CO-OPERATION
Children of men! the Unseen Power, whose eye
For ever doth accompany mankind,
Hath looked on no religion scornfully
That man did ever find.
—MATTHEW ARNOLD.
This is not the place to discuss the merits or demerits of any theological views or of any system of Church government, but the question of the influence of religion on the life of the State and the way in which and conditions under which it can be rightly exercised cannot be overlooked. There is no doubt whatever that religious influence might be a most potent and useful factor in Reconstruction, using the word in the broadest sense. There are some branches of work in which no other known influence can effect what is required. Leaving aside for the moment the fact that there are needs of humanity which religion alone can satisfy, and looking only to social improvement, the power of religion has been proved again and again, especially in dealing with the cases that seem most difficult and almost hopeless. In India, for example, there are certain debased tribes which are habitually criminal, and have, in fact, by tradition devoted themselves to the commission of crime. The only agency which has been able to effect a reclamation and improvement of these tribes is the Salvation Army, which, by general consent, even of those who have no sympathy with its particular religious views, has achieved wonderful results. There is no doubt, too,
that some of the worst parts of certain seaports in our own country have been vastly improved by the same agency. This has been done by a definite appeal made on religious grounds, and those who have made it have been inspired by religious motives. It required, however, a body which had peculiar methods of its own to do it. The basis of the action, also, of such organisations as the Church Army and the Young Men's and Young Women's Christian Associations is definitely religious, and the vigorous and successful way in which their work has been carried on by such associations is due mainly to the influence of religion. It would be well for our present purpose to treat the question from a position, whether real or assumed, of absolute detachment from any particular religious belief, and from any special religious community. Looked at even from such a detached position, it appears that the first condition required to enable religious influence to be effectively exercised is to secure religious peace. It is impossible to deny that there has been a kind of jealousy and hostility between those who hold different opinions about theological and ecclesiastical questions which injures the work of all. Anyone, for example, who was in the habit of meeting educated Indians at the time of the Kikuyu controversy could not have helped noticing the harm done to the cause of the Christian religion by that controversy. There were Indians, whose attitude to Christianity before might almost have been called wistful admiration, seeing the brighter hope and fuller life it opened to all classes, and the universal brotherhood of men which it proclaimed, who then spoke in an altered tone, and their feeling seemed to be tinged with a half-concealed and almost contemptuous pity. How much beneficial action might be taken by religious bodies acting in co-operation! There is a deep truth in a remark once made by the late Bishop of Manchester, Dr. Moorhouse, when speaking of possible co-operation on a certain matter between people belonging to different religious communities: "It
would be so easy did we only recognise how large is the area covered by things on which we agree, how important they are, compared with those on which we differ." Some have felt so keenly the injury done by religious differences that schemes have been put forward for corporate union of a number of different Churches. Such union may or may not be possible, but, even if it is, is it best to bring about such a union by any compromise under which one side gives up part of what it regards as useful and important in exchange for a similar concession on the other? May not a kind of confederation between different bodies for certain purposes, each maintaining its separate existence, be better than formal incorporation? May there not be a unity of spirit and bond of peace between those whose views differ, without either party giving up the iota to which he may attach importance? Forms devoutly prized and helpful to one man may be repellent and a hindrance to others.
There is much to be learnt from a saying quoted by Sir Edwin Pears in writing of certain Mahommedan sects: "The paths leading to God are as numerous as the breaths of His creatures; hence they consider religious toleration as a duty." Toleration does not mean simply abstinence from the thumbscrew and the rack or even the repeal of the Conventicle or the Five Mile Act, but appreciation of the religious opinions and practices of others, and due respect for them. Without formal union there may not only be peace and goodwill between bodies which keep up their separate organisations, they might also act together heartily and effectively both in philanthropic work and in combating certain evils for which the influence of religion is the most effective cure. It is a good sign of the times that a joint volume has already been published on Religion and Reconstruction, containing essays by a number of those whose views no doubt differ widely, but who find no difficulty in uniting in a common undertaking. The book contains essays by Bishop Welldon, Dr. Orchard, Monsignor Poock,
and others representing different communions, and they appear to have had no difficulty at all in a joint enterprise of this kind.
Is there any sufficient reason why the leaders of religious thought belonging to other denominations should not be invited sometimes to speak in the pulpits of the National Church? They would not use the occasion for attacking Episcopacy. Conversely it might be a wholesome thing if a Bishop or other well-known Episcopalian clergyman occasionally spoke to the great congregations in such familiar London meeting-places as the Newington Tabernacle or the City Temple. They might be trusted not to choose Apostolic Succession as their subject. Joint religious services have already been held, and the practice might be extended. The Bishop of London has been seen in Hyde Park on the platform with representative men from the Wesleyans, Independents (it is pleasanter to use the old name rather than "Congregationalist," which may be correct, but is hideous), and Presbyterians, with a band from the Salvation Army in attendance. Such things do good, and are the best reply to the orators by the Reformers' Tree, whose most effective weapon is to sneer—not unnaturally—at the enmity amongst Christians. A "church" parade for the Volunteers has in a village been held in the Baptist chapel, and many who had never entered a Nonconformist place of worship before, felt how real "unity of spirit" did exist.
