During the period 1930-1950 conflict developed between old-style conservatives, committed to the ways of the past, and those concerned to relate the message of Churches of Christ, particularly their emphasis on unity, to a changing world and ecumenical scene. This expressed itself in differences of emphasis between Main and Scambler, in criticism of the College during Scambler's principalship, in the formation of a Bible College in New South Wales, in criticism of a conference sermon by R. L. Williams, E. L. Williams' brother, and in debate, mostly uninformed, over the curriculum of the College of the Bible in the early years of E. L. Williams' principalship.

1. Main and Scambler
2. A Motion of No-Confidence
3. The New Wales College
4. R. L. Williams
5. The College Curriculum

1. MAIN AND SCAMBLER

A. R. Main, A.C., 1931, pp. 97-98.

      Some time ago we noted that one of our American editors, under the heading of "Question Mark Preaching," advised his preaching brethren to give a positive and definite message to their congregations. Among other things he said:

      The men and women who come to church on Sunday have doubts and fears enough without the minister adding to them. They come to have their faith renewed in the love of God, in the power of Christ to redeem humanity from its sin, in the church as a means through which God's kingdom is to come upon the earth. And when they find that their minister is not really sure of these things they leave that service crippled in faith and in spiritual power.

      It were well if all preachers remembered the lesson. The depth of one's own personal convictions and the kind of message we preach will determine the success of our ministry.

      Manifestly the preacher must be a man of faith and conviction; else he cannot lead others to faith. We shall find it difficult to lift men higher than we ourselves are. We cannot tell that we do not know.

Preaching that is preaching

      George Macdonald, referring to some successful preaching in Scotland, said that it "did its work because it was preaching--the rare speech of a man to his fellows, whereby they know that he is in his inmost heart a believer."

      Preaching implies faith in and conviction regarding the thing preached. A writer in the "Watchman-Examiner" said that "a great many of our preachers to-day declare themselves to be leaders of their people in search for truth. Certainly a preacher ought to be a seeker for truth. But he becomes a preacher only when he is able to declare that he has found the truth. No man is a preacher who is still in the investigating stage. Sensible people do not want their preacher to be a mere question mark. A man ought to have done his investigating before he goes into the pulpit, and he ought to be certain of the things he announces to his people."

      Particularly, a preacher must be sure of his hold on Jesus Christ. His intellectual problems, his attitude to theological systems, are not the things which chiefly matter. The real problem is elsewhere, and lies further back. We need have but little fear of the man who has a right attitude to Jesus Christ, and who, experiencing his saving power, can testify; "One thing I know, that, whereas I was blind, now I see."

Unsettling faith

      It is told of a cultured man, one successful in business, that he entered a New York church one Sunday morning, and listened to an address on "Prayer." The listener afterwards said; "I went into that church a praying man. I came away wondering whether there is any use in prayer." It is a terrible thing when preaching, which should be for the eliciting or developing of faith, results in the instilling of doubts or a lessened appreciation of the things of God.

      We are frankly amazed at the content of much modern preaching. In the blithest way some preachers express their disbelief of much of the Bible narrative. The apostolic writings, great parts of the Gospel story, the miracles, the bodily resurrection of our Lord, his teaching regarding his coming again--these and many other parts of revelation are lightly dismissed. In some cases there seems a wantonness in the preacher's method of destroying faith. In others, under guise of supreme reverence for the person and character of the Lord Jesus, the teaching of his apostles is depreciated. With many, however, it is not the denial of Bible truth which does the damage. There is no denial, but neither is there conviction or clear and positive affirmation. All seems to be left open; probabilities are balanced; the doubts of men are obtruded, the difficulties so emphasised, that faith is unsettled. There is very much preaching which tends to a lessened reverence for the word of God. There is much which would unsettle the faith of the little ones who believe in Jesus. As we read it we often think of the doom which the Master pronounced on him who would clause one of the little ones who believe on him to stumble.

      Our own preachers, fortunately, are in general agreement. They are persuaded that they must preach Christ as Son of God and only Saviour. They seek to instruct sinners as to the Lord's promise of pardon and the terms which he has laid down. They also set forth the commands and principles of Christ for the regulation of life and conduct. They recognise their two-fold task, the winning of men to initial discipleship, and the teaching of men to do all that Jesus has commanded.

