We can respect ourselves, therefore, because God shows His respect for us by loving and working through us. When we have a great task to do that calls for the courage and heroism of love, we can take a chance and set ourselves to the task because our faith in God makes it possible to have faith in ourselves and in those whom we would love. When we let our misgivings deter us so that we turn away from the challenges of love, we not only repudiate ourselves, but also turn our backs on God's affirming judgment of us.

Mutual respect has some identifiable characteristics. First, we must respect one another as autonomous, deciding persons. We cannot make our children and others do what we may think they ought to do. We can only meet them with whatever resources we have, and out of respect for their own power of decision and action leave them free to make their response. Then, when they have made it, we must respect it even though they may not be doing what we want them to do or doing it in the way we think best. Our decisions and way of life will not work for others.

We must also respect one another's dependence. But respect for others' dependence should not increase it; that is, we should try to meet their need, but not exploit it. Some years ago I was invited to lead a clergy conference on the subject of pastoral counseling. During the opening dinner before the beginning of the sessions, I sat next to a minister who tried to impress me with how much he knew about pastoral counseling. Among other things, he said, "You know, it's a wonderful thing to stand up before my congregation on Sunday morning and be able to count the increasing number of people who depend upon me for my pastoral care." The temptation to exploit human need is insidious, and we have all succumbed to it many times and in many ways. That pastor might better have rejoiced in those of his congregation who, in spite of their dependence and need, were able to use his help in their own independent way and thus grow stronger and more resourceful. Likewise, we may minister to the needs of our children and accept their dependence in ways that demonstrate our respect for them and our expectation that they will become more responsible.

Mutual respect also calls for respect of others who must answer for their own lives. While it is true that we are dependent upon God and His love for us, our response as individuals is a necessary complement to what He has done. The source of our life and of our redemption is in God, but we have to respond, and our responsible action makes complete what God has done for us. Therefore, we respect ourselves as having within ourselves the power of answer for our own lives. Mutual respect for one another as responsible beings increases our self-respect, and, conversely, our growing self-respect increases the respect we have for others.

Mutual Trust

Mutual trust is a third necessary quality in human life. As we saw earlier, nothing can happen in any relationship where there is not trust, and yet, lack of trust is everywhere prevalent. The great question is: How can we trust when we have such strong feelings of mistrust not only of persons, but also of the process of life? I have often had these misgivings as a teacher when, beginning with new students, I wondered how we could go through the crises of learning again. Where would I find the strength and courage for the challenges? Would they respond to their opportunities and resources? Parents have the same questions when they think of their children and wonder if, after all the years of care, they will turn out all right. Sometimes we become overwhelmed at the sheer weight and endlessness of our responsibilities, and in those moments we become profoundly discouraged. The need of love is desperate, and we feel wholly unequal to meeting that need. How wonderful it would be if we could have more confidence in ourselves and in others, and likewise in the processes of life to which we must commit ourselves. The answer to this longing is in the old, but ever new, affirmation that those who have faith in God can have faith in man and in the relationships of life.

As we read Paul's epistles to the Corinthians, we may notice that he seems to have been more confident of them than they were of themselves. Yet, his confidence in them was not so much in them as it was in the Holy Spirit. Because of the Spirit, he had reason to have confidence in what the Spirit would do among, in, and through them. Along this same line, a teacher made the following comment about his experience in one of his classes: "On one occasion I was suffering from some agenda anxieties, afraid that the members of the class, in the course of their discussion, would not arrive at some important and necessary insights. I was tempted to make sure that they saw certain things in the subject that I felt they ought to see, but fortunately I was restrained from interfering. Instead, I had an exciting morning hearing all the things that I wanted to say said by them. It was a great experience! This illustrates how important it is for us to keep ourselves from meddling, and to have confidence in the Spirit. Then the truth appears in the midst of us much more powerfully than if we handed it out, because when it appears out of the midst, it comes with authority, it comes with depth, it is memorable. The truth that comes to us in this way makes us free. The moral is obvious: Let us trust what God is trying to accomplish in us, and therefore trust one another."

