• From the Editor by Graeme Chapman.
• Churches of Christ in Australia and Christian Unity by Kerrie Handasyde.
• Churches of Christ and the Ecumenical Movement: Three Interviews by Kerrie Handasyde.
  • Interview with Ian Allsop
  • Interview with Alan Matheson
  • Interview with William Tabbernee

FROM THE EDITOR:

      It is unusual for young people to be interested in history. It is even more unusual for the young people of our churches to be interested in the history of Churches of Christ. It is of benefit to those of us who are older to appreciate how informed young people view our denominational traditions. In this edition of the Digest I have purposely featured two essays written by Kerrie Handasyde, and submitted for a third level supervised reading course at CCTC. Kerrie is a student at CCTC and at Monash. She is completing a double degree [B.A., B.Theol.] She was an official Churches of Christ delegate to the recent World Council of Churches Assembly at Harare. In presenting the essays I have resisted any editorial changes.

      Churches of Christ are a denomination born to promote the unification of denominations, their founding father having the distinction of being "the only Christian reformer whose achievement was the denial of his intention". (1) The contradictory nature of this original position has dogged the movement throughout its history. This essay will attempt to trace the ramifications of this founding irony and to critique some of the ideals espoused during the last century. It will add a few missing pieces to the story of practical commitment to ecumenism and consider the heritage of Australian Churches of Christ's ecumenism in light of changing attitudes to denominationalism founding irony.

      In the beginning, the sectarian divisiveness of the wider Presbyterian Church played a part in the Campbells' call to unity. However, despite the forefathers' heroic optimism, the likelihood of Christian unity developing out of such a small and fractured group as the Old Light, Anti-Burgher, Seceder Presbyterian Church (2) in Northern Ireland was remote

(and perhaps such irreverence is not worthy of the serious work of history, but with a church of that name the whole idea has a kind of comic surrealism).

      Nevertheless, Thomas Campbell's ideas were genuinely progressive, tolerant and inclusive. His position outlined in his well-known 'Declaration and Address' of 1809 was summed up by E. L. Williams--

      [1] The Church is essentially one; [2] The final authority is the Bible, especially the New Testament; [3] Creeds are futile as a means of

union; [4] Remove human innovations and unity will result; [5] Christians of all denominations are brethren and should be united. (3) A. L Haddon called Campbell's ideas "truly catholic". (4) Yet the ideas weren't necessarily 'universal'. Points [2], [3] and [4] rested largely on the prior appeal to "Scriptural unity", (5) to the authority of the Word. This falsely assumed that Scripture, because it was (in large part) common to the church, was uniformly read. It assumed the Scriptures were interpreted in a direct and private way (e. g. 'where the Scriptures speak, we speak; where they are silent, we are silent'), that they were filtered through the authority of rationality and common sense. In other traditions the authority informing interpretation of Scripture was tradition itself or the spirit/charism. (6) The new denomination's ideas of unifying through the abolition of tradition represented a genuine attempt to reassert common, essential ground on which to agree, but it also placed it at odds with a large part of the Christian world.

      This authority of the directly interpreted 'Word', along with the new denomination's strict and devotional (7) origins, led to a firmness of mind which refused to compromise for unity when opportunity arose. For example, when other churches began to look toward union (a hundred years after Campbell's 'Declaration'), Churches of Christ maintained a hard line on the matter of believers' baptism, thus ruling out union (8). When a spirit of hopeful ecumenism came they refused to sacrifice this element of 'restoration Christianity'. This was again due, in part, to the sectarian beginnings. Despite the best of intentions, the enclavist mentality persisted.

      Various practises early in the history of the movement also serve to highlight the enclavist mentality. The practise of shunning (pre-1900) (9), for instance, relied on the belief in the singular truth of the group and on its firmly maintained territorial boundaries in order to effectively exclude. Refusal to acknowledge those not baptised by immersion, was further evidence of an uncompromising, clearly defined group. The movement's ecumenical endeavour despite their practical situation seems a marvel!

developments in the 'ecumenical age'

      The early twentieth century saw a small explosion of ecumenical activity with Churches of Christ participating in numerous associations and discussions. In 1913 there was a Congress on the Union of Churches earnestly attended by a number of Churches of Christ men. Their stance, highlighted through a comparison between themselves and the Church of England, reflected their emphasis on the authority of Scripture as opposed to tradition, and on the importance of believers' baptism (10). The same position was taken in 1921, and the issue of baptism was re-iterated in discussions with the Baptist church during the period, (11) who considered believers' baptism a 'work and thus not necessary to salvation (which was by faith alone). It was observed at one such conference that "Churches of Christ did not appear to regard baptism as essential to salvation, but declined to allow it to be recorded that they did not". (12) While it is tempting to suggest that this apparent contradictory stance points to either a failure of logic or a lack of commitment to union, it is in fact representative of their insistence on 'restoration' of 'original unity'. They consistently claimed that truth was to he found in the 'restoration' of 'original unity' and that, therefore, "a union that is gained at the sacrifice of truth is not worth having". (13)