Liberty to preach

      Some preachers feel more than we do the problem of intellectual freedom. We have never felt the need of more liberty to believe, or have been straitened in mind when we dealt with the message of the Gospel. With any man in doubt--preacher or other--we may greatly sympathise; our present message is that a man must preach his faith, and not his doubt. On this point there is remarkable unity of view on the part of hearers. A recent writer has said; "One grows weary of this everlasting balancing of probabilities, especially when he has the sure Word of God in his hand:"

      An editorial in a secular journal, the Melbourne "Argus," well put the case. Men, said the writer, "have been busy in the office, and in the shop, in the street and the household, earning bread for their children, with cares plucking at every nerve, and temptations knocking at every sense. They come to the house of God for some divine message which will make their duty clear, and reinforce faith, and widen the narrow landscape of earth so that some gleam of the gates and walls of the Eternal City may break upon their vision." Is it not a more worthy thing to meet the needs of such people than to indulge in speculation or instill doubt?

      What was it, asked Dr. Jowett, that made Spurgeon's preaching so terrific? Salvation to the uttermost, preached without an "if" or a "peradventure." Here may lie the secret of pulpit power.

      The preacher represents the eternal God; he witnesses of the Christ who is the same yesterday, to-day and forever; he proclaims the unchanging Gospel which is still the power of God unto salvation to everyone who believes it. Whatever the world's changes, the burden of mankind remains, sin is not confined to any century, and the longings of the hearts of men can only be satisfied by the Christ who has through all the ages been the Saviour and hope of humanity.

A.C., 1939, p. 485.

      John Baptist had heralded the coming of Messiah, and had announced Jesus as the Coming One. Like all Jews, he had his ideals of the Messiah--he was to come as a Reformer, yet withal as a Sufferer and Redeemer (Matt. 3; John 1:29). But Jesus was disappointing him--probably the Baptist's ideals were mingled with those common to the majority of his race. He was in prison now, and in the rigors of his confinement in the fortress of Machaerus, he began to experience doubts. When the clouds thickened around him he sent disciples to our Lord to say; Are you the Coming One, or are we to look for someone else? The Master did not answer his question directly. No reply at all was given for awhile, but the Healer went on with his work. Then, "Go and tell John what you have seen," he said.

      Jesus did not treat his doubts as sinful. Probably he was not surprised, for under the circumstances doubt was the most natural thing in the world. He was out among the birds and the flowers, and mingling with people; John was languishing in prison. Adverse circumstances often plant doubts in the hearts of men and women. Our Lord knew that well enough, and he would not reproach.

      Doubt at some periods of life is a natural phenomenon--perhaps a psychological necessity. Few young men pass through the stage of later adolescence without experiencing doubts--doubts which may be real and disturbing to himself and his believing friends. All boys who think, doubt at times. There is no need to worry, so long as we don't emphasise their doubts so much as to make them heroic.

      Most men who come to college--any college--go through such an experience. Readjustments must take place. College is the place where the multitudinous ideas we received about life must be tested, and either rejected or developed into vital realities. No wonder faith is shaken in the process.

      Doubting therefore is a normal experience. It is not in itself a sinful state. There is, of course, a kind of doubt that is due to sin, and well may a man be zealous, and repent, if he is guilty in that way. But that is not my subject just now.

      Doubt may raise a question that will lead to truth. I remember a statement by the inventor of electric-starting motors. He heard the positive assurance of scientific experts that it could not be done, and the doubt started a search that led to achievement.

      Even if our doubts persist there is much of blessing to be enjoyed. Just as we may enjoy nature in its varied manifestations, though we find it full of mystery and problem, so we may be baffled by the questions of divine providence and yet find a sure standing ground where we can say, The Lord is my strength and my song, and is become my salvation.

      There are keys to open doors of doubt. When Christian and Hopeful had suffered for days in Doubting Castle of Giant Despair, Christian suddenly remembered he had a key that would open any door in the grim castle--Promise. Robertson of Brighton, when in the depths of doubt, found one sure place for his feet. "It must be right to do right," he said, and he held on to that until the light came again, and out of his experience he became the sure leader of multitudes of doubting souls.

