Every so slowly as
we will note up to what you call the "split" none of
the Disciples approved of instruments. That means that
those who added instruments became the INSTRUMENTAL SECT.
HISTORY OF THE CHURCH
BEGINS WITH THE PROPHECY OF CHRIST
After
Israel fell from Grace because of musical idolatry at Mount
Sinai, God gave them The Book
of The Law and sentenced them to captivity and death beyond Babylon.
|
Isaiah
57:19 I create the fruit of the lips
Peace,
peace to him that is far off, and to him that
is near, saith the LORD;
and I will heal
him.
Isaiah
57:20 But the wicked are like the troubled
sea,
when it cannot
rest, whose waters cast up mire and dirt.
Isaiah
57:20] impii autem quasi mare fervens quod quiescere non potest et redundant fluctus eius in conculcationem et lutum
Quĭesco ,
quiērunt Aequora, the waves
are at rest, do not rise, standing waters,
2. Act., to cause
to cease, render quiet, stop,
etc.: laudes, Sen. Herc. Oet.
1584.Hence, quĭētus , a,
um, P. a., at rest, calm, quiet
4. To make a pause in speaking:
quiescere, id est, hēsukhazein, ludendi est quidem modus
lūdo , B. To
play, sport, frisk, frolic: dum se exornat, nos volo Ludere inter nos, have
some fun, dance,
A. go sport, play with any thing,
to practise as a pastime, amuse one's
self with any thing carmina pastorum,
B.
to sport, dally, wanton
(cf. "amorous play," Milton, P. L. 9, 1045): scis solere illam aetatem tali ludo ludere, Plaut. Most.
5,
C. Ludere aliquem or aliquid, to
play, mock, imitate, mimic a person or
thing imitate work, make believe work,
Mŏdus
2. The measure of tones,
measure, rhythm, melody, harmony, time; in
poetry, measure, metre, mode: vocum, Cic. Div. 2,
3, 9: musici,
Quint. 1, 10,
14: lyrici, Ov. H. 15, 6:
fidibus Latinis Thebanos aptare modos, Hor. Ep. 1, 3, 12:
Bacchico exsultas (i. e. exsultans)
modo, Enn. ap. Charis
[grace]. p. 214 P. (Trag.
v. 152 Vahl.): flebilibus modis concinere, Cic. Tusc. 1,
44, 106: saltare
[dance] ad tibicinis modos, to the music
or sound of the flute, Liv. 7, 2:
nectere canoris Eloquium vocale modis, Juv. 7, 19.Fig.:
verae
Isaiah 57:21 There is no peace,
saith my God, to the wicked.
pax , I.
peace, concluded between parties at
variance, esp. between belligerents; a
treaty of peace; tranquillity, the
absence of war, amity, reconciliation
after a quarrel, public or private
THERE IS NO GRACE: B. Transf. 1.
Grace, favor,
pardon, assistance of the gods: pacem ab Aesculapio petas,
4. Pax, as an interj., peace!
silence! enough! pax,
They DO it because they ARE impious
impĭus
without reverence or respect
for God, one's parents, or one's country; irreverent,
ungodly, undutiful, unpatriotic;
abandoned, wicked, impious
Sāturnus As the
sun-god of the Phnicians, = Baal,
Curt. 4, 3, 15:
Saturni sacra dies, i. e. Saturday,
Tib. 1, 3, 18: Saturni Stella, the
planet Saturn, Cic. N. D. 2,
20, 52; 2,
46, 119; id. Div. 1, 39,
85.As subst.: Sāturnus
, also pater (sc. Superum), Verg. A. 4, 372;
Ov. M. 1, 163:
versus, the Saturnian verse, the
oldest kind of metre among the Romans, carmen, metrum,
2. Subst.: Sāturnālĭa
also Bacchanalia, Compitalia, Vinalia, and
the like), a general festival in honor of
Saturn, beginning on the 17th of
December and lasting several days; the
Saturnalia, verba, Tib. 1, 3, 52:
tumultus,
Hor. C. 4, 4,
46: clamor,
Isaiah
58:1 Cry aloud, spare not, lift up thy
voice like a trumpet, and shew my people
their transgression, and the house of Jacob their
sins.
THE MARK OF THE WICKED
Isaiah 58:2 Yet they seek me daily,
and delight to
know my ways,
as a
nation that did righteousness,
and [AS]
forsook not the ordinance of their God:
They ask of me
the ordinances of justice;
they take
delight in approaching to God.
Isaiah 58:3 Wherefore have we fasted, say they, and
thou seest not? wherefore have we afflicted our soul,
and thou takest no knowledge?
Behold, in the
day of your fast ye find pleasure,
and exact all
your labours.
Isaiah 58:4 Behold, ye fast for strife and debate, and
to smite with the fist of wickedness: ye shall not
fast as ye do this day,
to make your
voice to be heard on high. |
HISTORY: The
role of the Qahal, Synagogue or Church of Christ never
changed: the Lord's Supper was to show forth or preach the
Death of Jesus.
I am afraid that your historians quoting historians quoting
historians with a hidden agenda just didn't get the point. For
instance, you don't know a "scholar" or preacher who can tell
you the Purpose of a Christ Driven Church of
Christ. Christ, the Rock, defined the Qahal,
synagogue, ekklesia or Church of Christ in the wilderness both
inclusively and exclusively. Of course, the Church of Christ
has no Roles and no Doles as the Jerusalem Council showed the
past, present and future role of the assembly which Paul calls
"synagogue."