To trust in the Spirit's working through dialogue does not mean that we shall be successful in all our endeavors. People's response to being trusted is not dependable or consistent. Man's response to God's trust, expressed in the life of Christ, produced the crucifixion. We all have had the experience of having our trust in others betrayed. This tempts us to become bitter, to lose faith in man, and to lose faith in God. But these responses are not a contradiction of trust; they are a part of the curriculum of trust. Trust, if it is to do its full work, must include mistrust, and faith must include doubt. I am helped to accept this insight because of the awareness of the doubt that is so much a part of my own faith which God accepts as a part of me and which gives my faith something to do. After all, faith is for doubt, courage is for anxiety, love is for hate. Instead of resenting hate, anxiety, doubt, and mistrust, we should accept them as a part of life.

We are called by the divine love to be lovers, called by God to be His servants, called by the Saving Person to be His person in the realm and the relationship of the personal. We are precious and important to one another and to God. We have a responsibility for others that must be met by our first being responsible for what we are in ourselves, the instrument for the revelation, in personal terms, of the power of love. It is imperative, therefore, that if we are to love others as we love God, we must love ourselves as being infinitely precious to God and ourselves, and indispensable because we have responded to a means of salvation for one another.



VI

LOVE IN ACTION

"By this we know love, that he laid down his life for us: and we ought to lay down our lives for the brethren."—1 John 3:16

We come now to the climax of our study. Love must lay down its life; that is, it must give itself. The question then is: What is the mode and place of its self-giving? Under this heading I want to consider the nature of communication, evaluate the church as an agent of communication, and dwell on the implications of our study for church unity.

The Importance of Communication

Communication is essential to the expression of love and indeed to life itself. Where there is love, there must be communication, because love can never be passive and inactive. Love inevitably expresses itself and moves out toward others. When communication breaks down, love is blocked and its energy will turn to resentment and hostility. One of the greatest of tragedies occurs when the partners of a relationship break off their communication with each other. Without communication, the possibilities for a relationship become hopeless, the resources of the partners for the relationship are no longer available, the means for healing the hurts that previous communication may have caused are no longer present; and each, when he recovers from his need to justify himself and hurt the other, will find himself in a bottomless pit of loneliness from which he cannot be pulled except by the ropes of communication, which may or may not be capable of pulling him out again because of their weakened condition. Many of us know what it means to be in a foreign country where we cannot speak the language, but the loneliness of that condition is as nothing compared to the loneliness that is the product of an alienation that has been produced by either irresponsible use of the means of communication or a willful refusal to employ them.

If there is any one indispensable insight with which a young married couple should begin their life together, it is that they should try to keep open, at all cost, the lines of communication between them. Everyone needs and should have premarital counseling, if only to help them to this all important insight. Here is a place where the church's ministry needs to be strengthened, since so many people turn to the church to have their marriages solemnized. Before each marriage is performed, the minister should meet with the couple and help them prepare for the relationship, and he should include in that preparation the guidance that will help them to understand how indispensably important to its preservation, and, therefore, to their life together, are all the means of communication between them. Fortunately, more and more ministers are assuming this responsibility; and fortunately, also, more and more seminaries are providing instructions that teach ministers how to minister helpfully at this strategically important time. But much more needs to be done. Many marital breakdowns due to failure of communication could be alleviated, if not prevented, by giving young couples assistance when they are beginning their life together.

But communication is indispensable in all relationships, and not only in the personal ones like marriage. In labor disputes, for instance, the bargaining relationship breaks down when either one or both parties abandon the attempt to communicate with the other. Therefore, we may conclude, in paraphrase of the Scriptures: If any man says that he loves God and will not try to communicate with his brother, he is a liar!

But what is communication, and why is it so difficult to achieve? Most people seem to think of communication as getting a message across to another person. "You tell him what you want him to know." This concept produces a one-way verbal flow for which the term "monologue" is descriptive. Much of the church's so-called communication is monological, with preachers and teachers telling their hearers, both adults and children, the message they think they should know. The difficulty with monological activity is that it renders the hearer passive. It assumes that he is a receptacle into which the desired message may be poured. It eliminates the possibility of his active participation in the formulation of the message, and seems not to heed that a part of the message is in the person who is to receive it.