      Our Lord opened a door for John. He did not answer his question. He did not try to meet his demand. He did something better. He did things which the Baptist would recognise at once, because he knew the prophecies, as the very works the Messiah was sent to do.

      You may not be able to satisfy your mind; I may not be able to allay all your doubts. I sometimes have trouble in allaying my own. But know this--it happened last Lord's day when we were in our various fields of service--people blinded by despair were made to see the light of life, men stumbling along an uncertain pathway began to walk again with confident step, some who were dead in trespasses and sins were brought to life. The mail this afternoon brought me this word; "The Lord used your message from 2CH. Sydney, recently, making it a blessing to the writer, who through continued pain was liable to become a prisoner of despair. You indicated that as believers in a conquering Saviour we need never despair, but in the worst circumstances, be always prisoners of hope. I thank God for the message." That is what happens. The miracle will be wrought again in your congregations next Sunday. Do we need more?

2. A MOTION OF NO-CONFIDENCE

      The following motion caused consternation but was withdrawn.

Churches of Christ in Australia, Eighteenth Federal Conference, Sydney Aug. 11-19, 1938,

      This Conference realises the tremendous value of the work of the College of the Bible but views with concern the fact that so many students leave College with decidedly modernistic conceptions of Biblical interpretations, and recommends the members of the College Board of Management to take every reasonable step to assure themselves that all regular lecturers in Biblical and Doctrinal subjects at the College from 1931 onwards shall be fundamentalist rather than modernist in their view of Biblical interpretation.

      It is further recommended that since pre-millennialism and modernism rarely, if ever, co-east a course of at least ten lectures on the Lord's return be given by a member of the Brotherhood holding the pre-millennial view of that doctrine, whether a member of the College Faculty or not; such course of lectures to be given as early in the Bible course, as is reasonable convenient, and to be included as part of a regular examination subject.

R. O. SUTTON.      

3. THE NEW SOUTH WALES BIBLE COLLEGE

A.C., 1931, p. 387.

      With thanksgiving to God for the presence and blessing which have led us to victory in the service of the past, this conference of Christians, members of the body of Christ, re-affirms its faith in the divine Head of the church; its acceptance of the Bible as the only standard of religious appeal; and its belief in the New Testament church as sufficient for all who love our Lord. And with a view to the unity for which Christ prayed appeals to all Christians in the spirit of love to join them in the return to New Testament teaching and practice.

A.C., 1933, p. 398.

      The following resolutions were carried:--That in view of the persistence of anti-scriptural movements and doctrines churches give increasing emphasis to the need of daily Bible study and to systematic teaching on the great fundamentals of faith.

A.C., 1941, p. 208.

      Conference then discussed the notice of motion, "that steps be taken to appoint a committee of conference to set up and bring into being a College of the Bible in the State of New South Wales, with power to receive and spend the necessary moneys in connection therewith, and accept lands, buildings and gifts in connection therewith" After considerable discussion the conference decided in favor of the motion by a fairly large majority vote. An amendment suggesting the extension of the training class syllabus was rejected.

C. M. (N.S.W.), Sept. 10, 1941, p. 1.

      In this special College number of "The Christian Messenger" announcement is made of the plans and arrangements of the Committee charged by the Easter Conference with the establishment of a college for the training of preachers, to the end that needy fields might be assisted and that churches might have the benefit of the services of student preachers during the currency of their college course.

      A very beautiful property at Woolwich, one of which the Brotherhood can justly be proud, has been secured, and it is expected that our work will begin in it early in 1942.

      A new spirit of Evangelism seems to be developing in this State. The splendid success of the missions recently held has stimulated interest and aroused great expectations. The world's hope lies in Christ, and the Gospel remains God's power unto salvation. If we all will earnestly and whole-heartedly co-operate in the furtherance of the Gospel, and are possessed of a spirit of faith and holy enthusiasm, we may be sure of blessing and success.

      The aim of the Committee is to serve our Lord and his church in every possible way, by the establishment and maintenance of an institution ever loyal to Christ and the Scriptures, which were given to make us wise unto salvation, and to the plea for Christian union on the basis revealed in the New Testament. The helping of the churches and the winning to Christ of the world for which He died are the things which we shall most earnestly seek. It is, of course, the desire of the Committee always to work harmoniously with our Federal College of the Bible in a spirit of brotherly love, co-operation and goodwill.

