By J.H. Garrison

      "And I, if I be lifted up from the earth, will draw all men unto me." (John 12:32.)

      "For other foundation can no man lay than that which is laid, which is Jesus Christ." (I. Cor. 3:11.)

      "I therefore, the prisoner in the Lord beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all" (Eph. 4:1-6.)

      "Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ." (Eph. 4:13.)

      "For as the body is one, and hath many members, and all the members of the body, being many, are one body: so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit." (I. Cor. 12:12, 13.)

      A SEED-TRUTH TAKING ROOT.

      With the dawning of the nineteenth century there began to appear evidences of a reaction against the spirit of division, and of the incoming of a period of reunion in the Protestant era. It was within the first decade of that century that, for the first time in the history of the world, there was a distinct, organized movement, having for its aim the unity of the Church. Prophetic voices had, indeed, been heard here and there, for centuries, decrying the evils of division, and sounding some true note of catholicity, but these were drowned in the discord of contending factions. Such a voice was that of Rupertus Meldenius, who, during the fierce dogmatic controversies and the horrors of the Thirty Years' War, "whispered to future generations the watchword of Christian peacemakers, which was unheard in a century of intolerance, forgotten in a century of indifference, but resounds with increased force in a century of revival and reunion: 'In essentials, unity; in non-essentials, liberty; in all things, charity.'"[16] The tract containing this remarkable statement is believed to have appeared in the year 1627 or 1628. Fifty years later, Richard Baxter quoted it from another author in the preface to his work on "The True and Only Way of Concord of all the Christian Churches."

      "Here, then, is an admirable illustration of the indestructible vitality of an important truth, which not only persists in living through centuries of opposition and neglect, but which manifests increased power over each succeeding generation. How few there were to recognize in this statement the germ of a great religious reformation, when it was first formulated and uttered by Meldenius! In Baxter's day it attracted more attention as offering relief from the interminable strifes and divisions with which all pious, truth-loving souls were weary. But it was not until more than a century later that it gained practical recognition in an organized movement having for its end the unity and peace of the church.

      "Indeed, it is quite certain that neither Meldenius nor Baxter perceived all that was involved in this memorable motto. What they did see, evidently, was an utter lack of discrimination, in the popular mind, between the things which are vital and those which are incidental, and the consequent effort to enforce uniformity at the expense of unity. As a remedy for this state of things they proposed the foregoing statement which had in it the seed of a reformation yet to be. But the seed must wait for genial soil and favorable surroundings. If either of the men named, or any of the theologians of that period who accepted this motto, had been asked to state more specifically what were the 'things essential,' and what the 'things non-essential,' their answer, doubtless, would have borne the marks and the limitations of the religious thought of their times. It was for another age to develop, more clearly than was possible at that time, the right application of this principle to the religious problems upon which Christendom had divided into hostile camps."[17]

      Early in the beginning of the last century there were heard at different places in the United States, voices crying in the wilderness of our denominationalism, protesting against the evils of divisions, and calling upon the Church to close up its divided ranks in harmony with the prayer of our Lord. One of these was Barton W. Stone, who, in a great revival at Cane Ridge, Ky., in the year 1803, raised the cry for Christian union by forsaking all creeds and party names, discarding all ecclesiastical authority, and taking the Bible, and the Bible alone, as the only rule of faith and practice. The movement spread with great rapidity throughout that state, and in some of the western states. Mr. Stone was a man of commanding ability, of profound piety, and of deep moral earnestness. Under the influence of a great spiritual revival in which all hearts flowed together it seemed utterly inconsistent to perpetuate party names, or to acknowledge the authority of human creeds, and these partition walls went down with a crash before the invincible earnestness of these men of God who had been awakened to a new consciousness of unity and of fellowship in Christ. In a "Last Will and Testament," which Stone and his colaborers made out and formally signed, they bequeathed their party names, their creeds, and their ecclesiastical associations to those who valued such trifles, and, disencumbered, they set out in quest of that long lost unity for which many earnest souls had been yearning.

      In the year 1809 there was issued a "Declaration and Address" by Thomas and Alexander Campbell, father and son, in western Pennsylvania, whither they had but recently migrated from North Ireland, in which they set forth the evils of a divided Church, and pointed out the way to union through a return to the simplicity and catholicity of New Testament Christianity. Thomas Campbell was a member of the seceders' branch of the Presbyterian Church, an able and educated minister and a deeply religious man. His son had been reared in the same Church, but developed an independence of thought, a wide knowledge of and reverence for the Scriptures, which, with his extraordinary ability as a preacher and writer, fitted him in an eminent degree for the work of a religious reformer. Looking upon the same evils which Meldenius, Baxter, and others had seen and deplored, Thomas Campbell uttered a not less remarkable saying in the memorable words which he made the battle cry of reform: "Where the Scriptures speak we speak, and where the Scriptures are silent we are silent." The clear import of this striking motto was, What is enjoined upon men by divine authority we shall insist upon being observed; and where the Word of God has left men free, we shall not bind them. The phrase, "things essential," had now been interpreted to mean the things required by the Scriptures, and the "things non-essential" were those where the silence of the Scriptures left men free to follow their best judgment. In both these mottoes there is a clear recognition of divine authority and an equally distinct rejection of human authority in matters of religious faith and practice. In each of them there is a solemn emphasis of loyalty to God, on the one hand, and of freedom from the tyranny of opinion, on the other."[18] Like the movement of Stone, that of the Campbells discarded the authority of human creeds, abandoned the use of all party or denominational names, and urged a return to the faith and practice of the apostolic Church, as approved by the New Testament. It went further than the movement of Stone in the re-discovery of what was the creed of the apostolic Church, namely, the Messiahship and divinity of Jesus of Nazareth, upon which Christ declared he would build his Church. To believe on Christ as the Son of God, and the world's Redeemer, and to obey him as the supreme authority in all matters religious--that, it asserted, is the way to unity. It is not strange that after the lapse of a few years these two movements--that of Stone and the Campbells--met and coalesced, forming a Christian union movement that has mightily affected the religious thought of our times.

      THE PROBLEM OF HARMONIZING UNION AND LIBERTY.

      What was the distinctive task which this Christian movement set for itself? It undertook the solution of that problem of all the Christian centuries, namely: the harmonization of Christian liberty and Christian union. How can we stand fast in the liberty wherewith Christ hath made us free, while standing fast also in the unity wherewith Christ hath made us one? Roman Catholicism secured union, of a kind, but it sacrificed liberty. Protestantism secured liberty, but at the sacrifice of union. Are these two principles, then, essentially antagonistic, the one to the other? Are they mutually exclusive terms, so that those who enjoy one must do so at the sacrifice of the other? This can not be, for Christ not only taught both union and liberty as principles of his kingdom, but he enjoined them upon his followers. How can they be reconciled?

      In a stormy period of our national history, when the different sections of the American Union seemed likely to fall part on the subject of slavery, there were some political leaders who were in favor of sacrificing the Union to save liberty, and there were others who believed in perpetuating the Union, even at the expense of liberty. In that critical period of our national life there stood up in the United States Senate that great constitutional statesman, Daniel Webster, who propounded a nobler motto: "Liberty and union, now and forever, one and inseparable!" That was the slogan that carried us through the struggles of the civil war and brought us out a free and united nation. Liberty to the several states and individuals within the well defined limits of the constitution; union through unswerving loyalty to one flag and one constitution--that was, is and forever must be, the basis of the American Union, whose starry banner is the ensign of hope to all the struggling nationalities of earth.

      Liberty in Christ and union through loyalty to Christ--that is the harmonization of these two principles of the Gospel. Loyalty to all that Christ has clearly commanded--that gives us unity. Loyalty to Christ only and a rejection of all human authority in religion--that gives us liberty. So far from there being any conflict between these two principles, each is essential to the other; for just as there can be no Christian union without liberty, there can not be real Christian liberty, in its widest and best meaning, without union. The vital relation of liberty to union is seen in the fact that all attempts to bind men's thought and conscience where Christ has left them free have resulted in division and strife, and that all steps in the direction of a reunion of Christendom involve the concession of liberty in matters of opinion, and the rejection of all authority that interposes between Christ and the liberty which the emancipated soul finds in him. But why should we say that union is essential to liberty in its widest and truest sense? Because Christian union means the breaking down of all artificial barriers which separate Christians from each other, and the removal of those prejudices and arbitrary limitations of fellowship which enslave the mind and hinder the soul's true and normal development. May we not say, therefore, in religion as in patriotism "Liberty and union, now and forever, one and inseparable."

