During 1941 I introduced into College work a course of eighty lectures for theological students on "Ecumenics". The departure proved most rewarding. Arising out of this I was invited to lecture at the youth workers' Fellowship Conference at Frederic Wallis House, Wellington, on the background, achievements and difficulties of the modern ecumenical movement, and again later at a retreat arranged by the Dunedin Youth Council. Those present on these occasions showed a keen interest in the subject and a desire for further information. This is the chief reason why, at the suggestion of the Youth Committee of the New Zealand Council of Religious Education, this popular summary is issued.

A.L.H.      

The Lost Church.

      The Church has been lost. The institution intended to be the instrument for saving humanity has itself failed to arrive. There is no single visible body on earth to-day which can properly be described as "The Church". We can speak only of the Churches. Any one organisation describing itself exclusively as "The Church" must base its claim on unpardonable ignorance or unchristian arrogance. It is true, and an increasingly precious truth, that Christians belonging to different communions realise that they are one in Christ. But this is an invisible unity, not apparent to the world and not effective when practical issues have to be faced. It is a spirit without a body. Disembodied spirits do not play a large part in the life of the modern man.

A Dismembered Body.

      After the days of His flesh the work of Christ on earth was to be continued through His body, the Church: It was to be the bearer of His second incarnation, His mouthpiece, the bodily instrument of His will. Through it the living Lord of the Church would make His impacts upon the souls and societies of men. It was to make Him known throughout the world, to receive new members into His body, to set apart men who would minister in His name, to maintain an enriching and regulative fellowship with Him and to make His mind effective throughout human affairs by the harmonious co-operation and active participation of all members of His body.

      Actual happenings have been very different from these intentions. The Body of Christ has been dismembered. In the phrase of the apostle Paul, Christ has been "parcelled out" (I Cor l:13, Moffatt). To be

quite frank, the functions belonging to the One Body are not being carried out as intended because there is no such Body to perform them. Instead, the divided organisation of Christendom forces upon us the position in which various sects (or sections, or denominations, or communions)¹ have to take to themselves the functions which rightly belong to the whole Body. Each part, acting as though it were the whole, proclaims a message of Christ, performs a baptism, maintains a communion and ordains a ministry, and' these normally apply only to members of the sect concerned. When one is baptised or ordained he is not now given a membership or ministry that is effective throughout the one holy catholic church, but only with in the limits of his own section of it.

      The resulting confusion and weakness are all too apparent. They are most apparent in mission lands where a minority of Christians seek to function for Christ in the midst of a non-christian environment. But they prove hindrances everywhere. There can be no fully "valid ministry," "valid sacraments," or successful evangelism until the Body of Christ is restored and operates as it was intended to do.

A Trust Betrayed.

      "The history of schism has been a history of Christianity's defeat. The Church which began its career with the promise of peace and brotherhood for a distracted world has accepted the divisions of the society it had hoped to transform and has championed the conflicts it had thought to transcend." The Christian ideal is a society in which there is neither Greek nor Jew, barbarian, Scythian, bond man nor freeman, but where Christ is all and in all. He broke down the walls of partition and made all one. His Church should be, even with its divisions it still is, the mightiest unifying power amongst men.

      The greatest need of our distracted world is co-operative and harmonious life. The amount of interaction between nations and groups has increased enormously. But they need to learn right ways of interacting. And the only religion capable of showing the way has itself been broken and weakened by human divisions. If

      Christ's millions were truly one in Him, if, impelled by one spirit, they spoke with one voice and acted in unison, who could doubt that in His name they could prevent the most tragic and widespread of social calamities? It is to such a ministry that they have been called-for the healing of the nations. But first they must heal the open wounds in the Body of Christ.

The Biblical Background.

      The most powerful motive behind the movement toward a world Church is the knowledge that God wills unity. In what Melanchthon, De Wette, Tholuck and others have considered the most sublime words ever uttered we have the record of Jesus' prayer for all who should believe on Him--that they all may be one. There is no gainsaying this passionate revealing of the Master's mind. He was praying for the unity of His Church as a necessity of its nature "that they may be perfected into one"--and as a condition of His world-wide success "that the world may believe". That for which He prayed is neither impracticable nor unimportant. And those who live in loyalty to the mind of Christ, who seek the exaltation of His Body and the triumph of His cause, will pray and labour ardently for the coming of the one catholic church.

      It was in the spirit of his Master that Paul opposed so strenuously the first signs of schism at Corinth. To him tolerance of parties in the Church was evidence of a carnal mind. There was one Head, how could there be more than one Body? There had been but one Cross, therefore there was only one Lord. Elsewhere the apostle teaches all who had been baptised into one body to keep the unity of the Spirit in the bond of peace. "There is one body and one Spirit . . . one Lord, one faith, one baptism, one God and Father of all".

"Unhappy Divisions."

      The early Christian centuries show the possibility of unity without uniformity. The great majority remained in allegiance to one body while holding different theological opinions and using different forms of worship. When the Roman Church separated the hierarchy from the

people and made the former alone the custodians of salvation and the bearers of revelation, it committed the first and greatest schism in the body of Christ. In the eleventh century there came the cleavage of Christendom into Eastern Orthodox and Roman Catholic sections. The reasons seem to us now to be trivial, but the breach has never been healed. Out of the Reformation's surging new life, liberty and individualism there came a multiplicity of denominations, now numbering over two hundred The record of party contention, sectarian bitterness, mutual recriminations and unlovely littleness which schism has occasioned is one of the most unhappy chapters of the story of those irreligious parasites which prey upon religion.

      Some of the divisions were inevitable. Some were caused by the effort to retain real spiritual values. Because of these facts there has been a tendency to justify a continuance of denominationalism. It has been thought of as providing diversity in Christian life and worship. Actually the diversities are within most existing denominations rather than between them: It is not true to life to liken the various churches to the different instruments in an orchestra playing in harmony under one leader. It would be far more realistic to think of several orchestras in one room, each playing its own tune in its own way!