      Mrs. Main and I were approached by the Committee and have been in conference with them. As a result I have accepted an invitation to act as principal in the initial stages of the College's history, and help by oversight, advice and teaching. Both Mrs. Main and I appreciate very much the goodwill and confidence implied in the extending of an invitation to come and assist. We look forward to the revival of old friendships and to a period of happy fellowship and co-operation in service with our New South Wales brethren. We trust to stand fast in one spirit with you all, striving together for the faith of the Gospel.

      The prayers, sympathy and practical support of the churches, and of all the members in the State, are earnestly sought. Unless the Lord build the house, all our building will not avail. His guidance and help will ensure success.

C. M. (N.S.W.), Sept. 10, 1941, p. 3.

      The establishment of a Bible College in N.S.W. will fill a long felt need. One of our great difficulties in past years has been to secure sufficient trained men for the many causes that have come into being. We need more leaders:--men sound in doctrine, effective in preaching the Word and trained to minister to the needy.

4. R. L. WILLIAMS

A.C., 1944, pp. 520-521.

      The sermon preached by our brother, R. L. Williams, at the Central Baptist church, Sydney, on Oct 8, contained some very true and beautiful things, but it contained also things which saddened brethren who have, for years, been constrained of the Spirit of God to contend earnestly for the faith once delivered to the saints. By correspondence we have reassured ourselves that our hearing and understanding were not defective. With Mr. Williams' desire for Christian unity we have every sympathy, and that we must exercise Christian charity to maintain unity with diversity is generally agreed. But when the miraculous birth of our Lord, the atonement and the ordinances are to be reduced to matters of opinion in order to union, the price is beyond our power to pay. Indeed, if these vital matters are lost we have no gospel left. Moreover, it might be seriously questioned whether our fellowship would be desired by many with whom we seek union if our conviction on these vital truths is no deeper than doubtful opinions.

      The union for which churches of Christ have pleaded throughout my 35 years' ministry has been the union of Christians upon the basis defined by the Holy Spirit in the New Testament. And this basis is indisputably clear. From it I am not prepared to recede. Such a plea does not whittle away the deity and authority of our Lord, nor does it bypass the atoning blood. It requires a renunciation of godlessness, and a crucifixion and burial with the Christ. It honors the two great ordinances as inseparable tokens of the great essentials of the gospel, and requires that they who participate in these ordinances will strive by well-doing to make their calling and their election sure.

      It is far from my desire to write one word that will, in any degree, cause schism among my brethren, or to hurt the feelings of any; but fidelity to our Lord constrains me to pen my dissent from an utterance made so publicly, which both misrepresents the churches of Christ and doubtfully honors our one Lord and Master.

--J. Wiltshire, Western Australia.      

      R. L. Williams, B.A., B.D., the newly-appointed associate secretary of the Victorian Social Service Department, plans to take up his new duties immediately following a service in which he will be set apart for his special work. Mr. Williams was trained at the College of the Bible, Glen Iris, and at Butler University, U.S.A. He has served in helpful ministries with churches at Camberwell, Vic., and Ann-st., Brisbane. His interest in social problems and his preaching ability fit him for this ministry in the kingdom of God.

5. THE COLLEGE CURRICULUM

A.C., 1947, p. 93.

      It cannot be denied that there are those members who will not, under any pretext, support the College of the Bible at Glen Iris, Victoria. These members are almost without exception very devout, God-fearing Christians, who feel that the present faculty are departing from many of the doctrinal beliefs which have for so long been accepted as the basis of the New Testament church. This group of dissatisfied members is steadily growing, and it would appear, with every justification.

      The list of successful students for the third term 1946, published in the "Christian," dated January 22, 1947, certainly seems to endorse this opinion. Ten students passed in Apologetics, 10 in Ethics, 9 in Comparative Religion and 20 in Religious Education. As against this we read--"Christian Doctrine--one passed."

