Regarding the outlook of our movement with its hundred years of history, I have three considerations to present. First, the world has changed; second, we have changed; third, our principles may have new effectiveness by new application and emphasis.

      I. Our world is larger than it was. It is no longer a single river valley peopled by a single stock, but all river valleys peopled by all races. We hear daily from them all and come in daily debt to all for the common comforts of our homes. By the miracles of science they all have become our neighbors. This world contact has aroused nations from their sleep. They are no longer satisfied with the traditions of their ancestors. Thus upon us, as upon none before, is laid the obligation to preach the gospel to the whole creation.

      This world mission is leading all Christian bodies toward the unity for which we plead. The undertaking is too great for any one body. Christians must join hands or miss the opportunity which the ages have been preparing for this generation. The non-Christian world can not even understand our denominational differences. Their needs are elementary and call for those fundamentals of our faith which are accepted by all believers. No other gospel can appeal to people so diverse. No other gospel is so potent to save from the appalling vice, injustice and despair of heathenism. The proclamation of such a gospel to such need leads the missionaries themselves into a

M. L. BATES.

consciousness of their essential unity. The spirit of fraternity, new-born in native converts, draws them irresistibly into one brotherhood. As in Jesus' prayer the oneness of his disciples is conjoined with the conversion of the world as means to an end, so in his providence the task of world evangelization is uniting the warring sects of believers.

      The world is also more complex than it was, particularly our American world. Our fathers wrought among people of kindred stock, industrially independent and alike in habits of thought. We, in our centers of population, must minister to a score of nationalities differing widely in temperament and education, in ideals and customs. City [435] evangelization offers the same challenge to our strength and devotion and tends in the same way as does the work of Foreign Missions toward Christian fellowship and co-operation. Witness the numberless interdenominational and undenominational movements in our great cities.

      Men no longer live industrially independent of one another. Each laborer is subject to the will and fortune of his union. Thousands of capitalists are but silent stockholders in corporations which others control. Vices to-day are vices of corporations and unions. Sin has new power, crime a new cover. The church can save this generation from its sin only by a unity as vital and as strong as the organized forces of greed and class interest which it must meet. The helplessness of individuals in the presence of massed evil is turning the attention of men from the doctrine of justification by faith to the practice of justice between men, from forms of worship to reforms in business, from the theory of the atonement to the bringing about of the at-one-ment of humanity. If the church is to be heard to-day, she must not only speak with one voice, but she must also speak to this new sense of need words of hope and direction.

      Men's modes of thought are as diverse as their interests and education. In the beginning of the last century the first concern of all Americans was the safeguarding of those liberties whose awful cost they had not yet forgotten. The Constitution was their idol and the working out of its provisions their chief devotion. In the field of religion and learning, dogmatic theology was the dominant theme. Sectarianism was the crying sin. With the intuition of a seer, Mr. Campbell took Christian doctrine, the theme of the thoughtful and pious, interpreted it in the terms of constitutional government, and directed it against the schisms of the church. The "Christian System" was the "old Jerusalem gospel" in new American dress. By expressing vital truth in the modes of thought of his time, and applying it to the glaring sin of his day, Mr. Campbell became the prophet of his century.

      To-day other interests and evils are paramount. The welfare of social and industrial groups, rather than individual liberty, is commanding first attention. The intolerable evils are civic, social and industrial. Dogmatic theology is the least discussed of scholarly or religious themes. Men think less in the terms of civil law and more in terms of natural law. Books which command attention to-day are filled with the terms and analogies of biology and psychology. The number of those whose interests and habits of thought are scientific is increasing. Confessedly this class has hitherto been least responsive to our preaching, yet the great principles of our plea are as true and as vital as they were before the development of modern science. If we serve our generation as efficiently as the fathers served theirs, it will be by as timely an interpretation of our principles in the modes of present thought and as vital an application of the old truths to the crying evils of to-day as our fathers made to the thought and need of their day.