Those who have studied the dynamics of communication and the process by which it occurs are convinced that the monological principle is contradictory to the nature of communication, and as a method is the least effective. Reflective observation of our own learning indicates that communication is most effective when we become a part of the process and meet the message with our own content. Furthermore, the monological principle is not one that was used by our Lord. He, Who was the full incarnation of love, made people participants in the Good News that He proclaimed. We think, for example, of His conversation with the woman at the well, in the course of which she moved from her superficial understanding of water to His understanding of the water of life, wherein the meaning of her life was revealed to her.[21] Again, we think of the lawyer who put Him to a test by asking what he must do to inherit eternal life, and our Lord drew him out in such a way that he answered his own question.[22] The Gospels are full of such illustrations of our Lord's method of communication. It is curious, therefore, that the church has settled for the opposite monological principle which is quite unequal to the task of conveying the full meanings of the gospel.

Communication Is Dialogue

Our Lord's method, which we may call the dialogical, has been vindicated by modern research into the dynamics of communication, which has demonstrated conclusively that the to-and-fro process between teacher and pupil, between parent and child, provides the most dependable and permanent kind of education. What is that to-and-fro between one who knows and one who does not? The monological argument against the dialogical process is that the ignorant and untutored have nothing to contribute, so that the addition of zero and zero equals zero. This kind of comment, which is made by surprisingly intelligent and otherwise perceptive people, and all too often by educators, demonstrates how little they know about the processes of learning. Nor does it follow that the dialogical principle forbids the use of the monological method. There is a place for the lecture and for direct presentation of content, but to be most useful they should be in a dialogical context. Furthermore, it is quite possible for a person giving a lecture to give it in such a way that he draws his hearers into active response to his thought, and although they remain verbally silent, the effect is that of dialogue. As a matter of fact, one should not confuse the different methods of teaching with the dialogical concept of communication. Both the lecturer and the discussion leader can be either monological or dialogical, even though they are using different methods. The person who believes that communication, and therefore education, is dialogical in nature, will use every tool in the accomplishment of his purpose. When the question needs to be raised, he may use the discussion method or perhaps some visual aid. When an answer is indicated, he may give a lecture or use some other transmissive resource. But his orientation to his task is based on his belief that his accomplishments as a leader are dependent partly upon what his pupil brings to learning, and that for education to take place their relationship must be mutual.

What is it that the learner brings that is of such great value to the teacher? What possibly can the child have that the parent needs in order to help the child learn and mature? The child, and every person for that matter, brings to every encounter meanings drawn from his previous experience which, in one way or another, prepares him for what is to be learned. In Chapter IV we considered some of the early, basic acquisitions of the individual; for example, the meanings of trust and mistrust acquired in his first year, of liberating autonomy or resentful dependence, and other meanings which influence to a high degree his openness to the teacher and to what the teacher has to give. In addition to these basic meanings, he has a whole host of others which he has picked up from his previous experience: knowledge of people, of himself, of the world in which he lives, of the nature of things, all of which he uses in response to the approach of parent, teacher, friend, or whoever may be apt to confront him with new truth.

We need to remember that the meanings the learner brings are far from complete and mature, and that he is in the process of growing and becoming more adequate. He wants to learn, but he does not want to learn at the price of his own integrity. In learning he wants to have the sense of acquiring new powers. Any approach to him that seems to diminish him in any way closes him as a responsive, learning person. Furthermore, his experience thus far and its meaning produce in him questions for which he would like to have answers. The individual, therefore, brings to his meeting with others certain beliefs, attitudes, understandings, knowledge, and questions, which, in one way or another, have prepared him or closed him to learning. A good teacher, accordingly, pays attention to what his pupil brings.

The teacher (and here I am not thinking of the professional teacher only) first makes it his business to find out about his pupil or about the person with whom he wishes to communicate. As teacher, he needs to know as much about his pupil as he needs to know about his subject. He wants to help him ask his questions, so that what is communicated will be an answer to his questions. All too often what we offer as answers fail because they are addressed to questions which have not been asked, and, therefore, do not have meaning for them. The parent and teacher, therefore, should seek to call forth and formulate the understandings of children in order that they may more readily hear and understand the new truth that is being presented.

