WORLD COUNCIL OF CHURCHES - GENEVA

WORLD COUNCIL OF CHURCHES - GENEVAMEMORANDUMTo: Dr. Visser't Hooft, From: Mr. KitagawaDr. Bilheimer,Ref.: Mr. Abrecht, Date: 19th June, 1962I have two different things in mind:I. Collection of historical documents, -cycostyle, for theuse of theological libraries, specialists, church executives, etc Title (tentative)......II. A book, printed, for general publicuvfnig pretty much the same introduction as chapter I Chapter II Aaking(Edinburgh- Evanston) Chapter III Coming to Grip with the Problem (Evanston -New Delhi) EvanstonCottesloe statements reproduced~ New Delhi)Chapter IV

ECUMENICAL EM EN TonRACE RELATIONSA Historical Compendium(Tentative Title)Proposed to be cyclostyledfor Libraries s1elists1,000 copies?E CU MENXI CA LE. EM RVT

INTRDDLICTION

-I-The statement on inter-group relations: "The Church and Racial and EthnicTensions", adopted by the 'w.C.C. at its Second Assembly, Evanston, Augu.t 15-31, 1954, and commended to the churches for study and appropriate action, is inmanyrespects a turning point in the history of ecumenical thinking on the "raceproblem".Evanston, however, does not stand alone. It has a series of antecedents thatprepared the way for it and since has opened doors for new possibilities to berealized. This booklet attempts to show the development of ecumenical tinkingon the so-called race problem, through the ante-Evanston and post-Evanstonperiod

until New Delhi, 1961.The reason why statements as old as 1910 are reproduced here is manifold.In the first place we of this generation must recognize with gratitude thecontributions made by our predecessors - their Christian insights into the problem,their Christian maturity to face them relentlessly and their Christian courage tospeak up and be counted on the issue.In the second place these traces of our predecessors' wrestling with theproblem reminds us most eloquently that what is troubling us today in many waysin increasingly ac, te forms, is not an entirely new problem, or a problem peculiarto our generation. In this as in many other moral issues we are in an 'apostolicsuccession' which literally goes back to the Apostolic period (Acts 6: 1-6), ifnot to the first wns of Adam and Eve (Gen. 4: 3-16).In the third place seen thus in historical perspective, these statements,S though admirable in their own rights, do not really answer our problem today.Every generation needs to find its own answer however similar the problem mayappear to that of the former generations. As our forebears wrestled with theproblem confronting them, so must we wrestle with the problem as we find ittoday.If such is the case, one may ask, why should we bother with the "out-dated"statements? The ans-.er is simple. They are not out-dated but have become thebackbone of our heritage. They form an integral part of the contemporaryecumenicalconsensus on racial and ethnic problems. Or, to use another metaphor, theseecumenical statements of the pre-Evanston generation constitute the foundationuponwhich the ecumenical thinking of the Evanston and post-Evanston period wasbuilt.

-2-The present is either built on the past or is bound by the past. If the former is thecase then the present is creative but if the latter then the present becomes merelyconservative. It is in this sense that the 'genealogy' of the ecumenical statements,beginning with Edinburgh .1910 through to New Delhi 1961, is important to haveconstantly before us.The W.C .C. is an institutional manifestation (or embodiment) of thespiritual movement known as the ".modern ecumenical movement", which in turnowes its genesis largely, though not exclusively, to another movement known asthe "modern missionary movement", or the "foreign missionary movement of theninteenth century" .i)The missionary movement drove the churches in the W.est, both Catholic andProtestant, out of the geographical confines of the old Christendom, It thusprovided, inter alia an occasion for Christians of the Vest, who werepredominantly of the Caucasian or white race, to discover the world outsideChristendom and meet there people of many different racial, religious and culturalbackgrounds. It is of no small significance that as Christians the initial stage ofrace relations was within the context of the missionary movement. The foreign

missionary movement thus brought the different confessional/ denominationalsending churches closer to one another and at the s ame time provided a uniqueenvironment in which the white man should meet men of diverse races andcolours.The leit motif of the 19th century missionary movement may be said to have beenthe conquest of heathenism by Christianity. Often this attitude toward heathenismshaped the attitude of the Christian missionary towards all people whom heregarded as heathen. In those days before modern anthropological science1) Rouse and Neill, History of Ecumenical MovementHogg, Ecumenical Foundation

-3-was established, it was not uncommon for Christians to refer to the white man asthe Christian race and others as non-Christian races. 1) Such an attitude tended toexpress itself sometimes in terms of "white supremacy", (imperialism), sometimesin terms of "white man's burden" (paternalism), and always helped to keep non-Christians, non-white people, at arm's length.bwever, when some who had been born heathens were converted as a result ofmissionary work, they began to become a problem, for having accepted Christthey were still unable to change their race, colour and nationality. Thus racerelations first became an issue between the Western missionary and the AfroAsianconverts within the context of the missionary movement. From- Edihburgh 1910through to Stockholm 1925 the problem was seen in this light, and the emphasiswas on how to change the white man's attitude towards people of coloured racesin order to avoid unfortunate racial conflict.- IIIThe Ecumenical Movement from its inception has made another significantcontribution in the area of race relations. It has provided an international publicforum where responsible Christian leaders, representing many :,acial groups, cancorporately engage together in study and deliberation on the problem. Theecumenical gatherings, whether of the International Missionary Council, the Lifeand Work Conference, or the Student Volunteer Movement for Foreign Missions,were by nature inter-racial in their composition. Participants could not escapetaking cognizance of the problem of racial tensions but at the same time, asChristians, were able to discuss it openly and freely.Even if a given conference did not produce any world-shaking statement,the fact that it provided a forum to deliberate on the problem - not by one group1) For example, see "Contributions of non-Christian Races to the Body of Christ",address by President Harada of Doshisha University, Kyoto, Japan.Edinburgh, 1910 series, History and Records of Addresses.

-4-thinking about other groups, but by way of all roups together facing the problemas their common concern - alone made An ecumenical conference worthy of ourgratitude. A case in point is Stockholm 1925, which did not officially adopt anyresolution or statement, but one of its commissions dealt very extensively with the

problem. The ecumenical movement has thus enabled Christians of differentracial backgrounds to talk with one another instead of one talking about oneanother all the time.The significance of an ecumenical gathering as an international public forum indealing with the problem of racial and ethnic tensions, was most conspicuouslyseen in the conferences involving Christian youth, of which an outstandingexample is the Ninth International Convention of the Student VolunteerMovement for Foreign Missions, Indianapolis, December 1923. This conventionended on the first day of the year (1924) which saw the enactment of the OrientalExclusion Act by the Congress of the U.S .A. Similarly, the First w-orldConference of Christian Youth, Amsterdam 1939, which, as it turned out, met onthe eve of the outbreak of World War II, was an occasion for Christian youth ofmany nations, tongues and races, to grapple together with the then mountingracial tensions under the spell of the Nazi doctrine of Herrenvolk.The ecumenical movement has thus kept within it and through it, all racial groupsin communication one with another. In practice however badly the churches andindividual Christians fell short of true Christian fellowship transcending allhuman differences, the ecumenical movement ever since its formative stage downto this day, has firmly stood on the apostolic belief that "in Christ there is neitherGreek nor Jew, neither free nor bond, neither male nor female". W!hateverproblem there may exist to antagonize one racial group against another or alienateone away from another, such problems are not ultimately unsurmountableinasmuch as they are between groups that basically belong to one human race.This has been the unwritten platform of the ecumenical movement, which hasenabled it to keep on believing in face-to-face dialogue between groups thatdiffer, even under the most extraneous circumstances. Cottesloe 1960 (SouthAfrica) is a supreme example of this.

-5-- IVContributions of the ecumenical movement in the area of race relations byway of resolution, messages and statements, can be fully appreciated when seenin the light of the role it played in creating a particular kind of social contextwithin which people of different races came into contact with one another asChristians, and provided a unique public forum through which responsibleChristianleaders of different racial backgrounds were engaged as man to man in mutualconversation. Not every ecumenical gathering was geared to deal with the race* problem, nor at every gathering where the race problem was discussed was anecumenical consensus reached. When, however, a consensus was reached and anexpression given to it as a resolution, policy statement, a study documentexpounding on the Christian principles, it has helped Christians throughout theworld to re-think from a world-wide perspective the race problem confrontingthemin their own local or national situation.The real value of ecumenical statements on race relations lies not so much

in what they said as in the fact that Christians belonging to many differentracial groups, not infrequently antagonistic one to another, said them together.None of the ecumenical statements were intended to provide a panacea for racialproblems of all places and all ages. Every one of them has been in fact afreshre-affirmation, in the face of the reality of racial and ethnic tensions confronting 0the Christian Church, of the apostolic faith that all Christians regardless of theirrace, colour, culture, nationality, social status and even sex, belong to the oneBody of Christ.Such a re-affirmation, when made and verbalized together by Christiansrepresenting a wide range of confessional, denominational and national churches,and belonging to many different racial and ethnic groups, serves the Christiancommunity the world over as a sign post indicating how far it (the Christiancommunity) has come, where it is now standing, and in which direction as well ashow far it has to go. The ecumenical statement is not intended to help any selectnumber of churches or individual Christian to become 'holier than the rest',

-6-but to bring all churches and Christians together to a concensus whereby theymay become a force of reconciliation in a racially divided society of men.The half century between Edinburgh 1910 and New Delhi 1961, inso far asecumenical thinking on the race problem is concerned, may be divided roughlyinto three periods. The first is from Edinburgh 1910 to Stockholm 1925, duringwhich the foreign missionary movement provided the dominant motif. Here theproblem is seen primarily in terms of self-contradiction of the white Christians ofthe Westwho were spreading the Gospel of Christ among heathens that they too may besaved,and at the same time were discriminating in one way or another against the rewlyconverted Christians of Africa and Asia on the basis of their race and colour.For this period an excellent analytical description of the problem was givenby the Rev. V.S. Azariah (later the Bishop of Dornakal) at Edinburgh, 1910.The corference dealt with several aspects of the problem in Commissions II andVII.World Wdr I prevented the formation of the I.M.C. from taking place until 1921.At the organizing assembly the I.M.C. instructed its secretary J.H.Oldham todevotea considerable amount of his time and effort to studying the race problem, whichwas then coming to a head in international relations. Oldham did a thorough jobof it and the result was his Christianity and the Race Problem published in 1924.The chapter on "The Guiding Principle", it can be said, was an ecumenicalresponseto the challenge of the kind of problem as described by Azariah. The chapter on"Intermarriage" has up to now remained one of the most thoughtful treataents-ofthe subject from a distinctly Christian standpoint. (We have decided to reproduceit as an appendix).In the meantime the Student Volunteer Movement for Foreign Missions held

its ninth international convention in the U.S.A. where a heated debate was goingonin Congress on a bill to exclude all Asian people from entering the U.S .A aspermanent immigrants, and depriving those who had established their permanent

-7-residence in the U.S .A of the privilege of naturalization. what this conventionstated also betrays the basic motif of this period, which may be summarized inone sentence, "it is not becoming us who are engaged in the task of'evangelization of the world in our generation' to practice racial discriminationagainst these who have responded to the call of the Gospel we preached".Stockholm (Life and 'ork) 1925 makes the turning point at wlich the first periodcame to an end and the second period began, including Tambaram 1938 andAmsterdam (Youth) 1939. At Stockholm the tension between the white and thecoloured races was recognized to be growing increasingly serious and the raceproblem was taken seriously for the first time as a social issue, not merely as amoralproblem of the white man's personal attitude toward men of coloured race. TheLife and W:ork Conference criticized the churches for their indifference to thisproblem due to their basically pietistic and subjectivistic orientation to life.In this respect Stockholm 1925 is the dawn of a new period, the high point ofwhich was Oxford (Life and Work) 1937.At the same time one cannot fail to notice that in dealing with the race problem asa social issue, Stockholm approached it from the standpoing of the "white man'sburden", that is, the problem was understood as perpetrated by the white man atthe expense of the coloured man. With a more profound appreciation of the socialdynamics involved than any of the previous ecumenical gatherings the solutionsuggested by Stockholm was virtually the same as saying "white man, mend yourway". In this respect Stockholm 1925 still belongs to the first period.Jerusalem (I.A .C.) 1928 made a gallant effort, armed by Oldham's book andStockholm 1925, to wrestle with the race issue as a social problem. the Statemer.tby the Council was based on analyses by comet~t scholar of several differentlo/ntlre one nanosituations where racial tensions were acute' (Vol. IV, Missions and RaceConflict), and on deliberations on relevant issues on the other. The formerincluded "The Negro in the U.S.A." by John Hopei "Agencies for Inter-racialCooperation in the U.S.A." by T.J. Woofter; "RElations between the Black andVhite Races in South Africa" by J. Dexter Taylorl and "Relations between theOccidental and Oriental Peoples on the Pacific Coast of North America" by GalenM. Fisher.

-8-The latter included "the promotion of right relations in the most critical zones ofrace corflictj the determination of a truly just and Christian policy for dealing withimmigration problems". These were counted as most crucial of all the social,

economic and political issues for which united approach of all Christian bodieswere required. (Vol. VII, p.42)Mention should be made in passing at least that it was at Jerusalem 1928 that "theprinciple of international cooperation through National Christian Councils" wasestablished in dealing with many social, political and economic issues which wererapidly taking on a global character no matter where they were found.It is only a stones throw from Jerusalam 1928 to Oxford 1937. If the ecumenicalgathering whose central concern was missions, dealt with the rdce problem as abona fide social issue, positively recognizing professional organizations outsidethe churches and missions as their allies in combating the problem, it is onlynatural for the second world conference of Life and Work to deploy the best ofthe scientific insights then available. The distinction of Oxford 1937 lies in that ittook a new look at the race problem within a carefully developed conceptualframework, namely that of 'community'. The overall theme of the conference was"Church, Co'munity and State". The rising tide of national socialism under theNazis, accompanied by deification of the state and the myth of Herrenvolk, wasthe determining factor of the climate in which this conference met. Christianswere thus compelled to re-view the human significance of group solidarity ofvarious kinds, which led them to grasp the race problem at its new dimension, i.e.race as a dynamic factor for community-building.Both Tambaram (I .M.C.) 1938 and Amsterdam (Youth) 1939 were held underthe shadow of' Oxford 1937. Tambaram looked at the race problem within thecontext of a 'world community'. To the 1500 Christian youth who assembled atAmsterdam the conference was in itself a miniature world - not the world as itought to be from the Christian point of view tut the world as it then was with allthe complex problems among which race was not the least. The youth atAmsterdam 1939

-9were not necessarily more mature or sophisticated than the youth at Indianapolis1923, but the tense international atmosphere in the immediate pre-war period onone hand, and the cumulative effect of Oxford and Tambaram upon their thinking,on the other hand, made it iMossible for them to reach arq clear-cut consensus.The great thing about Amsterdam 1939 was that it was held at all and that itopened the hearts of Christian youth of every imaginable race, colour andnationality to one another. That miniature world experienced for 10 days atAmsterdam became the internal environment in which they continued to live,though scattered to the four corners of the earth and separated by a global warfrom one another though they were.Between the second and the third period lies the black period of World ;ar II. Thethird period dawned with inter-church cooperation in the immediate post-warperiod to reconstruct church life in the war torn countries both in Europe and inAsia. That terrible war proved to Christians that, among other things, in Christthere really was "no East or West, no North or South" and for that very reasonChristians suffered from the war more acutely than ever before. Military victorycould no longer be seen as a true victory. The fact that war broke out was an

unmistakeable sign of the Christian's defeat before the power of the world. Withthe end of the war itself, however precarious, the Christians who had been atOxford, Tambaran and Amsterdam (whether in flesh or in spirit), realized that theecumenical Christian community had not been destroyed, though badly impaired.This corporate experience of Christians and their commitment to witnessing to itsreality constitutes the leit-motif of the third period, with Amsterdam 1948,Evanston 1954 and hew Delhi 1961 as three focal points.Amsterdam 1948, preoccupied with the formatior of the W.C.C. and with thepostwar reconstruction, laying so much stress on the given unity of all Christianpeople ("we intend to stay togeher"), understandably did not take up the raceproblem as such in any big way. In Europe, furthermore, the acute problem thentormenting the Christian conscience was that of anti-Semitism, not the raceproblem. Evanston 1954, on the other hand, could not possibly evade the raceproblem in its new manifestation, more sinister than ever before experienced byman. And that for several reasons.

- 10 -Firstly, the U.S .A. presumabl fighting the racism of Hitler in fact outdidHitler on her own home front by the mass-evacuation of Americans of Japanesedescent, as well as resident Japanese nationals. The guilty conscience of theAmerican Christian was further stimulated by the rightful demands of the blegroand other racial minority groups, who had participated in the war effort as fullyas the dominant group, to the full enjoyment of human and civil rights as U.S.citizens. And finally the Supreme Court decision once and for all stated thatracial segregation in public schools was unconstitutional.Secondly, the rise of Afrikaner nationalism in South Africa with its rigidpolicy of racial apartheid.Thirdly, the rise of Asian nationalism following the indeperdence of thePhilippines, China and India, coupled with the Asians' resentment towards the useof atomic bombs against an Asian nation.Fourthly, the dawn of African nationalism with Mau Mau in Kenya, which likeAsian nationalism, was a reaction to and an effort to be liberated from thecentury old W estern colonial imperialism.The Second Assembly of the I-2.C.C. was thus compelled to tackle the raceproblem in the most thorough-going manner possible. The Evanston Statementhas since provided the guiding principle for Christians all over the world as theywere caught up by increasingly acute racial and ethnic tensions.0The years following Evanston saw a radical change in the character of racialand ethnic tensions. Cotteslow (South Africa) 1960 reflects this change and NewDelhi 1961 took full cognizance of it. What, then, is this change? Up to Evanstoninclusive, the race problem was seen almost exclusively as a social injusticeperpetrated by the white race and imposed by them upon coloured races. Its 0solution was conceived almost exclusively in terms of the change in the whiteman'sattitude toward coloured peoples.With the year long strike against the municipal bus system by the Negro

people at Montgomery, Alabama, 1955, the scene radically changed. T.eindependenceof Ghana in 1957 touched off the continent-wide movement of pan-Africannationalism.0

I -11The Bandung Conference 1955 and its successors havebeen contributing to strengthen the solidarity of the Afro-Asian peoples, which atthis stage is bound to take on the character of anti-iWesternism. All thesedevelopments seem to have renewed channels of communication between socialand political leaders among Negro Americans and African nationalist leaders. Sit-in demonstrations in the U.S .South and Shapeville in South Africa happened inclose succession, and many comparable "incidents" in between on bothcontinents.All this means one thing. In the words of Dr. Martin Luther King, the leader ofthe Montgomery Bus Strike, the time has come for the Negro people to feel, "Wehave suffered enough. "e cannot take it any longer". Thus the heretoforeoppressed groups have become militant. They are no longer content to wait fortheir oppressor to change his way. They are more and more taking the initiative tomake their oppressor change his way, if necessary by force (hot necessarily byviolence). Those who are still in the habit of thinking in terms of the white manholding the key to all human problems call this 'counter-racism'. Be that as it may,to the leaders of this movement, racism of white people was an unjustifiablesocial injustice while their own racism is a necessary means by which to attainsocial justice, which has for long been denied them.In the light of this understanding, one must admit that Cottesloe and New Delhihave not gone far enough, although the signs of the time were recognized by bothof them as far as their statements are concerned. The statements of these twoconferences, however, are more important for the direction in which they point orthe rext period, than for what they say about the problem itself. Herein also is thetremendous responsibility of the Secretariat on Racial and Ethnic Relations wlchwas formally established at Few Delhi.- VIThis introduction will be less than complete if no mention were made of thegreat stride made by the secular international agencies, noteably the U.N.O. itselfand its related agencies, more particularly UESCO, over the past decade or two in

4-12their thinking on the problem of rece relations. Adoption of the UniversalDeclaration of Human Rights by the U.N. General Assembly 1948 is a landmarkin the history of human civilization. (See Appendix C). The three UNESCOseries, 1) Race and Society, 2) The Race Question in Modern Science, 3) TheRace Question and Modern Thought are mostvaluable sutdy material indispensable to anybody seriouslyconcerned about the problems of racial and ethnic tensionsl

ILTRODUCTIOLI. A zariah II. Edinburgh Message .... excert III. Indianapolis IV. J.H.Oldham, Guiding Principle V. Stockholm Conmission Report VI. JerusalemMessage VII. Oxford VIII. Tambaram IX. Evanston X. Cotteslow XI. ewDelhiAPPENDIX A. Oldham on Inter-marriage APPENDIX B. Study Outline(after adopted at Paris) APPENDIX C. Universal Declaration of Human RightsAPPENDIX D. Suggested Reading List

PART IEDINBURGH, 1910 - STOCKHOLM 1925

Missionary movement had been o.-wq traffie from the Western countries to Asia_A Africa - Pmq mub an afrair of the Western European or North Atlntis peopleof Caussian ( or White) race, going out of their ti.,ditional bovadaries(Christadom) to the vorld outside (Reatheadm)*Encounter vith people of non-Cauasian reea nd of non-Christian religions. hooutervith other religions had Matura1ly been taken am s eriouuly by the missionarymovemnt. At Edinburgh# the problem of rse relations was rmmisue and faced upsqwarely.Asarish's addres dausib the problem as then ecited in W"ti. Edinburgh Provided aform for Asarish to speak openly how man of the missionaries were unable toshed themselves of the sense of cultural (and racial) speriorit7 embedded in theVestern man's outlook of Asians and Africans*. . .... ~ . . .... 1 -~i . .il:i!.i ,.. . : ../ :.. : .. -,. : ... . / i. ,I. . . . .. .-6,6, " ' . ".: . ' ' .., " " :: , :,,' ." : ' .". .. ' ' " " ' : '" * '. *V 'I.. "" *"a '

WORLD MI ?IONAll CO'TF2!.ENCE, 191PThe History and Records of the Conferencetoeether withaddresses delivered at the evening meetingThe Contribution of Non-ChristianRaces to the Body of ChristBj Preqident Tasul-u HarsdaAddress delivered in the Assembl Hall on Sunday Evening, l0th JuneI do not for a moment assume any large measure of knowledge or insight, butthere is one thing I am sure I have, and that is a deep sympsathy '1.th the non-Chriqtian faiths and the non-Christian lands, because 1 was born and bred amn'them. I owe more than I can adequately express to the old fah and ideas for thepreparntion of myself for the acceptance of the flospel and for the enjoymnt of thepresent Christian life. The world is God's own: nothing exists separate from rim.Dur motto therefore sho,:ld be, "Have we not 3il one Father, has not one Godcreated us, is God the God of the Jews only, is not He the God of the nations also?

Yea, of the nations nlso:r The non-Christian races ere no less God's own than theChristian races of the resent day. The Master said, "Think not that I am come todestroy the law or the prophets: I am come not to destroy, but to fulfil". The Bodyof Christ in its true realisation will be broad and comprehensive, to takce inwhatever is tire and good wherever it may be discovered.The word "non-Chrittian" is nn indefinite tfrm. It may include the lsrer proportionof manirind, but time will not allow me to take up all those nor-Christian nations.I shall limit my self to three of them only, with which I am more or less fnmiliar,and to which I think I am related, viz. India, China, and Japan. T':e e re therepresentatives of the leadin- non Christian religions, linduinm, Confucianism,3uddhigm, and Shintoism.Let us consider for a moment whot entril-utions we %ey expect from thesenations in the upbuildinr of the Body of Christ.(page 283 - 284)

-2The Problem of Co-ODeration betweenForei -n nnd Nntive Workers.IT.B5 the Rev. V.S. AzariahAddress delivnred in the Assembl- Hall -n Monday Evering, 20th JuneThe rroblem of race relationships is one of the mostserious nroblems confrontinp, the Chftch to-day. The bridging of th gulf betweenthe East and West, and the attainment of a greater unity and common ground inChrist as the great Unifier of mankind, is one of the deepest needs of our time.Co-operation btween the foreign and native worlers can onl result from pronerrelationshio. Co-operation is ensured when the personal, official, end spiritualrelationships are ripht, end is hindered when these relatinn shins , broadly, at lenqtin India, the relationship too often is not what it ought to be, and things mustchan,'e, and change speedilj, if there is to be a lrpe measure of heert co-operationbetween the foreign nissionar and the Indian worker.I desire to say that rersonally m, relation with my foreirn fellow-workers has beensimply deli-htful, and t'st in -ll m travels thro,ihout India I have received nnthinpbut true courtes, vrd kindness -o r-q-ionaries all over India, in many of whosehomes I have been a velcomed guest. Moreover, in all that I se. T want it to beclenrly understood(that I am full, aware of horpy exceptiors.Having safeguarded mny remarks with these preli'inaries, I proceed to state r"inl!gome of m, convictions in regard to this subject. M?' personal observetion Iurin7a reriod of ten -ears, some of which have been spent in travelling throughdifferent ,nrts of Invia, in mission districts worked by differ.!nt MissionarjSocieties, has revealed to me the fact that the relationshia between the EuropeanmissionFries and the Indian workers is fnr from whst it o.ight to be, and that acertain aloofness, a lack of mutual understn-ding and openness, a great lack offrank intercourse and friendliness. exists throughout the countr .* are wrong. The burden of my meqqaace is that, spenking

This is not only my own impression, but what I have gathered from a largenumber of my Indian brethren, and even a fewEuropean missionaries.This feelina is stron-ar and more in evidence in some missions than in others.Some Missionary Societies are in great advance in thissresoect over others. In the 1dhg Men's Christian Association we have a body thotqtnnds foremost in "avin succeqsfully solved the problem.Now, if this seraration is more or less widespread, and I am here tosay that I know it is, we will agre that this state of affairs cannotbut affect the co-operation of these two arms of missionary work, andit cannot but hinder the growth and development of the Church in India.So far as such a spirit exists, and wherever the spirit exists, it isimpossible for the Church to full develop a vigorous life and exhibita united front to the non-Christian forces round about.I do not deny that there is blame on both sides. That cannot but be so. I do notoverlook the fact that hindrances to a properrelationship exist also on the side of the Indian Christians, but sincemy audience is not composed of these, I feel that it will serve nouseful -urpose to detail them here. Before my Indian friends I haveendeavoured to remove the hindrances on their side, but what I plead forhere is that the difficulties on the foreign missionary side may, ifpossible, be entirely done away.,. Let us first consider the oeronal relationship that ought* : to exist for effective c-ooeration. For the ideal of this relationshipwe look to our Master snd Lord. The relationship between Him and Hisimmediate disciples and felloiAworkers was not only one of Teacher andpupils, Master end disciples, but, above all, that of Fnd and friends.He placed Himself alongside of those weak, frail, and stumbling disciples as theirFriend and Brother, and lifted them up to a clearer I vision, stronper faith,and nobler life. The disciples were admittedinto the closest friendship with their Divine -eacher, they learned tolove Him, confide in Him,follay¥im, and walk even as Fe walked.Can it be t missionnry has becomea friend to his fellow-work t i d that this has been hisaim? I am afraid in mrny oases the answer must be in the negative. Ifit has been the aim, as I trust it has been, at least it has not b-en sufficientlyavowed, nor always mads manifest in action. I thankfully rememberthat there are scores of missionaries all over the country who are justlyproud of the fact that they can count some at least of their IndianChristian fellow-workers among their truest friends, and there are IndianChristians in all parts of India who are deeply thankful to count amongtheir closest friends many foreign missionaries. Bubbtsuch are far too few.

Friendship is more than condescending love. I do not for a moment deny that theforeign missionaries love the country and the people of the country for whom theyhave made iuch noble sacrifices,

but friendship is more than the love of a benefactor. I cannot dobetter than auote the words of one who is himself a foreign missionaryin South India. He writes:"The popular arpellation in use about missionaries in this country is 'father'; but atime comes when children ouzht to begin - and if they develop normally, do beginto think for themselves and to have aspirations and plans of their own. That is acritical time for the father in his relation to his children. His continued influencefor good, at any rate for the greatest good, in his son's life now de-ends on hisbecoming the son's friend. This change from benefactor to friend implies that anew element of reciprocity is introduced. If I rightly regard a person as my friend,I respect his individuality p. 300 and remember/that he has peculiarities,rights, andresponsibilities of his own, which require,in some measure at any rate, that afeeling of equality and freedom shall pervade our relations and our intercoursewith one another. This is the point where we find ourselves in India to-day".But while "East is East and West is West", is such a friendship possible betweentwo races, that in hcbits, customs nnd modes of thought areso diametrically opposed to each other? I know in my own experience thatsuch friendships are possible. I am thankful to say that some of mybest friends are among the foreign missionaries. I can testify to thegreat enrichment tat has come into my own life through these real friendships.This very enrichment impels me to plead with my missionarybrethren that they will lay themselves out to form friendships with theirIndian fellow-workers.I quote another a North India, theLord Bishop of Lahore. He"With abundance unsparinglabour and self-denial on behalf of Indian Christians, the missionaries, except afew of the ver best, se m to me to fail very largely in getting rid of an air ofpatronage and condescension, and in establishing a genuinely brotherly and happyrelation as between equals with their Indian froks, though amongst these there aregentlemen in every truest and best sense of the word, with whom relations ofperfect equality ought easily to be established". Dr -not tih e i.-4-

-5Do not these voices from North end South call attention to the same dnnper andthe one remedy?The pioneer missionaries were "fathers" to the converts. The converts in their turnwere glad to be their "children". But the difficult in older missions now is that wehave a new zeneration of younger missionaries who would like to be looked uponas fathers, and we heve a new generation of Christions who do not wishto be treated like children. If the Christian community of the -econdand third generations , through the success of missionrr- work, has risen to theposition when they do not any longer care to be treated

like children, should we not be the first to recognise this new spirit 310 and h-sten to strengthen the relationship, by/becominr! their friends?Is it not such a relationship, and such alone, that can, more thananything else, rrevent the growth of the snirit of false independence,foolish imnudence, and flagrant bitterness ayainst isionmries thatwe ofton meet with in Indian Christian young men to-day?The Bishop of Lahore goes on to make some nrctical suggestions. He says:"If we could -vet into the way of treating Indian Christians with perfectnaturalness, exactly as we treat English friends, asking them more frequently tostay with us in our houses, and genuinel making friends of them, realisin,7 inhow very men things we have to learn from them, and how large are thecontributions which they car. bring into the common stock - this, I believe, woulddo more than anything else to draw us more closely together again, and it wouldbe to the nonChristian world nn illustration of boundless potency and effect, ofthe unity into which our races can be brought within the body of Christ".Much can be done along the-e lines.Let me aive some extreme eases of the -ontrary attitude. I do it with the deepestpain in my own heart, feeling that if some of rymissionary friends have failed, I am also resronsible for it. I can now think of oneIndian quperintending missionary, for over fifteen years inresponsible charge of large districts, who said recently that he hadnever been invited to a single meal at the house of any of his European missionerybrethren. I think of a pastor, who is confessedly the righthand of a station missionary, who said to me that during the eighteen years he hadbeen a pastor his missionary had never once visited his humble home. Two menholding very hirh rositions in a native State,said to a friend of mine recently that though they ad been for several

-6-years in the - it , and even called on the missionary, themissionsry never thought of returning the call. I remember twoor three younger missionaries who have told me that while they themselves like togo and call on the leadinr Indian Christiangentlemen, their senior missionaries are against such innovations.I recall how years ago a young missionary told me of whot he called theimpudence of an Indian cler-man, who was a graduate of one of p. 311the/Indian universities, in going forward to shake hands with him."This man," he said, "thinks, that because he is a grarduate andhas put on European costime, I must shake hands with him!"I do not want you to think that these instances represent the general state ofaffairs, nor lo I want you to think that theseare but solitary instances. Even if they were solitary instances,oocurrences of this extreme tape ought to be impossible.On the other hand, I can never forget a sight I saw near the foot of the Himalayas,on the borders of Kashmir. At dinnerat a missionary's table the British Civil Sur-eon of the district,

the missionary, an American Secretary of the Y.M.C.A., a nntive pastor, end anordinary catechist sat round the table, with thewife of the missionary presiding at the table. It was not a pot-upshow. The perfect nase with which the pastor and the catechist conductedthemselves was proof positive thnt there the relationship was naturaland custormar,. i noticed that that - i:on on the whole was farahead in this respect oi most ot'.ers.Let me not be misunderstood. ! 4s not plead for returninF calls, handshakes,chairs, dinners, and teas, as sueh. I do, on theother hand, plead for all of them ani more if they can be exyoressionsof a friendly feeling, if these or anything else can be the outwardpre3fS of a real willingness on the part of the foreign ml snionaryto show that he is in the midst of the people, to be to them, not al~rd and a master, but a brother and a friend.717. The effective co-operation will only be posqible with a proper officialrelationship.The official relationship generall5 prevalent at present between the missionaryand the Indian worker is that between amaster and servant; in fact, the word often used in South India by the low gradeIndian workers in addressing missionaries is 2eor master. The missionary is thepaymaster, the worker is servant.As long as this relationship exists, we -ust admit that no sense ofself-respect and individuality can grow in the Indian Church.

-7-A missionar of the American Board said to me years aizo P. 312 that the lastwords his Board Secretary spoke to him in New Yorkharbour were, "Make yonrself unnecessary in the field". I can bear testimony tothe fact that that misvionar s endeavouringto do it in the most tactful vay. The aim of the Mission ry Societies,e know, is to develop self-governing Churches and to give freedomand scope to indigenous leadership, and to strive to make themselvesunnecessary in the field. %hut the Societies have not convinc--d thenatives that this is their aim. Na , in so)me missions Indian Christians truly,though I know erroneousl , believe that the missionariesare against any full self-support qnd real self-goverrment, because that will m-kethem unneeessary in the leadership of the work. Itis commonly supposed that the man of inderendent thought and action isthe man least consulted in the administration of the mipqion. Iknow some instances where inde endent action in the smallest affairhas been represqed, and indigenous effortq - even indigenousnissionazj efforts- have been looked upon with suspicion and distrust.There can never be real progress unless the asoirations of the native Christians toself-government and inderendence are accepted,encouraged, and acted upon.

I do not forvet there is too often a dar er of Churches claimin7 complete self-government and full inde!-endence without any regard to the problem of self-suprort, and of individuals claimingequality in salsry and depirinp to be called "missionaries" of a foreign missionarysociety. While I am fully aware of these and similar drn~ers,I cannot but feel that in most older missions there is Freat room foradvance in the direction indicated at this Conference.In an article that arpepred in a leaing Anglo-Indian paper on the MorldMissionary Conference, the writer sass:"The Indian Christian is kept in leading strings. It is true that of 'ate years therehas been among the leadin7 missionary s.ercies a considerable advance in the wayof giving Indian Christinns more control over their own affairs, yet the reformmovement is all too slow. Is it to be wondered at that young Indianq of abilityturn aside to the various seculor rrofessions where the powers they P. 313feel they possess will find a fuller scope/for theirexercise? It is obviousl unwise to go on from year to year drifting along in the oldway, for it leads to the drifting away of the flower of the Indian Christian youthfrom the ministry of te Church".

