6/ a cupid LAIN ‘iad DUKE UNIVERSITY | LIBRARY WORKS BY DOCTOR MOORE The Plea of the Disciples of Christ (net) - - £95 Man Preparing for Other Worlds 2,00 The Fundamental Error of Christendom - - ~- 1,00 Conversations at the Unity Club 1.00 Views of Life - - - 1.00 Life of Timothy Coop - 2.00 Heroes and Heroes (Jubilee Poem) - - = +25 The Conversion of the World +25 The Union of Christendom +25 Woman’s Work in the Church .10 The Old and New Centuries (Poem) - - =. #5 Des Hommes De Foi, Le Besoin Du Temps Present (Paris, Librairie Fischbacker) - 1Franc Lectures,on the Pentateuch, A. Campbell (Edited) - - 1,00 Living Pulpit of Christian Church (Edited) - 7 - 3.00 Preacher Problems (in Press) 1. A pos. : adi wesGiPleES OF CHRIST OR THE PRINCIPLES AND AIMS OF A RELIGIOUS MOVEMENT NEWLY STATED AND CRITICALLY EXAMINED By W. T. MOORE, M. A., LL. D., Dean Emeritus of the Missouri Bible College; Lecturer on the Bible, Ethics and Journalism in Christian College; Eleven years Editor of the ‘‘Christian Quarterly’’ and twenty- one years Editor of the ‘‘Christian Commonwealth,’’ London, England, etc., etc. Veritas, a quocungue dicitur, a Deo est. CHICAGO: THE CHRISTIAN CENTURY COMPANY 358 Dearborn Street 1906 ~ ( PRESS OF E, W. STEPHENS PUBLISHING CoQ. COLUMBIA, Mo. PREFACE. The origin of this volume may be briefly stated as follows: ‘The author was requested by the officers of the Christian Church, at Columbia, Missouri, to deliver a course of lectures before that Church on the Plea of the Disciples of Christ. These lectures were prepared for that special purpose, but afterwards were delivered at several other places, where they were received with much enthusiasm, and in some instances they were heartily commended for publication. They are now given to the public exactly as they were first delivered, except in a few places where they have been expanded somewhat by the introduction of new matter. In no essential characteristic, however, have they been changed. This fact will explain certain peculiarities of style which otherwise might pot be understood. The aim of the author was to adapt the lectures as_ far as possible to a popular audience, and he has thought best to preserve that style in their book form, even at the expense of a certain literary dress which he would personally have preferred; consequently, while the lectures are somewhat crit- ical in places, it has been the aim of the author to bring them as far as possible within easy range of the people generally. It is believed that there is need for such a vol- ume as is now given to the public. The author values very highly the numerous statements of the Vv } Me PREFAOER. Plea of the Disciples which have been made in the past. Many of these are excellent, so far as they go; and for the times for which they were intended they are all that could be desired. But we have reached a new day. The religious world has moved up higher than it was even ten years ago. The great “Interchurch Conference on Federa- tion,” recently held in New York City, perhaps could not have been held at any cther period in the history of the Church. While that conference did not aim to accomplish Christian union, it really did more than was expected of it. It was the first distinctly clear, ringing note to give ut- terance to a predominant feeling which has for sometime been working its way to the surface, viz., that the days of sectarianism are numbered, and that henceforth the union of God’s people must be the watchword throughout the whole of Christendom. Let it be distinctly understood that the Disci- ples of Christ have had much to do in bringing about this state of things. For nearly a century they have been’ pleading for Christian union, and they have been pleading for it on the only ground which can be occupied by all Christians, and that would make a union permanent as well as desirable. The mission of the Disciples has been, in my opinion, providential. While they have augmented their own numbers by sn almost phenomenal increase, this result of their movement has perhaps been the least important of the things they have actually accomplished. Their ‘influence upon other reli- gious bodies has doubtless been the most valuable PREFACE. VII part of their work. The whole of religious so- ciety has felt the influence of their Plea, and this influence is now showing itself in the Christian union sentiment which prevails to a large extent throughout the Christian world. It is probable that the source of this influence may not be rec- ognized by others, and even the Disciples them- selves may not fully understand how much they have really done in producing the state of things which now exists; but, all the same, their movement was the most influential factor, during the nineteenth century, in bringing about the re- ligious condition which now prevails at the be- ginning of the twentieth century. But all the work is not yet accomplished. Much still remains to be done. While the spirit of sectarianism has been largely cast out, the old ugly form still survives. The future work of the Disciples of Christ is not only to overthrow Sec- tarianism in all its forms, but to bring about a union of all God’s people on the one foundation of Apostles and Prophets, Jesus Christ Himself be- ing the chief cornerstone. In the following pages I have attempted to show how this may be done. It may be well to say a word concerning the title of the book. Some object to being called “Disciples of Christ.” They prefer to be called “Christians.” But this gnat-straining does injus- tice to the great Plea represented in this volume. ' The followers of Christ were first of all called Disciples, then Believers, Brethren, Children of God, Saints, and Jast of all Christians. Any of these names, however, are Scriptural, and there- VIII PRHEFAOH®. fore proper as designations of the people of God; but no one of them should be appropriated to the exclusion of any other Scriptural name. The author has used the name—Disciples of Christ—because of historical convenience, not be- cause he prefers it to other Scriptural names; though as a matter of fact, Alexander Campbell advocated the name “Disciples of Christ” in pref- erence to that of Christians on Scciptural and rea- sonable grounds. In that recent and masterful work of Prof. Har- nack, entitled the “Expansion of Christianity in the First Three Centuries,” the first chapter of Volume II, opens with a luminous discussion of “The Names of the Christian Believers,” in which he shows that various names were used by the early Christians for the purpose of representing certain respective view-points from which these Christians were considered. The religious people, known as Disciples of Christ, or Christians, have always repudiated any and all human names, and they have also refused to adopt even a Scriptural name that practically excludes any other Scriptural name. At their great convention, held in St. Louis, in 1904, a committee reported in favor of the “Church of Christ” as the official name of the body; but this part of the re- port was stricken cut by an overwhelming major- ity, because it seemed to imply that other Script- ural names are not proper. According to Prof. Harnack, the title—“the Church of God”—(ekklesia tou theou)—was al- most universally adopted, during the second cen- PRHFAOL {x tury, to designate the collective body, while the term “Christian” was commonly used as the name for individual members of the Church. This was an easy transition from the earlier practice, and especially so as the first title had Apostolic author- ity for its use. “Church of God” is undoubtedly the prevailing title in the New Testament, and if certain sticklers for a particular name would honor their own Plea for the inductive method in the in- terpretation of the Scriptures, it seems reasonable that they should adopt the title “Church of God,” instead of “Church of Christ.” But the wise thing to do is to retain all Scriptural titles, and then there is no difficulty whatever concerning the mat- ter of names. The present volume is unique in one respect at least. While stating fairly, and in a somewhat comprehensive manner, the principles and aims of the Disciples, the author has not hesitated to crit- icise where he believed criticism was necessary. Of course he is personally wholly responsible for these criticisms; but he cannot help believing that the candid way in which he has treated the move- ment will commend itself to all other religious bodies, and will generally be approved by Disci- ples themselves. At the same time he is vastly more anxious to speak simply the truth than to receive the commendation of either Disciples or any other religious people. Veritas nihil veretur, nist abscondi. W. T. Moors, Columbia, Missouri, January 1, 1906, THE PLEA OF THE DISCIPLES OF CHRIST COMPREHENSIVELY | CONSIDERED. PART I. WHAT IS THE PLEA WHICH THE DISCI- PLES OF CHRIST MAKE? This question has been answered again and again by some of the ablest writers and speakers among us. ach one of