Another fruitful opportunity for joint work is in the realm of study and of theological education. This object would be promoted by the establishment in our Universities of theological faculties where a part—it may be a large part but not the whole—of the training of those who intend to enter the ministry or for other reasons to devote themselves to theological study may be carried on. Such a faculty has been instituted with marked success in Manchester. No test is imposed except tests of knowledge, but the faculty has been said to be the most harmonious in the University. What
ever body he belongs to, whatever Church he wishes to serve, the student could not fail to gain profit from studying the language of the New Testament under a scholar like the late Professor Moulton, and would never find anything that—to use the words of the founder of the University—"could be reasonably offensive to the conscience of any student." Already the effect of such a faculty in advancing theological study and still more in uniting members of different communions in the pursuit of truth has been most marked.
There is one point, however, in considering the influence of religion on Reconstruction which must be borne in mind. Untold harm has been done in the past by the intrusion of the lawgiver or the judge into the domain of religion, and, on the other hand, by the intrusion of the minister of religion into the domain of the legislator or the magistrate. It is essential that in dealing with any question of legislation or political action the clergy and ministers of all denominations, if they take part at all, should speak as citizens, and not professionally. They, in virtue of their office, ought not to be, and they have the highest authority for not claiming to be, judges or lawgivers. They have not, and ought not to claim, any authority to decide on the lawfulness of paying tribute to Caesar; any such claim must be strenuously resisted. The use of religious sanctions as weapons of political warfare is not wholly obsolete. We hear of it from across St. George's Channel—it should be condemned like poison gas on the battlefield. And, lastly, it must never be forgotten that there are certain things with regard to which attempted suppression by law is certain to result in evil and disaster. With regard to these things the influence of religion, on the other hand, may be all-effective if it is kept absolutely distinct from any question of legislation or of legal penalties. The spheres of religion and the criminal law must never be confused. Shakespeare, "the mirror of human nature" for all time, once blended bitter irony with
infinite pathos. "Measure for Measure" has its warning for every age. It would be well to study the ugliest as well as the most beautiful parts of that drama, and see what it really means, and what is its lesson.
Exercised within its proper sphere the influence of religion may still be as potent a force now as in the past. It may inspire the right frame of mind in dealing with every question, may encourage hope, sustain faith, and diffuse charity.
Reiterated until wearisome we hear the question asked, "What is wrong with the Church?" sometimes from outside with a tone almost of contempt, with little, or no care, for remedy if anything be wrong; sometimes from within with a note of anxiety, uncertain whether it is safe to confess openly the fact that anything can so be wrong. To the question coming from within the Church, a voice might answer from the outer galilee, "Is not what is wrong with the Church—like what is wrong with most of us—thinking, perhaps talking, too much of itself, considering what figure it makes in the world, rather than in self-forgetful devotion giving itself to the work set before it, to delivering some message in which it intensely believes as necessary for mankind?" It has been likened to a bride; is not the bride too self-conscious, thinking whether her garb is not fine enough or too fine, her possessions too small or too large, her influence too weak or opposition to it too strong? How much discussion is devoted to the question, what phrases must be repeated, what forms adopted, to pass the janitor who guards her doors! As has been truly said, the really useful reform for all of us would be that each should do his appointed work at least ten per cent. better than he has done it before. The work to be done should be the special work assigned to each and for which each is best fitted. We long for peace, but in settling the constitution of a League of Nations it will be the jurist not the churchman who will help us. In aiming at political or industrial peace the practical
good sense of the statesman, the employer, and the workman will best point out what is wanted; the Church, as such, is better out of the way in framing legislation. But suppose even that we establish securely international and political, industrial and social peace, is that peace all we need? Shall we not still in youth be restless, anxious about the future of our own lives and the lives of those nearest to us, unsettled by ambitions for what we may not attain, disappointed at the little progress we make; restless all through life, disturbed by thoughts of what we desire but cannot have; restless, most of all, in age, knowing that attainment is no longer possible, and, if we have attained anything, feeling how little it is worth? Who will take for his proper sphere to show the way to a peace which may pass the understanding of those who, in disappointment and loss and vain endeavour, which will go on even if the dreams of national and social progress and improvement are realised, and alike in failure or success, will need that peace more and more as long as the life of man lasts? Sometimes we see among those round us calm faces the living "index of a mind" at peace, which make us feel that there are those working in our midst in whom that peace exists. Let her tell the way to that and the answer would be, "There is nothing wrong with the Church; she is fulfilling her mission; ever, as of old, will glad welcome greet the footsteps of him that bringeth good tidings, that publisheth peace." [[7]]
FOOTNOTES:
The word "Church" is used in the sense which each reader chooses to attach to it. Definition in such matters leads to dissension.