      Here, at last, in the free atmosphere of America, with the full guarantee of civil and religious liberty, there was born, for the first time in history, a religious movement which faced squarely the problem of a divided Christendom, and set for itself the task of promoting the union of Christians in harmony with the prayer of our divine Lord. It would be strange, indeed, if, coming long after the previous reformatory movements which we have mentioned, profiting by all the truth which they had elicited and emphasized, as well as by their mistakes and shortcomings and directing its aim specifically to healing the divisions of the church, this religious movement of the nineteenth century had not made some important contribution to the problem of unifying the church, and to the work of bringing it more into harmony with the divine pattern shown us in the mount of divine revelation. In his history of the Protestant revolution, Dr. A. H. Newman says, concerning the work of the Genevan reformer: "Calvin, beginning his work at Geneva (1536), had the benefit of nearly twenty years of Protestant experience and prestige. Had his ability been no greater than that of Zwingli and Luther, he might yet have been expected to improve upon their reformatory efforts."[19] How much more, therefore, might it have been expected that a religious movement, starting nearly three centuries after that of Luther, and almost a century after the Wesleyan reformation in England, should have "improved upon previous reformatory efforts." But especially--and this is more directly to our point--might it have been expected that such a movement having for its specific aim the promotion of unity among Christians, and seeking to find the basis for such unity, would have made a distinct advance toward the solution of this vexed problem. That it did make such advance, we can not doubt will be the verdict of that future history which is to sum up the movements and influences which have brought about a united church.

      FEATURES OF CATHOLICITY IN THE MOVEMENT.

      The following features of catholicity which this Reformation emphasized, and continues to emphasize, must, we believe, enter into any practicable scheme of Christian union:

      1. The rejection of all human creeds or formulations of doctrine as binding upon the conscience, or as bases of communion, or Christian fellowship, and the acceptance of the Bible, and the Bible alone, as the only authoritative rule of faith and practice.

      2. The distinction between the Old and New Testaments, the latter being the will of Christ, and especially applicable to the Christian Church and to Christian life.

      3. The abandonment of all doctrines and practices in the Church, as having any binding force, which are not clearly authorized in the New Testament. This was expressed in the motto, "Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent."

      4. The disuse of all party names, and the use of such names alone as express the common relationship of all true believers to Christ.

      5. The return to the ancient and apostolic creed on which Christ said he would build his church, and which is the only true object of saving faith--the Lord Jesus Christ himself. To believe on him with the whole heart is to possess the true, evangelical, saving faith. He, himself, in other words, and not a set of doctrines about him, or about the Church, is the object of faith.

      6. Obedience to Christ, in his commandments and ordinances, as interpreted by the best scholarship of the ages, is the condition of admission into his Church and of continued fellowship with the whole body of believers.

      7. Liberty of opinion in all matters indifferent, or non-essential, or which are not inconsistent with Christian faith or conduct.

      This, it will be seen, was an effort to attain to catholicity of faith, of teaching, and of practice. It involved the surrender of names, doctrines and practices, which had been very dear to those who committed themselves to this program of union, and it was a severe test of their sincerity and earnest desire for union. It wrought a revolution in the doctrinal beliefs and practices of the very men who were leaders in the movement. But they were "not disobedient to the heavenly vision."[20]

      It is a pertinent question to raise at this point, Are the features above mentioned truly catholic in their nature, that is, such as are believed everywhere and by all Christians? At first thought, it might seem that some of them are not, but we believe a further and maturer reflection will show that they express what all Protestants, at least, either explicitly or implicitly admit to be true. For instance, it may be asked, whether this rejection of all human creeds as binding upon the conscience is not contrary to the belief and practice of those Protestant bodies which have doctrinal creeds and confessions other than the Bible. To this it may be replied that it is the cardinal doctrine of Protestantism, expressed in the very creeds themselves, that the Scriptures of the Old and New Testaments constitute the only infallible rule of faith and practice. In rejecting the binding authority of human creeds, therefore, we are in perfect harmony with the Protestant principle and are only carrying it out to its legitimate results.

      No religious body in Christendom would claim for a moment that its own creed offers an adequate basis for Christian union. These creeds were never intended for anything more than the basis of denominational union and fellowship. The only creed which all Christians believe, and on which they can unite, is the old creed confessed by Simon Peter on the coast of Caesarea Philippi--"Thou art the Christ, the Son of the living God." To believe on him, and to wear his name--that is common ground which all can occupy without any sacrifice of truth and conscience. Of course, obedience to Christ in his commandments and ordinances is involved in our acceptance of him as Saviour and Lord. Whatever he commands, the faith which accepts him as Lord will obey. In all else there must be liberty for difference of opinion without interfering with Christian fellowship. There can never be any Christian union without the recognition of this principle of individual liberty in all matters not directly enjoined upon us by the authority of Christ. The meaning of what he has enjoined directly, or through his apostles, is to be interpreted by the consensus of scholarship in the church. If anything be of doubtful meaning according to the world's best scholarship, this should be made a matter of liberty concerning which every man is to be fully persuaded in his own opinion. This assumes that every believer in Christ desires to do what Christ has commanded him to do. Nothing short of this is faith in its New Testament meaning.

      This, it would seem, is Christianity reduced to its least common denominator. In other words, it is the "irreducible minimum" without which you can not have a church, or Christianity in any visible or practicable form. On this foundation of faith in Christ, and of loyal obedience to him, has been built the Church of the Lord Jesus, and on that foundation it rests to-day. There are a thousand things which may enter into the enrichment of Christian life when we have once built upon this foundation, but these things are not to be added to the foundation and made a part of the conditions of entrance upon the Christian life. If this were done, the basis of fellowship would cease to be catholic and many would become Christians without being able to accept this basis of fellowship. This has been the source of our divisions and subdivisions in the religious world. We have not sufficiently distinguished between the things that are vital and essential, which belong to the faith, and the things which are incidental and inferential, which are matters of subsequent knowledge and investigation

      HAVE THE DISCIPLES OF CHRIST BEEN LOYAL TO THEIR IDEAL?

      It is one thing to have a great ideal, and quite another thing to be always loyal to and consistent with that ideal. If this be true of the individual, how much more true is it of a religious movement, with its thousands and tens of thousands of advocates and adherents, having different temperaments, varying degrees of culture and widely differing religious antecedents and environment? It must be confessed, at once, that while the greatest leaders of the movement throughout its history have kept steadily in view its catholic spirit and principles, and in their teaching and practice have adhered to the same with as great fidelity as is given to mortals, large sections of the brotherhood have, at different times, and in different places, been swayed in their spirit and teaching by ideals and motives which, to the extent they have prevailed, have been subversive of the chief aim of the movement. This has been true of every religious reformation in history, and the Disciples of Christ had no right to expect immunity from such divisive tendencies. We would gladly drop the curtain over these pages of history, were it not for the useful lessons they may teach us in avoiding similar errors in the future,

      The most distinguishing feature of the movement, and one which entitles it to rank as a Christian union movement, is the distinction it has always drawn between faith, which is personal confidence and trust in a personal Saviour, and matters of opinion or inference, as we have already pointed out. But, strange to say, it has been just at this point where there have been most frequent failures to live up to the high ideal. Instances of this failure are to be seen in the fierce opposition that was at one time waged against the use of instrumental music in public worship. This custom was held by some good brethren to be a violation of the principle that "Where the Scriptures speak, we speak; and where the Scriptures are silent, we are silent." This was of course to confound mere matters of method, or of expediency, with matters of faith and loyalty to Jesus Christ. To conceive of the New Testament as a Christian law book, entering into the minutiae of worship and of service, is to misconceive the very spirit and genius of Christianity, and to ignore the wide gulf which separates it from Judaism; and yet one of the strong points of the movement has been to emphasize the dispensational lines, and to bring every item of Christian faith and practice to the test of the Christian dispensation! It is an illustration of how people sometimes fail to follow out their own premises to their legitimate conclusions.