these contributions has been of considerable value in giving to the world . the genesis, principles and aims of the movement; and taken altogether they furnish a most valuable record for the historian of the future to set forth the things that are most assuredly believed and taught among us. While freely and joyfully con- ceding this much, it is believed that there is still room for a new and more comprehensive statement of our principles and aims. While it is not pro- posed, in the Lectures which are to follow, to treat’ the whole subject exhaustively, I am fully per- suaded that there is great need for a somewhat new definition of our Plea; and consequently I will proceed at once to inquire what are its dis- tinctive features, when it is considered from a comprehensive point of view? I. It gives a true conception of the Bible. I begin with this because it is properly the begin- ning. From the human view-point we cannot un- derstand religious things at all except through a Divine revelation. This fact has been accepted from the beginning of our movement as absolutely fundamental, without which it would be impossible i 1 2 THE DISCIPLES OF OHRIST. for our Plea to have any vital religious signifi- cance whatever. Consequently the fathers of our movement were careful to emphasize the great value of the Bible as a revelation from God con- cerning His will; and to this earnest, persistent and uncompromising contention much of our suc- cess may be properly ascribed. In the early days of the movement, nothing, perhaps, was more frequently heard from our pul- pits than the statement that “the Bible and the Bible alone is a sufficient rule of faith and prac- tice.” In other words, that “all Scripture, given by inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be per- fect, thoroughly furnished unto all good works.” Just here it is well to notice a false conception, concerning this contention, which has sometimes had considerable currency among those whose zeal has been greater than their knowledge. I refer to an unnecessarily limited meaning of the state- ment to which reference has just been made. When it is said the Bible alone is a sufficient rule of faith and practice, it is not meant that no other source of information may be used in helping either our faith or our practice. The statement referred to, when properly understood, is simply the antithesis of humanisms thrust upon the re- ligion of Christ. It is practically a protest against human creeds as rules of faith and practice in our religious life. It was never intended by any in- telligent interpretation of this dictum to exclude the lights of nature, or any other lights which might supplement legitimately the revelation which God has made through his Word. The best thinkers, among the Disciples, have always con- tended that Revelation and Nature are co-ordi- nates, and that therefore religion and science are handmaidens, and must not be separated in any WHAT IS THEIR PLEA? 3 comprehensive treatment of our religious move- ment. The Bible and the Bible alone cry was a necessary voice in the wilderness of human creeds saying, prepare ye the way of the Lord, make his paths straight. It was not a narrow, proscriptive edict, which meant to anathematize the laboratory and exalt the theological seminary; but it was rather an intimation to both to keep within their proper respective spheres, and thereby co-ordinate their influence in the great work of enlightening the world and securing the salvation of souls. However, it is well to give this statement con- cerning the Bible a most prominent place in our religious movement. The celebrated “Declaration and Address,” made by the Campbells in 1809, affirmed, in effect, that, where the Bible speaks we should speak, and where the Bible is silent we should be silent; and this is still as true as it was when it was first made. if it is interpreted in its true, contextual meaning. We certainly have no right to add to or take from what the Word of God has enjoined with respect to our holy reli- gion. This is precisely what the Campbells ‘meant, and when thus understood, this dictum ought to be written in letters of gold over the per ipit of every church throughout the entire world. However, it is undeniably true that this dictum of the Campbells has been greatly abused by per- 'verting it from its original meaning. The Camp- bells meant it to apply mainly to principles, but jsome have regarded it as equally applicable to ‘methods; and, consequently, they have demanded \that no methods in Church work shall be used 'which are not divinely authorized by either pre- cept or example. These strict constructionists have found this dictum of the Campbells a sword ‘that cuts to pieces all missionary societies, as well ‘as all other “innovations,” as they are called. | 4 THE DISOIPLES OF OHRIST. They say where the Scriptures are silent we should be silent also, and as the Scriptures are silent with respect to missionary societies, etc., they must be regarded as innovations and without any warrant in the Word of God. Now this sword has two edges, and therefore cuts both ways. I have no- ticed that those who use this sword to cut to pieces missionary societies, actually do more speaking than anybody else. They are never silent con- cerning the matter of their contention, although they say the Scriptures are silent, and, therefore, according to their interpretation of the dictum in question, they should be silent also. But they are noisy sometimes beyond endurance, and, con- sequently, they provoke others to speak where they would gladly be silent. All this nonsense is easily disposed of if we remember that the dictum of the Campbells was intended to apply simply to principles, and not to ways and means by which these principles may be made effective. I would be the first to defend any brother in the exercise of his right to preach the Gospel, or to assist in preaching the Gospel, without belong- ing to any particular missionary society in exist- ence; but while I would defend him in his right to choose the means by which he will work in the salvation of souls, I cannot defend him when he opposes those who seek their own methods for doing this work when these methods involve the organization of missionary societies. But much less can I defend him if he makes his opposition to some particular method a reason for neglecting his duty to send the Gospel to the lost by any method whatever. As long as he is doing his best to carry the Gospel into all the world and preach it to every creature, I will be profoundly silent as regards the method he uses, provided it is in har- mony with the principles and spirit of the religion WHAT IS THEIR PLEA? 5 of Christ; and this harmony may be determined very largely by the following statement, viz.: No method is likely to be wrong which makes abund- ant sacrifice to carry the Gospel to the heathen, mhile no method can be right which withholds the Gospel from the heathen, and at the same time complains of those who are doing the work which needs to be done. The command, to go, is impera- tive, and must be obeyed, though the method of this going is not determined in the Scriptures, while concerning the command to stay at home and complain of those who do go, the Scriptures are as silent as the grave. But the plea for the Bible and the Bible alone expresses only a part of the Disciple contention as regards the Bible, and it is far from being the most important part. The religious movement of the Disciples has given a new meaning to the Bible through a scientific interpretation of that book. Nothing distinguished Alexander Campbell’s ad- vocacy more than his earnest plea for a rational interpretation of the Bible. No one has ever op- posed more vehemently than he did the dogmatic and mystic methods of treating the Word of God. His whole system of hermeneutics is based upon the dictum that the Bible is an intelligent revela- tion of God, and can therefore be understood when properly treated by a legitimate method of interpretation. He contended with a vigor almost transcendent that all that the Bible needs, in or- der that its light may shine as the noonday sun, is fair and legitimate treatment in its interpreta- tion. While defending this view he did not hesi- tate to meet the infidel Owen, the Roman Catholic Percell, the Presbyterian Rice, and many others in public debate wherein Mr. Campbell’s centen- tion was vigorously maintained in a manner sel- dom equaled and perhaps never excelled in the art of theological polemics. 