Acts 15:21 For Moses of old time
hath in every city them
that preach him,
being read in
the synagogues every sabbath day.
2Corinthians 3:13 And not as Moses, which put a vail over his
face, t
hat the children of
Israel could not stedfastly look to the end of that
which is abolished:
2Corinthians 3:14 But their minds were blinded:
for until this day
remaineth the same vail untaken away
in the reading
of the old testament;
which vail is done away
in Christ.
2Corinthians 3:15 But even unto this day, when Moses is read,
the vail is upon their heart.
2Corinthians 3:16 Nevertheless when it shall turn to the
Lord,
the vail shall be taken
away.
Jesus
used the example of being CONVERTED and BORN AGAIN like a
child
Luke recorded the example of BAPTISM to be SAVED and
CONVERTED meaning the same thing.
Until you are CONVERTED you will not be able to
read WHOLE THOUGHT PATTERNS written in BLACK INK on WHITE
paper.
Epi-strephτ
, pf.
c. Philos., cause to return to the source of Being,
tinas eis ta enantia kai ta prτta
Proteros
and prτtos II. of Time, former, earlier, children
by the first or a former marriage,
Prosthhen
in front, before, formerly, of place and of time;
to gennκthen phusei pros to gennκsan
Genn-aτ
beget, bring forth, engender, call into existence
Phuo
1 Act.:--bring forth, produce, put forth, 2. beget,
engender, get understanding,
Pros
in the direction of
Genn-aτ
beget, bring forth, engender, call into existence
Deut
XXX
WEB. It shall happen, when all these things are
come on you, the blessing and the curse, which I have set
before you, and you shall call them to mind among
all the nations, where Yahweh your God has driven you,
[2] and shall RETURN to Yahweh your God, and
shall OBEY his voice according to all that I command you
this day, you and your children, with all your heart,
and with all your soul;
[3] that then Yahweh your God will turn your
captivity, and have compassion on you, and will
return and gather you from all the peoples, where Yahweh
your God has scattered you.
HISTORY The Church always rejected the Boles
version of the Trinity
WHAT IS THE NAME OF THE SPIRIT?
2Corinthians 3:17 Now the Lord is that
Spirit:
and where the Spirit of
the Lord is, there is liberty.
2Corinthians 3:18 But we all, with open face beholding
as in a glass the glory
of the Lord,
are changed into the
same image from glory to glory,
even as by the Spirit
of the Lord.
EXODUS 18
Hearken
now unto my voice, I will give thee counsel, and God
shall be with thee: Be thou for the people to God-ward,
that thou mayest bring the causes unto God: Exod
18:19
And
thou shalt teach them ordinances and laws, and shalt
show them the way wherein they must walk, and the work
that they must do. Exod 18:20
Moreover
thou shalt provide out of all the people able men, such
as fear God, men of truth, hating covetousness; and
place such over them, to be rulers of thousands, and
rulers of hundreds, rulers of fifties, and rulers of
tens: Exod 18:21
DEUTERONOMY
10
Specially
the day that thou stoodest before the Lord thy God in
Horeb, when the Lord said unto me, Gather me the people
together, and I will make them hear my words, that they
may learn to fear me all the days that they shall live
upon the earth, and that they may teach their children.
Deut 4:10
Qahal (h6950)
kaw-hal'; a prim. root; to convoke: - assemble (selves)
(together), gather (selves) together).
Gather the
people together, men, and women, and children, and thy
stranger that is
within thy gates, that
they may hear, and that they may learn, and fear the
Lord your God, and observe to do all the words of this
law: De.31:12
This is
he, that was in the church in the
wilderness with the angel which spake to him in the
mount Sina, and with our fathers: who received the
lively oracles to give unto us: Ac.7:38
Ekklesia (g1577)
ek-klay-see'-ah; from a comp. of 1537 and a der. of
2564; a calling out, i.e. (concr.) a popular meeting,
espec. a religious congregation (Jewish synagogue, or Chr.
community of members on earth or saints in heaven or
both): - assembly, church.
Thomas
Campbell got His views of assembly:
ekklesia--synagogue from the Spirit of Christ: Stone
contributed nothing.
Of
the Yarn Spinners (revisionists) who, at
the same time are ignorant of, and even averse to, the religion it inculcates; and whilst others profess
to embrace it as a system of religion,
without imbibing the spirit, realizing the truth, and experiencing the power of its religious
institutions; but merely superstruct to themselves, rest in,
and are satisfied with, a form (acts) of godliness; and that, very
often, a deficient, imperfect form, or such
as their own
imagination has devised;
See
Why Thomas Paine was a Deist.
"let us, with an open bible before us, distinguish and contemplate
that religion which it enjoins and exhibits--I mean the
religion of christianity, for it also exhibits the
religion of Judaism;
...but with this, in the mean
time,
...we christians have nothing directly to do--
...we derive our religion
immediately from the New Testament. TC
After
Baptism:
"But that this may be
the case, the next immediate ordinance of the christian religion,
namely,
the reading, I mean the musing upon,
or studying
the Holy Scriptures;
taking them up in their connexion, and meditating upon the subjects they
propose to our consideration, with a fixed contemplation
of the various and important objects which they present.
This dutiful and
religious use
of the bible, (that most precious, sacred record of
the wonderful works of God,
the only authentic source of all religious
information,) is inseparably connected with, and
indispensably necessary to, the blissful and
all-important exercises of prayer and praise.