-S -Let me not be understood to sas that this is the onl cause wh.i educated Christianoun7 men do not enter the min'stri. The questi-n of aselry, T am afraid, oftentakes too 7rominent a place in their -inds. The siritual life +oo often is not izorousenourh tn overcome the temptations to earthL] .reatnesq. But at the same time itcannot be denied that swme are kept away from the miniqtr because of +heconditions existing in the missions.I plead, therefire, that an advonce steT -ie be taken by transferring from forei-nersto Indiana responsibilities and privileges that are now too exclusivelj in the handsof the foreign missionar, . Native Church Councils should be formed, whereIndians could be trained in the administration of their own Churches. MissionnrConferences should find a place for Indian leaders, so that the Indian end theEuropean may consult and work to~ether for the welfare of the common work.The favourite nhrases "our money t,"Iour control", must go. Native Chriqtianopinion ouqht to be cornstantl. consulted in renard to an fresh step taken. In short,all along the line, the forei-n missionnry should exhibit unmistakably that he isnot afraid to vive up nos-tions of leadership and authorit into t.e hands of hisIndian fellow-worker, end that his joy iz fulfilled when h; decreaes and the Indianbrother increaseq.I am fully aware of the fact that all advance in responsibility should be traos e' edgradually and not by the sudden withdrawal of forei--n funds and control. Butgradually, but none the less steadil;, it -hould be done. For, without 7rowingresponsibility, character will not be made. We shall learn to walk only by walking- perchance only by fallin- and learninc7 from our mistakes, but never by bein I-ept in leadin7 strings until we arrive at maturity.

If such an advance is to be nade, what should be the relationship of the foreignmissionary to the Indian Christian leaders? SureL, that of a friend. To quoteagaint"The foreicgn m" ssionpry's official connectionwith the Indian Church must cease some day.If, when that day comes, the leading IndianChristians are looking upon us as old,jealous fathers, who did not seem to likethe idea of their children trying to stand on their own feet, we are not likely to econsulted by them at those junctures when a wordof advice or encouragement might be badlyneeded. Even if the situation is felt to bedifficult, it will be a matter of honour to thechildren who have set out to build their ownhouse to show that they can manage their own

-9affairs. But if we re regarded by them asfriends, they will continue to be willin,when need arises, to seek and receive advicefrom us, ever though they are no longer underany obligation to be =uided by us".,Xf. True co-operation is possible only with a rroper spiritual relationship.No personal relationship will be tue and permanent that is not built on a sriritualbasis. India is a land that has a "relizious atmosphere". To the Hindu "the one andonly ultimate is God: his great and onlj reality the unseen: his true and eternalenviron ent the spiritual".In such a land, therefore, the easiest noint of contact with the heart is on thesriritual side. The Indian nature has aptitude to develop devotional meditation andprayer, resignation and obedience to the will of God, the Christian graces ofpatience, meekness and humility, the life of denial of self, the cultivation offellowship and communion and the practice of the presence or God. Tse elementsof Christian mysticism find a natural soil in the Indian heart. Not by decrying thisaspect of the Christian life, but only by cultivstin V and developing it in himselfcan a forei.7ner win the heart of an Indian. It is hen, and then only, the westernercan impart to him what naturally he has not: elements of Christian character,Christian activit , and Christian organisation. These characteristics which thewesterner has develored often fail to appeal to the Indian, because too often the:yare advocated by men who have not reached the heart of the Indian throurhfinding the point of contact.'Whatever others may think, I do not myself look forward to any time in the nearfuture when we in India will not need the western missionary to be our sniritualgudes and helpers. Through your inheritance of centuries of Christian life you areable to.impart to us many things that we lack. And in this sphere I think thewesterner will be for years to come a necessity. It is in this co-operation of jointstudy at the feet of Christ that we shall realist the oneness of the ody of Christ.

The exceeding riches of the glory of Christ can be fully realised not by theEnglishman, the American, end the Continental alone, nor by the Japanese, theChinese, and the Indians by themselves - but by all working together,worshippin7i togdher, and learning toa*er the PerfectImage of our Lord and Christ. It is only "with- all Saints" that we can"comprehend the love of Christ which passeth knowledge, that we might be filledwith all the fulness of God." This will be posible onl from spiritual friendshipsbetween the two races. We ought to be willing tolearn from one another and to help one another.Through all the ages to come the Indian Church will riseup in gratitude to attest the heroism and self-denying labours of the missionarybody. ou have given your goods to feed the poor. You have given your bodies tobe burned. We also ask for 1ove. Give us FUSIDS!

from WORLD MISSIONARY CONFERENCE, 1910Report of Commission IIThe Church in the Mission FieldChapter II: Conditions of MemberShip P. / RacialCharacteristicsWe addressed some questions to our correspondents with regard to the influenceof racial characteristics, and the variousforms of social organisation that are met with in different parts ofthe mission field. The subject, however, is a large and difficult one, and theinformation which has been placed at our disposal does not enable us to deal withit thoroughly. We may say, however, thaton the face of the replies sent to us, there is apparent a somewhatdifferent point of view on the part of missionaries in India as comparedwith that taken by those in China and Japan. In India it is found thatthe Hindus as a race have marked religious tendencies, and are notslow to respond to religious teaching, but the features of the socialorganisation greatly hinder personal liberty. The individual is not the unit of life,he is a mere fraction of an overgrown family, whom custom constrains in allthings to act together. On the other hand, p. Z the village system in India is onthe whole'favourable to the spreadand growth of Christianity, though being a compact organism, it tendsto resist the profession of Christian faith on the part of its membersas a disintegrating force threatening its own existence. Personalindependence is, moreover, checked by the gentle and submissive nat'ireof the Hindu temperament. It has, therefore, been difficult in Indiato raise up strong, independent, self-supporting Churches, and thetendency of Hindu Christians to continue to rely upon the guidance andcontrol of their foreign Missions is only too apparent.In China racial characteristics and the fabric of social observances appear to be onthe whole more favourable to mission work.There, too, the village system allows for the most part free access

to the people on the part of the missionary, while a very real democracy in spiritand feeling enables all classes to listen together tothe new teaching. The solidarity of Chinese society is perhaps notless than that of Indian society, but the individual seems able, notwithstanding, toassert more freely his individual will. In bothnations the family system is a great power. In India, in addition to this closely knitsociety, the individual is restrained by the powerful system of caste, which maybe regarded as a social observance and also as a deep-rooted principle, enshrinedand dignified by religioussanctions. China is entirely free from the domination of caste, and

- 11there is, on the other hand, a very general sense of personalequality and freedom, subject only to the wider interests of thefamily and the clan.As in part, at least, the result of these peculiarities, it seems to have been easier tolead the Chinese Church to takeupon its own shoulders its own burdens without leaning upon foreign help than ithas Oeen in India. But, while the history of missions will vary greatly in differentfields, the winning of so many variedtypes will ultimately be to the great enrichment of the universalChurch,182 Chapter V.Inadeauacy of Present Arrangements (1st paragr.)In reading over the replies under this head from all parts of the mission field, weare strongly impresqed with the intimate relationthat subsists between the prosperity and vigour of the Church, and theprovision which is made for training leaders in theology and in practicalwork. Perhaps we may venture to say that in no department of missionwork are the e'forts at present made more inadequate to the necessitiesof the case than in that of theological training. It is startling toread of missions long established in extensive mission fields, whichhave not made any substantial arrangements for the training of preachersand clergy. It further appears evident that where efficient work ofthis kind has been lacking, the local Church has correspondingly failedto grow in intelligence and Christian fruitfulness. A weak and unaggressiveChurch is both a cause and a result of an inefficient mintryt.What is the underlying asqumption for this?But it is in regard to theological education and specialisedtraining of preachers and ordained clergy that we find the greatestdeficiency. There are important missions which have scarcely even begunwork of this class, and in all it is more or less starved by lack of asufficient staff of teachers, and of adequate educational equipment.In particular the following points are to be noted:a) That there is frquentl difficulty in securing a sufficient supply

of students of the right stanp, men spiritually and intellectually qualified, andwilling to receive the necessary training. The difficulty of supportingthemselves and their families during the period of preparation, and theinadequate reauneration, or even maintenance, to which they can look forwardafter its completien, deter not a few from offering themselves forthis form of self-denying service.

- 12 -b) That students who do offer themselves are sometimesdiscouraged and disappointed by finding that the meagre arrangementsmade for their training are insufficient to prepare them for thegreat responsibilities which await them.c) That there is here a great field for the liberality of farseeing friends ofmissions, who might be in a position to endow, b largegifts, scholarships for the aid of worthy students, and professorships p.272 andtutorships by which thei teaching staff could be maintained independently of theordinary income of the missions. The Church in the West has owed much to suchfoundations for the advancement of sacredlearning, and the young Church in the mission field, consisting mainly ofcomparatively poor people, and struggling with the initial problemsof self-eupport, can hardly be expected as yet to provide adequatelyfor a department of work which is necessarily costly, and of whoseimportance its members cannot as et be fully aware. It could easily be arrangedthat such foundations, while devoted for t~e present to aspecified mission field or college, might be riven on terms which would permit oftheir transference to other more needy places when the local Church shall havebecome, by its growth, able to take up fully its ownburdens,d) We gladly note that it is reported in a number of cases thattwo or more missions have been able to unite their forces in carryingon theological education, with great advantage. In this way one strong collegetakes the place of two or three smaller institutions, and doesmuch more efficient work. We venture to recommend action in this directionwhen circumstances and the principles of those concerned permit. Since, howeverthere are missions which regard it as an important matter of principle thattheir students should live togeer under special conditions, it is suggestedthat in such cases the provision of separate hostels may furnish what is desiredwithout prejudice to united action, at least in some departmentsof teaching. eEdinburgh 1910Report of Commission VIIMission and GovernmentsP. 115 Nt tie to the More am -F MankindThe Comission cannot pass from the consideration of hindrances put in the way ofMissions by the policy or action ofGovernments, without expressing the opinion that noth&ng is a greater

hinarance than the feebleness of the sense of responsibility for thewelfare of the more backward races which is felt by the more advanced.It is true that this is seen more in the selfish, arrogant, and callousconduct of individuals than in the declared policy of modern Governments.Yet even men in high public positions do not hesitate to speak of all

- 13 -leoloured" races as if they were doomed to perpetual national servitude, and hadno higher destiny than to be hewers of woodand drawers of water for the "white man". Dependencies andcolonies peopled by millions of the darker races are sometimesprofessedly, as well as actually, administered, not in the first instancefor the benefit of their own people, but for the aggrandisemtent ofthe nation which has annexed them. And even where humanity andintegrity temper the mastership of the stronger race, and measuresare taken for the amelioration of the lot of the people, there is too often anabsence of persistent and extensive effort to elevatethem in character and attainments and to preserve them from the evilsof the baser influences of the dominant civilisation.Believing as we do that in the Providence of God the strong and enlightenddChristian nations of Europe and America have acquireddominion over so many other races, not that they may enrich themselves, but thatthese races may, under their tutelage, learn toappreciate and appropriate the blessings of Christian eivilisation,we desire to record our regret that this conviction so little influences the conductof some Christian nations and individuals, and our hope that it may beincreasingly acknowledged and made effectivein private and in public action. We desire to see Christhn men andp. 116 nations dissociating themselves from all demoralising traffic,/fromall exploitation of less favoured races, from all forms ofaggression. Above all, in territories which have been annexed byChristian nations, we desire to see realised the only possible justificationof that annexation, in a deliberate, steadfast, and thorough policy forthe education of the people, in the highest and fullest sense ofthat term.It is much to be desired that,in the case of countries which have colonies ordependencies inhabited by non-Christian peoples,a place should be given in the public worship of all the Churchesnot only to prayer for Missions in general, but also to specialintercession for the welfare of these peoples and the spread of theGospel among them.p. 121 The Beltian CongoWe are of opinion that the claims of humsnity and the rights of Missions havebeen so flagrantly and continuou-ly violated by theGovernment of the Congo State (now taken over by Belgium), that anappeal for action should be made by the Conference to all the Powers

which were signatories to the General Act of Berlin.

Indianapoli. 1923Student Volunteer Movement for Foreign Mission*Christian students who were comitted to the *Evangelizationof the World in our Generation$ were constrained to take a freshlook at the rao.-relations in their academic oomunittes..

from: CHRISTIAN STUDENTS AVD WORLD PROBL&4Sp. 233 The Race .. ueationAttitudes on Race Question"We as a group reached a conclusion that the solution of the race problem rests ona spirit of sympathy, fellowshipand love, treating every person as an absolute equal, regardlessof race"."Unanimous for recognition of complete equality". "Admit people of all races intoall aspects of life: dormitories, societies (scholastic), athletics, fraternities andsororities, churches, Christian Associations"."Single moral standard for all races". "Moved that as students trying to followChrist we should treat Negroes, Jews and foreigners on a basis of eauality,admittingthem to equal privileges economically, educationally, socially, andreligiously"."Our Group agreed on absolute racial equality (except for p. 234 inter-marriageimmediately), backing this decision by complecoysecration to our ideal, based on accurate information, study interracialconferences, and exchange students".The Question of Race Superiority"We will refuse to accept without overwhelming proof the superiority of the whiterace. (Scientists believe that brain capacityis similar.)""Inferiority not proved; personal contact in spirit of love will overcome the spiritof superiority and inferiority."*Agreed races intellectually equal". "Agreed that belief in race superiority is falseand is opposed to the Christian principle of the sacredness of personality.The belief in race superiority disappears when equal opportunity forintellectual and spiritual development is assured"."Each race has a unique contribution to make". "We intend to do our best topromote the universal recognition of the equal rights of all peoples, and receivethe contribution thateach race can give to the world.""Found race domination unchristian". "Agreed that our associations with othersshould be based on the principle that above all nations is Humanity*.

"Since we believe in racial differences and not in racial inequalityi Be it resolvedthat we individually and sincerely strive to feel within our own selves what is theattitude of Jesus Christ asrace problems and courageously attempt to walk and live in that attitude."'Whereas, we believe that race discrimination is not in accord with the spirit andteachings of Christ, we resolve to dedicate ourselvesto its eradication. (Definite suggestions followed.)"

Opportunities for Racial DeveloDment"Suggestions of majority: Equality in education". "The races should have equalityof opportunity to develop intellectually, economically and spiritually"."We as a group believe that the best means of arriving at a Christian Fellowshipwhatever the race may be, is at the presenttime parallel developaent; tending everywhere, according to the degreeof progress made in overcoming antipathy and prejudice, toward asocial brotherhodd"."Parallel opportunity for education and economic advancement was theunanimous opinion; education of both white and colored raceto a position of understanding each other was majority opinion"."In the race question, which took four-fifths of the time, we finally reached thepoint where Southern delegated said theyabsolutely believed in parallel education and did not have the problemas it is in colleges and universities in the rest of the country.""Majority: all races in school together; minority: parallel schools"yp. 235 "That group go on record as favoring gegregation, cooperationand equal educational opportunities"."That there should be equality within the colleges exceptthat in matters of social life the races need not 'e mixed. Social life,such as fraternity life, is a personal and individual matter.""One sections In fraternities treat men as men; opposing viewpoints lawful but notexpedient"."The rest continued the discussion, believing identity had mutual benefits, and weshould study and work together, having athletics,meals and dormity life together, but more intimate social life such as dancing,leading to intermarriage had better not be. Scientific data too limited to giveconviction about results of intermarriage. A fewstrong for intermarriage"."Social equality does not necessitate personal intimacy, but a right to enjoyindiscriminately the rights of Americancitizenship"."Agreed on the following points - That intermarriage is not the important part ofthe race question; That we are opposed to intermarriageas a general rule but that it is a purely personal matter and can takecare of itself"."Unanimous sentiment: Racial equality, not meaning necessarily intermarriage".

"Majority (large) opinions That we regard intermarriage as inexpedient but theprimary thing is giving every class of men no matterwhat race or color the same opportunity for advancement, and ifintermarriage results, let it come"."The question of the consequences of intermarriage is one on which we do nothave enough biological and anthropological informationto discuss it intelligently".

Basis of Racial Discrimination"Unanimous agreement; recognition of sacredness of irdividuality, that it wasn't amatter of dealing with races, but with individuals"."Respect for tersonality regardless of race". "Value of the personality of any raceis equal". "Agreed that character is the basis of discrimination, not color"."Agreed whatever distinctions are drawn should be drawn comparatively by allraces concerned. Distinctions should be on the basisof the individual as such, not on racial lines".Personal Action on Race Issue"fWe students must be living at all times the principles of racial equality andwhenever the issue appears take definite stand; regarding foreign students iniveneral unanimously decided we shouldcreate the atmosphere in which foreign students can taece the initiativein forming international friendships. Genial good nature needed on bothsides"."Be living examples of race equality whenever issue appears". "Resolved to casta.&de our own personal racial prejudices, p. 236 extend/the hand offriendship to all; and to do all in our power toeducate others to this point of view". "All those at the conference go back to theirrespective campuses with a purpose to use Christian principles in our relationswith others, regardless of race".Individual responsibility (defined as meaning 'the courage to apply democracy)."The fostering of friendliness on the campus. Every oppor* tunity to becomefriends""."Application of Christianity and the Golden Rule in a practical way (coloredpeople are also human beings).""An endeavor to learn to know colored people intimately on abasis of real friendship"."Be openly as concerned about Negroes' welfare as any other man's*."Show by our conversation and attitudes we do not feel ourselves a superior race.,"We feel that the development of sympathetic and friendly contacts with otherraces is absolutely necessary in the solution ofthe problem'.'Have friends among the people of all races and nations possible". OCt4tivatepersonal friendship between races"."Individual interest in other races. Become acquainted with as many as possible."*Closer personal friendships".

"Friends and family to give money". "College life dormitories, societies, frats,athletics, churches". 'Convert family'.

Interracial Examination of Mutual Problems"Recognize rather than ignore the problem". "Become acquainted with problemsof the other races". "Real thinking as to whether reason for prejudice is justified"."Arousing student interest and study (a) discussion groups,(b) forums"."That different racial groups should meet together regularly for discussion andearnest consideration, calling in broad-,indedfaculty members and others who may be able to throw lipht on the problemthrough helpful and necessary facts in the case"."Campaipn of education through discussion groups, forums". uestion"."Encouragediscussion groups on topics relative to this"This group should take back to the campus the discussion of the race questionand introduce on the campus people who can aidthe discussicn and bring points of which the campus is ignorant"."Urge college groups inform themselves on this through speakers, literature, eta"."Study the r-roblem; discussion groups on campus; interracial councils"."Cooperation between races". "Interracial discussion and study groups"."Resolved that I will do what I can to form a group (of p. 237 various/races)for the purpose of mutual analysis and confession(followed by spontaneous prayer) to solve this race issue in thespirit of Jesus'."Work for and on interracial commissions for the study of problems"."Interracial comissions in North, East, South, West". "Formation of interracialcommittees serving on campuses as well as in communities".'Measures to solve the Problem - (1) Got facts from experts;(2) make friends; (3) Interracial commissions"."Race study groups to learn other man's point of view". 'Organise a ComoplitanClub for fellowship and study". 'Interracial commissions (1) community, (2)intercollegiate,(3) collegiate"."Groups of various raes with analysis and confession followed by spontaneousprayer in spirit of Jesus'.'Formation of international or cosmopolitan clubs on campuses"."Interracial Commssions on campuses all over country". 'Get in touch with yourInteraeial Commission". "Faculty discussion groups".*Meet togsher at eals to discuss". 'Jews - *Ash of Jewish prejudice LOunfounded, artificial, imaginary. Friendship and a frank attempt to agree on moraland religious

questions by method of discussion groups should be made. Recognition of, ratherthan jealousy of, their ability needed""Education; understanding through contacts; Cosmopolitan Clubs"."Working together for some great cause".

The Creation of Public Opinion on Race Cuestion"Education for Negroes"."Christian education for the Negro"."Aid in education of all"."Eliminate superiority complex in primary schools"."Some sort of course carried out in grade high school and college promoting goodwill"."Additional curriculum - history"."An efideavor to appreciate the Negro more through acquaintance with hisprogress in arts and sciences"."Exchange professorships."Bring in leaders of other races"."Bringing up the present generation without prejudice"."Newspaper for achievements of colored race"."Jounnalism to change press of the country"."Christian journalism - both in iollege and out".Measures to Secure Justice"Opposition to organizations for Nurpose of promoting attitude of supremacy"."Oppose organizations working toward attitude race superiority"."Condemn all organizations that tend to promote ill feeling"."Work and talk vs the Ku Klux Klan"."Abolishment of mob rule and lynching as these things cause hatred". Proposefollowing resolution: "Realizing that4ll mob violence is denial of the Christianprinciple and practice of Christian Brotherhood, we hereby declare ourselves asfavoring and supporting Federal anti-lynching legislation"."Try to secure justice before the courts"."Abolishment of peonage and involuntary servitude.""Fair return on tax#s by Negroes, e.g., Negroes have to pay usual school taxesthough their schools are of a very inferior grade"."The doing away with closed unions so that the Negroes may have a chance towork on a fair basis"."Political freedom in the south where colored people have no real voice in thegovernments.* -~"- ---.~--~ - S. *~*t - --

A Final Emphasis"We propose that men and women on our campuses be brought into a morepersonal knowledge of, and closer fellowship with the mind and personality of theliving Christ in his attitude on the question"."That groups of Christian students shou1d meet together regularly for counsel andprayer, thus centralizing the Christian forces on the campus. That we must beincreasingly ingenious indiscovering ways in which every race may be brought to take the attitude of Jesustowards all men"."Dnmison groups, chapel, lectures, social service, working together of differentraces".

Chapter IIIOxford 1937

from: THE CHURCHEq S!TVEY THEIR TASKThe Report on Church and CommunityTe Churcb and the National Community (Volk)()p. 71 The Church comes to men never as isolated individ,'als. Everyman is born into a specific national community, and is united to it by strong ties.The Church regards this fact of nationality, in spite ofits infection by human sinfulness, as essentially a gift of God tomankind.The love of the Christian for his people should therefore be part of his qratitude toGod for the riches which are his throughthe community into which he has been born. The primary call on the loalty andservice, both of the Church and the individual Christian believer, will '-e, as arule, the community in which God has set him.Every Church should regard itself as a Church for the whole people.This mcans that it accepts its rlace in the comunity life andacknowledges its resconsibility along the community, in relation toevery aspect of their life, with the pure message of the Gospel. Itdoes not mean that it subordinates itself to the national lIfe.As with every divine gift, the gif of national community has been and is beingabused by men and made/ to serve sin.- Any formof national egotism, whereby the love of one's own people leads to thesuppression of other nationalities or national minorities, or to the failure to respectand appreciate the gifts of other people, is sinand rebellion against God, who is the Creator and Lord of all peoples.Even more, to see in one's own nation the source and standard ofsaving revelation, or in any way to give the nation divine status, is sin. This is tobe utterly repudiated and irreconcilabl opposed by the Christian conscience in thename of God, and for the sake of thenation it is called to serve. Further, the C'urch is called to bewatchful that these evils, or the world-views by which they aresupported, do not enter within its own life, destroying its fellowshipand corrupting the pure Word of the Gospel in Jesus Christ which hasbeen entrusted to it.The Church and RaceEven deeper are distinctions of race. The existence of black races, white races,yellow races is to be accepted 7ladly andreverently as full of rossibilities under God's purpose for theenrichment of human life. And there is no room for any differentiationbetween the races as to their intrinsic value. All share alike in theconcern of God, being created by Him to bring their unique anddistinctive contributions to His service in the world.

Here again, however, the gift can be, and is, abused. The sin of man asserts itselfin racial pride, racial hatreds and persecutions,and in the exploitation of other races. Against this in all its forms the Church iscalled by God to set its face implacably and to utter itsword unequivocally, both within and without its own borders.(I) In view of the immediate urgency of this problem a supplementarydeclaration is apppended.

Moreover, it is a first responsibility of the Church to demonstrate within its ownfellowship the reality of community p. 73 as God intends it. It iscommissioned to call/all men into theChu-ch, into a divine society that transcends all national and racial limitations anddivisions. In the services of worship, in its more informal fellowship, in itsorganization, and in the hospitality of the Chtistian home, there can be no placefo' seclusion or segregation because of race or colour. "There is reither Jew norGreek, bond nor free, for ye are all one in Christ." To allow the Church's lines ofaction to be determi-ed by racial discrimination denies the Gospel whoseproclarmtion is its tsqk and commission.p. 183 The Church's WitnessThe contemporary situation in its pathos and complexity presents anunprecedented challenge to the Church of Christ S Universal. In whatway shall the Church, in loyalty to herLord and har essential nature, and with full cognizance of an' concern for theworld, address herself to the existing conditions inside and outside the Christiancommunity?It is essential to remember, if anything effective is to be achieved, that Christiansshould be fully aware of their great responsibility to the world, but anxious at thesame time to discharge this responsibility to the world, in a distinctively Christianmanner. The Chruch herself is the leaven by which Christ trarsforms the life ofsociety and nations. There can he no true Christian action which is not rooted infull participation in the worship of the Church and animated by zeal for theexpression of true cortimunity, in things both spirit:al -n4 material.p. 184 With these things in view we submit the followingconsideration which have a practical bearing upon the witness of the Church.Removal of Rscial BarriersThe Church dishonours its claimi to oecumaenical reality if it allows, even underthe pressure of situations of great and Fenuine difficulty, the presence of racialbarriers within it. We call attention here both to the acceptance of the colour barin certain Chfches and to the more widely diffused and less acknowledged ev~ilof anti-Semitism, whereby not only have terrible sufferings been imposed uponthe Jews by States historically Christian, but membership within the Churchdenied or Tade difficult to those of the race to which our Lord belonged after theflesh.

The Church and Race

A special problem of critical urgency to-day is thnt of the relations betweenpeoples of different races. Here, all of the deep human loyalties and prejudiceswhich are present in both loftyand demonic for&-in all phases of the common life - pride in ancestryand heritage, dislike of alien peoples and unfamiliar ways, tensionbetween more advanced and less advanced cultures, fear of contamination anddesire for opportunity, economic greed and economicneed - come to most e.'tr 'me and dangerius expression. And there arein addition deep-seated antipathies and apprehensions peculiar torace relationships. The roots of the problem are deep and difficultof treatment. No simple or easy solution is possible. It is all themore imperative that Christians have a clear abd firm grasp of theSChristian truth concerning race, the nature of the present situationjand the Christian's responsibility for action.For Christians, the starting-point in this, as in ever problem of the relations ofmen, is the affirmation that all men areby birthright children of God created in His image; and, therefore, brothers andsisters to one another. They are, moreover, "brothersfor whom Christ died" and intended y God to be brou7ht within thefellowship of His one true Church.Each of the races of mankind has been blessed by God with distinctive and uniquegifts. Each has made, and/seems destined tocontinue to make, distinctive and unique contributions to theenrichment of mankind. All share alike in the love, the concern, and thecompassion of God. Therefore, for a Christian there can be no such thing asdespising another race or a member of another race. Moreover, when God choseto reveal Himself in human form, the World became flesh in One of a race, thenas now, widely despised. Christ Himselfselected, as supreme exemplar of the charity enjoined upon Hisfollowers, a member of a hated and outcast people - outcast becauseit was of mixed blood (the Good Samaritan). For Christians, alien oroutcast peoples claim special regard.Each race is rightly grateful for its own heritage and possibilities. Apparently,each desires to preserve its apui wtm .own identity. What it chiefly desires of other races is not opportunity forintermarriages but recognition of its dignity within the family of mankind andopportunities for education, for significantvocation, and for social intercourse within the eommon life. As to the desirabilityor idesirability of widespread admixture of races,the authorities are sharply divided. This is a matter to whichChristians and scientists should give determined study. It must be

noted, however, that such mixture of leas advanced and more advanced peoples ashas occurred has been mainly due to the initiative and often to the violence orfraud of the latter.

Rurther, there is to-day, apart from certain primitive peoples, no such thing as "apure race". The assumption by any race or nation of supreme blood or de-tinymust be emphatically deniedby Christians as without foundation in fact and wholly alien tothe heart of the Gospel.The problem of the relations of the races is found today chiefly in two situations -within a nation where large nump. 232 bers of two or more races dwelltogether, and between/nations ofdifferent races. In either situation, the rroblem may arise between markedly moreand less advanced peoples. It is to benoted that the oroblem within nations is most acute where, as inNorth Anerica, the minority were first introduced into a countryby violence and at the instance and solely for the benefit of the peoplewhich now denies them social equality; or, as in many parts ofAfrica, Asia and Australaqia, where the dominant people themselvesare an alien minority in a land originally belonging to those nation,of a people forcibly exiled from their homeland who were originallyoften welcomed for what they could contribute to the dominantnation's welfare. In the first two instances, especially, the rredominant motive waseconomic exploitation and aggrandizement. Inbrief, the most acute situations to-day are largely due to movements ofpopulation initiated by white and so-called "Christian" nations for their ownadvantae. Individual Christians and their Churches beara heavy guilt.The gravity of the problem cannot be exaggerated. Bothwithin certain nations, and on the wider scale of the world-widerelations of the races, catastrophe is hardly to be avoided withoutclear-sighted and courageous action. It seems doubtful if it can be avoided in anyevent except through the wisdom and power of religion.In this task, the Christian Church is called to play a major and, it may be, adecisive part; and every Christian has a twofold responsibility - as a citizen and asa member of the Church of Christ.4The concrete forms of the problem vary widely in different communities andlands. There is no single or simple solution. Butthere are certain principles which Christians everywhere shouldp. 233 seek to have incorporated/in the sentiments end public policies oftheir nations and communities. Among these ares1. The recognition of the vnlue of every human being as a person.2. The right of every person, whatever his race, colour or present statusp to theconditions essential for life as a person, to education, to opportunity in hisvocation, recreation and social intercourse.

3. Full participation in fellowship and leadership for members of a less advancedpeople as they prove their ability.4. Aetive-co-operation and fellowship among leaders of different racial groups.

5. Recognition by the community of its responsibility to less privileged persons ofwhatever race or group, not only for their assistance and protection but alsofor special educational and cultural opportunities. 6.The necessity of sucheconomic and social change as shall open the wy to full opportunity for persons ofall races.However, it is as members of the Church of Christ that Christians bear theheaviest guilt for the present situation. Andhere is their greatest obligation and opportunity:(1) The first need is that the deepest inner attitude of every Christian towardspersons of other races should be completely transformed by the gracious gift ofGod into conformity with t he mind ofChrist. Persons of all races should become to him sons and daughtersof God, differing in colour, in native endowment, in custom and outlook,but of one brotherhood in God's love and, so, by God's grace, in theaffection of the Christian. It is a standing rebuke to Christiansthat this attitude has, in fact, been more fully realized in some p. 234 secularand non-Christian/movements than within the Churches. Suchan inner transformation is, to many Christians, one of the richestgifts of God in which they greatly rejoice. It is a -ift whichevery Christian should possess, and which God waits to bestow on allwho will receive it.(2) Christian congregations are infected in their attitudes and practices by thesame prejudices, fears distortions of truth, andexclusions as those which create the race rroblem in the secular community. But itis a first responsibility of the Christian Church to demonstrate within its awninterior fellowship the reality ofcommunity as God intends it. It is commissioned to call all men intothe Church, into a divine society that transcends all national andracial limitations and divisions. In its services of public worship,in its more informal fellowship, and in its organization, there can beno place on any pretext whatever for exclusion or compulsory segregationbecause of race or colour. wIn Christ there is neither Greek nor Jew,Barbarian, Scythian, bond nor free". The congregation or communion whichallows its line of action to be determined by such racial discrimination deniesthe Gospel whose proclamation is its task and commission.(3) In the Christian home, there can be no barriers or discriminations because ofrace, colour, or social status. It is to be recognized that sucha course may involve difficulties and raise apprehensions let suchintimate social intercourse might lead to unwise marriages which would

impose unfair handicaps on later generations. Yet, with all its difficulties, it will"e 7ladly undertaken by theCh-istian in confident loyalty to the free and graciousfellowship of Christ's brethren.(4) Against racial nride, racial hatreds and persecutions,and the exploitation of other races in all their forms, the

Church is called by God to set its face implacably and to utter its p. 235 wordune' uivocally, h-th/within rd without its own 'orders.There is special need at this time that the Church throuchoutthe world should rinp every re~o-rce at its commend a~ainst thesin of anti-Semitism.(5) Christians, both in their private lives and in theirChurches should take the lead in developing greater sympathy forthose in need because of une-uel oprortunity, those who are excluded byprevailing community customs and sentiments, orthose who suffer persection, anger, and des~pite because of their race. They willseek to bring it about that each racial group isJudged by its best representatives and by the worthiest contributions it has madeto the life of humanity. A conscious and constant effortshould be made to resist the fears and suspicions which tend toarise from unlikeness and to cultivate friendship and co-operationin all undertakines thnt Pre of common concern in the life of thecommunity. Here Christians must expect to sacrifice popularity inloy lty to Christian irsizht and love.

CRAP=R I- I..il tonsio. bows. the white and the coloured in recognised au serions. TheChurches had been indifferent to it largely duo to their pietistic - subjectivistLeorientatiomSase problem Is to be taken seriously as a social ssue which legitimately beloegto the sphere of the Christian religione- Basic orientationstill that of 'Vktte Nan's Burden".Problem uen as perpetrated by th, v,1te man and the mending of his old way b thevhite man is urged.0o . . __

Chapter IIJerusalem 1928M I

from:MISSIONS gND RACE COjLICTReport of the Jerusalem Meetiln of the International Missionary Council March24th - April 8th., 1928Vol IVp. 237 Racial RelationshipsThe Duty of ChristiansAll Christian forces, nnd particulprl the International Missionary Council,dedicated as they are to prepare for the establishment smona all mankind of theKingdom of God,are bound to wcrk with all their power to remove race prejudice

and adverse conditions due to it, to preserve the rights ofpeoples, and to establish educational, religious and otherfacilities designed to enable all alike to enjoy equality ofsocial, political and economic opportunity.The Fatherhood of God and the sacredness of personality are vital truths revealedin Christ, which all Christiancommunities are bound to press into action in all the relationships of life. Thesetruths are too often denied nnd defied ininter-racial relationships. Antagonism and suspicion, envy,greed, pride and fear blight the growth among the races of mankind of 'the fruit ofthe Spirit, which is love, joy, peace,long-sufferirg, 7ertleness, goo6ness, faith, meekness,temperance.'Our Lord's thought and action, the teaching of His apostles, end the fact that theChurch, as the Body of Christ,is a community transcending race, show that the different peoples p. 238 arecreated by God to bring/each its peculiar vift to His City,so that all may enhance its glory by the rich diversities oftheir varying contributions. The spirit which is eager to 'bearone another's burdens and thus fulful the law of Cirist' shouldpermeate all inter-recial relationships. An discriminationagainst human beings on the ground of race or colour, any selfishexploitation and any oppression of man by man is, therefore,a derial of the teaching of Jesus.While we thank God for the courageous, perserving andprophetic action taken by many communities and individuals towardachievinp the will of Christ in the improvement of inter-racialrelationships in areas where such friction is particularlyacute, we confess with huriliation that we in the Christian churchesare still far from realizing this principle even within our ownborders.

