy. In this action he was supported by many of the more conservative elements in the churches themselves, particularly as the circumstances of the time compelled the council to engage in a good deal of political agitation. In spite of this, however, there is no doubt that the Free Church Council movement as a whole has had the effect its first promoters intended and desired, and has brought all the Free Churches into much closer relations with one another, and has established them in a position of mutual understanding and sympathy. Its chief weakness has been that it has depended for support on individual churches rather than on the denominations they represented. It is the consciousness of this which has led the way to a later movement in the direction of still closer federation. The lead has been taken by the Rev. J. H. Shakespeare, who, as President of the Free Church Council in 1916, propounded an elaborate scheme for the federation of the Free Church denominations. In his first presidential address under the title "The Free Churches at the Cross-roads" he put forward an unanswerable case for the union of the whole of the Free Churches of England. He pointed to the fact that for many years past these churches have suffered a serious decline in the number of their members and of their Sunday school scholars and teachers; and he found one of the chief causes of this in their excessive denominationalism, which led to over-lapping and rivalry. He pleaded that the old sectarian distinctions had now ceased to represent vital issues, and to appeal to the best elements both in the churches and in the nation outside; and he urged that the maintenance of these distinctions now tended to destroy the collective witness of the Free Churches and involved an immense waste of men, money and energy. For the sake of efficiency, as well as in order to maintain a proper Christian comity, he argued that it was absolutely necessary to put an end to this condition of things. As long as the Free Churches were thus divided, they could not expect either to do their own work well or to exercise their proper influence in the life of the nation. There is no doubt that this estimate of the situation represented a growing feeling among those who were best acquainted with the facts. But it is probable that Mr Shakespeare under-estimated the strength of the conservative spirit in many of the Free Churches. And there is no doubt that a considerable educational process will have to be gone through before his proposals take practical shape. This process, however, has already begun and has made considerable way. Mr Shakespeare's challenge led almost immediately to the formation of a large conference of representatives appointed by the Free Church Council along with the Baptist, Congregational, Presbyterian, Primitive Methodist, Independent Methodist, Wesleyan Methodist, Wesleyan Reform, United Methodist, Moravian, Countess of Huntingdon, and Disciples of Christ Churches. This Conference first met at Mansfield College, Oxford, in September, 1916, and later at the Leys School, Cambridge, in 1917, and again in London in the early part of this year. It appointed Committees on Faith, Constitution, Evangelization and the Ministry, all of which have held many meetings in addition to those of the whole Conference. The Committee on Faith was able to frame a declaratory statement on doctrine which was afterwards unanimously adopted as follows:

I

There is One Living and True God, Who is revealed to us as Father, Son and Holy Spirit; Him alone we worship and adore.

II

We believe that God so loved the world as to give His Son to be the Revealer of the Father and the Redeemer of mankind; that the Son of God, for us men and for our salvation, became man in Jesus Christ, Who, having lived on earth the perfect human life, died for our sins, rose again from the dead, and now is exalted Lord over all; and that the Holy Spirit, Who witnesses to us of Christ, makes the salvation which is in Him to be effective in our hearts and lives.

III

We acknowledge that all men are sinful, and unable to deliver themselves from either the guilt or power of their sin; but we have received and rejoice in the Gospel of the grace of the Holy God, wherein all who truly turn from sin are freely forgiven through faith in our Lord Jesus Christ, and are called and enabled, through the Spirit dwelling and working within them, to live in fellowship with God and for His service; and in this new life, which is to be nurtured by the right use of the means of grace, we are to grow, daily dying unto sin and living unto Him Who in His mercy has redeemed us.

IV

We believe that the Catholic or Universal Church is the whole company of the redeemed in heaven and on earth, and we recognise as belonging to this holy fellowship all who are united to God through faith in Christ.

The Church on earth--which is One through the Apostolic Gospel and through the living union of all its true members with its one Head, even Christ, and which is Holy through the indwelling Holy Spirit Who sanctifies the Body and its members--is ordained to be the visible Body of Christ, to worship God through Him, to promote the fellowship of His people and the ends of His Kingdom, and to go into all the world and proclaim His Gospel for the salvation of men and the brotherhood of all mankind. Of this visible Church, and every branch thereof, the only Head is the Lord Jesus Christ; and in its faith, order, discipline and duty, it must be free to obey Him alone as it interprets His holy will.

V

We receive, as given by the Lord to His Church on earth, the Holy Scriptures, the Sacraments of the Gospel, and the Christian Ministry.