      The same erroneous method of reasoning has been applied to the Sunday-school, to missionary organizations, to certain methods of observing the Lord's Supper, to the Christian Endeavor Society, to postures in prayer, to church architecture, and many other incidental things relating to mere methods of work and of worship. In some instances local churches have been rent asunder over the organ question, and sister congregations have been alienated from each other because of the different ways of doing missionary work. It is easy to see, of course, how utterly inconsistent with any claim of catholicity of position or spirit, for the movement, have been these divisive ideas and practices. And yet there are well-meaning people devoted to these doctrines and practices with a zeal that is in inverse proportion to their knowledge of church history and of the meaning and breadth of the religious movement with which they are identified.

      But there are other ways in which some have been disloyal to this high ideal. This ideal implies that Christianity consists, as it does, of faith in and devotion to Christ, and is pre-eminently a spiritual religion; that it is a life, rather than a system of doctrine, although it involves sound doctrine. And yet it has often happened that in their preaching and teaching the chief emphasis has been laid by these men on things that are external, rather than on things which are internal and vital. Obedience to an external command, like baptism or the Lord's Supper, has sometimes been taken more as a test of loyalty to Christ than general conformity to his teaching as relates to conduct and character. They have not always given first place to things of first importance, and godliness and prayer, with purity of heart and life, have often received less emphasis than doctrinal accuracy and a correct pronunciation of the shibboleths. Sometimes the spirit of humility and of teachableness is not exemplified to as great a degree as might be expected of those who claim to be simply learners of Christ. It must be admitted, too, that sometimes the zeal of party success has apparently been greater than the desire for the unity of God's people.

      These departures, here and there, from the divine ideal which the Disciples set out to realize are the natural results of defective education and training, of imperfect spiritual development, and, more even, of divisive teaching and preaching by false leaders, who have done much to prevent unity among themselves, and hence to hamper the work of commending Christian unity to others. But it has never been otherwise in history. Every great cause has had to win its way to success and final victory not only through the opposition of its enemies, but over the mistakes of its friends. Perhaps this opposition and these mistakes of short-sighted friends, may be the very means of developing more clearly the strength of the righteous cause. But whatever the causes, and whatever the sad results of such failures, it is comforting and reassuring to know that these faults are seen and recognized more clearly to-day than ever before, and that the great body of both ministers and members are moving in the direction of greater loyalty to their divine ideal, and are giving a more practical illustration of what is involved in their plea for Christian union.

      The fact that the spirit and most characteristic principles of the movement have been misconceived and misrepresented by many of its professed advocates accounts, in part at least, for its misconception and misrepresentation by those without, and for much of the prejudice against it. The rest must be set down to the weakness of our poor human nature which so readily dissents from what does not agree with its own preconceived ideas, and which so easily believes evil reports concerning it. Our own shortcomings, however, should teach us charity in judging others for faults of which we ourselves may not be wholly innocent. No doubt much mutual misunderstanding of each others' position and aims prevails among Christians, the removal of which should be the aim of all lovers of peace, good will and unity among Christians.

      CHANGE OF ATTITUDE TOWARD THE MOVEMENT ON THE PART OF THE RELIGIOUS WORLD.

      The attitude of the religious world, generally, toward this movement for Christian union, in its beginning and for many years afterwards, was that of hostility. Protestantism in the main seemed to have settled down in the conviction that denominationalism was the normal and permanent condition of the Church, to disturb which by any plea for union was to disturb the divine order of things. The plea of the Campbells and of Stone for a return to the unity of the apostolic church by a return to New Testament Christianity in its simplicity and catholicity, seemed to the religious leaders of that age as an idle dream--a Utopian scheme which was neither practicable nor desirable. The leaders of this movement were denounced as schismatic and the builders of a new sect. It is not easy to see why they should have been denounced on this account. If denominationalism be, indeed, the divine order of things, why, then, should not these men have been hailed as true fellow-workers in bringing to birth a new denomination? But, strange to say, this inconsistency has always marked the course of those who have defended the present denominational status quo.

      But, after all, it is not strange that this movement, in its origin, met with bitter opposition and that its advocates were looked upon as disturbers of the peace of Israel. To that age, at least, it seemed a most revolutionary program that was proposed by the Reformers. It involved the abandonment of all existing human creeds as bonds of union or communion; of all party names as promoting and perpetuating divisions, and the acceptance, instead thereof, of the common rule of faith and practice, the common faith and the common religious names, which all God's people would be willing to accept. At the present time, when the power of creeds has waned, when denominational names are held subordinate to the name that is above every name, and when the common faith in Christ is exalted far above theological systems and dogmas, the position assumed by these Reformers does not seem so revolutionary as in the former days. The opposition was no greater, perhaps, than has been experienced by every new movement in the world that has interfered seriously with prevailing customs, opinions and traditions. Moreover, there was one good service which this opposition rendered to the Cause it sought to destroy: it served to keep out of the new movement all who were not actuated by the deepest and most conscientious convictions of truth, and made its advocates realize that they were suffering for truth's sake, and thus intensified the bond of unity and of brotherly love.

      It is very obvious that a great change has come over the religious world in its attitude, both toward Christian unity and to the people who were its original advocates. Everywhere, except perhaps in the most benighted regions, the ministers and churches of the Disciples of Christ are welcomed into all the councils and co-operative movements of the evangelical churches, and the plea for Christian union is heard in nearly all the pulpits of Christendom. Far and wide, in the foreign field as well as in the home field, and even more strongly in foreign lands than in our own country, the tide of Christian union sentiment is sweeping onward, swelling in volume and momentum. The single voice of Thomas Campbell, crying in the wilderness of sectarian factions and strifes, "One is our Master, and all we be brethren; let us love and serve one another, in a united brotherhood of believers," has swelled into a mighty chorus of voices heard around the world pleading for the union of a divided church in order to the conversion of the world!

      Out of the growing spirit of unity came, first of all, the Evangelical Alliance, which Alexander Campbell hailed with joy as one of the signs of promise and to which he pledged his co-operation to the fullest extent of his ability. It was an attempt to give some sort of expression to the fact that these great Protestant bodies held some vital truths in common, and were allies in a common Cause rather than mutual foes. Not knowing how else to manifest their unity at that time, they drew up a creedal statement which was supposed to contain what was most fundamental in the common Christian faith as the basis of their co-operation. In many places, it will be remembered, our ministers were ruled out of these local alliances because they were not considered evangelical.[21] It will be remembered, too, with what righteous indignation we protested against this injustice at the hands of our brethren of the various denominations, who denied to us a place in the household of faith. While this Alliance has never realized the expectation which its friends entertained for it, it deserves honorable recognition as the first attempt to present something to the world better than warring or competing denominations.

      The Young Men's Christian Association has also served the purpose of furnishing a broader platform than that afforded by any existing denomination for interdenominational co-operation in efforts to save young men. Based on the great fundamentals of Christian faith, and ignoring denominational distinctions, it has made its beneficent influence felt around the globe. The great interdenominational movement in Sunday-school work furnishes another instance of the desire of the various religious bodies to work together, as far as possible, for common ends, as regards this great interest of the church. Its series of uniform lessons for the Sunday-schools of all religious bodies has been a mighty force working for unity.

      Perhaps the most remarkable of all these interdenominational movements, in some respects, is the Young People's Society of Christian Endeavor, which, in a quarter of a century, has girdled the globe and has brought together the young people of all the churches in union services, where they are learning to love and respect each other. Its great conventions have brought together representative men out of various religious bodies who have spoken from the same platform, and given testimony to their common faith and life. It has been a mighty influence, under God, for breaking down barriers of prejudice and provincialism and of making the various Protestant bodies realize how great are the matters they hold in common as compared with the things in which they differ.

      Along with this growing spirit of unity there has come a kindlier feeling toward the movement of the Disciples of Christ. Prejudice and suspicion have given way in enlightened communities to fraternity and hearty appreciation. It is no longer a question as to the evangelical character of the movement, but only as to how far its plea for Christian union is practicable.

      FORCES MAKING FOR UNION.

      What influences have been at work to bring about this remarkable change in sentiment in the religious world on the subject of Christian union? Effects are not produced without causes, and an intelligent knowledge of these causes helps us to understand the nature of the effects and to forecast with considerable certainty other results of a similar character.