"And again, 'Be you
filled with the Spirit; speaking to yourselves, in psalms,
and hymns, and spiritual songs, singing and making melody
in your heart to the Lord; giving thanks always to God and
the Father, in the name of our Lord Jesus Christ. Eph. v. 18-20.
"Hence it is evident,
that if we would be spiritually minded, spiritually
exercised in this delightful and heavenly employment,
we must be
filled with the Spirit;
and if we would be filled
with the Spirit,
we must be filled with
the word;
the word of Christ must dwell in us richly;
- for we have no access to the Spirit but in and by the word.
http://www.pineycom.com/Cane.Ridge.Shouting.Method.html.html
THE
CHURCH OF CHRIST IN PROPHECY UNDERSTOOD ALL BUT
THE PSEUDO-SCHOLARS
Isaiah
50 has Christ clearly defining the Pluckers and
Smiters restored by the Disciples/Christians.
Isaiah 55 clearly defines both
inclusively and exclusively of His Words
which provide spirit and life. Peter
uses many of the same concepts to dare anyone to teach
beyond the written memory of the Apostles who were
eye and ear witnesses. This is a quick study for today. If
that awas not enough authority He defines the true Rest for
the future church to exclude personal pleasure or even
speaking your own words. "Teach that which has been
taught" should be warning enough.
Isaiah 58 has Christ urging a
restoration and, as in the church in the
wilderness, and Paul for the assembly forbidding seeking our
own pleasure or even speaking our own words.
IF YOU GATHER THE PEOPLE FOR ANY OTHER PURPOSE YOU
VIOLATE THE REST JESUS BOUGHT.
Therefore, the ekklesia or
synagogue is the same as Qahal because both relate
to the same event. The Holy Convocation which began each
each First and Seventh day of festivals (for draft age
males) was extended to each Sabbath or REST day. This
quarantined the godly people from the Jacob-Curst tribe of
Levi whom God turned over to worship the starry host.
The Disciples--Christian churches follow the "patternism" of
the not-commanded monarchy and the not commanded sacrificial
system. The Levites were Soothsayers with instrumental noise
to warn any godly person that if they came near they would
execute them as they had at Mount Sinai because of musical
idolatry.
WHAT IS
DIRECTLY EXCLUDED FOR THE CHURCH
God
only
authorized the two silver trumpets: these were
reserved for sending important signals. However,
many people had their own flutes or shofars,
tambourines and sistrums: Miriam had here sistrum as a
priestess or prophetess in Egypt. The women
especially were prone to parade around singing,
clapping, dancing and beating on instruments.
Therefore, the command:
Num. 10:5 When ye blow an
alarm, then the camps that lie on the east parts
shall go forward.
Num. 10:6 When ye blow an alarm the second time, then the
camps that lie on the south side shall take their journey:
they shall blow an alarm for their journeys.
Numbers 10:7 But when the congregation is to be gathered
together,
ye shall blow, but
ye shall not sound an alarm.
The "alarm" is reserved in Psalm 41 to identify the "familiar
friend" or Judas whose Judas Bag was for carrying the
mouthpieces of wind instruments.
Miqra (h4744)
mik-raw'; from 7121; something called out, i. e. a
public meeting (the act, the persons, or the place);
also a rehearsal: - assembly, calling,
convocation, reading.
So they read in the
book in the law of God distinctly, and gave the
sense, and caused them to understand the reading. Ne.8:8
Isaiah 4: 4 When the Lord shall have washed
away the filth of the
daughters of Zion, and shall have purged the blood of
Jerusalem from the midst thereof by the spirit
of judgment, and by the
spirit of burning.
And the
Lord will create upon every dwelling place of mount Zion,
and upon her assemblies, a cloud and smoke by day,
and the shining of a flaming fire by night: for upon all the
glory shall be a defence. Is.4:5
Dwelling: 168. ohel,
o΄-hel; from 166; a tent (as clearly conspicuous from a
distance):covering, (dwelling)(place), home, tabernacle,
tent.
Assembly: 4744. miqra,
mik-raw΄; from 7121; something called out, i.e. a public
meeting (the act, the persons, or the place); also a rehearsal: assembly,
calling, convocation, reading.
The tambourine or timbrel, a
hoop of bells over which a white skin was stretched, came from
Egypt. Miriam used this
instrument to accompany the singing and dancing on the
shores of the Red Sea (Ex. 15).
The trumpet blown for decampment, at the gathering
of the people and on different cultic occasions,
especially during sacrifices (2 Chron. 30:21; 35:15; Num
10:2), was the signaling instrument of the Egyptian
army.
The sistrum, according
to 2 Sam 6:5, was used by the Israelites and bore the
name mena'aneim. It was the
same as the Egyptian kemkem which was
employed in the cult of Isis.
The
solemnity celebrated on the occasion of the transferring
of the Ark to Sion, as well as the dances of the daughters of Israel at
the annual feast of the Lord of Shiloh (Judg 21:21), were
similar in thier musical embellishments to Egyptian
customs in the liturgy and at
parades. As Herodotus reports,
women sang the
praises of Osiris [APIS at Sinai] while likenesses of the gods
were born about and, during the festival of Diana at
Bubastis, choirs of men and women sang and
danced to the beating of drums and the
playing of flutes." (Quasten, Johannes, Music and Worship
in Pagan and Christian Antiquity, p. 65)
Lest ye corrupt yourselves, and
make you a graven image, the similitude of any figure, the likeness of male or
female, Deut 4:16
And lest thou lift up
thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven,
shouldest be driven to worship them, and serve them, which
the Lord thy God hath divided unto all nations under the
whole heaven. Deut 4:19
Jesus identified the Scribes
and Pharisees as hypocrites: He refers to
Isaiah 29 and Ezekiel 33 which marks speakers, singers
and instrument players as PROOFS that the
people had no intention of listening to God.
