The Journal of Confederacy
By C. M. S.
Not since the invention of movable types has a publication appeared that has marked such a distinct epoch in the history of the Christian church as the publication known as the Constructive Quarterly, the first number of which has recently appeared. The purpose of its being is to bring together all the forces of the professed Christian church for the accomplishment of certain definite objects; to cement Christendom into one strong, energized, moving force, which shall be so controlled and directed as to bring about in social and civic affairs such conditions as the great religious leaders believe ought to obtain. The journal in question is more than a mere publication. It is a symptom and a sign. It indicates a condition existing in the great church body, and it is a sign of the mighty drift of the professed Protestant church away from the moorings of evangelical Christianity and toward the turbulent sea of doubt, skepticism, avowed unbelief—and the final domination of the Vatican. Such a journal was made necessary by that development known as the Federal Council of the Churches of Christ in America, and the particular bent of the journal that would speak for that movement was plainly indicated in the councils of that movement when it was declared that “united Protestantism is not to be construed as a demonstration against the Roman Catholic Church;” and when, in the Chicago meeting of the Federal Council, the word Protestant was thrown out with applause from a committee report, and the hope for the “fellowship of Catholic unity” was earnestly expressed. The Constructive Quarterly is contributed to by influential leaders of both the Catholic and the professed Protestant church. A perusal of their contributions will reveal this striking fact. “Protestant” writers plead and argue for union. Catholic writers labor zealously to show forth the glories of their religion and their organization. They expound their belief and present the interests of their church, its sacrifices, its worth, its continuity and unchangeableness, the great value of the encyclicals of the popes and of such decrees as the Ne temere decree of Pope Pius X. Such works of the popes are declared to be constructive in the truest sense. It is worthy of note in this connection that the whole Federal Council movement is now under the dominance of the exponents of the higher criticism. Prof. Shailer Matthews, the new president, is one of the most pronounced higher critics in America. He makes his position in this matter very clear in his article in the Constructive Quarterly, on “The Awakening of American Protestantism.” It is a most striking coincidence that the higher criticism, which originated in the Catholic Church, should now be the guiding star of this new movement which is now leading the professed Protestant churches in their apologetic procession back to the Roman Church. It is made very plain in this first issue of the new quarterly that the advocates of a confederated Christendom do not expect unity of belief, creedal conformity, and the merging of all sects into one spiritual body; but rather a unity in the accomplishment of certain specified objects. The editor of the Quarterly expresses this idea and purpose thus:— Von Moltke’s motto “March apart, strike together!” was the key to all his strategy. . . . Must the forces of Christianity always strike separately against the enemies of humanity? Is it not possible to lay the foundations for a greater unity by combining against the foes that threaten the very citadels of the home and society? When once the Christian churches mean to understand, and devote their life to understanding, one another in Christ and his church, they will strike together with a scope and a power that no military symbol could ever express. A united Christianity would be incomparably greater than all its parts. It will be noted that the purpose of this combination is to “strike,” and to “strike together” and with such force as even a military symbol is powerless to express. The name of Christianity and the organizations of religious activity are to be used to compel men and states to do the bidding of the church, to enact legislation under ecclesiastical compulsion which will change the complexion of the world socially and religiously. This is that religious combination to effect a political purpose against which the Congress of the United States warned the people of the United States in 1829 and 1830. One of the notable articles of the Quarterly is entitled “Union Among Christians,” and is written by Mr. Wilfrid Ward (a Catholic), the editor of the Dublin Review. This influential Catholic writer would not have the different Protestant sects abandon their beliefs and sectarian distinctions. To do so, he fears, would cause them to lose their esprit de corps, and become “flabby” Christians. He would have them maintain their distinctive names and beliefs, and, by so doing, maintain that esprit de corps which would make their work effective when they become a part of organized Christendom bent upon accomplishing definite political or sociological ends. A hint as to how they might be used and under what direction is given in the writer’s reference to the members of a certain metaphysical society founded in 1869, some of whose members “maintained that the Christian faith had in every age its special foe, and that the same militant spirit which made St. Dominic organize his ‘hounds of the Lord’ against the Albigenses should in later times inspire the united Christian phalanx against the agnosticism of the Huxleys and the Tyndalls.” This is a dark hint of what is in the heart of the Roman Church against those who refuse to pay her homage and render unquestioning obedience in our generation. What Rome did to the peace-loving and gospel-practising Albigenses has stained many pages of history. When Rome is able to “inspire the united Christian phalanx” with that spirit which will lead them to practise upon “infidels” and “heretics” the inhuman cruelties which her “hounds of the Lord” practised upon the Albigenses, the way will be indeed open for that decree of death which the revelator declares will be pronounced against all who will not worship the beast or his image or receive his mark in hand or forehead. And the writer plainly shows that Rome has no idea of bending in any degree in order to effect a union with Protestantism. Whatever bending is done will be done by professed Protestantism. He says:— The Catholic Church no doubt claims to be the one indefectible guardian of the Christian revelation. Her exclusiveness418is largely based on this claim. . . . Her creed and ritual and organization is a complete and living whole. Once you begin to tamper with it and to suggest that only those parts of her creed should be insisted on which she shares with other Christians, you threaten the vitality of the living organism and the individuality on which its power largely depends. What is the inference then? Rome can not go to Protestantism. She can not yield up any of her creed or ritual or organization. To do so would “threaten the vitality of the living organism.” Then Protestantism must come to Rome if there is to be any union whatever. The editor of the Western Watchman (Catholic) makes this clear in his issue of April 10. To quote:— The essence of Catholic faith is obedience to the teaching Church. A truce is a loss of time unless it leads to peace; and peace, with the Catholic Church, postulates absolute submission. It is a terrible price to pay for unity, especially when it is made so plain that the price includes the body and the soul of those who enter into the transaction. Will Protestantism pay it? She is already preparing to draw her check for the amount specified. The writer from whose article we have quoted in the Quarterly makes this significant statement:— The zeal of Alva [the merciless emissary of Catholic Spain who destroyed the lives of so many Protestants in the Netherlands] is fed by the bonfires with which he burns the heretic. That writer expects to see a similar result when Protestants and Catholics are making common cause against those whom they consider the enemies of the faith. He says:— If the attention and energy of all Christians are concentrated on the crusade against these movements which threaten all religious belief and principle, the force and heat of religious zeal will gradually be transferred more and more to this common crusade. As Pilate and Herod became friends again over their disposition of Jesus, so will these federated forces lose their mutual enmity in their intolerance toward all who do not believe as they believe and worship as they worship.