Schism Is Sin.

      In recent years there has been growing recognition of the sin of schism. If God wills unity then it is our business to achieve and manifest it. Any indifference or inertia while divisions continue is disloyalty to Christ. It is becoming more and more intolerable to many that men and women who are in communion with the same Lord are not in communion with one another.

      The Anglican bishops at the 1920 Lambeth Conference spoke for a group much wider than their own when they said: "We acknowledge this condition of broken fellowship to be contrary to God's will, and we desire frankly to confess our share in the guilt of thus crippling the Body of Christ and hindering the activity of His Spirit." Anglican and Free Church leaders, in the Reunion Scheme of 1938, jointly declared: "Divisions among Christian people everywhere disable them from

serving God according to the will of Christ and obstruct His purpose to win and rule over men."

The Ecumenical Movement.

      In spite of all the obstacles, the twentieth century has witnessed the most wonderful expansion of Christianity in any century of its history. At the same time leaders of more than 120 Christian communions from all parts of the world have been led together in what has been called the modern ecumenical movement.² Strong tides of interest are sweeping over most countries, including our own. The recent rise of the National Council of Churches in New Zealand and the launching of the National Campaign for Christian Order are directly connected with the world-wide movement.

Four Streams.

      While there have been many tributaries, there have been four main streams in recent ecumenical interest and organisation: (1) The World Missionary Enterprise, (2) The Life and Work Movement, (3) The Faith and Order Movement, and (4) Youth Movements.

      Each has held huge world conferences. All are now coming together in the World Council of Churches which is in process of formation. This Council will give some measure of unity to some 300,000,000 Christian people. As they learn to speak with one voice and act with one purpose an entirely new force will be introduced into world affairs.

      These pages relate briefly the story of these world movements. We consider what is a unique and most hopeful Christian adventure. There has never yet been a Church at once universal and united.

Planning Together.

      "Unity may be theoretically a desirable ideal in Europe and America, but it is vital to the life of the Church in the mission field. The divisions of Christendom may be a source of weakness in Christian countries, but in non-christian lands they are a sin and a scandal." These words of Bishop Azariah of Dorriakal, India, give one reason why Christians in South India, Persia, and parts of Africa and the Far East have gone further than their brethren elsewhere in overcoming their divisions, abandoning prejudices and laying the foundations of the Great Church.

      Almost from the beginning of the modern missionary movement workers found it necessary to take counsel together to avoid the worst evils of overlapping and competitive activities. Provincial and national conferences were followed by six general ones between 1854 and 1900 and then by the important gathering at Edinburgh in 1910. The main concerns of the conference were: how the Gospel could be carried to the whole world; what form of Church organisation, what type of Christian education, and what kind of missionary training were most suitable to the mission fields; and, finally, what could be done better through co-operation and the promotion of unity.

Shaping The World Work.

      Greater even than the Edinburgh Missionary Conference was the work of its Continuation Committee, led by such Christian statesmen as Robert E. Speer, John R. Mott and J. H. Oldham. It has been one of the most powerful of all influences shaping the world-wide Christian enterprise. Dr. John R. Mott, a layman of the Methodist Episcopal Church, became chairman. Annual

conferences of missionary leaders were held, the "International Review of Missions" was published, Dr. Mott travelled extensively holding innumerable meetings throughout Asia and the Middle East, and national conferences took place in many parts of Europe. The cynic sometimes says that conferences are held only to decide when to hold the next conference! But "Edinburgh 1910" produced a valuable crop of practical results.

      Ten years later another international gathering took place as a result of which the International Missionary Council was set up. It met first in 1921. At its 1923 meeting it was careful to declare that it had no wish to interfere with doctrinal questions, but rather to work through the willing co-operation of the Churches. Nevertheless it was found that "when we have been together we have experienced a growing unity among ourselves in which we recognise the influence of the Holy Spirit." A safeguard which has been remembered throughout the ecumenical undertakings was stated thus: "It would be entirely out of harmony with the spirit of our movement to press for such co-operation in work as would be felt to compromise doctrinal principles or strain consciences."

Jerusalem, 1928.

      At the world conference held at Jerusalem in 1928, Dr. Mott presided over 250 delegates from 51 nations. For the first time there were almost equal numbers of representatives of the "younger churches" of the mission fields and of the churches of the "home" or sending lands. Discussion was exceedingly frank and valuable statements were issued. One of the most notable dealt with the relation of Christianity to non-Christian religions and was formulated by one who was to be in the forefront of all future world movements, Dr. William Temple, then Bishop of Manchester.

Madras, 1938.

      The world conference at Tambaram, sixteen miles from Madras, had a wider constituency than the League of Nations ever had. This Christian missionary meeting was representative of more nations and territories than any gathering ever held

under either secular or church auspices. There were 464 delegates from more than 69 nations and areas. That these met in 1938 amidst unprecedented international tension was itself a miracle of God's leading.

      The central theme was "The On-going Christian Community." It was considered that "nothing was so vital to the whole Christian movement as the consideration of the Church itself, the faith by which it lives, the nature of its witness, the conditions of its life and extension, the relation it must hold to its environment, and the increase of co-operation and unity within it." It is of the utmost significance that from different starting points the World Conference on Life and Work (Oxford, 1937) and the World Conference on Faith and Order (Edinburgh, 1937) both came repeatedly through all their discussions back to this fundamental question, What is the Church? and the plea was frequently made that the Church should be the Church.

A Faith That Lives.