The need to be aware of the meanings that each person brings to his educational encounters is equally relevant to disagreements between adults. Many a husband and wife, for instance, fail to deal with a disagreement or quarrel constructively because each is thinking only in terms of the meanings he brings to the conflict, instead of trying also to discover the concerns and meanings his partner brings. We all know that sometimes the real cause of a quarrel is not expressed, with the result that the quarrelers can only deal with the superficial meanings of the conflict and in ways that further alienate them from each other. The responsibility for communication in such instances calls for each partner to pay attention to the meanings that the other one brings to the conflict, and try also to help the other say what he means, for his own and the sake of the other. In this way, constructive communication may be resumed.

The Purpose of Communication

The question now needs to be raised: What is the purpose of communication? There is a tendency on our part to regard consensus and assent as the goals of communication. The attempt to get people to sign on the dotted line, as it were, makes our communications aggressive and imperialistic. The hearer is not respected as an autonomous, deciding person, and this may cause him to decide against the message because of the alienating way in which it is being presented. When the gospel is preached without respect for the autonomy and integrity of the individual, the effect is alienating. The same results occur when parents act imperialistically in relation to the educational opportunities in the home.

The goal of communication is not to secure assent and agreement, but is, rather, to help the individual make a decision and translate it into action. We have to face the possibility that we may not like his decision, but that it may be the decision he must make now. For the moment, the child may say "No" to some admonition or instruction that his parent is giving him, which may seem like a breakdown and failure of communication. On the other hand, if it is the child's own decision and if the parent can respect it, while at the same time protecting the child from its unfortunate consequences, it may be a step in the process by which the child will eventually say "Yes." Reflection will reveal how often we have arrived at an affirmative response by the route of a negative one. The negative response was then seen as part of the process by which we moved toward accepting a truth.

Preparation for church membership of both young and old needs to employ this concept of communication. The instruction of many church members has been so ambiguous that they are not clear about what they have decided for or against. After all, we cannot say "Yes" to anything without also saying "No" to other things. People who are prepared for church membership should understand and be able to state the reason for the faith they affirm, and know what alternatives they rejected.

They need help also in discovering what their affirmations and denials mean for their way of life. Only then will they be able to make strong and enabling commitments. One reason for the uncertain witness of many so-called Christians and church members is that they have been persuaded to be Christians without either having that relationship or its alternatives explained to them. Young people in particular need help in knowing what they are choosing against in order that they may be unambiguously for what they have chosen. In an age when values are confused and people's need for clear-cut loyalties is great, it is tragic that the church's communication is confused. Let us try, therefore, to communicate in ways that will help people to speak their own "yeas" and "nays" with clarity and conviction.

The Agent of Communication

This thought brings us naturally to a consideration of the church as the agent of communication. The church, as the fellowship of the Holy Spirit, is the instrument that God created to speak and act for Him in each generation. Our human response to His calling us to be His people and servants produced the church as an institution, with its organizational and denominational divisions. As any perceptive person realizes, there is often conflict between the church as the fellowship of the Holy Spirit and the church as institution. As institution, the church faces the temptation of being more concerned about itself than about God and His purposes for His people. As we saw in Mr. Churchill's remarks, in Chapter I, the church can become so preoccupied with itself that it loses its sense of responsibility for its mission to the world. We saw also that the relationship between the church and the world is intended to be close, for the world is the sphere of God's action, and the church is the means of His action. The church, therefore, must be found at work in the world, and must feel within itself the tension between the saving purposes of God and the self-centered purposes of man. This is what might be called creative tension.

The maintaining of this creative tension requires that the church as institution be open constantly to the reforming vitality of the Holy Spirit, and church people should be open-minded, adaptable, and ready to live for God experimentally. They must be prepared to face the crises of life as they occur individually and socially with courage and a desire to lead the way for their fellow men. Instead of this, we find that church people have the reputation of being ultra-conservative, reactionary, and lovers of the status quo. The children of light, as it were, are being dragged along by the children of darkness, and are being compelled by them to face up to responsibilities which they ought to have assumed in the name of God years before anyone else. Of course, the record of the church is not altogether negative. In many places the leadership and the membership of the church have courageously pioneered the way in times of crisis and change. This experimental approach to life and crisis ought to be more characteristic of the church than it is. Where it does not exist, it is safe to assume that the membership is serving itself rather than the Spirit of God.

