Union or Unity

THE Seventh-day Adventist Church holds some doc­trines which distinguish it markedly from other denomi­nations and which tend to a form of exclusiveness that is foreign to a people with worldwide interests. There are many sincere Christians in other com­munions, and it is in the best interest of the church that we mingle with them whenever possible, without, of course, compromising our faith.

Educational and Religious Liberty Secretary, Australasian Division

THE Seventh-day Adventist Church holds some doc­trines which distinguish it markedly from other denomi­nations and which tend to a form of exclusiveness that is foreign to a people with worldwide interests. There are many sincere Christians in other com­munions, and it is in the best interest of the church that we mingle with them whenever possible, without, of course, compromising our faith. Accordingly, when after initial contacts a suggestion came to send an ob­server to a National Conference of Churches organized by the Australian Council for the World Council of Churches, the division committee decided to send one. As a people we have preached a great deal about the union of churches and the religious revival preceding the sec­ond advent of our Lord, so here was an op­portunity to see history made and possibly prophecy fulfilled!

The conference met in Melbourne from February 2 to 11 and was followed by a church union consultation on the 12th. There were more than 400 delegates repre­senting 16 denominations participating, and 3 denominations observing. The pre­dominating group, approximately one third of the total, were from the Church of England, one fifth were Methodist, another fifth Presbyterian; Congregational and Church of Christ each had about 5 per cent of the total. The main purpose of the con­ference was to give the various church bod­ies with their differing faiths opportunity to confer on such matters as would affect a possible unity, in view of the greater success a united church would presumably have on the millions who do not profess Christianity.

**While Seventh-day Adventists are not members of various ecumenical bodies, we do attend as observers, believing that it is our duty to keep informed as to the latest religious move­ments, and to join in any witness for Christ that does not compromise our special beliefs. It is also sometimes possible to speak in opposition to trends that we do not like. Dr. E. E. White recently wrote this report for us of a meeting of the Australian Council for the World Council of Churches. Our Australasian Division has a home base in our three unions in Australia, and a mission field in the three unions of the South Sea Islands. Our brethren therefore have to keep abreast of any plans that may affect their work of witnessing to the whole of the territory under their care.**

As well as general talks, which were open to the public, there were two other main features of the conference, namely Bible study and commissions on specific topics. All the studies, commissions, and general discussions were conducted in a friendly, brotherly spirit and the doctrinal differ­ences that divide so many communions were hardly mentioned until the very last day.

The Bible study consisted of six studies on the First Epistle of Peter, each followed by group study and discussion on the same theme, wherein groups of about twelve or more studied silently for half an hour and then shared their thoughts for the next hour. A study booklet with suggested ques­tions for discussion had. been circulated to all delegates and observers a few weeks be­fore the conference opened.

The five commissions had as their special themes—-

1. The Authority of the Word of God. The members of this group formed into subgroups, studied the reason for, and the scope of, the authority of the Scriptures. Their final report to a full session of the conference was unanimously accepted, but it contained many phrases that were capa­ble of double interpretation, and it would be far from the truth to say that all be­lieved the Scriptures to be divinely inspired and that they were the sole rule of faith and practice. In the discussions it was evi­dent that the Bible, as interpreted by the church concerned, was the authority, thus giving added point to the statement in The Great Controversy, page 596:

"Though the Reformation gave the Scriptures to all, yet the self-same principle which was main­tained by Rome prevents multitudes in Protestant churches from searching the Bible for themselves. They are taught to accept its teachings as inter­preted by the church; and there are thousands who dare receive nothing, however plainly revealed in Scripture, that is contrary to their creed, or the es­tablished teaching of their church."

2. The Evangelistic Task of the Austral­ian Churches.  Here, concern was expressed with the lack of contact and of appeal to thousands of "unchurched" Australians, and of the formal, almost superstitious be­liefs of many nominal church members with regard to baptism and marriage. Fur­ther, the responsibility of Australian Chris­tians to the peoples of Asia, Africa, and the Pacific Islands was stressed, particularly in view of the rising tide of nationalism. Em­phasis was laid on lay evangelism as is now being urged by our own church, and the problems of many different churches in a new housing area and of different missions to overseas territories were briefly men­tioned.