      Of the statements issued at Madras one that repays careful consideration states "The Faith By Which the Church Lives." It presents Christian teaching not in its whole range and depth, but in its special meaning for our time. We are reminded that we live by faith in God whose holy will overrules the confusions of history. Man is designed for fellowship with God, and with the family of God on earth. Because of his defiance of the Father's will, he stands ever in need of conversion, forgiveness, and regeneration. God in His love has acted for man's salvation, through the life and teaching, the cross and the resurrection of Jesus Christ. For Christ the Kingdom of God was central. He called His followers to seek first God's Kingdom, to be co-workers with Him for the increase of justice, truth and brotherhood upon earth.

      His Kingdom is both within and beyond this world. To the gift of Christ, God has added the gift of the Holy Spirit in the Church. The Church is a fellowship meant to continue Christ's saving work in the world. For those who are without Christ it practises His ministry of compassion and healing. It bears witness against every iniquity and injustice in their common life. "In spite of all the weakness and shortcomings of our churches, Christ's true Church is within them; and our hope for the

redemption of mankind centres in his work through them."

      A call was issued to all who care for the peace and health of mankind to aid the Church "which stands undaunted amidst the shattered fragments of humanity and works tirelessly for the healing of the nations." The report on co-operation and unity states "reports from all parts of the world show a truly remarkable development of co-operation within the Christian church since the Edinburgh Conference of 1910. For this we thank God." Partnership in practical undertakings had given them a deepening appreciation of each other's spiritual possessions, and had strongly emphasised the hindrance caused by division. Extension of co-operative work was urged in evangelism, church discipline and joint planning to avoid waste and competition. Such work was declared to be essentially Christian.

Too Rigid Control.

      An earnest appeal was made to the churches in the homelands not to hinder the co-operation and growing unity of the younger churches through a too rigid control. It was pointed out that there are certain Christian obligations calling not merely for co-operation but for full Christian unity. The statement declared that there is "a growing conviction that the Spirit of God is guiding the various branches of His Church to seek for the realisation of a visible and organic union."

Eager and Loyal.

      Representatives of the younger churches agreed unanimously on declaration which must be quoted in full:--

      "During the discussion it became abundantly clear that the divisions of Christendom were seen in their worst light in the mission field. Instances were cited by the representatives of the younger churches of disgraceful competition, wasteful overlapping, and of groups and individuals turned away from the Church because of the divisions within. Disunion is both a stumbling block to the faithful and a mockery to those without. We confess with shame that we ourselves have often been the cause of thus bringing dishonour to the religion of our Master. The representatives of the younger churches in this Section one and all gave expression to the passionate longing that exists in all countries for visible union of the churches. They are aware of the fact of spiritual unity; they record with great thankfulness all the signs of co-operation and understanding that are increasingly seen in

various directions; but they realise that this is not enough. Visible and organic union must be our goal. This, however, will require an honest study of those things in which the churches have differences, a widespread teaching of the common church membership in things that make for union and venturesome sacrifice on the part of all. Such a union alone will remove the evils arising out of our divisions. Union proposals have been put forward in different parts of the world. Loyalty, however, will forbid the younger churches going forward to consummate any union unless it receives the whole-hearted support and blessing of those through whom these churches have been planted. We are thus often torn between loyalty to our mother churches and loyalty to our ideal of union. We, therefore, appeal with all the fervour we possess to the missionary societies and boards and the responsible authorities of the older churches to take this matter seriously to heart, to labour with the churches in the mission fields to achieve this union, to support and encourage us in all our efforts to put an end to the scandalous effects of our divisions, and to lead us in the path of union-the union for which our Lord prayed, through which the world would indeed believe in the Divine Mission of the Son, our Lord Jesus Christ."

SUGGESTED READING

The World Mission of the Church, Official report published by the International Missionary Council.

Through Tragedy to Triumph, by Basil Mathews. A short, popular account and interpretation.

Federal Councils.

      The second line of ecumenical interest is that which has sought a combined application of Christianity to communal life. Attempts to work together in this way occurred in the last half of the nineteenth century, increasing toward its close. Out of many local movements there emerged in America in 1908 the Federal Council of Churches of Christ. It has since become a fully representative body (the Protestant Episcopal Church taking full membership during 1941), and the most influential interchurch group in any nation. It has had great leaders and has not been handicapped by lack of funds. It aims to express the fellowship and catholic unity of the Christian Church; to unite Christians in service, to encourage devotional fellowship and religious counsel; to secure combined influence on moral and social conditions, and to promote the application of the law of Christ in every relation of human life. It has no legislative authority nor power to draw up a common creed, but seeks to provide leadership and give counsel to the autonomous churches of which it is composed.

      In England the development of Christian co-operation has followed a similar course. From 1892 to 1895 and again in 1923 meetings were held in Switzerland, organised by Sir Henry Lunn, Editor of "Review of the Churches" and attended by Anglicans and Free Churchmen. Some of these--notably Hugh Price Hughes--returned to England fired with a desire for greater unity there. Free Church congresses were held from which developed the National (later Federal) Council of Evangelical Free Churches. Baptists, Presbyterians, Congregationalists, Methodists and Churches of Christ are represented.

"Copec."

      In 1920 Anglicans and Free Churchmen came together to consider the relation of Christ to the social order. This resulted in 1924 in the Conference on Christian Politics, Economics and Citizenship ("Copec"). Amongst the prominent leaders were men whose names have become very familiar: Drs. Wm. Temple, C. E. Raven, A. E. Garvie and Hugh Martin.

      Twelve commissions composed of experts prepared reports, that have been widely used, on: 1. The Nature of God and His Purpose for the World. 2. Education. 3. Home. 4. The Relation of the Sexes. 5. Leisure. 6. The Treatment of Crime. 7. International Relations. 8. Christianity and War. 9. Industry and Property. 10. Politics and Citizenship. 11. The Social Functions of the Church. 12. Historical Illustrations of the Social Effect of Christianity. In the wide field surveyed and in the expert consideration of the problems involved this Conference set a standard for much of the work that followed.