It is the duty of the Christian forces everywhere, and particularly of theInternational Missionary Counciland its constitlent bodies, to learn more fully the mind ofChrist on the problem of inter-racial relations, and topress forward boldl; the realization of perranent world-wiieunderstanding.A Constructive 7rogrammeThe Christian forces requite a constructive prngramme of action, based onscientific knowledge and successful experiment, and perpetually adjusting itself tothe new 'eiandsof changing situations.Contacts between economically more powerful and weaker races frequently leadto exploitation, resulting in widespread injustice and suffering. It is imperativethat

Christians,and especially those in the immediate areas p. 239 concerned,should take qters to end/these conditions bycreating, informing and influencing public opinion, by presentin7 theirconstuctive plans before resronsible administrativeauthorities, and, where necessary, by pressing for legislativeaction.The situation confronting us is both grave and complex. Racial contacts, prolificin friction and discontent, occur under different condition3 which appenr to callfor different approach.A. Two or more Races living side bi side in the same CountryThe difficulties which arise when two or more peoples, differing in colour or race,live sida by side in thesame country would, this Council believes, be mitigated ifsteps were taken:I. To establish the utmos- practicable equality in suchmatter a- the ri-ht to enter and follow all occupations andprofessions, the right of freedom f movement and other rightsbefore civil and ciminal law and the obtaining and exercisa of the functions ofcitizenship, subject always to such g!eneral legislation as, without discriminatingbetween men on grounds of colourand race, may be necessary to -aintain the social and economicstandards of the community as a whole.2. To secure that the land and other natural resourcesof the country are not allocated between the races in a manner inconsistent withjustice and with the rights of the irdigenouspeoples.

3. To apply the Christian principle of brotherhood andequality in the eyes of God to matters of social relations and to the common life ofthe comunity.B. Subject PeopleWhere the case is that the affairs of a subjectpeople are administered by a governing class of another race, the ruling raceshould regard itself as entrusted with the duties:1. Of ensuring thet the economic reso,:rces, and stillmore the humen rotentialities, of the country under its administration aredeveloped in the interests of the indigenous population.2. Of aiding the peoples so to co-d'zct their affairs thatat the earliest possible moment the will be cble to stand alone and governthemselves.3. Of aiding peoples to protect themselves against suchevils as alcohol and noxious drugs, which come in the train of westerncivilization.C. Migration and Colonization

Kigration and colonriation raise problems which are again different. Almost alllarge migrntory movements are due to one of two causes; political or religiouspersecution, and the endeavoir to secure better economic conditions.1. In the former case the duty of Chris-ian people tosuccour the oppressed and persecuted is clear, and that these should be received inthe spirit of Christ, and admitted to the fullest participation possihle in thecommon life of thecommunity in which they seek refuge.2. Migration in order to improve the economic circumstancesof life is more general in modern times, and more productive of friction. It maybe considered to take two forms, each with its peculiar da'per.p. 241 a) The migr-tion may be from a more advnced c-untrytowards a less developed one. In this case the danger is that the indigenouspeoples should 'e ousted from the rights and privileges they enjoy, and theconsiderations given under the first heading are applicable.b) When the migratory movement is in the reverse direction, thedanger is that the standards of civilization and of economic welfare attained bythe more advanced nation may be threatened by the influx of people accustomedto, and able to accept, a lower standard, both of civilization and of welfare. TheCouncil recognizes that it is reasonable for the high6r civilization to

protect its stands'ds, and to that end it may be expedientto restrict immigration into its territories. Buch suchrestriction, it believes, should never make discrimination among intendingimmigrants upon grounds of colour or race,neither of which can, in the opinion of this Council, beheld to be in itself a legitimate ground for exclusion.Further, it is desirable that a country should have regard, not merely to its owneconomic situation, but tothat of other reoples, and that it should not .ield to thetemptation of adopting short-sighted measures, which impedesuch redistribution of population as may be in the bestinterests of the world as a whole.D. Other Inter-racial ProblemsIn "oncluding the examination of the circumstanceswhich tend to produce inter-racial ill-feeling, the Councilcannot overlook the fact that while international organizationsexist which can brin7 the public opinion of the world to bear p. 242 uponissues which/would otherwise be treated from an exclusively national standpoint,there are nevertheless certain graveproblems which still escape the salutary check of the international conscience. Inparticular:1. The relations between the Deoples of metropolitanstate and those of its colonies, possessions and other dependercies.2. The virtual hegemon exercised b, one people everanother as a result of the establishment of financial and

economic control.3. The acquisition of special privileges, of which theleading example is the status of extra-territoriality.The Council cannot refrain from expressing the conviction that in these andsimilar cases the states concerned are responsible, not to themselves alone, but tothe moral judgment ofmarkind as a whole, and to God.The Council looks forward to the time when such relations, where they still exist,will be made amenable to the publicopinion, not of any one nation or group of nations, but of a world, organized andequipped to judge them by the standard.of universal justice.E. ResearchAuthoritative research is called 'for into many aspects of the problem. For thepurpose of a Christian solution thefollowing projects are eminently needed,

A searching analysis of the social, political, cultural, psychological, biological andreligious factors that contributeto create inter-racial antagonisms.A careful study as to where, at this stage, interracial friction is most criticall anddangerously at work; in p. 243 what other areas it is beginning to develop;/inwhat forms itemerges; and in what direction its results trend. Sources offriction, relatively small and temporary in charocter, but withimportant repercussions, such as labour and, to a less extent, evenstudent 7igrations, call for special attention.New light must be sought from the life end teaching of Jesus in face of theconditions of His own time, in their bearingupon this problem, as -ell as from the teaching of the apostles and thenature of the Christian Church in itself.In making provision for the efficient pursuit of such research, which is incumbentupon the Council, one of the outstandingpractical elements of hope in the situation is the existence ofnumerous organizations and personal activities in every continentthat are beginning to work toward a solution Df the problem. It need hardly bestated that it is desirable for the InternationalMissionary Council to enter into relations with these, and toshare the results of their researches and of the experience thatthey and the Council are accumulrting.F. Immediate Action necessaryChristians, collectively and individually, are also called, under the guidance ofGod and in faith in His supernatural resources,to courageous and discerning action, with a view to the ultimatevictory of the will of Christ over all inter-racial antagonism. We would emphasizethe need that each rational missionary or Christian

council or committee, where unchristian conditions provocative ef suchantawonism prevail or threaten to develop, should work towarda Christian solution./Action should be directed immediatel' at least to the p. 244 following ends:1. To bring knowled;e and Christian conviction to bearpowerfully upon the shaping of individual conscience and publicopinion which will be decisive in solving this problem.2. Continuously to keep the churches ever.vhere aware ofthe world-wide nature of the problem and of efforts toward its solution, andsensitive to their responsibility in relation toit; and in partioulir, to make this integral to the training of themissionary, and the education of the younger generation in the older andyounger churches.

3. To cultivate in tre home and the school, throughbooks, periodicals and speech, as well as through personal contact, that naturalfriendliness of children toward each other without regard to race which God hasimplanted in their hearts.4. To encourage the exchange of students and teachersof different countries in order to strerrthen mutual understarding; and to influenceall those engaed in education as well as in the rroduction of books, of films and ofthe press.5. To develop the consciousness in every nation th-tthe common courtesies of life are an elementary duty, whether in relation tomembers of other races who may be ptests or fellow-citizens in our own land, orin relation to the peoples whose countries we may vsit. In lands were differentraces live side by side full participation in social, cultural and, above all, religiousinter-racial fellowsUip, and the develpment of nersonal friendship which suchintercourse engenders," are obviousl( to be welcomed as a gte:- towards world-wide understarding. /p. 245 6. The members of ever. race should be encouroied toexpress their missionary conviction in personal service, and measures w1 ichdebar them from so doina are to be strongly condemned. The desire of the NegroChristigns of America to witness for the Gospel in the homeland of theirforefathers, as woll as !n other fields. urder such co,d;tions as those defined in thereport on the co'7ference on the Christian Mission in Africa (held at Le Zoute in1926), is a ground For profound satisfaction.Conc lusionThe missionary enterprise itself, as an instrumentof God for bringing into being among all r-ces the C :urch of Christ, has it in itspower to be the most creative forceworking for world-wide inter-rncial unity. For ultimetelv our closest union witheach other is our union with Him; and His commandment, 'Do unto others as ewo-l men should do unto you,' and 'That ye love one another even as I have lovedou, ' if carried into practice in all relationships, would solve the problem, and ridthe world of this stupendous menace.

All our work, therefore, must have as its conscizus goal the fulfilment of ourLord's prayer, ' That they all may be one', and the realization of the triumph of HisKingdom when all peoples shall brine their glory into the 'it of God.11 At a session of the Council, subsequent to that on which the report on rac'alrelationship was pasqed, the following resolution was unanimously carriedsThat the principle and ideals which this Council has adopted in the report onracial relationships with regard to equal righte for races, it declares and maintainsalso with regard to the equal ri-hts of ien and women in end between all races..fre the natural expression of our common Dhristianity, and

RESPONSE OF ThE V- T IFA WI O MENT TOTHE CHALL GE (Y RACE IXBMMahan commissioned by the nevl' formed DIC not on2I, surveyed and studied theissues involved but tnig1 on them. Not more speculation in abstract but made a"solid thinking" - "disciplined thinking based on analyses and observation offacts. Not insociological terminoloo but more in terms of moral philosoph) he wrote sWhat follows is a main portion ( or the bulk) of "Gudiding Principles" chapterXXV of his new classical work, C 1isand the Race Problem ( LondonsSC Press, 1924)

STOOKHOM9* 1925 -OVM(DO 1937

from: THE CHT!RCH AND IMER 7'INAL ELA-IOSThe Chur-h and Race TrnblemsPart II.The Royal Nature and Function of the Christian ReliaionOne furdamental cause of the deplorable tension existing to-day in the relations ofthe white and coloured races is the widespread conception that the Ch'ristianreligion is exclusivel a personal and private affair. The Church in every landneeds to see and declare with utmost emp nqis that while religion is indeed apersonal matter, the individual inner relation of Man and God, the Christianreligion is also a public an- social matter, the moral relation of individuals nndgroups tc other individuals and -r-ups. "Thou shalt love thy neighbour" is asessential in the Christian relicion as "thou shalt low y. God".The time has come for the Church to abandon one-sidedindividualism and subjectivism. It must croclaim the whole gospel for the wholeof life, inner and outer, personal and social,national and international. She mustrise to a higher and broader conception of reiipion and must fa-e her duty in theinternational life of the world. She may not leave to Governments the soledetermination of international policies on the mere basis of power. The Churchshould insist that nations and governments must be ruled by moral ideals andprinciples in dealing with other nations and especially with weak or backwardraces.Part TII.

Races and Race-Problems from the Christian Point of View.I. From the C ristian point of view the existence of diverseraces in a part of God's plan for mankind. Deplore as we must'the trnaedies thathave arisen out of race conflicts through the countless ages of histor , yet aqChristians who believe that God is wise and good, and that He knows the endfrom the beginning we much believe thot the fact of race is no mere chance ofnature or blind fate. Races and race problems exist for some good end.2. We may not indeed comprehend as yet what that end may be inits fulness, yet even now we can see that through the existence of the races andtheir diverse cultures we already enjoy a vast wealth of achievements in life,richness in thought and nobility in character.3. We also can see that the higher and noblr achievements of eachmay contribute to the welfare of all. Thus each race may take its place in helpfulsarviee.

4. But in tnis process of univer-al int rchnnge of thehigher goods of life, matual unde:stnnding, oppreciation end goodwill are vital.Enmity, susricion, arrogance, tride, prejudice, s-orn - these are not ',nlyunchristian in character, but render almost impossible the exchange between racesof their better and hivher achievements.5. Moreover we ere discovering the extraordinr unit thatbinds mankind together. Their dive-se racial and cultural characteristics all rest ona common and universal human nature. All races, whether developed orbackbward, are possessed of incalculable potentialities of development. All arecapable of experiencing the grace of lod medipted through Christ, the Holy Spirit,the Bible and the Church.6. In this worderful fact we discover the moral basis of ourcommom, unive-al, human brotherhood, which is rooted in the universalFatherhood of God 1ho is impartinz His nature, His life end His character to menof ever tribe and race. I' is this that makespossible mutual understanding, respect and !oodwill between members of raceshowever diverse. It shows us that in a serse far deeperthen that of economic interde endence, we ere members one of another.7. The ideal qoal for mankind is rot the sneedy obliterationand destruction of diverse races an cultures, but rather the development of each toits greatest perfection in freedom and in fr'endly intercoiise in order that each mayrender its best and highest service to the welfcre of all.8. In the tracedies end the corflicts of races there stillremain indeed deep mjsteries. But we can already see that the solution of thesemrsteries and the rectification of these wrongs lie in the practice of the Christianreligion, in the realization in actual conduct of the Christian spirit, the Christianideal 'ndthe Chr*st~an way of life.Part IV.Eauality of Races

One of -he most unique features of the Christian revelation, vividl, presented inthe story of Cornelius - was the insight that in spiritual matters, in the possibilittsof regeneration, inspiration by the Holy Spirit, direct approach to God, andacceptability to Him, race differancesgdo not crunt. Neither do social, educationaloreven sex differences. God is no respecter of persons. In Christ there is neither Jewnor Gentile. This does not mean, however, that

these diversities cease to exist. It does mean th3t they do not create essentialinecualities between nen in spiritual experiences )nd privil ges. Salv!tion isequally offered to all. Christ died for all.The duty therefore of the Church is clear. She should make room for all rnceswithout discrimination in her Vlie, in her worship, in her ministry. But in doing soshe should not deny the reality of race divergities, nor ignore the patent facts of -ace characteristics. Some races have gifts and talents of one kind, other of otherkinds. At any iven time some races are culturally advanced, others are backward.And these diversities of 'ifts and develorment have inevitable cor-sequences.If, for instance, in the relations of two races -esiding in the same city, it seemsdesirable that they should be segreg<-'., or that their children should attendseparate schools, 'uch arran;-ements cannot be either condemned or defended as amatter of Christirn -rinciple. Those -rin'iples and ideals require in reg-rd to sucharrangements that justice, goodwill and brotherhood should be observed: but theycannot prescribe the specific adjustments that may )e needful for the bestinterests of all concerned.It is clear that Christianity, while insisting on the equality of races, does notundertake to rrescribe specific arranrements in the affairs of the daily life. But inregvrd to Pll specific arrangements, which are of necessit more or less temporary,it does pro-laim and insist on justice, 'rotherliness and coodwill.Part V.The Moral Itndard of Race Relations.The Golden Rule is a universal principle of Christian morality. It is bindi'g onraces no less than on individuals. In the 2amily of nations, it is unchristian for a -reat and powerful people to terrorize its neighbours. The strona should bear theburdens of the weak, guided by the s7irit so wonderfully taught by our Lord inHis matchless narable of the Good Samaritan. Had these principles been followedby the white races d ring the past four centuries what a wonderful world weshould now have! But entire nations and races have sinned against God inwr~nging their neighbours. As of individuals, so of nations - the wages of sin isdeath. Christian nations cannot take the brikl attitude of Cain when hexasked "Am I my brother's keeper?"Yet the ouestion for the Church to-day is not what our forefathers ought, or oughtnot to have done. The problem for us is our present duty. In the light of ourChristian faith what should the Church teach their members to-day? What shouldthey urge on their resnective Deoples and governments?

Part VI.

Urnent -ssues.1. World-wide re-ntment a7ainst the imperio:s dominationof the white races is one of the most 7enernl and most ominous of prezent-dayrace -roblems. It is a highly intricate ;uestion for in it ore involved m!vtters ofeconomics, of politics, of rovernmental impotence nddsorder, of industrialdevwlopmert, rod of ur'ent need for raw mnteri-ls.The existing situntion is not due e:<cluqivel, 'o 'he wrong doings of white menand white nations. Weak end backward peopl s, oossessinm undevelopedcountries hove not been prepared to deal with stra-erq cod lewles" edventurerg.The extension bEuropean nations of jurisdiction over lIsrr parts of the world -ae sometimes beenirritsble conseouences of the inalrilit of tre localpopulatiors to cope with the newcomers from white lands.Reyond question, however, some of those newc-mers have indulFed in practicesaltogether uncriqtian. Theft, deceit, lustmurder, unbridled selfishness, disregard of the rights of notivepopulations, have been too often indu-7ed in b white men in foreign iandc,resultinc in their inevitable cons::cuerces. We do not foo-etthat this is but one side of the picture. T:oe white races throughn-, noble representatives have also made invaluable contributions tothe life of the non-white racec.We consider briefly three great oroblpms b. way of example.a) The Problem of Primitive Peoples end Mterm pl esorcesin Undeveloped Countries.The Church shold inqist that the ntive races however nri'itive hsvP inalienablerights which white men must res'ect. S Eurocean countries exercisingcontrol in such countries as Africaand Mesopotnmia should put an end to slavery end to such forced labouras virtually slaver;. The native rces should be 4is~la eduented.They should be fitted for ads uste end er'ective If~nvernnnt. Theyshould be trained for and riven independent life as soon es the arefit for it. The raw materials and natural resources of theirterritories, so essential to modern civilisntion, are indeed to bedeveloped, but not for the sole benefit of the white man. In a word, tneidea1m of real brotherhood and of se-v c?, should be artlied to ever5 concretedetail of the relations of white nations to undeveloped peoples.B) The Problem of' Trainina Sublect Peoples for Self-Government.The crucial point in dealing with subject peoples arises. from the Christiandemand, for the reversal of former policiesbased on the supposition of an indefinite maintenance of foreign domination.Every people has the right of self-determination andM__

self-govern:nent. This orob'em comes most clenrl to ligat in India.The clamorous demand of certain groups of educated men in tha+ lard for theimmediste withdrawal of all British control is receivinr careful attention from the

British Government. The change of that overnment'; policy in 1917 was ofsupreme im~ortance. Whereas its object had been up to that time to maintainFood government, ther, after its object wes 'o train India for selfgovernment. \'erecognize in this new polic the desire of a nation which enjoys and believes inself-government to hand that advr.toVe over to a subject people.Such a policy recuires in the whiV race a great chcn e of attitude. For the ever-present sense of rrce-superiorit inevitably hsmpers parti-ipation in administrationeven when it does not exhibit itself, as it sometimes has done, in offensive acts orwords. Fearty co-operation in admiristration during th3 reriod of preparotion forself-overnnent may do much to relieve the tension between the races involved.c) The Problem of China.The one great area an. people still free from comrlete political dominntion by thewhite race is China. A cenlury ofincreasip, interco:rse however between China and the West has resulted in manyunequal treaties, in "extraterritorial rirhts" for white men in China, and in adisordered and caum linFr public life. ;et new ideas and purposes are worlinmighty trarsformstinns in that great and ancient people. Million" of intelli entChinese now demnnd the comnolete re-torstion of their sove-a1n rivhtq. They feelthatune ual treaties, speical economic privileres end extraterritorial rights for forei-ner-, impose intolerable humiliation and unjust conditions on their developin7national life. The interference of individuals representing great foreign financialinterests in the inner politics of China, prevenling her national unificrtion andcorsolidstion, is creating,they insist, a dangerous and unbearable situation.In the light of these 'acts and of our Christian principles,the Churches of all lands which have dealings with Chinn should urge theirrespective nations to deal with C-ina's claims and needs on the basis of justice andbrotherliness.

2. The Problem of Race MigrationThe rroblem of race migration has, during recent decdes, taken on new interest,escecially to the white races. So loneas it was the whites who were encroaching on the coloured races,white men took little interest in the 7roblems crested th.rby.Rut -,rhen non-white races began to migrate into white men's lands,these r-nblems arpeared in a new li-ht and are arousin7 keen int.rest.Misration problems ere hihly complicated. No+ rlwsys is 5t --ly to distinguishetween the various fnctors. These includeeconomic and industrial competition, diver-e sterdrrds of liling,differin! social, moral and religious customs, race differ:!ncesSIn the biological sense and inter-marrnoe. In many insteonces, thereal issue may be economic while in the Dopular :.ind it iJ tho :7ht to b:racial.The nature of the nroblems r ised b migration ma. besugg-sted by the followin cuestions.Has anr race or people the intrinsic right to forbid an

alien race from entering or residing in it, land? If so, on whatbasis? Is it a moral right or is it merely a matter of might? Inthe concrete, has Cal'fornia or Australia the intrinsic right toexclude all Asiatics, however much they may need to find territoryfor their own over-populated countries? Or, from the oprosite viewpoint, have t',:epeople of an over-populated area the intrinsic moral r'ipht to demand "dmittanceto a sparsely populated and fertile land?These are r uetions of enormous difficulty both practical an,3theoretic3l. But the cueqtion for us is whether or not the Christianreligion has an definite help to give in their -olution. Has theChurch a duty to rerform in this perplexing matter? We believe it has.We believe the Church qho" ld declare with utmost emphasis, thatin the practical solution of the problems of miprotion the Churchsho'-ld insist that they rmst be solved In the light of sll the factsennd on Christian princirles. They should not be settled onthebbre basis of "ight are selfishness, hut on the basis of broterlinessand 7oodwill.3. Intermarriape between the RacesWhat has the Church to say ebout this difficult ruestion? Inthe first plce the Church aid all truly Christian individuals take andmust take an absolute stand aainst.rregular sex relations betweenraces no less than within each race. The reign of passion and lust are alwaysdisastrous. The Church must also regard with abhorence the viewcurrent in some quarters which tole-ates irter-rtcial corcubinage.

In the Christian view, a Christian marriage must be one in which the partners arefitted to be life-long companLons in themarried state, helping one another in the Christian life and inbringing up children in whom the Lord will delight. If these conditions arefulfilled in two persons of different races, the Churchhas not right to forbid them from marr~irgBut if the differing circumstances of their upbringing, social rosilon, education,customs,temcernment snd hereditj are so different that it is not 7ikel that theywill be eble to dischgrge toget . r all their duty as Christian man and wife: or if thesocialenvironmnt in which they -iust spend their lives is so opoosed tosuch narriare that thea and especiflly their children will be subjected 0to wiFdostracism with all its terrible consequenceg;, the Churchshould discouraee, though it may not forbid their union.The principles of the tzsching of the Church in regard to marriage are to be fnundin St. 7ul's statement about the secondmarriage of a widow (1 Cor. 7.19). It enshrines a universal principle in the phrase,"only in the Lord". This signifies that aChristian may marry a Christian, but not a heathen. The Church hascnntended for this rule with more or less succeqs all down itshistory. But the full and spiritual interpretation goes far deeper.

Our Lord impressed upon his disciples a high and holy ideal of marriage,No marriage can be sid to 'e "in the Lord" which does not aim at thisideal, or is not such as is licel to realize it.The attitude of contempt and sr!orn for the offspring of mixed rmnrriaresqltopether too prevalent, should be condemned bythe Church as absolutely unchristian. It is cruel. It makes exceedinrl, difficult, ifnot impossible, to secure for such offs;ring the rights andprivileges of ordinary citizens and the blessings of the Gospel.There are those who earnestly advocate the i',portpnce of preserving so-calledrace purity. Such a contention mp, or may not bescientifically sound. But neither contention may be maintained as aChristian principle. The experience of history seems to indicate thatintermarriagve between some races has been productive of good offspringand has enriched the human race., while intermarriage between otherraces has produced on the whole inferior men and women. But our knowled-eof the facts about the intermixture of races is asyet ver limited.We cannot claim to have attained any established results of experience.We connot therefore -ordemn any particular inter-racial marriages asimmoral, because they have always led to bad results. But wise men willdiscourage unions between persons widely different in raceicvilisation, socialrank, education and tradition - although both Christians- becausethe results are only too likely to be unhappy.

4. The Pece F-oblem nnd 7oruin Missions.Among the most remnrksble rhenomena of t:-e modern Church has been theextraordinary outburst of zeal to carry our Christian "good news" to non-C'^riqtian peoples. It has sent tens of thousands of the choicest personalities fromwhite landq to q en-; ther lives in unstinted ca-yin out of the sririt of service and,:oodwill taught b our Lore. The contribution of these noble men end women thewelffre of the lands to which they have gone, and also ever to the reorlnq fromwhich the have zone, is beyond eae, calculation.?ut we now see that the ce-.se to which the have devoted their lives end for whi-htheir home churcheq hre given generous financial support is seriouslv endangeredbj the uchristian international conduct and policies of their own rnion-. Thecontradiition between the teachings of the m'ssionaries and the mailed fist policiesof the nations of Christendom, is fatal. The Churchs of the '.est should rromptlypersunde their respective nations to adopt Christian principles in theirinternational relations: otherwise the missionary enternrise will be doomed tocomparative f-ilure. The success of foreign missions from now on depends in nosmall degree on the charocter of the "o-eian olicies of Occidental nations.Part VII.ConclusionThe zoal before the human race is the full realization of the purposes of Godrevealed and made real in Christ Jesus our Lord. 1We Vnow from Holy Scripturethat the reconciliation of the "orld to God has been accomplished by theredeeming work of Christ. God's gracious purpose

includes the whole human race which has been reoonciled to Him and to teachother through Christ. He has broken down the middle wall separating the racesand made them one. He is our neace. It :ow remains for us the diverse races of thehuman family - to enter in and take full possession of the wonderful heritaFewhich is read m=de for us in Jesus Chrict.In proportionj as we all come to the foot of the Cross and see in the face of the Etrnal Son of Cod and Son of Man the eternal character and purpose of that Godwho has already reconciled the world to Himself, in that proportion shall we bereco,!ciled to one another and be -ble to share in the upbuildinp of His Kingdom,wherin each race shall reach its fullest perfection and each render to all its fullestservice.Then shall the kinadom of this world become the Kin-dom of our Lord and of HisChrist.

C 0 N T E N T SPa geINTRODUCTION 1FART ITHE MISSIONARY MOVEMENTI. EDINBURGH 1910 24The Problem Stated I!. j. 'E. OLDHAM'S: CHRISTIANITY AND THE RACEPROBLEM 31Response of the Missionary Movementto the Challenge of Race Problem(Appendix p.t 1-9)!II. JERUSALEM 1928 33More on Missions and Race Con tIV. TAMBARAM 1938 41Race-Relati-ans vis-a-visthe World Mission of the ChurchesPAiRT IITHE LIFE ,iND WORK MOVEMENTI. STOCKHOLM 1925 47Race-Relations in Termsof Social JusticeIi. OXFORD 1937 58Thc Race Problor in Tcrmcof N.,ational Community

pagePART IIITHE FAITH AN1D ORDER MOVEMENTI. LAUSANNE 1927 66The Gospel, the Source of Powerfor Social Regeneration

II. EDINBURGH 1937 67Racial Barriers Obstractingthe Communion of SaintsIII. LUN-D 1952 67Racial Divisions as Seriousas Doctrinal DivisionsPART IV.THE WORLD COUNCIL OF CHURCHESI. A DECLARATION OF THE OFFICERSOF THE PROVISIONAL COMMITTEE 70Supra-Racial Character of the ChurchIi. AMSTERDAM 1948 72Racism as SinIII. EVANSTON 1954 79Racism as Inter-Group TensionsIV. NEW DLLHI 1961 79Christians Confronted by Now Formsof RacismAPPENDICES (Proposed)A. POLICY STATEVSNTS OF OTHER ECUMENICAL ORGANIZATIONSWorld Student Christian FederationWorld Alliance of YMCA'sWorld YWCAB. UNIVERSAL DECLARATION OF HUMAN RIGHTSC. STUDY OUTLINE (as approved at Paris, 1962)

1I TT T R C D U C T i 0 N"Inter-roup Relations: The hurch and Racial and Ethnic Tensions", a rcoort fromthe Second .,sscmbly of the W.CC.., vanston, .".us'ust 15-31, 1954, received bythe iissembly ,lnd commended to the Churches for study and ap ronriate action, isin many resnects a turninr: point in the history of ecumenical Christian thinkinr onthe "r:cc problem". Ivanston, however, does not stand alone. It h .s a series ofantecedents th't prepared the waay for it -nd h.s since opened many doors for newpossibilities to be realised. This booklet attemos to trace thedevelopment of ecumenici'l thinkin.- on the so-called race problem, throuih theante-;v'nston and oost-Ewnston period until New Delhi, 1961, within the threemain strew.s of the modern ecumnicnl movernent.

-2 -ofthis -(,nnr.Aion iii:.t rCco-nise !rith,-a3ttr. tic con ;-ributions v~ b-,, cirfc.rclocars - tj (.ric t i -in iLns, 1-'is .; rtO )roble- , Lni r 0' irin i I--n iLurit,'ace thra nP'tno ncl th'eir Chrti '.n coo-,jr ~e ,o o r Pc i s cr,- n,! b o co'q,,it, 0Tne'r' trac-' of o, r forc'bc' rs ' r-r~t1 in ;ith tie .ro,'lOci rcr.r ns n t'. t 31. t istronublin, s~ th-ou'h _ n ,- c. 1:n - as .; rn icrz in 1'c: t o -1or1i s, is not :,n2ntirely new -)roblecn, or a probirn :ct1i .r to our -oncr,;tiofl. in this, -is in 'rn-

otihor o1 :Ssuns) , c :-re in an 'a-)os Lolic succo'. ion' 1'hi ch litoraJ-ly oc s brn clto the .n)ostolic 'period cets 1: -6), if not to the first sons of ..(,an net Eve (r'on.T'us secn in a. historical )crsrnoctive, it .'ust be aci'nowleri~ed t ,"-t these sta-tennts, thour-.h ' ibe in their own ri-lits, do not rolly ns,.er our roble-i- oday. vrr, cnnr:. iof needs to lind its ow.n -nscr, qowver sinilar its problem niaya-otc:ar to .).osc of th~e for. :er -onorations. i s our forebecars ircstled ith thenoroblcr' confron'i~n- then, -zo 'tist wo wrctic with the c)roblcTri .s we f ind. ittoday.

-3 -Lc--:cirns o'f the -),t -nnerr.Lion no not sim-ol; bocone out-dditcd b'At constbitutethie b cl.-boxnc of our hcrita,. e. TI-ey forn .n inte -r. part of Vie conterl.-oraryectuneniccj. consnnsu.- on r.tci).1 -.:cl cthnic nroblncrs. Or, to use:tohr metc.,hor, these ncu*',cnic'xl st te-mcnts on the.nre-.iv:-.nston -cnerctiops constit ute the foundaction uo~on uhicil he rcnmi(nicalthinkzin- of the "'v-nston ..nr nostv-)nston ocrio1 hz.cs been built. Tho )~rcscnt isnither built on thc :).st or else is booun( b-r the p-st. I-' the for-ier is the c:.sc, thc)re-cnt is crc-:.tive-, if th e lattcr, then it bccorcs 'reyconserv. tive, ;.1 nyeffort to be eli.ncin.ttrd fro'! the oshacl-les of the 3ast is lilyl to -'al-e tVic -e-rcsent ircclidess. It is in this sense that the 'nealoior of the ecmicnicl st'!.temonts,be,-innin.- with .dinbur--h 191LI to ."ew JDelhi 11), -ssuio~s its im,)ort-ance forus today.The U.C,.C. is in institutional manifestation (or nmbodincnt) of the s,-,iritua'lrnovceet known as the 11modorn ecumenical rioveinnnt", vrhieh in turn o'ies itso

- 4 -c. n C S i S 11 not cxClL!sivclll, to notlhnr-faov --nt Imovn s tic " ioclern -dcrion.-_r- i-.iovc-.-.cnt",or f orc 1 - n ni ,,s i on.-.-.r,,r novc. : nt of lle ni ne Llcnth!cvc. ic-n '-'-c cl-tirclics in ics'b o V. C t o ! i c ri ('. ?r o t,, s t,,. n t , o u t o f t'i c - e o r )a i ca 2)c o n f i n, -, o f th e o 1,' C __ r i s t c n ( . o -.1 . itn or.c,..!-,ion ;-or Christ. rs of the -cst,,Cio ,!r rc nre0.oi_.Jn'ntly of tlic (, ic si n or li'iite r.-.cc, to liscovcr "ic worldoutsi(le ( 'nristcn, lom nd -,c(-t i-)(10")1c of . any clif-eront rac.1-.1, r -li -ious nclcultur:il b,.c!-.-rounds. It is of no sm.-.11 -.*.-ni,^_ic nce -'l' at c.sUnris Cd .ns the initial ctr- c of r ce rclaLions -is irithin the context of tia forei--nnicsion, r , -ovo.,7nnt 4L"Mc broivht ',he ij_,-nrcnt s (-",! in, - claiarclacs c:Losf-rto one not1her .-ilet t o Line roviclc,,, -ni . e cnv.LronirLrnt in 1, iic!athe irilite . c.n shoiilCi -t 'ien of rliw rse r.:-cls _ nCi colours.1) Rousr od icill.. History ofR. "o,.- - '..cvmcnic:,.l -,tion2) -l' n t In e C;i - tholic side, the rise of mif sion:.rlr -iovcmont sne..,rhoa(led b ytl ocirty of Jesus A the1:e of the so-c,...Ilrd. Colmtcr 'r-formation

the first Protcst nt "forvign" rissionarv nnterT)rise by Zierjenbal- fron ! .Llle to'.'ran(.licb..r, India.