The church that is preoccupied with itself can no more express love for others than can a self-centered individual. Church members who are primarily concerned about the maintenance of a church and its educational unit on a particular corner in a certain town create a diseased organization. It suffers from a condition which, in an individual, would be called hypochondria. It is necessary, of course, for an individual to give some attention to his diet, cleanliness, and health in order that he may live his life and do his work. Likewise, the church needs to give some attention to its maintenance, for it needs to be nourished in its gathered life in order that it may do its work in its dispersed life.

The decisive role of the church is not in the church's church, but in the world: ministering to people at the beginning of and during their married lives, accompanying them in and through their marital failures, and helping them to learn from their experiences so that if they marry again they may do so with more understanding and resourcefulness; guiding them in the raising of their children, and helping them to correlate the insights of the social sciences that throw light on the nature and meaning of human development, especially the ultimate or religious meanings of that development; helping them find their place in the world's work with as much meaning as possible, and nurturing in them a faith and courage that makes it possible for them to face the conflicts, temptations, and sins of modern industrial life; standing by them in all the crises that they encounter in the course of their human existence; encouraging them to advance in company with the most creative minds on the frontier of human exploration and experimentation; and fearlessly traveling with them as they wrestle with the changing value structures of each new generation, and guiding them in the use of their leisure. But most of all, in and through all of these ways, the church's task is to try to reveal to men that, though their identity in the world may be confused and lost, in their relationship with God they are known and loved. The church, as a fellowship of men, should exist not only to proclaim this truth in the abstract, but to live it in the sphere of the personal and social.

Various Concepts of Ministry

Every congregation and every member of a congregation needs to ask what image of the church governs its life, because our images can be idols that keep the church from being the instrument of God's action, and because that image can keep us from being persons in whom the Spirit of God can be incarnate. Such an examination calls for that sort of rethinking of our conception of the ministry that the Reverend Mr. Gates called for in our first chapter. The conception of the ministry held by both ministers and laymen will naturally reflect their conception or image of the church. Here both the ordained member and the lay member are caught in the grip of stereotypes that threaten to stifle the vitality of the church's ministry. Especially is this true in a time like our own, when the social order is undergoing radical changes.

All too often lay people assume that the problems of the ministry and of the church belong to the clergy alone. Many conscientious ministers today, erroneously assuming this responsibility, are confused as to what their role is. The problem of ministerial roles belongs to the whole church. It is not easy in this time of transition for ministers to be sure of what is expected of them. They sense or see clearly that the old images and patterns of the minister of the gospel do not fit the present time, and, therefore, are not safe ones to follow. Nor do the unsettled conditions of our civilization give very clear-cut clues for the formation of new and relevant concepts of the ministry. Consequently, many ministers, including far too many young ones, seek refuge in different stereotypes which fail to serve the church, and only provide them with the means of evading the real challenges of their task. What, then, are some of these stereotypes?

First, some ministers settle for a stereotype of the priesthood. They seek to recapture and transplant in our age an earlier and relevant priestly vitality that succeeds today only in assembling the dry bones or external forms of that role. Or, they may succumb to the preacher stereotype. Under the influence of that image, they think of the preacher as a performer, a sermon as a performance, and the congregation as an audience. That image is partly a product of the monological understanding of communication, and partly a result of the human need to justify oneself by an oversimplified function. The proclamation of the Holy Word as mere content and without dialogical intent is not true preaching of the gospel. Holy words were never meant to be used to justify ministerial function. The Word of God justifies us, but our words about the Word of God do not justify us. Furthermore, the Living Word did not enter the world imperialistically, and that Word should not be preached presumptively now, but with the expectation of having to engage the world responsibly. Still other ministers try to find a contemporary concept of ministry by modeling themselves after one of the respected patterns of our society: the business executive, the physician, or the group therapist. But as controlling images of the church's ministry, these are not comprehensive, and they too tend to become constricting stereotypes.