3. Ethical Problems of Economic Aid. This section found itself involved somewhat in politics, for two of its recommenda­tions were addressed to the Federal Gov­ernment, directing its attention to the needy nations on Australia's doorstep and the contrast to our own national wealth and food surplus. One other suggestion was of particular interest to Adventists in that we made personal approaches to the Min­ister for Territories recently on the same topic, namely the abandonment of the pro­hibition of Pacific Islanders' entering Papua and New Guinea. Seventh-day Ad­ventists employ many Solomon Islanders in the Territory of Papua and a temporary solution had been suggested in our inter­view that would help our mission work for the time being. In the commission, em­phasis was also placed on the necessity of individuals' supporting aid programs, al­though a little difference was noted when methods were discussed. Some favored an official interchurch central fund to be ad­ministered from this central source, others favored local projects with direct contact with the local community assisted. Throughout, the main concern seemed to be with the inhabitants of Asian countries.

4. The Church in a Changing Industrial Community. The important fact recognized in this group was that since the Industrial Revolution of the last century, the church has become less and less a factor in the lives of industrial workers. Their whole program of life has been bettered by trade unions and now is virtually controlled by them. Recommendations were made that Chris­tians should actively participate in these ac­tivities, maintaining their status as Chris­tians, and should infiltrate Christian princi­ples, so to speak, in the industrial com­munity. The new idea of having industrial chaplains and the possibility of Christians' engaging in the various social service oc­cupations, was discussed.

Our own opinion on these matters is that it is highly dangerous for the church to be­come involved with the instruments of state. We can agree that wherever a man may find himself in his lawful occupation, he should manifest true Christian princi­ples and manifest a witness that will attract his industrial associates to seek to know more of his hidden power.

5. The Life of the Local Congregation. The report from this commission pointed out the need for the lay ministry to assist the ordained ministry in every activity of the local church, and to enlarge the vision of the church to comprehend more than a meeting place on Sunday and a few social activities. It was suggested that efforts be made to unify the churches by exchanging pulpits; by "guest" services, where one con­gregation carries on its usual order of serv­ice but invites another denomination to be its guests for that particular service; by united evangelistic campaigns, youth clubs, and so on. The difficulty of interfellowship was shown in that differences of faith and belief would be insignificant if congrega­tions could unite in worship together read­ily. The fact that different denominations exist shows that these differences do matter.

It must be stated again that there was a general air of Christian fellowship through­out, and differences of opinion were stated in a very amicable atmosphere. All the dele­gates and observers were housed in five resi­dential colleges of the University of Mel­bourne, so that at mealtimes and between meetings there was opportunity to mingle freely.

The extra day of church union consulta­tion brought two obstacles to church un­ion to the fore. They were the admission of members of other churches to the sacra­ment of the communion and the recogni­tion of the ministry of the non-Anglican communions who had not been consecrated to this work by a bishop. These questions were left unresolved, but the general feel­ing was that in due course the Spirit of God would guide in these matters. If union of churches was at that stage impracticable, at least unity of aim and purpose and a recog­nition that the church was the body of Christ would serve as a strong connecting link.

In summarizing we would say that some good was accomplished. Gatherings of this kind prevent members of different faiths from erecting a high barricade between themselves and others and from sniping at them, and they enable all to understand better what the other man believes and why. Unity, and, indeed, union of churches is not in itself an evil, provided that a uni­fied creed is not an adulterated statement of ambiguous meaning. The Spirit of Prophecy points out that the danger lies in what a united church will do when it en­forces its desires by using the machinery of the state.

The wide diversity of belief in the Protestant churches is regarded by many as decisive proof that no effort to secure a forced uniformity can ever be made. But there has been for years, in churches of the Protestant faith, a strong and growing senti­ment in favor of a union based upon common points of doctrine. To secure such a union, the dis­cussion of subjects upon which all were not agreed —however important they might be from a Bible standpoint—must necessarily be waived.—The Great Controversy, p. 444.

When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to en­force their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil penalties upon dissenters will inevitably result.— Ibid., p. 445.

The particular issue will be on compul­sory Sunday observance, which will bring enlightenment concerning the obligation of the true Sabbath. Then those who still obey a precept based upon tradition will set up an image to the beast and will worship the beast and his image. (Rev. 13:11-17; 14:9-12.)

It cannot be said that such a prophecy was fulfilled by the recent Conference of Churches, but, bearing in mind that the last movements will be rapid ones, the dis­cerning observer can detect trends that are but another sign of the imminent return of our Lord and Saviour and the preparation, or otherwise, of the inhabitants of the world to receive Him.

 


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Educational and Religious Liberty Secretary, Australasian Division

June 1960

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