life time, on that principle, is enough. Where there is no law there is no transgression. Where there is no precedent there is no error; and if it be left to every man's own sense of propriety, there can be no fault in only commemorating the Lord's death once in a life time. But if it be said that it is left to our own sense of propriety, then unless it can be shown that a whole church has one and the same sense of propriety, there can be no communion: for if it should seem fit to ninety in the hundred to commune monthly or quarterly, and not to ten, then there is a schism in the church, or no communion. The first disciples met on the first day of the week to break bread, as Paul argues."'" Several of the early churches were rather insistent on a set order of service. The following form was a favorite one with some: prayer, praise, the Lord's Supper, the fellowship or collection for the saints, reading of the Scriptures-one passage from the Law, one from the prophets and one from the New Testament exhortation by one of the elders or members, praise, prayer, and dismissal." Other churches insisted on having the Lord's Supper at the very last, after which they sang a song and then separated. In their sincere attempts to follow Bible teachings, however, they sometimes went to extremes. They were too literal. Isaac Errett, one of the most talented leaders of the middle period, told a very amusing story of the use of the holy kiss at Pittsburg. One fine Sunday morning a "big black" negro went forward to take membership with the church of which Errett was then a Millennial Harbinger, II., 220. * Kirk, H. Van. A History of the Disciples of Christ, 89. member. The Pittsburg custom was for the members to march round single file, extend the right hand of fellowship, and at the same time imprint a resounding "holy kiss" on the convert's cheek. When the time arrived for the ceremony to begin for the "brother in black," no one moved. All stood passive. The situation grew painful. Sensitive people began to wish that holes would open up in the floor through which they might escape, but just then a maiden sister of uncertain age came to the rescue. She rushed to the front, impulsively embraced her colored brother, implanted a fervent kiss on his dusky cheek, and shouted, "I will not deny my brother his privilege." "That," said Errett, "put an end to the holy kiss in the Pittsburg church.” “ Oftentimes, also, the Disciples were too boastful about their exact conformity to the Bible doctrines. On one occasion, John Smith and a Methodist minister were riding along together in earnest conversation on religious subjects. Being overtaken by a heavy rain, they hurried to a little village and took shelter in a small shop, where several farmers had already preceded them. The people there were strangers, but the shop keeper, noticing that the two newcomers were cold and wet, placed a decanter of wine upon the counter and urged them to take a drink. 89 Haley, J. J. Makers and Molders of the Reformation Movement, 77, 78. The Methodist said: "You are the oldest, Brother Smith, help yourself first." Smith went forward and drank a little of the wine, whereupon he was upbraided as follows: "Why, Brother Smith, you have been boasting for an hour past that you observe the Book more strictly than other people. I am surprised now to see that your practice does not accord with your profession, for you have just violated the plain injunction, that in all things, whether we eat or drink, we should give thanks!'' Smith admitted the correctness of the teaching, but stated that among strangers and on such an occasion he thought it permissible to enjoy the good things of the Lord without making a display of piety before men. He then urged his friend to drink, at the same time cautioning him to be careful to observe all commands. The Methodist poured out a glassful, set it down on the counter, and reverently closed his eyes. Smith seized the glass unobserved, emptied it at a mouthful, and replaced it on the table. His friend took up the glass, but, finding it empty, said, amid the laughter of the crowd: "That was some of your mischief, Brother Smith, I know." The culprit replied: "Yes, and you have now let these good people see how a Methodist just half way obeys the Book. We are told to watch as well as to pray, my brother. You prayed well enough, but you neglected to watch, as the Scriptures command, and have lost both your wine and your argument by your disobedience.'' 40 40 Williams, J. A. Life of Elder John Smith, 411, 412. One of the doctrines generally held by the Disciples which may be briefly mentioned here is that of the Bible dispensations. On August 30, 1816, Alexander Campbell preached his famous sermon on the law. He recognized three Bible dispensations, which, stated more briefly in the Millennial Harbinger, were: "1st. The Patriarchal institution which continued from the fall of Adam to the Divine mission of Moses. 2d. The Jewish religion, which remained in force from Moses until the coronation of Jesus as Lord and Messiah; and 3d. The Christian economy, which continues from that time to the present and is never to be superseded by any other."'" Disciples teach that the Christian Church did not begin until the day of Pentecost. They claim that it was founded on Christ, the chief cornerstone," and argue that it could not have been established during his life on earth, for he had told Peter, "Upon this rock ["] I will build my church," and, again, taking the kingdom of God and the church as synonymous, they refer to Joseph of Arimathea, who helped bury Christ, as yet awaiting the kingdom of God." "Why would he wait," they ask, "if the kingdom had already been established?" Then, to clinch matters, they point 41 Millennial Harbinger Abridged, II., 348. See pages 149-153. 491 Corinthians 3: 11. 48 Disciples claim that the rock is the confession, "Thou art the Christ, the Son of the living God" (Matthew 16: 16), and they require it from all converts. Matthew 16: 18. 45 Luke 23: 51. out that the church was never spoken of as in actual existence until after Peter's sermon on the day of Pentecost, "And the Lord added to the church daily such as were being saved.” “ In common with certain other religious bodies, the Disciples of Christ hold to the congregational form of church government, that is, they believe that only the congregation has the right to elect and ordain officers." The method and time of election vary widely now, as they did at first. No hard and fast rules can be laid down. A common, though by no means universal, plan among the Disciple churches is to hold an annual meeting open to all members. A chairman is at once elected, and the church clerk, who is often secretary of the official board, takes down the records. Reports from the minister, treasurer, and various committees and organizations are called for. In electing the officers, as trustees, elders and deacons, the secret ballot is generally preferred by the best churches. The officers constitute the official board, which elects its chairman and other necessary officers and transacts the church business. The board, however, whether elected at an annual congregational meeting or a general meeting of the church, often refers important questions to the congregation for approval or rejection. Thus, in the election of a minister, who becomes ex-officio an elder, the board usually asks the confirmation of the congregation. 46 Acts 2: 47. Millennial Harbinger, II., 117. |