      This position was maintained by F. G. Dunn and by A. R. Main who followed him as editor of The Australian Christian, holding the post between 1914 and 1941. But challenge came in the form of T. H. Scambler who, throughout his entire career, was dedicated and active in the movement for church union. He succeeded A. R. Main as principal of the College of the Bible in 1938, and eventually took the lead in the Australian Churches of Christ ecumenical endeavours, moving on from the old position on 'truth with the

acknowledgment that the Christian church was not going to "unite on the basis [of their] understanding of New Testament doctrine and practice." (14) He instead sought to define as Christian "all who sincerely love and serve the Lord Jesus, whether they coincide with us in doctrine and ordinance or not." (15) Despite some opposition from within the movement (and Main in particular), he led Churches of Christ toward wider ecumenical involvement.

      A. W. Stephenson, following on from Scambler, sought to address some of the disunity within the church over the issue of unity. His approach was to allow the expression of many differing opinions through his editorship of The Australian Christian and to re-educate members as to the movement's origins. (16) He was progressive in his theology, looking to New Testament principles rather than rules and in addressing the question of interpretation. (17) His contribution, along with that of E. L. Williams and the generation to follow, marked the denomination's commitment to move with the times (in terms of contemporary scholarship and ecumenical endeavour), and to avoid sectarian tendencies. Worldwide, Christian denominations moved toward greater dialogue in this period; the number of councils established in the middle decades of the century (18) were evidence of this increasing theological and practical commitment to Christian union.

      E. L. Williams called this time, this century, "the ecumenical age" (19), and he contributed much to it himself. Perhaps most significantly he argued that "union is not an end in

itself." (20) He wrote, "unity and mission were linked as means and end. It would be a departure from our historic witness to emphasise [one at the expense of the other]." (21) Williams' appeal to tradition was a little at odds with the earlier appeals against tradition (in general) in favour of 'Word'. This honest appraisal of the reality of the movement as denomination, complete with tradition was a significant acknowledgment (22) (and in some ways similar to Stephenson's awareness of the denomination's position on interpretation).

      E. L. Williams' 'means to an end' position recognised that disunity may run counter to mission. There are a few points to consider in regard to this statement. His 'means to an end' idea risked devaluing the work of unifying for its own sake, especially as there are Scriptural imperatives; the WCC's "chief motive" (23) in union is Scriptural - "that all may be one" (Jn. 17:21)--stating that other benefits (such as mission) are enhanced and given integrity through that, though they are not explicit goals. Secondly, Williams' implication that mission relies on unity had certain positive overtones for his notion of mission. Thirdly, the implication that mission relies upon unity ran the risk of ambivalence developing toward the work of uniting because of dissatisfaction in achieving further goals (24) (such as evangelism) and failure to agree on the priority of goals (as there are other goals held by other churches) (25). Finally, his recognition of the tradition of Churches of Christ implies that he recognised the existence of other goals, but it also suggests he did not recognise their value--and this has serious implications for claims to a practical commitment to unity.

      Williams nominated that the unique contribution of Churches of Christ to the theology of unity was the notion that unity may he achieved only through restoration. (26) He appealed for the 'simple, plain Christianity' (27) of the New Testament beloved of our plain-talking, common-sense forefathers. The period in which Churches of Christ grew up was likely a contributing factor in the continuing faith in enlightened rational man, and in the recoverability of history and of singular truth. Biblical archaeology and geography formed part of the curriculum of the earliest days at the College of the Bible, (28) and this kind of literal recovering of New Testament Christianity accompanied the attempt to 'restore the spirit of the early church.'

      The degree to which the early church was initially unified is now debated, of course--with implications for the achievability of oneness in the church in the future. The unique contribution of Churches of Christ--'restoration' continues, but not in the literal and legalistic sense understood early this century. These days, "restoring New Testament Christianity [means] discovering those things about the New Testament church and its mission and message that are relevant in every age." (29) The distinctive

claim to "New Testament Christianity", characteristic of the church's origins, has endured.

meanwhile . . . local ecumenism

      Throughout this century there were some in Churches of Christ who did not participate to a great extent in the councils and committees discussing and negotiating the matter of union. However, it was not due to a lack of commitment, but to gender. Janet Crawford writes about women's ecumenical involvement in Australian Christian churches generally -

      "Women have had for a very long time . . . their own ecumenical organisations. In most histories of the ecumenical movement these tend to be rather overlooked . . . One reason for these was that women were simply not included in the Church-run and Church-dominated missionary boards and agencies . . . These [independently organised women's groups] tended to be ecumenical in that they were inter-denominational." (30)