Stockholm, 1925.

      After the first world war the desire was expressed in many lands for a united meeting of Christian communions from all parts of the world. After much preparation, in which the American Federal Council took a leading part, a World Conference on Life and Work was held at Stockholm in 1925. Five hundred representatives from 37 nations and most communions except the Roman attended. The aim was stated to be: "The Conference on Life and Work, without entering into questions of Faith and Order, aims to unite the different churches in common practical work, to furnish the Christian conscience with an organ of expression- in the midst of the great spiritual movement of our time, and to insist that the principles of the Gospel be applied to the solution of contemporary social and international problems." The subjects which formed the basis of discussion were: The Purpose of God For Humanity and the Duty of the Church; The Church and Economic and Industrial Problems; The Church and International Relations; The Church and Christian Education; and Methods of Co-operative and Federative Efforts by the Christian Communions.

      Those gathered considered that the world was too strong for a divided church. Together they pledged

themselves to the duty of applying the Gospel to political, industrial, social and international life. Some of those present declared that delegates were a little dazed by the miracle of their actually coming together. While there was an honest facing of the problems the work done was preliminary and bore full fruit only after another conference had been held.

Oxford, 1937.

      Three years of intensive preparation by a commission under the leadership of Dr. J. H. Oldham, led up to the Oxford World Conference on Life and Work in 1937. The theme was "Church, Community and State," which was described by Professor E. Barker as the profoundest in history. There were 414 delegates from all great Christian Churches except the Roman and the German. Dr. Oldham says "What lends significance to the reports is that what they say is what a large body of Christians, representing many different countries and different Christian traditions, were prepared to say together."

Valuable Guidance.

      Five reports were published, each the work of an internationally known group of scholars. The resulting books will guide the thinking of the Christian world for many years to come. They are:

      1. The Church and the Community, which states that turmoil and disunity are results of organising life without God. The Church must call men to repentance. Each Christian is part of a community to which he owes his service. There must be no class or race discrimination within the Church.

      2. Church and State: which teaches that the State has an important function under God. It is possible for it to use force so as to become an evil. It should serve the interests of justice, securing freedom for the Church and abstaining from coercion in religion.

      3. The Church and the Economic Order, is a long and valuable statement pointing out the implications when Christians love their neighbours as themselves and seek to realise the reign of God.

      4. Church. Community, and State in Relation to Education says that the education in which the church is active is that which leads to personal response to God, and acceptance of His supreme authority. The churches should agree what to teach and outline a Christian philosophy of education.

      5. The Universal Church and the World of Nations finds great encouragement in the growth of ecumenicity amidst the world's perplexity. While "international" accepts the fact of national divisions "ecumenical" refers to a united universal brotherhood. The one emphasises disunity, the other unity.

Studying the Facts.

      The chief features brought out prominently in the mass of literature which contains the message of Oxford are: first, a realistic facing of the present situation. "The Christian message should throw a searchlight on the actual facts of the existing situation, and in particular reveal the human consequences of present forms of economic behaviour." (3:90).³ "Christian influence (in removing international injustices) cannot be made effective with out adequate factual knowledge." Christians should seek more reliable information about the nations than is provided by the Press and propaganda agencies (5:174). The reports here practise what they preach. They face existing conditions with both eyes open. Since the Conference, too, the World Council has issued an international news service which is as nearly an impartial survey as could be humanly expected. An accumulation of facts makes plain civilisation's attempt (like that of the Prodigal) to be independent of the Father. Having wasted divinely-provided substance, it turns to husks. Race and blood loyalties are made substitutes for God. Consequently a mighty famine is to be anticipated. "Facing this situation, the Christian Churches must first of all acknowledge and repent for their blindness." (3:102) "Is not the modern situation God's call to the Church, which has been content to preach the

redeeming word without the costly redeeming deed? The divisions and conflicts of mankind have been reproduced and even justified within its own borders." (1:69). The results of trying to build without God are all too apparent. "Human life is falling to pieces, because it has tried to organise itself into unity on a secularistic and humanistic basis without any reference to the Divine Will and Power above and beyond itself." (1:68).

Let the Church be the Church.

      To meet such a situation, "Let the Church be the Church," is the second prominent feature of this literature. Congregations working independently, denominations labouring separately have proved ineffective. Bold action by the Church Universal is needed for the redemption of mankind. As the Archbishop of Canterbury (Dr. Lang) said: "Gone are the days of individualism in religion, the self sufficiency in the life of particular churches. There is ever before the mind of the Conferences the conception of the Church as one body in ideal, if not yet in actual fact--with one life, one faith, one mission to the world."

      In carrying out her work the Church is to "make known the Gospel, and to assert the claim of Jesus Christ, as the Incarnate Word of God, to the Lordship of all human life." (1:89). Christianity must "claim the whole body, mind and spirit, and every human institution for the service of God, for nothing which affects man's individual or social life is a matter of indifference to her." (4:131). Amidst political instability and national uncertainty the Church "is to witness to men of the realities which outlast change because they- are founded on the eternal will of God." (2:81). The claims and task of the Church are as all-embracing as those of any secular totalitarian power.

Love of Neighbour.

      The third dominant note in the message of Oxford is that love of neighbour must be a guiding principle in all Christian undertakings. "Any social system which outrages the dignity of man, by treating some men as ends arid others as means, any institution which obscures the common humanity of man by emphasising the external accidents of birth, or wealth, or social position, is ipso facto

antichristian (3:106). But the Gospel does not exalt or encourage man in his present imperfection. It says that the "dignity which man possesses is in virtue of his relation to God. In that relation men find forgiveness and peace. They are called to keep alive in the world the torch of an unconquerable hope. They are made victors over sin and death and bidden to triumph over circumstance. They are commissioned as God's free sons to love righteousness and hate iniquity, to do justice and show mercy." ("Churches Survey Their Task," p. 47). "The Church reveres personality, since man is created in the image of God." (4:132).