The Scriptures, delivered through men moved by the Holy Ghost, record and interpret the revelation of redemption, and contain the sure Word of God concerning our salvation and all things necessary thereto. Of this we are convinced by the witness of the Holy Spirit in the hearts of men to and with the Word; and this Spirit, thus speaking from the Scriptures to believers and to the Church, is the supreme Authority by which all opinions in religion are finally to be judged.

The Sacraments--Baptism and the Lord's Supper--are instituted by Christ, Who is Himself certainly and really present in His own ordinances (though not bodily in the elements thereof), and are signs and seals of His Gospel not to be separated therefrom. They confirm the promises and gifts of salvation, and, when rightly used by believers with faith and prayer, are, through the operation of the Holy Spirit, true means of grace.

The Ministry is an office within the Church--not a sacerdotal order--instituted for the preaching of the Word, the ministration of the Sacraments and the care of souls. It is a vocation from God, upon which therefore no one is qualified to enter save through the call of the Holy Spirit in the heart; and this inward call is to be authenticated by the call of the Church, which is followed by ordination to the work of the Ministry in the name of the Church. While thus maintaining the Ministry as an office, we do not limit the ministries of the New Testament to those who are thus ordained, but affirm the priesthood of all believers and the obligation resting upon them to fulfil their vocation according to the gift bestowed upon them by the Holy Spirit.

VI

We affirm the sovereign authority of our Lord Jesus Christ over every department of human life, and we hold that individuals and peoples are responsible to Him in their several spheres and are bound to render Him obedience and to seek always the furtherance of His Kingdom upon earth, not, however, in any way constraining belief, imposing religious disabilities, or denying the rights of conscience.

VII

In the assurance, given us in the Gospel, of the love of God our Father to each of us and to all men, and in the faith that Jesus Christ, Who died, overcame death and has passed into the heavens, the first-fruits of them that sleep, we are made confident of the hope of Immortality, and trust to God our souls and the souls of the departed. We believe that the whole world must stand before the final Judgment of the Lord Jesus Christ. And, with glad and solemn hearts, we look for the consummation and bliss of the life everlasting, wherein the people of God, freed for ever from sorrow and from sin, shall serve Him and see His face in the perfected communion of all saints in the Church triumphant.

The Committee on Constitution recommended a definite union of the Free Church denominations on the basis of a federation which should express their essential unity, promote evangelization, maintain their liberties and take action where authorised in all matters affecting the interests, duties, rights, and privileges of the federating churches, and to enter into communion and united action where possible with other branches of the church of Christ throughout the world. It is proposed that the federation shall work through a council consisting of about 200 representatives of the denominations in order to carry out their will. The Committee on Evangelization and the Ministry also suggested certain practical measures necessary for cooperation in these important branches of service. The scheme has been carefully thought out and elaborated, but at the same time is not too cumbrous for action, and if it can be carried out there is no doubt that it would secure the ends aimed at. In many ways the doctrinal declaration is the most important part of it, and shews a sufficient general agreement on essentials to ensure harmonious working. The fate of it lies of course with the different denominations concerned. By this time most of them have had an opportunity of considering it and, generally speaking, it has met with a favourable reception. The Baptists, Congregationalists, and United Methodists have declared their willingness to proceed to closer union on this basis. But the Presbyterians and Wesleyan Methodists have referred it back for further consideration. Rightly and naturally both of these denominations are more concerned for the moment with measures for union within their own borders. The Presbyterians are looking to a reunion of the Established and Free Churches in Scotland, while a great scheme for the reunion of all the Methodist bodies is before the Wesleyan Conference. If this can be carried out it should not prejudice but rather be in favour of any scheme for wider Free Church Union.

Nothing that has been done so far among the Free Churches is likely in any way to hinder the fulfilment of the desire which is now widely felt on all sides for better relations with the Anglican Church. It can easily be understood from the difficulties that have already emerged in the way of closer union among the Free Churches how much more difficult is the prospect of union with Anglicanism. There is no doubt that denominational feeling is still very strong among the rank and file of the churches. In spite of the changes which have taken place in emphasis and conditions in modern church thought, each denomination realises that it stands for something positive and is anxious to give its positive witness in the best possible way. It has therefore been an essential of reunion that any scheme proposed shall not interfere with the autonomy of any individual denomination and shall allow full scope for its genius. It is equally necessary that this should be preserved in any scheme contemplated for reunion with Anglicanism. The Free Churches are not disposed to bate anything of their freedom or to sink their identity in any national church. If, however, any scheme can be devised which will preserve their individuality and give them scope for their special witness and at the same time avoid the dissensions and divisions which have so marred their relations with Anglicanism in the past it is likely to meet with a very warm welcome. The war has brought home to all thinking men in the churches the imperative need that there is for closer union and for a more united testimony. And they are conscious that if they are to face the increasing difficulties of the future all the churches must be able to stand together, to cooperate in Christian service, and to speak with one voice.