      In Australia, Churches of Christ women have participated in the YWCA, CWCI, Women's Christian Temperance Movement and numerous inter-church groups and alliances. Many groups formed for a specific purpose, and found a degree of unity as a by-product of joint collaboration on other projects. For example, in 1961 an article appeared in The [NSW] Christian Messenger, beginning--

      The [New South Wales Women's Inter-Church Council] was formed nearly twenty years ago; the object being to promote Christian unity among the women of the Protestant Churches. Unity has been achieved in a very vital way. The fact that we represent different communions does not enter into discussion, but we work as one body trying to serve our Lord more effectively. The Council has representatives on many committees, all of which are endeavouring to effect social reform. (31)

      Ostensibly, the article concerns the council's raising money for the purchase of property to provide a hostel for country girls studying in the city. But most of the article is about the nature and function of the ecumenical group. Note how careful they are to point out that they did not discuss their "different communions". They probably thought that was 'men's business', and cake-stalls were 'apolitical' . . .

      Another example, from The Australian Christian in 1976; this time a shared interest led to ecumenical praise and worship--

      In July, 1960, a number of CWF ladies from the Church of Christ, Stud Road, Bayswater, Vic . . . .formed the nucleus of a singing group that grew over the years from not only CWF ladies but singers from other churches in the area . . . Our engagements have taken us from the city to suburban areas to country areas--including Sunday worship services (in all branches of the Christian Church)--weddings, church anniversaries, CWF birthdays, Church of Christ conference, Women's World Day of Prayer, and involvement in various community activities. Perhaps "Ecumenical Yukana Singers" would he an apt title! (32)

      The group continues today, still performing a variety of religious and humanist music.

      While all the formal debates and negotiations went on, groups like these performed a valuable but largely unrecognised service in their commitment to unity. Such commitment is rarely stated in explicitly theological terms and hardly ever mentioned in history texts, but it has been a practical and meaningful experience and witness of ecumenism.

a question of identity

      While lay and ordained alike involved themselves in local ecumenism, unity at a denominational level remained elusive. In most formal debates and negotiations regarding union up to the 1960s, Churches of Christ effectively, although perhaps unknowingly, allowed themselves an 'outclause'--believers' baptism, the higher goal of evangelism, the restoration of their vision of New Testament Christianity, and so on. There, was always a reason why union was impossible. But the 1970s saw union take place without them--the Uniting Church was established.

      This appears to be a critical point in the denomination's credibility regarding its theological and practical commitment to unity. In the past, theological commitment to union had been safe because no significant unification had taken place--but in 1977 many realised that the church was just not prepared to "phase the Movement out of existence as a separate body . . . which was the stated intention of the pioneers." (33) The topic burned in the consciences of many members and was reflected in the large number of articles and letters in The Australian Christian in the 60s and 70s. (34)

      Regardless of the details of the negotiations in forming the Uniting Church (which may have been prohibitive to Churches of Christ inclusion), the sense of having 'missed the bus' left many uncertain about the movement's integrity, and thus its identity.

      Recently, and especially with regard to disunity between the congregations, there has been a lot of talk about the Church's self-understanding and purpose--a not unrelated topic as it was born to unite. The original purpose has not been forgotten by any means. The work of ecumenism in Churches of Christ has led to a notable presence (especially considering denominational size) in official capacities in the Victorian, National and World Council of Churches.

a heritage for a new age

      To conclude, some reflections on changing notions of unity. Loyalty to denominations is declining--the 1991 National Church life Survey revealed that the belief in loyalty to denominations was at its lowest among those in their teens and 20s--something like 15% (35), reflecting a tendency to keep options open and a general tolerance toward others (36). Among all age groups 22% of people in Churches of Christ congregations had changed in to the denomination, (37) and that there is an increasing denominational mobility among Christians in various Protestant churches (38).

      This, along with trends in consumer religion ('church-shopping') and vastly increased tolerance and exposure to other religions, suggests that people are increasingly less likely to claim one denomination (or even religion) has a greater hold on truth. Post-modern 20-somethings, in particular, often have a pluralistic approach to Christian worship and a willingness to experience diverse practices and ideas, valuing each not for its 'novelty' as may have been the case a generation or two ago, but as equal and genuine expressions of faith in God, the one God. Ongoing 'official' negotiations regarding the recognition of the validity of other denominations' ministries seem to be a long, long way behind lay practice (39).

      The time for achieving a single unified church without denominations has passed, if it was indeed ever here. Postmodernism and post-colonialism herald a time in which diversity and plurality are valued and embraced within a universal church worshipping one God. The Churches of

Christ's heritage of unity of spirit balanced with independence of mind has equipped them well to move into this era.

The Australian Christian--various articles and letters, 1973-1977.

