_ ASSOCIATED CHURCHES OF CHRIST IN NEW ZEALANDContents PART 1. FOREWORD 2 Godtrey Fretwell. PART IL ORIGINS OF THE MOVEMENT ‘A. L, Haddon, ‘THE MESSAGE OF THE MOVEMENT ‘A. L, Haddon, PART It, CENTENNIAL SKETCHES Milton Viekery. Chapter One (1844-186) Chapter Two (1864-1880) Chapter Three (1884-190) Chapter Four (1904-1924) Chapter Five (1924-1948) PART IV. OUR PLACE IN THE ECUMENICAL MOVEMENT ‘A. L. Haddon, PART V. WHAT OF THE FUTURE? Godfrey Fretwell CONFERENCE LOCATIONS, ETC. 15 a 6 34 4“History ia the cas “Phe History of the Church is the History of redeemed personality.” George Macheod. Some years ago Kagawa of Japan determined that Church history should be taught to his Evangelists before they ventured forth to preach the Gospel of the Kingdom. So be sent to the Lbravies of the West for the best Church Histories as a basis for the teaching. But after he had read them, he sent them all back. to the Ubraries of the West, Why? Because every book that had been sent to him had as its main framework the great divisons of the Church. Hardly an inspiration, he decided, for men just setting out to conquer Japan for Christ. And so he had to write his own history—of Hilary and Augustine; of Francis and of Luther; of Bunyan and of Fox; of Wilberfore and Wesley; of Agerey of Africa and Sadhu Sundar Singh, It was the story of redeemed personality, ‘and who would dare to say that he was wrong. Is not the History of the New Testament recorded after that fashion? Peter and John; Paul and Barnabas; Silas and Timothy; ‘Aquila and Prisellla, and Luke the Beloved Physician—men of aif- {fering antecedents who, in the light of Christ, have been the ght fof succeeding generations, whose names shall never be forgotten. What is true of these redeemed personalities of the first century fs true also of those pioneers of the Restoration Movement, the centenary of which we celebrate this year of our Lord. Thomas Jackson, Geo. Taylor, Jas. Barton and a host of unrecorded yet loyal hearts who yearned for Christian unity and yielded thelr Lves in service to that end, Here is a story of passionate conviction turned into constructive Evangelism, and creative of a Community of Believers, whose sole reason for existonce is that they feel most strongly a sense of 5stewardship from God to call all who love the Lord Jesus Christ in Sincerity and truth, to unite upon the basic foundation ot New ‘Testament revelation, in ordinances, ordered life, and organised expression. We are especially indebted to Milton Vickery for his patient research into necessary documents, for time spent in condensation ‘and co-ordination of detail; and to Principal A. L. Haddon, MA, for his masterly survey of our relation, as Churches of Christ, to ‘the wider Ecumenical Movement for the Unity of God's People ‘hroughout the whole inhabited earth If it Is true that “the finest reviver for a sagging faith is a draught of history” then take a deep draught of this short history of the first century of the life and work of the Restoration Move- ‘ment in this Dominion, and revive your drooping spirits. “In one of his earlier novels Disraeli described the aged tutor of the heir of @ noble house as leading his pupil into the picture-gallery of the castle. As he points out one portrait after another he reminds the youth that no single one of his ancestors had brought dishanour to the family mame. And he does this in order to encourage and stimulate the lad to walk in the steps of those who had gone before.” ‘The writers of this Souvenit History of the first century of the ‘Restoration Movement in this Dominion have done something similar {or us, and I commend it to you most heartily for your inspiration and encouragement. PRAYER. “© Thou Who art heroic love, keep alive in our hearts that adventurous spirit which makes men scorn the way of safety, s0 that Thy will be done. For so only, © Lord, shall we be worthy of those courageous souls, who in every age have ventured all in obedience to Thy call, and for whom the ‘trumpets have sounded on the other side; through Jesus Christ our Lord. Amen.” GODFREY FRETWELL, Conference President. Origins of the Movement (A. L, HADDOW Throughout Christian history there have always been those who have longed to maintain the Church as one, holy, cathelie and apostolic. The Church before the Reformation fad the appearance ff unfly but not a great interest In holiness