CHRISTIAN
CHURCH,
enthusiasm. The truth seems to be that the result of calm investigation has brought out into clearer relief the true significance and the moral and spiritual superiority of Christianity. Men in separating their thoughts of Christianity from the symbols of the churches, and in forming through the witness of their creeds clearer conceptions of human need, have been able to realize alike the simplicity and the marvellous fitness of Christianity to promote the elevation of human character, and thus they are able to recognize Christianity as a great evolutionary force in human history. (iv.) The Question of Reunion.—The progress of Christianity has, in the view of many, been hindered by the numberless parties and organizations into which it has been divided. It is possible, however, that those who regard the divisions of Christendom with dismay may have overlooked the possible advantages of the conditions which they deplore. Apart from the energy which rivalry may stimulate, it must not be forgotten that only by the recognition of such divisions could some of the most precious of human inheritances have been preserved. Religious freedom, the shield and guardian of intellectual integrity in matters of faith, was purchased at the price of division. The endeavour to preserve union by external pressure failed, and it is now realized that the outward union of Christendom must begin with the promotion of an inward harmony. The prospects of a great external reunion of Christendom involve questions too large to be discussed here. It may, however, be well to notice that there are in recent times features, unfavourable as well as favourable, to the hopes of reunion. The stiffening of the attitude of the Roman Catholic Church which has been noticeable since the declaration of infallibility; exaggerated or mistaken ecclesiastical conceptions favoured by certain schools of thought; the tendency to treat variations of custom as transgressions of an imaginary divine law; the creation of new sins, of which denominationalism is only too fruitful: these and other features of modern Christianity are unfavourable to reunion. On the other hand, the development of a passionate yearning for reunion which has found voice all the world over; the frank recognition of the disastrous results of division, especially in the modern mission field; the growth of the practical, and the decay of the dogmatic spirit, are all favourable. Meanwhile the desire for reunion has not been confined to empty wishes. Practical steps have not been wanting. The fusion of two important bodies in Scotland—the Free Church and the United Presbyterian Church—is perhaps the most remarkable example of successful negotiation. Other negotiations are in process, and in Scotland devout men are working for a better understanding between the Church of Scotland and the Scottish Episcopal Church. Complete reunion is as yet far off, but some concordat or federation among the churches of the Reformation is a vision which many good and wise men cherish as neither unreasonable nor impossible. In the view of many the existence of common work carried on by interdenominational societies is calculated to show that some such federation may be legitimately and hopefully desired, if not expected. The strength of the practical and individual movements in Christendom is illustrated in what follows. III. The Measure of Christian Progress in the Light of certain Altered Conditions. Modern life, and what is called the modern spirit, have altered the conditions of Christendom. Men can more clearly measure the relation of Christian churches to one another; they can more clearly see their duty to the world. The scientific spirit has helped to reduce to their fitting proportion many matters which were once deemed
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of primary importance. Questions which former ages discussed are not left untouched; theological acrimony, if not extinct, does not cover the same field as before. The dogmatic temper has given way to a kindlier and more practical spirit, and we are able to measure the progress of Christianity by the aspirations which are now cherished, and by the change of Christian methods in practical, personal, and co-operative directions. (i.) The Growth of the Practical Spirit.—There has been a marked change in ideals in recent times, and the change has mainly been in the very strong preference for work which, for distinction’s sake, we may call practical. It is needful, perhaps, to explain what is meant: the energies of Christian bodies were in the main directed in former years to work which was almost exclusively ecclesiastical and controversial — i.e., the members of different Christian societies or churches endeavoured to enlarge the borders of these societies by bringing in those who were careless in life or hostile in creed. There was, if we may use the phrase, a certain egotistic flavour about their work ; and they were satisfied if they could maintain their own services, and bring in some aliens into their fold. Of recent years men have been desirous of wider and more practical benevolence ; they have not merely wished to bring men into their church; they sought to carry the power of Christian influence and of the Christian spirit among men. They have looked at the great world, and they have been filled with the practical compassion which has prompted the inquiry, “ What can we do for them 1 ” The result has been the development of a vast amount of practical activity, more or less unrelated to the dogmatic restraints of former times. This spirit of practical Christianity has found expression in a variety of organizations—in societies, guilds, brigades, institutes, and what are known as settlements. The “ settlement ” means the residence in the very centre of the poorer quarters of great cities of men and women who are ready to labour— not always on distinctly or distinctively religious lines— among the needy and uncultivated classes. The aim is to bring culture, knowledge, harmless recreation, and above all, personal influence, to the very doors of the neglected. The watchword of such settlements is personal service. A young Oxford man, brilliant and devoted, Arnold Toynbee by name, has the credit of leading the way in this class of beneficent work; at all events, it was his name that was given to the Hall in Whitechapel which, under the fostering care and influence of the Rev. S. A. Barnett, was the first material embodiment of the movement. Since his time many settlements of the same or similar nature have sprung up in Great Britain and America. Young men at the universities were found to sympathize with this class of movement ; and now there is in London an Oxford house, a Cambridge, an Eton, and a Harrow mission, besides many others, which act as channels for the guidance and employment of Christian or philanthropic energy. Some of these —indeed, many—are now in connexion with some one or other of the kindred bodies; but the general features of all these settlements is the recognition of any practical work calculated to minister to the cultivation and happiness of the too long neglected classes. The practical spirit shows itself also in the formation of guilds, camps, and institutes. Lads and girls, and even children are gathered together; efforts are made to organize for them not only educational and religious opportunities, but harmless recreation—holidays and excursions are arranged, games are provided, and devoted men and women identify themselves in kindly and sympathetic fashion as partners in these recreations and sharers in these games. Almost universally the influence of Christian people has been drawn into channels which an earlier generation