Chapman, Graeme. No Other Foundation: A Documentary History of Churches of Christ in

Chapman, Graeme L. One Lord, One Faith, One Baptism: A History of Churches of Christ in

Crawford, Janet. "Unity in Tension: An Historical Overview of Women's Involvement in the

Crisis and Challenge of the Ecumenical Movement: Integrity and Indivisibility. Geneva: WCC

Eliade, Mircea. "The Terror of History", ch. 4 in The Myth of the Eternal Return, (1956). Reprinted

Haddon, A. L. "A Historic Call to Unity." Provocative Pamphlet, No. 19 (July, 1956).

Jones, K and Sharp, T. "The Yukana Singers: Sixteen Going on Seventeen", The Australian

Kaldor, Peter, et. al. Winds of Change: The Experience of Church in a Changing Australia.

Mackay, Hugh. Generations: Baby Boomers, their parents & their children. Sydney: Macmillan,

Stephenson, A. W. One Hundred Years: A Statement of the Development and

Stirling, G. R. "2000. The Message and Mission of Churches of Christ in the New Century". In The

Williams, E. L. A Biblical Approach to Unity. Melbourne: Austral Printing and Publishing

Williams, E. L. Churches of Christ: An Interpretation. Melbourne: Vital Publications, 1980.

Williams, E. L. Living Responsibly. Melbourne: Vital Publications, 1976.

Williams, E. L. "Why Churches of Christ? or Why a Member of Churches of Christ?", Provocative

Williams, E. L. "The Word of God," Pamphlet Club, No. 174 (Oct 1969).

'Women's Corner', The Christian Messenger Vol. 39, No. 7 (NSW: July 1961).

      As the ecumenical movement seeks to celebrate diversity rather than uniformity, so this essay explores the experiences and views of three quite different individuals in the ecumenical movement. Certainly there are similarities between them--they all trained for ministry at the College of the Bible, they are all men, they are of similar age, they have all made significant contributions to ecumenism and remain committed to Churches of Christ. They all understand themselves to be in ministry now. However, they work in different fields of expertise, and as these interviews reveal, different experience brings diverse perspectives on Churches of Christ and the ecumenical movement.

      Research for this essay involved interviewing the three men, and some background reading on the particular fields in which each has been involved. The same set of questions was asked at each interview, on the topics of ecumenical endeavour as ministry, early interest in ecumenism, ongoing contribution, future directions for ecumenism, and their association with Churches of Christ.

      In an attempt to avoid the omniscient voice of the historian narrator I have chosen to use the interviewee's own voices for the bulk of the text. As each answers the questions, their particular approaches and leanings are better demonstrated than described. The use of the interviewee's own words better distinguishes each voice.

      The voice of the narrator is not absent, however. It is merely disguised by the role of 'editor', which seeks to assist readers' comparisons. Indeed inclusion of material in each interview is (inevitably) partly informed by its potential comparison with the other two. In this way, the presentation of each interview is effected by the others. Whatever happened to historical objectivity? Still, there's plenty of verifiable facts in the essay too--partial curriculum vitas, details of the time and place of interview and background information on some of the activities with which the interviewees have been involved are included.

The date--Wednesday 14th October, 1998. The Scene--a Tape recorder and a cup of tea in Ian's office on the second storey of a very grey building overlooking the Haymarket roundabout, Melbourne.

Ecumenical endeavour as ministry . . .

      I'm the convenor of our Ecumenical Affairs Committee, that's my only 'title'. I'm a consultant, an organisational consultant. However, much of my work is within the church sector. So, this year, I've been involved with the reorganisation of the Uniting Church Assembly nationally. This year I did a reorganisation of the WA Assembly of the Uniting Church. I've facilitated the strategic planning workshop for the Anglican diocese, for the diocesan council of Melbourne. I'm on the Baptist School of World Mission

Board up at Whitley. I've done some work for World Vision to facilitate their strategic planning for their Middle Eastern projects. I've facilitated a planning workshop for a local AOG church. So, I'm still very involved in my daily work, ecumenically. So I still see myself very much in ministry.

First interest . . .

      Well, in the very beginning, we lived in country towns. Dad was an elder of the Presbyterian church, a lay preacher in the Methodist church, and I attended a Presbyterian Sunday School because there was no Church of Christ. I was always impressed by Churches of Christ, they seemed to make sense to me. As a teenager I got involved with the Camberwell Inter-Church Council, youth division, then in WA in the Council of Churches and ITIM and back here with ITIM and the Council of Churches in Victoria. I was also involved way back in college days too with the Melbourne Theological Colleges' student union, the ecumenical group of students round the various colleges.

      Then, the [Churches of Christ] Department of Christian Union, I became secretary of that. The ACC. Then, I became a delegate to Christian Conference of Asia in the seventies, and that was my first trip overseas. Then on to the general committee of the Christian Conference of Asia, then delegate to the WCC. Oh, I was employed actually, seconded in 1981, to the WCC to organise part of the Commission on World Mission and Evangelism Conferences here in Melbourne in 1981. So I worked for them for a while.