      This principle leads Christians to seek reform of the present system (a) in so far as the bulk of the world's finance and other wealth is in the hands of a few; (b) to make service to the community, rather than individual profit the motive for industrial organisation and effort; and (c) wherever men are treated as cogs in the industrial machine instead of being given their full personal value.

SUGGESTED READING

The Churches Survey Their Task. Official Report by several writers, ed. by J. H. Oldham.

That They Go Forward, by Eric Fenn.

Five Minutes To Twelve, by Adolf Keller.

Christianity and Our World, by J. C. Bennett.

An Interpretation of Christian Ethics, by Reinhold Niebuhr.

Faith and Order.

      The third stream on which men are being borne toward the World Church is that concerned directly with agreements and differences in faith and order. When representatives of different communions have concluded some co-operative undertaking, the question invariably rises as to why they must then return to their isolated groups. Are the reasons for separation great enough to outweigh the tremendous advantages of working in unison? But a desire for unity will not take us far unless it is accompanied by a readiness to face the obstacles with patience and understanding and with a genuine resolve to actualise the mind of Christ.

      The modern attempt to do this may be said to date from 1910, when several different communions in several different countries took steps toward union with their Christian neighbours. From that time there was a growing belief that all who accept Jesus Christ as God and Saviour should be brought together in a world conference on faith and order.

Lausanne, 1927.

      After much preparation and a preliminary meeting at Geneva, this pioneer world conference was held at Lausanne in 1927. Its moving spirit was the President, Bishop Charles H. Brent of the American Protestant Episcopal Church. England, France, Germany, Sweden, Asia Minor and the United States were represented by the conference officers.

God Wills Unity.

      The call to unity was the dominant note throughout the meetings. It was agreed unanimously that God wills unity. Men must bend their wills to His and, in penitence and faith, build up their broken walls. The delegates realised

that God's Spirit had called them together and had been manifest in their worship, deliberations and fellowship. They had dared and God had justified their daring. Their statement continues: "More than half the world is waiting for the Gospel. At home and abroad sad multitudes are turning away in bewilderment from the Church because of its corporate feebleness. Our missions count that as a necessity which we are inclined to look on as a luxury. Already the mission field is impatiently revolting from the divisions of the Western Church to make bold adventure for unity in their own right. We of the Churches represented in this Conference cannot allow our spiritual children to outpace us. We with them must gird ourselves to the task, the early beginnings of which God has so richly blessed, and labour side by side until our common goal is reached."

      Another notable declaration concerns the nature of the Church: "As there is but one Christ, and one life in Him, and one Holy Spirit who guides into all truth, so there is and can be but one Church, holy, Catholic and Apostolic." In spite of a recognition of important differences, "we are convinced that it is the will of Christ that one body should be manifest to the world. To commend the Gospel to doubting, sinful and bewildered men, a united witness is necessary. We therefore urge most earnestly that all Christians, in fulfilment of our Saviour's prayer that His disciples may be one, reconsecrate themselves to God, that by the help of His Spirit the body of Christ may be built up, its members united in faith and love, and existing obstacles to the manifestation of their unity in Christ may be removed; that the world may believe that the Father has sent Him."

Difficulties.

      The Conference faced, but found no way of removing differences regarding Creeds, Church Government, Ministry, and Sacraments. It was felt that further consultation would be needed in order to find an agreed position which would retain the valuable contributions that had been made by the different forms of church life (episcopal, presbyterial and congregational). The section of the report dealing with "The Unity of Christendom and the Relation Thereto of Existing Churches" caused most discussion. Fifteen Anglo-Catholics, acting as individuals, strongly opposed

the statement, which was presented by Dr. D'Arcy, Primate of Ireland, and supported by Dr. Headlam, Bishop of Gloucester. The drafting committee amended the deliverance, but unanimity was still impossible. The matter was referred to the Continuation Committee to issue a report, having in mind the discussion and proposed amendments. Their modified summary was eventually included in the findings of the Conference.

      These facts are worthy of note as indicating a determination not to advance blindly and rapidly while unresolved problems were left in the rear. Abundant evidence had been forthcoming that when communions undertook together the divine task of bringing the love of Christ to those who did not know Him, they became closer to one another. Continued action along these lines was commended.

      The achievements of the Conference were notable, the spirit excellent. The findings were sent to the participating Churches which were asked to consider and report. A selection from these responses was edited by Dr. L. Hodgson and published under the title "Convictions".

A Consensus of Christian Thinking.

      Anyone desiring to know what the modern Christian world is thinking, the extent to which the various communions agree, the points at which they differ, and the ways in which they have been able to learn from one another, will find the period between Lausanne 1927 and Edinburgh 1937 the most profitable field of study. The Continuation Committee (a body of 150 outstanding leaders of the constituent churches from all parts of the world) considered papers prepared by representative scholars, and appointed commissions to publish summaries which are of the highest value in creating understanding and in producing the oneness of mind and heart which must be the foundation of any true union. This widespread effort was directed toward preparing the way for the Second World Conference on Faith and Order.

How God Works.

      The doctrine of Grace was first considered It was agreed that while

God's sovereign purpose is supreme, His action in Grace needs to be actively appropriated by man's personal will. In teaching how this is done some Churches place most stress on personal religion, on the immediate access of the individual to the Divine Life, and others emphasise more the ministry and sacraments as channels of Grace. The conviction was recorded that provided the different Churches are in agreement in holding the essentials of the Christian faith, differences of emphasis in this matter would form no barrier to union between them.

