ARTICLE II.

ORGANIC CHRISTIAN UNITY.

THE POSITION OF AMERICAN CHURCHMEN.

BY THE REVEREND BURNETT T. STAFFORD.

NEVER before in the past four hundred years has the organic unity of all confessing the name of Christ been brought so conspicuously to the front as now. His manifest desire was that his followers should be united both spiritually and organically, as they moved to the redemption of the world. To-day, all who follow in his train, cordially accept the great primitive symbols of the faith; namely, the Apostles' and Nicene Creeds. The hindrances to organic unity are not in this quarter, since the facts of the faith abide the same from generation to generation. Difficulties come up, for the most part, over matters of expression: one party says one thing, and another something else. Both usually have an equal degree of positiveness; and, while honestly professing sincere regard for each other, both continue to move along well-defined parallel lines, if not positively divergent ones.

Academically considered, it would seem that the need of the world-embracing movement, which the Christ, with clear and well-defined purpose set agoing, should have some organ of expression. He certainly saw with unobscured vision into the future, as the message of redeeming love and grace should first take hold of the thoughts, and then of the ambitions, of men; and in the final place, reform and reconstruct human society in all respects. He knew human nature to the very core; so that he was en

tirely conscious that the work to be done by his gospel was in those regions of soul, sensitive and resolute, where every point is one of warning and serious danger. Is it true that "he touched humanity with a magnificent enthusiasm," and that is all? Statesmen and reformers seek to embody their ideas and principles in organizations having platforms and constitutions as foundations for aggressive operations. The more perfect these can be made, the larger is the expectation of long-continued success. Was the Divine Man of Galilee profoundly lacking in this worldly wisdom? He was willingly subject to human conditions; and one ever-present need of all progressive movement is the presence of an organism of expression. Thought, however brilliant, never does work as long as it remains in the air. Spiritual good news and ambition bring things to pass only as they are forced into the fighting line of social and religious movement. To do this, an organization is imperative.

The unqualified affirmation of all Churchmen-commonly called Episcopalians-is that the Christ did create such a needed organization: it is the Church; and its authority and orders have come to the present day unimpaired.

And here, before it is safe to take a further step, the opposed positions of the English and Genevan reforms of the sixteenth century should be noticed. The English said that the Church was formed and organized by the Christ; it has become corrupted in both faith and practice by the isms of Rome; the need, therefore, is to purify it, and restore the faith and practice of the Apostles and the Apostolic fathers. From grand old John Wyclif to the Oxford movement, with, of course, varying shades and tones, this position has not been yielded by a single hair's-breadth. The Genevan Reformers said that the Church is founded on the New Testament literature, and comes out of it. The all-sufficient answer is that for years before there was

a single line of the New Testament written, the Church was fully organized, and doing wonderfully effective work in gigantic missionary undertakings. It is needless to occupy space with dates: one or two illustrations will serve for all. The epistle of St. Paul to the Romans was written to a local church for some time in existence: he wrote to help the Roman brethren out of some pressing difficulties. It is not true at all to the facts to say that the Church at Rome came into existence as the result of St. Paul's epistle to them. It is not true at all to the facts to say that, as the result of the four Gospel narratives being written, the Christian Church came to have being. The truth, rather, is, that the New Testament literature came out of the Church, and was given an existence, because it had been doing business for at least one generation. Clearly this is the distinct position taken by St. Luke in his preface to the Incarnation. In the Epistles the same fact is generally recognized.1 In this very serious and fundamental matter, the English Reformers were right, and the Genevan wrong.

And now, coming to the authoritative evidence of the Christ himself, it is clear that, from the first hours of his public teaching, he spoke in terms of social relation. He would bring men together in a kingdom. This necessarily meant that he would organize them into a body. The thought and its realization were never lost sight of. And so, when the minds of the twelve were ripe to receive the truth, he made clear announcement, that upon the fact of the Word being "made flesh," he would build his Church, and all of the opposition of evil in the universe should not be sufficient to oppose it. There is no direct or indirect suggestion that this work would be given to others: the words of declaration of purpose are entirely definite: "Up

11 Cor. xi. 23; xv. I, 2; Gal. viii. 9; 2 Thess. iii. 6; Heb. vi. 1, 2; 1 John ii. 24, 27; Jude 3.

That it was

on this Rock I will build my Church." founded by the Christ is recognized over and again by St. Paul: in no more clear way than in speaking of our Divine Lord's appearance after the resurrection: "He was seen of Cephas, then of the twelve. After that he was seen of about five hundred brethren at once." St. Paul here uses the word "brethren" as he does in all other places to mark out distinctly members of the visible body of the Christ, which is the Church. Coming to the day of Pentecost, the evidence is all of the same sort. St. Luke's concluding statement concerning that wonderful season of power and enlargement for the Christian cause, is this: "And the Lord added to the Church daily such as should be saved." Now it is conceded by all competent to pass judgment, that in all the Acts St. Luke is remarkably careful and accurate. In his account of the Pentecostal season, there is not one word of evidence, either direct or indirect, to the effect that the Church at this time was founded and organized. It is inconceivable that such a painstaking writer should have passed in utter silence such a momentous event, had it taken place. Believers were added to the Church, because it was already in exist ence to receive them. Our Divine Lord founded and or ganized it as he said he would.

"The Church's one foundation,

Is Jesus Christ her Lord."

Early in his ministry the Christ called the twelve to be his close followers. The time and place are not specified, but it is certain that he ordained them to be ministers. St. Mark says: "And he ordained twelve, that they should be with him, and that he might send them forth to preach." According to St. John, he said to them: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." Christian Ordination was of the Christ.

Beyond dispute, All this is clearly

recognized and emphasized in his last words: "All power is given unto me in heaven and in earth; [and, because I give it now to you] go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

The functions of these ordained ministers were two: (1) Living witnesses to the fact that the Word was made flesh: "That which was from the beginning which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the WORD of life. . . declare we unto you." (2) To be Bishops (or overseers) of the Church. The Christ said: "I appoint unto you a kingdom, . . . and [to] sit on thrones judging the twelve tribes of Israel." Almost from the earliest hour after the departed Lord left the administration of the Church in their hands, they exercised the functions of Bishops. At their suggestion and initiative, the seven Deacons were set apart to perform the peculiar duties of this office. "When the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who, when they came down, prayed for them, that they might receive the Holy Ghost. . . . Then laid they their hands on them, and they received the Holy Ghost." This is the first mention in Christian history of the rite of confirmation being exercised. It was bestowed by the Apostles, Peter and John, acting as officers of the Church. The same rite by the author of the Hebrews is declared to be a doctrine; that is, one of the permanent furnishings of the Christian body: and, as is well known, is now one of the functions of the office of the Bishop. At the first great council at Jerusalem, the Apostles, acting as Bishops, took the initiative. Beyond a doubt, the serious matters under consideration were talked over; but St. James, as presiding Bishop, indicated (as is the prerogative of the presiding Bishop to-day) what the finding should