      Then delegate to Vancouver in 1983, delegate to Canberra in 1991, then to the Central Committee--I've been on the Central Committee since, and on a number of the working committees such as, because of my job, the Structural and the Common Understanding of Vision Committees, the Ecumenical Forum that's proposed for 2001, I'm on the working group for that, . . . I was, for a while, the President of the ACC and served on a whole lot of other committees.

Changing understandings of ecumenism, and ongoing commitment . . .

      Right at the very start I was deeply committed to structural oneness and the model of the Uniting Church was, for me,

the precursor for what I'd like to see for all of us. Now, I am nowhere near as committed to one structural community. But I am deeply committed to the community of the church so that there is a mutual recognition that we are one in the faith, an affirmation and mutual recognition of each others' ministry . . . because the church is essentially one, and I am now even more committed to that than what I've ever been, and to legitimate diversity--but the diversity to be based on what is the appropriate issue in which they are working. Not a diversity based on fixed opinion which is then replicated and held rigid and so perpetuates itself . Let the sub-culture determine how best it articulates its faith and explores its faith and worships within its faith, and let's accept that as legitimate.

Future directions for the ecumenical movement . . .

      We have a mission in a multi-faith world to witness to Christ in a way that transforms global communities. I'm a very deeply committed evangelist for global community and I want us to be a part of it. And we cannot be part of it if we only use global networks to make us better, because that's selfishness. We must reach the global networks so that we contribute to them and reach them and become part of the processes of making global society more accountable and responsible. Don't get me preaching--I'm starting to . . .

      [The Central Committee of the World Council of Churches has] been meeting now for seven years, every year at least once, to do the planning to get the [1998 WCC] Assembly off the ground and we spend about a week together. First off, there's conceptualising the theme, and the nature of the assembly--how much time will we spend [on various aspects at the assembly], . . . developing from the past programs what will be the future programs. Then we have to work through what are the elements we want to celebrate, and there's the whole worship element, the bible study dimensions, the processes and procedures re: how we get information brought in. Then we have the hearings.

      The WCC Central Committee, of which Ian is a member, is made, up of 150 people, from the member churches. The Committee's role is to meet every year to "review, assess and provide, further guidance, for the ongoing work of the, staff." It also appoints other bodies and commissions which "bring specific advice, and expertise to particular areas of work." (40) In particular over the last seven years since the Assembly in Canberra the Central Committee has produced a text called Towards a Common Understanding and Vision of the WCC which seeks to articulate the WCC's constitutional purposes and functions; "as a fellowship of churches and as a servant and instrument of the ecumenical movement." (41) The production of such a text reflects the ecumenical movement's current state of transition (some say crisis), as it identifies the fellowship of churches as central during a time when many member churches feel the fellowship is fracturing. The central Committee also has the task of planning the next Assembly, and of restructuring the internal staffing and administration of the WCC. It's

also responsible for the WCC's consideration of current events, such as the wars in Eastern Europe.

      The good point [about the WCC] is, that there's nothing more stimulating than being involved in the enrichment of Christians from around the world who are struggling with the global issues . . . All of the enrichment of debate, and polarity, and differences of attitude. There are times I think, we are not getting anywhere [referring to the current debate on homosexuality]. The WCC is a forum where issues can be discussed so that each is informing the other, so that where else would Churches of Christ in Australia be able to hear the position of a Russian Orthodox Metropolitan if it weren't for a WCC with its networks and forums?

Working for unity, staying with Churches of Christ . . .

      My whole life and career and ministry has been from an ecumenical perspective, but as a result of that I'm deeply committed to Churches of Christ because I think that we have potentially become an ecumenical church that embraces diversity, and . . . anyway, so that's my opinion. In some ways we reflect the best of each of the denominational, confessional families.

      If we legitimated diversity and held it together as part of a productive tension, that would he good. And that for me is what the vision of unity is all about, rather than polarising ourselves into set positions within the system. I'm an open systems person . . . for some, we're too open, too fluid . . .

      We stay involved in all of the ecumenical councils and we allow ourselves to be informed by them. And if we live in a multicultural (and every country is multicultural, multiracial, multi-lingual) community into the future, it doesn't matter where you go, we can't escape it. Therefore we ought to allow ourselves to be in a much closer engagement with . . . [the various racial/cultural groups].

      I think that the local must always he informed by the global. Local boundaries are diminishing, and the dream of the Christian church being the Kingdom is at least potentially much closer now than it ever was before, in the sense that we can live as one world.