How God Speaks.

      It is of great practical importance for Christian living and for all approaches to unity to determine what is the seat of authority in religion. Is God's will to be known through the Bible, the Christ, the Church or in some other way? Some very able papers were presented on "The Church of Christ and the Word of God". Especially in Continental Christianity has the teaching been prominent that the Word of God is that divine activity in which He reveals and imparts Himself. This self-revealing activity of God is called His Word because speech is an expression of personality. It is not mere utterance or communication, but a medium of mutual comprehension--"the material externalisation of a spiritual process". If the Church is to proclaim the Word of God it can be only in the faith that, through the operation of the Holy Spirit, the word of man will be made an instrument and channel of the Divine utterance. The Church lives by that activity of God wherein He reveals Himself and it is thereby distinguished from every other form of human association. The basis of its fellowship is not the will of its members but the will and self-manifestation of God.

      The activity of God on which the Church is based--the complete and final "Word" of God to the world--is the appearing of His Son in the world of men with His death and resurrection. In these acts in history God declares Himself and establishes a new fellowship or covenant with men. Mans Christian hope, then, is founded not on his own thoughts, interpretations and experiences, which are subjective and constantly changing; but on Divine, eternally valid, unchangeable, historical and objective acts of God. It is on this "given" basis, too, that the Church's ultimate unity must rest and

not on the theologies of men. The Church has a twofold task, to repeat the good news of the historical facts of revelation, and to be the incarnation of the living Word. The risen and exalted Christ lives and is present in His Body the Church.

      Scripture is a means to knowledge and a means of grace. It is the evidence and form of revelation because it ever arouses and creates a fresh knowledge of the will of God. "The living power of God's truth is hidden in the Book, awaiting its realisation as present and active." If approached in believing obedience, mindful of its purpose, it is the means of knowing the will of God in Christ and is a safeguard against the deceptions of the "inward voice" which trusts to its own inspiration. The concrete tradition of the church to which one belongs communicates a definite understanding of Scripture but also lays upon each the duty of constantly testing that understanding by reference to Scripture.

Ministry and Sacraments.

      The commission on the Ministry and the Sacraments covered a field in which most of the persistent obstacles to unity have been encountered. Thirty-one scholars contributed statements representing Roman Catholic, Orthodox, Anglican, Lutheran, Reformed, Congregational, Baptist, Methodist, Churches of Christ and Friends viewpoints. These contributions were included in the book "Ministry and Sacraments edited by the Bishop of Gloucester and Dr. Dunkerley to which those interested in the details may be referred. Here we can note only a few of the main points of the commission's report. It unexpectedly revealed a great measure of agreement which was warmly welcomed. Amongst many other things it was agreed:

      1. All Church tradition ought to be controlled and tested by Scripture.

      2. It is the Lord Jesus Christ who accomplishes every Sacrament, and the action of the ministers of the Church is only instrumental.

      3. The Sacraments are efficacious because by means of them Christ, through the Holy Spirit, effects His Grace in the soul.

      4. Having regard to union between the Churches, no judgment ought to be pronounced by any Church or

individual denying the validity of the Sacraments performed by any Christian body which believes itself to be observing what Christ appointed for His Church.

      5. We believe it to be Christ's will for His Church that every Sacrament should be so ordered that all may recognise in it an act performed on behalf of the whole body.

      6. Because of the divided state of the Church no existing orders of the ministry attain to the fulness of the Divine intention.

      7. Where there is true unity in the Faith of the Gospel the bringing together of the divided communions of Christendom under a common form of ministry is not beyond attainment.

Unity in Life and Worship.

      An American commission presented in five valuable booklets the results of its extensive research concerning the more practical aspects of the movement toward unity. "Progress Toward Unity Since 1927" brought together a mass of encouraging facts. "The Meanings of Unity" surveys the life and aims of the Churches and makes clear that the extent of existing unity is greater than the diversities. Christians are urged to make more use of the opportunities now available for united worship of a non-sacramental kind. The unity ultimately sought would not efface the vital characteristics of the various ways of Christian living into a colourless cosmopolitanism, nor expect one to absorb the rest, but would call for the development of each to.its fulness so that it could make its full contribution to the life of the whole body.

Non-Theological Factors.

      Besides the theological questions, which are central, there are non-theological factors in the making and unmaking of Church Union. These are considered in another of the booklets of the American commission. They are:

      1. In all countries there is a desire for united churches which shall more adequately express the common Christian life of the whole people.

      2. There is a need for closing the Christian ranks in the face of aggressive non-Christian forces. The Church is confronting a virtually new danger--much of the hardest and most productive thinking of our time is taking place without any reference to the theistic frame-

work of Christian thought, and an anti-Christian ethical gospel has become almost an intellectual commonplace.

      3. There is an understandable demand for economy in Church resources.

      4. The totalitarian conception of the State and the tendency in all States to assume more control of the details of life impede union efforts. At the same time they make such efforts more necessary.

      5. Nationalism in an intensified narrow form works against international movements. (Germany would not allow its Church delegates to attend the 1937 World Conferences for this reason).

      6. Christianity must overcome racial discriminations and colour barriers.

      7. Class consciousness has played its part, but is now considered to be a decreasing factor.

      8. "History has no record of any Church which has achieved immunity to the germs of sectarianism within its own body. Prophetic individuals constantly arise who criticise the existing institution and recall it to a lost purity or urge it forward to ideals not yet realised. It is an unhappy day for a Church when it ceases to bring prophets to pass within its own membership."

      9. Differences in educational method reflected in differing mentalities, is something that thoughtful Christians in all lands should seek to remedy.

The Next Steps.