- 5 -Tjhc leitnotif of tlie lr 'Gh crr1tur,, missionar,,,, movc-.ment- ay be s.,i(l tuo h ve loccri t1hp (-on.--uest of 'leathenism by this -t.-iturle to r.,.rrl :--Ahenisnsh-orJ t_'hn of tne Cnrisi_;. ,,n T.qlssion,-,ry tow rotsall nooolc whoy i-ie r- Lf7.IC'I'_'. 5: lie.-tt!,.en. Tn t'-iose d.-sbefore mo'crn ,rVIroooIoic ..1 sci.rnce w-ts ,stb itw T. rot lmcorr.ion for G'iris-.,i ns Go r<,f(-r to -11ite men .S tlie C -_.ris'bi -.nr.,.cc r)(7. othcrs s non-C11ris r - c .san , tti 'i:.rie it,)( lf sol eti_ -.Os inucr::s of "whito. irqncri. lis-1 )I so:.ietinns intof:.Is of tne "uhl-te -i:-.n' s b,.i r d c, n p, c r n - s --rr, n el alkia-s tendcrl toI Christi n-, non-l!,aite -)eo-ole,.A arn's 1cn-th.3een frorq ti7is rl',;.ridioint, t!iose -rho lvcl benn born hoit'anns were, !.-onconvnrto(', ls a r-ult of mission tr-va Droblen; for thou.-h Iiey %.ii.-'it 11--ve L-.cco)t ,dY eir r ce orChri-t Lhc, rt'dll could not r'! .n! o t, colour.'Y!Ius r: co-reiv. I-ions first .,n ir;sue betin-n thei.' ,s tern Assion r.17, -;.nd. tho convcrts iiithincontext of the Tqission-,ry T-love-onL."-ic 'r o Yirc 6don to iT r o Ii c 6 i I s ".i c corivio(!,-i .'-ion)rinci-ple aw! the 'I dle -roun's roac"Idon o Zicr ' -onb..1,-,-Is !-)ro,)os,).l to.stu(!,,r Indian reli.ion re -inIAc, , 'ions of this uttitu e It ber :an at Tr -,nccuebar"by - . rno Lchrioin, 9. 32:)2) or ex impie, soo "Uontributions of non-ChristianR cr s to ic.he 3ody of- C' .. 1. . f, 11rist", b, 2re-idonto Doshisha :niversity, Eyoto, Japan.'.;-IInbur--h, 11 10 sorios, 11istory anil Records of

- 6 -o ;.,ocl- 1, irobir-.i r s scon in Lillis...1-joir jc, 25 In.,ntl. the s oil llow o c aan e ;' o ilteDeo.-)lc of colourf-17. rac,: , in orrlor to voicl unfortun te r -cialThe 7-!ovei:cnt 2ro-. ii-s ince ;tion .lr.nr)t]lnr si. -nificant contribution in 'Glac ,.rr,, 0 f r ceIt a ocrics ofintern, .tdonal

-)I blic forul.,is wl ere rrs--)onsJ'bl(, le:- 1 -rs, rcircseqtin jiany r,.cial :roulls,c,,..,i cor-)or-Ael,' en 1.,e in stv.dy a.n(! delibnr. .tion on ;.-c -)rolbleli. "neoc7i,(.1c.nic, .1..Vierin-s, whother of t:ie intern ior, .1 i:ir, Gol .ncil, 1-iae Lifc nd 7ori-Confnrence or t'--c _ .,.!Vi :_nC. L;r'-r ',!ov(-T-,nnt.,wc-rc bir n-ture intcr-rz,,.ci:-jin :' i co-,:T)ogition. 1) rLicii:.nts coold not -sc,, )e t 'in, co niz,.nce of t"ic, )roblenof r ci,,_1 'Gcn Jons bnt A , ,e 3_me ti2ie, ! . r jl.risLj ns, !ero ble 'C.oel.incnss it ,oienj, T ,rV. freely.vcn if a' -ivrn confer ,nce lid not )ro"'Lice nv worldshal-in- the j'.*.--ct tht -it' ,rovJL! -cl L forun

-7 -tuo :7o1ibcr_-tc on he, 'roblen - not by, one -roup -thin!-inrni L km' houtoth er -roaps , but by,, way of allroSf.:cin- T he -)roblen i~s thcir comnmon conce-rn C. vd every1ccu~ienic -I conf rrei ce of t'.e ) -st ~ee~uOl's-v oiir -r-Aitude. - s a ca s ( in -uoint0CC nay refer to 'tockrhojr' 1025 w1' ic, ,lh.-.h not officialy. -le in any,resolution or stL te.-cnt, -iIdeal vor" cxtnnsiveih' 'piith Lhe )roblcr. in one of. itsco,-,,, sC ions.' e 3DA nificanoe of an ecumenical 7atherinr, ,.s an interna iona] )L. ~blic forumin j. 1in- with the ;roblem of r 'Ci '1l an(! ethinic tensions ii s raost rons icuouslb,seen in 'I-e conforenccs involving- Chris tian youtuh, s oxen.Dlified by the First'ond Genfcrznnce of Chiristikn Yotith, iv-sterf: .iq 1?39. is it t'Urned( out, t-his nrton the eve of utne oliLbrn '- of WJorld r I T and CL s ,'n occasion 'or Chric Li.. n'o hof -In-. nat. ions , toonr %cn,, r.cts , to r,, *)n 21 o-e thaer with the L'ienrmountin r '.c-lal tL-ens ions, under Te slpell of Lhe I octrine of. errcnvolk .'h 'cienical -movp ient hn is '0hus 2n abled Chris :.i-Ans of dif,'nrnnt r cial b e-'rounds to L*Uall' wi tii one nothor insta 0 of about one nothor :ill the time.The mxenical r2v.oOLnt ' .s thus Theopt w.ithin it .,nd Lhiroi:h it, a.ll racial'roiies) in cornaunica Lion one with no ther. j.o ',-t tar how lo dlyr churches indindvidual Chris Li.ns ni ht have fallen 'short of true

',ir i s it i, n felloi.,shi-o tr -.:is cc ndin!-,- 111 hun an (lif 'cr ences thecc,,imenicai *,_!ove--.ent -ver sInce its forn itive st: .-e down to 'I'n_- h s firnlystood. on the - nos .olicbeli(-f A "in C',.rist t .-rc. is neithor "reel- nor Jew, neiL -,cr free nor ';ond,noit:ier ,I.,,Ie nor' fe ,,!i u n i rL n corle of the ec,,mrnical iqov ,. ,jt .-.r3be, n tl-at !h .tnver -iroblcn nxist to -.nt,-.-onize one.ra c i 1 r 0 12") . Lnst z.,.no her, or to -.liona-te onc --rou-,fron .,.nn h ,r, si ch -)roble -is -.rc not L I.Ui,,tcly msur-o-nt-ble i.n-onuc.'i s Incy-1rc ',Drt-!rrn rm,)s t!-,t b. sicl-.lly I)cloir to on(--. r-.cc. -.'Iais 1) .sic --smintiono en:,Lblcet 'Uhe ncuraonic;-.1 rovei2ent -o e -.cionsly beI eve in ^.icc- to -f aced i _,,lo -ue be t1ir r n - rouos at ,.iffcr, inr er -ost oztrancouc circunst ncrs.iv

Con tri but- ions of i-JIe rcumenicil novc,, ent in Chc of r..-,(c-rcl,-,.tions Oy ofrcoolutions, mesr .. es, state i ,nts .nC. stLid-, (I.ocunents c.,,.n loc fully' L .pircci..[,c('. i!:ipn s(,:,n in tAe li 7'It of the rol(,. it --)l, yed in cro tin- -. ) r'61.ciil rI-in('I of cocizl contoyt

C, -iiithin uhich -eon'lc of Cdif.crnt racns caniie into contt .ct with one -nothcr .sChris ti .ns. Theyc,,, -)rovid 6d cunir ,uc -ublic foru. aro rc-sionsible Chr: sUc-.nlv rsof diffr'r-!nt r~ilb~clf-rou'nds could ~'.: in fr,.,nl n.- coocn eonver, 'tion .ntoman. ."et every -cumienical -athrrin: 1! s carr(4 to w~c1\ith the r-ce ' roblem, norat every, 7 nt'h er in where kihe r-ce 3Droblern !.s discussed a conspeesus .!-s rec-(,d. .-cn, hoiwever, consensus .!:s ro ched, ,.n9 oelce ivcn to it s a rczaolution,a, nolicy st. to ,,nt or eve~n s. a stuC.-. docunnnt e-xnoundin'-. the Christi an?rinciples, it hias haeloed Christijns throu- hout iiie irorld to re-think , froim, anrncu "ienical *-ersonctive, The old nd f il rbr confrontin- them intheir own loca-l or nrjional situ, hi'on.In 1l'.,, for cxample, follol-1in-- thle i -nous incii'nnts of C7h:.rYeville nd L:7.ra,!2onth African 'i,icr churches ofL U-e !... i-ht in nu-ibe.r - el .n intonsiven . ht-d .,y consulta tion on raoe-rclations. ':'c) church se-nt ten officially electeddole-1Ts wo, ,ftcr severs 1 months' orcoar tion, net it Cottesloc, Joh -noesburr.,with a six-m..en deleathion irom the I.C.C. itself. ':ore wa-s a critical'. situationpeculi-ir to one soccific cointry which Chris -uijns in Li -t country, both 's Chiristins --d s citizens, could not Dossibly cv .de.

I - - I w -IsIn f-.cin- this sibu,,'Gion cut -- ic, ; lri:,ti ns :,.....n - ;tly hel--)eek b-T Vievinston 5 t . te;innt of t-'ae W.1", ,4 '-.'hey s: id , Tnton, o th cr tni n - s (;iurch o^ Jcsus Christ, b- its r turenneL callin-,is dec%)l- concc rn(.d wi th the :,!-If -re of all nonlebotil -'r indlividuals -nd .s rininbers of soc .l -rou..)s.;s to :,ir !,tcr to nc-(, in '; -'Gcv, rcircumst.'.ncps -Ln(i forl;s it Ln' to:i-t all be .onc 1,,it " Justice. In aitnccct1ie Cj,,,Aro.h nust t.,,I-e conis..- cr of r,'Ctituloc,forens, .)olicies .-.ne.. lavs iiliic"- L., ,crt t!,(, li-e of)(-oolc , but -the C:,.urc'n urt )rocl .'Tl t.h.--t t1aefin '.1 crit(-rion of :',11 ,:ociul -.n, li ic---.! . .c '-ionis the princiolec of 3cr )-,,ure rn, r:'.in- t'ierc:-lis-lion for a!': irn of a 1*fc .!ort'ar of 'u:-nirocl- ivc.n voc:-.tion.tlo 1,a'-c bold therc2orc to this -,i r al toour Ohn--c'11's -n(t Lo .ll C;:1ristims, c'-.11J-1 on t7-,eto consic1cr very point ir:icre the i -a unite t ioj-rninistr- on behalf of ha:lm 7icin--s in Vic --)irit

of-'h r- :.1 v. lilc of ,currnic,--l ot. .tc cntls on r jjcs not - o nc;i I..n vil A :-,--id '-)ii-'U- in ,:ic ctChris"'-i.ins 'bolon-ing to nany diff-rent. r clal -rou.-)s, not', lnfre _ur ntl.'.- ant'.-onisi.ic onc o noblicr, r to-cLhor. .'c)nc of t1io cc iricnical su.-te- nnts ,,crc intc,.-!Cc to )rovide a acna for r-.ci:,.-I -)robl(,.:ls in -,ll -)lac, r, ajj ali .;ros...vcr - one oL- them , s in ,--.ct bn-n Ires) re-:.f -.irmati.on, in t'ie f,: cn o ' t'iehis torical rc,-l i ty of U'-*,-Ie , iven local situation confrontin, the C',IristianC'wrch, of the '.postolic' fiith th !t all Christi,-ns reli rc:l(.ss of their race, colour,culture, nltion"l ity, .! oci-j st: tus ancl even srx, belonr to t'-ie one ,Oj r of JosilsC'irist.

- 11 -3u ch a r e -af ^irr i joil, *hc n s -- !: 7r n ' o -c th -r byr C.-r is t i n srnoirosontinrz~ r: ,n- of confnrsninnal, 1lnn-noinational nd n, tioflal churches,mnd beon-in- o '',n.., dif,"crcnt r, cin l c~ thinic -rouis, sn rrves the Christiancon,-,nity thle -rorid over 2s- si--n nost incticAtin- ;iow f. r it (tlno Christian cornunity) s SCOrre-, W;*erc It is noirst-,di,, nd in ,!hich irconit is i:.vin-j ,nd holl f,.'r it st~ill hs -to .o beforc it rrn-.cics :e C'riiinP-cal. Pie ccumnicJ1 s t -te7- nt is not intn,.ad' 'Co h'-elp any select nilixbcr ofnhtirC hos or inclividual ChristianS-to bc-cone 'holi. :r th n the rrst' , nor Io -uip ch'urch in .'crs uihskills anil.tec',nicucs to 'IC 1 r!.Lth; v lrioas ;IICc ts of racj. -l .ne. rthnic to-nsions, hut tobrin- . 1l churC-irs . nO C --ris~i ans tor-etlaer to :.cons onrs,'s rnreb.necy ialrbecooxe uni ~nd as, a force of r -con cil iation in a r:,.ciallbr divided sociftv,, of)en.SThG .5S IIHISTOR~iC'L D-VLLOP1UENT'The 11i-f century bntrrcen A~rinburr I- 1910 ,nd Imc Jelhi 1c,-61 in so f -r ).sccuricnicl thini'in- on the race rbc is concornc, ay brc dividc roithly into thrcnoeriodls1) :':dinbur,-h 1916 - -. tocklholm 1925,2 tocirhholm 1925 - Oxford 193-7, a:nd3) n-stcr(!.1. 1?4Cu - 'e' Delhi 1961.

*1- 12 -f r e r o fl'i r o. oo n ; - r,..ovc. fr-nt t> . ' rovi' l. f. 71in "~ 2 rr. t ieof !hit of (7xje~ . ',! -o;r .r cc .Ccorj'' vol 2c nb ;' n2rc o' o2 0.rna. il) .L I(OlLoj.ri ion ..!TT. oV~ 1 .7 'c r : I .~ r'2~rcr jon of I'c T. ' ro-- -::-.1 J i qC l cr l 21.rl'J.. *i r~cl, c CrC c , j. V1.,:i, -La

V, t c 'po'blo -:7003 0f ..s n11 3 { its ', .: 2'c r c 'robleri,t.,n co ,Cl1. r r- Li of Iro on n. :.a O s7 !- c oot h job Of It .n! tLic rc 11itI, ~ ~ -h IJ hLnLn..je rrobl v.1 J! 71 l(r,124 c'i :'r o n '5~~n, Pr nCL I" ~tc b -,, o. C,7- nic..1 rC20., G n c '-oP. 1..x of t'ic 1-J nd of r c . 1i 'ro'blor .0 r'-' "c bet

- 13 -by~ anarich. or c'it Ur on "inter.-' to.2 T- nt now rc' inc onr of thle ias U U'ic'htf7.'1 :r- -t cninls of' the 3nbjrcc fro'. n' ~nt:Ciii. i3OMANol' (41> K~ 'or! ) 10<.5 sU ndc at Uho r n tjcJ iona wrW W torn :-. rr-t '.-Uo -3cac.1r fl .-s .7tookclr Lhe t'-sion hat 'c in '-!t ! itc nL ~ col'Lif(& d rc-s r - r- o-niz7-e 'co bo ro n'incrwc ly ie ious nr' t e in cc -rolalc- !.- t -.'on'in(.rious I.-, for tcc fir vtMn v. soAcI' i'-s'e, not iorc1 's ' or1)robl -i of hitc 'c fin's lroon.:i c't'.itiiec'r to'' rd ",Cn of colou r'd r oc. 2he 1Jfn inJ[or"- Gnnf-rcncc critci5 Cod tLne c.'rc-i-s 'ior 'coir irciiflcrenca toa W's nro'olenNe tco their Woiv' p .l iJ"'cs tic ..Qiubjrct'iv..stic orirnt tion to life. In~ thisrcrc~c'c 'tcV'ol 1Q)25 ic P e mr of i 'or"irriod, the "I h oins of Vyich 'cns 'coh'rcjc cho t i. "xford W ie nd kir':) 15>37.U 'ic .i 'Uc.;",ocr cinnoc fLili-,o noticc tU> .t inno Ain "Ij Q a r ne nrobio:; a rocial iccue, toch')IL'' o c"Ait frar t! c st 'd 'an.of Wc "Moie macn' s hurden", 1.l.'. the g~ robhi 1L~, "ntcood to bo icrpr> c? 'cby the w to pan 0 UOv in":,n a of Acr colourCO arn. Tith a arc irofound cc 'rci'ion of the socia~l Q:n 'Acs involvL,"- tlian n,. of tcC irayiotis cc. tiic .1 s,coi ,Ii scoln-tion ru'otcb too"1'olra ''as Sill virt'uallyv the 7nu ' s 32' in' 'white nnn,

.ir.nC -, our y". In "'ais -ros nct ' 'oc! Iloin 1'2') ')f ,lons to U:;n fir-...",J: ruz IC21 ( I.-Ci. .-'o - . _11,.nt of"ort,1)o,)!- n -ocl 'lol:,, 1925, o i 'her. cc is lie - .1 Soci :c-rd on anc.1--s,,-7, b.-,.- sc'iol ,.rs of:i 'U-,-i .ions ir' orc r _-1 tencions ! ,rc .Cute iol. T" Iis ,ions ..nrl. , cc onflion1,1ibnr -io_, on _-r1c-r..nt .n. ScsIt ',.c 7c-ro in the b - Jotn 'o -) efor inlcr-7' -.cial Coon,-rztion In , 1, 7J. "oof,',-r: ' .1-,Aions b-t,,!rnn --io :31,,.c - --ndc L c c s i. n outi, .2rica" J. Jrx't-,er-ions -he )cciden !-_11 .n( Crient,:1.nel )rt-ionnPeo les on ';ic '.-Ici.2ic Co--.st of "orth ,vric,'i" b,,,len-ic -7 )cci 'ic issaos (,.elibnr t-(. on incl u0cd. e

oroio "ion of r.' -:Ii' rcli-.1ions in ', ie ..os crit-ic,_ ! zoilcs of r-.ce cor fli (,t' ;-1. the (7c (-<,r, in _t.ion of 7 Grtily justG iris;,i.:-.n iolic- for -.1-in rith im d-r.- ion robla, :o !rr(, concluct,Cd ..st1le Crileirl ofu conomic .n(. -)o1i-'U-ic _1 for r c,n (I a r o Ci 0 11 Ch 1 .. - ian bodies s rc i u ire(11 ) It A Jeriisainn 192C th A "the ,)rinciole of Intern -tion-1 coo,)er:,-Uion '61-,rou- !a ': !_,.tiona1 0 hrist.llrm oimciis;l ir As rr0ablis'ned .1n "e-.1i ' n--idth -, , ' ny social,lolitic.d nconoyai c '9--ties -,!hic;i Tcrc ra iid171-in- on lob,:.l char cL,-,r no nat. or i7]if rc Vic".1,icre 011110. ("-,To!. VII, T). ,2).

- 15It is thrrii fro--- Jcrus.-.1en l,,,2'- toOxford 1 37. !f '-hc crnncnic,,,l -Alhrrin- ,.r:iose centr_ l , .1 h - r nsconcrrn r..s yi r-,ions c, , 1 t i! i t. Une racc, )roble_00r, soci,,.l isst c, )ositively reco,,nizini o r Cc Of ,7o-csslon,,.! or, nizzAions _,s .liics of Vw cnu.rc',cs .nr-,. ).i .ionsin co O.Ain 'Ghc -,roblcn, it is only for the Seconc! Joricl Conf-ronce of.ifc n,! r' o deploy 'nc 'D -st of ulic ncicr i -icins hts t1ion z v ilable. '-!-ie "istinc Gion of (,-,-for" 1"171 i e s in t o c. n e i 1 o o J , ',-h c r i r o b 1 rmiTit;i-in c J -vcloT)cC conc, 'A ll., 1 1 r.L2-r .!or1r,nat of I co-m.-unit7,1 _,I o OV 1r:-.11 twj(17 e of t" n conferencr, .1 :.s "Church , o -.. iun i ty and ' tc te risin.- ti.dc of nation'-.1 3OCi,1lJST1 ,mJcrt'i(acconoanicd by cl ,ificc.'Gion of t,ic -'u-,te rtd the 1-,r h of 7.errrnvolk, r..2 'Ihe (Icterr.iininr factor of :,he ciL,ate in , aic.! thir conforence net. Christi:,ms -.!(,roCon-)ell ,d to L .-vicw he '.iu,,,,,n i -nificance of rou ) soli(larit.,,, of v,.riousi!hich 1 -O. Iicra to !-.1ic r re -)robicr. at i.ts np y (11mension, i.c. ro-ce-.,.i.ic f ;_c or for C017Tjunit,.-builc1.iii,,t'a ind ("outh)jr 3 urro 'iclc! n._'er Jhe spnll of U.!ford 1937.lot)'-cC 'AL LIae r ,ce rob1cr, ithin the conCxt Of I vorl.,' co: , un.i.tlrl . '2o'6 c 15( C "',7- ris i_,ln

- i ) --Outh i!ho bled t:le con,^.rc;-ic:c intc -lf in i -.tL.rc i!crld - not the -rorlcl it ou, 'nt to be fro c 1h c r i s t I .,. nnoint of vicu but 710 world ,.o it .'.-icn uith ull tho con-lox )roblc,-iz, ..i iun,,h i ch r.- c -, c not lc ct. - c, 1-ont'".1 :T G r, 1'39 w 'r l !(A 'o rn c-in,,,, cl r c, o n 2 r n, 7, 1 ison icor.e. .,''-c to.-ase intorn..Lioti .1 l 'Uu_.-* -,ion oithe in, : c rc-,.r .r -)cric(3. -j ss too he w- i on Ll.c.n.

in- o:: t s t c r -a 1 3 s t i tnl . A n, t'lat i' onrne6 tie o,- U-ris*,... _,n,,,ouths of -ver,, ii]c, inablo r co, colour ..lrl iatinnalit. , to one -.nother. Tlatninirture worl-c wlich ,,s (,xperienced for ton d:.,.ys t 7-iTistertam bec:!.ne E eS'-)iritual con'.cxt or internal environnent in !hich heycontinued to livc t2hrouhcut the 1.i.lr t'',c)uhsc-lttcrr( . -to the four corners of the criu'i to.(', b, '. lo',).l T..r fror, onc,,nothrr.3rt !enn 'u-no seconc! -.nd. tl e tllirO lies ;.'ic bl.,.c'pe.,iou'. of .1orld '-r II7!Uch is 't)e )rrioCi o:C 'ie !orL". ouncil of C.hurchcs in fori:. ,,uion (1?37-1 4j). In s,)iGr of tho , :.ny cli.f 'iculties unich ,ho ,i,..r irost d upon 'L-.he churc i,2 interms of comtunic-tion 'ane cooper',.Uon one wit'i another, ho ccuiaenicalmovementnot f,,il LO -ct ..s Cle conscionce of t-ip C'iurch.

- 17 -7.ron tnn !,',-._--.ni:1--)o1nt ;f r, cc rrli.-.'Gions, the .iost s1nistcri - s i o i! _ . s 1'a e n e .. n a i '- i s , o h c z - s .... n, 'Gil e rcsalt -.ntof the J, us. *j.'':Le conflictbet*..7ccn thc -ovcrnr,-.nt-suT)nortcd Ccrn..n CI-ristians n e tll n nT - r 1 t i rc I n r - n S 1,7 ei 1 n o i! n 'he C -:r ...in !ir s t i ns c:iocd. Z. . 6. 0in off C VhA .-.n," mi:)r i-n a :-I ion .. .l ( ;-I-. I lic itl .ou 1) boc7-r i "r "a OC)l - ,j C -.1 onoj. (the so-c.-.11cel "3cclarzition of2). II, ! .s ar,7:-.ins'L. ilhis t'i-.t. *U!-.0- ofl-iccrsof -Ghe !.C.(-.-i!,-'or%-1,Aion joinnrl tine lecl-rs of t.',e Gonfe-ional 01-urch in:rri,,nY uT)'holdin- he su.-)ra3)r c.i.,.l oi, r:.ctrr of the Gi-irisLiar Cl-iurcil. ; Ilso onenot for-t . hr firm st.,.nd e-rnssl,.,- tl en a.-ainst rcisri ,vc-n at ,ne rLsl7s ofliv ,s b- V-iris tians4)in ollan ' and otners. -3chind. snehstron, oosition ronsistentl.,ir t.0-en b- ;o -. n- c'iLirc';!cS on his cruci il issueone can sro the -did,-.rity inor all Christi,.ns is cxneriencc(l -.t .oc.l. rticul, .tad b-, o,.,ch ocu,.,,cn1cl _Alarrins Cj;-ford'ur!-) 1 /-37, J'Lnburh ("aith nd Urci.,rr) !1337,7.. . bar:,n 1 338, 2nd :zistor,11,m (', ont;'1) 1 39.Iicrcr' 'loolit: Cie cumnnical_ .',,verj:-nt md bhe jLL.gjal Problem, Pz ris, Uil11-L, 10154, pp. 3 -412) 37 f.3) International Christian 11ress '1:ervico, 1",3'/, -lo-19 4) Visser't Ifooft, oo.cit-1j. 3 ' f.

he unir-11 r, 'U-,-. . !nc,, itit*i inbcr-charch coo) r,_.,ion in t -,c imceiiatc nost-u:*ir .,rrioO in -,-,,co)ar'U-ruc-tin c i irch111"r, in the r-r-torn countrico but in .'nro )(,, .,nCT. c _-..r .)rorcd -to bc. ..n occ-6,7irn tuo lic -,- :,o( 'iris ',,'L.,-ns 'L-. , t in C'-Iri-,t in "no orrio 'Tort! , or 3out'i". -or onf',-rc' fron t7-.c -ore c J ,ci, v 1) o c11 i t.;r:,- vi. c'L.or)- ( oul ! no lon - r )r- r " r cvi c cr-. or) .,n-boc!.,.-' s -) rt . -.c f:-" c t:_,. tu ')r,-)! o. olc i - of -the rc! ' 7 (1 r I n -t b(,.forct'-_ - ool!er of the uorld .-,s well .1, .._ndic.,.-;-,ion -'G , tnition3 of t'ie !orld cculd no ion-cr rc,,,.in i.-,ol 'Ic:, o f ofthe - ,.r,ne ror nothrr. it:i the enC,, i s i -.n rv ,,o ( )ccji. 't uxford, Tambar-xi -e (Crh -L,7 rin J^1. s , or in ---)irit) r-: li-ed that '-':e ccunrnic:,.I. C'Iris;,.;. n co.,!,:iinIt , ?il dnot ')rrn co-i lcbcl- -1 ,ntroycd,b rLly '.':iis cor--)or- :.e cx:irrirnc(, Of-nd t'mirir corndt cnt 10 i!itnoc ip- ..o its rc,.lit.-,, constitutcs -1he jcit-mq.Li, of_hv, id t , -s er 7v _nston 1 r/,, .'-w J-11-_i 1'1 )l..r I-Lrcc -OC-1 loin ,3.)rcocca-)irCI ,,ith t:ic for%,,-',ion of' 'l-lic.rr con:--trucuion., r, ouch 7 "*rc _ s on '.'-c , ivc.n nni of 11 Chri s ui: n --)-o ) le lli!c intond *,o s',.-- :.o, r blior" riot tai-c ii. ) he

- 1? -r. cc arobles s such in . A; urn Nn'enrc , inmurooe, iA-a cute orobinn Qnnf i.orr~cntinr The GhIristii n cons cinncc a hatof .nti-Conl5.Lis.,q, not hLle r - cproblem. v ns Len 10,54, on iThe ot:.-ir .n ,coul not nossibly rviar bhc rncc proben, more sinister in its new nifcsinlion On evor b-2 re r=irnccT.- t L ,tofr vc r, r e -- ,o nse *: ., n. we s wib 1;, f i 7ht irnv Lh~ n . c is v oflitlar, aid in f ct outdo 'i Li rr b-- UI e i7s'-vacuatiofl of iic-ic a.s of J .aonese ''-ar(cct, -.s,!ell --,rcsirl-nt J,.-) a-ce a -iorals (~..Z')TOe -ilty conscin, ncr of -.he -.-ericn ir3~.,i by trho rusd~' "e ri-htfL'l -2e. nds ofths - ~ro nd ot Licr r ~ci.l riiaorit- -rou--s rno,hnv in _)L-.r t i c -c D: an .. t',c !' . r f fcr t :.r Ca 11l ,at ic crin-.it ,roup, insisted that they ought to fullycano A=ui a .aO civil ri No~ a 0.. *citizrns.inall; t~c nv'rra'c (.our . saiion onca n ±fo r11 rat LoJ L;' t r 'ci 1 sr ra- .,.on in .-blic sc.oolS1Y s unconstiL~i onl ~. -: 17, 105r).2. 2Tc risc of fri r nn'.on -i - n ou C -'r c."

ul bh ito ri i-,! -olic,,- of ra ci, 1 -artllicli (circel 4 r~i-iccsil i, oront).3. Whe rise of W~i n nationalismn Col o'.'in tlic iflrcorndene of' thePhlcleChina ad ±.' licouToled' wi~i tne si:,ns' resert iant Lou r( s li..e

- 20,Tntfor T he use of ,.to-,ic bombs b.-'J.3~. forc~saw,.inst cc. s*.,-n n'~tiori.4. '.'le cdaiin o," fric n n ;ion,!l isna --crr: ll, -nr- the, 2u-au iear n-in :cr.in -rtic'i-,-r (Cc.obcr11152), '!ricn lil-e sian nationa ism', ~ rcctioflto ..~ . effort to bn libor' t,O fron ..e co.)tur,,uld !es torn colonia'l imn'nri JIjsr'"I C econO. ehl of the 4. .L. 'ao t',is con;)cl',e'J Lo .c'lr. the r .cr- )roblcen in aiost t-horou-h- oinr "iann' r. nc Ev.!nston 3bltoicft lis since -)rovi .Cd the -uidingnirciplr for Christi..ns .1.1 ove-r tne iuorlCf s thr"- bee.71re C y.Lr ht up in theincre-.Sb-lyrc'-Le r,.C' r(7 ecthniC tcnsions.he "arsfol1.owin- 'v-ns ton 5Ca'! . r -dical chcn-e intechiar etor of racial . nd rthnic tensions. (a Ltezloe ('..outh ..fricC.) 1PSO reflectsthis ch !.n-e ;.nK-.w DeJlhi l1).Il too!- full co,-ni7ancrc of it. .'hat, then, is thisc:_2n,,e? Until L'vanston the ricn -)roblen had been -,eon .1Jest -xelusivcl-, .s-asocIal lajaus' ce rrr by tLhe lh~i te r: ce .nd, ir]-)oo ed b2, then a'on .colouredrO.it-, solutcion '' s concciv, 1 aL ost exclnuzivrl'/ in tcruis of hech'.n e in the -h5tc van's attltudcr to.rj colournc(7 o'e5

-21 -With the mic r 1 on7 strike !--.is the nunici.i vl bur, s~ stem by ,he -r ro cit izres -it iYonto'cry, MOPhb q 1152, tho scene r i:call- chi.n-o"r. 7w indcenndonce ofMai in 1257 touched. off the contin-nt-ir2.e novqmnt of' -)-n-fric n n tion7:lis: .2he .fro-,siun iLonf'rrne it Barr'uri, Indone'nin'j 1055 .n'a its zlucccsoOrs '_r yesen ci -in- ,;o in~ensify the sense of solirb rity' mon :,,c firo- sia-n :ro,)lcs, ! .ich.'t ONui sti n is bo'ind to t.V-e on The cn.-r cucr of .n:iJostc'rism. 1. thes- ~Avcloncnts sncl *60 ;iw Vacic. cha~nnels of corn unia Jion bctu~e'm *,3 . ro rocini w:~ioli Liccai Uarm nn .fric n natio 'i .ist lcu;xers. Sit-in 1"monsO 'rtions in 1he UJ.-- . out -,'n8~ ) aroovi1{E' in -.o' ;,I Ific.' 4noncd in clone szi':cc-2'iofl, '"Vi( anfccT.-, r,'bie .ncic .:s" on )o~l co antinents.11 '7Mn in ns thnt, in 14e walord of A". rtin ,lthrrI kin, ,the In:"Cr of hc'nntor'I V' Lr~ie, t a rn o )no iin .vrv Ir a t cnn ,o ferlz ""c ' mve rfu 'r'41cn t or ie t no Ion or"1. UmsThe :nere Lfere 0 ;rrs YOc rouis hyc~ hccorr i]it int.A0 ie rc no Ion or content to 'ait for .5air o iire, nor t~o ch.on'c his nay,. she' moretncl morn -arc '._-in" initiaLiv in h'2-in- Th:eir o';rnssor ch..n e his V:L.y, ifnnccs% r, b.-. force (not nccez- .rily b.- violence).1) ilrtin Other MEn: Stride £oqx: d Freedor

- 22 -ne 'ho arc still in t!he 'ibit of ;hi n'n in rn of '-he nrit' 'n holclin- The 'P- -,o allhim~n ie-blnsc .--.1 T-his Ico-.ntcr-racisl' 2 C s it -my, to TChe lc_' Acrr: of -is -0vo -cn;., Ther _clc of rhite -(oo ln i~s .n Intolerable rcd U injucs .inc but ',heir olnr3 s or r m n~ sc of t' : r --' co or :1.1 cc2 Thr ion' be.-n 1 U1c~ ~''In The- 1i !,.' of !-his ccrs, ,one must Li,.,-t nn hcr Co ~trsloe nor _. Jlihyr-:c±. ou 1i, -l1 u. Li' h- ic sL n.- of : .±.: ic'rcrrco'nz'b" boo'U' in -,cir c hct. e trn';-S oft icso t'j!o conf-rcnens', orrvcr, .rc n~ore iyi-o0: nnt for 10,i 'Jr~c on in -!Ii ch ,c2')oint. :.',-n for ir:-It i say, ;-bout the cu±rrnt probleii it'io]f. crein lso lio tlie trc-%endous recsonsibilit, o f Thci !err .ri -t on 1c! Ul ,n- ."thnio Relations ,11ich fr ;,11- cst-vi.,his introduction 1rould bo lec5 ",,an com ri lc'c if no mcntion wrere lrzdc of the -,ro t s trido:rc :,.sccul.ir interna.tional a-'encies, not bly thie

- 23 -Ic, , over 4- ae n.- ct or tuo in ';!acir thin'-in-on the nroblnn of r, ce -relationsof VneJniv(.r3,:.l Jccl,,.ration of Hun- -n -L-,he j.onc-rl 1)1.,, in 114 is a in _icof hu!-.an civil".zation (r7,eo c r csc ri.-s (1) Race an.d. oci.Cuy, !..ceueo ion in ', orrn _,cjence, (3) he :!,-.cr uestion houht, i ...:.Q Lc:.. P a. If -Drov ',c -,ost v,-luabl(7. s; IL'Gci iil vhich is indisoenSL.ble '-o iny!-)o '- s ricmsiy concerned --boiit the -)roblems of r;,ci,..I n,,' r. t'.n i c cencions. -"ic 1_11st mcntionn 3prics inelm.1c_I'micnjc, lR 3 &.0 Fr c..ov - cnt _.nO t.,onft, .-cner:ll of L.' ie Zcrl COUnc.ii of

Chanter Ib.1, ci- U t LCL-i, ,ion r-- ovr. onL I)ccn One-.!-Ir :r*-'J.ici rn- 0 r, coun Xies o s C,M -ic 7z s c rn 7 -,i-ucn ,i -f f :, i r o ^ :,l Ior cr ;.l-.nic -DeoT.)lc of G:- ,.ac sien (or. . .1 1, iuc) r-cc, oin- ont of tul,cir ';',r-,-litional bol:.n-l--.ries W-rist-nrloyn) toMhe Yorl l outsil1 7Vicn(l ol t)

"iti, -)-Onle of non-C-,-.,c,-.c; 'n (- q -.ncl of nor -C'l r rr 1 J - ions ton' 1 cc,c !i c o i, n c r t- o 'U nr r- li- ions n, turb- cn G..' cn li,.or( . u:leiovr i(,.nt, . t e-inbur a, 1. ,c lroblc i of r cer: 1-:1. ons f,, r-co-nized .nd f c.co. i :-) s: aarcl ,--.c !,7v. 7 i-.r i 'lip -,:r o b % Z. aof oo )f-.c - -don )ct .,esn orni - n mn(' ve:or' -rr, rol)lnl,. C,'icn --,,is .in,j. n inrl i -;-- inbar for.1for.0 r'' 1, o-enl, llo l :.-,n,- or 'L.Ilc i zionariosble to tli - !(,lvcs of ( I eof cul-',tir.il (.,.nl % r c*,..!)in n's outlo 1: of 4si.-ns -nd..fric..ns.:)robir-i of 2.,.c:, is one of the nos, rious )roblons confrontin, churcl. 'Uo(I.-ty. 'iebridin- of tI,,c -tilf b -tljr n t'h c - ct nd Icst, -.nC.:-,',c of unity anO co,.1non -roundin C!-,rist -'U-.'.ic. r - ' Unificr o. is 6ne ofnood.- of our ti)ae. ('oo-) 'r,-Uion:,hc for -i n nO n -.tive !or'-(,r- c:,,n onl,, r , ilt fron

- 25 -proper relationship, Cooperation is-alasured when the personal, official andspiritual relationships are riht, and is hindered when these relationships are wrong.The burden of my message is that, speaking broadly, at least in India, therelationship too often is not what it ought to be, and things must change, andchange sneedily, if there is to be a large measure of hearty cooperation betweenthe foreign mis~sionary and the :ndian worker.My personal obscrvation daring a perid of ten years ... has revealed to me the factthat the rclationship between the European missionaries and the Indian workers isfar from what it ought to be and that a certain aloofness, a lack of rutualunderstanding and openness,a reat lack of frank intercourse and friendliness exists throughout the country.This is not only my own impression, but what I have gathered from a largenumber of my indian brethren, and even a faW European missionaries.Now, if this separation is more or less widespread, and I am here to say that Iknow it is, we will agrc*that this state of affairs cannot but affect the cooperationof these two arms of missionary work, and it cannot but hinder the qrowth anddevelooment of the Church in India. So far as such a spirit exists, and whereverthe spirit exists, it is imnossible for the Church to fully develop a vigorous life andexhibit a united front to the non-Christian forces round about.Let us first consider the acrsonal relationship that ought to exist for efectiJ...cooperation. For the ideal of this rclationship wc look to our Master and Lord.The relationship between :411 and His immdiate disciples and fellow-workers

was not only one of Teacher and pupils, Master and disciples, but, above all, thatof Friend and friends.Can it be truly said that the foreign missionary has become a friend to his fellow-workers? Can it be said that this has been his aim? I am afraid in many casesthe.answer must be in the negative. If it has been the aim, as I trust it has been, atleast it has not

b00.0 cinfc ±1C 2ti' avounV , nor -17 .- . :0 '.e 3'.. ',-!il, r'. c' n cr ... <tre r(',7"rrs of of i,'10 ±3 , t'. u. 0 -~n 0 ~ 1 . f '-I r L'di -. or' i. -..n 2.1o--e p ' --M r rucstiCr n "o ' '', . . vM .. 'r Qan. in al owtt of jpjji n -P. '0j 1'i,' f'oco.n~t nor-L.;circ~s.- *fr~ n'lp -.0 £r-i n ' in rips. V1t S11ii~ .rr r too 2>-,'22 arn rc 7c , 100 " ct lvo nuJ n Cu t rclo n 'rn, - '- ,: r r - c!o oa 1i jj'.-O 1 o3 v f (3' -'L 1 C.''r 14 :(' no0 1- ozrAn ComA Ar to th- n ''cui c'4 0 no):'o I re ll-7 bu frc ih-ii r-'ha 14c 1 = of3' hr o lt . . o,fl o I ch ' 3. 1nr ' 'ic .o n 'n o 0- Cr00 'I Sin1 uri co'try ir~ oWr' hit Mm. Cy 0S<on ' il o P t. 'o ;"n in f -'oovr on o~ '1o j fr'' 1' C30 , L 0 0 o: r:2 icf 0=*. -i ''10 io 'Z to 1 3r . n -0oco :- nu. z rr'iin-c i.or :o,1r for iliorr:';110' ouc in. !-or i ro - K' n cl rC' C~ I'6 i. J z I00 I2nn1 1.±fo noIc c fr±o" jroflitor to LArA y iltos UA1L.C2 n nn nc ro±'00 i.0 C tC 'ni r-t S r .2 1'c lin2 ofS1n.1'1 Ic '313 "(3'tfl ':, 3r'u ne, .urinocc n, rAc tn Nto 113 01iA p -loc ",no 1C r!> -0 n i . "A", 1 s iam I2 m m ! 0 np l W e 7 4- "'0 n : <t't0:r, L n V(2:15 'k) r, '- '>l of 'ou K trc 7c 11- CM IIo'l o03:0 ! ' 0,o c ns 1 nton2 in~q. 023 'X'rrP.0'3no.'A mv of x hoat Friondls .rc .:onco orc'I n 1(221(913 rcn* T' a .ni stify 'Q,;,:c r±'' -l ori 'i:Voivos ou .o Ia OP r5 po nfi)- '0i ',3rP Tnj, o -c!io:!-oar' c r.