THE CHURCH OF CHRIST PRACTICING MASCULINE DISCIPLESHIP
WAS ALWAYS TO QUARANTINE THE GODLY PEOPLE FROM THE "PLAY" AT
MOUNT SINAI AND THE NOT-COMMANDED SACRIFICIAL SYSTEM WHICH WAS
BABYLONIANISM AND THE WORSHIP OF THE BABYLON HARLOT.
Numbers
10.[7] [7] quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabunt
Con-grĕgo
Academia congregation. Collect
into a flock, where plato taught, scholars are
called Academici, and his doctrine Philosophia Philosophia
Academica,
in distinction from Stoica, Cynica,
etc., Cic. de Or. 1, 21, 98;
id. Or. 3, 12; id. Fin. 5, 1, 1 al.
..
Cic.
de Orat. 1. [21]
Neque vero ego hoc tantum oneris imponam nostris praesertim oratoribus in hactanta occupatione urbis ac vitae, nihil ut eis putem licere nescire, quamquam vis oratoris professioqueipsa bene dicendi hoc suscipere ac polliceri videtur, ut omni de re, quaecumque sit proposita, ornate abeo copioseque dicatur.
ē-lŏquor I. v.
dep. a., to speak out, speak plainly,
to utter; to pronounce, declare, state,
express: Rhetorical, Eloquent,
When the Disciples or others
such as Tom Burgess collects all of the PSALLO words they fail
to read the context. When an older male (Alexander the Great)
plucks a lyre he is intending to seduce a young man whose
hairs have been plucked. Paul EXCLUDES them as Dogs and
Concision.
The philosophy
of the Acadamy, A. For The philosophy of
the Academy: instaret academia, quae quidquid dixisses,
Dixisses:
to say, speak, utter, tell, mention, relate,
affirm, declare, state, assert
THE JESUS ORDAINED PATTERN
Matthew
26.30 When they had 'hymned" they went
out to the Mount of Olives.
Matthew
26.30 et hymno dicto exierunt in montem Oliveti
Hymnus , i, m., = humnos, I. a
song of praise, a hymn: hymnus cantus est cum laude Dei, Aug.
Enarr. in Psa. 148, 17; Ambros. Expos. Psa. 118, prol. §
3; Lucil. ap. Non. 330, 9;
Prud. Cath. 37 praef.; 4, 75: divinorum scriptor hymnorum, Lact. 4, 8, 14; Vulg. Psa. 60
tit.; id. Matt. 26, 30.
Psalm
60 A teaching poem by David, when he
fought with Aram Naharaim and with Aram Zobah, and Joab
returned, and killed twelve thousand of Edom in the Valley
of Salt.
There is no SINGING TUNEFULLY involved in hymning:
Dīco, to
say, tell, mention, relate, affirm, declare,
state; to mean, intend (for syn. cf.: for, loquor
stands for the Gr. eipein pros tina,
Ontōs , Adv. part. of eimi A. (sum),
really, actually, verily, with Verb
Alēth-ēs a^, Dor. ala_thēs , es, (lēthō,
I. Hom., Opposite.
pseudēs, in phrases alēthea muthēsasthai, eipein, agoreuein, alēthes enispein
3. of oracles, true, unerring,
alathea mantiōn thōkon Pi. P.11.6,
cf. S.Ph.993,
E.Ion1537;
of dreams, A.Th.710.
alēthei logō khrasthai Hdt. 1.14
Opposite Epos
1. song or lay
accompanied by music, 8.91,17.519. b.
generally, poetry, even lyrics 5. celebrate,
of poets, Aiantos bian
1Peter 4:11 If any man speak,
let him speak as the
oracles of God; if any man minister, let him do it
as of the ability which God giveth: that God in all things
may be glorified through Jesus Christ, to whom be praise
and dominion for ever and ever. Amen.
OTHERWISE PEOPLE WILL SUSPECT YOU AS THEY ALL
SUSPECT "WORSHIP LEADERS"
Cyrenaica pleasure is
the only good. Good in a pleasing agitation of the
mind or in active enjoyment. hedone. Nothing is just
or unjust by nature, but by custom and law.
Cynics Diogenes, in particular,
was referred to as the Dog..
a distinction he seems to have
revelled in, stating that "other dogs bite their
enemies, I bite my friends to save them."
Later Cynics also sought to turn the word to their
advantage, as a later commentator explained:
There are four
reasons why the Cynics are so named. First because
of the indifference of their way of life, for they
make a cult of indifference and, like dogs, eat and make
love in public, go barefoot, and sleep in tubs and at
crossroads. The second reason is that the dog is a
shameless animal, and they make a cult of shamelessness,
not as being beneath modesty, but as superior to it. The
third reason is that the dog is a good guard, and they
guard the tenets of their philosophy. The fourth reason is
that the dog is a discriminating animal which can
distinguish between its friends and enemies. So do they
recognize as friends those who are suited to philosophy,
and receive them kindly, while those unfitted they drive
away, like dogs, by barking at them.