      The report on "Next Steps on the Road to a United Church" deals with matters that will be of particular interest to youth. Here are the main points of the summing up:

      "1. In the light of the facts our present task would seem to be two-fold: (a) to discover ways in which to give our existing spiritual unity more complete recognition and effective expression: (b) where such unity is not present to discover the obstacles which impede it and to find ways in which to overcome them as far as possible.

      2. In this attempt our best point of departure will be the tasks which all agree belong to the Church as the body entrusted by God with the task of witnessing for Christ, sharing His risen and glorified life and carrying on His work in the world. There is general agreement that these tasks are being imperfectly carried out to-day and that one reason for this is the fact that we who call ourselves by His name are divided.

      3. Our first duty then would be to discover along each of the lines of the Church's responsibility (witness, worship, teaching, pastoral care, service, administration) where this responsibility is being imperfectly discharged; and this, all along the line: (a) in

the individual denomination, (b) within the nation, (c) in the Church in its ecumenical responsibility.

      4. Having done this our next task should be to discover what can be done to correct these failures and to provide for the better discharge of these responsibilities by a wiser co-ordination of our existing facilities. Only when we have done this can we discover what changes in our administrative set-up are necessary in order to use our existing resources to the best advantage.

      5. Our study has shown that some of these changes would require no surrender of basic convictions, while others are not at present possible because of fundamental differences of view as to the nature and function of the ministry and as to the extent to which the Church has, a responsibility for a social as distinct from an individualistic ministry. These obstacles give Faith and Order its permanent raison d'etre and can only be dealt with by a long-time programme in which theological study, brotherly contact and united prayer go hand in hand. Such a programme must take its departure from the existing situation in our denominational and national life and would require a different approach in different countries and Churches.

      6. But whatever difficulties may be encountered in carrying on this long-time programme, they furnish no excuse for failing to take steps towards unity which are practicable now. Our study has shown that these are more numerous than is often supposed. Both in the individual denomination, within the nation, and in the Church at large there are things which we can do tomorrow that will make our witness more united, our teaching more effective, our worship more sincere, our service more devoted and our nurture more helpful. Here, therefore, is the place where we must begin. What the longer future holds in store is in the, hands of God."

Oxford, 1937.

      The Second World Conference on Faith and Order held at Edinburgh in 1937 brought together 414 delegates from 122 Christian communions in 43 different countries. The exceedingly thorough preparatory work of the preceding ten years accounts for the success of the gathering. The Conference was divided into four sections the better to study the reports of the commissions, which we have summarised above. On the sixteenth day it was possible for the full Conference, without dissenting voices, to issue a statement covering the full range of the questions we have already mentioned. The reports of the commissions, the Conference findings, and the replies now being made by the constituent Churches, offer the best available summary of modern Christian teaching and especially of how the Churches are thinking together.

An Affirmation of Unity.

      Those who were present declare that the most dramatic moment in the Conference was when a great group of delegates--of different nationalities, languages, traditions, colours and costumes--stood together to affirm their unity in Christ. Other meeting a had issued pleas for unity, Edinburgh issued an affirmation of unity, and the importance of the difference is hard to over-estimate. The declaration should be familiar to us all and might well be used to give direction and content to our meditations and our prayers for the on-going of the ecumenical movement. It affirms

      "We are one in faith in our Lord Jesus Christ, the incarnate Word of God. We are one in allegiance to Him as Head of the Church, and as King of Kings and Lord of Lords. We are one in acknowledging that this allegiance takes precedence of any other allegiance that may make claims upon us.

      This unity does not consist in the agreement of our minds or the consent of our wills. It is founded in Jesus Christ Himself, Who lived, died, and rose again to bring us to the Father, and Who through the Holy Spirit dwells in His Church. We are one because we are all the objects of the love and grace of God, and called by Him to witness in all the world to His glorious Gospel.

      Our unity is of heart and spirit. We are divided in the outward forms of our life in Christ, because we understand differently His will for His Church. We believe, however, that a deeper understanding will lead us towards a united apprehension of the truth as it is in Jesus.

      We humbly acknowledge that our divisions are contrary to the Will of Christ, and we pray God in His mercy to shorten the days of our separation and to guide us by His Spirit into fulness of unity.

      We are thankful that during recent years we have been drawn together; prejudices have been overcome, misunderstandings removed, and real, if limited, progress has been made towards our goal of a common mind.

      In this Conference we may gratefully claim that the Spirit of God has made us willing to learn from one another, and has given us a fuller vision of the truth and enriched our spiritual experience.

      We have lifted our hearts together in prayer; we have sung the same hymns; together we have read the same Holy Scriptures. We recognize in one another, across the barriers of our separation, a common Christian outlook and a common standard of values. We are therefore assured of a unity deeper than our divisions.

      We are convinced that our unity of spirit and aim must be embodied in a way that will make it manifest to the world, though we do not yet clearly see what outward form it should take.

      We believe that every sincere attempt to co-operate in the concerns of the Kingdom of God draws the severed communions together in increased mutual understanding and goodwill. We call upon our fellow-Christians of all communions to practise such

co-operation; to consider patiently occasions of disunion that they may beg overcome; to be ready to learn from those who differ from them; to seek to remove those obstacles to the furtherance of the Gospel in the non-Christian world which arise from our divisions and constantly to pray for that unity which we believe to be our Lord's will for His Church.

      We desire also to declare to all men everywhere our assurance that Christ is the one hope of unity for the world in face of the distractions and dissensions of this present time. We know that our witness is weakened by our divisions. Yet we are one in Christ and in the fellowship of His Spirit. We pray that everywhere, in a world divided and perplexed, men may turn to Jesus Christ our Lord, Who makes us one in spite of our divisions; that He may bind in one those who by many worldly claims are set at variance; and that the world may at last find peace and unity in Him; to Whom be glory for ever."

Broadcasting.

