p. 10 | A New Difficulty by T. E. BOWEN

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Jul 18, 1907

A New Difficulty

By T. E. BOWEN

T. E. BOWEN

Not exactly new, but because of growing developments, the church consolidation, or federation, that has been working in this land, becomes more and more a serious difficulty to the progress of our work in foreign fields; it becomes a real, live issue in mission operations abroad, in such fields as China, India, Japan, as well as the southern portion of the Western hemisphere. In these fields the missionaries get together, and first decide not to teach strict denominationalism, but simply give the essentials of Christianity as these appear to them, such as belief in God, faith in Jesus Christ, etc. Then they divide up the territory, in the same businesslike manner that any large trust would proceed to do, so that their efforts shall not in any manner overlap one another’s, and each can go on in his own way to Christianize the heathen. This may sound very good, and appear to be just the thing to do to convert the world to Jesus in the shortest possible time. But when it comes to that point where a Seventh-day Adventist missionary reaches the field to begin work, it will be observed that not one of these beautifully prepared arrangements can be entered into, nor agreed to for one moment.

We have a specific message to give the world. It is a call from all sin, from heathenism, its idolatry, its ancestral worship,—in fact, the redemption of the individual from all his evil habits. And all this compact of dividing up territory must be ignored, because our message goes to every tongue and every people.

At the centennial missionary gathering at Shanghai, China, recently held in honor and in memory of the landing of Robert Morrison in 1807 to enter upon missionary work for the Chinese, over a thousand delegates and representatives were gathered, representing every denomination carrying on missionary work in China, some of our own missionaries also being present. We quote a little from a report as given by Rev. Charles C. Creegan, D. D. He says:—

“The subject, however, which was discussed with most spirit and, at times, with less harmony of thought and action than any other of the twelve considered during the sessions of the conference, was that of comity and federation, which was opened by Dr. Ament in a brilliant address. He said, in part:—

“‘Christ came not to found a church, but to establish a kingdom. Unity is always a condition. In India the Dutch Reformed, Congregational, and the Free Churches of Scotland have effected a memorable union called the Union Church of South India, with a simple confession of faith in four articles. When perfected, this will include one hundred and fifty thousand Christians, and other bodies will probably join. The Free Church Federation of Great Britain in fifteen years of existence has nine hundred councils, and practically covers the country. In Canada, Nova Scotia, New Zealand, Australia, Korea, Japan, as well as India, those formerly opposed to each other are now allied.’”

“The debate, which lasted nearly all day, was participated in by Bishop Roots, Drs. Goodrich, Farnum, Corbit, Gibson, Wherry, Martin, Bishop Bashford—in fact, by nearly all the leaders in the conference, and many who had been silent before found their voices before the final vote on the following resolution was taken:—

“‘Resolved, That this conference recommend the formation of a federal union under the title, “The Christian Federation of China.”’”

“There were only a half-dozen votes against the resolution, and the eight other resolutions necessary to put it into practical operation were passed with almost no opposition.

“This action does not, of course, mean that there will be in the near future organic union of all the Protestant churches in China, but many of the speakers did not disguise the fact that this is their hope and expectation within reasonable time.”

After a meeting of this kind, where unionism was the prevailing sentiment, and enthusiasm for it ran high, it is easy to divine with what feelings and sentiment a work such as ours would be regarded. But let us thank God he has

given us a truth able to stand out by itself, even though it be alone—one that needs not the stays and supports of human federation, and is abundantly able to win its way to the hearts and consciences of men everywhere by the power of God’s Holy Spirit.

In the face of all odds, souls are found ready to ignore all these pleasing enticements, and come out and take their stand firmly for the third angel’s message, calling, as it does, for the giving up of so much that is dear to the heart of the heathen.

Our work can not cease to be strictly denominational; for God has ordained it to be so. While we do not have to put forth the peculiar points of the message first, yet in all our endeavor, whether at home or abroad, whether in institutional or private work, we have the one message to give, summed up in the final closing message of the everlasting gospel of Rev. 14: 6-12. From this we must not be enticed nor swerved; for now in this threefold message is summed up the “power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”

Although it may be ridiculed, and its advocates be styled narrow and bigoted because of their holding to these strictly “denominational” features, let us with Paul boldly exclaim, “I am not ashamed of the gospel.” “For therein is revealed the righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.”