03-Christian Co-Operation

03 CHRISTIAN CO-OPERATION Text: Till we all attain unto the unity of the faith, and of the knowledge of the Son of God. Ephesians 4:13. The present world conditions, the spirit of the times, and the temper of the Christian Church, all combine to bring into prominence the principle of co-operation, and call for its application to the great task of spiritual ministry to a needy world. Because of the insistency of this call to Christian co-operation it cannot be ignored by him who aspires to a place of leadership in the Church. And because these voices are not always consistent, but clash with each other, it is a matter that calls for thoughtful consideration. There is a oneness of life which the Master longed to see in his disciples, and for which he prayed. This oneness typified in the relationship of the Son to the Father, can be secured only through a common sonship of all believers. It is not, therefore, a matter for juggling, or some combination to be secured according to methods used by cheap company promoters. It is not a thing to be advanced by precipitate action to bring into one organization all the churches. No action should be taken that would require any communion of Christians to surrender an element of its faith. The very thing it is asked to surrender for the sake of union may be that which has given it missionary zeal, and may constitute its richest individual contribution to the life of the whole church. Therefore, church union on such a basis would weaken the total impact of the Christian Church upon the world, rather than strengthen it. The primary colors when passed through a prism become one white light. Likewise shades of truth held by different denominations may be passed through the prism of co-operative Christianity and shine out in the world, one clear and steady flame. But the light becomes imperfect as one particular color is eliminated or fades. Let us pray to be delivered from the colossal calamity of a colorless religion. A study of the Christian denominations as they exist today in Protestantism reveals two general facts which should be reckoned with in discussing any form of Christian union. First, there are Christian communions which are separated from all others by some distinct doctrine or practice, which is held as an historical heritage, and as a matter of loyalty to divine revelation. Second, there are distinct groups which include members of one denominational family, and which are separated from each other not by doctrinal beliefs, but by minor differences of polity and organization.

I stop with this simple statement of fact, for I have no desire to undertake the endless and thankless task of classifying the all but numberless denominations according to the division here made. It is not necessary to my purpose. Neither is it in harmony with my viewpoint, for I would leave to each denomination, and to every individual Christian, the question of what is necessary to a virile faith, letting service and personal religious satisfaction be the final test. A recognition, however, of this distinction in defining denominations must necessarily influence one in discussing the question of Christian co-operation. The recent reunion of the various branches of the Lutheran church is an example of what may be expected to transpire in the case of other groups of Christians. It is something that all will welcome who deplore the many divisions of the church on national or other artificial lines. The elimination of every temporary caus-j for division drives the church back upon the verities of faith, and brings to the front those fundamental truths upon which Christianity must finally rest. The fact may not be apparent at first, but to my mind the Faith and Order Movement is accelerating this tendency to union on the part of denominations that claim little doctrinal differences. “When the study of the faith and order of another denomination discovers them to be in practical harmony with our own the question naturally arises, why not unite? Of course such union is promoted by the spirit which possesses all Christians in these days not only of tolerance, but of mutual confidence. This spirit is quite different from, that which prevailed in colonial days when a certain Episcopal church of New England could write back to the mother church in England, “We are consistently offensive to those that are without.” In relating this incident, Bishop Anderson of that church said, “We are determined in these days to reveal our love for God in some other way than by showing spite for each other.” The question of Christian co-operation may be considered from two distinct viewpoints.

We may think of co-operation as opposed to exclusiveness, and consider how it may advance the interest of the Kingdom of Christ in the world, as all believers in our Lord work together. On the other hand we may seek to prove that co-operation in Christian service is more important to the work of the church in the immediate future than “organic union,” which many seem to think is the next step in Christian progress.

There is little that needs to be said here in favor of the first proposition. Co-operation among the Protestant churches of our country, especially through the Federal Council of the Churches of Christ in America, has been recognized as a settled policy and as a practical method for a number of years. And the Great “War, with its tremendous moral tasks and its insistent call for united action on the part of all Christian forces, has strengthened this principle among the churches formerly co-operating, and has brought into this fellowship of service communions that have been hesitant hitherto. For most Protestant churches, therefore, co-operation is a present reality, and from this position of larger opportunity and greater service forward-looking denominations are not likely to take a backward step. In regard to the question of Christian cooperation as over against church union; it is one as yet unsettled, but one that must be given consideration in the immediate future. In many instances the union of denominations will mean nothing more than the taking on of a new name. In certain cases it will not mean even so much as that, but will require simply the removal of a modifier or the elimination of a hyphen. But to carry this process very far it will be necessary to cut across helpful traditions, and to sever cords that bind the present to a cherished past. The organic union of all churches, even in the Protestant branch of Christendom, as urged by certain ardent advocates of one great denomination, would violate the conscientious convictions of many good Christians, and would reduce to a mutual admiration society the church of Jesus Christ. No doubt there are many Christians who could unite with all the followers of our Lord on the common basis of faith in him, and without a compromise of conviction or loss of piety. But the question may well be raised as to whether the progress of truth, which alone makes men free, can best be promoted along that line.