      The King has been broadcasting. Reception of his message depends on overcoming atmospheric conditions. But it also depends on the receiving sets being in order and rightly tuned. The King of Kings is broadcasting a new call to the Christian world. There are opposing conditions to be overcome. But an important additional need is that His message should be clearly received and then carried to all the ranks of His subjects. In this Youth may render a valuable service to its generation.

      At all the discussions to which we have referred youth groups were in attendance as observers. Worldwide youth movements have already played an important part in preparing the way for the coming of the World Church. Their efforts culminated in the world conference of youth at Amsterdam in 1939 when 1,500 attended. The main purpose was to convey to the Christian young people of the world the results of the Oxford and Edinburgh Conferences. In addition, through ecumenical worship and daily Bible study they realised for themselves the reality of their oneness in Christ. Christos Victor became an incentive to redirected activity. There remains the opportunity to repeat the experience and carry on the task in our own land.

A National Council of Churches.

      Up to a year ago the Churches of New Zealand had remained apparently unaffected by the tides of new ecumenical life that were sweeping through the world. Individuals were awakened but the Churches had made no response of a united or dominion-wide

nature. A step of great promise and importance (perhaps the most important inter-church happening in our history) was taken in April, 1941, when The National Council of Churches was brought into being. It is composed of representatives appointed by the Churches, with Archbishop West-Watson of the Anglican Church as President. Four of those who helped to inaugurate the New Zealand Council had been present at Oxford or Edinburgh World Conferences and their knowledge and deep interest have been a link with the movement abroad and a stimulus toward advancing it here. The Council provides New Zealand's link with the World Council of Churches and works in co-operation with ecumenical agencies in England, America and Australia. Part of its work will be the circulation of information as to what is being done in other lands. Commissions have been appointed to arrange for united study of vital problems, and to suggest means of united action in national, social and public affairs. The meetings have been thoroughly representative, the discussions completely frank and always harmonious. There has not been the slightest suggestion of one trying to gain advantage from others. There has been a pooling of experiences, a grateful recognition of agreements, and a determination to study existing differences in such a way that they may not cloud the underlying spiritual unity.

The Campaign for Christian Order.

      Within the first few months of its life the National Council proposed a Campaign for Christian Order. The aim is to proclaim to the nation the message of the living God to-day. Out of the tragic confusion of these times many voices have been raised confidently declaring the way in which human life must be reconstructed into a new order. Christians know Jesus Christ as the Way, the Truth and the Life, and are convinced that any new order that does not recognise the sovereignty of God and embody the principles of Christ will but add to the confusion and increase the burdens of men. Through prayer and worship, through study and service, the Churches will endeavour to make clear the Will of God for themselves and the nation. Then simultaneously, and as far as possible unitedly, they will declare the message by every means available. It

will be an impressive witness to the fact that on Christian essentials and their practical applications the Churches can speak the same things at the same time. The immediate objectives have been stated thus:

      1. A larger number of convinced Christians.

      2. A more effective witness to the Christian way of life, and a more widespread acknowledgment of the responsibilities of the Christian man in the life of the community.

      3. A more widespread acknowledgment of the dependence of the ideals of our Western civilisation upon the Christian Faith and upon that alone.

      The Campaign has aroused the interest and has the encouragement of national leaders, the heads of all the Churches, and prominent men in all sections of the life of the community. The necessary organisation is being carefully planned and enthusiastically undertaken. But for success there will also be needed the enlistment, the preparation, the personal participation and courageous witness of all those who in the spirit of their Master are lovers of their fellow-men.

An Open Door.

      It may well be that, in New Zealand as in other parts of the world, as the Churches face practical issues together they will find themselves drawn nearer to one another in fellowship, mutual understanding and constructive preparation for a united Church in this country as an active and articulate part of the coming World Church. This is not something that can be engineered in a hurry by the will of man. But if it is the way in which God would lead His people, we remain indifferent at our peril. He has set before us an open door that no man can shut. The door, however, might as well be shut if we shrink on the threshold because of fear or inertia or any other of the opponents of Christ.

      Not only the young in years, but all who are young in mind and heart, will know that it is better to take risks for such a cause than to sit still and do nothing. It is worse still to recline and whine while others adventure. Refugees, who are not sure where they are going, block the roads in front of the advancing army. The better part is to pay the price of knowing what is involved, to offer the life as an instrument of the Divine Will, and to

act in the spirit of the long line of Christian pioneers who have said: "We have dared, and God has justified our daring."

SUGGESTED READING:

The Second World Conference on Faith and Order, by L. Hodgson.

Edinburgh, 1937, by Hugh Martin.

Christian Reunion, by Hugh Martin.

Christianity and World Order, by the Bishop of Chichester.

Christian Union in South India, by W. J. Noble.

CHAPTER I.

      (1) Is it an exaggeration to say that "The Church" does not now exist in any concrete form?

      (2) What are the chief evils arising from divisions in Christendom?

      (3) Is there anything to be said on the other side?

CHAPTER II.

      (1) Do you agree that unity is vital to the life of the Church in the mission field?

      (2) Have Western Christians any right to impose their forms on Churches in the mission lands?

      (3)Christian statesmen have been greatly used in propagating world Christianity. Is the Church producing such leaders now?

CHAPTER III.

      (1) Should the Church be concerned only with saving individuals?

      (2) "The world is too strong for a divided Church". Do you agree?

      (3) Did the Oxford World Conference really show the way forward?

CHAPTER. IV.

      (1) Why are theological questions central in preparations for unity?

      (2) What are the chief difficulties in the way of unity? Are they insuperable?

      (3) Which of the Next Steps to Unity are we taking in New Zealand? Why not others?

CHAPTER V.

      (1) Discuss ways in which youth groups can play their part.

      (2) Consider the aims of the National Council of Churches? Are they adequate.?

      (3) Is there such a thing as Christian Order?