nor in apostolic Chris tianity. When the Reformers re-discovered the New Testament fand asserted the right of men to use it according to conscience, the apparent unity was broken, Unfortunately the new spiritual liberty and individualism produced a multiplicity of denominations, Party contentions and sectarian bitterness became widespread. — Nothing ‘akin to Paul's pielure of the Church as the Body of Christ any long: existed. Tt was out of this situation and as an attempt 10 correct it that the Restoration Movement, “the reformation of the nireteenth century” arose. IN BRITAIN. ‘The first Annual Conference of British Churches of Christ took place in 1842. But congregations holding similar views, and in some eases known as Churches of Christ, appeared in the 16th, 17th and 16th centuries. Teachers who definitely influenced the British churches and several of the Ameriean leaders were John Gla (695- 1773) a minister of the Established Church of Scotland, and Robert ‘Sandeman (728-17). ‘They urged a “relurn to the simple beliefs ‘znd ways of New Testament Christians,” observed the Lord's Supper ‘weekly, gave prominence to the intellect in religion as opposed to undue emotionalism and had a plurality of elders and deasons as part of the ministry of each congregation. ‘Their understanding of ‘what the New Testament taught also led them to observe love feasts, the kiss of charity, feet-washing, a modified communism and some other things that Churenes of Christ have not enjoined. Relieving that the immersion of believers was the only baptism, authorised by the New Testament, Archibald MeLean and Robert Carmichael left the Glasites and founded a Scotch Baplist Church, Later they were joined by William Jones, who edited the British “Millennial Harbinger” and did much to introduce the writings of Alexander Campbell into England. ‘The movement spresd into ‘Wales and Ireland. Everywhere it worked against sectarianism and party spirit and for a united church. It advocated the restoration Of the ancient Gospel and the abolition of creeds and confessions. At Rich Hil, Ireland, the Campbells had as friend and neigh- Dour, James Foster, an Independent who became a Scotch Baptist, 1Tater, in America, Foster helped to found the Christian Association of Washingion and became a deacon of the first church of the Disciples at Brush Run, During the time Alexander Campbell was in Glasgow he lived im the home of Greville Ewing and from him heard of the rise and work of the Scotch Baptists, of Glas and the Haldanes. He ‘greatly admired the writings of Archibald MeLean and John Walker, land from these was led to consider the doctrine of baptism and the congregational form of church organisation, Campbell, however, was not one to accept the views of others without independent inquiry. On each question he studied all the lterature available in the many languages of which he was master, But he made bis decisions, as he wrote in 1830, by “the simple perusal, the unpreju- ‘diced and impartial examination of the New Testament alone.” ‘The steps by which these induences were developed into the British Churches of Christ cannot be fully recorded here. James Wallls, who, with others, in 1036 started a ehuren in Nottingham, discovered that it stood for the same position as the Campbells were then advocating in America. At the first conference, hetd in Edin- burgh in 1842, fifty congregations known simply as Churches of Christ were listed. All of these aimed at the restoration of Abosto- lic Christianity, its ‘faith, practice and unity. By 1247 when Alexander Campbell visited England and presided over the Confer~ fence, there were eighty such churches. IN AMERICA. In different districts, trom different communions, and quite lunknown to each other, various movements originated in the desire fo abandon denominationalism and creedalism and to be simply. Christian, As early as 1793 James O'Kelly left the Methodist Epis. opal Church to form self-governing congregations, with Christ as the only head of the Church and the Bible as the only book of doc: ‘rine and discipline, “A similar movement was led by Dr. Abner Jones, a Baptist, who discarded human names and’ creeds and founded Christian congregations following the New ‘Testament as their only guide. ‘An indluentisl body grew out of the work of Barton W. Stone, a Presbyterian minister of character and great intellectual