      1. First of all, we can not doubt that the religious movement inaugurated by the Campbells and Barton W. Stone in the first decade of the last century, which had for its specific aim the promotion of Christian union, has been one of the most important factors in producing the change to which we have referred. It would, indeed, be very strange if this were not the case. Here were men of learning, of piety, of pre-eminent ability, and of commanding influence, devoting their lives to this holy cause. They have had a line of noble successors, who, for nearly a century, in pulpit and periodical, through books and pamphlets, have advocated, without wavering, the necessity of Christian union in order to the conversion of the world. They have emphasized the evils of division among the people of God, and have pointed out what seemed to them a practicable basis of union by a return to the original foundation on which the Church was built and by loyal adherence to the simple teaching of Christ and his apostles in relation to church membership and Christian life. Whatever may be thought about the influence which this plea has exerted, there can be no question in any candid, thoughtful mind, that the changes which have come about in religious sentiment have been in the direction of this plea, not only as regards the evils of division and the necessity of union, but also in respect to the method of union, which is not to be on any authorized statement of doctrine, no matter how irenic, but on Jesus Christ himself, with large liberality and charity for all differences in theological opinions and doctrinal inferences. The exaltation of Christ as the center of unity and a corresponding decrease of authority in doctrinal creeds, has kept pace steadily with the growth of Christian union sentiment, and is one of the most marked characteristics of the religious thinking of our time. It is a matter of small concern to us, as reformers, whether proper credit be given to the movement we represent for its influence in behalf of Christian union if only the principles for which we have contended find their way to acceptance and Christ's prayer for the unity of his followers be fulfilled.

      2. The revival of Bible study in connection with the subject of historical criticism, and the better knowledge of the Scriptures which has resulted from this agitation, we can not doubt, must be set down as one of the contributing causes to the growing sentiment in favor of Christian union. In any such study of the Bible, in the light of its proper divisions and of its dispensational lines, and with a clear recognition of the progressive character of revelation, advancing from the twilight of patriarchal times to the glorious sunlight of the Christian age, Jesus Christ is seen in his true perspective, and his divine personality looms up far above patriarchs, prophets and apostles, as the supreme and sole object of Christian faith, and the only center around which can be rallied the scattered forces of a divided church.

      3. Another mighty influence making for union has been that spiritual development within the church which inevitably leads away from narrowness and bigotry toward larger and more catholic views. Our divisions, as Paul tells us, have their origin in our carnality, and just as the Church grows more spiritual will it become more united. Union among Christians can only follow a close and vital union with Jesus Christ; that is one reason why we can not force Christian union; it must grow. We can not get closer to Christ without getting closer to each other. The unity for which Christ prayed is the unity of the Spirit, and it is only as that Spirit dominates the lives of Christians that they can be one. Therefore all movements looking toward deepening the spiritual life of the Church are movements in behalf of Christian union.

      4. Through a better knowledge of the condition of the world and the mission of the Church, Christian people are coming to a clearer apprehension of the great tasks which lie before the Church in the evangelization and Christianization of the world. Three-fifths of all the people which live upon the globe are yet in pagan darkness. To them the Gospel must be sent. And then there is the cleansing of our own Christian civilization of its abominations and the lifting up of a higher standard of morals in our social, political and industrial life. As the Church has gained a clearer vision of these great tasks before it, it has realized more and more the necessity of united effort and the sinfulness of wasting our strength, time and resources in building up denominational walls and quibbling over our theological differences, while so large a part of the world is yet without God and without hope, knowing nothing of Christ and his great salvation.

      5. The world is becoming more and more united. Nations are forming alliances in the interests of peace and civilization. The whole world is coming to feel the sense of a common brotherhood. The poet's dream of the "Parliament of Man" approaches realization. This spirit of unity is affecting the Church. A united world demands a united Church.

      6. The various interdenominational organizations, to which reference has already been made, are not only expressions of a union sentiment already existing, but they are mighty factors in deepening that sentiment and in removing obstacles out of the way of union. There is no greater foe to union than isolation, and there is no more important method of promoting union than the free intermingling of religious people, and especially in the working together for common ends and aims. To know each other, and to give each other credit for honesty of purpose, sincerity of faith, and the reality of Christian character, is to go far in the direction of realizing the oneness for which the Master prayed.

      These are some of the various factors which, under God, have wrought this change in sentiment in the Church as respects the unity of Christians, and which are still working for the more perfect realization of that divine ideal.

      THE LATEST STEP TOWARD CHRISTIAN UNION.

      We come now to the consideration of the very latest of these efforts to give visible and tangible expression to the growing unity of the Church, for the double purpose of utilizing this unity in the service of our common Master, and of promoting a still closer unification of the religious forces of Christendom.

      It is evident from what has already been said concerning the growing consciousness of unity and the growing sense of the evils of division, in our Protestant Christendom, that some further step must be taken. The feeling is general that, while all the previous interdenominational movements had served, and are serving, an excellent purpose in promoting a better understanding among Christians, they were nevertheless inadequate expressions of the unity of the Church itself, and that something better must be undertaken. This feeling had been manifesting itself for several years in various tentative co-operative movements, at first locally, and then growing wider in their scope until a national organization was effected. The name given to this form of co-operation among the different religious bodies was termed Federation, to distinguish it from former and less orderly and systematic methods of co-operation. The latter term had long been in use to indicate the working together of the local congregations of any one religious body. Now that a wider movement was to be attempted, involving the co-operation, under certain rules and conditions, and for certain purposes, of the different religious bodies, it was felt that a new term would be necessary to distinguish this new and wider movement from other forms of co-operation, and so the term Federation was adopted. Perhaps something in the analogy of the movement with our Federal Union had something to do in suggesting the term. The several states are free and independent within the limitations of their constitutional rights, and yet all owe allegiance to a supreme national constitution. The states stand on the basis of equality of rights, each recognizing the other as a state, and entitled to the same rights and liberties which itself enjoys. It was believed that Christian union sentiment had reached a degree of development which made it possible for such a union to be formed among the evangelical Protestant bodies. This very fact has been made an objection to federation by some, on the ground that it involves an indorsement of the errors, in faith and practice, of the religious bodies entering into the federation movement. But let it be noticed that in the Federal Union the states are not equal in wealth, in general intelligence, in their laws, in the enforcement of these laws, in their political sentiments, in population, and in their influence upon the national life. They stand on the plane of equality, however, as to their rights and privileges as free, autonomous states. No more does federation imply that the various co-operating bodies are equal in their intelligent understanding of the Scriptures, in their conformity to the New Testament ideal of the Church, or in their spiritual development. They may, and do, vary greatly in these respects; but since they are one in holding to Christ as their living Head, and in their earnest desire to do his will and promote his glory in the salvation of men, they can agree to recognize each other as Christians--not as perfect Christians; as Christian bodies, not as perfect Scriptural bodies, having equal rights under the law of God, to be true to their convictions in the worship of God and in efforts to advance his kingdom.

      In some of these tentative federation movements in the different states and cities some rules were adopted which were found to be impracticable, and some mistakes have been made, as will always be the case among fallible men, even when they are seeking to carry out what they believe to be the will of God. These fragmentary movements, while of value in preparing the way for something better, were not satisfactory. It was believed that something better was practicable, and the great Inter-Church Conference in New York City in November, 1905 was called, in this conviction. It was believed that the time had come when the evangelical Protestant bodies of Christendom should, through representative men chosen for this purpose, deal with this problem of a closer co-operation. In such a gathering, composed of leading men out of the various religious bodies, it was felt there would be such a consensus of judgment as would be able to form a basis of co-operation that would be just to all, that would give perfect freedom to all, and would yet secure such a measure of co-operation as would give a far better expression to the unity which exists to-day than had yet been given by any existing organization or form of co-operation. The delegates in this conference represented, it is estimated, about eighteen million Christians, and its utterances could not fail to profoundly influence the religious thought and life of the times. The addresses delivered revealed a strength of sentiment in favor of Christian union and against the continuation of our extreme denominationalism that surpassed anything which the most ardent friends of Christian union had anticipated. The great theme of the conference was the fulfillment of Christ's prayer for the unity of his followers. This sentiment made itself felt in every speech, in every prayer and in every song.