6 THE DISCIPLES OF CHRIST. In looking over these great debates the reader of the present day must be especially struck with the fact that Mr. Campbell’s superiority consisted largely in this very point of view of considering . the Bible as a book capable of a rational inter- pretation. His was mainly the inductive method. His hermeneutics censisted chiefly in letting the Bible tell its own story in the simplest possible manner. He believed that Scripture should be used in the interpretation of Scripture, and conse- quently when all the passages of any particular class were carefully brought together they would infallibly give us the particular truth concerning that class, just as is the case with respect to the inductive method when applied to nature. Do we inquire what is the boiling point of wa- ter? The answer of course must come from an induction of particular cases. First of all we must remember that the thing to be demonstrated is the boiling point of water, not oil, nor any other fluid. Now when several experiments have been made at different points, the results of these ex- periments are brought together; and when all the circumstances are taken into the aceccount, as to difference of atmospheric pressure, ete., the con- clusion is reached that, at the sea level, water will boil when exposed to heat of 212 degrees Fah- renheit. Similarly we may determine any fact of the Bible under consideration. Let us take as an il- lustration the meaning of es, in Acts 2:38. I select this passage because it has been a battle- ground almost from the very beginning of our religious movement to the present time. Now how can the meaning of eis be determined with absolute certainty as regards this passage? We wust consider the whole phrase in which eis is found. We find this same phrase, viz., “For the remission of sins,’ in only three other places in WHAT IS THEIR PLEA? Lf all the Bible. Let us bring these four cases to- gether. The Greek in each case is precisely the same, Viz., eis aphesin hamartioon; and the trans- lation is the same for all the passages, viz., “For the remission of sins.” Now does eis have a ret- rospective or prospective signification? Does it compel us to interpret the passage in Acts 2:38 to mean “because of” the remission of sins, or in “order to” the remission of sins? The answer will come as soon as we can determine the result of our induction. John the Baptist was the first to use this phrase, and the record of its use is found in Mark 1:4 and Luke 3:3. In both cases it is stated that John came preaching the “baptism of repentance for the remission of sins.” Evidently John did not preach the baptism of repentance because the sins of the people were pardoned; and it is just as evident that he did preach the baptism of re- pentance in order to the pardon of their sins. In the only other case where the phrase occurs (viz., Matthew 26:28), Jesus says, “This is my blood of the New Testament which is shed for many for the remission of sins.” Now, it is im- possible to believe that Jesus shed his blood be- cause the sins of the people were already par- doned. Taking these cases altogether, with the one in Acts 2:38, certainly the conclusion is inevitable that the phrase, “For the remission of sins,” means in order to the remission of sins; and con- sequently ezs has a prospective signification, mun- ing the conclusion obsolutely certain that the Pen- tecostians were told to repent and be baptized, not because their sins were already pardoned but in order to the remission of sins. This reference will show the Campbellian method of hermeneutics, and will also serve to clear away a good deal of superstition with re- gard to a passage which ought to be fundamental 8 THE DISCIPLES OF OHRIST. when giving instructions to inquiring souls who are seeking to know what to do to be saved. Another illustration of this method of interpre- tation may. be helpful at this point. The Disciples have always treated the different cases of conver- sion, recorded in the New Testament, in the spirit of this inductive method of reasoning. In an- swering the question, ““What must the sinner do to be saved?” they have not been satisfied with a reply which is limited to one or two passages of Scripture, which perhaps has little or no relevancy to the question under consideration. They have always been careful to select the Scriptures which are specially designed to deal with the question of the kind under consideration. They have con- tended that we must not chronologically go on the other side of the great commission which Christ gave to his Apostles before his ascension to the Father. Indeed, they have regarded all cases of salvation prior to the giving of this great com- mission as special, and without any particular relevancy with regard to the general rule which Christ gave to his Apostles, after his resurrection from the dead. But they have not been satisfied to even quote this commission; for a rule may be interpreted in different ways, by different persons, under differ- ent circumstances; consequently, they have insisted upon the interpretation given to the commission, as illustrated in the various cases of conversion recorded in the book of Acts, as the Holy Spirit’s interpretation of the commission, given in exam- ples under the Apostolic ministry. By quoting all these cases, and by taking imto consideration the circumstances of each case, they reach the gen- eral conclusion that faith, repentance, confession, and baptism, are the conditions, on the human side in order to salvation. ‘These conditions are not all named in every case, but where they are WHAT IS THEIR PLEA? 9 not named, they are clearly implied, when all the special circumstances are taken into the account. In the boiling of water it is seen that the cir- cumstances are of great importance. When the observation is taken on a high mountain, the dif- ference in the pressure of the atmosphere must be considered before we can make this observation correspond with the one which we take at the sea level. But when this difference is accounted for, the two observations will completely harmonize, and both teach the same fact. viz., that water boils when exposed to a heat of 212 degrees Fahrenheit. Now when the different circumstances are taken into account with respect to Peter’s answer to the Pentecostians, Paul’s answer to the Philip- pian jailer, the answer of Philip to the Ethiopian eunuch and Ananias’s answer to Saul of Tarsus, these answers will all thoroughly harmonize with one another, and when taken altogether they will clearly teach that the Holy Spirit’s interpretation of the commission is that it included all the con- ditions which are mentioned in the cases of con- version recorded in the book of Acts. In this way we have, in the examples solved un- der the rule, a clear exposition of what the rule means, and consequently Disciples have contended that, in order to make no mistakes about what the great commission teaches, it is absolutely necessary to consult Apostolic practice in applying this commission to the great work of saving souls. Consequently, Disciples have contended that, by using this inductive method, and by making exam- ple the explanation of precept, it is quite possible to arrive at infallible certainty as regards the conditions of the Gospel in order to salvation. But this is not all our reformatory movement has done in giving a right conception of the Bible. From the beginning we have taught that the Bible 10 THE DISCIPLES OF CHRIST. is a progressive revelation, and that therefore dispensational truth is most important. We have to reckon with the Patriarchal dispensation, the Jewish dispensation, and the Christian dispensa- tion. We must, therefore, study the Bible from the point of view of each of these dispensations. What was intended for the Patriarch may or may not be binding upon the Christian; what was in- intended for the Jew may or may not be binding upon the Christian; but what was intended for the Christian is undoubtedly binding upon him no matter what may have been the ways or means for the government of men under the other dispensa- tions. In the light of this progressive development, a thousand things become intelligible in the teach- ing of the Bible which otherwise would remain in confusion, if not in Egyptian darkness. I have not time to illustrate this point, but it has always been fundamental in the teaching of the Disciples, and is, in my opinion, one of the most valuable contributions our movement has made to Biblical interpretation. And I do not think I am mistaken when I say that our movement is largely respon- sible for this great contribution. Doubtless other teachers have more or less referred to this same distinction, but no one has emphasized it and given it the important place which the Disciples have done in dealing with the Word of God; con- sequently it will readily be seen that the Disciple movement has reaily given a new and important value to the revelation which God has made to us in His Holy Word. , Perhaps nothing has distinguished the herme- neutics of the Disciples more than their earnest insistence upon a proper division of the Word of God. They have not only emphasized the im- portance of dispensational truth, but they have constantly affirmed that the Bible, as a whole, must be divided so as to correspond to the different WHAT IS THEIR PLEA? Ft dispensations; consequenily they have not only rec- ognized two distinct covenants, viz., the old and the new, but they have