- 27 -I (no c another authority, this t1mr. fron -orth Inrlia, ,no Lord 3isho,.) of Lahore..,.e sr -s";!i,;h zbund. nce of 1-ind. fcolin- for, -.n.. uns)arin-rlabour _.n(' r, lf-denial onbe i.,.lf of IndianC!,risti-ms, tho -missionarics, 7. fev of :-.!.-.evcr.,11 b-s',-, seci.i to jac -'U-o fl il ver-, !-.r el,, in

ntt-_,n:_- rid of !-.n L.ir of .),atron-7. c , nct cone.osc- nsion,:ncl. in -s' .,.blishin- a cnuliiacl, brothcrl,,,,- n,.rell-.tion as betliecn c,,uals i7ith U loir Inrli_-n flocl .S,o ti 1, n - s t 1 11 e s e U- h c r e r c n C, 1 r n i n c v f r vI ur.ir nt. -.nrl b-st ccnsc-. of -the iord, lritl -!)cm re1-Gion:: of )Prfrctcr;v.._-.lJt7,r oa-A 7 'Uo bccstablis'iO."Do not t-lc--e voic s from 7or'Ch rd Sout'n c:M a_.tention uo the same C .an-c ranr'l the one rcne !.y?The )ionccr mi-sionaries -,! ,rc to -. ie conver) ". sThe conver 'I's in thrir ti= 1.ier, , 1,A. to bo ',hc ir c'aildren' . '3utu the -lifficultyin ol(! r mi-sions noi! is t. ,,t we 'iave a new --enc-rntion of youn- cr Liho !ouldlile o be lool-r. ', unon -.s I Vicrs, :nc wc- ..,-.vc a new -enor i ion ofChristi-_ns !,-o '.o not wis'n ,o bc ,reated lil-e chill.ren. If .:ie Chris',-i .,.n co..1-,iunity of 'h,"he second :md. t! ener 1 i r d ions rou-h --cccosof missionar,T wor.1r, h,-s risen to 'ne iosition w'icn the., (Io not ,.n,r lon-cr c,;reto bc rhil,'ren,should re no' - bc .he first to rico-nie ti-iis ow sniri' and 'n ,stcn !.,o strcn-1-'h:mGhe relationship, b,: oecc..iin .-,heir frienrls? IS it not such a rcla ions]iip9 sre",,Llonc, thnt c-. n, nore tn_ .n any.hiln else, --ireven "he roith of t-he rT)iri*.of f.-.1se incle)rndence) foolish i--)udence, .. nO. flr,,r..n' bi crnosc --. ins' %.irsionxlc ,;1hat lic of'(-, n mer.t !i ' h in InO.ian Chris'Lian .,ounl- 1-en t ?e cf cc! ve coo-, r.."Iion -ill nni,,.( t-icial relat. onship.-ro, 1. _. - U-)or of,1hc orfici .1 rol-_Uonshi-) oncr: illl.y )_,-,, valent at .)r(-:cnt be-'1-1ier.n themission ry ' nd the Indi.- n wor1rcr. is t:i,.t irenn a mastrr and serv,.nt in fact,','ie word of."en ur:,(1 in '1 outh Inr ia b- 'Che low r-.-e Irrlian worl nrs in 7in-mission-ries is njari _n or nas-,.cr. 721ne -.iissionar: , is the pa ,m.,.s-Cer,the or'--r his sorvnt. s on-- s his rniationship nxiss, i7e nust dni thit no senseof

s e lf-r . - -~. .f c -in: ivi(r .z.' c ,n ro..' ii, Th-e Tnri! nC-i,,ir ch.' he 01 of t'c .If~sior r:' ocj',ticc , -o ':fl0w, is ~kVolo -i1- overnin, UIL,12rc'1cs !nrl o0 ivc f^re, rLoi> _ nr ..Co,-.~ "o in ± '-1o iCw- or-n hi'3, n' 'o 'rivn t' 2.-vo n o (o av.. nc c., .' .c n,-. voz s t '.C t - i ~c ;r 12.* 1.2 .0 C i-sC o -02, lncli Cl ris I s truly, V t-nr'a* ('.!.~c'O~31, cli vo n t ion,'110.ri. a.-reo n r'. . T1 e: c n- c r 0 !no A-nr01 ~ ~ ~ ~ ~ ! 0 -n u i r0.C' ~or2 '0.c ~tC3' r n 'i C 1i cTe 1210. nr

SO 61 C C , ''' C1, 210C ( , c I -,n~ I0 n'-n s malircr f' 5- r 1j o n r c.72 ~clC' C Cf C±0C ' C v . n l' c,0U no r u0s oi or r - .vc bC'-'- lo I-r4G-'on''*~'i-c." d ic r! c'r- c n:vcr br" r--.1 ro re-c in. Th cir tiori'or 'cr- C iv n C .r i s I n s 0- s'I-lP-'vcrn' ..-nt -ncl '' 'e nco rc ccr r'c. nCour -e,,., !)Iau coni.in i~~cI- that lr: r"- nr ,.r 1di. "n rlo-In" i -x .r or nha ri1rI ission r;'onfl rcnce,:'0) '!rltcr o ISIc -.'0~.n Ciri5 J0 -n 's 2c nL i iC s r' n 02i. 7 ± ' -.ric i a of e :c __i..r!: lcr n o0' y '10 le ii >213 n..r,, n r: i. conC hr i r '.J : COC COO r- 2.n00ro1 'v r iirwKr -. 12,Ct -2 'Jo.n ovrC:.n'L ill U* oo r.le'1. DI' sto b n000 c r c:0'-f ,icdi nn of l '.irn a7rl1 o v .rio'2s '.cnl ) rofc ,ifs-;nc C c'9r nCC ~C ±o r *u'i C "r ci 20' o 1so bv7 c- 'co 0o o0 02' ror -e -r :,- ,-c-rI ' 1in i.- .rc 0o'. : Ur lu T'.o. r in oF. Kr.!e zo--r of "en C1 i n k ', r 2 I 1 o 0: P-' ro- n su~ r ofI )JO. 0,, -'rofr;re, ~>~ r) adv !icoSC) be 'x.'n-_On ;j .n-T*:nCrrin- '.ro~afo0001 mrs :, .L1322 OnS rc 20001ibilities -'.' 'rivil- CCI 't'i t -ro now tooCyClijSiVel" in --no h.nr,,- of '6inc for-Un. nis-lon .r,,. 77tjve 'l:urch ouncilsshould bcr foroc, wrire Tndi.'.r's could be

- 2(, -tr-ined in ' -''n~ ,o of thieir Ow.n rc'.* ission.-ry Con~crencirs shoul ind. ! c o r inui.An 1in .r s , so :,p: t',-he Ii~in -nd',he TuoJcni }con'it :nc! i!or' Lo .. tholir for c ,n!rlf -re 0± 10i co-.l -on ijor1'. .",ef2:vourl7. a ohr,-sc nje n i oncy" oar con il'tlu o. . :_ive Ccloi , oinion ,,2-h ,; to h"cons t:.n bly conc-,jl ".o in-re,:.iuu' coLn-,r fr s Stril cn . Jr. rt, nll -.lon: tIho line,, -ti for-. -n .A70orz"ncntlcl nobitlai{ '.ol-7 tln. .i is na .. ^r .ilt':o0 2.e D oosi o n s of- n or. 'i th1 ty o i --oho c nCeofi .±,s In1..r ?^Cl11o:*'or r, 1 . :-i L, f~ O '1Mr! c, C lr~r ,- c o .nn 1l , ' r i n orcI il cr ei of e fc t t 11 iKv nccn roneibe. i hoilr 1(' ".r r-ofcrrfri i l oC.,oo '-s ~d en tri AJ.r :.J of fLorci-n funds , ijrjcon trol. ljttrcn..lblt nore h-1e less ! to 'Iily 13',11 ,- Ice-or, crj thout - ro -oslpons ibi _1' _'. r ,c 1 r 1.1in i'o cc 7! 'e oh l l..rinto -!i'll- onl-r b- _1'in - i)crc': 1'nce on!,, b-, f:-llin- 'nr. le.-rnin- ^'o . or i zbu never bY br-in.- '-noT U in le:.df5- o stri'c s inil;_ 1.e arrive i ~iArne coolocr_,.aon is "o'- oi.lo only '!i 1i a o)ro 'c'r s liri l r ,1- ti o ns'no ncrsocnal rcl'itioii-hip '!i] ho' ;rue -nr c:'ncnt is not buil t on a -oiri'iz L') s cis*-( in'i s a~ 1 n2! '

,_ , roMi iousosT h'r' e*c'Lirute cno .oci o nl1y u ai 'C te ic o C. hi r c t a ndo P.1., r c,1it th I-e tinsoon: his true nfl c'c ~r'ool 'nvir-nm.-nt tcsn)iri! it a !tI n s tc h a 1 n, L cr"! f o r e, * 'P e -3 icr.t -lo i nt o f c o nt' ct i i t hc canr t i s o n. o c rn n il s-,'"e . ''h1 1e I n 6 i : n nature 'oas ct d -o cU'-,elo-o ,1>votion:1",- c~i ion_Ylc 'r or, rc i, nti on .;nd Obc' ienc Cto o 1!i of 's, t'ie Ch.ris i.o_ r- 6±c o ' -z,iCofcc, rons-n Y.:u ', t, the lif of ilof -elf, e cnltiv t-ion of fr-llo-;shi-o '!nr1 cc i-onion .n1. thc!ir.:.ctic of the! re-con of 'od. borlefcn- s of Christian . v s~cism find a naturalsoil in the Indian heart. Not by _decrying this aspect of the Christian life, but onlyby cultivatingr it and developing it in himself can a foreigner win the heart of anIndian. it is then. and then only, that the westerner can inpart to him whatnaturally hehas not- elements of Christian character, Christian activity, and Christianorganisation. These charact~eristics which the wc'sterner has developned oftenfail to

- 30to appeal to the Indian, because too often they are advocated by men ito have notreached the heart of the Indian through finding the point of contact.Ihatever o,hers may think, i do not myself look forward to any time in the nearfuture -when we in India will not need the western missionary to be our spiritualguides and helpers. Through your inheritance of centuries of C.rJistian life vouarc able lo impart to us many things that we lack. .nd in this sphere i think thewesterner will be for years to come a necessity. It is in this cooperation of jointstudyat the feet of Christ that we shal realise the oneness of the Body of C:irist. Theexceedin_. riches of the glory of Christ can be u realised ot by theZnglishman, the lmerican, and the Continental alone, nor by the Japanese, theChinese, and the Indiansby themselves - but by all wcrking to7ether, worshipsint tocthnr, and learningtogether the Perfect Image of our Loild and Christ. It is only twith all Saints" thatwe can "com-)rehend the love of Ch.rist which oasseth knowledge, that wo mightbe filled with all the fulness of Cod". This will be possible only from spiritualfriendships between thetwo races. 1,1e ought to be wiiin7 to learn from one another and to help oneanother.Through all the ages to come the Indian Church willrise up in gratltude to attest the heroism and sclfdenying labours of the missionarybody, You haveivcn your goods to fed the poor. You have given your bodies to be burned. 7-oalso ask for love. Give us FRIENDS,(From IJORLD MI-TOINARY CU."NF7K CE 1910, Vol. 9 The History andRecords of the Conf, rence together with ad.ress s delivered at the eveningmectings, pp. 306 ff.)

- 31Chanter IIj. H. LD 'S"CHRISTIANITY AND THE RACE PROBLEM"RLSPONSE OF THE MISSIONARY 4OVEMENT TO THE CHALLENGE OHRACE PROBLEM.Oldham commissioned by the newly formed I.H.C. not only surve'yed and studiedthe issues involved but profoundly eflected on them. His was not a merespeculation in abstract but a solid and disciplined thinking basod on analyses andobservation of facts. He wrote, however, not in sooiological terms but more interms of moral philosophy.What follows is a main portion (or the bulk) of "Guiding Principles", chapter XIVof his now classical work: Christianitv and the R co Problem (London SCM Press,1924). It is important to note .hat Oldham surveyed and discussed in the chaptersleading up to one on "Guiding Principles":(1) The Legacy of the Past and the Taskof the Present(2) The Christian View and its Relationto Facts(3) The Causes of Racial AntaEonism(4) The Significance of Race(5) The Fact of Inequality(6) The Truth of Equality(7) The Ethics of Empire

- 32 -(0Tndia and the British Goronwealth(9) Tni r ati or,(10) intermarriag'e(11) Social Equality(12) Political Eouality,IHavin, sat the basic principles, Oldham~ wcr~t on to nro-ooand en IT r'actical 'tcrs" (C'iantcr 14~) and conc-,uJ>d '. t a 2h-,Dtcr. i Univ. rsalC r'.nt- Of -.,'C Loyanl , i'- -i-cn >r,':a 2h;4 a dynamic occclesiology withsipocif ic reference to th e -,*orJd i cT r ob 1 r.: c @ - c e r-.la ti-o ns.Hce follows C-antujr XIIV of j.H. Oldharn's "CZISITTT --11) TE RA'-?ROE3LEM". sliph-uly %ble re---lted by the edit'or. The Lotl-netes arc- Oldhams, but the sub-headings -Lrc by the -dito:-,

AP. - ... T ,ige 1.G U I I P 1i: C I F L Sevui thus discussed at length "the principal problems that arise in the rslationsbetw.:een different races", the autLor asks "'hat contribtion Christianty has tomake to the solution of these problems?" 'it Ernst Troeltsch, uldham believes that'"K ne of the social philosophies of t.e past, nei'hzr the conceptions of the meiaeval Church ror the ideas thus 1 ar evolved by : .od.rn Protestantism, ar- in tne

least adequate to ocal 'with lhz .w condiiin. if the Chistian sirit Is to exert acontrollingE _inI ....ce on these mooer. develor.rnrts it can only he by mea.ns of'nrev thou hts *:ich have rot !C bccn thoutht' by fresn insi- Its ard conceptiorsiLhat are si .11 Tjaitir to 'be oorn. hey ill be dran from the inrer propulsion of theChristian iea - rot from the oe-' lsta 7-. alcone, though it ronairs the inexhaus o2-siountain-head of Christian inspiration, out from th' livina Tqrestli o. ' e Christiarvie' -ith actual corditi-ns, through ' ich he conceptmin o the i 'estamert receivefresh illv.,ination and disclose ne, depths ol o.±anin in ever-. aqe." Ce 01dhamquotcs from roeltsch, Die Soziailebr. der christlichsn Kirc!or. "evari idea fir.sitself in conflict ith brutal act'uality, evry up' -rd rcvem ft is beset with hirdrcoswithout an- uithin. There is no absolute Chrxi-tiar etlic to be discvereo rolq for th- sl time but only, as in the past, the master7 of ,iven and cor~til.uL.1 clL; nh: :situtiors as these arise. he:e is no a',solute ethical tra or : ation of r/sicel or ofhuman nllinre, but oirly t'e contirued stru, le with both ..... herein lies theurcaasin: fior.-ard 3trainin! ano tension arA incom-letz-(2 of all oral effort. Onl-'octrii aire idealists an, relizious etlnusias's -";:o soar above -ar*"'thin . eartly illrefuse to roco rise this. Faith. is miezl ts rgiiht in -,,hich lifo's battle is to berou ht, but lifeitself re.iains a battle thut is continually beir. rere-ed on eve'-cha: inC front .OC.7Cry t~freatenir chasm that is closed another opens at our 2--t. "et it -mai-strue - ar.d that is the -o± clusion ,ihich enbracis everyilan.. else - tha i-e ;ingdo'cof 3oo is 'itthin us. -e must in trustful and unrestine !aboui let our lirht sjire beforeI-er, t:at tihcy may sie our ood w'orks an, "loll our Falh-r i:: heaven. f::_ final cr'sOf' all 1.umac life are hid on t ir .: hands."'io eas or ,uick solution of t-. r cc problem cn be expected, rut Fr!;i wiat he iS5iscassed, jldham sees thre. rrircipl-s emerfe hich may h lp tu deternine ,he.1la'istian's attitude toiards the r:-c3 problem.The Imoortarce of luace rot to be Un.erestim'kted."Fi-srt , shall not ignore or under-r te the imnortai ce of race.The bioloical inheritance of different r.ces is something given, 'which ie cannot altr. -c must respect it anr se-:k to u-ricrstand it as '.re "o other facts in the ,aorld tat.Cod has made. it is the clay wlich education and social a cncies and reli ior mustlearn .o mould into ever fairer shapes. A good ;Orkman must kro-Y his materialsant their laws, ard all that science can teach in regard to biological facts must beof value to statesmen, educator-, rcli ious teachers ared all 'oho are seekir.- topromote theimoral advancement of mankind.

APR 'DIX page 2"The members of a particular race have not only a common biologicalinheritance but also in the main a common history. The same influerces of climateand soil and scenery have contributed to the formation of their character,encouraging the growth of certain dispositions and inhibiting that of others. Thesame historical experiences of conquest or defeat, the same social institutiors, thesame traditiors, the same heritage of philosophy and religion, of literature and arthave contributed to shaping their thought and outlook. Race, therefore, as itactually meets us, means something far more than biological inheritance. The

facts of history, the slov moulding influence of centuries, the accumulatingexperience transmitted from generation to generation have all to be taken intoaccount when ue think of races as they are today."We must not exaggerate these facts, nor in recognizing that there is a givenelement in human nature forget how plastic at the same time that nature is.Human nature in its structure 'is undoubtedly the most plastic part of the livingworld, the most adaptable, the most educable. Of all animals, it is man in whomheredity counts for least, and conscious building forces for most. Consider that hisinfancy is longest, his instincts leastfixed,his brain most unfinished at birth, his powers of habit-making and habit-changing most marked, his susceptibility to social impressions keenest and itbecomes clear tht in every way nature, as a prescriptive power, has provided inhim for her own displacement. Having provided the raw material, nature nowcharters man to complete the work and make of himself ihat he uill.1l) Thanks tothis plasticity of man's nature even the customs and habits of centuries may underthe influence of new ideas, as exp,-rience has proved, undergo large modificationsin a very short space of time.;'Yet while human nature can be changed, and the change may sometimes takeplace more rapidly than is expected, the realities of heredity and of the historicalpast cannot be set aside. They must enter into all our calculations of the bestcourse to be adopted in any given circumstances. The iiork of the statesman, theadministrator and the educator will be well done only in so far as they are able tosee things as they really are, and base their work on truth."The Individual Person not to be Obscured"A second principle Tihich emerges from our study is that we must rot, inrecognizing the significance of race, allow it to obscure from us the reality,uniqueness and value of the individual."The true life of a man is that of a person in relation with other persons. One ofthe greatest evils from which we suffer today is that modern society with itsincreasing organization, its impersonal methods of dealing with men in the mass,and its substitution of the relations of groups with groups for those of individualswit) individuals, is tending1) W.E. Hocking, Human Nature and its Remaking, Revised Edition) pp.15-16

APF ENDIX page 3to make life mechanical and rob us of our humanity. This disease of moderncivilization has been powerfully described by Dr. Albert Schweitzer. Thecircumstances of modern life, he says 'do not allow us to deal with each other asman to man,for the limitations placed upon the activities of t.-.e natural man areso general and so unbroken that we get accustomed to them, and no longer feelour mechanical, impersonal intercourse to be something that is unnatural. 'Ve nolonger feel uncomfortable that in such a number of situations xve carn no longerbe men among men, and at last we give up trying to be so, even when it would bepossible and proper ....'Wherever there is lost the consciousness that eeTry man is an object

of concra.' for us just because he is mar, civilization and morals are shaken, andthe advance to fully developed inhumanity is only a question of time. .-s a matterof fact, the most utterly inhuman thoughts have been current among us for twogenerations past in all the ugly clearness of language and ,)ith the authority oflogical principles. There has been created a social mentality which discourageshumanity in individuals. The courtzsy produced by natural feeling disappears, andin its place comes a behaviour which shows entire indifference, even though it isdecked out more or less thoroughly in a code of manners. The stand-offishnessand :,want of sympathy which are shown so clearly in evory ,ay to strangers areno longer felt as being really rudeness, but pass for the behaviour of the man ofthe world. 6ur society has also-ceased to allow to all men, as such, a human value and a human dignity; manysections of)te human race have become merely raw material and property inhuman form.'"This dehumanizing of life is especially marked in the reltions between differentraces. The individual becomes merged and entirely lost in the mass. ien fall intothe habit of talking of Japan or India, of America or Englaid, of black and white,and in the use of these abstractions there fades from their minds the picture ofmyriads of individuals, e-ch a world in himself, whose personal fears and hopesand longings and possibilities of growth give to human life its real interest andsignificance."If ,e i.jish to live in the world as Christians and to create theconditions of a true civilization ve must learn as men to enter into relations withmen. TWe must allow no walls of difference to shut us off from the humanity thatis in every man. 7hatever significance race may have, it cannot do.away .ith theclaim of every man to be treated as a man. The humanitarian :iovement which ledto the abolition of slavery erred at times in not taking sufficient account of humandifferences. But the inscription on the seal of the Anti-Slavery Society beneath thefigure of a iNero in chains, 'Am I not a man and a brother?' cave expression to aprofound and eternal truth.1) Albert Schweitzer, The Decay and the estoration of Civilization, pp.24-5

APP ITLIX pane 4"'here then we have a principle of transcendent importance in thedetermination of our personal attitude towards those belonging to another r-ce. 1'eshall never reconcile ourselves to treating men merely as members of a class. eshall constantly strive to know them as human beings, and to establish with themhuman relations of understanding, sympathy, comradeship and cooperation. Thisresolve and attitude are unaffected by any conclusions of biology or ethnology.No teaching of science can compel me to treat my fellow-man otherwise than as aman; all it can do is to help to establish the relations between us on-a more securefoundation of knowledge and understanding."Relicious Orientation!This vitalizing and humanizing appreciation of the value of the individual has itssource and inspiration in religious faith. ,is we saw in ai; earlier chapter it is noteasy to attribute to mer. in their natural condition a high value. Their -worth lies

in their relation to God. It is because -e loves them and because of what He canmake of them that their lives have an infinite meaning. it is when we see men notmerely as they are in themselves but in their relation to the Kingdom of God thatthey gain a new-i significance in our eyes .i"Historically the creation of this sense of the value of the individual was largelythe 'o;ork of Christianity. Its religious faith in unrestricted human possibilityeffected a revolution in the ideas of the ancient world. The charge brought againstChristianity by Celsus at the close of the second century is w-)ell known. 'Let usnow hear what sort of people these Christians invite. A' nyone who is a sinner,"they say, "or foolish, or simple-minded in short, any unfortunate will be acceptedby the kingdom of God." By "sinner" is meant an unjust person, a thief, a burglar,a poisoner, a sacrilegious man, or a rob.er of corpses. Why, if you wanted anassembly of rob:ers, these are just the sort of people you would summon.1!) Thenew faith in human nature, created by a new apprehension of God, overleapt allnatural barriers which separate men from one another.'The Christian faith not only provides an unassailable foundation for belief in thevalue of the individual and c~nsequently for social, moral and spiritual progressbut enables us at the same time to deal with the psychological problem involvedin our attitude to our fellow-men. hothing is harder than to like those whom Toenaturally dislike. Our feelings are there and 1.we cannot change them. Christianityopens a T.)ay out of the circle in i:7hich we are confined by our prejudices anddislikes. It widens, and so transforms, the issue by bringing in God. It does notcommand us to like those whom we naturally dislihe. It does something quitedifferent. It tells us that God loves them. it invites us to cooperate with God in Hispurpose for them."The man whom we dislike may belon/ to a different race or caste or sect. It maybe impossible for us to rise above those barriers. But what Christianity says, asProf. Royce has put it, is 'Do not consider these unhappy facts as1) Adolf Harnack, The Mission and Expansion of Christianity, vol. i. p.104

APPEIDIX Page 5having any bearing on your love for him. For the ethical side of the doctrine oflife concrns not what you find, but what you are to create. how God means thisman to become a member of the community which constitutes the Kingdom ofHeaven; ar God loves this man accordingly. View him, then, as the soldier viewsthe domrade .ho serves the same flag .ith himself and who dies for the samecause. in the Kingdom you, and your enemy, and yondir stranger, are one )",Psychologically, this approach to the question makes all the difference in theworld. Christianity bids us raise our eyes from our fellow-men to God. It engagesour imagination first of all not i.:ith those whom -,e may find repellent, but 1.ithChrist whom me lode. It asks us to love not men as they are, but the man in men,the man who is the object of God's interest and care,the man for whom Christ died. Christianity thus lifts us above the directrelation.iith another individu-l in which all our efforts to like may only stimulateand strengthen feelings of antagonism, and centres our interest in Cod, callinS usto cooperate in the carrying out of His purposes and to serve tese for hom i cares.

And in seriing men for God's sake, .,e find ourselves to our surprise beginning tolove them because we have begun to find them interesting. Our liking for them isnot based on an absurd and impossible effort to control our instinctive feelings buton a deep and sure reality, onthe humanity -,ith. its divine possibilities i..hich we have learned to sce in them."Fundamental Unity of all Mankind"The third principle which cmes out of our discussions is that differenc-s of raceare differences within a fundamental unity and are intended to mir:ister to thefulfilment of a common social purpose.'Diffeiences need not divide; they may enrich. St. Paul made this clear in hisillustritibn of the body. The body is constituted by the difference of its parts.Vithout its various members it mould cease to be a body. No organ can claimsuperiority over another since all are necessary to the body, and the organs whichmight seem to have least influence are as indispensable as the rest;""te saw in the-preceding chapter that in the satisfaction of their physical needsmen's interests are competitive, but that human progress and civilization consist inthe increasing subordination of these, competitive interests to those whih are non-competitive. A man's claim to a share of material things is transformed -1hen theclaim is made in order that he may fulfil his part in a common task. That his claimshould be satisfied is not his interest alone butthe interest of all. When me learn to think of our fellow-men as co-orkers in acomnon social purpose, .e realize that all are necessary. Every difference becomesa source of enrichment. Each individual because of his uniqueness has somethingpeculiar to himself that he alone can contribute to the good of the whole. Everyrace because of the difference in its biological inheritance and in its historicalexperiences can give something that can be got from no other source.1) josiah Royce, The Problem of Christianity; vol. i. P.350

ADPEIDIX page 6"Our supreme need therefore is a change of outlook. A truer conception of humansociety must take the place of the false ideas by which our minds are held inbondage. Jur racial antipathies and hates and fears would dissolve if we learned tothink of our fellow-men as partners in the biggest and most exhilarating of allgames, the game man is playing against the universe. Instead of wasting ourstrength and resources in unprofitable conflict with our fellowmen we shouldunite our forces in combating want, disease, ignorance and sin which are thecommon foes of humanity and in obtaining the mastery over our environmentwhich will provide the material basis for all for a progressive and civilized life.1Te should come to look on our fellow-men as comrades, potential or actual, inthe most splendid of adventures - the establishment on earth of God's splendidkingdom of truth arn righteousness, of love and goodness, of beauty and joy.i'From this new point of view the welfare and advancement of each is seen to betb concern of all. humanity needs the best contributions which each individual orrace can make. 1,ature has still locked in her bosom so many secrets, thediscovery of which would alleviate the sufferings of mankind or assist its progressthat the vast undeveloped intellectual resources of both West and East must be

enlisted in the work of exploration. Testern civilization is not something soperfect that western peoples can dispense with the new insights and perceptionswhich other races can bring. ',or can those other races do without the truths whichwestern peoples iave apprehended and the experience they have gained."Unity in Diversity"In order that the different peoples may enrich the life of the !,world by thecontribution which each is best fitted to make, each must have freedom to developa distinctive life of its own. 'The day we all become alike,' ,1r. Ramsay',1acdonald, the. Prime ±inister of Great Britain, said at a 'elsh national banquet,'is the last day of human progress. TWe belong to a great commonwealth, a far-flung commonwealth. That commonwealth is not English, Telsh or Scotch. It is acommonwealth which consists of a variety of peoples, each ..ith a great past, eachwith a distinctive individuality, each with a mentality, a taste and inspiration, aguide for conduct, an ideal separate and distinct from those of the other races andpeoples that compose that commonwealth. The strength of that commonwealth isits variety, its separate individualities; and the man who ever tries to smooth outthose differances is the man whose hand is lifted against the perpetuation andexistence of that great commonwealth.'l)"It is not by cutting themselves off from their national traditions anddenationalizing themselves that Englishmen, Scotsmen, Frenchmen, or Germanscan best serve other peoples, but by incorporating and exemplifying what is bestin their national heritage and contributing to the life of other peoples thoseinsights, aptitudes and proficiencies which they derive from their own richtradition. Similarly what the world needs from other peoples is that ech shoulddevelop a characteristic national culture of its own, which by its distinctive andunmatched excellences may enrich the commorn life of mankind.1) The Times, March 3rd, 1924

APPEDIX pace 7"Fro.. this point of view it is of great moment that the special contribution of theAfrican race should not be lost. There is a danger that under presei.t conditionstlis may happen. It is a misfortune that t e section of the African race 7ihich is onthe whole most advanced should have had to gro, up divorced from its native soiland inheriting only the traditions of another race, and that undor presentconditions Europear: tutelage and guidance throughout the greatcr part of theAfrican continent should be indispensable. In this lies a grave danger that thepeculiar genius and soul of the African people may fail to find its properexpression for the enrichment of mankind. 1 o one can doubt, as ir. Edgar Gardner!urpl has ,,ell said, that 'like the vast fecundities cf the continert' from which the icnro comes, his culture 'holds -,-ithin itself strange, urmeasured possibilities ofcharacter and achievement. Io one can believe, whethr he be theist or fatalist ormaterialist, that a racial type so old, so persistent, so numerous in itsrepresertation, so fundamentally distinctive an yet with so varied a territorialbasis, is likely to pass out of human history .ithout a far larger contribution than ithas thus far made to the store of our common life and happiness.1l) Yet this richcontribution msy he in large measure lost to the ,orld unless a strong effort is

made by Africans themselves and by those who for the present guide theirdevelopment to conserve and foster the distinctive qualities of the race."Viewed in relation to the common good, race and nationality, ,.2hich henperverted to wrong purposes are the most potent causes of strife, are seen to be anindispensable means of promoting the highest spiritual development of mankind."In rroportion as ,.e succeed in subordinating competitive interests to a commonsocial Durnose horourable emulation takes the place of jealous rivalry. When thatsocial purpose takes -,ossessiun of my .ind what I desire for my countris that itspeople should have, and deserve, the reputation of being just, honourable,chivalrous and magnanimous. In my contacts with other races it ,ii be ml aim bymy conduct to do credit to ny country. in this ambition I can be as British as I likeand have no fear that my patriotism -.ill alienate those of another race. And if anIndian or a 1egro sets himself to outdo me in these qualities it ;ill serve only tocement our friendship more firmly. In such rivalry every race may compete andvictory will leave no bitterness. 'I count it a part of my good fortune,' Dr. BookerT. -ashington tells us) 'to have beer.throm, early ir. my life in Alabama, in contact i.iith such a man as Cartain ho,,ard.After knoing. him I said to myself; "If under the circumstances a -.,hite man canlearn to be fair to my race instead of hating it, a black man ought to be ableto return the compliment."12) 'It is no,.- long ago,' he says elseT.)here, 'that Ilearned this lesson from General Armstrong, and resolved that I ,7ould permit noman, no mattar what his colour might be, to narrov and degrade my soul bymakinr me hate him.13) Such emulation in magnanimity, if it were morecommon, would soon put a ncn, face on many of our racial problems."1) E.G. miurphV, The Basis of Ascendancy, p.78 2) Booker T. !ashington, MyLarer Education, p.573) Booker T. 1,rshington, Up from Slavery, p. 204

