nly to the influence of religion. It would
be well for our present purpose to treat the question from a position,
whether real or assumed, of absolute detachment from any particular
religious belief, and from any special religious community. Looked at
even from such a detached position, it appears that the first condition
required to enable religious influence to be effectively exercised is to
secure religious peace. It is impossible to deny that there has been a
kind of jealousy and hostility between those who hold different opinions
about theological and ecclesiastical questions which injures the work of
all. Anyone, for example, who was in the habit of meeting educated
Indians at the time of the Kikuyu controversy could not have helped
noticing the harm done to the cause of the Christian religion by that
controversy. There were Indians, whose attitude to Christianity before
might almost have been called wistful admiration, seeing the brighter
hope and fuller life it opened to all classes, and the universal
brotherhood of men which it proclaimed, who then spoke in an altered
tone, and their feeling seemed to be tinged with a half-concealed and
almost contemptuous pity. How much beneficial action might be taken by
religious bodies acting in co-operation! There is a deep truth in a
remark once made by the late Bishop of Manchester, Dr. Moorhouse, when
speaking of possible co-operation on a certain matter between people
belonging to different religious communities: "It would be so easy did
we only recognise how large is the area covered by things on which we
agree, how important they are, compared with those on which we differ."
Some have felt so keenly the injury done by religious differences that
schemes have been put forward for corporate union of a number of
different Churches. Such union may or may not be possible, but, even if
it is, is it best to bring about such a union by any compromise under
which one side gives up part of what it regards as useful and important
in exchange for a similar concession on the other? May not a kind of
confederation between different bodies for certain purposes, each
maintaining its separate existence, be better than formal incorporation?
May there not be a unity of spirit and bond of peace between those whose
views differ, without either party giving up the iota to which he may
attach importance? Forms devoutly prized and helpful to one man may be
repellent and a hindrance to others.