      The critical point, however, as all felt from the beginning, was to form a basis of co-operation that would be acceptable to all the religious bodies represented. It was clear that some things would have to be avoided that had marred the usefulness of other plans of co-operation. In the first place, there must be no attempt to form a doctrinal creed which all would accept. It was evident that our union must be in Christ alone, and that no other creed but him should be suggested. Then, it was clearly self-evident that each of the co-operating bodies must be allowed the fullest liberty to carry out what it believes to be its providential mission. Federation, in other words, must not be interpreted as an interference with the free life and development of the co-operating bodies. Any provision of that kind would have been rejected instantly as interfering with the rights of conscience and with the liberty which we have in Christ. Again, it was perfectly manifest that any Council formed under this basis of federation must have no authority, other than purely advisory influence, over the co-perating churches, and that, in the last analysis, each local church, or each religious body through its representatives, must decide whether any given measure recommended by the Council should be carried out. It was believed that if these points were carefully guarded and a simple plan devised for a representative gathering, quadrennially, to consider the interests of the Church universal, to give utterance to its convictions upon the great moral reforms of the day, and to provide for local federations to carry on the work in their respective communities, it would accomplish the end which all had in view. A committee of forty representing all the religious bodies named was appointed to prepare and submit such a basis, and the plan they submitted was adopted with the most remarkable unanimity and enthusiasm,

      Following is the "Basis of Federation" adopted by the Inter-Church Conference:

      BASIS OF FEDERATION.

      PREAMBLE.

      Whereas, In the providence of God, the time has come when it seems fitting more fully to manifest the essential oneness of the Christian churches of America in Jesus Christ as their divine Lord and Savior, and to promote the spirit of fellowship, service and co-operation among them, the delegates to the Inter-Church Conference on Federation assembled in New York City, do hereby recommend the following Plan of Federation to the Christian bodies represented in this Conference for their approval:

      PLAN OF FEDERATION.

      1. For the prosecution of work that can be better done in union than in separation a Council is hereby established whose name shall be the Federal Council of the Churches of Christ of America.

      2. The following Christian bodies shall be entitled to representation in this Federal Council on their approval of the purpose and plan of the organization:

      [Here follow the names of thirty Protestant bodies represented in the Conference.]

      3. The object of this Federal Council shall be--

      (1) To express the fellowship and catholic unity of the Christian Church.

      (2) To bring the Christian bodies of America into united service for Christ and the world.

      (3) To encourage devotional fellowship and mutual counsel concerning the spiritual life and religious activities of the churches.

      (4) To secure a larger combined influence for the churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation of human life.

      (5) To assist in the organization of local branches of the Federal Council to promote its aims in their communities.

      4. This Federal Council shall have no authority over the constituent bodies adhering to it; but its province shall be limited to the expression of its counsel and the recommending of a course of action in matters of common interest to the churches, local councils and individual Christians.

      It has no authority to draw up a common creed, or form of government, or of worship, or in any way to limit the full autonomy of the Christian bodies adhering to it.

      5. Members of this Federal Council shall be appointed as follows:

      Each of the Christian bodies adhering to this Federal Council shall be entitled to four members, and shall be further entitled to one member for every 50,000 of its communicants or major fraction thereof. The question of representation of local councils shall be referred to the several constituent bodies, and to the first meeting of the Federal Council.

      6. Any action to be taken by this Federal Council shall be by the general vote of its members. But in case one-third of the members present and voting request it, the vote shall be by the bodies represented, the members of each body voting separately; and action shall require the vote, not only of a majority of the members voting, but also of the bodies represented.

      7. Other Christian bodies may be admitted into membership of this Federal Council on their request if approved by a vote of two-thirds of the members voting at a session of this council, and of two-thirds of the bodies represented, the representatives of each body voting separately.

      8. The Federal Council shall meet in December, 1908, and thereafter once in every four years.

      9. The officers of this Federal Council shall be a president, one vice-president from each of its constituent bodies, a corresponding secretary, a recording secretary, a treasurer, and an executive committee, who shall perform the duties usually assigned to such officers.

      The corresponding secretary shall aid in organizing and assisting local councils, and shall represent the Federal Council in its work, under the direction of the executive committee.

      The executive committee shall consist of seven ministers and seven laymen, together with the president, all ex-presidents, the corresponding secretary, the recording secretary and the treasurer. The executive committee shall have authority to attend to all business of the Federal Council in the intervals of its meetings and to fill any vacancies.

      All officers shall be chosen at the quadrennial meetings of the council, and shall hold their office until their successors take office.

      The president, vice-presidents, the corresponding secretary, the recording secretary and the treasurer shall be elected by the Federal Council on nomination by the executive committee.

      The executive committee shall be elected by ballot after nomination by a nominating committee.

      10. This plan of federation may be altered or amended by a majority vote of the members, followed by a majority vote of the representatives of the several constituent bodies, each body voting separately.

      11. The expenses of the Federal Council shall be provided for by the several constituent bodies.

      This plan of federation shall become operative when it shall have been approved by two-thirds of the above bodies to which it shall be presented.

      It shall be the duty of each delegation to this conference to present this plan of federation to its national body, and ask its consideration and proper action.

      In case this plan of federation is approved by two-thirds of the proposed constituent bodies the executive committee of the National Federation of Churches and Christian Workers, which has called this conference, is requested to call the Federal Council to meet at a fitting place in December, 1908.

      FEDERATION THE NEXT LOGICAL STEP.

      It is very instructive to study the evolution of Christian union sentiment. There was a time when the different religious bodies seemed to think they were doing God service in waging warfare against each other, and in strengthening their own denominational position at the expense of another. In this state of mutual warfare no respect was paid to each other in planning for the extension of God's kingdom on earth. It was a step forward when religious comity took the place of open warfare, and when the different churches were able to say to each other, as Abraham said to Lot, "Let there be no strife, I pray thee, between me and thee. * * * If thou wilt take the left hand, then I will go to the right; or if you will take the right hand, then I will go to the left." That is, they agreed to let each other alone, and not trespass upon each other's territory.

      This soon gave place to something still better. The religious bodies holding Christ as their common Head, came to feel that they did not wish to let each other alone; that they had too much in common, and that they should meet together on stated occasions and manifest their brotherliness of spirit. This was the period of platform unity. Representatives of different ecclesiastical bodies met and exchanged courtesies, and compliments, and showed that they really did recognize each other as brethren. Occasionally they held union meetings, or united in some crusade against certain public evils that were a menace to the moral welfare of the community; but these efforts were irregular and spasmodic, and passed away with the exigency which called them forth. But all this was a preparatory step to something better. It was during this period that most all our great interdenominational movements had their origin, furnishing an opportunity for brotherly intermingling and co-operation. But the time came---inevitably came---when leaders in the various religious bodies began to feel that something better than occasional platform meetings, and occasional union meetings, was required to meet the demand of our Lord's prayer for the unity of his followers, and what they finally decided upon as an advance step toward this consummation was Church Federation--an agreement to co-operate together on the simple basis of the acceptance of Christ as Saviour and Lord, in all things which represented common aims and which could be better accomplished by united than by separate action. The inevitable sequence of this movement, as following those which had gone before, and its essential relation to the realization of the age-long desire for unity, may be seen in the light of the following facts:

      1. There has been marked progress within the past quarter of a century in the SPIRIT of unity among the churches of this country. Not only so, but there is a much greater unity of BELIEF and of TEACHING and PRACTICE, than there was a half or a quarter of a century ago. We have passed out of what has been called the centrifugal period of the Church, when religious bodies were flying off from the center, into the centripetal period, in which the religious bodies are being drawn closer toward the center, which is Christ.

      2. Nevertheless, each of these religious bodies believes, conscientiously, that it stands for certain vital, or at least important, truths, and that it is its duty to give continuous emphasis to these truths. Let us take our own religious movement for example: We believe that we stand for certain great and important truths which need emphasis in our day, and we would not agree to any union that involved the surrender of any of these vital truths or principles. We must allow that other religious bodies are just as conscientious as we are, and hold with as great tenacity to certain principles in policy or doctrine, which they regard as important, if not vital, to the welfare of the church.

      3. We have never advocated a union that involved the sacrifice of any man's conscience, for no sort of union would be worth anything to a man if he has purchased it at the expense of his conscience. Conscience is not something that can be modified on demand; it requires a process of education and enlightenment in which truth is seen in different proportion and in proper relation to effect a change in conscience.

      4. This means that we can not IMMEDIATELY have Christian union on what WE believe to be the New Testament basis, since some of the beliefs and practices conscientiously adhered to by many we believe to be at variance with New Testament teaching and practice. We can not ask others to do what we ourselves refuse to do, namely, surrender honest convictions of truth for the sake of unity. When we have made due allowance for liberty in matters of doctrine and polity which do not affect Christian faith or character there still remain obstacles to an immediate union of the ideal type taught in the New Testament.