ability, He rejecied the exaggerated “Calvinism” then commonly presched, believing that the prosperity of the cause of Christ demanded a return to primitive Christianity. When dissolving the Springtield Presbytery he and his associates expressed thelr longing to. see Genominationalism replaced by a united Church in the words: “We will that this body die, be dissolved, and sini into union with the Body of Christ at large.” ‘Thomas Campbell, also a Presbyterian Minister, had likewise experienced the evils wrought by the unhappy’ diviions at Christian ranks. Tn Ireland he bad vainly woreed for Gait, "Adee 8 fransterring to America he was consured for administering com. union to. Presbyterians of various groups. Withdrawing, he preached independently, pleading for tolerance, Christian liberty and fnion,, With his growing band of adherents he formed the Christian ‘Association of Washington which was net fo be a church or denomin- Sion but & Unity Committee. ‘At thls stage he was Joined by his brilliant son, Alexander Campbell, who came from Scotland after study at the Glasgow Uni- Versity. and its theological college. As a result of incependent nought, father and son had arrived at the same religious position land co-operated heartily. Though thelr views won numerous fole Towers, their work for unity eduld not be carried out within any Cf'the existing communions and they were gradually forced to ‘tganise congregations, the first being at Brush Run. [A step of considerable importance was the union of the Chris- tlans fed by Barton Stone and the Reformers with whom the Camp- bls were assoclated. It gave evidence that both bodies desired to fet what they taught, and showed that liberty in opinions could be Allowed within a union on Christian essentials. ‘Thomas Campbell was largely responsible for the adoption of the Bible az the sole authority to the exclusion ot other books Alexander Campbell proposed Unity by 2 “restoration of the ancient Grder of things;’—the spirit, teaching and practice of apostclie Chris- fianity, Walter Scott created @ new interest in evangelism throug’ his clear summary of the ancient Gospel in terms readily understood land secepted by non-believers — the divinity of Christ, faith in Christ, Repentance, Baptism, Remission of Sins and the Gift of the Holy Spirit. Together these provided a much-needed simplifying ff religion. They were set forth as a catholic conception of Chris tianity on whieh all Christians could unite. ‘The message was readily eceived and the movement has grown into the fifth largest body | fm the United States IN NEW ZEALAND. ‘When ‘Thomas Jackson left Scotland for Nelson, New Zealand, he earried the influence of both the British and Ameriean churches. He had had personal ‘experience In Britain and had become sequainted with the written teachings of Alexander Campell. ‘The ‘work in this Dominion in all Ite succeeding stages has been greatly Indebted to both the countries of its origin.Hi | The Message of the Movement (A. L. HADDOW) Our sim as a people may be adequately stated in two words, It is essential catholicism. ‘The tradition and present position of Churches of Christ is neither Protestant nor Roman Catholic. ‘The ‘desire at the heart of our movement has always been to hold as —festential nothing that need separate us from any Christians whose ~] will itis to follow the Christ of the New Testament, ‘A CATHOLIC CONCEPTION OF THE CHURCH. ‘Most matters in religious discussion relate directly to our under- standing of the nature of the Church. ‘The Life and Work Con ference at Oxford in 1037, considered what the Church could do ia relation to Community and State. Valuable suggestions were made but beneath them all was the thought that the greatest thing the Church could do was to be the Church. ‘The Faith and Order move- ‘ment has studied with great care questions of doctrine, ministry, sacraments and church order and has now decided {0 devote @ period to intensive thought on “What is the Chureh?” Papers are being prepared by scholars of various nations and communions From the outset Churches of Christ have had a enthoic concep- lon of the Chueh. Edinburgh 1937 femied an affirmation of uatty in contrast to previous pleas for unity. ‘There is wideopread agras. Tent oaay that the Chute fo unity. Sedteania Ie in Berversion of the mind of Chris. Tt 8 our duty fo ind a wey 0 aking manifest the