Our plea for union and the present crisis

Foreword

A crisis is a culmination and a beginning. It is a moment when some forces come to their mature expression and others first appear. It is an hour when there occurs a change of front. It is a day of opportunity. It may be marked by features which give it a definite and unmistakable character^ so that none can fail to recognize either its importance or the moment of its climax. Such was the nature of that day in which Bismarck sent the celebrated message to Napoleon III, or the hour in which Fort Sumter was attacked, or the time set by England's ultimatum to the South African republics. But usually the crises of history are marked by no such striking features,, and are seen by most people only in retrospect, if at all. The renaissance csime on quietly, and men presently opened their eyes to discover that they were living in a new Europe, whose birth no one had beheld. The Reformation was not produced by the nailing up of the theses on the door of the Castle church at Wittenburg, though this brave act of Luther's drew the eyes of the world to the struggle. The Oath of the Tennis Court was but an episode in a movement which was not alone the French Revolution^ but, as Hugo observes, the ''change of front of the universe/' Choices are made and determinations reached in moments when no changes are apparent in the outward show of things. It is in the belief that the Disciples of Christ are passing through a profoundly important, and in many respects a transitional, period in their history that the following chapters have been prepared. There may be no apparent change in their work or their relations to the Christian forces around them, yet such changes are occurring, and will inevitably give direction to the future growth and influence of the movement. There are, no doubt, those who see no change, who feel that this body of people is moving satisfactorily in its appointed and inevitable course ; who declare that there are no signs of change, but that since the fathers fell asleep all things continue as they were. It is with the hope that this opinion may receive careful reconsideration by the thoughtful among us; that present forces and opportunities may be wisely estimated by us ; that doors now open may be entered; that hopes only partially realized may come to fruition ; in a word, that we may by the grace of God serve the generation in which we live to the fullest degree, that these chapters are given their present form.

Introduction

THE TASK OF THE NEW CENTURY.

The Disciples of Christ are old enough as a religious body to understand something of their place in the programme of American Christianity, as judged by their past career and their present standing; and no moment is more favorable for taking inventory of their position and promise than this hour, in which the two centuries meet. Are the people who comprise the membership of this communion content with the record already made ? If they are, is there anything more to be sought for the future? If not content, how shall their purposes be reaHzed?

No one will deny that much has been done. The story of the eighty years since this reformation began is thrilling. From a feeble, protesting body we have become a mighty folk. From the state of "an infant crying in the night, an infant crying for the light,"

we have grown able to speak with a voice that commands attention, if not respect, in most quarters of the church. Our machinery is becoming in an increasing degree adequate to our needs; our schools, journals, missionary and philanthropic agencies are increasingly efficient ; our ministry is rising gradually to recognize its educational responsibilities and to prepare itself for the needs of the hour.

Yet the question arises. What does this million and a quarter of people propose to accomplish? Where their voice is heard in the counsels of the church at large they are understood to stand for two principles : First, the unity of the people of God; second, the restoration of the apostolic teaching and practice as the ground of such unity. These principles seem so simple and vital to us, that we do not easily understand the problems that present themselves to the man who from another angle watches our movements. He is almost certain to be struck with certain facts which are likely to escape our attention, standing, as we do, within the circle of our history and effort. Among these facts which seem clear to him, are the following: First, although we are protesting against sectarianism, we appear to be only one more among the already too numerous denominations into which the church is divided.

Second, judging from our compactness of organization and party zeal as a body, we have as much of the sect spirit as any denomination in Christendom. Some of our churches and preachers display elements of bigotry and intolerance that would have done credit to the most narrow and belligerent sect in the most polemical period of Christian history. Third, we who proclaim our zeal for Christian unity display in a majority of cases not only an indifference to its practical realization in the communities where we exist, but are actually the most reluctant to engage in efforts of a unifying character, such as union evangelistic services, efforts for civic righteousness which demand the earnest co-operation of all Christians, fraternity and comity in missionary work, both in America and on foreign soil, and such other forms of united effort as the spirit of love and fellowship would dictate.