Truth may be considered in two ways: as something to be believed, and as something to be lived. To have value as life-stuff it must be lived. And right here is the point of separation between him who believes in the cooperation of churches loyal to truth as they severally comprehend and live it, and him who advocates the speedy union of all churches in one great organization. Truth must not be stifled. Of course there is a type of person who readily subscribes to the idea of one church. Men who are infatuated with bigness, and who mistake ponderosity for power. There are narrow souls who have a fear of being thought narrow. Such live attenuated lives, and spread themselves out so thin that they have to stand twice in a place to make a shadow. When the church would take an inventory of its strength in order to battle with sin these thinned-out Christians cannot be found. The church must have, in it men of conviction; men- who hold hearty allegiance to Jesus Christ, and who while charitable to all, are unwavering in their loyalty to truth, and are faithful to every religious rite and practice which brings spiritual satisfaction and strengthens faith. A League of Nations is a means of steadying and strengthening international relations, and will therefore be a boon to mankind. Bolshevistic internationalism is more comprehensive perhaps, but it is a menace to society, because it is irresponsible, lacking anchorage and substantial elements of adhesion. The analogy is doubtless apparent as applied to the present discussion. The way is open and the time is opportune for the co-operation of all Christians in the work of reconstructing a world destroyed by war, and of rebuilding a broken humanity. The bigness of the task ahead demands the sympathetic and intelligent service of all Christians in a symphony of prayer and in one mighty program of action. Of course there must be back of it all consecrated lives, constantly nourished on the bread of divine truth, and invigorated by allegiance to the crucified Christ. Co-operation is essential to the work of the church. But it must be the co-operation of men and women whose lives are rooted in the soil of Scripture, and whose characters are stiffened to stand against the storms of doubt and discouragement through an unfailing loyalty to every religious conviction.

Union by the process of elimination is negative, and therefore destructive. As a method it will succeed temporarily, or until certain minor causes of division have been removed. But the church cannot safely proceed far on that road. Positive and constructive grounds must be sought, which will give it permanency and power. The War has taught us the value of co-operation in other fields of activity, and has increased our consciousness of its value in Christian work. But the “War has taught us another great lesson, also, which has its application in the realm of religion. It has taught us to use every ounce of energy and to reckon every element of strength. Every church and denomination owes it to humanity to cherish and to propagate every truth that is vital to its faith, and that seems to it to be of service in establishing the Kingdom of God in the earth. The practice of Christian co-operation opens a two-fold opportunity before the Seventh Day Baptist minister. First, there is the opportunity of giving his support, and the support of the church he serves, and possibly of the denomination to which he belongs, to every good cause which demands the united effort of the Christian church. Second, it gives him the privilege of rendering to the whole church the particular service of keeping before the minds of its leaders the peculiar truth which separates his denomination from other communions. I can think of no mightier challenge to our young men of mettle.

It is no easy task that the Master calls you to, but it is of a piece with that to which he gave himself while on earth. The one who hears the call and obeys the voice may be sure of the inspiration and help of Jesus who invites him to this high and holy service.

Society has been dissolved in the hot liquid of public opinion, simmering over a world on fire. There must be an amalgamation, and the loadstone is the Bible. The minister who can preach the Word intelligently and without compromise or apology, has the only remedy for the world’s ills. I speak to you, young men, because you are strong. You who hear my voice and listen to my words, will you not in the quiet of your own soul’s inner chamber, hearken to the voice of the Holy Spirit. Perchance he calls you now, or will call you as you open your heart to him. Gladly yield your life to him, to be used according to his purpose.

Sabbath-keeping young men, born of Sabbath-keeping parents, as was the Master himself, and John and Paul, to you I bring this challenge. Young men, reared in Christian homes, taught to love truth and to revere the “Word of God; to you a sinful, selfish, struggling world is calling for the ministry of healing.

Take the life God has given you, take the faith your mother has nourished in you, take the preparation your father is giving you; take the grace which the Master will bestow; take all that you are and all that you hope to be, and lay all on the altar of Christ. If he can use you as a minister of his there is a waiting field in the Seventh day Baptist ministry, and its bounds are as wide as the world.

’’Till we all attain unto the unity of the faith, and of the knowledge of the Son.of God. ’ ’