      5. Meanwhile, in spite of their imperfections, God has blessed, and is blessing, these various religious bodies just in proportion as they have been, and are, faithful to him, and give themselves to the advancement of his kingdom. To deny that these churches have the marks of divine favor upon them, would be to shut our eyes to the most patent facts. The truth forces itself upon us that God has no perfect instrumentalities in this world, and that he is using the best instruments he has for the accomplishment of his purposes.

      6. Since the period of most rapid growth in Christian union sentiment has been the period of the greatest interdenominational co-operation, it is clear that it is not by the policy of ISOLATION, but by that of CLOSER CO-OPERATION, that this process of unification is to be carried on toward perfection. Not to see this is to be blind to the present-day movements of God among his people.

      TO WHAT CONCLUSION?

      To what conclusion do the foregoing facts point as to the duty of the various religious bodies toward the federation movement? If the ideal toward which the Church must move is the unity among Christ's followers for which he prayed--a unity that by its self-evidencing power and by the co-operative effectiveness of its several parts, will convince the world of Christ's divine nature and mission; and if that unity, which is yet in the future, can only be realized as the various members of the one body come into vital touch with its living Head; if conscience is not to be sacrificed for the sake of a forced unity, and conscience can best be enlightened, both as to the need and method of union, by free intermingling and co-operation of believers, as shown by the experience of the past; if the ideal unity is not to be reached by "a single bound," any more than heaven is so reached, but its glorious heights attained "round by round," the conclusion is as inevitable as the logic of facts can make it, that it is the duty of the various groups of Christians designated as churches, or denominations, to co-operate as far as they can see their way clear to do so, for the manifestation of the common life and the common faith which they have, and for the better accomplishment of those ends and aims which require united action.

      We have said that this is the plain duty of Christian bodies, but we feel justified in putting it even stronger than that: it is the inevitable trend of the Christian thought and life of our times. By this we mean that every living thing unfolds and develops according to the law of its life. The acorn is predestined by the law of life embodied in its germ to develop into an oak. It can not grow any other way. A grain of wheat is predestined by the law of its life to a certain process of development culminating in a stalk of ripened wheat. It can not grow or develop otherwise. The Church, in so far as it is an embodiment of divine life, must develop according to the law of that life "the law of the spirit of life in Christ Jesus." The vital germ of this law of the spirit of life in Christ Jesus is love, and love is essentially unifying. There is, therefore, absolutely no other line of development for the Church of the future, if it be true to Christ, except in the direction of unity. This is why any prophet of God to-day may know that the present movement toward unity is to increase until it reaches the sublime culmination of a united church.

      What we have said concerning the inevitableness of this trend toward unity applies only to those bodies which actually hold to Christ as their supreme authority, sharing in his life and moving in obedience, more or less perfect, to his divine will. It follows, of course, that the more fully any given religious body is under the control of Christ's will, and the more fully its members have become partakers of the divine life which is in Christ, the more swiftly will such a body move toward the fulfillment of Christ's prayer for the unity of his followers. This is a test which no religious body can evade. It is not an arbitrary one, but one that grows out of the very nature of things. No surer is it that Christ is the source of our life and of our unity, than that we approach toward that unity which he desired, for which he prayed, and which his Spirit inspires, just in proportion as we are brought under the spell of his divine personality, and are obedient to the leadership of his Spirit. This implies what we presume no one will deny, that no religious body is living wholly under the authority of Christ, and is in perfect conformity to his will, thereby perfectly exemplifying the unity and accomplishing the work which he desired. The assumption of perfection on the part of any religious body would be the surest proof of its estrangement from the Spirit of Christ, and of its unpreparedness for unity with others of his followers. Indeed, there is no need of any proclamation on that point whatever, since there is an old-fashioned test which Christ gave to the world long ago, by which men and movements are measured--"By their fruits shall ye know them." The fruit of unity, therefore, among ourselves and with other followers of Christ, is the best possible proof that we are united with him.

      What is the meaning of these facts if it be not that God is calling us to ultimate unity through the method of co-operation in all things wherein we are agreed? Can any religious body justify its holding aloof from this step toward unity on the ground that it has received special light on the subject of union and occupies more advanced ground than others? Does not that very fact, if it be a fact, furnish an additional reason why such a body should lend its strength to the weakness of the others in bringing about a closer unity? If such a body of Christians, because of its special advocacy of Christian union and its historic devotion to that cause, has gained some coign of vantage, does it not owe it to the religious world, and to Him who has called it with this holy calling, to bring this light to bear in the most effective way on other religious people in order to hasten the end which we all desire? Indeed, does not such a body owe it to itself, unless it has attained to perfection, both in knowledge and practice, in faith and in character, to come into such close touch with other Christians that it may receive from them whatever they may have to confer?

      To refuse assent to, and co-operation with, this movement toward unity on the plea that it is not the ideal unity of the New Testament, would be to ignore the whole law of progressive development in the kingdom of God. We lay this down as an axiomatic truth: It is as much our duty to manifest and put to some practical use the unity which already exists, as it is to labor and pray for an ideal unity that is yet far in the future. Indeed the way to hasten the ideal unity is to put to practical use the unity which we already have. "To him that hath shall be given, and to him that hath not shall be taken away even that which he hath," is a universal law in the kingdom of grace.

      This is the method of unity prescribed by Paul for the Philippians: "Let us, therefore, as many as are perfect, [full grown] be thus minded: and if in anything ye are otherwise minded this also shall God reveal unto you: only whereunto we have attained, by that same rule let us walk."[22] That is, as far as you do see alike walk together, and in so doing God will reveal to you the additional truth that will make your unity complete.

      We are bound, therefore, by every consideration of loyalty to Jesus Christ, and by every regard for our future growth and development, to co-operate to the fullest extent possible,--which would be in different degrees, no doubt, in different places--with all who love and serve our Lord Jesus Christ for the advancement of his kingdom among men. This is what the federation movement means, and as such, it is the next logical step--the next inevitable step--toward the complete unity of Christians.

      EXTERNAL MOTIVES TO UNION.

      We have spoken of the inevitableness of the tendency toward unity in the Church, by reason of the internal law of its life unfolding without, according to the divine order of progressive development. It remains to be said that this tendency of the internal law of life is mightily reinforced by external conditions in the world to which the Church is called to minister. The needs of humanity make a powerful appeal to this inward law of life, which is the law of love. Love is always stimulated to make its greatest sacrifices and put forth its highest efforts to relieve from suffering, or protect from peril, the object of its affections. "God so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life." When will it be written that the Church "so loved the world" that it gave up its sectarian spirit, aims, ambitions, names, creeds, its half-hearted consecration, and whatever else hinders its unity and co-operation, that the world "might not perish, but have everlasting life"? Some time that fact must be written if the world is ever to be redeemed by Christ. The infinite love of God, which found expression in Christ, must also find expression in his Church, which is to be the medium for conveying that love to a perishing world.

      In the past, it must be confessed, the Church has been so much absorbed in defining and defending its theological position, so occupied with questions of organization and government, so exhausted by its efforts at denominational propaganda, that it has not caught a clear vision of the world's needs and of its own obligation to minister to these needs.

      It is only recently that it seems to have become conscious of the stupendous tasks which Christ has laid upon it, and of its need of unity in order to the accomplishment of these tasks. What the Church of to-day needs, more than anything else, perhaps, to fill it with the spirit of consecration, unification, and co-operation, is to catch a clear and distinct vision of this world's needs as seen through the eyes of Jesus Christ. Such a vision would humble it, put it upon its knees in prayer, and cause it to cry to God for a fresh anointing of the Holy Spirit, to fit it to accomplish these great tasks. Let us look for a moment at some of these needs which appeal to the Church for united action.