Again, when we consider our plea for the restoration of apostolic Christianity, this outside observer is likely to maintain two things : First, that the restoration of the conditions prevailing in the apostolic churches is both impossible and undesirable. No one, he would say, wishes to go back to the faulty and imperfect church life of the first century. The plane of Christian life of our time is much higher than that of the members of the churches in Corinth, Ephesus, Galatia and Rome. Moreover, the movement of the church is forward, not backward. The real cry of the church should be ''Forward to Christ," not "Back to Christ,'' for our Leader is ever before us. Second, that if it be understood that it is the ideals of the apostolic church and not the actual conditions that we seek to restore, we as Disciples of Christ are no more anxious to see this end accomplished than are our religious neighbors ; that they as sincerely seek to be obedient to Christ as do we, and that in the matter of being led by his spirit into the possession of the holy fruit of Christian character, it often appears that the advantage is with them rather than with us. He would say that if an earnest effort to accomplish the will of our Lord be the test of a people, we have nothing whereof to boast ; and that the commendation upon those who make sincere and strenuous attempt to realize the large and essential things of Christian life rather than the small and inconsequential ends of a legal correctness which forgets the spirit of the Master in the effort to conform to the mint, anise and cumin of the Christian law, would be likely to rest upon some of our religious neighbors rather than upon us.

One need not concern himself to answer these statements all in a breath. For this ample time may be taken, and it is believed that a suitable answer can be made. But the important point for consideration is: How much truth do these affirmations of our neighbors regarding us contain ? And if there be any truth in them, how do we propose to remedy the situation ? Upon the answer to these questions, not in the attitude of resentment of criticism, but of sincere and candid examination of the facts, rests our* future. If they are true, and we make no change, we are already foredoomed to come to an early close of our period of growth and promise, and to be relegated to the limbo of useless and obsolete religious movements, while others worthier than we arise to carrv forward the principles to which for a time we gave a too narrow and partisan advocacy.

CHAPTER I. ARE THE DISCIPLES A DEXOMINATIOh^f

A man comes into most intimate acquaintance with himself in the light of criticism. A body of people may obtain like knowledge in a similar manner. It is therefore profitable for us as a people to have pointed out some of the popular impressions regarding the Disciples which one m^eets in conversation with those of other religious communions, and sees sometimes in religious journals other than our own. There is always instruction to be gained in getting another's view of oneself, no matter whether that view is friendly or hostile. It cannot fail to be informing, if the critic be worthy of consideration ; and certainly the opinion which gains currency in religious circles regarding any particular body of people is likely to approach the truth in most respects. There may have been a time when we were ''everywhere spoken against,"

and a fair and discriminating judgment was not to be

n expected. Certainly that day has passed. We are likely to-day to receive all the respect we merit. We assume for ourselves far too important a place in public estimation if we fancy that any considerable proportion of the Christian world is persistently opposed to us. There is apparently a class of our people who imagine it is still true, but outside of rather narrow limits, within which the original antagonism against a new and unknown people persists, it has no longer a reality. In any community we are likely to be respected in proportion to our deserts, and if hostile demonstrations occur, or disparaging opinions exist, they are probably the result of causes which lie in the character and disposition of the local church, rather than in the plea or work of the Disciples in general.

What, then, are the items which enter into the opinion of the outside circle of fair-minded observers of our movement ? If we have patience to listen to them and consider their value, we may learn something of the influence we are exerting upon Christian thought and of the probable success which awaits our efforts. If we should discover that certain changes in our methods of procedure are expedient, we ought not to decline such amendment. But we shall at least wish to weigh the question judicially and without passion.

Among these items the first is this : That, although we are protesting against sectarianism, we appear to be only one more among the already too numerous denominations into which the church is divided. Those of us who are most eager for freedom from all denominational trappings can hardly deny that the contention has the appearance of soundness. A denomination, as the w^ord has come to be used in the ecclesiastical vocabulary, is a group of people with a body of beliefs differentiating it more or less clearly from other religious bodies ; with a name, or perhaps a variety of names, which, either essentially or by usage, has a distinct content as applied to that body ; with certain kinds of denominational machinery, such as colleges, journals, missionary and philanthropic societies or boards, answerable for their procedure to that special body, and to it alone. Wherever these elements are found in combination it will be difficult to persuade the observer that it is anything but a denomination. Now all these things are true of the Disciples of Christ, and at any other moment than when we are protesting against being called a denomination we are apparently proud of the fact. Do we not boast of our milUon and a quarter of members ? Do we not claim to be fifth among American rehgious bodies? Are we not proud of our colleges, of our missionary and philanthropic work, and of some of our journals? And even upon the question of name we are unhappily compelled to hold the same position. When we use the title "Christian Church'' we always distinguish in our own minds between the universal church and our own people, and the distinction is apparent to those who hear or read. When we say "Disciples of Christ" we use a Biblical expression in the distinctive and appropriate sense imposed historically upon us. So upon all sides, so far as a merely external judgment is concerned, the contention that we are a denomination is justified.