Then there is the stereotype of the local church, which is still thought of as a parish in a nineteenth-century neighborhood sense. In most places the parish community is no longer the center of people's common life. The neighborhood in which the church is located is an area to which people come home from their varied activities in order to sleep. And for an increasing number of men whose work keeps them on the road, even sleeping at home occurs only on occasional week ends. These and other stereotypes stifle the full power of the ministry and keep it from being equal to today's task. Too many ministers, in consequence, feel alone and separated from their people, and are bewildered by the complexity of their work and the ambiguous results of their efforts.

Lay people, on the other hand, receive little help in overcoming their stereotypes of the ministry and gravitate to a concept of the church that is hard to distinguish from a middle-class country club or a social service center. Another complicating influence is the current emphasis on the lay ministry. The general stress on the priesthood of all believers had made both clergy and laity less sure about the role of the clergy, even to the point, figuratively speaking, of seeming to unordain the ordained, and without clearly defining the ministry of the lay member.

Is there an answer to these confusions and ambiguities? What can clergy and laity now do to find their present and new role in the life of the church and world? There is an answer to these questions which, if followed, will open the ministry of the whole church to the renewing vitality of the Holy Spirit.

First, the role of the clergy and the concepts of it are the responsibility of the whole church. But the clergy are more conscious of the problems of the church and of the ministry, and they should, therefore, share them with the laity. Ministers make the mistake of keeping "their" problems, which are really the problems of the church, to themselves, instead of making sure that the rest of the church members are aware of and assuming responsibility for them.

Second, if the clergy are to share these concerns with the laity, they must break through the stereotypes held by both groups as described earlier. There is evidence that both ministers and laity are suffering restraints as a result of their false images of each other. The question is: Do the clergy dare to reveal themselves as spiritual leaders who do not always know the answers, and who themselves need desperately to be a part of a church that is a supportive and accepting fellowship? When asked why they do not discuss problems of the church within the church, ministers often reply: "What would my people think of me? I'm supposed to be the answer man." The truth is that many laymen welcome being released from false images of the clergy.

Third, ministers, therefore, need to be dialogists rather than monologists. This might turn out to be the appropriate concept of their role for this day. As representatives of the gospel, which was born of the full meeting and full interchange between God and man in Christ, the minister must learn to engage in dialogue with his people, and to participate in that dialogue with God which goes on in their living. The great questions of the church and the ministry are not going to be solved by the ordained ministers alone, but by the clergy and the laity accepting communication with each other as a part of their common ministry, and together bringing the gospel into dialogue with the world.

It is imperative that ministers and people talk to each other deeply, not about the housekeeping of the church, but about the church and its message, about its place in and relation to the world, and about its ministry, including the respective roles of clergy and laity. This kind of persistent, continuing talk is imperative for two reasons: first, it brings out and correlates the truth that is in man about these matters; and, second, the Holy Spirit reveals the truth of Christ to and through men who give themselves to each other in earnest search for the truth.

The Church and the World in Dialogue

We may conclude, therefore, that the problems of the ordained ministry in the world today are the problems of the church. Members of the church, including the clergy, must take the risks of communication, which are the risks of creativity, and talk with one another about their concerns. We must do this with the expectation that God will speak and act through our dialogue together, so that it will become our dialogue with Him. Out of this will come new insights and concepts for our respective roles, with a new awareness of our task for Christ in the world. It would seem, then, that our most effective starting point for a new and relevant image of ourselves for our task today is that of men who are in dialogue with God through their dialogue with their people. The spirit of this dialogue, however, must be the Spirit of Christ. The form of the ministry needs to be rethought in each age, but it must be formed by a double focus on Christ's ministry and the need of the world today.

Some of this dialogue, of course, has already been going on, and out of it certain insights have already appeared about the relation of the clergy and the laity. In the gathered church, with the focus on the worship, pastoral, educational, and organizational life, the ordained member is the chief minister and the lay members are his assistants. This does not mean that the lay people are working for the pastor and that their loyalty is to him. Instead, it means that both are working together for Christ and their loyalty is to Him. Within that relationship the congregation has called a member, usually trained and ordained, to direct it in performing the church's functions. The minister is entrusted, for example, with the educational work of the church. Some of his educational responsibility is delegated to the organization known as the church school. A few laymen are selected and professionally trained to be directors of Christian education; others from the congregation are trained to be the teachers, but, as such, they are serving as assistants to the one who is officially responsible for that activity. Likewise, when laymen are used in church visitation, they do so as assistants to the minister, to whom this official responsibility is delegated.