unity that exists and which our Lord inesdea Should be maintained. By some this fas been welaomed a6 sme and hopeful teaching. Good, rue and hopeful i iy but new it i fot, It is af least at old as Thos, Campbell's “Declaration ‘and Addess” of 1609 where it ls slated: “The Church of Christ on ear 4s escentially, intentionally and constitutionally one” While ome Was declaring her organisation to be the true Causch and ail see Christians tobe in herery, while Protestant in the hams of Uneeey of interpretation, were founding increasing’ numbers of denomins, fons, while some, who couid act read thee New Testaments noms fortably in such & situation, teied to content thelr minds Wits the fought thatthe invisible Chureh was'a unityr our fathers in ihe 4alth were insisting that according to the’ will of Christ Be only body worthy of the name Chureh was one and that this unity se ‘be made manifest, not invisibly, but on earth. Frequent appeal wat Tad ig he wer aod prayer of oka ohn 1016 John 17:20) and fo ne Yething of he Apontes Com 1/1015 10 Chil othe vse dlroctng hen ofa vinblehistrel body, tue Ghutcn “This New ‘esiamoatconcepion as been satire, er tacalimn cfmenters Chto as Pall say, eats Hi Pepe iperaied eul' All us Chutens sre im scan edared Bekacbtstues Commision on Doctrine nthe Chureh ot Bgl IRia*teeh set ooganses self and perform ts funetions-ag rit ee “he whole EAU Each raise a vole in wie tnd) Wee RMSE Shvstan menage” each ordain minilrs serie: “sete ur tall orders ence eden scnRY $24 Elman “this the communion of the Lardy Baap" exc Steven or inefeclive eyanglim saying! "rns eth way of savas Ser! hase funeloas Wing aot 19 the sect but ‘ote. whols/ Shien, "there can be no Balased witteas no vald ener na Sante Gnnmnalon, no ctncora eracaniany oo puctaedng of Ga SRP su the Boly ot Christ is restored in it New Tetsament Grrgtar tne restoron of the cutee calor bs the i Pepe recs core | og ien Co eal Yo ced Giniletve who aoe ia commmunfon‘witt the suine Lorde Sati Yuan ik ooe austen, The one Doty wa Getiged 2 the Siaates itunes! of Caries ecuvig ie hu werkt ts coe felvable that He iolerates ihe sccomnunieton of any past ot Himself {Churches of Christ mantan the congregational erder of pally, Contests doce hts own asia Sy bala sites ad Pe scar agen vines ten foe coc coer Sint nepfioast, here tno court or herrshy 4 legs trom uate tay local church” But ths doe not sancdon seal Se sere Meas ease belenee to Une Hed of the Ghurey nile con Mar os Carian snsentat,ifance Lyalty fo he Untraned Boy, Hee te team Churcher of Cheetos and prbipes fhe" One' Body must acne the fe and hougat of tah Congr: Pian Nw Testament days the tniversal ChuresToaioed feat E'Sumereas cgreglons; here war No soggeon of a number ot muapendent coments engiong anasto nb bp Chare, The Go any was ne prot net It signed ithe mand of as Hhayer” its oomething even and in reciving It men nat be tus WEE repentallies tatoo itn ie Olnryee they pervert what {hey he'and wrongly ent tle “Church ot Chr ‘Thar Ta fr ava: Gent eiginaton > Suinbls derrrate’ per Tad spiral unig, tveefom and wong fllovaniy. It is in this adventure after an essentially catholic chureh, ) universally united, democratic, spiritually regenerate, and loyally factive that we find our reason for existence and the guiding spirit fof our witness, worship and work. A CATHOLIC CONCEPTION OF THE GOSPEL. ‘One hundred and fifty years ago s confused and confusing mysticism was widely preached. It was taught that the Foly Spirit ‘worked upon men as individuals. If they could report an “experi uce" of an emotional and sensational kind, this was taken 28 sien Stier aceptance wit God and thet nes for church member Ship. The more sensational the experience the sore, texas the acceptance. ‘Thus the basis o station yas eubjecive, eetred lnm father than God” There were a aly pes ot seoveion aeThere were individubls. The contribution of our pioneers has ion to emphasise the objective bal of man's salvation” Ged eting Taher tam man feeing Christianity isan historical regio Slenitcant deedy“or Gea in Christ fey deaty, tural and Fenurrecion-are etemally vale, unchangeable, unaticted by the fmotonal mocds of men. fn ote acl God manifests Himself ster: ing into the coute of history wits redeeming purpore. Invwhat Ged joes les the basis of man’s hope. The emphasis was this moved om individu at ‘Zor God's manifestation of Himselt ‘may be