He once masturbated
in the Agora; when rebuked for doing so, he
replied, "If only it was as easy to soothe my
hunger by rubbing my belly."
Augustine stating
that they had, "in violation of the modest instincts of
men, boastfully proclaimed their unclean and shameless
opinion, worthy indeed of dogs." De Civitate Dei 14.20.
From
the
city of God
Human nature, then, is without doubt ashamed of
this lust; and justly so, for the insubordination of
these members, and their defiance of the will, are the
clear testimony of the punishment of mans first sin. And
it was fitting that this should appear specially in those
parts
by which is generated that nature which has
been altered for the worse by that first and great
sin,that sin from whose evil connection no one can
escape, unless Gods grace expiate in him individually
that which was perpetrated to the destruction of all in
common, when all were in one man, and which was avenged by
Gods justice.
Phil. 3:2 Beware of dogs, beware of evil workers,
beware of the concision.
Phil. 3:3 For we are the circumcision,
which worship God in
the spirit, and rejoice in Christ Jesus,
and have no
confidence in the flesh.
WHAT YOU ARE PERMITTED TO DO IN THE EKKLESIA--SYNAGOGUE OF
CHRIST.
Argumentum
I. A..The means by which an assertion or assumption
may be made clear, proved, an
argument, evidence, proof
Presented to the Infirmus to those less
nourishing, weak in mind in character, superstitious,
pusillanimous, inconstant, light-minded. no weight or
consequence
Romans XV. 1 debemus autem
nos firmiores imbecillitates infirmorum sustinere et non nobis placere
Sustinere
A. In gen., to uphold, sustain, maintain,
preserve with dignity.
Imbecillitas Caes. B. G. 7, 77, 9
(and in particular, that which rests upon facts, while
ratio is that which depends upon reasoning
MISSED
WORLD-WIDE HISTORY OF THE RESTORATION MOVEMENT
The Necessity of Reforming the Church (1543) John Calvin 1
- The Stoneites wanted "union" under one
grand organization; the doctrine (the teachings of
Christ) could just be ignored in the interest of
organization.
- The Campbells understood the goal
and ways to RESTORE the church: Just stop doing what
is not commanded and make church A School (only) of
Christ (only).
Calvin's
Proposal for the Restoration of The Church of Christ
Congregational singing
began after the Reformation when the Psalms were recomposed
to meter. Instruments were removed primarily because
they were most often used for secular purposes and not
playing an "accompanying" role under the Catholics.
At the request of Bucer
Calvin utilized the occasion of the fourth Diet of Speyer
assembled by Charles V in February, 1544, to
address to the Emperor a "Supplicatory Remonstrance" in
reference to a General Council of the Church after the
manner of the Early Church. It was also a powerful
justification of the Reformation, and it met with considerable
success in its impact upon the Diet and in confirming the
Emperor in his tolerance toward the movement for reform.
- THE NECESSITY OF
REFORMING THE CHURCH.
TO
THE MOST INVINCIBLE EMPEROR CHARLES V., AND THE MOST
ILLUSTRIOUS PRINCES AND OTHER ORDERS, NOW HOLDING A DIET OF THE
EMPIRE AT SPIRES,
A
HUMBLE EXHORTATION SERIOUSLY TO UNDERTAKE THE TASK OF
RESTORING THE CHURCH.
PRESENTED IN THE NAME OF ALL THOSE WHO
WISH CHRIST TO REIGN.AUGUST EMPEROR,
For where
can I exert myself to better purpose or more honestly,
where, too, in a matter at this time more necessary, than
in attempting, according to my ability, to aid the Church
of
Christ, whose claims it is unlawful in any
instance to deny, and which is now in grievous distress,
and in extreme danger?
But
there is no occasion for a long preface concerning
myself. Receive what I say as you would do if it
were pronounced by the united voice
of all
those who either have already taken care to restore
the Church,
or are desirous that it should be restored to
true order.
I come now
to ceremonies, which, while
they ought to be grave attestations of divine worship, are
rather a mere mockery of God. A new Judaism, as a
substitute for that which God had distinctly abrogated,
has again been reared up by means of numerous puerile
extravagancies, collected from different quarters;
and with these have been mixed up certain impious rites,
partly borrowed from the heathen, and more
adapted to some theatrical show than to the
dignity of our religion.
The first
evil here is, that an immense number of ceremonies,
which God had by his authority abrogated, once for all
have been again revived.
The next
evil is, that while ceremonies ought to be living
exercises of piety, men are vainly occupied
with numbers of them that are both frivolous
and useless.
But by
far the most deadly evil of all is, that after men have
thus mocked God with
ceremonies of one kind or other, they think they have
fulfilled their duty as admirably as if these ceremonies
included in them the whole essence of piety and divine
worship.
Having
observed that the Word of God is the test which
discriminates between his true worship and that which
is false and vitiated, we thence readily infer that
the whole form of divine worship in general
use in the present day is nothing but mere corruption.
For men
pay no regard to what God has commanded, or
to what he approved, in order that they may serve
him in a becoming manner,
but
assume to themselves a licence of devising
modes of worship,
and afterwards obtruding them upon him as
a substitute for obedience.
By this self-abasement we are trained to obedience
and devotedness to his will, so that his fear reigns
in our hearts, and regulates all the actions of our lives.
