In reply to the late G. B. Shaw's, "A Little Black Girl in Search of God", a leading churchman wrote "The Adventures of Gabriel in His Search for Mr. Shaw." He found Mr. Shaw standing in a gigantic pulpit reading a large Bible written by himself. The God of Shaw's Bible was "Life Force". Gabriel asked if "Life Force" knew where it was going. "Certainly not", he replied, "that's the point. It doesn't know where it is going, but it goes." Movement without purpose may keep us busy but it is likely to be in circles. We must know why we are going and where we are going.

I. A Sense of Mission.

      The movement to which we belong was born with a sense of mission. This is essential to our continuing life and purpose.

      In common with all Christian people we are committed to the task of preaching Christ and promoting His Kingdom. The things we have in common with other sincere followers of Christ are far greater than the things which separate us from them. We are reformed from others, not against them.

      Along with this common mission we are committed to a particular mission which finds a spearhead in a special emphasis and plea. We have stressed the truth that the essence of Christianity is the response of persons to a Person. This has been underlined in the watchword: "No Creed but Christ." The Church is committed to the task of winning persons to this response.

      Evangelism is the primary commission. This truth is not peculiar to us. It is not our distinctive contribution, but it is a characteristic emphasis of our movement. Undergirding this emphasis our particular mission is rooted historically in a protest against division and a plea for the union of all Christians on a divinely given basis.

      From the beginning it has been our ideal to be a movement. It is not easy to maintain this ideal for it involves constant tension and man is ever tempted to escape tension. To regard ourselves as having arrived is to cease to be a movement. We are loyal to our ideal as we maintain the attitude of seekers after truth rather than possessors of all truth. A movement is kept a movement by keeping its face towards a goal. When the goal of union is achieved we can rejoice that the movement has achieved its purpose and its day has ceased to be. To settle down as a self-contained, self-sufficient and self-satisfied community is to become a denomination in the worst sense of the word and to cease to be a movement.

      Loyalty to our witness requires a wholeness in our plea. Our emphasis on evangelism is never to the exclusion of the plea for unity; and our plea for unity is never apart from our emphasis on evangelism. Our Lord put them together in His prayer: "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me."

      Accepting the wisdom and authority of our Lord we keep the emphasis on evangelism and the plea for unity together. They are not alternative enthusiasms, but are complementary in a balanced whole. In the same way we do not plead for unity without restoration, or for restoration without unity, but maintain the tension of the whole.

      Our plea for union is no longer distinctive. Throughout the Christian world there is a recognition that division is contrary to the will of Christ and a concern for the unity of His broken body. But our plan for unity remains distinctive as we call for union on the foundation and within the framework of divinely and clearly given facts, commandments and principles. All this means that we have a mission to other Christian people--"our dear brethren of all denominations" as Thomas Campbell styled them.

II. Aware of Movement.

      One thing that strikes the air traveller is that when once the plane gets into the air there is no sense of movement. One is in the midst of three hundred miles an hour movement but is not aware of it. Living in the midst of a world that is on the move it is dangerous either to be unaware of or to ignore such movement.

      This is the age of the aeroplane, radio, television, atomic energy. These are symbols of a world in swift, breathtaking, revolutionary movement. The world has always been on the move but present movement is striking in its swiftness and scope. The ends of the earth have been brought together. People far apart can no longer live to themselves. The whole world is involved and world strategy is the order of the day. Consultation, conference and co-operation at the world level are the normal expressions of a global strategy. The United Nations, a world bank, the international labour movement are but some of the phenomena which

characterise an age of world movement.

      It is to the credit of Christianity that it has ever had a world vision. Its gospel is that God so loved the world. John says that Christ died for the sins of the whole world. Our Lord commissioned His disciples to go into all the world. We are proud of the world outreach of Christian missions. Christianity is a world religion. It is a moving experience to be able to travel around the world and complete a circle of fellowship with those who worship the God and Father of our Lord Jesus Christ. The Church is a world fellowship which naturally leads the way in a world strategy.