      Even our most conservative churches are very much part of that network. But they tend to belong to global networks so that they can send their ministers to various places overseas to come back to work in their local church--well, that's all very good, except that it's using the global to enrich the local. I'd like us to feel that we also have a responsibility to be involved in global mission in the sense of participating prophetically in those structures that shape the world, and that can only be done in partnership with other people in other churches. And that now, we have a better opportunity to be involved in global world mission, not only in our overseas mission board, going to a group of people in . . . some other country, but being involved in global issues by challenging the structures and the processes of global communities, so we become environmentally more sustainable, more for justice and peace and integrity. All of those things we can work towards and become much more of a human community.

      From Ian Allsop's curriculum vitae . . .

• Consultant in Organisational Management, Carlton Consulting Group
• Central Committee, World Council of Churches
• Eighth Assembly Planning Committee, World Council of Churches
• Convenor, Churches of Christ Ecumenical Affairs Committee

• President, Australian Council of Churches
• General Committee, Christian Conference of Asia
• Secretary, Churches of Christ Department of Christian Union/Ecumenical Unit National Secretary, Churches of Christ in Australia
• Secretary, Churches of Christ Vic-Tas State Conference
• Federal Board of Christian Education
• Faculty, Churches of Christ Theological College
• Pastoral ministry in Western Australia and Victoria

The date--17th October, 1998. The scene--Alan's Office at the historic Trades Hall, Lygon Street. A Tape Recorded conversation in the building, quiet and empty on a Saturday afternoon.

Ecumenical endeavour as ministry . . .

      Now I've always regarded myself as a minister of Churches of Christ and will identify that role--at the present moment there's an Anglican priest in NSW who was dismissed from his role as chaplain at the local jail . . . on an issue like this. I will use the fact that I'm an ordained minister of Churches of Christ because you really want to make some connections--if you ring up and say I'm from the ACTU, you can imagine the other end, the sort of response. So, I've always regarded myself as an ordained minister and always regarded this placement in the trade union movement as an extension of ministry. There has to be a bridge built between unions and the church . . .

      Solidarity--there's a nice little connecting point, I think, between the solidarity concept of the union movement and the koinonia, the fellowship, of the churches.

First interest . . .

      Well, in the sixties, when I left college and went into an inner suburban parish, the issues that were alive in the inner city of Melbourne were urban development. All of those high, twenty-storey units were being built, little houses being bulldozed, people tossed on the street. All of the action that was taking place, the protests, the marches, the conferences, were all done ecumenically.

      [Also, there were] thirty Churches of Christ [people] as a part of the ministerial ecumenical group on Vietnam.

      Churches of Christ are one of the peace groups, [and] those sorts of issues that were bubbling around in the sixties were all ecumenical. You really didn't have a choice if you wanted to he involved in the inner city ministry. So in terms of why--it was almost inevitable.

      The Ecumenical Migration Centre was located in Carlton until 1967, then Richmond, which had a higher migrant population The Centre consisted of "espresso bar, club facilities, counselling offices and cellar . . . and volleyball court." (42) Much of the work of the Centre involved "giving advice, finding accommodation and providing material and moral support," (43) and giving assistance in finding employment. In the early 70s the "full participation by the migrants themselves in the policies and programmes which affected them," (44) was increasingly encouraged. This was a particular contribution of Alan Matheson who largely instigated the Ecumenical Migration Centre's branching out from an emphasis on welfare to welfare rights through political action.

Changing understandings of ecumenism, and ongoing commitment . . .

      There's a great challenge for the both the union movement and the church in the next twelve months. It is assumed that the next government will continue to cut budgets and make it more difficult for the union movement and will increase the insecurity of workers. Where does that leave the church? The church is a major provider of community services--they're going to come under attack in terms of reductions in budgets. They're in those ministries because they believe they deliver, as a ministry, a better service than the other institutions.

      If they come under those sorts of pressures, where will they go? Will they, as in Perth, start reducing the wages and working conditions of staff or will the churches say, "Well, just as we have developed models of service to patients to clients, to 'inmates', so we'll begin to develop models of how we operate with our workers. This is our prophetic and pastoral role to demonstrate to the community how you work with workers in a management situation.

      Ecumenically, I'll continue with the Victorian Council of Churches and my work with the Uniting Church in the human rights area, in the justice area, and within the union movement, internationally working on issues related to Indonesia and the Pacific. Many meetings in the Pacific always open in prayer because the leadership of the church and the leadership of the union movement generally are the same.

Future directions for the ecumenical movement . . .

      Ecumenically, I think we've lost the vision, we've lost that progressive edge of the ecumenical movement. The ecumenical movement was always seen to be in front of the churches. The pulling back of that dimension of the ecumenical movement of being a progressive force, of trying

to confront and lead, be prophetic, is probably the greatest regret that I have about the ecumenical movement at a structural level.

      Have the radicals, have the prophets given up with the ecumenical movement? Have they said, "Look, the Fathers (and they're mostly Fathers) of the ecumenical movement won't permit us to move, then don't let's fight . . . Look, we've got one life to live, don't let's waste it fighting bishops and moderators, and leaders of the church, of the ecumenical movement. Let's try and work ecumenically, cooperatively, in a true koinonia, in a prophetic way, to protect the East Timorese, or to combat the brutality of the textile industry and their [treatment of] out workers. I mean, it's an interesting question, as to have people made that decision.