But the real facts lie deeper down than the surface. The true answer to the question can only rise out of an understanding of our purposes. That we hold the position and carry the marks of a denomination was a necessity imposed upon us by hard experiences in our infant days. Thrust out, because of our plea for unity, from churches where we hoped to remain as helpers to the realization of new spiritual possibilities, we were compelled to live by ourselves or die. We preferred not to die. Therefore we are as we are. But denominationalism is not wholly a matter of outward position, but essentially one of purpose and motive. We believe that the great body

^ND THE PRESENT CRISIS. 15

of the Disciples regard their separate existence as a tentative and temporary expedient, not as a permanent or desirable estate. We are looking hopefully and confidently forward to the time when we shall not exist as a fragment of the church, even with so noble and holy a plea as we proclaim, but as parts of that undivided totality, which is the body of Christ. Nor do we expect that this consummation will be reached by the absorption of our religious neighbors into ''our church," but by the pervasion of the whole brotherhood of believers with the spirit of the Master^ so that, as at first, the multitude of them that believe shall be of one heart and of one soul, neither shall any of them say that the things he possesses are his own ; but they shall have all things in common.

That man is foolish who stops to contend over the question as to whether or not we are a denomination. All his protestations will avail little if the spirit of denominational pride and possession characterizes us. To all his careful reasonings on the subject the outside observer, like Gallio, will be apt to reply impatiently : "If it be a question of words and names and of your opinions, look ye to it ; for I will be no judge of such matters."

To the man who regards our legitimate work as the enlargement and consolidation of a religious organization, with distinctive watchwords, separate machinery and a spirit of eager endeavor to obtain prestige and place as a body of Christians among others of similar sort — to that man we are a denomination, in the worst sense of the term, though he may attempt most earnestly of all to deny the fact. While to the one who sees our work to be that of a group of people calling the attention of the church to two great and neglected truths, the necessity for unity among the people of God and the apostolic programme as the only basis of that union, and willing to suffer the reproach of separatism only for the time and as a means to the great ends sought — to such a man we can never appear to be a denomination, but only a voice, like John of old, proclaiming the coming of the kingdom of God, and denouncing the sins which hinder its realization.

Chapter II. Have We The Sect Spirit?

The gift of seeing ourselves as others see us is not granted to all mortals, but some are fortunate enough to learn something of themselves from their friends, whose candor supplies what would otherwise be lacking. It has already been remarked that certain things are affirmed of the Disciples and their work by people who stand outside our circle, and whose opinions are entitled to respect. The first of the statements to the effect that, although protesting against denominationalism, we apparently have added another to the divisions of the church, is followed by a second.

It is, in effect, the charge that, judging from our compactness of organization and our party zeal as a body, we have as much of the sect spirit as any denomination in Christendom. The point is made that some of our churches and preachers display elements of bigotry and intolerance that would have done credit to the most narrow and belligerent sect in the most polemical period of Christian history. We are ready to acknowledge that if judgment of the whole were to be formed by inspection of some of the parts, the people known as the Disciples of Christ might have to rest under the reproach of this censure. We are compelled to confess with shame that some of our churches and preachers apparently possess the very character described. We have seen men who called themselves Disciples whose only conception of loyalty to the gospel appeared to be a fervent desire to attack every form of Christian teaching that differed by a hair's breadth from that which they had been accustomed to believe; who could not understand how any man could be a follower of our Lord and hold views different in any degree from their own. To them all the churches not of our ''faith and order'' were so many breeders of error in the community, and it was just as essential to save a man from the thraldom of Methodism or the darkness of Presbyterianism as from infidelity or Mohammedanism. There have been men of this type in our ranks. Unfortunately their race is not yet extinct.