      The Christian world is changed in its attitude toward our plea. Leaders in all the great Protestant bodies accept the three fundamental principles which characterize our movement; namely, the obligation of Christian union, the supreme all-sufficient authority of Jesus and the Scriptures, and a rational evangelism which recognizes man's ability both to understand and to obey the will of God for himself. The inertia which is a quality of all masses and lack of spiritual motive are the chief hindrances to the more general practice of these principles. This inertia is seen in the persistence of party names, traditions, customs and prejudices; the lack of spiritual motive in the habit of leaving undone the duty that is freely acknowledged. Nevertheless, progress is being made. There is less flourish of denominational names, while growing prominence is shown toward the one name. The New Testament confession of faith is displacing others in various communions. The New Testament democracy is gaining ground in the government of the churches. The New Testament simplicity of discipleship is more generally preached. The New Testament ordinances are more rationally regarded, their original form and their moral and social significance are [436] better understood. The closer agreement between other bodies and ourselves invites us to cultivate closer relations of fraternity and co-operation.

      II. Not only have a hundred years wrought changes in the world about us, but they have wrought changes in ourselves. Three of the most important deserve our attention.

      In the first place, we have became an organized religious body. The original purpose to work within the various denominations, seeking their union through a general return to the primitive faith and order, allowed large liberty of thought and cultivated close relations with brethren of differing opinions. Say what we will, the fact that we have become a party with relatively fixed interpretations and customs has somewhat restricted individual liberty, and embarrassed our plea for union. We can not escape the suspicion of self-interest when we ask others to stand with us, even though we have come to common ground in order that we might stand with them. In compensation we have gained the inspiration and power of a new group consciousness. Our advent into the family of Christian bodies has also imposed new relations and obligations. We owe them the respect, courtesy and sincere interest which is due between brethren. It is not enough that we stand shoulder to shoulder with them in bearing the great responsibilities which the Father of all has committed to all his children. We are bound by all that is holiest to join hands with them in fraternal co-operation. The spirit of the "Declaration and Address" by which we were begotten, the example we are setting before the followers of other gods, the respect of all good men in all Christian communions, economy of the means entrusted to us, the love of brethren, the spirit and prayer of our Lord--all commit us to this program.

      In the second place, we have grown in numbers and power. The progress and achievement of a hundred years have just been recounted. To whom has a diviner cause been committed? To whom have nobler prophets been given? Upon whom has a more gracious providence been bestowed? What people has such cause for thanksgiving and holy pride? Yet, lest we should be puffed up and begin to say that "by our own power and godliness we have done these things," it is well to remember that, although we rank fifth among the religious bodies of America, we have produced no book, periodical or institution which is generally recognized to have had wide and profound effect upon our country. At the end of a hundred years we have no man among us whose power is felt in a large way beyond the limits of our own brotherhood. Other great communions have made greater growth during the century than we, and our rate of growth seems to have decreased by two-thirds within a dozen years. These considerations may well moderate our confidence and arouse us to heart-searching. The facts of our growth give ground for optimism, but not for boastful prophecy.

      In the third place, we have changed the emphasis in our preaching. Since entering the family of religious bodies we have become more and more like them. Having effected a union with no one for more than seventy-five years, we no more expect it than do our neighbors. We look for the union of Christians as a far-off divine event toward which the whole creation moves, but who to-day would think of calling a paper devoted to its advocacy the Millennial Harbinger? In practice, how many ministers or congregations look for, pray for and work for Christian union in their own communities? No principle can continue to be a living principle after hope dies.

      Two variations in the form and emphasis of our preaching suggestively illustrate the effect of environment upon the message of the minister. In those localities which feel least the currents of educational and industrial progress much and proper stress is laid upon loyalty to the Word, but sometimes with almost exclusive application to the name, creed, ordinances and organization of the church. The phrase "ancient order" is indicative of this conception of the gospel. Denunciation of those varying from this order is seemingly regarded as the highest and holiest duty of the ministry. The sad but necessary result appears this Centennial year. A considerable group of [437] these churches have separated themselves from us. Sadder still is the fact that for decades there has been no living, functioning union between them and us. Rigid uniformity in church order and in the interpretation of a few texts is a brittle bond of union. The soul of Christian union is moral and spiritual oneness. Working uniformity in church order and agreement in theology constitute the body. If the soul is absent, the body is dead and ready to decay.