That in these things
consists the true and sincere worship which alone God approves, and in which alone He delights,
is both taught
by the Holy Spirit throughout the Scriptures, and is also, antecedent
to discussion, the obvious dictate of piety.
Nor from the beginning
was there any other method of worshipping God, the only difference
being, that this spiritual truth, which with us is naked and
simple, was under the former dispensation wrapt up in figures.
See our
review of the common view that God commanded
instrumental music as worship under the
Monarchy. If we miss the fact that God had abandoned
them BECAUSE of musical idolatry we will fall for those
imposing instruments.
The Restoration Movement well
under way in England and Scotland was a result of instruments
being added to the Church of Scotland. As a
NATIONAL worship they needed the same pomp as had Queen
Elizabeth when she rejected the vote to remove
instruments. The Campbells were influenced by John
Calvin and not James O'kelly of the Christian church which
devolved from the chain of Methodists-Church of England-Roman
Catholic church. No surprise that the radical rewriters of
Reformation history are PAID by the Disciples of Christ which
has moved much closer to the Catholic Church.
FRATERNAL UNITY EXISTED AMONG THOSE OF THE WILD
FRONTIER TRYING TO PROTECT THEM FROM THE NEO-WITCHCRAFT OF THE
STONE-PROMOTED "AWAKENING" AT CANE RIDGE.
Campbell repudiated
what when on.
There was never "fellowship" which means I endorse
you, I assemble with you and I support you.
The 1832 few handshake where John Smith recorded the
"agreement" which would permit agreement on an intellectual
level. The "contract" the few preachers with no denominational
authority signed was a statement which was in perfectly in
agreement with what became Churches of Christ. The ink was not
dry before the Disciples began violating it.
This arrogance by a few preachers was divisive for the
masses of preachers who resented the claim--as Campbell
resented-- of Stone's boasting that "the Reformers have
come over to us."
Those who became The Church of Christ repudiated the
agreement and by 1837 Alexander Campbell ridiculed any
kind of unity based on a handshake when the Stoneites had
absolutely nothing in common with the Campbellites: Stone
repudiated the Atonement, and did not believe that baptism was
necessary at that time. He also said that there could be no
unity with people who insisted that Baptism was a condition
for salvation.
THE STONEITES DENIED
{Deny} THAT BAPTISM SHOULD BE A TEST OF "JOINING."
See Martin
Luther (if the Bible is not clear enough)
No one ever said "baptism does not save" who did not quickly
add "without faith." This was ONLY to refute infant baptism
Alexander Campbell, on the other hand pointed to John Calvin's
view of RESTORATION on baptism. Campbell derived the
demand for BAPTISM when he was convinced that no unity could
prevail outside of "teaching that which is written for our
learning." Both Calvin and Luther defined baptism for
ADULTS old enough to believe. See
the Whole Institutes on Baptism
Alexander Campbell John
Calvin on Baptism.
MY attention was this morning called to the 15th chapter and
4th book of Calvin's Institutes. From this section I may have
given some extracts on baptism in my former numbers; but
I think the following remarks of this great reformer
have not been presented in this work. To those who think that
we are extravagantly fanatical, enthusiastic,
or egregiously astray on this subject, we would
recommend the perusal of the whole of this 15th chapter of
book 4; not, indeed, as [543]
altogether orthodox in our view,
but as containing so
much clear and unequivocal testimony in favor of the
true intent and meaning of Peter's opening speech in Jerusalem
some 1800 years ago. I say testimony, for John
Calvin's opinions are of the force of semi-apostolic
testimony with many very worthy citizens who may happen to
see the following excerpts.
He uses the same argument in another place--that we are
circumcised, putting off the body of the sins of the flesh, after
we have been buried with Christ in baptism; and in
this sense, in the passage already quoted, he calls it the washing
of regeneration and renewing.
Thus we are promised, first,
the gratuitous
remission of sins and imputation of righteousness;
and, secondly, the
grace of the Holy Spirit to reform us to newness
of life."
Now let me ask the candid reader of this essay from
the pen of John Calvin himself, how much more orthodox than
ourselves was this celebrated reformer? We have heard
him explain himself fully on these great items, and may we
not say that the chief difference between him and us, is,
that we practise what we teach. "There is,"
says the reformer Calvin, "one other advantage received from
baptism--this is the certain testimony it affords us
that we are not only [546] engrafted into the life
and death of Christ, but are so united as to be
partakers of all his benefits"--"All the gifts of God
which are presented in baptism, are found in Christ alone."
We leave it to the good sense of the
reader, whether John Calvin ought not to be called a
Campbellite as well as the Apostle Peter.
1811 "Barton
W. Stone preached first in the fifth civil district
of Sumner County, in 1811, on the farm of H. P. Jones. From
there he went immediately to a place near where the little
village of Roganna now stands, and preached on Bledsoe's Creek,
at the mouth of Dry Fork Creek.
in Maury County. J.
K. Speer was born in 1794, in the month of May, and in
early life he was a Baptist preacher. He probably began
preaching "the faith" (called by others heresy), as early as
early (sic) as 1825, and was independent of both Stone
and Campbell. "
But it was no holiday job to preach then. Besides going
mainly at his own expense, the preacher suffered losses at
home, persecution both at home and abroad, and was often
traduced personally; besides having to bear the odium
attached to the cause itself. "You are Schismatics";
"You deny the Divinity of Christ"; You deny
the operations of the Holy Ghost";
"You deny heart-felt religion," etc. , etc. , were
some of the charges hurled at them. But in process of time
A. Campbell took the same ground that brethren of Middle
and East Tennessee had held for some years before they
ever heard of him, and now it is Campbellite, Campbellite,
Campbellite!