Working for unity, staying with Churches of Christ . . .

      Why do you stick with them? I guess it's partly history, I guess it's partly that I still believe Churches of Christ fundamentally came into being to promote Christian union--and it's one of the great paradoxes that we would now be one of the leading churches promoting movement away from the ecumenical movement. The leadership of some departments would not be supportive of the ecumenical movement. They'd be very supportive of inter-church relationships, but in a very narrow perspective, narrow, evangelical, apostolic, fundamentalist perspective.

      The ecumenical movement has always been a very broad church, trying to live with each other. So that I think that Churches of Christ, I think, in the end will fragment--worse than we are at the moment. I think there'll be a stream of Churches of Christ [people] who'll just become members of the Uniting Church. Now I think Churches of Christ, in the end, will fragment into a sect, congregations who are led by individuals with big congregations, 'senior ministers'. Our understanding of the church is being [eroded], so . . . It may not be inevitable, but I think we're moving that way . . .

      From Alan Matheson's curriculum vitae . . .

• International Officer and Ethnic Liaison Officer, Australian Council of Trade Unions
• Member, National Council of Churches in Australia, Victorian Committee
• Executive Committee of the Anti Slavery Society

• 1955-59: Teacher, Victorian Education Department
• 1963: Chaplain, Trinity Grammar School
• 1964-66: Minister, Ascot Vale/Flemington Church of Christ
• 1966-69: Social Worker, Ecumenical Migration Centre, Melbourne
• 1969-1971: Associate, Palermo Migration Centre, Italy
• 1971-1977: Associate Director, Ecumenical Migration Centre, Melbourne
• 1977-1981: Executive Officer--Migration, WCC, Geneva
• 1982: ACTU

• Bureau of Population and Immigration Research Advisory Board
• Australian Language and Literacy Council
• National Advisory Committee on Discrimination in Employment and Occupation International Labour Organisation, Australian delegation (1992-1995)
• National Committee for the UN International Conference on Population and Development and various advisory and review committees for the state and federal governments

• Board of Australian Council of Social Services
• Refugee Council of Australia
• Australian Council of Churches, World Christian Action (1985-1993)

The date--Thursday 8th and 15th October, 1998. The scene, two fax machines--one in Phillips Theological Seminary, Oklahoma, USA, the other in the empty offices of CCTC in the early hours of the morning.

Ecumenical endeavour as ministry . . .

      [For example:] One of the first invitations I received was to participate in the Joint Working Group of the Roman Catholic Church and the Australian Council of Churches. This group worked on faith and order issues in the early 1970s. This working group was the precursor to the Australian Council of Churches' Faith and Order Commission of which I was a founding member and second chair.

      The commencement of the ACC Commission coincided and was, in part, stimulated by the publication of Baptism, Eucharist and Ministry (1982), and for the first few years we worked very hard at helping Australian churches understand that document and to prepare the official responses. Once the responses were prepared we also analysed them to determine what were some of the most significant issues facing the Australian churches. We then worked on some of those, including the ordination of women and intercommunion . . .

      For me, the whole enterprise has been extremely rewarding. I saw a great deal of ecumenical co-operation and willingness on the part of people to broaden their outlook. I think that the publications which we produced helped clarify issues and enabled people to understand alternative views more clearly. I have no doubt that the work of the various ecumenical associations made a difference . . . I had no doubt that serving on such bodies was part of ministry.

      The major work of the Faith and Order Committee for the fifty years leading up to the meeting at Lima, Peru, in 1982, was the research on Baptism, Eucharist and Ministry detailing the various practises and understandings in the many traditions of the Christian Church worldwide. Work in this area aimed to provide a vehicle for the "mutual sharing and gaining of enlightening insights about what other Christians believe and practice." (45) Along with the World Council's publications, came a number of Victorian Council of Churches, Joint Board of Christian Education and Australian Council of Churches publications focussing on ecumenical faith and order, issues in the Australian context. These included texts on Initiation, Marriage, Ministry (these three edited by Bill Tabbernee) and Communion in Australian churches, along with Australian responses to Baptism, Eucharist And Ministry (also edited by Bill Tabbernee).

First interest . . .

      My interest in and passion for ecumenism was stimulated by E. L. Williams, who was still Principal of the College of the Bible when I was a student and during the first few years when I served on the faculty. I am sure that he arranged for me to receive an invitation to join the Christian Union Department, which, at that time (and perhaps still does), served at both the Victorian and Federal (now National) level. Working with the Christian Union Department soon made me aware of a variety of ecumenical issues which need attention and being on the faculty of a theological college which was part of a church founded to promote Christian unity naturally meant that as other invitations were received to join and participate in various ecumenical groups, I gladly accepted those invitations.

