Here let us once more and finally insist that the all-important thing is the development of the desire for Unity even in the most local, or uneducated, or out-of-the-way congregations. Most of the clergy now are revolutionaries for better, bigger things; but, frankly, we fear the lay people who hate change, and desire things to remain as they are—in church and out of it. That is why I should so like my imagined Council to set going my imagined National Mission of Love. But much can be done besides. Those who seek unity will be labouring fruitfully for it, if they simply devote themselves to developing social and Christian friendship between Churchmen and Nonconformists in town and village. There might well be an enormous growth of meetings, both of clergy and laity of different denominations, for conference, devotion, even retreat. We want more than one "Swanwick." Can we not go further, and draw together by experimenting with each other's devotions or organisations of proved value? For instance, I wonder if it is suggesting too much, to suggest that if Nonconformists appropriated with vigour our Christian year, they would be sharers with us of a devotional joy and help, which would certainly promote spiritual sympathy. In the same way, the Church of England has been crying out for some method of using the spiritual gifts of her laymen in church. Why not borrow notions from those who know how to do it?
These are but scrappy examples of ways by which right spirit can be developed within the single communion, or between separated bodies. The right spirit won, the whole battle is won.
Naturally there are many who desire already to go much further and faster. Intercommunion, our goal, is of course impossible at this stage owing to seriously differing convictions on faith and order; and the plain fact that it would cause more cleavage than it healed. But how about interchange of pulpits? The Evangelicals at Cheltenham demanded this as a regular practice. The rest of the Church feels strongly that the time for this has not arrived yet; that haphazard invitations by individual vicars to ministers of convictions widely different are undesirable. The time has come for conference, but not yet for any facile overpassing of the facts and reasons for historical separations. Nor do we want to run the risks of indiscipline and disorderliness resulting from such individual action. The Church of England can only be of help to the cause of unity where she acts as a whole. Matters such as interchange of pulpits should be tackled by our suggested Council of Unity. A suggestion in the Challenge of July 19 might well be favourably considered by it. There are Nonconformists of acknowledged eminence, learning, and inspiration, from whose books the Church of England already has received much. We should all be glad to receive likewise from their lips. If a selected number were officially invited by the Church to prophesy in our midst, an immense and religiously fruitful step would have been taken, in perfect order. The plan might well be reciprocal.
The same leading article proposed that ministers of other denominations should be asked by such congregations as wished, to come and explain to them frankly their standpoints of doctrine and order. I am sure that all communions might be, and now should be, more brave in explaining themselves to each other. The gain in preventing misunderstanding and destroying suspicion and unfriendliness would be great, and I can see no loss anywhere about such a proceeding.
Have you read the story of the Woolwich Crusade, published by the S.P.C.K. (1s. 3d.)? The Crusade movement and method is a new thing. Its idea is not that of a mission—to increase or improve the membership of a particular denomination, but to bring God and the meaning of Christ into the life and problems of to-day. It is doing the same sort of work which chaplains in France do, among the munitioners, artisans, and labour world at home. Perhaps our Nonconformist brethren could join us here. The difficulties would, I think, merely be those of organisation.
Thanks to the College system, and to the Student Christian movement, Churchmen and Nonconformists are as friendly in this University as they are in France; and joint devotion is usual. We have a great responsibility here amid the young and the enthusiastic, and good feeling is both easier to achieve, and more widespread in result, at a University than anywhere else. Well, we are awake to our chances, and will do our best.
(e) This leaves but one more subject to touch on: the old, hard, question of Church order, and the orders of ministry. But all looks in the best sense hopeful here, very hopeful, since the striking report signed by the thirteen members of the sub-committee appointed by the Archbishops' Committee, and by representatives of the English Free Churches' Commissions. Let me quote it.
Looking as frankly and as widely as possible at the whole situation, we desire with a due sense of responsibility to submit for the serious consideration of all the parts of a divided Christendom what seem to us the necessary conditions of any possibility of reunion: That continuity with the historic Episcopate should be effectively preserved. That, in order that the rights and responsibilities of the whole Christian community in the government of the Church may be adequately recognised, the Episcopate should reassume a constitutional form both as regards the method of the election of the Bishop as by clergy and people, and the method of government after election.... The acceptance of the fact of Episcopacy and not any theory as to its character should be all that is asked for.... It would no doubt be necessary before any arrangement for corporate reunion could be made to discuss the exact functions which it may be agreed to recognise as belonging to the Episcopate, but we think this can be left to the future.
The acceptance of Episcopacy on these terms should not involve any Christian community in the necessity of disowning its past, but should enable all to maintain the continuity of their witness and influence as heirs and trustees of types of Christian thought, life, and order, not only of value to themselves, but of value to the Church as a whole....
It would be difficult to imagine a wiser, braver, or happier statement than this in the whole history of the Church. A landmark indeed! The Chaplains to the Forces in France almost shouted for joy. At one stroke, the first and greatest incompatibility of conviction has been cleared out of the way. Perhaps that is too strong—or prophetic—a way of putting it. Let us say rather, that at least the question of Episcopacy and Church order has been raised to a new plane, where all can discuss it, and think it out, not only peaceably, but with good hope of new wealth of conception and polity pouring into the old, rigid, bitter, rival views of church government. In France I corresponded with a Wesleyan chaplain on the subject of orders and ordination. He wrote a careful letter affirming the historic Nonconformist position about ministry. But, he ended, it would all be changed, if re-ordination could be presented and accepted as a great outward "Sacrament of Love" which reunited us. That is more than the Church of England has ever asked, for she regards ordination as a Sacrament of Order merely, not of Spiritual Love. But let us gladly put the higher value upon it. And the day will surely come, unless goodhearted Christians settle down to accept the intolerable burden of permanent separation in communion and worship, when this Sacrament of Love be celebrated, and the Church of England ordains the Free Church ministry, and the Free Churches commission us, to work each and all in the flocks that have been made one Fold.