      Questions are being asked as to the cause of the spiritual and numerical decline in our membership. In an endeavor to find an answer it would not seem unreasonable to suggest that a commission be appointed to enquire into the curriculum (especially doctrinal teaching) which is being taught at the college. Can it be that men with letters after their names are sought for lecturers, just because of it, without any other qualifications? Maybe there is a simple explanation. If so, perhaps such explanation will be forthcoming.

--S.R. Beck, Cottonville, S.A.      

      THAT the Editor of the "A.C." has granted me a perusal of the above letter and the privilege of replying to it is much appreciated.

      1. It is much to be regretted that "There are those members" of the church, "devout, God-fearing Christians," who are not supporting the Federal College, because of their apparent misconception of the faculty. May I suggest, however, that we know of a number of devout, God-fearing Christians who are faithful in their support of the College of the Bible at Glen his.

      2. My brother, yours is a mistaken hypothesis! As the class in "Christian Doctrine" occurs in the curriculum only every second year, and 1946 was not that year, a special examination was given to one student who needed that subject to complete his diploma. Result, 100 per cent of the entrants passed!

      3. In regard to this paragraph--please read the splendid editorial of the "Australian Christian," Feb 19, 1947--right down to date!

      You see, this question is a much wider one than you apparently suppose. And, who would form this special commission of enquiry? I am sure there would be no objection by the board or faculty to a qualified Simeon, Stephen, Cornelius group with a Paul as chairman of this commission.

      Now and also, I consider it a most unkind insinuation to suggest that the only qualifications of a member of the faculty should be one of educational standing. It is so easy for those who have never had the privilege of university experience, and the attainment of degrees, to depreciate others who have.

      And what about the board of management and its selection? Please do be courteous enough to give them at least some credit for discretion and knowledge of the spiritual qualifications requisite for such a faculty.

      Through the years I have been led to believe, by my association with them, that my brethren on the board are devout, God-fearing Christians.

--W. A. Kemp, J.P., S.M., Chairman College Board.      

A.C., 1947, p. 102.

      4. Personal experience in three States has shown me the ugly fact that some very devout, God-fearing Christians, lacking in any knowledge of the real facts, have had their minds poisoned against the College of the Bible by base insinuations which bear a strong likeness to Mr. Beck's suggestions.

--Folliott T. Morgan.     

A.C., 1947, p. 131.

      It is suggested that the present faculty of the college is departing from many of the doctrinal beliefs which have for so long been accepted as the basis of the New Testament church. What are the doctrinal beliefs from which there is alleged departure? As one who was taught in the college twenty years ago, and has been teaching in the college for the last eight years, I am not aware of any essential change. Where is the proof of such a charge? Surely such an indictment of brethren who have served the brotherhood and have been in good standing for many years demands adequate proof.

      Freedom of speech, frank expressions of different views, healthy criticisms are essential to democracy. These expressions, of course, particularly in any Christian democracy, should be in a friendly and brotherly spirit, based on sure foundations, made with adequate knowledge and clear understanding, and seasoned with a reticence that will not necessarily undermine the real service and disparage the reputation of others who sincerely seek to serve. None will deny the need to avoid judgments based on hearsay, gossip, inadequate information, prejudiced opinion, assumptions and partial statements divorced from their full context.

--E. L. Williams.      

A.C., 1947. p. 156.

      Whisperings, mutterings, innuendos, and gossip against the soundness of the college, that have obviously worried your original correspondent, are nothing new. When I decided to go to college in the early 1930's there were those who warned me off. "The college was not sound," said some of them. "It is not spiritual," said others. "Make sure you keep a firm grip on your faith," was the advice. A few who claimed to be Restoration stalwarts even suggested an interdenominational college that had little love for "the things that made us a people." Naturally I went to college with some considerable trepidation. I

found that the criticisms, gossiping and mutterings were entirely without foundation in fact; that they were mischievous, and in fact utter perversions of the truth.

      It seems a pity that a great Christian work being done by consecrated Christian men cannot proceed without all this undermining. We have often had articles from the teachers in this paper, and their faithfulness and soundness have been expressed in these articles. It is unchristian to imagine that they creep away to the college and teach something else. It is also grossly unfair to judge the college or its teachers from a few random words heard from a few of its ex-students, or from the attitudes and expressions of people in churches where ex-students serve.

--G. R. Stirling, Magill, S.A.      

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