sought to arrange, under each one of these, the various departments of the Bible which specially belong to each of these cov- enants. They have not generally gone so far as I would go myself, but they have made this con- tention of a proper division of the Word of God very prominent in all their discussions. I wish to personally express my deep conviction that the binding of the Old and New Testaments to- gether in one book, and calling that book the Bible, or the Word of God, and then affirming that this Word is a sufficient rule of faith and practice, can searcely be regarded as in harmony with all the facts of the case. Indeed, I am decidedly of the opinion that the binding of the two Testaments to- gether is the source of much confusion in the Christian world. Christians are not under Moses but under Christ; it is not their duty to preach the law, but to preach the Gospel; we are not bound by the Old Testament, but by the New; and this be- ing the fact, I believe it would have been much better for the cause of Christianity if the New Testament had always been published as a _ sep- arate book, and then Christians would have appeal- ed to it as their authoritative rule of faith and practice, rather than to the whole Bible, as is now very generally the case. It must not be understood by this contention that I believe the Old Testament is of no value to Christians. That is quite another matter. I be- lieve it is of very great value. But at the same time I believe also that this value would be better appreciated if the Old Testament were entirely separated from the New in its authoritative char- acter. As history, as a revelation cf God as well as of man, under the old dispensations, it should be studied with profound reverence and with the greatest interest; but all the same, it must not be 12 THE DISOIPLES OF OHRIST. reckoned as specifically an authoritative rule of faith and practice for those who claim allegiance to the Christ. Certain subdivisions of the New ‘Testament, which the Disciples of Christ have usually made, should be regarded as a distinguishing feature of their advocacy. ‘They have insisted that the New Testament itself must be properly divided in order that its contents may be easily understood. For instance, the four Gospels are intended specifical- ly to give us the right conception of Jesus the Christ; the Acts of Apostles should be studied chiefly from the point of view of answering the question as to what the sinner must do in order to be saved; the Epistles of the Apostles are intended to instruct the Church, or the saved, as to what must be done in erder to spiritual growth and an abundant entrance into the everlasting kingdom; while the book of Revelation is intended to show the struggles and final triumph of the people of God in this world. In short, the four Gospels tell us of Jesus the Christ and his commission to his chosen Apostles; the book of Acts tells us as to how these Apostles interpreted the great commission which they had received in proclaiming the Gospel and gathering the saved into the Churches; the Epistles of: the Apostles take up the matter of the divine life, with these Church members, and teach them how they are to be built up in faith, hope, and love; while the book of Revelation is a constant inspiration to the people of God by showing them that whatever their trials or persecutions may be for a time, their final victory is certainly assured. It will readily be seen, I think, that this method of interpreting the New Testament is not only or- derly, but is actually founded on the philosophy of the whole scheme of redemption, and consequently the New Testament cannot be easily understood, if understood at all, without giving some considera- WHAT IS THEIR PLEA? 13 tion to the specific parts to which I have called at- tention; and this being the case, it must be evident that the Disciple movement has done much for the religion of Christ by giving a rational interpreta- tion of the Bible. While their contention for the Bible and the Bible alone as a sufficient rule of faith and practice is all right as far as it goes, their greater and more distinctive contention from the beginning has been that the Bible can be un- derstood only by the wise and honest use of the scientific method of interpretation. This I regard as one of the most distinguishing seatures of their plea, without which every thing else would have been a failure. II. A True Conception of God.—This I think is the most fundamental characteristic of our re- ligious movement. A religion will always be as its deity is. Every thing produces after its kind. This law holds good in religious matters as well as in nature. It is universal in its application. This being true it necessarily follows that a re- ligion will take on the type of the God that is worshiped by those who hold to that religion. The religious movement of the Disciples had its origin partly in an effort to change the concep- tion of God which was prevalent at the beginning of the nineteenth century. This conception had been inherited from the apostasy which spread such vast ruin over the Christian world during the mid- dle ages. This mediaeval conception embraced at least three errors: First. That God is a great personal governor who sits upon a throne, apart from the present world, and rules his creatures by imperious and unchangeable laws. Second. The administration of his government on earth is wholly committed to a specially ap- pointed human priesthood, who practically occupy the position of mediators between. God and the subjects of his kingdom. 14 THE DISCIPLES OF CHRIST. Third. The worship of this God can be accept- able only through forms and ceremonies, and in an environment which this priesthood chooses to create. Now I am fully persuaded that I have not over- stated the facts of the case. Of course there may have been other conceptions, and probably were, with respect to the particular points indicated; but no student of ecclesiastical history will doubt that the statements I liave made fairly represent the general trend of zeligious development at the be- ginning of the nineteenth century. In opposition to these three predominant char- acteristics of the age, when our religious movement started, our pioneers affirmed at least three distinct Biblical conceptions of God. They affirmed with all the fervor of deep conviction the following Biblical statements: First. God is Spirit. Second. God is Light. Third. God is Love. With respect to the first of these, viz., that God is Spirit, they referred to the conversation of Christ with the woman of Samaria, and earnestly contended for the truth of the statement made by Christ himself in that memorable interview. He declared that God is Spirit, and his contention was that as God is Spirit, they who worship Him must worship Him in Spirit and in truth. In other words, the worship must be spiritual, and not merely sensuous; and then it must be a truthful worship, and not based upon false conceptions of God or anything else. It is well to notice the exact language of our Divine Lord. He does not say that God is a spirit, but that God is Spirit. The Greek is Pneuma Ho Theos. It is not personality that is affirmed of God, but his essence; and consequently being pure Spirit, he cannot dwell in particular places or tem- ples, for the Most High dwelleth not in houses ° WHAT IS THEIR PLEA? 15 made with hands, as is declared in Acts 7:45; 17:24-25; nor can he require earthly material of- ferings or special ceremonies, or any other man- made machinery, through which he may be ap- proached. Indeed, this affirmation of Christ was intended to be a protest against all limitations of God through an objective personality, which com- pelled the worshiper to think of God as only mani- fested in material representations. Our Lord’s statement is equally conclusive against image wor- ship and all mere forms and ceremonies, such as became the ruling passion with mediaeval Chris- tianity, some of whose evils were prominent char- acteristics of the Churches at the beginning of the nineteenth century. It is well to analyze somewhat carefully the statement made by Christ concerning God. As already intimated the statement does not affirm the personality of God, but his essence. The person- ality is taken for granted, while the essence is dis- tinctly declared. Look carefully at this phrase— Pneuma Ho Theos. Notice the article before Theos. This assumes the personality of God. No- tice, furthermore, that there is no article before Pneuma. This clearly indicates the important fact that God, viz., this Divine personality, is, in his essence, pure Spirit. This being true, he seeks such worshipers as will meet him in this essence. Nowhere else in the New Testament is there a stronger argument for the birth out of the Spirit, as indicated in the third chapter of John, than is found in this important statement of Christ. God’s personality is for the moment absorbed in his es- sence, and thus supreme transcendence is made to