APFE!,DIX pae SEquality2 3 ically an Ethical Concept.ITTithin this region .f experience, and nowhe-re else, ,e can give a satisfyingmeanina to equality. It is the equality of the body, in ,hich every or-an, howevardifferent, has its appropziate function and all are equally necessary. it is theequality of a team, in which every man, whether he be batsman or bowler,forward or back, plays not for himself but for the side and the victory is sharedequally by all, no matter w..ho makes the runs or scorzs the goals. It is theequality of a regiment transformed through the sharing of common dancers into afelloiship, in T-?hich the officers will do anythirng for their men and the -.en fortheir officers. it is the equality of the Ki.(sdom of God in Nhich every manaccording to his capacity does his utmost for the glory of Cod and the :,oo7 of 1.isfellowJ-men, and all know themselves to be brothers in this service. 0nly in thecommon service of a cause greater than ourselves shall w )e be able to discoverthe true meaning of equality. z nust seek first the ,Yingdom of Cod if realsolutions of our problems are to become possible."The conclusion to ,hich our discussior has led is that the fundamental issues inracial relations are rot ethnological or biological but ethical. Our difficulties do

not arise primarily from the fact that differences exist. They are created by falseideas in our ow.n minds. At bottom the question is one of attitude, and our attitudeis determined by our ultimate values. Is our attitude tow.zards other races to berepressive or constructive*' is --lat .,e seek the exclusive advantage anddomination of a part or the greatest rlood ofthe wohole? ;,re the facts, as .)e come to know them better, to be made an excusefor exrDloifinc the ,7eaknesses of mankind for our o.m advantage, or shall wefind in a dzeer understanding of human nature and of history new.. means ofairakeninf, in our fellow-men capacities now dormant and of helping them toenter into their heritage as children of God? in the last resort what is at stake iswhether the Christian view of the 7,Torld is true.IFor those 4ho believe that it is, the task is clear. 7-e must purge our minds oferror, ard seek to win for ourselves and communicate to others a clearer viei, ar.ddeeper understanding of the purpose of the life of man.. STe have to brir.s about achange of mind. Immense and difficult as the task is, the forccs on our side aregreater than those that are against us.!Nature Supports the Ethical"h,!ature itself lends support to our endeavour. The deperder:ce of peoples on oneanother is part of reality. The interdependence of all life is a truthwhich biolorical science enforces with increasir.g emphasis. 'It is characteristic ofthe ne-i biology,' says Prof. Thompson, Ithat it has set the idea of the correlationof organisms in the centre of its thinking. Nothing lives or dies to itsclfievcrythirg, as John Locke said, is a retainer to some other part of ,ature.tl) in thelife of man as it exists today the harmony is broken. "Ian's task is consciously torestore it. In his discords and conflicts he is at variance with those deep laws ofhis being which unite the life of individuals and of peoples indissolubly with allother life. Only in the conscious creation of harmony can his nature findfulfilment.1) The Quarterly Review, October 1923, pp.216-17

APPIDIX page 9"The forces of human nature are likewise on our side. The Christian ideal has thepower to gather up into itself all the driving-force that resides in our inheritedinstincts. Prof. Hocking in his Human Nature and its Remaking, has shownconvincingly how in the service of this ideal our most powerful instincts doactually find their true interpretation and complete satisfaction. The instinct ofpugnacity achieves its ultimate satisfaction in a valiant battle toestablish justice and right and in the criticism and rectification of every perversionof them. The whole energies of the instinct of love may be sublimated and drainedinto the channel of an unselfish passion to serve mankind. Ambition too may findits complete and final satisfaction, as experience revealsmore and more clearly that the only real and enduring power over our fellow-menis that which comes from serving them.l) '--e need not obstruct, but press intoour service,' as another writer has said, 'the passions of the soul; w. e can

fill our sails with the very winds and gales which threaten the shipwreck of ourlives; tap the resources of the lightning which ruthlessly destroys, and turn itselectric power into the driving force of our enterprises.'!'if our vision is true, we may take courage from the fact that it is thenature of an idea to communicate itself. A vision springing up in the tcarts of menhas the power to spread itself by contagion. Prophets have been the great creativeforces in history. A passage in another of Prof. Hocking's books gives forcibleexpression to this truth of the creative power of an idea. 'Ww cansee that the type of power which we have called prophetic, unlike that powerwhich 1ietzsche celebrates, tends not to compete with and destroy the like powerin its neighbours, but rather to develop and to propagate it. As laughterbegets laughter, and courage courage, passing from mind to mind andcrystallizing a social group or a social world upon its own principle, so does theworldconquering temper of religion beget its like. ho human attitude is moresocially contagious than that of worship, except the practical attitude towardsfactswhich comes out of worship: namely, enthusiasm for suffering, conscioussuperiority to lostile facts of whatever sort or magnitude, knowledge of theirabsolute illusoriness, so far as they pretend finality - in a word the practicalcertitude of the propet. --hen religion has thus acquired a clear-sighted andthorough contemptus mundi, religion begins to be potent within this same worldof facts: it was within the scope of the stoic to become impregnable, but thereligious spirit finds itself more than impregnable - irresistible. Theprophetic attitude begins at once to change facts, to make differences, to do work;and its first work, is as I say, its social contagion: it begins to crystallize "tsenvironment, that is, to organize the social world upon its own principle.'"All this is possible, because God is on our side, The powers with which our workis to be done are not our powers. They are the forces of eternal truth,righteousness and love, which may work through us. All that is divine in theworld is there for us to use, or rather, if we will, to use us. Our lives may becomethe channels, through which its creative energies may pour. As St. Paul put itwhen he made this great discovery, 'I live, yet not I, but Christ liveth in me.'1) W.E. Hocking, Human Nature and its Remaking, pp.339-782) J. Arthur Hadfield in The Spirit, edited by B.H. Streeter, p.153) W.E. Hocking, The Meaning of God in Human Experience, p.518

- 33Chapter IIIJE R U S A L E".928MORE ON MISSIONS AND RACE CONFLICTTHE DUTY OF CRISTINSall Christian forcs, and particularly the International Missionary Council,dedicated as they are to prepare for the establishmcnt among all mankind of theKingdom of God, arc bound to work with all their power to remove race prejudiceand adverse conditions due to it, to oreservc the rights of peoples, and to establish

educational, religious and other facilities diesigned to enable all alike to enjoyequality of social, political and economic opportunity.The Fatherhood of God !Ind the sa.crcdness of personality are vital truths r vealcdin C rist, which all Christian communities arc bound to press into action in all therelationships of life. These truths arc too oft-n denied qnd defied in inter-racialrelationships. Antagonism and suspicion, envy, grced, pride :nd fear blight thegrowth among the races of mankind of 'the fruit of the Spirit, which is love, joy,peace, long-suffering, gentleness, goodness, faith, meekncss, temperance'.Our Lord's thought and action, the teaching of His aoostles, and the fact that theChurch, as the Body of Chirist, is a community transcending rae,, show that thedifferent peoples are created by Goi to bring cach its peculiar gift to His City, sothat all may enhance0

- 34 -its glory by the rich diversities of thcir varying contributions. The spirit which iseager to 'bear one another's burdens and thus fulfil the law of Christ' shouldpermeate all inter-r-cial relation" ships. Any discrimination a-ai nst uman bei nson the ground of race or colour, any sz rifish exploitation and any opprcssion ofman by man is, therefore, a decnial of the teaching of Jesus.;hile we thank God for the courage*ous, nersvring and prophetic action taken b,many communities and individuals toward achieving the will of Christ in theimprovement of inter-racil relationshios ir areas where such friction is particularlyacute, 'c confess with humiliation that we in the Christian churches are still farfrom realizing this principle even within our own borders.it is the duty of the Clristian forces cverywherc, and particularly of theInternational M1issionary Council and its constituent bodies, to learn more fullythe mind of Christ on the problem of interracial relations, and to press forwardboldly the realization of permanent world-wide understanding.CONSTRUCTIVE FROGRAMiEThe Christian forces rcquire a constructive nromranne of action, based onscientific knowledgc and successful experiment, and perpctu !ly adjustint itself tothe new demands of. changing situations.Contacts between economically more powerful and weaker races frequently !(adto exploitation, resulting in widespread injustice and suffering. It is ime'rative thatChristianp, and cspecially those in the immcdiate areas concerned, should take st-os to end these conditions by creating, informinE -end influencing public opinion,by presenting +heir constructive clans before rcsponsible Aministrative authoriti sand, where necessary, by pressing for legislative action.The situation confronting us is both grave and complex. Racial contacts, prolificin friction and discontent, occur under different conditions which apper to call fordifferent approach.

- 35 -A. Two or more races living side byr side in thsame country.

The difficulties which arise when tvo or more pcoplehs, differing in colour orrace, live side by side in the same country would, this Council believes, bemitigated if steps were takenz1. To establish tere utmost pr ,cticablc ecquality in suchmatters as the right to ont-r and followoccupations and professions, the right of fr..domof movcmnt and other rights before civil andcriminal law c.nd the obtaining and ex.-rcise of the functions of citizenship,subject always to such general legislation as, without discriminating between menon grounds of colour ndrace, may be ne cosary to maintain the socialand economic standards of the coeaunity as awhole.2. To secure that the land aend other natural rc-ourc sof the country are not allocated between the races in a manner inconsistent withjustice and with therights of the indigenous peoples.3. To apply the Christian principle of brotherhoodand equality in the Cyes of God to ratters of social relations med to the cornon lifeof thecommunity.B. SuLbect Psooles.7here thc cst. is that the Lff~'irs of a subject people are administcred by agoverning class of another r-cc, the ruling race should roqard itsilf ,s ,ntrustedwith the duties:1. Of ensurin! that the economic r~sourccs, n-d stillmore the human potentialities, of the country underits administration arc dcveloped in the interestsof the indigenous population.2. Of aiding the peoples so to conduct their -ffairsthat at the earliest possible moment they will beable to stand alone and govern themselves.3. Of aiding peopl(s to protect themselves againstsdch evils as alcohol and noxious drugs, whichcome in the train of western civilization.

- 36C. Migration and Colonization-.igration and colonization rais(. Drobloms which are again difforent. Almost alllargec migratory movoennts are due to one of two causes: political or reliqiousnorsecution, and the endenvour to secure bctter economic conditions.1. In the forrer cac the du.7 of Christian oople tosuccour th,, opgr s r- d Car - prs.cut-,d is cil .r, andthat thse should bo r, ocived in the spirit ofC r-st, d K-:i 'd to 4 e fullest p articipa-ionpossible in the commnon life of the community in

which the- seal: refu-e.2. MVi;ration in orde% to imorovc the cononi ci rcumstances of life is .or -cnornl in modern tines, -nd more aroductive of friction. It :-y bo cons'iered to t,kctwo forns, each with its pecuiardan-7cr.a) The -i ration na. - rm f more adv rcedcountry towards a loss d.v loped one. In thiscase thc danger is that the indigenous peoples should bc ous tad from the rights.nd privil_-s they enjoy, and the considcrations given undrthe first heading are nealicable.b) .hen the migratory movement is in Lh r vurscdirection, the dang r 's t. It th. standairds ofcivilization -and of econonic welfare attaincd by the more adw nced nation maybe thrc xtencdby thn influx of pogDe accustomed to, and ableto .cccpt, a lowrr st,nd-.rd, both of civilization and of wclf~rn. Thc Council r.cognizcs theft it is reasonable for the higher civilization to protect its sta.ndards,and to that end it iqy be expcdi-xtto restrict immigration into its ti rritories. 3utsuch restriction, it b-:li,.v s, should never makediscrimin,_ tion .mong intcnd~n.- imi -rntspgrounds of colour or rac , neith-r of :hich cnn in ehe o-inion of this Council, beheld to be initself logitimate -,round for exclusion.Further, it is desirable that a country should have regard, not merely to its ow,!neconomic situation, but to that of other poples, and that it should not yicld to thetemptation of adopting short-sighted measurcs, which impc:de such r distributionof population as may be in bhe best interests of the world as a whole.

- 37 -D. Othcor Inter-Racial ProblemsIn concluding the examination of the circumstances which tend to produce int,-r-ralcial ill-f(cling, the Council cannot overlook the f-ct that .hi!c internationalorganizations cxist which can bring the public opinion of the world to bear uponisus which would oth-rwis bc- tr(at~d fron an :,xclucivcly national standpoint,therc rc ncvcrtnelcs s crrtain 7rave problens which still so pc the s alutary checkof the international consci nce. -n p. 1r cul.r.1. The rela.tions bctw cn thi n oal :s of metropolit-1nstate and those of its coloni s, noss ssions andother dependencics.2. Te virtual hc.omony exercis d by one people overanother .'s a result of the cstablishrcnt of financial and economic control.3. The acquisition of special nrivil e7es, of hichthe lcadin7 example is the status of extrat.rritori ality.

The Council cannot refrain from expressing the conviction that in these andsimilar cases the states concerned are r sponsible, not to thcmselves alon., but tothe moral judement of mankind as a whole, and to God.The Council looks forlward to the time wh .n such rel.' tions, whore they stillexist, will be na de anenable to the public opinion, not of any one nation or groupof nations, but of a world, organized and equippedto judge them by the st;andard of universal justicc.RESTh RC jAuthoritativ, reoerch is ca!!.d for into mony .-spcts of the problem. For theruroose of a Cristian solution t;e followinF proj. cts or eminently noddd:1. A searching an'lysis of the social, political,cultural, psycholo-ical, bioloical ant. rcligiousfactors that contribute to cr.ate inter-racialantagonisms.

- 382. A careful study as to wh~rc, at this ctne, int rracial friction is most criticallyand danrerouslyat work- in what o h-r areas it is bcinning todev1op; in what forms it r-rnargcs, find in 1.!Iatdircetion its r<isults tr.-nd. Sources of friction, relativcly small .nd temporary incharacter, but with important repercuss ions, such as labour and,to a lss cxtm.nt, even studentmiFra ations, call forspccial attention.i!ow !i'. +tmust be Sought from the life cad teaching ofJcsus in face of the conditions of His own time, in their bearing upon thisproblem, !s well ".s from the t,:.chirn of the apostlis ard the nature of the ChristianChurch in itself.In nakin- provision for the fficicnt pursuit of such roscarch, which is incumbentupon the Council, one of Ehe outstandinc practical .lelnents of hope in thesituation is the existence of numerous orl ..nizations and personal activities ineveryl contin- nt that are bcginninc to work toward a solution of the problem. Itneed hardly be stated that it is desirable forthe internation.il Missionary Council to onter into relations with these, and toshare the results oftheir researches a.nd of the exporicnce that they and the Council ar accumul.ting.IMMEDIATE ACTION NECESSARYChristians, collctiv, ly ind individually, ar.. .lso call d, under the guidancc of Godand in faith in His supernatural rcsources, to couragcous and discerning action,with . view to th. ultimate victory of tht. will of Christ ove r all inter-ra.cial.ntagonism. *dQ would (mphasize the net d that cacri national missionary orChristian council or coarittoo, where un-Christian condit ions 7rovocativc of suchant. "onis. ercvail or thr .aten to d-veloo, should work to.rard a Christian solution.Action should be directed immediately at last to the following ends:1. To bring knowledge and Christian conviction to bear

powerfully upon the shaping of individual conscience and public opinion whichwill be. decisive in solvingthis problem.I

- 39 -2. Continuously to keep the churches everywhere awareof the world-wide natureof the problem and ofefforts toward its solution, and sensitive totheir responsibility in relation to it; and inparticular, to make this integral to the trainingof the rission,,.ry, and the education of the youngergencra tion in the older and younger churches.3. To cultivat. in thc home and the school, throu.rhbooks, p riodic I s and speech, as ,ell _.s m rouerhpersonal contact, th't natural frir nlin ss ofchildrcn towaard cac- other without rcgard to r-_cewhich rod h-s inm-nt. d in thc ir hearts.4. To ncourag. the c xci-nge of students -rid t. och ,rsof diffrrent countries in ord; r to sE;renth-n mutual understrcnding --n! to influnce all those engaged in educaition as w,%] a-s in the oroduction of books, offilms arnd of "he Dress.5. io develop the consciousness in every n tion thatthe common courtesies of life arc an elenentary duty, whether in relation tomembers of othur rtees !ho maybe guests or follow-citizens in our own land, or inrelation to the peoples whose countris we nay visit.In lands whcrc, different rac:s live side by side fullpa.rticipation in social, cultural and, above all,r(ligious intcr-raei l fellowship, and the developmentof pecrsonal friendship which such intercourse cngend-rs, ar. the natural exprlssion o.f our common Christianity, and arc. obviously to b wclco, ed isa step towards world-wide understanding.6. The nambers of every roe should bc r:ncour.,-ed Loexpress their missio.ary conviction in p.rsonalservice, and mea.sures which dcb:ir then from sodoing aire to b. strongly condemn d. The desireof the :Negro Christians of -mnrica to witnss for the Oospol in th honml .nd oftheir forefathers, as wall as in o :, r fTihids, under suchconditions as :ios: d. fi.d in ra:crt onthe conferunce on the Christian ission in Africa(held at Le Zoute in 1926), is a ground for profound sa isfaction.CO,7CLUSIONThe missionary enterprise its lf, as an instrumnt of God for bringing into beingamong all races the Church of Christ, has it in its power to be the most creative

- 40 -force working for world-wide inter-racial unity. For ultimately our closest unionwith each oth r is our union with Him; and His comnandmnt:'Do unto oth,.rs asyc. would men should do unto you' , and 'that ye love one another even as I haveloved you', if carricd into practice in all relationships, would solve th. problem,and rid the world of this stupcndous menace.All our work, threfore, must h'av, as its conscious goal the fulfilment of our Lord'spray r: 'That they all may bu one', and thc: realization of th_ triumph of HisKingdom when all peopl:s shall bring their glory into the City of God. (1)(From the Jcrusalcm 1928 scrics, Vol. IV. Missions and Race Conflict, up. 237-245)(1) At a session of the Council, subsequent to thaton which the report on raci:al relationship waspassed, the following resolution was unanimouslycarri ed:"That the orinci'pl, r'nd id( als which this Council has adopted in the report onracial relationshipswith regard to ecual rights for races, it declares and mintains also wth regard tothe equal rightsof men and women in and betwen all races.11

- 41 -Chapter IVTAMBARAM 193 8RACE RELATIONS VIS-A-VISTHE WORLD MISSION OF THE CHURCHThe International Missionary Council had its Second World Conference atTambaram near Madras, India, when the international tensions were mounting,both in Europe and in Asia. There were during the conference some criticalmoments involving delegates from China and Japan and the missionaries from theWest working in those countries. It was at this conference that Dr. H ndrikKraemer's book: "The Christian Message in a non-Christian World" opened up alively discussion on the Christians' attitude towards non-Christian religions andtheir adherents. As of now the debate has not yet come to an end. At the end ofthe conference they issued a message to all peoples which was concluded by thefollowing paragraph:"We call upon our fellow Christians throughout the world to join us in a newdedication. Surely God is summoning us in these times to let go our self-sufficiency, to frequent His altars, to learn of Him, and to make His ways knownin all the relationships of life. To make Him known in the State involves labourfor the establishment of justice among all the people. In the world of commerce itinvolves the ending of unregulated competition for private gain and the beginningof emulation for the public good. Everywhere it involves self-sacrificial service.

-42God grant to His Church to tqke the story of

His love to -.l! mankind, till that love surroundthe e irth, binding the nations, tb, r ces c ndthe classes into a community of sympathy for one-.nothcr, undergirded by a deathless faith inChrist." (oxcerpt from p. l65)A. The Church nd the CjIanwine Social =nd Economic Cr ]rin the cl Zolical f17, C r ote te introd uc ion of ielitica.l, soci4'1 .nd :duc.tionallcgslation unadcpt-d to taw necds nd conditions of the people, -.nd t.h ocrsstenccof rrci:! :nd colour iisnriMination. (p. 125)l:hilt it is a half truth to say th-t changed individul!s ;-ill necessarily change thcsocial order, it is also half truth to say that social chan-e ;rill nlcessaril-y oroduceindividual chan~e. Me cannot sustain . new social order or bring it into beingwithout new men. 7or in the ultimate analysis the whole outer structureof society rests upon huran character. Onl-y Ho who sits uoon the throne can say-'Behold I make -11 things ncw'. it is He who lays is hand upon the human heart.So amid our dem ind for soci.al and economic change wc shall keep clearlybefore us that the centre of the Droblem is within us. (p. 127 - Social Signific.mcco" Christi.nity)The C risti .n ospel theref or confronts sin both in the individual .nd the colcctivwill.* Christi-.n incrntive to comnbt social sin rec;uires two elements in insep:o.rableuni ty. (1) ethical s asitivencss mnd (2) knowle gce of social fact. ?cnsitivcncsswithout knowlede le, As to sontincntlityl knowledqe without sensitiveness ic.ds toa shallow humanism which lacks morul inccntiv. It is the t sk of the church bothto educate Christi ans to a clearer understandin of the un-Christian re .litics of thlesocial ordcr, -nd to-stir men to :a more sensitive conscience t" rou:h iihr precaaion of the GospCel of C.rist.This new order ,mbodi-d in Christ confronts both tn individual a nd the colla:ctivewill, with a peremptory demand; Repent. This crisis-demand would mean thatboth the individual and the collective will must shift its centre from sclf to God.This 7..ould result in nothing less than a new birth for the individual ..nd forsociety. For the new birth is that change, sudden or ar.du.l, by which we pass fromthe kingdom of self to the Kingdom of God through the grace -,d cower of Cl-rist.(p. 128)

- 43 -This new life would work itself out into a new order of living:1. We would look on every man as a man, without prejudice or discrimination onaccount of race, birth,colourl class or culture. The sacredness of humanpersonality becomes a working fact. A man is nolonger a man - he is 'a man for whom Christ died'.In this new Kingdom, there cannot be Greek and Jew - racial discriminationi therecannot be Barbarianor Scythian - cultural.discrimination; there cannot be bond or free - socialdiscrimination; there cannot be male or female - sex discrimination.

2. We would, therefore, make the unit of cooperationthe human race. We cannot stop within the unit of class or state or race orecclesiasticism and say: 'thus far and no further will our cooperation extend'. Westop at one place, evil. Apart from thatwe go to man as man. "Mankind is one. There areundercveloped races .nd classes, but none permanently superior or inferior, forevery man haswithin him infinite possibilities.3. We would, therefore, demand equality of opportunityfor every man for his complete development. All menhave not the same abilities, but they should haveequal opportunities. an economic system which disreards the personality of theworker and, for theprofit of the few, condemns the many to souldestroying work or corruptingidleness, standsunder the judgment of God.4-. Since economic means can purchase opportunity therecan be no equality of opportunity without a redistribution of the world's economicgoods. Wetherefore stand for a just distribution of those goods among the nations, andwithin each nation, so that every man may have enough to oromoto hisfull growth as a child of God and not too much tostifle it.5. Among the causes of war we recognise the presentinequality of economic opportunity open to various nations which gives to some aprivileged position in access to the world's raw materials, financialassistance and open areas which is denied toothers.

- 446. Since war is C violation of hunan cersonalitv- nd repurnt to the Christianconscience we rc-oudiateit as a neans of settling international Iisput, s.;nQ affirm our fait' n the Christian wea- os of ovarcominC evil -t',:i ood, h-te b,-lovw; nd theworld b1,- the Cross.7. To a torn -nd distracted mid sinful :I orld, 'offr God's offer- the !Kindor of %od.Iis is our ans,< rto the world's need. .1 inzdo:. of God, 1. find ourselvrs. (1)B. The Church find Social ActionIn sore lands the Cristiar Church is sn-ill numericr!!y2nd licking in social presti-ernd irflu.nce but in others it :.s miIntaincd or recentl- acquircd considcr1bleweight in t . community. However -reat the diversity of its circumstince.s, theChurch everywh.re h-s the sanc task in the social sphere, to ,itness to t." Will ofGod in the: relations of 77an and nan. A church which proclains a gospel w:hich

transcnds -.11 distinctions of racc, cl--ss and n.ttion, rust t:ke scrupulous cf.rc lcstit dny that Fos l blr 2ny policy or act savourino of racil, class or national -rrog--rncc(2)C. The Church Confronts the Probleas of the intcrnational Order.Uc believe tmlit Christian orincinles h.Vt thr. foliowinc inlications forintcrn7.tional relations. in practicc bctwcn nations ;ho love of n-i hbotir meins doing usicc. JusI c, non. n ations 4ill involvr soae aualificstions of sovcr. irrit:, of tht ., in its in trnz tiontl rela.ions. ."o natior m.y liberately pursue its own interests"at the excnsce of its neighJours. Injustice drives nations to ds7cr.e courses,including war. Yore eciuitable access to natur:l resources cnd markets, a fair rdistribution of .,ralth within the nations .rd econonic cooneration on theinternational scale ar, essential.-ie condemn the .ffort to imoosE the will of one peonle upon anothcr by force, tndspccially the invasion of the recognised tr rritory of one people by the armed

- 45 -forces of another. Responsibility for aggrcssion and oppression must be borne byall who derive profit therefrom. Individual Christians and Christian organisationsshould in this resnect carefully examine their sources of income and, means oflivelihood. Private trade in munitions of war with its accompanying evils ofmilitaristic propaganda rnd aid to iggression shouldbe eliminated. Justice requires the elimination of the domination of one peoplc byanotnor Whether this can be effected only by st''.es, and if so by what stares, is nota matter for nenralisation on an intcrn .tional scale. Where government of onepeople by another 'xists, its goal should be that the people -,o governed comesfreely to order and control itr own life.God has made all peoplcs of one blood. 1,o race can therefore disregard the rightsand interests of otherrices. Racial persecution is particularly ibhorrent. The C-urch should exert itsinfluence on the side ofall movements working for the full snd equal sharing by all races in the commonlife of mankind. In doingthis the Church must purge its own life of any racial discrimination. le cadl uponchurches and individual Christians to do whatever is within their power to help inthe solution of the acute and tragic world problem which has arisen as the resultof the persecution of the Jewish race in many countries. 7e urge that Ciristiansfree themselves from racc h.tred and easy acquiescence in popular prejudiceswhich lend unconscious support to such rersecutions. (pp.137-138)Missionary societies -hculd demonstrate the ocumenical character of themissionary enterprise by seriously considering the appointment of other nationalsthan their own as missionaries. Tus they might give opportunities of servace tomen and women from countries which have no missionary societies, or are unableto send out all 7hose prepared and willing to go. This would have the acdi+i-'1lvalue of wjdening the internnticnel aht r of thr' _js-ionary *ntcrorisc. (3)

- 46 -D. Race Rclations in Christian Evangelism and Witness.In many countries, dcnominational differences and the existence of deep r-.ciaJldivisions within the church'-s themselvs , obscure the Church' s aitness to theGospcl and paralyse its efforts to win men for Christ. (4)The fact of the divided C1-urch is fclt in many- lands to be a roroach. It is szcially - sumbling block to those who live in :- compar-,.tivcly unifiednonChristian com.unity. Bu' more serious ,.r, our divisions, and our failure to saak 1i.'th a united voice in condemnation of -wrone - such as .conomic ,xnloitation,social injustice, r.ci J discrimination -nd war.The Christian Church must bow in shaime as it contmaslates the greod, racialarroEannce nd callousness toward personality that mar the civilisation in whichshe hs been set, nd that h v," evcn penetr te'd wit"h.n her own w'lls. Thccivilisation that has ben scrt from the WIest to the East -.nd to 'Afric . alon,sidethe Gospel places gricvous stumbline blocks in the oath of the Kingdom. From its-rliest days Christianity has moved into Asia '.rnd kfrica -.s well as w-s twards. Itis not to be confused with any one civilisation. Beyond the frontiers of tho churchitself multitudes today professing other faiths stind in awe and love before JesusChrist ied, while not publicly acc :ating His discipleship, acknowlcdge the wonderof His p-corless aerson'ality. (5)We must renounce and onoose ill false nride of race or comnunity and' .ovoideverything which tends to make the fellowship of the Church appcar alien to thelife of the people. By the use of language which is re.dily understood, bydoveloning natural nodes of 'kxpresion in worship, church or-anisation 'nd buildins, and in the manner of life idopted by thu Christin ainistr-"rd laity, we must seckto identify ourselv-s nore completely with those to whom we appeal. We mustshow that our fospl is inde,d the .W.ord of Cod for all m-nkind and the Church ,feolowshi for all races -nd peoples. (6)That arrangements be made for comprehensive and penetrating studies of theproble.ms of cvap.lisnin urbn and industrial i.re-.s .nd for- the formulation of plans for a concert,:dforward movement

- 46 ain such arciso Among urgcnt problens reocuiring study are.(N) how all Christi7Lns ci. be effectively rc!:.tod to the Church3(b) how a sn-tisfactory cxoression of Christian brotherhood ca.n be 7ivcn in acruelly conpetitivceconomic order7(e) how antagonism bctween raiciel 'nd roligious comr.unities can ho s effectivelyovercoe(d) how scattered Christi -s livirg under thC: corditions 'rcvailing in our noderncities cin bebrought to-et'-cr in livin! fello,'Ishin and(e) wha.t .venues -rc open and"i.!h.t methods - re inoraictice ost effective for vngelistic witness

to Christ in the cities.Since the rules of community t.h-t govern relations between churches elsewherehave not been accleid to the cities, the nc-d for cooperation there is cspeciallyurcert. Public opini n is in the essenti:al unity of the Church of Christ and to its.poointed ministry of reconcili.tion is of primary ir'ort'nce.(7),Taken froma: "The World Mission of the Church" findin s and rcconnendations ofthe mceting of the International issibnary Council(1) Section XIII: The Chure" and the Changing Socialand Econonic Ordor, po. 125-129(2) ibid., p. 130(3) Section XIV: The Church '.nd the Int ,rn-tionalOrder, p. 143(4) Section IV: The Pl2ce of the Church in Evangelism,p. 45(5) Section V: The Iitness of the Church in relationto the Non-Christian Religions, the New Paganismsand the Cultural Horita,7e of the Nations, pp.54-55(6) Section VI; The Witness of the Church PracticalQuestions of Method and Policy, p. 57(7) ibid., p. 63

"'E PIE T I IK 7V ,

- 4? -Chaoter IS T 0 C K H C L: 1 9 2 5R...:. RELATIONSIL_ TfiJS OF SOC-TL JUSTICEThe terms of reference of Edinburgh 110 excludcd discussion on doctrinal mac-ters that divided the churches, but serious encounter with the f-ctors thathampered the united strtcgy of "forcig&" missions mf:ide it ine-vitable that themissionsending churches should ro-examine (a) the church'srelationship with secular society and (b) theolo,ical issues that kept churchesdivided3 hence the dcvolooment of Life and 'york aind Fit. - .nd Ord,-rmovements resoectivcly.At the first conforuncc on Life -.nd !'ork dolegAtes met with their Christianconscienc deolydisturbed by the exneri:nce of '.orld 7 r I, the nrec-rious peace trc.ty of Versaillc-s,and the .ccomp:,nying establishm-nt of thn Lr.:,guc of Iations, in whosecovonant the Jaipanese rcprcsentatives asked in vain that a declaration of racialequality be embodied (J.:4. Oldham: Christianity end thaIeR problem, e. 35-86).Stockholm 1925 recognised the seriousness of the tensions between the white andcoloured races and criticised the churches for having been indifferent to it largelydue to their pietistic-subjectivistic o~ientation. Furthermore, the conference wentto thP extent of looking at the race problem -as a social issue which legitinately

belon!.s to the sphere of the Christian religion. And yet the basic orientation westhat of "White Man's Burden",

- 48 -that is, the problen was scen as one pcrpetr.tedby the white nan. Therefore t.e rain th-rust of the thin - s S till in thc direction ofthe" bite !,ndng his w-y.The Coxissizion on The Church and internationalRelations Includod in it . section on The Churchand R'.cc Problems, ,rhich nrees eted a substntialdocument to the plcn".ry neeting. Although theconfer ne s " ,:hole did not ado_,t it, t:.e scetion on The Church and R-ceProblems didindic tre t'e direction of cunenic- ! thinkingit th-.t period.Thu Roal ::.ature and Functionof the Christian RelirionOne fundaimental cause of the de.:lor .bl. tension existing today in the relations ofthe whitc and colour, d racus Is thc widcsprcad conception that the Christianreligion is .xclusively a personal and privat aff!ir. The Church in every land ne-dsto see nd declare withutmost emphasis that -hilc relir-ion is indeed a cersonal matter, the individua.linner relation of Man -ond God, the Christian rcligion is also a public a-nd socialmatter, the moral relation of individuals and groups to othcr individue,-ls andgroups. "Thou shalt love thy neirhbour" is as essential in the Christian religion .s"thou sh Llt love thy God".The tine has come for the church to abindon onesided individualism andsubjectivisr.. It must proclain the whole gospel for the hole of life, inner aindouter, persona-l .nd social, nationa-.l and interna.tibnal. She must rise to 11 hihera.nd broader conception, of relirion and must face hr duty in the intern-tional lifeof the world. Cl]e we not leave to Governments the sole doeternin-ation ofintern~ational oolici ,s on the rre b--sis of ,rower. The Church should insist thattnations .nd g.overn:.ents must be ruled by moral ideals and principlcs in dealingwith other nations and *.specicllv with weak or ba .ckward races. (1)

- 49 -Races and Race-Problemsfrom the Christian Point of View1. From the Christian point of view the existence of diverse raccs is a part ofGod's plan for mankind.Deplore as we must the tragedies that w1ve arisenout of race conflicts through the countless agsof history, yet as Christians who belicve thatGod is wise "'ad ,ood, :.nd t at ecknowts the andfrom the bcginning ,c much beli ve tha.t th- fact of

race is no mere chance of nture or blind fate.Ratces 2nd race problems -xist for somic good end.2. .c may not ind :ed co-prehend as yet wh-,t th:at adnay be in its fulness, yet ,vn now we can sethat through the existence of the r-,.ccs -ad theirdiverse cultures we already enjoy a vast - 7c lth of achievements in life, richnessin thought andnobility in character.3. We also can see th -t the higher -nd nobler achi; yements of cach maycontribute to the welfare of all.Thus each race may take its alice in hcloful service.4. But in this process of univers:al interch'n-c of thehigher goods of lifo, mutuel undcrst:andinc, appreciation and goodill are vital.Enmity, suspicion, arrogance, pride, prejudice, scorn - these are notonly unchristian in character, but re-nde r almostimpossible the exchane between races of theirbetter :'d higher achievenents.5. Yoreover we arc discovering the extraordinary unitythat binds mankind torether. Their diverse racil and cultural characteristics all reston a commonand univers-l human nature. All races, whetherdeveloped or backward, are nossessed of incalculable potentialities ofdevelopment. All arecapable of exoriencing the rae' of God redi'tedthrough Christ, the !oly Soint, t!:e 'ible ndthe Church.6. In this .-onderful fact we discover the moral basisof our common, universal, human brotherhood, whichis rooted in the univers l F thcrhood of God Whois impairting His nature, His life and His characterto men of every tribe and race. It is this thatma kes possible mutual understmnding, respect andgoodwill between menbers of races however diverse.It shows us that in a sense far deeper than thatof economic interdependence, we are members oneof anothcr.