It is therefore regarded by them as a welcome sign of the times that there should be a world-wide desire for Christian reunion, and that this should have begun to take practical shape just before the outbreak of the war. The movement was initiated by the Protestant Episcopal Church of America supported by practically all the churches in that country. It first took shape in proposals for a world-wide conference on Faith and Order with a view of promoting the visible unity of the body of Christ. But for the war this conference would have been held already, but under existing circumstances the work has had to be confined to preparations for it on both sides of the Atlantic. In this country the work has been mainly done by a joint Conference, consisting of representatives of the Committee appointed by the Archbishops of Canterbury and York, and of commissions appointed by the various Free Churches, in order to promote the Faith and Order movement. This Conference has held repeated meetings in the historic Jerusalem Chamber at Westminster and elsewhere, and has published two interim reports "Towards Christian Unity" which are of the utmost importance. These reports represent the work of a sub-committee but have received the general sanction of the whole Conference. The first report contains the following statement of agreement on matters of faith, which is "offered not as a creed for subscription, or as committing in any way the churches thus represented, but as indicating a large measure of substantial agreement and also as affording material for further investigation and consideration":

A STATEMENT OF AGREEMENT ON MATTERS OF FAITH

We, who belong to different Christian Communions and are engaged in the discussion of questions of Faith and Order, desire to affirm our agreement upon certain foundation truths as the basis of a spiritual and rational creed and life for all mankind. We express them as follows:

(1) As Christians we believe that, while there is some knowledge of God to be found among all races of men and some measure of divine grace and help is present to all, a unique, progressive and redemptive revelation of Himself was given by God to the Hebrew people through the agency of inspired prophets, "in many parts and in many manners," and that this revelation reaches its culmination and completeness in One Who is more than a prophet, Who is the Incarnate Son of God, our Saviour and our Lord, Jesus Christ.

(2) This distinctive revelation, accepted as the word of God, is the basis of the life of the Christian Church and is intended to be the formative influence upon the mind and character of the individual believer.

(3) This word of God is contained in the Old and New Testaments and constitutes the permanent spiritual value of the Bible.

(4) The root and centre of this revelation, as intellectually interpreted, consists in a positive and highly distinctive doctrine of God--His nature, character and will. From this doctrine of God follows a certain sequence of doctrines concerning creation, human nature and destiny, sin, individual and racial, redemption through the incarnation of the Son of God and His atoning death and resurrection, the mission and operation of the Holy Spirit, the Holy Trinity, the Church, the last things, and Christian life and duty, individual and social: all these cohere with and follow from this doctrine of God.

(5) Since Christianity offers an historical revelation of God, the coherence and sequence of Christian doctrine involve a necessary synthesis of idea and fact such as is presented to us in the New Testament and in the Apostles' and Nicene Creeds: and these Creeds both in their statements of historical fact and in their statements of doctrine affirm essential elements of the Christian faith as contained in Scripture, which the Church could never abandon without abandoning its basis in the word of God.

(6) We hold that there is no contradiction between the acceptance of the miracles recited in the Creeds and the acceptance of the principle of order in nature as assumed in scientific enquiry, and we hold equally that the acceptance of miracles is not forbidden by the historical evidence candidly and impartially investigated by critical methods.

This was followed by a statement of agreement on matters relating to order as follows:

With thankfulness to the Head of the Church for the spirit of unity He has shed abroad in our hearts we go on to express our common conviction on the following matters:

(1) That it is the purpose of our Lord that believers in Him should be, as in the beginning they were, one visible society--His body with many members--which in every age and place should maintain the communion of saints in the unity of the Spirit and should be capable of a common witness and a common activity.

(2) That our Lord ordained, in addition to the preaching of His Gospel, the Sacraments of Baptism and of the Lord's Supper, as not only declaratory symbols, but also effective channels of His grace and gifts for the salvation and sanctification of men, and that these Sacraments being essentially social ordinances were intended to affirm the obligation of corporate fellowship as well as individual confession of Him.

(3) That our Lord, in addition to the bestowal of the Holy Spirit in a variety of gifts and graces upon the whole Church, also conferred upon it by the self-same Spirit a Ministry of manifold gifts and functions, to maintain the unity and continuity of its witness and work.