Pittsburg dispatch. [volume] (Pittsburg [Pa.]) 1880-1923, 1891-10-10
UNITY, BUT NO UNION.
The End to Which Christianity, Es-
pecially MethOdism, Tends.
COOPERATION IN MORAL EFFORT,
Each Individual and Sect Retain Their
Own Liberty.
TALKS AT THE ECUMENICAL COUNCIL

WASHINGTON, Oct 9.-The topic of the
morning session, christian Unity" was
taken up, and the essay was delivered by
Rev. DR.. T. g.. Selby, of the Wesleyan
Methodist Church, Greenock, Scotland DR..
Selby closed his essay with a strong plea
for reunited Methodism.
Rev. DR.. A. S. Hunt, of the Methodist
Episcopal Church of New York, followed.
He said great future opened before
to God that it might be better than the past.
There was a difference between union and
unity. There could be no union which did
not recognize the fact that it was the out
growth of unity. There might be various
phases of unity, but the union lay IN God.
Rev. Thomas Mitchell, of the Primitive
Methodist Church, of Hull, England, said
that Christ did not desire absolute uniform
ity of the church, but unity. Uniformity
had been the dream of enthusiasts; unity
that of the best and brightest men. 1t was
the unity of an army, the family or body
that was effective. This unity in the church
could not be brought about by external
force. 1t must come from the life of church.
Much might be done by a larger charity
among ourselves.
CROSS PURPOSES IN CHINA
Rev. C. F. Reid, of Florence, KY, repre-
senting the Methodist Episcopal Church
South, told of the birth of the Methodist
Union of China. He said that there were
six different branches of the Methodist
Church operating in the Chinese missions
crossing each other and working without
connection. These branches should come
together.
Rev. Dr. William Nicholas, of Dublin,
representing the Irish Methodist Church,
maintained that there was real unity in the
Church of Christ, but there was need for its
manifestation. A good deal of liberality
and freedom of thought must be allowed.
Hear, hear.J Wesley gave such liberty to
thought, and unless the church did so now
she was in danger of going backward. Ap-
plause.]
Rev. W. P. Lark, of the Bible Christian
Church, Isle of Wight, said true Christian
unity had been ignored. The church had
been trying to unite on creeds and polity,
but had not succeeded and never would
succeed. Wherever there was union in the
Lord there was real unity. Many Metho-
was ripe there for union, but the initiative
must be taken by the British Wesleyan
Church. Should she do it? Would she
take advantage of the greatest opportunity
ever offered? Hear, hear.
THE EXAMPLE OF CANADA.
Rev. j. Swami Wilmington, of the United
Methodist Free Church, Bristol, England,
did not see why the example set by the
Methodists of Canada should not be fol-
lowed. 1t was matter of congratulation
that in body so large as this the utterances
were all in the same line. Let it be seen,
felt and spoken that the members were one
in Christ, and then unity would be at
tanned.
Rev. Dr. E. E. Hoss, of the Methodist
Episcopal Church South, from Nashville,
said the size of the Methodist Church in this
country made the question of union one of
tremendous Importance. He had room in
his heart for all Methodists, but not in his
house. The worst movement in the dlrec-
tion of unity came when a church said:
'Division is wrong; come and join us."
Each church, perhaps his own, had erred,
and the only way to attain unity would be
for them to stop their nonsense and to ac-
knowledge each others rights. If unity
was to be secured, there must first come an
end of maneuvering for position in the
united church.
Thomas Lawrence, Primitive Methodist
of Leicester, England, pointed the way to
unity as he saw it by first establishing
united missions, and by one branch, when
in the minority in certain districts, surren-,
dering its churches to the stronger branch.
UNITY IS NOT UNIFORMITY.
Rev. A. Coke Smith, of the Methodist
Episcopal Church South, of Nashville, read
the first paper of the afternoon session. His
subject was christian Cooperation" DR..
Smith said that the Church of God is essen
TALLY one in all ages and places This may be
consistent with much variety in the non-es-
sentials of creed and practice in the indi-
vidual and in the denomination. Unity is
not uniformity, and the highest unity re-
quires the greatest variety of endowment
and work and mobility in form that can
adapt itselfto its changing environment and
speak in word and deed to each age and ma
tion in it's own tongue.
But while this is true, it must be ac-
knowledged that much that is inconsistent
with the spirit of unity and catholicity has
appeared in the history of the Church and
much still remains. The mlSundersuand-
ings, divisions and strifes in the Church
have given great occasion TO the enemies of
the Cross to blaspheme. The Reformation
was the protest of individual right against
the usurpation and tyranny of an ecclesiasti-
cal hierarchy. Enough ofthe old leaven came
with the first Protestants to cause the
Church again to tend toward massing and to
ignore individual rights. But the right to
protest once taught would be exercised,
and division went on.
RIGHTS OF THE INDIVIDUAL.
The truth underlying all these divisions
is this right of the individual to interpret
for himself the Word of God. 1t is truth
which God has taken long to impress, but
which is worth the time and pains of teach
ing it..
The call for closer unity and cooperation
among our churches comes up from all di- |
rections. In the past the worth of the in
dividual has been taught. We seem now
to be at the dawn of the day of organiza-
ton and combination. In order to effect |
cooperation the spirit of intolerance, which |
has been the cause of divisions in the past,
must be cast aside and the equal rights and |
privileges of all Gods people recognized. |
This recognition must be real and not |
formal. We have long been accustomed to
the latter. 1t has found expression in gush- |
ing resolutions and splendid orations, which |
have been negatived by our behavior
toward each other. We should either do |
more or talk less.
Nor does this recognition of the ecclesias-
tical quality Of other denominations mean
the abatement of love or zeal for our own.
For him, his own family should be dear
est and best beloved; but why try to force |
this judgment upon others? In this matter |
the people are ahead of the preachers. If |
the CLERGY wonld oorne olocor fooather thew |