This Stoneite fanaticism is said to have
hindered many baptists from "reforming."
1819
John
Mark Hicks on THE RECOVERY OF THE ANCIENT GOSPEL:
ALEXANDER CAMPBELL AND THE DESIGN OF BAPTISM
John Mark Hicks Notes: The Campbell-Walker
Debate[10] In the fall of 1819 Mr. John Birch, a Baptist
minister, became rather successful in baptizing a number of
people near the town of Mt. Pleasant. The debate began
on June 19, 1820 and ended the next day. The immediate result
of the debate was the promotion of Campbell's reputation. The
debate affords us an importance reference point in the
development of Campbell's baptismal theology
John Mark Hicks: b.
The Design of Baptism in the Debate. It is
important to note that while, according to
Campbell,
baptism
promises spiritual blessings to its recipients,
it does so only "figuratively" or as a symbol (pp.
136-137).
For instance, the phrase from Titus 3:5 ("the
renewing of the Holy Ghost")
is used "figuratively" with respect to baptism and
not in reality (p. 137).
Again,
the figure or type is something which must be
obeyed BEFORE we are free from sin.
Holy Spirit." The
Millennial Harbinger Extra 4 (August
1833): 356.
"He has saved us," says the Apostle
Paul,
"by the bath
of regeneration AND the renewing of the
Holy Spirit, which he poured on us richly
through Jesus Christ our Saviour;
that, being
justified by his favor, [in the bath of regeneration,]
we might be
made heirs according [459] the
new life as the atmosphere is to our animal
life in the kingdom of nature. But on this topic we have
said so much in our "Extra Defended,"
that to it we must refer our readers who are still
inquisitive on the subject.
All that is
done in us before regeneration, God our Father effects by the
word, or the gospel as dictated and confirmed
by his Holy Spirit.
But after
we are thus begotten and born by the Spirit
of God--after our new birth, the Holy Spirit is shed
on us richly through Jesus Christ our
Saviour; of which the peace of mind, the love, the joy, and
the hope of the regenerate is full proof; for these are
amongst the fruits of that Holy Spirit of promise of which
we speak. Thus commences [ THE NEW LIFE.]
He then
quotes in proof, Acts 22:16 "Arise, and be immersed,
and wash thee from thy sins."--Paul. He supports this view
also from Ephesians 5:26, and John 3:5. "The bath
of regeneration," is then according to this
learned Paidobaptist, Christian immersion.
Our modern "great divines," even in
America, have taught the same. Timothy Dwight, the
greatest Rabbi of Presbyterians the New World has produced,
says, vol. iv. pp. 300, 301, "to be born again, is precisely
the same thing as to be born of water and the Spirit."--"To
be born of water is to be baptized." And how
uncharitable!--He adds,
"He who understanding the nature and authority of this
institution,
refuses to
be baptized,
WILL
NEVER ENTER INTO THE VISIBLE NOR INVISIBLE KINGDOM OF GOD."
Vol. iv. p. 302.
So preached
the President of Yale/
The outward rite is
a "representation" of the thing itself which
has already been accomplished by the work
of the Spirit.
Hicks means that a person is JUSTIFIED by a direct work
of the Holy Spirit. Only then are they baptized to
REPRESENT what the Holy Spirit did by a direct
operation. However, baptism is LIKE the death,
burial and resurrect of Jesus.
The blessing
of justification is given to the sinner before
his baptism.
We next remark, that the unconverted
sinner is dark in his understanding;
and (suitable to such a condition) the spirit of grace is a
spirit of illumination. Conscious of this,
David prays, "Open thou mine eyes, that I may behold
wondrous things out of thy law;"--and Paul, for the
Ephesians, that God might give them the spirit of wisdom and
revelation in the knowledge of him;--the eyes of their
understanding being enlightened, &c By virtue of this illuminating influence,
the mind is given to discover, through the word of
truth, the insufficiency of man, and of man's
righteousness--"the excellency of the knowledge of Christ
Jesus," as "the way, the truth, and the life"--the necessity
and beauty of that religion which is held out in the sacred
volume.
Upon the whole (let me add) the effect
of Divine influence on the soul, is, a correspondence of
views, disposition, and desire, with the dictates of the
word of truth--a responding of the heart to the voice
of God in his word; and this too may be considered as (in
general,) the most abiding and substantial evidence of the
work of God within us.
April, 1828
Dr. James
Macknight, formerly prolocutor or moderator of the
Presbyterian church of Scotland, and translator of the
Apostolic Epistles. One of his notes upon Titus 3:5, is in
the following words:--"
1823 Preaching for pay? "Give money to make poor pious youths learned clergy,
or vain pretenders to erudition; and
they pray that they may preach to you; yes, and pay them too.
Was there ever such a craft as priestcraft? No, it is the craftiest of all crafts. It is so crafty that it
obtains by its craft the means to make craftsmen, and
then it makes
the deluded support them!" (Campbell, Alexander, Christian Baptist, Dec. 1, 1823, Vol. 1, p.
91).
Wonder why the Stone-Campbell Sectarians never use that?
Paul proved that those who make a PROFESSION out of the Word of
Christ corrupt the Word: they are, he says, prostitutes.
Later we will note that God HIDES Himself from
the WISE: these are the Sophists who work as
rhetoricians, singers, instrument players or sorcerers.