      As a religion with a world vision it is quite natural that the word "ecumenical" should be included in the Christian vocabulary. It is a New Testament word which like the word "baptism" we have taken over from the original language of the New Testament and transliterated rather than translated. In such passages as Luke 2:11; Matt. 24:14; Rom. 10:18 we find this original word, "oikoumene", which is literally translated, "habitable world." Whatever is ecumenical seeks to embrace the whole world. This is no new concept; it is as old as Christianity.

      The British and Foreign Bible Society in whose work and service we all rejoice is ecumenical in its outreach. It serves all Christian communions in all parts of the world. The same ideal is cherished by the Christian Endeavour movement. Since its formation in 1921 we have worked within the framework of the International Missionary Council in our missionary enterprises. Here is another expression of the ecumenical ideal and Christian global strategy.

      The twentieth century expression of the ecumenical character of Christianity was pioneered by the missionary enterprise. A world missionary conference at Edinburgh in

1910, was the first of a series of world missionary conferences and a beginning of other ecumenical conferences on Faith and Order, Life and Work, and Youth movements. Out of these conferences there emerged the World Council of Churches as an instrument of the modern ecumenical movement.

      It should be clearly understood that the W.C.C. is not a church, but a fellowship, of churches. As an instrument of the member churches it has no authority over its members which retain their independence and sovereignty.

      The ecumenical movement begins with the things which are common to all Christians. Its aim is to foster and express the unity which we already have. This is done by fellowship in study, conference and co-operation. Wherever possible the pressure of a united front is brought to bear upon the world of our day. Within the ecumenical movement There is a concern about division and it is an ultimate aim to promote a fulness of unity in obedience to the will of Christ. No plan of union has been formulated. Within the movement some see the ideal as organic union. Others look only for a unity of spirit. The immediate and common emphasis is upon co-operation in study, work and witness.

      The World Council of Churches is an instrument of the ecumenical movement. It is a meeting ground for representatives of those churches which accept the Lord Jesus Christ as God and Saviour. In this confrontation there is opportunity for the contribution of all churches which participate. Indeed it has been clearly stated that this movement does not want neutral people, but rather those with convictions who believe they have a contribution to make. No sectional theology dominates the W.C.C. Whatever individual theologies are held in member churches the representative statements from the W.C.C. express the main stream of theology and are very clear and definite in the assertion of the great fundamental doctrines of the Christian faith.

III. Our Approach.

      In the proclamation of the gospel there will be a presentation of our understanding of New Testament Christianity. Much teaching will be necessary to make converts fully conversant with our distinctive witness, but in some measure our witness will be made in our evangelism.

      As we have a mission to other Christian people we are bound to make our witness to them. The avenues for this witness directly to other Christians are the pulpit, the press and personal contact. In all such approaches we shall succeed only as we are friendly, courteous, positive and humble. We shall not fulfil our mission by negation and attack. The way of argument is not the way of persuasion. To begin by telling another he is wrong is only to raise barriers. We must leave truth to make its own witness when we have humbly and positively presented it as we understand it.

      Any study of history and society shows that people move under leadership. Ideas move down through leaders to the people and so movements are generated. This is the process for good or ill. It is naturally so. Specialisation results from a combination of aptitude, interest and training. So specialisation and leadership develop and in one field or another we all subject ourselves to those who are leaders through aptitude, interest and training. It follows from this that a potent way through to masses of people is through leaders. While we may touch some through direct approach a far greater effect will be wrought if only we can gain the ear of leaders. Our witness as a people should surely be made through both the direct approach to the people and the approach through leaders.

      In all such approaches there must be a respect for the convictions and sincerity of others. As we are ready receive, our gift will be more readily received.

      Having a mission to other Christians it is surely obvious that our witness can be made only in relationship with others not out of relationship. To retire into isolation is to place an "iron curtain" around ourselves is to defeat our purpose. To be frank in isolation and at a distance can easily be nothing more than rudeness. It is only in close fellowship that there can be a creative frankness. As Christians we appeal to the nations to keep the doors open and to continue talking with one another. We must practise what we preach. Differences are settled in fellowship, not out of fellowship.