      In those localities where the currents of modern life and thought are strongest, loyalty to Jesus and the Scriptures is emphasized, but with increasing stress upon the moral and spiritual virtues. Jesus is honored and obeyed because in him is life, the norm of all life and truth, rather than because he is King. Large liberty is allowed in matters of opinion and method. Effectiveness in character-building, evangelism and social uplift is the first consideration. The missionary enterprise particularly has given that unity of spiritual purpose which has made vital and serviceable the union of these churches.

      These divergent variations in our preaching, generally characterized as conservative and progressive, give ground both for anxiety and for optimism. This divergence must test to the utmost the unity of our own body. The variations are an evidence that we have some power of adaptability. If there were no diversity of statement or method, there would seem to be little hope of our being able to present our principles persuasively to varying types of mind or to apply them effectively to the problems of succeeding days. That we have become diverse in modes of thought and methods of work is more a reason for hope than a cause for fear.

      III. It remains for us to note what new emphasis or application of our principles may be called for by these considerations.

      1. The fact that the world to which we minister is complex and diverse calls for liberty of method in presenting the one gospel. He who puts his message into the formulas and phrases of the fathers when preaching to communities whose manner of life and ways of thinking are the same as the thought and habits of the communities to which the fathers preached, is not out of date. The fathers were confessedly progressive preachers to their generation, and a like message to like people is progressive to-day. Similarly, he who preaches the same gospel to men accustomed to the attitude and methods of modern science, puts his message in the scientific formulas and phrases which his hearers understand and feel, is not, therefore, unapostolic. An apostle said, "To all I have become all things that by all means I might save some." He who with scientific methods and materials builds a solid foundation for faith in the mind of an informed and thoughtful young man of to-day, is virtually constructive.

      Here, then, we meet our severest test as a people. In our own land are communities intellectually and socially one hundred years apart. Is the liberty we profess large enough to permit the preaching of Christ to each in the vernacular of his own thought and life? Has the modern mind so far learned the mind of Christ as to honor in love the preachers of primitive speech and manner for their common faith's sake? Has the conservative mind so far learned the love of Christ as to trust the preacher of modern vocabulary even when he can not understand how his brother finds consistency between his phrases and his faith? To demand liberty for ourselves is far easier than to grant liberty to others, but here also "it is more blessed to give than to receive." So long as we have the common faith in a common Saviour, our risen Lord; so long as we have the common purpose, to do his work in the world--so long let us cultivate that mutual love which bears and forgives and trusts and serves in the unity of the Spirit and in the bond of peace.

      I would not minimize the dangers to faith which lurk in the scientific thought of to-day. Periods of transition are peculiarly perilous. But the youth of to-day are not different from the youth of yesterday. They are as clear in head and as clean in heart--no more, no less. Our Master lived his life, spoke his truth, died his death, and trusted men. We need not fear to follow his example. [438]

      2. The modern conception of authority and the ever-present temptation to indulgence and neglect call for emphasis upon our central principle of loyalty to the authority of Jesus and the Scriptures. So far as the doctrines, ordinances and order of the church are concerned, we have seldom shown lack of fidelity. Obedience here is simple, conspicuous and comparatively easy. In the diviner virtues of the heart, love and humility, prayerfulness and purity, forbearance and forgiveness, liberality and helpful ministries, our loyalty has sometimes been less marked. "The first ought we to have done, and not to have left the other undone." No life grows strong and true by the strict observance of one set of duties to the neglect of others. The recognition of the "all authority" of our Lord by obedience to the "all things whatsoever," is the form of loyalty which needs emphasis to-day. If any man is interested chiefly in the discussion of first principles, loyalty to Christ requires that he leave first principles and go on unto perfection in Christlikeness. If any man is interested only in the ethical and social ideals and stimuli which Christianity offers, loyalty to Jesus requires that he be true to the "first principles," for they are divinely appointed means to spiritual attainment.

      Those in sympathy with the pronounced change of religious interest in recent years from doctrines and ceremonies to those moral and spiritual elements of which character is built, should not too hastily conclude that our distinctive plea is no longer timely. It is true that the peculiar tenets which have characterized our evangelism are matters of church doctrines, church ceremonies or church organization. This is due, however, to a restricted application of our fundamental principles rather than to any limitation in those principles. Recognition of the supreme authority of Jesus and the obligations of Christian union and world evangelization are ethical, social and spiritual through and through. The New Testament creed and law of pardon are vitally so, and in the New Testament ordinances and organization there are moral and spiritual values which we have too little taught or appreciated. There is no virtue in the neglect of ordinances to deepen spirituality. There is all virtue in moral and spiritual purpose to make ordinances beautiful and life-giving. The trend of modern thought and interest does not render our plea obsolete, but it does reinforce our obligation to give first emphasis to the moral and spiritual elements of the plea and to apply our principles to the whole range of conduct.