      Three men out of every five, of all the millions that dwell upon the globe, abide even yet in pagan darkness. So far as these three-fifths of the human race are concerned, God's love manifested in the sending of his Son, and Christ's death for the sins of men, in manifestation of that same love, were in vain. They have not yet heard the good news, and are "without God and without hope in the world." Christ has called out his Church from the world to carry to these hopeless millions the good news of salvation, and he prayed for its unity to the end that this sublime purpose might be accomplished. Oh, if we only had ears to hear the plaintive and inarticulate cry that comes from the heart of the heathen world--its deep moan of anguish because its knows not God nor the meaning and mystery of life! If we only had eyes to see the moral desolation that prevails even yet in so-called Christian lands, and the gigantic evils which threaten our civilization and all that is dearest and most sacred in life! If we only had hearts to appreciate the religious indifference that lies like a blight upon so large a part of our population, and could realize that these great tasks remain unaccomplished, and these gigantic evils unremedied, because there has not been, and is not even yet, a united Church, how rapidly would our little differences and prejudices give way before these mighty motives for united action! The Church has lost its moral leadership in the great reforms of the age because of its divisions and internal strifes. That leadership can only be regained by closing up its divided ranks and undertaking seriously the overthrow of these great moral evils which oppose the progress of the kingdom of God. Every cry that comes from the desolate heart of orphanage; every moan of anguish that comes from neglected widowhood and poverty; every ruined life and wrecked home which may attribute its downfall to the open saloon and the gambling hell, is a challenge to the Church to vindicate its divine character and mission by rising to the needs of the hour. Every form of unbelief and of practical atheism which defies the law of God and tramples under its unhallowed feet the sacred rights of men, and all false "isms," philosophies and cults, that draw men away from the feet of Christ, are so many calls to the Church to rise to the height of its great opportunity and obligation. All this wide-spread corruption that has tarnished the fair fame of our nation and people, this mammon worship and public and private graft, is an awful impeachment of the fidelity of the Church in molding the lives and characters of men.

      These are only a few of the external motives, in the great world without, which appeal with convincing power to the life within the Church to organize, mobilize and unify its forces to meet these needs. Once the Church comes to realize the magnitude of its responsibilities for the performance of these great tasks, how gladly would we all join hands with our brothers who differ with us in some things, but who agree with us in many more things, in order that we may work together, as far as possible, for the overthrow of Satan's kingdom and for bringing in the triumphant reign of the kingdom of God!

      Just before the great naval conflict in which England was to measure the strength of her navy against that of another nation, Lord Nelson said to two of his high officers who were at enmity with each other, as he placed their hands together, "Be friends; yonder is your enemy!" Is not Jesus Christ to-day seeking to put the hands of his divided Church into his own wounded palm, and saying to all his followers, "Be ye friends: yonder are your enemies?"

      Lift us, lift all thy Church, oh Lord, to this Mount of Vision, that we may see the world and its needs, as thou seest them, and send it forth, a united and consecrated force, to minister to human need, and subdue this whole earth to thy glorious and beneficent reign!

      HOW SHALL THE UNION OF CHRISTIANS COME ABOUT?

      If our premises have been true in the preceding articles, and the unity of Christians is rendered certain by the operation of the law of life within the Church, and by the mighty motives from without which appeal to the inner law of life, the question still obtrudes itself, how is it to come about? Indeed, there are those who lay so much stress upon the how of Christian union that they become skeptical about the fact, because they do not understand all the process. When certain Christians of Paul's day asked, "How are the dead raised and with what manner of body do they come?" the apostle replied, with a little sharpness, "Thou foolish one, that which thou thyself sowest is not quickened except it die: and that which thou sowest, thou sowest not the body that shall be, but the bare grain, it may chance of wheat, or of some other kind; but God giveth it a body even as it pleased him, and to each seed a body of its own."

      There is an implication in this reply of the apostle that it is a very foolish thing for a Christian to doubt the possibility of God's carrying out his promises to us, or his purposes concerning us, because we can not see just how he will do it, or just what we shall be when he has done it. Would not the same great Christian philosopher, if he were on earth to-day, reply to the question which is so often raised, "How will Christian union come about, and what will the united Church be like?" in very much the same way? We, of course, know more about the process of Christian union than that of the resurrection, because the latter is wholly God's work, while in the matter of Christian union we are to co-operate with God. The things revealed to us, however, relate to what manner of Christians we are to be, how we may cultivate the spirit of unity, and in what essential elements Christian unity consists. There remains much left for faith, as to what changes God is going to lead his people through in order to their unification, and the exact nature of the form which that union shall take. If, however, there be the unity of the Spirit, God will give it a body as it pleaseth him. But there can be no unity of body, or outward organization worth the having that does not result from unity of Spirit. The latter, therefore, is the matter of chief concern.

      There are some things, however, that are reasonably sure concerning the nature of that union that shall be. We call attention to a few of these characteristics:

      1. The union must be vital, not mechanical. It must grow; it can not be manufactured. There can be no union among Christ's followers except as they are united with him and share in his life and enter into fellowship with his plans and purposes. We may promote its growth by deepening the spiritual life and by removing obstacles out of the way; but we may not force it, or seek to hasten it beyond the law of spiritual development.

      2. It must be Christian union. That is to say, Christ must be the center of it and the circumference of it. He must be supreme, and no man must divide authority with him. A division in authority is certain to perpetuate existing divisions and may result in new ones. It is only by following a common master that we can have unity; and it is only by following Christ as that Master that we can have Christian unity. "Other foundation can no man lay than that is laid which is Jesus Christ."

      3. The union which Christ prayed for and which is essential to the world's conversion, is not the union of denominations, having differing creeds, tests of fellowship, party names and party ambitions. Federation is not Christian union, though we believe it is an important step in that direction. We owe it to the Christ who prayed for the unity of his followers, that in so far as we have attained to unity in faith and purpose and doctrine, we seek to manifest it to the world in such co-operation as that unity makes possible; but we must not mistake the co-operation of distinct denominational bodies for Christian union, as Jesus prayed for it.

      4. It is safe to say that Christian union is not to come about by any one religious body absorbing all other religious bodies. No doubt that hope is cherished by many in almost all the religious bodies of Christendom, but it is a hope destined never to be realized. Such a union would be both impracticable and undesirable. No religious body in Christendom is organized on a basis to adequately utilize and direct the religious forces of Christendom and administer wisely its vast interests. If history teaches anything, it teaches that this is not God's method of bringing about Christian union. No doubt he has a more excellent way which in time will commend itself to the approval of all his real followers. If we may judge from the history of the past what the divine plan of bringing about that unity of Christians is to be, it is their gradual approximation to a common divine standard, in which, as they come nearer to that standard, they necessarily come nearer to each other. That is the process which we see going on before our eyes and we have no right to suppose that any different plan is to be adopted. There will be a growing consciousness of the evils of division, which is only partially realized as yet; a growing sense of the need of unity, together with a clearer recognition among various religious bodies of the truths they already hold in common. With the growth in Christian knowledge and in spiritual discernment there will come new estimates of spiritual values, and a readjustment of doctrinal conceptions more in harmony with the mind of Christ, which will open the way for continuous progress toward unity. Denominational peculiarities will shrink to their proper dimensions, while the great fundamentals of Christian faith and character will rise to their true places, and this will bring the whole body of believers into closer fellowship and co-operation. This process is to be mightily stimulated by the free intermingling of Christians and their working together for common ends.

      5. Christian union, when it comes, will not be uniformity. There will be room in it for differences of opinion, different methods of work and worship, different forms of organization and different degrees of emphasis. No other sort of union is possible among a free people, nor would it be desirable. Life everywhere takes on a variety of forms, and it must be so in the kingdom of God. Nature furnishes us infinite variety, and yet underlying it all is a wonderful unity. But we must get rid of the notion that this variety of opinions and freedom of action within the limitations of the spirit and teaching of Christ involves separate and distinct religious denominations. That idea belongs to the childhood period of the Church. We are coming more and more to understand that if we have the common faith that unites us to Christ, that makes us obedient to him, we may hold differences of opinion, and work and worship in different ways, without interfering with our oneness in Christ or our fellowship with each other. How far denominational lines will be obliterated, and present forms of organization modified, in order to the realization of New Testament unity, is a question which would be answered differently by persons occupying different points of view; but one thing, we think, may be said with assurance, and that is that, in so far as our existing denominationalism interferes with the freest and fullest fellowship between Christians, and with their hearty co-operation in advancing the kingdom of God by the diversion of resources for purely sectarian purposes, or by confusing the minds of those without by our differing names and creeds, it must give way to that unity of faith and purpose, of spirit and life that subordinates everything else to the triumph of the kingdom of God on earth.

      WHEN CHRIST'S PRAYER FOR UNITY IS FULFILLED.

      It is not given to mortals to know with certainty the results of events which lie yet in the future. And yet in the light of reason and of revelation we may forecast, with reasonable certainty, some of the results which would follow the fulfillment of our Lord's prayer for the oneness of his followers. We shall undertake, in these concluding paragraphs, to state some of the probable results which would follow the realization of this much-to-be-desired consummation.