- 50 -7. The ideal goal for mankind is not the speedy obliteration and destruction ofdiverse races ind cultures, but rather the dvelopnent of each toits greatest perfection in freedon and in friendly intercourse in order thait ech mayrender its bestand highest service to the welfare of all.8. In the tracedies and the conflicts of races there still remain indeed deepmysteries. But we can already sec that the solution of these mysteriesand the r ctification of thesc wron-s lic in the

prctice of the Christian rclision, in the rcali4ation in actual conduct of the C'ristianspirit,the Christian ideal and the Christian way of life.(2)Eauality of RacesOne of the most unique features of the C',ristian revelation, - vividly presented inthe story of Cornelius was the ins ight that in spiritual mztters, in the possibiliticsof rercneration, inspiration by the Holy Spirit, direct approlch to God, andacceptability to Him, race differences do not count. Neither do social, educationalor even sex differences. God is no respecter of ocrsons. In C rist there is neitherJew nor Gentile. This does not Mean, however, that these divcrsities cease toexist.It does mean that thcy do not create essential inequalities between men in spiritualex-orience and Drivilczes. Salvation is equally offered to all. Christ died for all.The duty therefore of the Church is clear. Sho should make room for all raceswithout discrimination in her life, in her worship, in her ministry. But in doingsoshe should not deny the reality of roce diversities, nor ignore the patent facts ofrace characteristics. Some r ces have mifts nd talents of one kind, others of otherkinds. At Any given time some rac~s are culturally advanced, others arcbackward. And these diversities of gifts .nd develonment have inevitableconsoquences.If, for instance, in the relations of two races residing in the same city, it seemsdesirable that they should be segregated, or that their children should attendseparate schools, such urrangements cannot be either condemned or defended as amatter of Christian principle. Those principles and id :als require in

- 51 -reg.rd to such arrangements that justice, goodwill and brotherhood shodld beobserved: but they c'.nrot prescribe the specific adjustnc:nts tha.t nay be ne:.dfulfor the best intt.rcsts of all conccrned..it is c a .r tirat Chris tirity, chile insisting on t1e equality of r- crs, does notundertake to prescribe specific arr angoen ts in the affairs of the di.ily life. But inrcgard Co ll specific arraingements, wich r of nc.ssit- noro or les t mpor ry, it doesoroclaim 'nd insist on justiice, broth(rlin ss arid g._oodwill. (3)The ',oral Standard of Race RelationsThe Golden Rule is a- uniwvrsal Drinciple of Christian-or-.lity. It is binding on rac s no 1 ss than on individuals. in the f .m-ily ofnotions, it is urchristi-.n for a r ,at .nd oowrful r'eople to terrorize its nci c.hours.The strong should bear the burdens of the weak, uided by the soirit so wonL<rfully t-.ucht by our Lord in His matchlcss oarablc of the Good Sam:'ritin. ?id th-se principles been followed by the white races during the p.st four c nturies what awond, rful world we should now havel But entire nations and racks have sinned ainst God in wronging their ncighbours. ..s of individuals, so of nations - the wagesof sin is de'tth. Christian nations cannot take the brutal attitude of C in when he's;cd 'A, I ny brother'skeeper?"

Yet the cuestion for the Church today is not w'ha:t our forof-thers ought, or oughtnot to have done. The problem for us is our orescnt duty. In the light of ourChristian faith what should the Church teach theirmembers toda.y? 'Jhat should they urre on their resncctive peoples andgovernments? (4)Urgzunt issues1. World-wide resentment against the imperious dor.ination .of the white races isone of thc most gencral and moat ominous of oresent-d .y riceproblems. It is a highly intricate question forin it are involved matters of econorics, of politics, of .-overrmental impotence anddisorder, ofindustrial development, and of urgent need forraw materials.

- 52 -The oxisting situation is not due exclusively to the wrong doings of w,hite ncn::nd white n-.tions. Weak and backward peoples, possessing undevclopedcountrieshave not be,-.n prepared to d-al with strangers and l:wless .dvonturers. Theextension by Europ en nations ofjurisdiction over lIrre parts of the world h.r.ve sometircs been inevitebleconscquenc-s of the in-bility of the local population to cope with the newcomersfrom white lands.Beyond cuestion, ?-ow. var, soc of t .Qosf. e vo. indulgced in oractic(.saltoz;ctir unchristi.n T'eft, deceit, lust murder, unbridlcd selfishness, disrc '.rd ofthc rights of native ppu!'.tions, hey bcen too often indulged in by white -.". in forcin lands, resulting in their in viteble corsncuenccs. 'Jo do not forget that this is butone s-ide of t-e nicture. T white rac s throuk - ny n oble ro.,ar,- 3 t'-tives iavc alsom.dE; invlu-.blc contributions to the life of the non-white r accs.We consider briefly thre, -,r t -roblens by w-.y of exa.mple.a) The Problem of Primitive Peoples ,ind iM atrialResources in Undevelood Countries.The Church should insist tha.t the na.tive raceshow ver primitive have inralien:-.blc rights whichwhite men must respect. European countries cxercising control in such countri.: .sfric. and csootaniau should out an end to slivery -nd tosuch forced labour a's virtually sl.very. The native races should be wis ,ly_duceated. Th.yshould be fitted for adcequate and -ff~ctive self-government. They should betrainr d for.end giv.n indcoender life as soon ais th -re fit for it. The raw mtcriils a.ndnatura.l resources of their territories, so essential tomodern civilisation, arc indeed to be tcv.lopcd,but not for the solo benfit of the white man.In a word, the idcals of ra, .l brothc~rhood and

of servic(e, should be apilicd to ever.- concrete dctail of the reletions of white n.tions to undeveloped poples.b) The Problem of Training Subject Peoples forSelf-Government.The crucial point in dealing with subject peoples arises from the Christian demandfor the .revers'.l of former policies based on the supposition of an

- 5.3indefinite maintenance of foreign domination. Every pcople has the right of sclf-dctermination and selfgovernment. This problem comes most clea.rly to lightin India.The clamorous demand of ccrta.in groups of ceducatcdm~n in that land for the immediate withdrawal of all British control - isrLcccivine c:tr(ful attention from the British ovrn-.nt. The ch!nc-,; of th .tGovcrnnnt's policy in 1917 wa:s of -upr-:.eimnoorta-ce. :.hrc:as its oh ., ct hd been up tothat time to m.intain zood government, therefter its object was to train India forself-government.Thc recognisc in this now policy the dos-re of a nation which enjoys and beliovesin s, lf-povernment to h.nd that dvant.ce over ,o a subjectpeople.Such a oolicy requires in tho white race a grreatchange of attitude. For the over-presrnt sense of race-superiority inevitablyhampers participa.tionin administration even' whcn it does not exhibit itself, as it sometimes h',s done, inoffcnsive aictsor words. He;arty coopvr.tion in dministrationduring the period of preparation for self-government may do much to relie ve thetcnsion betwonthe rac-s involved.c) The Problem of China.The one great area and pcoplo still frcc from complcte political domination by thewhite r.ce isChina. A century of increasinr intercourse howeverbetweon China and the Jest has resulted in m-ny unequal treaties, in"extratcrritorial ri-hts" forw .,hite en in Cnina, ind in a disord red ?nd crumbling public life. Yct nowidea s .nd purposus are working mighty tra.nsformmtions in t} t grc t a:ndancient pCople. MPillions of intollicent Chinesenow demand the complc~te r~stora tion of theirsovercign ri its. They feel that unequal treaties,special economic privilc g s nd cxtratcrritorialrights for forcigners imoose intolerable humiliationand unjust conditions on their devcloaing national life. The interference ofindividals representing

great foreign financial interests in the inner politics of China, preventing hernational unification and consolidation, is cre'.ting, they insist, a dangerous andunbearable situation.

- 54 -In the light of these facts and of our Christian principles, the Churches of all landswhich have dealings with China should urge their respectivenations to deal with China's claim and needs or.the basis of justice and brotherliness.Ii. The Problem of Race MigratiorThe problem of race migration has, during rccent decades, taken on new interest,especially to the white races. So long as it was the white races who were ena..croaching on the coloured races, white men took little interest in the problemscrcated thereby. But when the non-white raccs began to migrate into white men'sland, these problems ancpared in a new light and are arousing keen interest.Migration problems are highly complicated. 'Tot always is it easy to distinguishbetween the various factors. These include economic and industrial competition,diverse standards of living, differing social, moral and religious customs, racedifferences in the biological sense and inter-marriage. In many instances, the realissue may be economic while in the popular mind it is thought to be racial.The nature of the problems raised b.y migration may be suggested by thefollowing questions.Has any race or people the intrinsic right to forbid an alien race from entering orresiding in its land? If so, on what basis? Is it a moral right or is it merely a matterof might? In the concrete, has California or Australia the intrinsic right to excludeall Asiatics, however much they may need to find territory for their own over-populated countries? Or, from the opposite viewpoint, have the people of an over-populated area the intrinsic moral right to demand admittance to a sparselypopulated and fertile land?These are questions of enormous difficulty both practLcal And theoretical. Butthe question for us is whether or not the Christian religion has any definite help togive in their solution. Has the Church a duty to perform in this perplexing matter?We believe it has. We believe the Church should declare with utmost emphasis,that in the practical solution of the problems of migration the Church shanld insistthat they must be solved in the light of all the facts and on Christian principles.They should not be settled on the bare basis of might and selfishness, but on thebasis of brotherliness and goodwill.

- 55 -III. Intcrmarria.e between the RacesWhat has the Church to say about this difficult question? In thc first place thuChurch and all truly Christian individuals ta:ke and must ta.ke an absolute st .ndagainst irregular rcx rclations bctween races no less than wi thin each race. Thereign of passion ,tnd lust arc always disastrous. The Church must also regard withabhorrence the vicl' current in soec uatrt rs .:hich tel rates irtor-raci 1 eoncubin!gc. In the Christi..n view, Cristian rarri aust b(

onc in which the o -rtncrs arc fitted to be life-long companions in the marriedstate, h',alin- ono .-nothcr in thc Christian life and in bringing up nhildr n in .bomthe Lord "JTill delight. If these conditions are ulfilled in two Dersons of differentrccs, theChurch :;'s no ri-ht to forbid them from rrying.But if the differing circumstances of their upbrinring, social position, education,customs, temperament 2nd hcr'i'u-, re so differ--nt that it is not likely that theywill be able to discharge together all their duty as Christian man and wife; or ifthe social nviron...Lcnt in w:hich thcy must spend their lives is 6o oposcd to suchmarria e that they and especially their children will be subjected to ri7id ostracismwith all its terrible consequences, the Church should discour:'ge, though it ma,.ynot forbid the ir union.The principle-s of the teaching of the Church in ree -rd to mnrri-ac arc to be foundin St. Pul's statemont about the s ,cond marriage of a widow (1 Cor. 7, 39). Itenshrines a univ, rsal principle in the phrase: "only in thc Lord". This significsthat : Cl-ristian may marry a, Christiin, but not 2 heathen. The Church hascont,,nd~d for this rule with more or lss succss all down its history. But the fulland spiritualintererot:ftion goes far deeper. Our Lord impressed upon his disciples a hitch 2ndholy id, l of m'rriagc, No nar2e can be said to be "in the Lord" whichdoes not aim at this ideal, or is not such is is likely to realizr it.The attitude of contempt and scorn for the offspring of mixed marriages tlto cthcrtoo preval nt, should be condemnd by the Church a s absolutely unchristian. It.iscruel. It makes exceedin'ly difficult, if not impossible, to secure for such offspringthe rightsand privileges of ordinary citizens - nd the bless;ings of the Gosuel.

Thure arc those who earnestly advocate the importince of preserving so-calledrace purity. Such a contention may or *a-ay not be scientifically sound. 3utneithcr contention nay be maint .in~d as a Christian orinciple. The cxpericnce ofhistory seems to indic:.te that intern.rriage butwcan sonc r .c s .s becn productiveof good offspring and has enriched he :humn racr., while intermarriage betweenother r.ees hs produced on the whole inferior ncn and woBun. Lut our knowlcdge(of the f b acout the interr.xture of caic's s .syet very licited. .: cac-not clia te h:. .tt inr<1 any ostablished rcsults of exp~r Snc.4 cannot thcrcfore condemn any pa:rticular aner-r .i al ri as immorl, bec"usothey h ,vc always Pd to bad rcv-,ilts. But wis men will discourage unions betw eenocrsons widely different in race, civilis . tiom, soci..l r,-nk, educ-ation andtr'dition - 0.lthough both Christi ns bce use the resulte arc ohly too !ilkly to b.unhappy.IV. The Rcc Problen and Foreign issionsAmona the most remarkable phcnomena of the modern Church'has been theextraordinnry outburst of ze:.al to carry our Christian "good news" to non-Christian peoples. It has sent tens of thousands of the choicest personalities fromwhite 1.ds to siond their lives in unstinte'd c:rrying out of the spirit of scrvicc a.ndgoodwill taught by our Lord. The contribution of these noble men nd 7!omn to

thc wlf-are of the 1.nds to which they aave :one, :.d ,so even to the ocool s fromwhich they a ve -on, is bcyond easy calculation.But wo now sce thait the cause to which they .nwv d:voted their lives .nd forwhich their hroo church .s 11,v, given on rous financial suon ort is seriouslyendange red by the unchristian internationail conduct-and policies of their own notions. The contradiction be.tween tho teachie's of th:.rission-.rias 'ad tao- ild fist oolicios of the n tiorns of C.ristendom,is fat,,al. The Churches of the West should prorptly persuade their rcspctivonations to .dopt Christian principles in their international relations: oth.:rwise themissionary enterprise will be doon,;d to comparative failure. The successof.foreign missions from now on dr.pends in no small de'rce on the ch.ractcr ofthe foreign policirs of Occidental nations.(5)- 56 -

- 57 -ConclusionTho goal boforc the hur-im. r .cc is thli full rc:- lizcation of thc curoos _s of Cod r.vc-l,.d ,_-d r d.. rcal in Christ jco;us our Lord. '!c 1%nu.w fror Holy 3icri-turc thrtiY. rocorcili:.tion of thc- 'Acrld to C-od h- ,s beco .cco! --Oishud by the r ~rl~work of Christ. Cod' s 7rrcious 'ourposeincludos 7...rhol , humir r ,cc .ach K s h r o'cil-dto:i tc o t. cl' ot: ir t -.n7 Chrit. . _'s rodon.; tiic rlddic als o-.ra t~rf theo r o;.s -nd .d~ o C7 on.-. j s our o c * it no-,.: r ins for us - t' C d-* irs r.os of t"hin hurar f.'nil-, - to (Intor in -.nd t :full-,os3s sion of thlc wandir rful t, rlt. icui is r -I. ,:,dc fIor us in i suj Christ.in Drocorton' --s 1%a all co.-.n to t .c foot of toCross:m cin t-c face of taoc Etorr al Son of (rod -ad Son of :Kar.' th)e tcrtal char-'otocr- nd ,:uroosc. of t:. t Co lho h--s cilrc -dy recoonoild the w,.orld to rio-lf, I t'hntproportion shaltl vw- b(- coorcil d to onc . rot'-.r a nd bc a ble t1o shiore in thcupbuildlin of His Kr zdor, whcr c aoh ra-ce. shaill rc .och its fullt s t p.crf ct i c,:ind .,ach rendror to all1 its fulli-st :-rvicc..Then shall the kin -,or. of this world b. orc. th,; Kir do!.- of our Lord and of is01-ris-u.()T. -kor fran ti: Con-isson R eort -T> , urcon a-ndl.tir o n z tO on Ic Quror. and_qc Pr~oblins'(1) f roi- Fr t II(2) fron Part III(3) froT1 P'rt IV(4) froM P '.rt V(5) f rn orPrt VI(6) f r o P-.rt VI

- 58 -Chantor !IOXFORD 1937

TIHE RAO7 ?RQ3LRYIN :LrIS OF ";TO.LOLUITYOxford 1937 -.,as ran cToch-ra.-kia v t in the.c history of Christian socialthinkingr. The conforonce was held under the h(-v- clouds of eimpcndin r crisis caa.ts.d by the rise. of National Socialisn in G_'many to wt~hichJapan, one of the most tochnolo-ically aidvanccd nion in Coina, was bojo-rgvur:., clos,.l dr-wo. Thc L._a,7uo of Kntions had by~ then conol :toly lost itsinfluc..ace ta-d the whole -.:orld w-' s confrontod by the dcronic forceos of a ncwform of nationalism with astronr- undcr oni- of raci-alio..Lt Oxford t?:c dlibc.r ,tions on t'-. railprob1L; a w .o ablc to a lc ctc 'in adv. .ncochicfly b .c' us . it :_s dona; with _in . ro-or ronccotual framc'.-work, a .m7clytoa't Of co:.runa.L

C 9-The Church and.-the Th tional Cor'mr it-i ("folk)Tne Church concs to :-.n n ..vcr s isol'~ted individu --ls. '-very nron is born i-oasno, cific rational1 con urity, :ind is unit, d -,o it strong7 ticso. Thc' C?.urehc!~this f c', of nationilit-,-, in Psnitr- of its nfr (rtior b-1 h u'-or sinfulncss, .s!71 rtly ft of n-od to*,nk ind.I 1v,- o f t h ( C.-r i st for col . oi~h~ fo e cp .rt of 7s r_.t_tud-- to ~~dfor thler:n* ,Tliclh --rr his th- 'ou-h tl-h,' con.- un't-~ -nto whicoh "-cs*"*:rn born. The nrk ,o.1oth ot r rvioboth of the Chnurch .nd t-(- -*Inl ividu!, C11ristian c11 1kov e.r, will hI s , 5rule, t'he ee. unity In-n :hch ,ds* "~~u .in.. Evcry Cnurch- should r :r-rd itsclf sC..ur c. for (,e rhol, n *ooe. s mc-ns ". it too, ,its ~lc in the. ori-unity, 11Th. * d .ckno-wl,::d-s its- sonsibilitv o.lon7 the connuni ty, in re lation to very ~S,);ct of thcir lifL, A th t.Pure T'.ess 'r of Th opel. It do .-s not :xuan tht-t it r'ubordir~tsclf to the nat-ion-tilife.%~s 1.rith cvcry divinc -i;ft, th e gif't of' national connunity h.i-as been anrd is being -ibus -d b,. c.,n an d r.a.dc to scrvc seln. ' ferm, of na-tior;'l rCation, ahcr byi ov of o-c' s olpt peonic e d to toe suoor- o -ion0 f otuh,r n .tionlitirca or roticr..,l oritis a, or to tii o ailur (- t o re c rct n d oi, r,rj.- c t1 *1c CgiftLs o f ot..er o--op1, , i-s sin -Lnd Onii" in dy ois th Crc-.tor n~d Lord of -.11 nel s v.-n~-e.o s :,c in on) a' own naitior, tee- -entire-- a rk r of s-.vinr reve-laition, or in _ny wto ;,-' vc the.c o ,tiun diviru; status, .Is sin. Yhi in, to V~ ul.t -rl'. rI rudit'cI .nd i rrconcilib-, oppos ,.d hy tho Cn Iiatin cone cicnoc ". the !.-:,( of 'od, 11nd for too s-.kc of' ti cr n-ticr it is e 'li;-d to survo. utw ,!.k) uurch is o ..11 -d to cc e: achfulth. ationes ,~l or ti~ we ri1od,-,,,S W! hi Ch. - -h -k *u - ., 'urid ,d oL t U rA wi-i its or f',d-ctroyi-k 2 luri- 'At v, r-.inbe. p~urc-. -erd of the Caspd, ecous C riot *..ih i-,s boon untrust-A to it. (1)-ho Church .nd R'ce

dv n dcor :-re distinctions of ra-ce., The oxistc'ecn of black r-.ccs, white racs,,,eTllow raices is to he. iccptAd gla dly *.,nd reverontly is full of possibilitiesunder God's purpose for the enrichrcnt of hun-in life.

- 60And th re is no room for any diffcrentiation bctw - n the raeos is to their intrinsicvalue. All sh ire ,.like in the concern of God, being created by -U7 to brinp theirunique r:.nd distinctive contributions to Wis service in thc -ld..,rc -gain, however, tho rift c .n abnd is, aud.The sin of man ass rtc its lf in rac-al Pride, r cial h.tr~d nd ?rsc curions, t'nd in:,xloit'ltion of other r.cs. Apainst this in -ii its forms the Ciurcr is called by God tozct its fact. i.:lcnbly nd to utter its word unenuivoc ll-, both within .nd without itsown borders.Morcover, it is a first rcsponsibility of the Church to dcnonstrate within its ownfcllowshio the r-. 9it'of comnunity as God intends it. it is commissioned to call -11 man into the Churc,., into a divine socit:ty that transcends all nationoil arndracial lir'it.itions .nd divisions. In the srrvices of worship, in its ..ore informalf;llowship, in its organizattion, 2nd in the hosoitality of the Christian hone, therecan be no place for s mclusion or s. qr:anrtion bce '.use of race or colour. "T'cr' isn ithor Jew nor Grc.k, bond nor free, for ye a rc 21 one in Christ." To allow theChurch's lines of .ction to be ceternincd by racial discrimin7tion denies theGosocl ,hose nroclanatien is its t2.] nd coTni-.sion. (2)The Church's WitnessThe contcnporary sitcaition in its pa thos ard complexity presoets anunorecedented chll n1e to the Church of Christ Univ rss:1. in what wa' sh'all theChurch, in loyalty to her Lord -nd h..r css, nti!:l nature, and witi full co-nizancc ofand concern for the world, address hrself to tKC -.xistin- conditions inside ndoutsid: the C .risti n com-unity"It is essential to r.a,:bs:.r, if --nyt. inz cffi ctivu is to be ichi ved, that Christi.ns should- be fully awaire of their -rent responsibility to thc world, but anxious atthe sam¢ time to disch rro this responsibility to the world in a distinctivelyChristian manner. The Church herself is the leavn by which Christ transforms thelife of society and nations. There can be no true Christian .Ction which is notrooted in full oarticipation in the worship of the Church and animated by zeal forthe expression of true community, in things both spiritunl and material.

With these things in view we submit the following considcrationswhici havc a.2ractical bcaring unon the witness of the Church. ( !e list only- ore)aRuoval of Racial BarriursTi.c Church di-shonours its clai- to t.cumecnical rc:.lity if it allows, ven undcr tlco-rssure of ituations o-f t nd genuire .ifficut t -* orC ace ofr.ci rrrirs withi it. fC ! at 2.ti on eroboth to the --cc pt ce of tre colour bLr in ccr tin Church s nd tc tho ior M. 1,,difus( d .r lcss acknowludg, d evil of nnti-, whereb not

only hve torrible suff r n-s b. '-zn im-osed upon the J. ws by States historic llvChristian, but me mbershin within the Churc: dcenied or -de difficult to thcsc ofthc ra(ce to -.hici our Lord b con.- ed , ftcr thc flesh. (3)From" te Longer Reoort on Church and Community.The Church and R7 ccA soccial nrobler of critica! urgency tody Ls h of the r.lations brtwee n aorlus ofdifferent rac s. H rc, all of the deep human loy'aliti ,s and orejudices which ,ores( nt in both loft,- rnd deronic form in all phas s of thr com- or life - nride inancestry and hcrita,- , dislike of alien o' oples and unf-'miliar ways, trnsior b, tecnmore -dvlr ccd nd le -dva.nced cultures, fc'r of contamination and desire foroaoortunity, econom. c -r.-d and !con ric need - cooe to most extr m and janrerous-xprssion. "Old ticre -cre in a .dition de-p-c~ te' artir' thi s nd po r-hcniarsPcculinr to r- e reletionship. The roots of the oroblon are deep and difficult oftreatrent. No simrcle or casy solution is possible. It is all the morc imperative thatChristians have a clear and firm r'r .so of the Christian truth concerning race, then! turc of the present situation, and the Christian's recsponsibility for action.For Christians, the starting-point in this, .s in every problem of the relations ofmen, is the affirmation that all men are by birthright children of God created inHis iriage, and, therefore, brothers .nd sisters to one another. They are, moreover,- 61 -

- 62"bro '..ors for whom Christ died", ard intended by Gdd to bt3 brought 1thin thef!lowship of His one true Church.Each of the r-.ces of -ankind hs bn blc:-srd by Cod wit:. iistinctive and uniciuogifts. Esci. hs mad,, ,nd scms dosti- d to contlnuc to _.ke, distinctive ind unic1uecontributions to the enrichent of -a nkind. ,11 s' rc lihe in the lov.,, the concern,,.d th cemp .ssia of rIod. T..::r fore, for a. Christ-:.n tL.ie; cm.r bc no suchasng as 1.isirp othir rscL orne:.bcr of anothcr race. wreovor, .cn eod chose to rcvcal ins-If in huran for., -1ord br-camQ fleshin One of a. ra.ce, thrn .s now, widel- deois d. Christ sins;if selected, as supremecxrlr! ar of ta:c cx:ari anj ein d upon 1His followers, c eb-r of -7 .%-ted "andoutc: st people - outcast buc ,.usc it was of mixed blood (teo Good Sa.aritarn). Forzcristiass, iin or outo.st popoles claim soecial rcr'nrd. E. ch race is r7Pnhtly -r'.tful for its own h, rit- e * nd possibilities. Aparenti-y, ec' esircs to aresi rv, its ownidentity-. ;hat it chiefly. d 's'eos of o:.eir ra.ccs is not opoortunity for internarriage,but recopnition of its dignity within the finily of . .nkid and opoortunitics for -ducation, for sicnificant voc:ation, and for social intercourse within tie co':monlife. As to the desirabilit.v or undes.rabiliL,vT of widespr..d admixture of racs, t .uthor-itics .ro sharply divided. This is a matter to which Christians .nd scientistsshould give determincd study. It rust be noted, however, tha.t such mixture of lessa.dvanccd a.nd mcre aidvanced p oples .s !',s occurod h.s bcen mainly due to theinitiative 2nd often to the violence or fraud of the lattor. Furtaer, thrrc is today,apart fro certa.in primitive peoples, no such thing ns "a pur.e race". The :ssunption by any r.ce or n-tion of suproe blood or dostinyr must bc cmphtically

dunied by Christ' !ans as without foundation in f .ct and ihold' alien -o the eaortof the Cospel.The problem of the rol,ttions of the r aces is found today chi( fly in two situations- within a nation wh,;re lr numbr;rs of two or more races dwell togcthcr, andbetween nations of different races. In either situation, tho problem may arisebetweenmarkedly more and less advanc.d Toples. It is to be notod that the oroblom withinnitinns is ost acute where, as in North Am-rica, the minority wore first introducedinto country by violence and at the instance and solely for the bennfit

- 63 -of the ioco-ole which no-w dc ni,-s thor social IO uli ty or, as n ny partc of -ifrica, *.i a - d "I us 4-r~l~ ,rcrc theol drmnt r 0010' thcms iwoc ,.rc an - lierrinority in i la.ne orio inally b longin,-. to tA-ose nations ; or a 9 orl forciblycxilc~t from t -c~r :ioa-land orioira crinlnlly o-tcn -! ice - dt for w t:~could contribute to 'he etomin-',t !,tion's clr. in n firct tw.o irsctr-c-S, clcallv, tl,'cdo* 5 nint, noivc w-.s conomic ,,xTnlo- ,tati0!' ird tr d Z(cI. 1 .t t. 1 . 'or. , c sc uc, u a -c ns I~~i~ ndW1 ' irlam -,- du, to raovc.--i ats of p-U1t--,c - 'iti te b - i.. and s o -c a 1-,d .r istan o S or fr their ow,,n ri~ve.t -G. IndividuJi Chirist~in .n' thr ir Ch.urc-s0 :r a '. av-v cruilt.2cgraivity of the prob-Ic- canaut bC X t d .C!within cc.rtain nations, I Wat. 6ns ~o.world-wide r. lations of tlu racs, catastron,,.;1 -" ly to b. ivoidcd without cloa.r-sciF td -'d coura[ ous action. It sccn.doubtful if ILt c. r- - voidc d inan: cv .nt excoot th1rouh- "he -,i-don .nd o f r>'con.Is t ki ts, thc Chrotan Chur ch- -' c . d 'o Dl 1a n-jor and, it may bi-, deocisivc-.rt3 "'sd cvcry Cri stian h-as -L twof old rer_-ons ibila y - s' c'ti :-n .-.nd ,s arunbcr of -,.e Churclh of C' -UThe conor. tc forns of tho -croblc', vary widely in d ilff -r on t c ornauniti s cnd l.-nds. Thnorc is no sfngrlc or sinracle Solution. But therc 'ir' certain principl swhlich Christiae.s r vcrywhiere should scok to have incorporated in the centincnts -and oublic policies of th ;r nations a4nd cornunitics. _'. nnF thesor arc,1.The recognition of th-e value of ow. ry ;u- an bkeinLg ,is p urson.Theq rig*Lht of ver- ocrson, wi. .tev, r :isrc,colour or Drrc s nt status, to th:c. conditionsO ssuntial for life as _- noIree, to educitiorx,to op, ortutcity -,, his voc-.tiot., rccr.-atie",d sociil intcrcoursr,;.3. Full rcIrticipitinn in followshio and 1 a-d -rshin for nrnbers of a less -dv !rcodpeoople .sth(!y orown theoir ability.,' . ,.ctive cooperation a-nd fellowslhip, anonp ledv rsof differont raicial -rouus.5. Rcconnitiol by the comnunity of its rosponsibilityto less nriviler-d -),r sons of wh'.tnvor race or

group, not only for their assistanco and protection

but also for specij.l educr.tional and culturalopportunities.6. The necessity of such econonic and social changeas shall open t1e way to full opportunity forpe rsons of all ratces.*.owe ver, it is as members of the Church of Christ that Christians be .r t.e ncvicst cuilt for the p resor t situati-,n. ind -r is thclr *r at at obliga-tion andopnortunity:a) 7hc first necd is that the deepest inn,.r .ttitudeof every Christian '.ow ards persons of other racesshould be completel-- transformed by the gr:.ciousgift of God into conformity with the mind of Ch rist.P~rsons of all races should becoo to him sons andd:-aughtrs of Cod, diffcring in colour, in n tivecndowrn 'nt, in cust.on and outlook, but of onebrotherhood in f-od's love and, so by fed's -rco, in .he affection of the Christian. Itis a standing rebuke to Christians that -ehis .ttitude -as, in fact, been more fullyrealizcd in some secularand non-Christian move:.:nts thian within the Churches.Such an inner :r'.,.nsformation is, to n.any Chrisinns, one of the richest gifts ofGod in whi _ch they .Fr atly rejoice. it is . rift which every Christian s:ouldpossess, and .hich God waits ',o bestow on all howill receive it.b) Christian con.recations -re inf cted in their attitudcs and nracticos by the sanuprejudices, fears, distortions of truth ard exclusions "s those whichcreate the rac problem in the s !cular community., Put it is a first r,'s-onsibility ofthe Christi.nChurch to d eMonstrate w¢i~hin its own interiorfellowshin t.:e re:lity of conmunity -s God ntcndsit. it is commissioned to call all ne irto theCiurch, into -, divine society tho tr:-nscends fil national -nd r".cl.l lir:itationsand divisions, inits :orvic,_s of public orship,n i ts - orc informal fellowship, and in its or-.niz-tion, t,,rcatn be no place on any pr text whv.t,.ver for (xelusion or compulsory sc-re- ationb caus of race or colour. "In hirist there is neither Greek norJew, Barburian, Scythian, bond nor free". Te conFregation or communion whichallows its line ofaction to be 1t.terained by such racial discrimination denlcs tae Gospel whosrproclama ion isits task a.nd comnission.I- 4 -

c ) In thc Cristia'n hore, t' -ro c, n l no brri ,rs or'discrimination bcc.usc. of r; ce, colour or socia.l status. it is to lb,. rc co~ J :'zsocK-. '. coursemyinvolve difficulticsan iisr 'in rc nsiceslest such intimnKt wmii 1 r rcouroc -Aqht Into unwisc marrian 01c acuid inst urftrhindic os on later Fi'ncr ~ Ydt, with all itsdifficultic s , it -,-ill 'cc A1 orl l u .i .r± '9' r. b.-. -,!-c:C:RiW= in cornfidce.t loya1 - o t:', fr'.-,,, 1rcious falloc of Oitsbkrnd) mgnins rncini ofid, rir' 1 nitr'.3 id .rs nutions, and the -.xonitntioc of ot'wo rr.c in nilthe~ir formrs, the Corch isi1i Calla Q7f:o ct itsfacu ir-olvo c~i' n- to u >-tr its u*,' 'I on - 7W' both witi and cmi ci.oofr its o,-rhnord rs. * CrO isso cii efic~ -* . tiis tii>c tU the Church t'nrou'-_out the 'zorld soould b': r -rcmsourcc- -, tsconnalfd a~zinst tO. sin. -f ciS io) Christion's, both i.- tK dcr -rvtclv nd inth~r C1.urct'cs saould tik t.a led ir Qvr lrIF g'reater synatihy for thos, in n-d lbo cco of un-acqual opportunity, thcs( -ho 2. rc excl1. U by . vailinr cor'.uri tycustoms 'cci sicn t'Ic nts, or those who suffer ncrs cuiln, .n-cr, and ;-'"ris bcc useof ti, ir rnc-. T:'&' -rll cclR to errrit aboutt,tcac: r-.cJ-l -oup is Thud b its best repruort'tivcs .nct b.,, th .tK~ contributionsit hns rccdc to tie life of Lo' c- nsciousandi constunrc ffortL ,oald b -''n o r'csistf,:.rs -nd suspicions cAM t, -n 0, 'irs-c fror. unliknnsc -d to cul; ,.v--tr fricndshi -" U cone r ationin ill uncrtakinrs At. t.rc of' cc"-'"' nenc rn inthe lifQ of the cc urit:-. F-Ur c Christi ins mustaxpu.cht o sqcrific, "3eonlarity in lo :ctChristianl insight .' C love. (4+)7 n ro" Teec Curcoc-s . rvuvC..irTr()Report on Cnurc , ccnd Com:' unity, rTin. 71-72(2) ibid. pp. 72-73(3) "Report on -hc Tnivcrscj. Chiurch ccln the 'roridof N-Ltions, PP. 183-i184(4) Lon,,cer -Report o'n Ciurci a.nd Con..-uity, pp. 230-235- 65 -

P A R T IIITHE FAITH AND ORDER MOVEMENT

- 66 -FAITH AND CRDERThe Faith and Order movement did not directly

deal with the problem of racial tensions.Theoloci cally the unity of all mankind isan axiom b'sed on the biblical doctrine ofnan and creation and as such was assumedby theologians who participated in the Faith and Order conference. Even so thefact that some ecclesiastical divisionsare based on racial and cultural factorshad to be taken increasingly seriouslyas the concern for Christian unity became intensified. This progre siveintensification of concern with racial issueswithin the context of the Faith and Order discussions can be seen from thegrowing amount of references to it from Lausanne 1927 through Edinburgh 1937to Lund 1952.L A U S A N N E 1 9 2 7"The Gospel is the sure source of power for social regeneration. It proclaims theonly way by which humanity can escape from those class and race hatreds whichdevastate society at present into the enjoyment of national well-being andinternational friendship and peace. It is also a gracious invitation to the non-Christian world, East and W.st, to enter into the joy of the living Lord." . . .