harmonize as well as vitalize with his providential immanence. Hence, he is notonly over the world and apart from the world, in the fact that he is in his _ individual personality, Ho Theos, but he is also in _ the world and providentially moves and helps the _ world, because he is essentially Pneuma or Spirit, 16 THE DISCIPLES OF CHRIST. Thus we have, in this sublime statement of our Divine Lord, both the transcendence and imma- nence of God clearly set forth. But in order that We may render acceptable worship to him we must be born from above, or born out of water and out of Spirit, thus meeting God in his essence by an essence of the same kind; and as we have borne the image of the earthy we should also bear the image of the heavenly. Man was created in the image of God, but in the fall this image was lost, or at least was marred, and the restoration in Christ Jesus makes us again like God, or fixes upon us his like- ness, in that’ we become spirit as he is Spirit. Hence, the new spiritual man who comes out of the new birth is the only kind of worshiper God seeks, or who can worship him in both spirit and in truth. Thus it will be seen that God, as Spirit, became flesh, that man, as flesh, might become spirit. Or to put it more in harmony with our modern style, God was manifested in the flesh that he might come down to man and touch his sym- pathies, awaken his dormant spiritual energies, and bring his spiritual nature into regnancy from which it fell when the animal man triumphed over ~ the spiritual. Surely nothing could exalt our con- ception of God more than this sublime fact which is evidently the main burden of the incarnation. The conception of God which our movement seeks to give to the world is that God is not only Spirit but is also Light. In 1 John 1:5 it is de- clared that “God is Light.” The Greek is Ho Theos Phoos Esti. Here again we have the person- ality of God taken for granted, for the article is used before God, as in the other ease already re- ferred to; but there is no article before Phoos, so that it is true with respect to light as with respect to spirit. The very essence of God is light. No wonder that, when his Spirit began to move upon the great abyss, God should have uttered that won- derfully sublime fiat: “Let there be light.” Light WHAT IS THEIR PLEA? 17 did not come out of nothing, as some _ have supposed. It was an emanation from God him- self, from his own essence, and on the first day of the renovation of the earth this light was mani- fested. This is still the order in the re-creation which is intended to restore man into the favor of God from which he fell through transgression. All turning to God must begin with the same fiat: “Let there be light.” Our religious movement emphatically affirmed the importance of light in order to the salvation, edification, and glorification of man. It was claimed by’ our pioneers, and is still emphasized by the Disciples of the present day, that the way back to God is not through darkness, for darkness begets superstition; but through light, for God is Light, and in him is no darkness at all. Consequently, if we say that we have fellowship with him and walk in darkness, we lie and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of JesusChrist his Son cleanseth us from all sin (see 1 John 1:6-7). But the crowning revelation of God to us is the statement that He is Love. Just here we come in contact with the need of that dispensational truth to which I have already called attention. The revelation of God, that he is in his essence Love, was reserved for the Chris- tian dispensation to proclaim in its fullness or comprehensive impoit. Under former dispensa- tions God is revealed to us as a sovereign, as the “Lord of hosts,” “The God of battles,” ete., but under the Christian dispensation he is revealed to us as a tender, loving Father, so loving the world as to give his only begotten Son that whosoever believeth in him should not perish, but have ever- lasting life. Under the Patriarehal and Jewish dispensations God was chiefly a covenant God, who required an exact fulfillment of all the stipu- 2 18 THE DISCIPLES OF ORRIST. lated conditions of each covenant, and offering no remission of sins except through a sacrificial insti- tution which had no permanent value, and through a law which was only a shadow of the better things to come. The Disciple movement affirms with great earnestness that we are no longer in the shadow but in the very light which came with Christ, who is himself the light of the world; that when Christ reached the zenith of his glory, the shadow was under his feet; that we are no longer under the “shalls” and “shall nots” of the Mosaic institution, but under Christ, where God has been translated into the family circle, and now reigns there, as well as in the kingdom over which he formerly reigned. I am satisfied that this new yet old conception of God, viz., that God is Spirit, God is Light, and God is Love was the beginning as well as the strength of the reaction against hyper-Calvinism, which ism was so prominently characteristic of the religious development of the eighteenth and nine- teenth centuries. The Disciple movement practi- cally based its whole contention concerning God upon the three affirmations which I have quoted; and yet strange as it may appear, this is, I be- lieve, the first time that any public utterance has ever been made that this conception of God is per- haps the most fundamental thing in our religious movement. This singular fact illustrates how prone the human mind is to seize apon and magni- fy subordinate matters to the neglect of those things which lie at the very foundation of the superstructure which we are considering. Our principles and aims have been frequently set forth by able writers, but not one of these writers has given any special prominence to the true concep- tion of God which the Disciples have everywhere advocated, and which has been all the way through their history the most distinctive and important contention which they have made. —_* -s WHAT IS THEIR PLEA? 19 III. A True Conception of Christ. There are three great facts concerning the Christ which must be considered before any just estimate can be made of his personality. These facts are: First. His incarnation. Second. His death for our sins. Third. His resurrection for our justification. No adequate understanding of his mission to the world is at all possible without dealing faithfully with these great facts. First. As to the Incarnation. I have already touched upon the incarnation in what I have been saying about God. Nevertheless it may be well to notice how this Incarnation fits in with the his- tory of our race. In this history there are also three facts brought distinctly into light. First, that man will not be governed by God. Every experiment of this kind, beginning with the experiment in the Garden of Eden, proved to be a failure. A second fact is equally prominent, viz., man, when left to himself, cannot govern himself. When the Israelities would not be governed by God and cried out for a king, God gave them a king, but it was not long until it became evident that they would not be governed by man, and this fact has been demonstrated again and again in the history of the world. The third fact is the union of these two facts in a compromise which meets in the Incarnation. When it was sufficiently demonstrated that man would not be governed by God and could not govern himself, God gave him a governor who is both God and man, viz., Immanuel: God with us; thus uniting the interests of Heaven and earth in one great personalty, who, while faithfully doing _the will of the Father, is at the same time touched ith the feeling of our infirmities, sympathizing | ith us in our weakness, and adding Divine help, so that we are enabled to do even all things 20... THE DISCIPLES OF CHRIST. through him who strengthens us. It may be well io remark also that the possibilit of the Incarnation need not be a stumbling block for any one. Of course with God all things are possible, and therefore those who believe in God need have no difficulty in accepting the story of the Incarnation as it is found recorded in the New Testament. At the same time, it can be shown that, on scientific grounds, the birth of Jesus and the assumption of human flesh by Ho Theos, who is in his essence Spirit, need not stand in the way of any one’s faith, from a philosophical point of view. Perhaps the main difficulty in the minds of these who object to the Incarnation, on scientific grounds, arises from the fact that they have sep- arated humanity and divinity entirely too far apart and consequently ihey have augmented the diffi- culty in bridging over the chasm by which the In- carnation can be made reasonable. As a matter of fact God and man are not so far apart as many have supposed. The main thing that separates them is sin, and when this is removed they are really very close together. We are told in the Scriptures that man was created a little lower than