known equally by all and by all be equally appropriated. Today it is of first importence to proclaim a gospel that is objectively based on the facts of divinely-initiated action, not sub- Jectively determined by man's emotions or thought. "The facts need fever to be clearly distinguished from interpretations, theories, creeds ‘and philosophies. ‘These have their place in individual thought, but not as essentials to salvation, nor as conditions of church memiber- ship or Christian unity. Man's reaction is in apprepriation, not in initiation or determination. “No creed but Christ” is a significant slogan that ought to become increasingly true. ‘This conception of the gospel is both primitive and eminently reasonable. God has wrought out our salvation, The facis are manifested once for all. The effects are appropriated es we sure ender the whole personality to Christ through ‘faith in His work, Fepentance and obedience, experiencing @ death and burial of one Aife, together with a resurrection to @ new life lived in Him and in all things giving Him the pre-eminence. A CATHOLIC CONCEPTION OF THE ORDINANCES. Baptism and the Communion of the Lerd’s Supper have become the centre of controversy largely because of non-catholle views that shave becn associated with them. In essential catholicism the ordi- rnances have neither magical nor materialistic elements, but express and develop a living, personal Tontionship between believes cel his God. It is commonly agreed that Baptism in the New Testament Church was immersion of believers, and all. Christians accept such Baptism (though some allow other forms az well. In contending for the primitive and catholic ordinance we are not merely choosing between altemate forms of a rule. We are declaring an altitude to Christianity as a whole. Is our religion magical, legalistic, or something that can be received by proxy? Or is it essentially spiritual, personal and involving the Intelligent response of faith {0 Christ?" Infant baptism is a non-catholic contradiction of the splcitual nature af Christianity. 2 “y the church. D. M. MeCrackett was labouring with the church in 1904, ‘the membership being: Church 80, school 60, ASHBURTON. In 1278 Chas. Watt, an evangelist employed by the Southern Conference, spent several months at Tine ald with occasional visits to Ashburton. Some converts were gained and for several years meetings were held in halls and qrivate hhomes. ‘Mr. Bradshaw is the only known name airing this period fand communion services were held in his home at Tinwald and later at Hinds, CHRISTCHURCH. Geo, Manifold, trained in US.A., and a son of one of the leading members, was localed st CChristehureh in 1904. The church had westhered several storms, but was then united and growing steadily. ‘Much consecrated service and liberality ware manifested by the members, including S. Judd, W. Crow, G. Martell, H. Oakley, J Taylor and G. Manifold, Snr, the secretary. Membership: Church 134, senool 104, HOKITIKA. With the decline of the gold diggings, the miners moved on, and for the time being the Hokitike Chureh eased to exist, GREYMOUTH. Owing to the lack of public speaters, slow progress ‘was made, but the members tegularly met for wor, ship in the Dixon home and accumulated funds for fulare expansion WELLINGTON PROVINCE. WELLINGTON. Following the departure of A,B. aason she spel serves rere, conducted i ‘until the arrival of J. F, Floyd from U.S.A. raed mead ‘Alera short ministry, he moved to Dunedin, and cawis returned fora further eth In 1008 A, F"Turver commenced a seven year ministry. He was above the avvags as & teacher and export preacher, and fhe church grew in hunbers and i fall PETONE, In 1300 Mr. and Mr. Mason commenced breaking 2read tn ther home at Pelone. During a world four f 1508 Sydney Black preached at Pelone, and a ohsts wos Organised. FOr the next vag vets tls work ab ecesflly cated on a8 h labour of Tove by RA. Wright, who later becarse Mayer of Welt lington and a Minister of the Crown, ae Ot eek NEWTOWN, Newiown, Iser known a Wellington South, was « rowing suburb, and in 1002 a Sible Shoat” wich E, J.D. Johnston as superintendent nd a breaking. ct-Sneed savice ‘were commenced in the public sceal, By 1806 forty members were mecting in the school, Wits consent of the Dizon Steet Church, on Sunday Merch 200 1806, they were ereanised into a seperate congregation, With A, Mudge, 31