On the other hand, in the work of the dispersed church, which is active in and serving the world, the chief minister is the layman who, in the home or in the office, on the street or in the shop, in the school or in the university, or wherever the work of the world is going on, is the church in that situation and must be the minister of Christ there. The ordained man, in this aspect of the church's work, is the assistant or resource person.

This concept of the complementary relationship between the ordained and the unordained should inform the church's gathered life. The sermon, the preparation for church membership, all adult education programs, and the general ministry of the church, need to be conditioned by the thought that the purpose of the official teachers and preachers and administrators of the church's program is to prepare and guide the people of God in the performance of their work in the world, as representatives of Christ there. Resources need to be created in the church's program whereby people can come back from their ministry in the world, be helped to understand what has happened, and by reflection upon it learn how more effectively to be the church in the world. For this reason, seminars for parents need to be held in order that they may receive assistance in understanding their role as ministers of the church in the home. Seminars for businessmen and professional people also are indicated for the same reason. A point of focus for all church membership courses should be the question: When you become a member of the church, how are you going to exercise your ministry in the world? This orientation could be the source of a new evangelism that would make its witness heard in the depth and detail of human life.

The Reunion of the Church

We turn now to consider some of the implications of what we have been thinking for the reunion of the church. If the church is the instrument of God's action in the world, and its members are supposed to be the incarnations of His Spirit by means of which He accomplishes His purpose, the condition, as well as the concept of the church, is important. One of the tragedies of Christendom is the fact that the body of Christ is so divided and its parts live in such competitive relationship that the purposes of God are obscured and blocked. Movements toward reunion have borne fruit, with the result that some denominations have resolved their differences and reunited. But much more progress needs to be made, if the church is to be equal to the demands that modern life is making on it for spiritual leadership.

In each denomination there are clergymen and laymen who have erroneous concepts and understandings and expectations of the other denominations. I direct a training center which is attended by clergy and laymen from many denominations. These people often are surprised to discover, as a result of studying together the church's nature and purpose, how much they have in common. They discover that doctrinal differences are not as great as they had thought, that there are no denominational differences built into human nature or into human problems, and that they have many resources in common, namely, the God-given and redeemed resources of human relationships, the Scriptures, prayer, preaching, pastoral care, and teaching. Many of them have been heard to say, "I am glad to have had it revealed to me that in some ways our differences are more apparent than real." This kind of insight, however, is not possible unless a situation is created in which representatives of different denominations can begin to trust each other, and to think and communicate below the level of their differences. It is possible to do this, however, and more of it should be done. There is no reason why the local congregation should not invite neighboring congregations to come together with it for a study program for the purpose of finding their common brotherhood in Christ and their common responsibility for the community in which they live. A divided church does not make a good organ for the communication of love.

We come now to the distinctive contribution of our discussion thus far in this matter of the unity of the church. The work of reunion, of course, is the work of the Holy Spirit. But our response to Him in approaching reunion should be centered in a study of His purposes for the church now and in the future, rather than on a reconciliation of the differences that occurred in the past. It is exceedingly difficult to undo the mistakes of the past and to change the rigid images and patterns that have been forged by the misunderstandings of our predecessors. Merely trying to adjust them to each other will not do. It is something else again to be willing to change these by giving ourselves to a responsible consideration of what God wants His church to be and to do now, and thus attempt the reunion in response to present and future values.

The images that Presbyterians and Methodists and Episcopalians and Baptists and Lutherans now have of themselves might be changed, thus making possible changes in their images of one another, and this would certainly open the way to deeper levels of communication. Instead of this, we have members of different denominations thinking rather rigidly about themselves and others. Our identities and responsibilities are accepted in terms of differences that were laid down in the past, and may be held independently of what God may be wanting His church to do in this moment. The church is not the Kingdom of God; it is not the end of God's action. It is a means to an end, and, as circumstances of human life change, it is not inconceivable that God would like to have us make changes in that instrument for man's salvation which He created.