      1. It would enrich every part of the now divided church by bringing all into the possession of a common inheritance of truth and of historic experience, which belongs to the several parts. No longer would men say, "I am of Luther," or "I am of Calvin," or "I am of Wesley," or "I am of Campbell," but all of us would realize that "all things" are ours, whether Paul or Apollos or Cephas or Luther or Calvin or Wesley or Campbell--all are ours and that we are Christ's and Christ is God's. It is scarcely possible to exaggerate the value of this larger and better equipment which would come from each part of the Church sharing in the truth and experience of the whole Church. It would round out, and render more symmetrical, our uneven development, remedy, to a good degree at least, our religious lopsidedness, bring into use a great many neglected texts of Scripture, and give us a feeling of catholicity and breadth of fellowship which would mightily strengthen and quicken the zeal of the entire Church.

      2. It would enrich every part of the Church in the wider circle of Christian fellowship and acquaintanceship. How our denominational barriers separate us from each other and make us strangers one to another! How many noble spirits there are in the religious bodies all about us, to come in contact with whom, in Christian fellowship and service, would be an inspiration to our lives! How comforting and strengthening would be the thought that these pure and noble men and women are our brothers and sisters, fighting under the same banner with us and following the same Leader! How sectarianism has impoverished the Church by erecting unauthorized barriers between its members, and thus robbing each part of the intellectual and spiritual wealth which belongs to the entire body!

      3. It would give a mighty and irresistible impulse to all the missionary movements of the Church. Freed from the task of building up denominational walls and carrying on a denominational propaganda, the united Church could devote itself, with singleness of aim and with concentrated power and resources, to the evangelization of the world. How our missionaries in foreign lands, and even in the outposts of our own country, would rejoice to know that the Church had healed its divisions and that they were all representatives of a united Church, and could work together as brothers without any sense of competition or denominational jealousy! How much more effective would their message be to the heathen world, if the foreign missionaries could say to pagan peoples, "We all represent the one Church of Jesus Christ on earth, and all we ask of you is to become followers of the meek and lowly Nazarene." No longer would these heathen converts be confused by our denominational titles and tenets, nor discouraged by divisions among Christians the meaning of which they can not understand. A zeal for world-wide evangelization would sweep over the Church, and men and means would be furnished in abundance to supply the needs of pagan lands. How the heart of Christ would rejoice to see his Church rising at last to a conception of the magnitude and urgency of the great task he has laid upon it! Upon the Church thus awakened and thus undertaking in earnest at last the work which he has committed to it, he would pour out the fullness of his blessing and fulfill his ancient promise in a measure that we now little dream of--"Lo I am with you alway, even to the end of the world."

      4. The influence of such a moral miracle as the reunion of a divided Church would be incalculable. It would stop the mouths of infidels and gainsayers. It would set at naught the wisdom of the agnostic. It would silence the scoffer and the religious pessimist. It would remove the chief stumbling-block that is keeping thousands of thoughtful men and women out of the Church. It would prevent that pitiable and pathetic spectacle of divided families--husbands and wives, parents and children, belonging to different churches and separated from each other in the highest and most sacred things of life. It would unite thousands of weak churches, in small towns, now competing with each other, fill the prayer-meeting room with earnest and enthusiastic workers, where now only a few discouraged ones meet to lament the spiritual leanness of the Church, and all departments of the Church work would feel the thrill of a new life and new strength.

      5. In the new strength, and enthusiasm born of union, the Church would resume its lost leadership in the great moral and social reforms of the times, and undertake, as it has never undertaken before, to heal many of our social ills, care more systematically and wisely for the poor and the needy, devote its attention to the rescue of the submerged part of the population of our great cities, concentrate its forces against the legalized saloon, gambling houses and other demoralizing agencies, lend its influence to the settlement of disputes between labor and capital, put a check upon inordinate greed, and inculcate rational methods of living, safe forms of amusement, wiser methods of punishment, and whatever else relates to the moral and material welfare of the people. No more would it be said to the scandal of the Church that it is so engrossed with its theological dogmas and its ecclesiastical millinery and ritualism, as to be oblivious to the practical needs of suffering and toiling men and women all about them.

      6. Engaged in the practical work of helping humanity, the Church would get closer to its Master, formalism would give place to real personal piety, and devotion to human good would absorb the energies erstwhile devoted to theological disputes and denominational strifes. Under this sort of regime the Church would recruit its ranks from a class of people who now stand aloof from its fellowship, and would receive from them the very kind of service which it would need to fit it for its new vocation.

      7. The daily press of the world, together with all other forms of literature, would give vastly more attention to religious subjects and to the great enterprises of the Church when once the Church has become a united body, working for the redemption of humanity. Every one knows that it is the spirit of jealousy among different denominations that keeps the press from giving as great publicity to religious gatherings and their actions as to other kinds of meetings in which all the people are interested. This aid of the press would be a powerful adjunct in carrying forward the interests of the kingdom.

      8. Finally, who can doubt for a moment that there would be joy in the presence of God and among the angels of heaven and all celestial intelligences, over the blessed consummation of a united Church? The father-heart of God would thrill with joy to see all his children loving one another and working unitedly together to lift the world to a higher moral and spiritual level. The angels, who, we are told, rejoice "over one sinner that repenteth," so deeply are they interested in human affairs, would sing a new hallelujah chorus over a united Church, making possible the repentance of the whole world. That part of the Church which has "crossed the flood" and is glorified, would join in the general jubilation. How deep and pure would be the joy of these redeemed saints, to see the Church militant close its divided ranks for a concerted movement to bring in the reign of the Church triumphant! We know what joy would thrill the hearts of tens of thousands of devout souls on earth who are praying, with their Master, that our sectarian divisions may be healed, and the Church become one in spirit, faith and obedience, if this splendid victory were achieved. A new note of triumph and optimism would enter into all our sermons, our songs, and our prayers, and we should begin to have here on earth a blessed foretaste of the fellowship of heaven. Surely an achievement that would bring joy to the heart of God, to the angels, and to all the good of earth, is worthy of our labors, our prayers, our sacrifices and our tears. That it will one day be realized, no more admits of doubt, as it seems to us, than the ultimate success of the divine purpose of God in sending Christ into the world. Indeed, these are not separate things, but parts of the same great purpose. He who said, "And I, if I be lifted up from the earth, will draw all men unto me," will fulfill his mission. He is being "lifted up" to-day in sermon, in song, in art, in literature, in government, and in an advancing civilization, as never before. He is drawing all men unto himself as never before. He will yet draw his followers into unity, and the kingdoms of this world shall lay their honors at his feet!

      NOTES:

      16 Philip Schaff, Ecclesiastical History, Vol. vi., p. 650.

      17 Introduction by J. H. Garrison to "Origin of the Disciples of Christ," by G. W. Longan, p. 6.

      18 Introduction, to "Origin of Disciples of Christ," by J. H. Garrison.

      19 (Manual of Church History, by A. H. Newman, D. D., LL. D., p. 20.)

      20 This fact is frequently overlooked by writers on this subject, who are wholly ignorant of the history of the Reformation of which we are speaking. In a recent work on "The Gospel of Love," the author, referring to the evils of divisions, says: "There is a wide-spread cry for the reunion of Christendom. But no church seems willing to make any real concessions of its own peculiar tenets, though all are ready to welcome all others who will abandon their own distinctive opinions in their favor."--"Gospel of Love," p. 66. The original leaders in this movement were Presbyterians first, later they became Baptists, and later still, put aside all denominational titles and creeds and became simply Christians or Disciples of Christ with the distinct motive of promoting Christian union. All religious bodies have contributed their quota of men who were willing to sacrifice denominationalism on the altar of unity.

      21 It is easy to imagine with what unanimous voice the Inter-Church Conference would have been condemned for its narrowness, by all who oppose federation, as well as by those favoring it, had the Disciples been excluded from such federation on the ground that they were not evangelical! But who so, if the other Protestant bodies are not sufficiently Christian to make our co-operation with them consistent with our pleas for Christian union? To such complainers, our religious neighbors might apply the words of Jesus to the Jews: "We piped unto you and ye did not dance; we wailed and ye did not weep." Luke 7:32.

      22 Phil. 3:15, 16.

See Also:
   Preface and Introduction
   Chapter 1 - The Apostolic Age
   Chapter 2 - The Post-Apostolic Age
   Chapter 3 - Graeco-Roman Period
   Chapter 4 - The Protestant Era
   Chapter 5 - Period Of Reunion