God. Hence, he undoubtedly stands next to God among created intelligences. Angels are his ministering spirits, and he is to finally judge.these angels, thus making it distinctly evi- dent that he is higher in the scale of creation than even these Heavenly messengers. What is the meaning of that remarkable phrase, “Created in the image of God?” Does not this clearly indicate that, while man is differentiated from God, he is nevertheless like God; and conse- quently there is only a short step from Deity down to humanity? Perhaps, if we could explore this narrow territory, which separates God and man, we would understand better, from a philosophical and scientific point of view, the reasonableness of the Incarnation. At present our eyes are holden WHAT IS THEIR PLEA? 21 with respect to this unexplored division line, and it may be that we shall never understand it per- fectly until this flesh which now hinders shall have returned to its mother dust, and our spiritual es- sence shall have free course to know as even now we are known. In any case we must wait until we are bidden to come up higher. Second. The atonement, or reconciliation, must be considered in any northy conception of Christ’s mission to the world. “He was made sin for us who knew no sin, that we might be made the righteousness of God in him.” Around this sen- tence the Disciples have gathered their forces, and in its light have fought the battle of freedom from the entangling difficulties of both Socinianism and Calvinism. They have persistently refused to ac- cept either one of these extremes. While not at- tempting to formulate a scientific statement of the atonement, they have vigorously opposed the ex- treme statements which have been made by others, which statements, for the most part, either elimi- nate the atonement entirely or else practically eliminate the God of the Bible and substitute for him an imperious personality who orders every- thing according to certain decrees which he made before the foundation of the world. It may be said that the whole position of the Disciple move- ment concerning the work of Christ in the salva- tion of men can be summed up in the statement of the Apostle contained in Romans 5:8-12; “But God commendeth his own love toward us in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from wrath through him. For if, while we were enemies, we were reconciled to God through the death of his Son, much more be- ing reconciled, shall we be saved by his life; and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” 22 THE DISOIPLES OF OHRIST. Without analyzing fully this important passage of Scripture, it is well to notice the fact that the Apostle distinctly separates the death of Christ from his life, ascribing reconciliation to the form- er and salvation to the latter. Indeed, this is prac- tically the style of the New Testament from be- ginning to the end. While undoubtedly it is true that the life of Christ gives character and potency to his death, this life is never specifically con- founded with the death, when the reconciliation is under consideration. Of course, in a certain sense, everything con- nected with Christ enters into his great work of re- demption; but this in nowise justifies us in con- founding things that essentially differ. Salvation is ascribed to faith, to the life of Christ, to calling on the name of the Lord, to the Grace of God, and to still other things. Now this fact must not be construed to mean that all these are not associated in the whole work of saving men, but only that each one of these has its specific place in the scheme of redemption, and, as such, this place must be kept clear of interference by other things that might be substituted for it. “If when we were enemies we were reconciled to God by the death of bis son,” it follows conclusively that, after this reconciliation has been effected through the death of Christ for our sins, then we shall be saved by his life, for the Christian’s life is not his own, but Christ liveth in him, and it is also true that his life is hid with Christ in God. Third. The Resurrection of Christ ts for our Justification. This is the crowning conception of his work. We must not only be reconciled to God by the death of his son, but we must be saved by his life; and our redemption must be justified be- fore the whole universe of God, and also Christ himself must be justified in what he has done for us; and this is effected through his resurrection, for God has given proof to all men that he is the WHAT IS THEIR PLEA? 23 Christ in that he has been raised from the dead. Just here it is important to state that the Dis- ciples have more than any other people emphasized the fact that Christ is the foundation of the Church, and that he is now our Prophet, Priest, and King. As our Prophet he is our only infalli- ble teacher; as our Priest he is our only interces- sor; as our King he is our only ruler. As our Pro- phet we must hear what he says; as our Priest we must trust implicitly in the efficacy of his interces- sion, for he ever liveth to make intercession for us; as our King we must unhesitatingly obey his com- mandmenis. It may be that other religious bodies have, to some extent, given prominence to the same concep- tion of Christ which the Disciples have set forth; but so far as I am informed (and I think I have gone carefully over the whole field of investiga- tion), no religious people have emphasized and made prominent this conception of Christ as the Disciples have done. From the very beginning of their movement they have made faith personal, and not doctrinal. They have insisted that to be- lieve in Christ with the whole heart is all that is necessary, so far as faith goes, in order to salva- tion. The great proposition that Jesus is the Christ the son of the living God has been funda- mental in their religious movement ever since it was first inaugurated. In the presence of this proposition they have met the enemies of truth from every point of view. They have met the Romanist by insisting that Petros is only a little stone, and is, therefore, in- significant, while Petra the foundation of the Church, is a rock with large dimensions, and im- movable as the eternal hills. I myself have wit- nessed at Caesarea Philippi both the little stone and the majestic rock which doubtless Christ had in view before his eyes at the time he made the great declaration recorded in the sixteenth chapter 24 THE DISCIPLES OF OHRIST. of Matthew. Hence, no other foundation can any man lay except that which is laid, even Jesus Christ the son of the living God. As already intimated, the Disciples have earn- estly contended for the sufficiency of the Scriptures as furnishing a rule of faith and practice. But they do not build the Church on the Scriptures, or ac- cept these as having in themselves the power to save. They make us wise unto salvation; they guide us in the way of salvation; they lead us to him who only can save to the uttermost all who come to God by him; but the Church is built on Christ himself, who is the same yesterday, to-day, and forever. Finally, there are at least three very special points of view from which the Disciples have re- garded the great mission of Christ to the world. (1) As the revealer of the Father. (2) As the head of the Church, reigning in and over his people. (3) As the sovereign over all things, guiding and controlling the affairs of this world to the spread of his kingdom, until all the earth shall be subject to his authority. bs What Philip desired is, to some extent, the uni- versal desire of mankind, wherever any knowledge of the Father exists. We all say in some form or other, “Lord show us the Father, and it sufficeth us.” The answer to Philip by Jesus is his answer to us.” He still seys, “He that has seen me has seen the Father.” If there is anything that distinguishes the mis- sion of Christ to the world more than another it is this very fact that in him is a revelation of the Father to us. We have already seen that God is Spirit, and that, therefore, it is impossible for us to see him in his essence, for no man has seen Spirit at any time. But it is possible for us to see the Father though Jesus Christ, for he is God manifest in the flesh. WHAT IS THEIR PLEA? 25 I have already intimated that a religion, in its development, follows the conception which that re- ligion embodies of its author. Surely, then, it is of the greatest consequence that we should have a true conception of God, if it is desirable that the religion we profess should itself be a true mani- festation of the truth. Jesus the Christ is the em- bodiment of our conception of the Father, and it is therefore through him that we must see and un- derstand the religion which is intended to repre- sent the Father. Jesus the Christ is also the head of the Church, while the Church is declared to be his body. This figure emphasizes a2 very close relationship between Christ and his Disciples. As the members of our body receive all their instructions from the head, so