But one should be charitable enough to inquire as to the genesis of this spirit of intolerance in some few sections of our brotherhood; for those who perceive the unchristian nature of such a spirit, and its obstructive influence upon all efforts toward the unity of God's people, might be puzzled to account for such theological pugilism in a people professing to represent the spirit of harmony and union. The explanation is perhaps to be found in part in the style of propaganda with wdiich this reformation began. The ears of the religious w^orld were heavy and their eyes they had closed. The individualism of the eighteenth century had wrought its natural results in a spirit of sectism, division and suspicion which had scattered Europe and America with the fragments of the dismembered body of Christ. When the Campbells, father and son, and their co-laborers, began their plea for the union of these sundered circles of Christians, their words seemed like idle tales. Ephraim was joined to his idols. He was content to feed upon the east wind. Nothing less than a message of flame and words of fire could be sufficient for such things. The reformers hurled stones when the flinging of grass w^as seen to be ineffectual to make the saucy boys in the tree of sectarian zeal listen to reason. The ''Christian Baptist" was issued, and its pages were full of thunder. Its attacks upon the ecclesiastical arrogance and pride of

20 OUR PLEA FOR JJNIOK

the time were tremendous. It left unsounded no note of warning against priestcraft and delusion in the church, both Protestant and Roman. The effect was instantaneous. The spirit of antagonism was roused. The giant, thus prodded in the eye while sleeping, rose up with a roar to find and destroy the intrepid Ulysses and his band. The fight waxed hot. Many were drawn by their sympathies to'the side of the reformers, and the movement against an unscriptural and divided orthodoxy grew in numbers and power.

But Mr. Campbell wisely saw that the very struggle itself, necessary as it had been, was breeding a generation of fighters who loved the camp, the field and the carnage, but pined and became useless in peaceful life. He saw that the "Christian Baptist," by its polemical tone, had contributed to this result, and unwilling to continue a work which trained mere fighters and debaters, he discontinued that organ and began the publication of another paper, the ''Millennial Harbinger,'' whose tone was far more constructive and pacific. Mr. Campbell never ceased to defend the truth by voice and in sermon, address and debate ; but the words of his later and riper years were devoted to emphasis upon the essentials of Christian culture, such as the study of the Bible, the character and functions of the church, the redemptive work of Christ, Christian education and the evangelization of the world.

Now the trouble with the narrow, belligerent and bigoted people in our ranks, who are always talking about "the sects'' and yet are themselves giving the best example of the sect spirit, is that they have not grown with the growth of this reformation. They are living back in the first and necessarily warlike period of our history. They are not aware that the "Christian Baptist" is no longer published, and that its spirit, occasionally met in some belated freak of religious journalism, ought to be suffered to depart in peace. The "Christian Baptist," in its own day, meeting the issues of its generation, was a strong, timely and respect-compelling journal. Its small modern imitators, who have all its spirit of antagonism with none of its breadth of view or loftiness of purpose, are only grotesque.

To everything there is a season, and a time to every purpose under heaven ; a time to be born, and a time to die; a time to kill and a time to heal; a time to break down, and a time to build up; a time to cast stones, and a time to gather stones together. If we learn the lesson of the wise man we shall understand that the spirit of the iconoclast cannot abide. Elijah has his work, but Elisha must follow. The rubbish must be cleared away, but only that the house may be built. One cannot always be slaying the prophets of Baal ; and even Elijah had to be taught that it was not by tempest, earthquake or fire that God wrought, but by the still, small voice.

We believe the Disciples are rapidly leaving behind them these necessary but now outworn features of their beginnings. We want no surrender of any truth. We wish no compromise with the spirit of sectism. We will abide no lukewarm, loose, limp and lavender liberalism which surrenders where it should defend. But we hail the growth in our ranks of a larger faith in the earnest and sincere purpose of all who bear the name of Christ to obey him and exhibit his spirit; we rejoice in the growing "love that thinketh no evil,'' and the increasing disposition manifested by our most successful and representative men to ''speak the truth," and also, which is quite as essential, to speak it "in love.'' We shall be taken seriously by the religious world just so soon, and only so soon, as we manifest in our conduct toward all men that love which, while honest and fearless, is at the same time the secret of harmony and the means of reaching the unity for which we ever pray.

Chapter III. Do The Disciples Desire Christian

UNION?