Changing understandings of ecumenism, and ongoing commitment . . .

      My thoughts about ecumenism have changed somewhat over time. Primarily, my understanding of ecumenism has been broadened. [My thoughts can be] summed up in a new definition of ecumenism which focuses upon embracing diversity rather than working toward unanimity. I think another major difference is that ecumenism has been broadened to include dialogue with living faiths.

Future directions for the ecumenical movement . . .

      [Bill Tabbernee's responses here are derived from the paper he delivered on the occasion of the retirement of the dedicated ecumenist, Paul Crow. The paper is entitled "Informed Creativity: Personal Reflections on Some Critical Issues Facing the Ecumenical Movement Today", and was generously supplied in answer to faxed interview questions. In it he identifies the three issues of Eucharist, Ecclesiology and Episkope.]

      A paradigm shift in ecumenical thinking has occurred. We no longer ask "How much uniformity must we have?" but "How much diversity can we embrace?"

      1. [Eucharist] Perhaps an initial step could be to find responsible ways of broadening the contexts in which Eucharistic hospitality may be extended by those churches which currently do not practice "open communion" and by increasing the education on the significance of the Eucharist as a sign and symbol of complete Christian unity by those churches which do.

      2. [Ecclesiology] Future ecumenism will have to rethink "ecclesiology" in order to incorporate "movements", single "mega churches", and the phenomenon of post-denominationalism. Additionally, a new ecumenism will need to extend its own self-definition to include dialogue with Living Faiths other than Christianity and take seriously the reality that Christian unity must ultimately incorporate the fundamental unity of all humankind and of the whole of God's creation.

      3. [Episkope] Informed creativity needs to be employed regarding the issue of episkope. As all churches have some form of episkope, irrespective of whether they have episkopoi ("bishops"), one creative solution would be for churches such as the Christian Church (Disciples of Christ), which have "Regional Ministers" rather than "Bishops"(!), not only to adjust the "job description" of "Regional Ministers" to be more in line with the historic pastoral and teaching function of "Bishops" but to designate such "Regional Ministers" as the equivalent of "Bishops" for ecumenical purposes. An even better solution, of course, would be for such churches to overcome their Protestant bias against the title "Bishop" and actually to utilise the term! Informed creativity also needs to be employed in respect of the related issue of the ordination of women--including the consecration of women bishops.

Working for unity, staying with Churches of Christ . . .

      [For example:] At an international level, I participated in a very moving ceremony in Seoul, Korea, in 1989 when we, as a communion of Churches (i. e., Disciples of Christ/ Churches of Christ) reconciled our differences with the World Alliance of Reformed Churches. This was an historic moment, healing the separation which had occurred when the

Campbells separated from the Presbyterian Church in the early 19th century. There, of course, remains a lot still to be done. Even such a momentous event has largely gone unnoticed at national or regional levels, and individual churches or conferences belonging to the two traditions, which have now been reconciled at the international level, still continue to exist independently. Continued bilateral discussions at national or regional levels will need to continue to find ways by which more can be achieved.

      From Bill Tabbernee's curriculum vitae . . .

• President and Stephen J. England Professor of Christian Thought and History at Phillips Theological Seminary, Tulsa, Oklahoma, USA, since 1991
• Chair, Christian Unity Issues Task Force of Tulsa Metropolitan Ministry
• Member, Disciples/Roman Catholic International Bilateral Dialogue
• Member, World Council of Churches, Faith and Order Commission, since 1985
• Member (previous chair), Council on Theological Education, Christian Church (Disciples of Christ) in the United States and Canada
• Member, International Bilateral Commission for Dialogue Between the Disciples
• Ecumenical Consultative Council and the World Alliance of Reformed Churches

• Moderator, Faith and Order Commission, Australian Council of Churches
• Member, Victorian Council of Churches' Faith and Order Commission
• Chair, Australian Council of Churches' Faith and Order Commission
• President, Melbourne College of Divinity
• President, The Australian and New Zealand Association of Theological Schools
• Principal, College of the Bible/Churches of Christ Theological College, 1981-1991
• Lecturer and later Dept .Chair, Church History and Systematic Theology, COB, 1971-80
• Also, author and editor of numerous publications.

Langfield, Michelle. "Espresso Bar to EMC: A Thirty Year

History of the Ecumenical Migration Centre, Melbourne". In Monash Publications in History 22

Tabbernee, William. "Informed Creativity: Personal Reflections on Some Critical Issues Facing the

Tabbernee, William, ed. Initiation in Australian Churches, Melbourne: Victorian Council of

Marlin VanElderen, From Canberra to Harare: An Illustrated Account of the Life of the

      Much thanks to the interviewees for their generosity in time and spirit and for the provision of additional materials.