      The demand of the time that religion should be valued according to the measure of the appeal which it makes to the ethical motives, is just. Only as these motives are awakened can there be any real salvation from sin or attainment of godly life. But a mere system of ethics is impotent to awaken these motives. At a time when men seriously propose as suited to the modern world a religion in which there shall be no wisdom or power or love above our own, a religion from which all that is supernatural has been expurgated, there is need of preaching with new power of persuasion the central truth of our message, that "Jesus is the Christ, the Son of the living God." It will be a fatal day when this faith fails from the earth. Man will have lost his holiest inspiration, humanity its hope.

      3. The subsidence of obstacles, the age-spirit of union, the changed attitude of the Protestant world and the stupendous tasks which confront the church should fill us with new hope and zeal for the cause of Christian union. "It is daybreak everywhere."

      I recently learned of a rural district where neighboring congregations of Baptists and Disciples united in calling a Disciple as pastor of both. At the meeting of the Baptist Association he was given the best place on the program. In the same district one Disciple and two Baptist congregations united in calling a Baptist minister, who preaches every Lord's Day morning for the Disciples, presiding afterward at their communion service. In the convention of Disciples he was ignored and the congregation he served criticized for disloyalty to the plea. I would like to believe that this is the only community in which such a thing could occur. Christian union is not a plank in a party platform, but the sacred duty we [439] share with all who believe on our Lord Jesus Christ.

      Indeed, Christian union has already been achieved in a considerable number of places and under the most varied conditions. It is noteworthy that the steps by which union has been brought about follow one invariable sequence: first, acts of Christian comity; second, practical co-operation in Christian service; third, organic union. We may be taught as truly by the Father's providence as by his precepts. This sequence says distinctly that Christian union is less a matter of the head than of the heart and hand. Wherever union has actually taken place the heart has moved first to acts of comity; then the hands in co-operative service; and finally the head in consummating organic union. We have too long been going at it head-first. If we really desire to bring about the union we have been preaching, we must proceed in the natural order. Christian union is not a victory to be won in debate, but a virtue to be attained by self-denial and mutual service. Christian union needs to be practiced more than it needs to be preached. Many are waiting only to see how it can be effected. Our new duty is to set them an "approved precedent," as in the past we have taught them the "express precept."

      We have reviewed some of the changes which one hundred years have wrought within and about us, and considered their bearing upon the future of our cause and mission. The outlook confirms our confidence and renews our enthusiasm. Of that other ground of our assurance, the Holy Scriptures, we have spoken. From them we know that our cause is of God and can not fail. Our mission as a people may be limited, but only by our own narrowness of vision and our feeble devotion.

      We have but one need, men. We need great-souled men who feel the world's need and will answer it with their wealth, their talents and their time. We need far-visioned men who see the meaning of the great movements of our day, the wider meaning of our own movement, and will show us our responsibility. We need men of learning and piety who will open anew the word of God, letting the full light of their generation fall upon it in order that the full light of that Word may fall upon their generation. We need men of power and leadership whom difficulties merely arouse, and great undertakings only inspire; men who will lead us to world conquest for righteousness and brotherhood in the faith of our Lord Jesus Christ.

      In the name of the new century:

      I appeal to you, ministers of the Word, because you have been called with a holy calling. Teach us to believe in God and to believe in our brethren. Show us to-day the duty for to-day. Give us visions of the better to-morrow.

      I appeal to you, fathers, because you have been tried and found true. You have learned wisdom. Give us of your wisdom. You have wealth and sons. Both belong to the new century, in which both will in some way be spent. I boldly ask both your wealth and your sons for the kingdom of God.

      I appeal to you, young men, because you are strong. The world of to-morrow will rest upon you. Dare to believe in it as you believe in God. Dare to feel its need as you feel your own hunger. Dare to give yourselves for it as the Christ gave Himself for you.

[CCR 435-440]