It has been the endeavor of these pages to consider certain judgments which have apparently been formed in the minds of our rehgious neighbors regarding us, and to understand, if possible, their origin and justice. One may not beHeve that these opinions reflect the character of a large and growing section of our brotherhood ; but on the other hand, it is apparent that, regarding some of our people, they are justified. Having given attention to two such sentiments, which hold the Disciples deserving of rebuke for being as much a denomination as any others and for exhibiting elements of narrowness and bigotry quite out of harmony with our plea, a third waits consideration which may be expressed as follows : We, who proclaim our zeal for Christian unity, display in a majority of cases not only an indifference to its practical realization in the communities where we have representation, but are actually the most reluctant to engage in efforts of a unifying sort, such as union evangehstic services, efforts for civic righteousness which demand the earnest co-operation of all Christians, fraternity and comity in missionary labors, both in America and on foreign soil, and such other forms of united effort as the spirit of love and fellowship would suggest.

It is very easy for one who is criticised to resent the impeachment and declare the charge groundless and impudent, especially if he feels its injustice as applied to himself. To some Disciples this assertion concerning us will have the appearance of a false and malicious misrepresentation of facts ; for of a large section of our people it is not true. In many localities where we ^re known it is conceded that we are most earnest in the effort to promote the unity of God's people by all possible means. Many of our leading preachers are conspicuous for their painstaking endeavors to advance the harmony of .the church by establishing fraternal relations with all who love our Lord and are seeking to promote righteousness. Not a few of our brethren have been conspicuous in such united movements as Christian Endeavor, Young Men's Christian Association work, temperance agitation, the Bible Society, the Sunday school movement in its broader phases, and other types of service which emphasize the essential unity of believers in Jesus. We are always proud to have our brethren honored in the great assemblies of Christian workers. In this pride there are mingled sentiments of satisfaction over the recognition we have received in this public way and of joy that we are able thus visibly to contribute to the practical unity of the church. One is glad to believe that this class of our people, who thus rejoice at all manifestations of fraternity, is large and is growing. To such the charge above named will seem false and uncharitable, for every effort of their lives is devoted to the spread of the spirit of harmony and love. Nor are such Disciples likely to be accused of any compromise upon the great principles which constitute our plea. They are the very ones who are known as ready always to give to every man that asks them a reason concerning the hope that is in them, yet with meekness and fear. In them the two elements of loyalty to the will of Christ and love to all who bear his name are fairly certain to have a balanced expression.

But one who is an observer of the facts can hardly deny that there is another section of our brotherhood, not separated, indeed, by any clear geographical line, but yet existing more conspicuously in some sections of the country than others, whose attitude is quite different upon these questions. In the view of these brethren the whole Christian world outside our own ranks is hopelessly wrong, and can only by an extraordinary stretch of charity be called Christian at all. There is no perception of any change on the part of "the sects," as they are indiscriminately termed, toward us. They are alike unscriptural, unconvinced and hostile, as in the days of the fathers. To co-operate with such people is disloyalty and unfaithfulness to Christ. So these good brethren refuse all fellowship or recognition to such, and content themselves with charitable hopes, not unmixed with grave doubts, that in the abounding mercy of God these people may be saved, as brands snatched from the burning. Of course, it need hardly be added that to such brethren the saving of a soul from the bondage of Methodism or the darkness of Presbyterianism is as much a cause of rejoicing as the conversion of any other sinner from a godless life.

In such circles our people are likely to abstain from all effort in union movements. They think they cannot join in united evangelistic services lest they should seem to sanction ''unscriptural methods.'' Thus they lose their only opportunity to spread effectively the gospel at such times, and must content themselves with an ''opposition meeting/' or silence. This attitude gradually produces upon the community the impression of a clannish indifference or hostility to all united Christian effort, and presently we are passed over without notice in all plans for fraternal work among the churches. Thus the real tragedy of our cause in that locality is reached when we sink to the position of a narrow, suspicious sect, with all the exclusiveness and intolerance of the Plymouth Brethren or the ''Auld Licht'' Presbyterians of Scotland, and yet holding forth with the zeal of a party shibboleth the plea of Christian union !

But, it may be asked by one of these brethren, what would you have us do? Shall we surrender our convictions, retreat from our fortifications, abandon the teachings of the New Testament, and all for the sake of fellowship with those who refuse to follow the teachings of Jesus ? The reply can be made in simple terms :

I. Loyalty to Christ and the teachings of the New Testament must be as strongly emphasized as ever. No man is called upon nor can be permitted to surrender his convictions regarding the Savior and the

28 OUR PLEA FOB UNION

Scriptures. It is the very principle of Protestantism and of Christianity that every man must be persuaded in his own mind, and must follow the teachings of the Lord as he understands them, using his best endeavors to come to their true meaning.