Proposals for the reunion of the churches often arouse the fear that our respective denominations, to which we are devoted, will be replaced by what some conceive of as a "superchurch." Such an arbitrary replacement of church organization is not the objective of the unity movement. Instead, we should respond to the Spirit's prompting to keep our denominational loyalties subject to our loyalty to Him, in order that we may be open to whatever form of church life and action the Spirit may indicate for our generation. We are concerned about the church as the body of Christ in our time. As His body, we must find our unity in Him; but this may mean that we shall have to abandon some things that have seemed good. Some words of our Lord are hard to bear: "He who loves father or mother more than me is not worthy of me."[23] These words of our Lord are equally applicable to all other relationships, including our denominational ones. It does not follow, however, that our denominational devotion is of itself disloyal to Christ, any more than our devotion to our loved ones is disloyal. We do need, however, to make sure that we love and serve Him, and not something or someone else. Our concepts of ourselves and of others may need to be changed.

The changing of these images of ourselves and of others is not a responsibility that belongs only to our top-level church leaders. Every Christian in every church in every part of the world must share it, because each person has a specific responsibility for his relationship with his Christian brothers, by whatever name they may call themselves. The parent who seeks to exercise his ministry in his relationship with his child needs also to be open to his responsibility as a member of some historic branch of the Christian church for the welfare of that church and the relationship of its separate parts. We cannot accept what we have inherited in the form in which we inherited it. Our inheritance in many ways is precious and wonderful, but our human response can deform it. Our church can be a means of fulfilling our discipleship, but it can also be an obstacle to it. Therefore, our membership and participation in a denomination needs to be kept under the constant judgment of God in order that we as members may serve Him more loyally.

We are Christ's, brought into this relationship by His love, and we can grow in this relationship only as we are guided by His Spirit. Everything else is secondary to this. But all other relationships, if offered to Him and illumined and corrected by His Spirit, can be wonderful also, because then they too become a part of His means of reuniting, by His love, men with one another and with Him.

"In this is love, not that we loved God but that he loved us and sent his Son.... We love, because he first loved us."[24]

[21] John 4:5 ff. [22] Luke 10:25 ff. [23] Matt. 10:37. [24] 1 John 4:10, 19.



about the author

Reuel Lanphier Howe is recognized as one of the foremost counselors in America in the field of personal relationships. The authoritative conclusions growing out of his research are presented in this book with earnestness and understanding.

He was born in the state of Washington and received his B.A. degree from Whitman College in Walla Walla. From the Divinity School of the Protestant Episcopal Church, Philadelphia, he received the degrees of S.T.B., S.T.M., and S.T.D. He was ordained in the Protestant Episcopal Church in 1929 and 1930. Whitman College and the Chicago Theological Seminary have each honored him with the D.D. degree.

In 1931 he became Vicar of St. Stephen's Church, Elsmere, N.Y. Then, for about twenty years, he was on the faculties of the Divinity School of the Protestant Episcopal Church, Philadelphia, and the Protestant Episcopal Theological Seminary in Virginia. In both of these situations he developed a program of clinical pastoral training to prepare the clergy to minister to the needs of people. He has served on many important committees and boards and has lectured extensively, both in America and abroad.

Presently he is the director of the Institute for Advanced Pastoral Studies, in Bloomfield Hills, Mich., a postordination training center for ministers of various denominations who have been in the ministry for at least three years. He takes part in many significant educational programs outside his denomination. One of Dr. Howe's major interests is in the correlation of the insights of theology with those of the social and medical sciences. The enthusiasm with which his lectures and books have been received points to his popularity as a thinker and writer.



- Transcriber's notes: Obvious spelling/typographical and punctuation errors have been corrected after careful comparison with other occurrences within the text and consultation of external sources. page 12 line -3: changed "For God so loved the world " to 'For God so loved the world '" page 111: corrected printer's error where lines -14, -13, -12 should have appeared as lines -13, -12, -14 -

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