      We are all conditioned by the group which provides the medium of our development. Denominationalism is such a conditioning medium. For all that different people find their final authority in the Bible their understanding is conditioned by their different denominations. Under such conditioning and in isolation our insights are partial.

      Denominationalism is self-perpetuating.

      We shall move in parallel grooves unless there are some cross currents, in the fellowship of confrontation. In studying and searching together, and in the exchange of our various ideas there is the possibility of being delivered from our conditioned prejudices and partialities into the fulness of truth.

      At the present stage of history the World Council of Churches is in the field as the medium of fellowship, relationship, study, conference confrontation and co-operation, just as the United Nations is in the field as the clearing house for international problems and relationships. Through the W.C.C. we have an opportunity and responsibility, if we are convinced that we have a contribution to make we are expected to make it within the fellowship of the Council. We maintain our self-respect and hold the respect of others by sharing our convictions not by giving them up. As we really have a contribution to make we owe it both to ourselves and others to make it. To plead for Christian union and yet stand out of a movement which calls for a sharing of witness on this subject is to be misunderstood and to miss an opportunity. We refuse an open door and automatically have doors closed against us. Membership does not involve us in union with anyone. We are committed only to witness and co-operation. Any union with anyone at any time would be of our own negotiation mid decision.

      There are things which can be done effectively only by churches acting co-operatively. Furthermore, co-operation is a practical road to fuller unity. By acting together we grow together and promote that understanding and confidence which are necessary to ecumenical conversation. We as a people ought to be the most co-operative and in the vanguard of co-operative ventures.

IV. Our Commendation.

      We commend our witness primarily by our life and spirit. The ideal of wholeness must apply to our plea for restoration of New Testament Christianity. It is not enough to restore ordinances and doctrines. The end of doctrine and ordinance is Christ-likeness. To be doctrinally and ritually right is insufficient. It is only as deeper insights into religious truth are manifested in a higher quality of life and spirit that New Testament Christianity is restored and commended.

      Differences are natural to man. Uniformity is impossible and unnecessary. Unity can be maintained only by allowing room for differences. It is the genius of our movement to maintain unity in spite of differences. If differences led to division our witness would be undermined and we would fail to fulfil our mission. We commend our

witness by a unity which demonstrates the validity of our plea.

      If we are to fulfil our mission in relationship with others we must develop a culture that is expressed in our life, worship, witness and ministry. We are a small people numerically and we shall not fulfil our mission by any quantitative impact but by the impress of quality.

      In the necessary confrontation that goes on in relation with others in the presentation of our witness we are confronted with the best brains and the most highly trained scholars in the Christian world. We can only hold our ground if we can match the scholarship that we meet.

      We as a people must allow room for scholarship, encourage it and trust it. Not only must we produce specialists but the general level of qualifications for ministry and leadership must be high. The level of leadership determines the level of the whole community. Inadequately trained leadership makes for limitation. If we Would fulfil our mission we must be a people of marked mental, moral and spiritual range and quality.

      The approach to Christian union calls for a spiritual maturity which is manifested in bigness of heart and mind. We shall fulfil our mission only as we attain spiritual maturity in Christ.

      E. L. WILLIAMS, graduated from the Federal College of the Bible in 1928, then proceeded to the Melbourne University, graduating with Master of Arts Degree. Ministries with churches at Boronia, Hawthorn, Ponsonby Road, Auckland, and Ivanhoe followed. Mr. Williams commenced lecturing at the College in 1939 and was appointed Principal in 1945.

This Department shall be entrusted with the publication and distribution of Literature designed for:

1. The spreading of the Gospel;
2. The deepening of the spiritual life of the church;
3. The promotion of the aims of the Restoration Movement.
(Victorian-Tasmanian Constitution.)