- 67 -EDINBURGH 1937"We arc agreed that the communion of saints most certainly involves the mutualsharing of both spiritual and temporal blessings on the part of all living Christians.We believe that this mutual sharing should tran-eond all a~ial, political, socialand denominational barriers, in the spirit of Gethsemane and the Cross. Such, forexample, is the fellowship of those associated in any truly Christian ecumenicalmovement. Therein we have experienced a very real, though net complete,commuhion of saints. Therein we humbly believe we experience the prcsence andpower of the Holy Spirit." . . ."In Churches which alre-dy enjoy substantial agreement upon matters of ftith andorder, and which may be said to stand upon common ground as representatives ofone or other of thL; two contrasted types of Church, the prospect of corporateunion is by no means clear or assured.These Churches are not conscious of any obstacles to such union because ofmutually exclusive doctrines. They are, however, kept apart by barriors ofnationality, race, class, general culture, 7nd, more particularly, by slothful self-content and selfsufficiency."LUND 1952"When we place ourselves in our Churches under His judgment and in obedienceto His calling and His sending, we shall know that we cannot manifest our unityand share in His fullness without being changed. Some of us who have boonafsured That we possess the true order and the true sacraments will find ourselvescalled to give its rightful place to the preaching of the Living Word. Some whohave neglected the sacraments will be confronted by Him who humbled Himselfin baptism and b- oke bread and shared the cup to make us prtakors of His passion

and death. Those who have sought to show forth the glory of the Church as theBody and Bride of Christ must stand under the judgment of His simplicity andscrvanthood. Churches which have valued little His prayer that the oneness of Hispeople be made manifest to men will be summoned

- 68 -to make His prayer their own. Churches complacent in the face of racial divisionsin the Body will be brought to repcntance by Him in whom bond and free, Jawand Gentile, nreek and Barbarian, are one. Churches which have stresscd onesid,ly that God in His Church gives Himself to men will be reminded that Christ inHis humanity offered Himself to the Father. Those who are ever lookingbackward and have accumulated much precious ecclesiastical baggac will perhapsbe shown that pilgrims must tr 2vel light and that, if we .r( tc shar. ,t last i 'hegreat Supper, we must let o much that we treasure. Churches s .ttled -ndsclf.assured will h vc to hear :gain the Lord's hr:rtbroken concern for the sheepwithout i shepherd .nd know that to be His Church is to share in Hisworldembracing mission. Churches too much at home in the world will hearthemselves cilled out of the world. Churches too wrappe d uo in their own piet- ortheir own survival will see aaain Him who identificd Himself with the deprived2nd the oppressed.""We all bolicve that God gives to His Church unity in a rich diversity of works ofmercy, moral ,nd social witness, and propheco insight into human aff:Lirs. Hounited His Church in a love for the brethren ind for :ll mankind which transcendsevery barrier of-rrce, colour, class :ind n-ttion." . . ."While many Churches 1.ould i,,lingly recognize in the origin of their divisions,1l 7ould find in their maintenance, L matter in which our uilt is not onesided butreciprocal. Some divisions 'rose from vittl maLters of Christian truth and life,others from impatience on the one side, and lack of understanding and vitality onthe other - the refusal of a church to reform itself or to meet new spiritu-l dema-nds made upon it by its people enl its historical situation. Sometimes divisionshve occured by the joint action of ecelesi stical and secular powers, issuing inpersecution. Thre -,re alsodivisions which do not fall casily into these classifications and which are due inthe main to social, cultural or r cial tensions. 1.e wish to call -attention to theobligation to sock closor organic union which specially lies upon(a) Churchts whose clos, regional :.ssociation Lmphasiscs their task of ba:-iring acommon witness to the non-Christian world; (b) Churches whose historic pastlays upon them to a peculiar degree the need for mutual reconciliation; (c)Churches having a close doctrinal or institutional affinity.

- 69While, however, we stress the importance of a reunion of Churches of closcrspiritual hcritage, we do not forget the need for, !%nd the possibility of, a reunionof wider scope, which may bring together those of very different spiritualhcritege. 'We particularly deplore the tendancy to crcate further divisions in some

parts of the wmrld, often for the flimsiest of reasons which, while wo seek :.closer unity, thr :itens to produce .n evcn more disastrous situation."

PART IVTHE 'IORLD COUJICTL OF CHURCHES

- 70 -Chater IA Declaration fro theOfficers of the Frovisional Com-ittee, 1939..FFIRATION OF SUPRA-RACThL CHaR2CTEROF THE CHURCHEleven German Christian oastors issued a statemcnt support!-n- the r cisn of1Ttional Socialism (the so-callcd "Decl rati n of Godesborg"). in the name of th,World Council of Churches, then in the )roc-ss of formation, Dr. 'illiam Temple,Chairman of the Provisional Committee, Dr. 1arc Boronr, Chairman of the4dministrative Cox'eittee, Dr. '!.A. Vissr't Hooft, General Secretary, ind Dr.WTilliam Paton, General Secretary, issued the following statement.1. We bloievc in the One Holy, Catholic indApostolic Church. The national organisation of the Christian Church is not anessentialelement of its life. It has Its blessings,but it h.s ilso its danrers. But recognitionof the spiritual unity of all those w:ho are in Christ, irrespective of race ration orsex (Gal. iii. 283 Col. iii. ll belongs tothe essence of the Church. *he Church iscalled to give clear and visible expressionto this unity.2. The Christian Faith is .)e ior ctice of obedience to Jesus Christ, who is theMessiahof Israel. "S'ivation is of the Jews"(John iv. 22). The Gospel of Jesus Christ is the fulfilment of the Jewish hope. TheC'iristian Church owes it, therefore, to the Jnwish people to proclaim to it thefulfilment of the promises which had been m-.dc to it. And it rejoices inmaintainingfellowship wi'.h those of the Jewish racewho have accepted that Gospel.M

- 713. The Church of Christ ewes its allegiance toJesus Ch-rist alone .,nd the ri-ht distinctionend relationshic between politics 'nd ideology on the one hand and the Christianfaith on the

other hand is, therefore, one which serves to :eake cl,,ar that to Jesus; Christ isiDren, not merely some, but a!l authority in He-vcn and E.rth, and that the Churchis bound to oreclaim His Lordship ovcr all arcas of life,including politics ndielgy4. The only form of order and toleranco w rich cnbe accept d by the Cristian Church rust bebassd on the ackncwlcdRn(flt of the uniquercvolation offered to the world in JcausChrist and the ful fr oedo7 to preclaim HisGospel.

- 72 -Chapter IIThe First assembl_.Amsterdam 1948RACISM AS SINAt Amsterdam the three main streams of the modern ecumenical movementconverged. This is cvident from the fer Assembly Sections:I. "The Universal Church in God's Design",representing the Faith and Order concern;II. "The Church's Witness to God's Design",representing the Missionary concern!III."The Church and the Disorder of Society",representing that of the Life and Work concern:and in additiorn there wasIV. "The Church and the International Disorder,".The central theme of the Assembly was "Man's Disorder and God's Design!'."The Message of the Assembly" said in part:"We bless God our Father, and our Lord Jesus Cirist, Who gathers together in onethe children of God that are scattered abroad. He has brought us here together atAmsterdam. We are one in acknowledging Him as our God and Saviour. We aredivided from one another not only in matters of faith, order and tradition, but alsoby pride of-nation, class and race.-But Christ has made us His own, and He is notdivided. In socking Him we find one another. Here at Amsterdam we have

- 73-committed ourselves afresh to Him, and have covenanted with one another inconstituting this World Council of Churches. We intend to stay together.""Our coming together to form a World Council will be vain unless Christians andChristian congregations everywhere commit themselves to the Lord of the Churchin a new effort to seek together, where they live, to be His witnesses and servantsamong their neighbours. We have to remind ourselves and all men that God hasput down the mighty from their seats and exalted the humble and meek. We haveto learn afresh together to speak boldly in Christ's name both to those in powerand to the people, to oppose terror, aruelty and race discrimination, to stand by theoutcast, the prisoner and the refugee. We have to make of the Church in every

place a voice for tiose who have no voice, and a home where every man will be athome."Thus the organizing assembly of the World Council of Churches was keenlyaware of the divisive influence of the racial differences.Shame of the ChurchWithin our divided churches, there is much which we confess with penitencebefore the Lord of the Church, for it is in our estrangement from Him that all oursin has its origin. It is because of this that the evils of the world have so deeplypenetrated our churches, so that amongst us too there are worldly standards ofsuccess, class division, economic rivalry, a secular mind. Even where there are nodifferences of theology, language or liturgy, there exist churches segregated byrace and colour, a scandal within the Body of Christ. We are in danger of beingsalt that has lost its savour Md is fit for nothing. (1)The Disorder of SocietyThere is no inescapable necessity for society to succumb to undirecteddevelopments of technology, and the Christian Church has an urgentresponsibility today to help men to 4chieve fuller pursonal life withinthe technicalsociety.

- 74 -In doing so, the churches should not forget to what extent they themselves havecontributed to the very evils which they are tempted to blame wholly on thesecularisation of society. While they have raised up many Christians who havetaken the lead in movements of reform, and while many of then have come to seein a fresh way the relevance of their fnith to the problems of society, and theimperative obligations thus laid upon them, they share responsibility for thecontemporary disorder. Our churches have often given religious sanction to thespecial privileges of dominant clr.sses, races and political groups, and so theyhave been obstacles to changes necessary in the interests of social justice andpolitical freedom. They have often concentrated on a purely spiritual or other-worldly or individualistic interpretation of their message and their responsibility.They have often failed to undorstand the forces which have shaped society aroundthem, and so they have been unprepared to deal creatively with new problems asthey have arisen in technical civilisation; they have often neglected the effects ofindustrialisation on agricultural communities. (2)Th Social unction of the ChurchThe greatest contribution that the Church can make to the renewal of society is forit to be renewed in its own life in faith and obedience to its Lord. Such innerrenewal includes a clearer grasp of the meaning of theGospel for the whole life of men. This renewal must take place both in the largerunits of the Church and in the local congregations, The influence of worshippingcongregations upon the problems of society is very great when thosecongrcgations include people from many social groups. If the Church canovercome the national and social barriers which now divide it, it can help societyto overcome those barriers.

This is especially clear in the case of racial distinction^ 7t is here that the Churchhas failed most lamentably, where it has reflected and then by its examplesanctificd the racial prejudice that is rampant in the world. And yet it is here thattoday its guidance concerning what God wills for it is especially clear. It knowsthat it must call society away from prejudice based upon race or colour and fromthe practices of discrimination and segregation as denials of justice and humandignity, but it cannot say a convincing word to society unless it takes steps to

- 75 -eliminate these practices from the Christian community, because they contradictall that it believes about-God's love for all His children. (3)On Human RightsThe Church has always demanded freedom to obey God rather than men. Weaffirm that all men are equal in the sight of God and that the rights of men derivedirectly from their status as the children of God. It is presumptuous for the state toassume that it can grant or deny fundamental rights. It is for the state to embodythese rights in its own legal system and to ensure their observance in practice. Webelieve, however,-that there are no rights without duties. Man's freedom has itscounterpart in man's responsibility, and each person has a responsibility towardshis fellows in community.We arc profoundly concerned by evidence from many parts of the world offlagrant violations of human rights. Both individuals and groups are subjected topersecution and discrimination on grounds of race, colour, religion, culture orpolitical conviction. Against such actions, whether of governments, officials, orthe general public, the churches must take a firm and vigorous stand, throughlocal action,, in cooperation with churches in other lands, and throughinternational institutions of legal order. They must work for an ever wid~ anddeeper understanding of what are the nssential human rights if men are to be freeto do the will of God.At the present time, churches should support every endeavour to secure within aninternational bill of rights adequate safeguards for freedom of religion andconscience, including rights of all mon to hold and change their faith, to express itin worship and practice, to teach and.persuade others, and to decide on thereligious education of their chidren. They should press for freedom of speech andexpression, of 'association and assembly, the rights of the family, of freedom fromarbitrary arrest, as well as all those other rights-which the true freedom of manrequires. In the domestic and in the international sphere, they should support afuller realisation of human freedom through social legislation. They shouldprotest against the expulsion of minorities. With all the resources at their disposalthey should oppose enforced segregation on grounds of race or colour, workingfor the progressive recognition and application of this principle in every country.Above all it is essential that the churches observe these

- 76 -fundamental rights in their own membership and life, thus giving to others anexample of what freedom

means in practice, (4)Resolution on the U. N. Declarationof Human Rightshcreas the World Council of Churches notes with satisfaction that the United:ations h-:s aeccepcd as one of its major purposes the promotion of respect for andobservance of human rights and fundamental freedoms for all without distinctioras to race sex, language or religion,And whereas the Assembly, conscious of the nagnitude and complexity of thetask of placing the protection of human rights under t e aegis of an internatioralauthority, re~gards a Declaration of Human Rights, which is neither binding norenforceable, although valuable as setting a common standard of achieveme.nt forall peoples and all nations, as in itself inadequate,IT IS RESOLVEDThat the -ssembly calls upon its constituent members to press for the adoption ofan International 211 ofHuman Rights making provision for the recognition, and national andinternational enforcement, of allthe essential freedoms of man, whother pcrsonal, political or social.That the Lcsembly calls upon its constituent members to support the adoption ofothcr conventions on human rights, such as those on Genocide and Freedom ofinformation and the Press, as a step bowards the oremotion of 4espcct for andobservance of human rights and fundamental freed6ms throughout the world. (5)The Church's Failureto Witness to God's DesignIn its effort to fulfil its mission in the contemporary world, we believo that theChristian cormunity is called to repentance in the following specific issues,namely:

- 77a) Its failure to realist adequately its rcsponsibility for the evangelisation of theworld.b) Its failure to witness unambiguously to the fact that all men of all raccs andcolcur arc acoul inJesus Christ.c) its failure to justify its claim to the right proclainine of the Gospel to aI menbcausr of its identific.tion ui th ind its control by ccotain classcs and ago -qrouosin sod) Its tendency to allow the Gospel to bc rxolcited for political curposcs, nr tofurther westerninterosts. (6)oThe Church as'ao shir,on BoThe Church as aworohipping body is the coo'unity of peocle who hive foundoneness in Jesus Christ. C strongly affirm our conviction that the Body of Christcannot be divided by racial, class and other discriminations, and that any churchor Christian -roup which upholds them in the name of Christ, is denying the very

meaning of the Christian faith. It is all-inrort .rt also that m.,mbcrs of the Churchshow forth their life in Christ by right relations one with another. (7)All taken from. "Ma,'s Disordtr _'nd God's Dcsir'n" Vol. V(1) Report of Scetion I(2) " I(3) " " IV(4) " " " v(5) " " V(6) Youth Report ofSection II(7) Ybuth Reoort ofSection IIII

- 78 -Chaotcr IIIThe Second Assembly:Evanston l95LRCTSM AS PNTER-GROUP T2NSIONSAt Evanston the ecumenical thinking considered the problem of racial and ethnictensions primarily as that of inter-group relations which transcend the realm ofindividual 7ood will and.pcrsonal morality. Evanston also recognized that theracial and ethnic tensions were world-wide in their scope and were closely relatedto the r(,stlcssness of-"coloured" peoples who had for a long time been undercolonial dominance of the.West. Consequently Evanston's stress was iore on theChurch.as a univorsal, corporate body of Christians than on the individualChristian.Here follows the t xt ofINTER-GROUP RELATIONSThe Church amid Racial and Ethnic Tunsions,A Report from the Second Assembly of the World Council of Churches, 1954

- 79Chapter IVThe Third Assembly:New a Delhi 1961CHRISTIANS CONFRONTED BYNEW FORMS OF RACISMRacial and ethnic tensions were more acute theworld over in 1961 than in 1954. Within theecumenical fellowship the withdrawal from theWorld Council of Churches membership of. thethree Dutch Reformed Churches in South Africafollowing the otherwise highly 1cclaimedCottesloe Consultation of December 1960, servedas a reminder of how difficult it is even for

committed Christians to resolve the race problen. Racism in all quarters seem tohave becomemore militant than ever before.I. Reorts from Assmbl SectionsA. SERVICETHE STRUGGLE FOR RACIAL EQUALITYThe principles enunciated at Evanston w th regard to "The Church Amid Racialand Ethnic Tensions" are-still valid.Since Evanston much has happened. The problem of race has become even moreacute. As peoples have achieved nationhood and as depressed racial groups haveachieved new status and dignity, new tensions have

- 80 -been created. The struggle between the old privileged groups and the new aspiringones is intensified and extended. The Christian Church is deeply involved and iscalled to proclaim its orinciples with clarity and act upon them resolutely.The difficulty is that principles which arc clear in the abstract are not always seento be involved in actual situations. On the race issue the Church usually reflectsthe pattern dominant in the community. ::ost church members are apathetic andtoo many are easil,intimidated or manipulated by a vociferous minority ofracialists inside and outside the church. '!e are encouraged by the fact that thereare individuals and groups in every society who at great cost have giventhemselves to the cause of racial justice.Methods of ActionThe Church is called to strive actively for racial justice. Christians should not betied to any one way of action but should make creative use of various means -conciliation, ligitation, legislation, mediation, protest, economic sanctions andnon-violent action - including cooperation with secular groups workinr toward thesame ends.Where oppression, discrimination and segregation.exist, the churches shouldidentify themselves with the oppressed race in its struggle to achieve justice.Christians should be ready to lead in this struggle. The revolution is taking placewhether we recognize it or not, and without Christian leadership it may betragically perverted. The churches also have a duty to the oppressor in a ministryof education and reconciliation.Racism and the consequent affronts to human dignity in the modern world oftencause oppressed people to resort to violence when they have no other option. 'eur-e all those in power to refrain from the use of violence and to avoid provokingit. Also we must say that the Gospel of Christ specifically urges that hate be metwith love, and evil conquered with good. Therefore we call upon all Christians toencourage and support all efforts which seek through the non-violent way, tocombat human indignities and to construct a community permeated by justice andreconciliation. The Church should seek to ensure that immigration lawb are notbased on race discriinination.

- 81 -

The Local ConprepationThe. Church has to put its own house in order. it must not be a seregated society.And .t is in the local congregation that Christians 'et this problen concretely. ioone should be denied the right of worship,membership. service and full panrticipation in the activi ties of any churchbecause of race. 71hore language is a barrier. and -,oarato servicer are thereforereauired, al. zroups should still belong to the same .arish-. Tne local congrceaaionshould reflect t:.e racial conosition of all groups within the neighbourhood whichit seeks 'o serve.It is not enough that local congregations should be racially inclusive in the formalsense. Y embers of minority groups are often hezitant about coing into a churchdominatel by another racial group. 7were is therefore a further task - the creationof a climate of warn acceptance of minority groups wh.-ch may nave differentways of crship, and other gifts, That will enrich the whole Church.tJhen communities are nrot involved in direct racial tensions, it is often becansethey se-re-ate themselves by choise and so rvado the problems of "intergroupliving". Often they contain the very people ,ho by their social position could domost for race relations.The complacency of a se'zure and honogeneous community may have to bedisturbed by a Caristian initiative in inviting people of different races into it.Leadershin in the ChurchDenominationi in their own structures must give lead to ensure that there is noraece diserimination in the church. The churches are further called to utilizepeople of different races in positions of leadership, on the basis of merit only.Pastors should- not be assigned only to churches of their own race and Christiansshould be prepared to accept a minister of another race. Missionary appointments,executive and administrative posts within the churches should be open toqualified persons regardless of race. Churches should give equal oppor!tunity fortraining to all potential leaders and take special pains to foster the rifts of thoseless privileged. All Christian institutions should have open policies with respect tohousing and employment.

- 82 -I'Seoarate Develonrent"All races, as indeed all persons, have their own unique contributions to make tothe fellowship of human society, but we cannot agree that this is a reason for"separate de-rlcpmcnt". On the contrary, it is only in community with others ofdiverse . ifts that persons or eotmnnities can give of their best. The exoressinn"scaa-ai, but eu s i concrec actuality e contr fietior in terns.B. ,IThESSJESUS CHRISTq: Ty:E S_ iVIOUROF THE ,1ORLDBecause God in Ch -ist has reconci'lod the %. orld to himself, ,;e may no longerjudge our brother man by ordinarily accepted standards, God has not condemnedus: we may not condemn any. man. Only the rcbelleious will of man standsbetween us men and the realisation of our true humanity and our eternal destiny.Joyfully we affirm our solidarity with all men, for our Lord has joined himself to

us all by becoming man. Solidarity with all men of every nation, class, colour andfaith without distinction in our common manhood is a startin! )oint of tho renewalof the life and witness of oar ch-chcs by the Holy Soirit.The gathering of the Church by Jesus Christ in every age demonstrates the lovingpurpose of God to draw men out of isolation and sinful separation into acommunity of brothers with a coamon Father, God himself. In Christ there is n-place for pride in race, language, authority or sex. All arc made equal witn thehumblest that cl! ma, share thre -lory of the Son. Butths Spirit tie Church ismoved to the service of neighbour .ithcut distincticr or discrimination. Throughhis Church God -.!itnes'ns to his nurpose to gathpr all notions, pocolr and tongues,all sorts and conditions of msen into hs city, The story of God's dealing withIsrael 5s the clue for our understanding of God's vill for all nations and his presentwork among them.In a time of rapid social change men find liberation from the constriction of oldforms of conrunity, but are demoralised because they do not find true communityin their new surroundings. God calls the churches to witness in a life of humbleinterdependence and mutual service .so that the will and

- 83 -imagination of men may be made strong to work for new and just relationshipsbetween nations, races and classes, and between the generations and the sexes.All the world is the object of God's love and is aven now under the Lordship ofChrist. It is not we wno take Christ to men, but Christ himself Tho cives us tothem as the agents of his own work amongst them. The evangelistic task of theChurch is to give the whole Gospel to the 'orld, not merely those parts of it whichwe find consenial; for the unity of the Church itself is bound up with the unity ofthe ospel, and neither must be dividcd into separated or merely partial expressionsof the whole. We must be especially careful to note those elements in the Gospelwhich challenge the bases of th. so ciety in which we live and the socialconfiguration of the Churches within it, so that under the mercifuljudgment of Cod the Church, as the witnessing community, may be continuallyreshaped to the patternof the Gospel hat is oreached.To proclaim the whole Gospel must nean to take the secular causes of men'sinability to hear or respond to our preaching. Thosc who are enslaved to the godsof this age, race, wealth, bower and privilege, are likely to be deaf to the orachine;and also those who are oppressed by the burdens of poverty and drudgery andracial discrimination will bc like the Israelites who 'hearkened not for anguish ofsoul and cruel bondage'. Witnss to the Gospel must therefore be prepared toengage in the struggle for social justice and for peace- it will have to take the formof humble service and of a practical ministry of reconciliation amidst the actualconflicts of our times. The wholeness of the Gospel demands a corporatecxpression, since it concerns every aspect of men's lives. Healing and the relief ofdistress, the attack upon social abuses and reconciliation, as well as preaching,Christian fellowship and worship, arc all bound together in the message that isproclaimed.

C. UNITYTHE CHURCH'S UNITYThe Unity We BelieveWe believe that the unity which is both God's will and his gift to his Church isbeing made visible as all in each place who are baptized into Jesus Christ andconfess him as Lord and Saviour are brought by

- 84the, Holy Spirit into one fully committed fellowship, holding the one apostolicfaith, preaching the one Gospel, breaking the one bread, joining in commonprayer, and having a corporate life reaching out in witness and service to all andwho at the same time are united with the whole Christian fellowship in all placesand all ages in such wise that ministry and members are accepted by all, and thatall can act and speak togethcr as occasion requires for the tasks to which Godcalls hic people.it is for such unity that we believe we must pray and work.The achievement of unity will involve nothing less than a death and rebirth ofmany forms of church life as we have known them. We believe that nothing lesscostly can finally suffice.All in each olaceThis statement uses the word 'place' both in its primary sense of localneighbourhood and also, under modern conditions, of other areas in whichChristians need to express unity in Christ. Thus being one in Christ means thatunity among Christians must be found in each school where they study, in eachfactory or office where they work and in each congregation where they worship,as well as between congregations. 'Place' ray further imply not only localcommunities but also wider geographical areas such as states, provinces ornations, and certainly refers to all Christian people in each place regardless rf raceand class.Fully com~i itted fellowshioThe word 'fellowship' (koinonia) has been chosen because it describes wat theChurch truly is. 'Fellowship' clearly implies that the Church is not merely aninstitution or organization. It is a fellowship of those who are called together bythe Holy Spirit and in baptism confess Christ as Lord and S viour. They are thus"fully committed" to him and to one another. Such a fellowship means for thosewho participate in it nothing less than a renewed mind and spirit, a fullparticipation in common praise and prayer, the shared realities of penitence andforgiveness, mutuality in suffering and joy, listening together to the same Gospel,responding in faith, obedience and service,

- 85 -joining in the one mission of Christ in the world, a self-forgetting love for all forwhom Christ died, and the reconciling grace which breaks down every wall ofrace, colour, caste, tribe, sex, class and nation. !Tcithor does this 'fellowship'imply a rigid uniformity of structure organization or government. A lively varietymarks corporate life in the one Body of one Spirit.

In all rlaces an all agesEvery church and cvery Christian belongs to Christ. Because we belong to him weare bound through him to the Church and the Christians in all places and all ages.Those who are united in each place arc at the same time one with believers in allplaces .... The Church as a universal fellowship means also that we are part of thepeople of God of all ages, and as such are one with Abraham, Isaac and Jacob,and all their descendants in the faith until the end of the age. Work for unity inChrist is continually attacked by all the evil forces which fear the .light of truthand holiness and obscure our own vision also. ie now see our unity only darkly,but we know that then we shall see it clearly when we see him face to face.Imolications for local church lifeThe place where the development of the common life in Christ is most clearlytested is in the local situation, wher. believers live and work. There theachievements and the frustrations are most deeply felt: but there too the challengeis most oftDn avoided. It is where we live and work together daily that our Lord'sown test is most clearly imposed, "by this shall all men know that ye arc mydisciples, if ye have love one to another". Before and beneath all outwardexpression is the commandment to love one another as he has loved us. As soonas we begin to obey this command, c canignore each other no longer and we shall actively seek the means of givingexpression to that love. The Lund Conference on Faith and Order in 1952 put outthis challenge in the form of suggesting that Christians ought always to seek to dotogether everything which conscience did not compel them to do separately. ...But all of us must confess that, in the life of our churches at the local level,

we are still far from being togcther in all these ways in which, with a goodconscience, we might be. It will be. through daily obedience in the paths that arealready open to us that our eyes will be enlightened to the fuller vision of our lifetogether. The disclosure of the goal is inseparable from the faithful walking in thevay in which he leads us.iI. Renorts from assemblv Committ csA. The Committee on Church and SocietyRACIAL _i'ND ETHNIC RELATIONSIN A CIL4NGING WORLD COMMUNITYThe principles enunciated at Evanston with rc:gard to the "Church amid Racialand Ethnic Tensions" are still valid and are herewith re-affirmed. Since Evanston,however, much his happened. Rapid social change the world over has made theconfrontation and interaction amonq people of the various races and ethnic groupsmore dynamic than ever before and conflicts more acute. As peoples undercolonial rule reach nationhoed and as depressed groups achieve new status anddignity, new tensions develop. Along with the just demands of all people forhuman dignity go the spurious claims of the extremists. There is a recrudescenceof the idea of "white supremacy" and the emergence of non-white racialism inmany parts of the world. Anti-scmitism in a variety of forms remains a dangerousevil. The Christian Church is deeply involved in these situations, and is calledupon to proclaim its principles with clarity and to act upon them resolutely.

Areas of StudyIn view of these considerations it is recommended that ecumenical work on racialand ethnic relations be concentrated on the following four major arcas:1. Analysis of changing race relations from aChristian perspective.An analysis of what is happening in our society, and of the causes as well as theconsequences oftension must be made in the light of the Christianbelief about the nature of man, the role ofsociety. and the purpose of life.- 86 -

- 87 -2. Theological inquiry on the meaning of race.An inquiry of the meaning of 'race' from the viewpoint of the Gospel. AmongChristians, and evenamong theologians, there are conflicting viewsand convictions on this question. What significancecan or should the Christian attach to the torm'race'? 'hat is the significance of race in terms of the Christian doctrine of creationand of nan?What place does race occupy in the doctrine of thesalvation of man and the redemption of the world?How should the Church, the Body of Christ or thePeople of God in history, regard the fact of rcc?What does it mean for the Church to be a supraracial community of the faithful?Are the oatcgorices of contemporary Christian theology adequateto pursue these questions?3. Issues which call for Christian action.Racial and ethnic tensions as they affect political life, in particular citizenshiprights, churchand state relationships, methods of civil actionand the role of government in fostcring betterracial and ethnic relations.Racial and ethnic tensions affecting economic life, in particular such problems asland andproperty, employment opportunities and wages andthe general economic standard.Racial and ethnic tensions in relation to social life: education, intermarriage andthe exist.nceof people of different cultural traditions livingin the same society.Racial and ethnic tensions within the life ofthe church.The Church must not be a segregatcd society.

Multi-racial or multi-ethnic communities, churches and local congregations,whose membership is limited to people of one racial or ethnic group, mustdeal with this problem. How can the local congregation be an effective agency ofthe Christianministry of reconciliation in a society dividedby racial and ethnic tensions?

- 88 -4. Study of non-violence from a Christian perspoctive.This study should co-nsider the thoological basis of non-violence and directaction, and also theneeds and aims of non-violent action. That is the Christian attitude towardsviolence? How does theGospel deal with the hate, guilt and fear inherent in segreg-ated societies? UIhathavc beon the specific and general consequences of these movements?Can non-violence produde both noral and structuralchange in society?Lines of A ctionIt is recommended that during the years following the Third ;Issombly theSecretariat should:- Undertake ecumenical studios on subjects suggestcdin "Areas of Study".- Concentrate much of its attention upon situationsof tension in particular countries.- Stimulate the organization of international andregional conferences aed consultations to deal with the urgent problems, wherethis is deemednecessary and useful.- Provide for the exchane of ecrsonnel competentto advise churches involved in situations of tension, and the exchange ofinformation includinglists of consultants on problems of racial andethnic relations.- Use existing programmes and facilities to thefullest possible extent, particularly conferences-on social problems, institutes, study centres,church committees and departments of NCC's.Cooperate with churches and mission %gencies inhelping to define the role of missionaries ndother personnel in dealing with problems ofracial and ethnic tension, and in so doing theS6cr(tariat should work particularly closelywith the Division of World !ission and Evangelism.- Make itself available to, and cooperate with, otherWCC Divisions and Departments, to help them integrate the concerns for racialand ethnic relations

into relevant aspects of their programmes.-.Establish working relationships according to theaccepted procedure 6f the WCC with othei ecumenical,international and non-governmental agencies.

- 89 -B. The C.C. I. A. CommitteePROBLEMS OF NEW AND DEVELOPING COUNTRIESWhere other factors exist, such 4s the presence of ethnic or racial minorities,sufficient guarantecs for the protection of the rights of those minorities should b,;assurad by the people -chi vina independcnce. Where history has thrown two ormore races or rcli :ious groups togcthcr in the same country, s the total 1fare ofall such people can be secured only through the mutual acceptance of each otheras citizens of . conon country and members of a common nation, it is neccssarythat no single group se-k to perpetuate political :advantage for itself at the cost ofjustice for all. *hile legitimate fears of minorities need to be allayed, no minorityshould be vested with such power of veto .s to deny the rights of the majority indthe welfare of the whole com>munity.HUMAN RIGHTS AND RELIGIOUS LIBERTYThe protection of human rights by international instruments havegrown in morerecent development to be fundamental concern of international law and order. Ith~s been the constant endeavour of the C.C.I.A. to urge governments toimplement the standards proclaimed in the Declaration of Human Rights of theUnited Nations and to assist in the work, yet to be completed of elaboratingcovenants by which all states will undertake to assure civil and political as well aseconomic, social and cultural rights. International efforts to advance the status ofwomen arc also followed with care. !he Committee approves this work and asksthe C.C.I.-. to continue with it.The position of man in society, as dfinrd by declarations and conventiors onhuman rights in international law can be more effectively secured by the creationof international safeguards for the observance of those rights. This will open forindividuals direct access to international institutions against infringements uponthese liberties by their own governments. The European Convention on HumanRights and FundAmental Freedoms has created such institutions and these areworking well. The C.C.I.A. could profitably explore similar developments inother regions, always provided that such international standards as have beenrecognized shall not be lowered.

- 90 -,ts all peoples of the world rise to a growing consciousness of the foundations fora just and progressive human society, guided by the moral principles of frecdom,jusLice and equal rights for all, governments still responsible for dcpendentterritories, should acccpt- !s some already have - some basic code of human rights as legally binding uponthe exercise of power.

In the present time tlt improvement of economic conditions and of means ofcommunication, migration and cultural oxchinge opens new ways of contact andcoopcration betwcn peoples of all continents, creeds and traditions. Frer:rmovement may carry with it a better understandin- of peodles and may help tosurmount old prejudices. Therc may arise, however, the danger of new racialtensions, since the evolution of social groups to higher status Jnd greater freedommay arouse fresh opposition of formerly privileged 7roups. One must hopc for theestablishment of healthy communication between mon from various countries andcontinents in the spirit of a common human fellowship without distinction ofethnic origin, race, colour sc'x or creed. Christians living torcther in the commonbrotherhood of the family of God must opposo racial discrimination in all itsforms as contrary to G riztian doctrine. They must work as individuals and ascommunities for the abolition of racial privileges and injustice and thereby bearwitness to the Christian faith.III. Assembly ResolutionsA. On Anti-SemitismThe Third .ssembly recalls the following words which were addresscd to thechurches by the First Assembly of the World Council of Churches in 1948:"We call upon all the churches we rapresent to denounce anti-semitism, no matterwhat its origin, as absolutely irreconcilable with the profession and practice of theChristian faith. Anti-Semitism is pin against God and man.""Only as we give convincing evidence to our Jewish neighbours that we seek forthem the common rights and dignities which God wills for His children, can wecome to such a meeting with them as would make it possible to share with themthe best which God hasgiven us in Christ."

- 91 -The Assembly renews this plea in view of the fact that situations continue to existin which Jews are subject to discrimination and even persecution. The Assemblyurges its member churches to do all in their power to resist every form of anti-semitism. In Christian teaching the historic events which led to the Crucifixionshould not be so presented as to fasten upon Jewish people of todayresponsibilities which belong to our corporate humanity and not to one race orcom junity. Jews were the first to accept Jesus and Jews are not the only ones whodo not yet recognize him.B. On Racial and Ethnic TensionsThe Third Assembly of the World Council of Churches meeting at New Delhi,having considered the serious and far reaching implications of racial and ethnictensions for the mission of the Church in the world, in the light of Christian unity,witness and service:1. Calls attention of the member churches to themounting racial and ethnic tensions which accompany rapid social change and thestruggle forsocial justice in many areas.2. Notes with gratitude:

(a) the witness of churches and their members indifficult situations, struggling to upholdthe unity of the Christian fellowship transcending racial and ethnic divisions;(b) the courage and sacrifice of.individuals andgroups, both ChIristian and non-Christian who,in spite of forces urging to violence, aregiving leadership in the struggle for human rights in a spirit of forgiveness andnonviolence;(c) those churches, though divided by differentapproaches to the question of race relations,willing to meet with each other within theunity of the Christian faith, to talk toeach other and to discover together the will of God for their common witness toChrist insociety.3. Welcomes the establishment of the WCC Secretariaton Racial and Ethnic Relations and urges the member churches to give support todeveloping theprogramme of the Secretariat.

- 924. Reminds all the Churches of the declaration bythe Evanston Assembly on Inter-group relationsthat "any form of segregation based on race,colour or ethnic origin is contrary to theL Gospel, and is incompatible with the Christiandoctrine of man and with the nature of theChurch of Christ'' and urges them to act moreresolutely than they have heretofore "to renounceall forms of segregation or discrimination andto wor'k for their abolition wthin their ownlife and within society".The Assnbly commends all those involved to theprayers and moral support of all the churches andChristians within the fellowship of the \orldCouncil of Churches.