the members of the Church, which is Christ’s body, should receive all their instructions from him who is the head. His will must be the final authority in- everything that relates to the Chris- tian’s faith and conduct. f all of these as will assure the conversion of the world within the near future. The tendency of all religious movements is to re- produce inthemselves thevery thingsagainst which they protested in the beginning, and out of which protests these movements had their origin. We must therefore guard well the pomt of Christian liberty if we want to make our movement a great success. But I do not mean by Christian liberty what is practically nothing more or Jess than religious anarchy. When a man enters any kind of associa- tion where he is identified with other people, he cannot hope to hav2 everything his own way. Nor can he expect everyone to think precisely as he thinks. The view-point of sectarianism makes the thirteenth chapter cf first Corinthians quite unnec- cessary as a part of the New Testament teaching. Indeed, that chapter might be left out of our Bi- bles entirely withoutany lossto Christian character. But as I prefer the old-fashioned canon to that narrow bigotry which gives no place for Christian charity, I am not yet ready to surrender the beau- tiful teaching of love, even to please some of our most ardent defenders of what they conceive to be the cardinal principles of the Disciple movement. But however this may be, of one thing I am well assured, viz., in order to the best possible success for our Plea, we must contend earnestly for the liberty which was cne of the fundamental charac- 122 THE DISCIPLES OF CHRIST. teristics of the movement when it was inaugurated by the Campbells and those associated with them. XII. We must climinate from our advocacy the idea of meum and tuum—mine and yours. Not- withstanding the catholicity of our Plea, we have not always been able to make others see it in that light. Indeed, not a few have regarded us as intensely sectarian, because we have, in their judg- ment, sought.to monopolize what belongs to all Christians in common. Now it is possible that sometimes our advocacy has not been altogether wise. This, however, is just what ought to have been expected. Many of our ministers have had little or no education, and some of these doubtless have not always been as careful in their relations to other religious people as they might have been. Perhaps it is quite true that here and there our people have made the im- pression that what we are aiming at is to have all the religious denomimations unite with us, and con- sequently our religious plea is simply to absorb all other religious people in our own organization, and thus build up a great Church for ourselves. But this does not properly express our aim at all. It is easy to show that our religious position presents a common, reasonable and workable ground for Christian union, and that this is one of the reasons why it is still needed, as. Christian un- ion has not yet been attained. Now it may be well, just here, to notice an im- portant fact with respect to the rise and progress of certain religious movements which mark the de- velopment of our modern Christianity. The Apos- tasy occupied some time in reaching its climax. It had “begun to work” in the days of the Apostle Paul, but it was not fully developed until just be- fore the Reformation was started ty Wycliffe, Lu- ther, and those co-operating with them. The movement out of the Apostasy was also gradual and by different successive steps. Luther HOW TO MAKE THE PLEA SUCCESSFUL. 123 did a great work, but he did not accomplish every- thing. To a large extent he broke the power of the Pope to hold the individual conscience. He gave liberty to this conscience, and bade men think ‘ and act for themseives in religious matters. Calvin also accomplished much in his day, and his work ’s still an importnat factor in the religion of the twentieth century. He emphasized the di- vine side in religious matters, and this was greatly needed in view of the fact that under the reign of Roman Catholicism, works of supererogation had come to take the place of faith in the Lord Jesus Christ. Wesley, while emphasizing the divine side in the plan of salvation, laid special stress also on the human side, insisting that we must show our faith by our works. All these religious movements were in the right direction, but each one was only a partial develop- ment, and when taken altogether they do not rep- resent a complete teturn to the primitive faith and practice. Each contributed something valuable without which the successive steps of progress could not have been made. In the historical evo- lution many things were gained by these special movements, but all that had been lost through the Apostasy was not entirely restored by them. This brings us to the platform proposed by the Disciples. They do not claim to have originated this platform. It is simply the result of evolution from medieval Christianity, through Luther, Cal- vin, Wesley and others, who all contributed to the development of the position which the Disciples claim to occupy. The Disciples kave built on the works of others largely, and they are glad to rec- ognize their indebtedness to the great reformers who went before them, and to the religious move- ments which these reformers reprezent. Now it will be seen, from these admissions, that a proper understanding of our historical attitude 124 THE DISCIPLES OF CHRIST. utterly precludes the idea that we should regard the religious positicn which we occupy as our own exclusive property. It belongs to all who will oc- cupy it, and it is ready for occupancy for all who will stand upon it. Indeed, I am satisfied that Christian union caa be effected more readily by al- lowing the religions denominations to practically do their cwn reforming than by asking them all to come over and join us. Let the platform which has been eliminated from the confused elements of Christendom stand out as free to all. Let it be the ideal ground for Christian unicn and the evan- gelization of the world. Let it be free from any sectarian spirit or cny cry of meum and tuum; and when Disciples shaJl be willing, with all other re- ligious people, to manifest this spirit, as well as echo this trumpet call for the rallying of God’s people, the time will not be long until the king- doms of this wor!d shall become the kingdom of our Lord and His Christ. Now to reach this grand consummation is pre- cisely the aim of the Disciple movement. Does this look like sectarianism or exclusiveness? Or does it indicate that it is our supreme desire that all shall join us? Whatever may eppear to be the case, from the denominational point of view, it can be affirmed with great emphasis, that the spirit of our movement, when it is fairly represented, is simply to secure the union of Christians upon a common platform where all can stand together and work for the glory of God and the salvation of men. It may be that some of our people do not always exemplify this high purpose in their pleading for Christian union, but it cannot be denied that the main trend of our movement has always been and is now toward an unselfish and ecxtholic platform which comprehendsevery consistent follower of our Lord Jesus Christ. Hence, our special work just now is to call the denominations to come up higher. HOW TO MAKE THE PLEA SUCCESSFUL. 125 They are for the most part at present located where their great ieaders left them; but these loca- tions represent only partial returns to Apostolic faith and practice. They need now to move up to the broad and higher platform to which we invite them. We ask for no exclusive honors or privi- leges for ourselves. We will gladly share, on equal terms, all the great advantages of the catholic po- sition for which we have so long and so earnestly contended. We most willingly recognize the fact that had it not been for such men as Luther, Cal- vin and Wesley, Alexander Campbell and his co- workers could never have done the work they did. At the same time, we earnestly believe that the Disciple movement has gained a higher position than that occupied by the reformat:ons which pre- ceded it. Historically considered, it presents the last and mest comprehensive platform that has yet been reached in the evolution of Christianity from the Apostasy. It is the ultimate Protestantism. Let us suppose a case which will illustrate what I mean. Suppose a general iscommanded to capture a strongly fortified citadel. He proceeds by par- allel approaches (to use the language of military men). His first point of attack is from a low po- sition which does little or no execution, but it serves to “employ ihe enemy” (to use military lan- guage again), until a more commanding posi- tion is reached. The general now pulls his guns up higher, and from this point is able to do bet- ter execution; but still he cannot command the cit- adel. He continues to move up higher and higher, until at last he reaches a position from which his guns can demolish the fortifications before him. Now this will help us to see how the platform has been erected on which the Disciples claim to stand. The attack was first made on the Apostasy from the somewhat low position occupied by Lu- + ther and his co-workers. Now, this low platform .; was essential to reaching the next one which was # 126 THE DISCIPLES OF CHRIST. occupied by Calvin and his co-workers. Then Wes- ley and his co-workers stood on the higher plat- form, while they erected one that was still higher. But even this last was not broad enough and high enough for all to stand together on and command the whole of the enemy’s fortifications. But these different movements made it possible for Alexan- der Campbell and his co-workers to present a plat- form high enough to reach the enemy’s works, and comprehensive encugh for every Christian to oc- cupy. Now what Disciples say is this: Is it not un- wisdom and poor tactics to still keep our guns down where Luther was, or where Calvin was, or even where Wesley was? These positions were well enough in their day, and they were all essen- tial in the evolution of a comprehensive platform. They were important steps in the right direction. They were parts of a great development of Prot- estantism toward a universal brotherhood of Chris- tians. Now, however, having reached the high position to which attention has been called, Disciples insist that the old positions should be abandoned, and that all should come up higher to a platform that is common ground, and therefore thoroughly ca- tholic; that is reasonable, and therefore in harmo- ny with the demands of the age in which we live; that is workable, ad therefore meets the practical conditions in the problem of taking the world for Christ. Will the Churches be equal to the earnest call made by the Disciples? Are they capable of rising up to this high platform of charity? What a magnificent testimony they have it in their power to give in support of their Christian development? Would not such a step, as the one ! have indicated, give a new and powerful impetus to the great work of saving souls? Such a course on the part of de- nominational Christendom would, in my judgment, HOW TO MAKE THE PLEA SUCCESSFUL. 127 do more to overcome the skepticism: of the present age and more to turn the world from Satan to God, than all the sermons and all the books that have been written within the last hundred years. In- deed, such a course would lead to the practical overthrow of the most determined opposition to the spread of the Gospel, and would, doubtless, usher in the glorious day when the kiagdoms of this world would become the kingdom «:f our Lord and his Christ. The question now is, Who is sufficient for these things? Will the world’s conversion be acomplished no matter what Disciples or others may do? I do not hesitate to answer this question in the affirmative. There is nothing about which I feel greater assur- ance than that the Gospel will be preached to the nations. This is the Divine intention, and the re- sult is just as sure as that the Word of God can- not fail. It is highly probable that some will con- tinue to reject the Gospel even when all obstacles are entirely removed. But this does not alter our duty as regards the work committed to our hands. Undoubtedly it is part of the obligations resting upon us to remove, as far as possible, the obstacles which are now in the way of success, so that the last excuse which hinders may be taken out of the way. But it is aimost certain that when every obstacle bas been :emoved, some will still hesitate to accept and some will definitely reject the Gos- pel message. However, I do not doubt that when the way is once made clear, when the Gospel is preached precisely as it was in the days of the Apostles, and when the union of God’s people has been assured, the success which will then follow will be at least somewhat commensurate with our most sanguine expectations. If we veed encouragement in such a hope as this we have only io look at what Las already been done. Take the last century as a promise of fu- ture results. Behold the great triumphs which 128 THE DISOIPLES OF CHRIST. have been achieved! Never since the early days of Christianity have such victories for the Gospel been recorded. And it must be remembered that all this hasbeen accomplished under the discourag- ing conditions to which I have called attention. Now if so much has been done, right in the face of a false theory of conversion, wrong methods of preaching and work, and a divided and conse- quently enfeebled Christendom, what may we not expect when all these evils are removed, and the Churches shall be organized and their work con- ducted in harmony with New Testament teaching and example? f I am certainly not over-sanguine. I fully rec- ognize the difficulty of the problem which has to be solved. I know too well the weakness of hu- man nature and the power of evil to thwart the purposes of good. But notwithstanding all this, I have definite faith in the power of God and the promises of his word. It may be that the people of this generation will not recognize the weighty obligations which rest upon them. It may be that some will even laugh at my enthusiasm. But for all that, the work will be done. Disciples may not have any part in il; we may prove ourselves un- worthy of the great trust reposed in us; we may turn from the splendid opportunities which we have inherited; we may stubbornly refuse to enter in at the door which, in the providence of God, has been opened to us. But all this will only delay the accomplishment of God’s purpose in the world. The Gospel must be preached. It must be preached in its purity and simplicity. It must be carried in- to all the world and preached to every creature. And if we do not cheerfully accept our part in the work, I do not hesitate to say that the great privi- lege of doing so will finally be taken away from us, and the work will be committed to other hands. But I cannot believe that we will be so recreant to the holy trust. The people are waking up to HOW TO MAKE THE PLEA SUCCESSFUL. 129 their responsibility all over the land. The stand- ard of reform has been raised in many parts of the earth, and the principles which the Disciples have advoeated are beginning to be received with favor almost everywhere, while much of the success of the Gospel, which marks the beginning of the twentieth century, is undoubtedly due largely to the influence of the Disciple movement upon the religious progress vi the age. Let us then be faith- ful to the great Plea we are making and the day is not far distant when we shall see a united Church and then soon will follow the conversion of ' the world to Christ. However, before closing, it may be well to guard against a possible discouragemert which might present itself to the mind of the hearer. The Dis- ciple position may appear to be impossible from a practical point of view. I hope no one will accept this notion as a finality without an honest look at all the facts of the case. It appears to me that the times are propitious for just such a religious movement as that of the Disciples. There is rest- lessness everywhere throughout thd religious world. Men are feeling their way tc something bet- ter than the present state of things. No one is satisfied as matters now stand, though the outlook may be better, in some respects, than it ever was | before. Surely this is just the day to issue a call _to move up toward the mountain top. The fogs | are on the lowlands; there is clearness of vision up | higher. We may Lave some difficulty in climbing. No matter for that. Difficulty is really the meas- | ure of duty. The gréater the difficulty, the greater _is our responsibility. But however this may be, no one will cispute the need of an inspiring ideal, _if we wish to accomplish anything worth living for in the present world. The average Christian ideal, at the beginning of the twentieth century, _has nothing in it to incite to deeds of noble daring. Much of the Christian life of to-day is colorless i 130 THE DISCIPLES OF CHRIST. and tasteless. We want something that will ap- peal to the heroic in men and women, and then we shall begin to grow martyrs who will dare even die for perishing souls. My suggestions may, at least, furnish a text for sermons which will be- come a torch that will enlighten the world. All things are possible to faith that’s strong, While failure always folbws with the wrong. No easy road we'll find on duty’s way, But strength is promised for each toilsome day. Huge mountains on our pathway must be scaled, In climbing which some have already failed, But is it possible our work to do? If so, we all our efforts should renew, And by the most determined purpose make A great and final forward move to take The world for our imperial, sovereign Lord ; And thus to end all wars and sin’s discord. ‘Truth’s banner then aloft will be unfurled, And waive in triumph o’er a conquered world. DATE DUE DEMCO 38-297 wii