A godly elders as the Pastor-Teacher or preacher teaches that
which HAS been taught: he gets no personal opinions nor
does he engage in Spiritual Formation (witchcraft)
hallucinating that what comes out of his mind has any value
whatsover. Paul outlwas such "doubtful disputations" in
Romans 14 and includes everything which does not edify or
educate in Romans 15. He defines that as "that which is
written" and calls it "Scripture." You may or may not believe it
but Spurgeon couldn't find a word to define the depravity of one
who would teach in a congregation (college) when he cannot be
loyal to those who feed him.
1825 A
Restoration of the Ancient Order of Things--by
Alexander Campbell
False
Review by John Mark Hicks
Subsequent
participants in the Restoration Movement turned the
ancient order into a test of fellowship as the
fundamental identity of the New Testament church, the
distinguishing mark between the true church and apostate
churches. That was never Campbells intention and he
would have regarded it as a subversion of the gospel
itselfsubstituting the ancient order for the
confession of Jesus as the Messiah as the true test of
faith.
There is not a remote hint that Alexander Campbell would
"fellowship" the sects in the pattern of the later day
spirit-guided scholars. There is no hint that Alexander
Campbell or most early disciples who would fellowship in the
sense of attending, affirming and thereby endorsing the sects:
especially the instrumental sect.
The
Christian System
Preface VII
The object of this volume is to
place before the community in a plain, definite, and
perspicuous style, the capital principles which have been
elicited, argued out, developed, and sustained in a
controversy of twenty-five years, by the tongues and pens
of those who rallied under the banners of the Bible
alone.
The principle which was inscribed
upon our banners when we withdrew from the ranks of
the sects, was, '
Faith in
Jesus as the true Messiah,
and obedience
to him as our Lawgiver and King,
the ONLY
TEST of Christian character,
and the ONLY
BOND of Christian union, communion,
and co-operation,
irrespective of all
creeds, opinions, commandments, and traditions of men.'
No.
III I have no idea of seeing,
nor one wish to see, the sects unite in one grand army.
This would be dangerous to our liberties and laws.
For this the Saviour did not pray.
It is only the
disciples of Christ dispersed among them,
that reason and
benevolence would call out of them.
Let them unite who love the Lord, and
then we shall soon see the hireling priesthood
and their worldly establishments prostrate in the dust.
Campbell was discussing unbelievers to participate in a Church
of Christ.
No. XXI. Besides,
where any number attend there generally are some
disciples of Christ not connected with the church,
and who consequently can, and do join in prayer and
praise; and we know no reason why any man should
forbid them. We know it has been said we might as well
admit unbelievers to the Lord's supper as suffer them to
stand up along with the church in prayer or praise.
But by
receiving them to break bread, we acknowledge them to be
disciples, members of the body of Christ; whereas their
placing themselves in the same posture with the church,
implies no acknowledgment of them, on our part, as
believers.
On the whole, we think
any attempt to prevent the hearers from assuming the same
posture as the church, in any part of their worship, is unscriptural.
It gives a false view of the encouragement given by Jesus to
sinners, and while it has a show of faithfulness, it
is calculated to foster a temper towards those who are
without very different from what Christ has enjoined on his
people. We do not know that your sentiments, beloved, differ
from our own on this subject. If they do, we trust you will
take our observations in good part, as we have known much
evil result from the practice to which we have referred
The Spirit OF Christ marked for avoidance those who would
smite and pluck him with instruments. Being a student
of Isaiah 50 Campbell could confess Christ by NOT doing
what He denounced in the prophets.
But as none but the Lord
can prescribe or regulate the worship due to himself and
profitable to us;
so, if he have
done it, human regulations are as vain and
useless as attempts to prevent the ebbing
of the sea or the waxing and waning of the moon
But to proceed: Another society meets for worship, and they sing all day; another
shouts all day; another runs as in a race all day;
another lies prostrate on the ground all day;
another reads all day; another hears one man speak
all day; another sits silent all day; another waves palm branches all day;
another cries in the forenoon and listens to the organ in the
afternoon;
and it is all
equally right, lawful, orderly, and acceptable;
for there is no divinely
authorized order of Christian worship.
We are then, on the principles of reason,
constrained to abandon this
side of the dilemma, and give
up the hypothesis that
there is no divinely authorized order of Christian
worship.
Now as one of the only two supposable cases must be
abandoned,
it follows by
undeniable consequence,
that there
is a divinely authorized order of Christian worship
in Christian assemblies.
1826 neither Stone nor Campbell
taught the Stone-Campbell Sect's view of the trinity.
A
Restoration of the Ancient Order of Things--by
Alexander Campbell
But we
shall go on to specify a sample of those Babylonish
terms and phrases which must be purified from the
christian vocabulary, before the saints can understand the
religion they profess, or one another as fellow disciples.
I select these from the approved standards of the most
popular establishments; for from these they have become
current and sacred style. Such are the following:
"Trinity. First, second, and third person in the adorable
Trinity: God the Son; and God the Holy Ghost. Eternal
Son. The Son is eternally begotten by the Father; the
Holy Ghost eternally proceeding from the Father and the
Son. The divinity of Jesus Christ; the humanity of
Jesus Christ; the incarnation of Jesus Christ. This he
said as man; and that as God. The common operations, and
the special operations of the Spirit of God. Original sin,
and original righteousness. Spiritual death; spiritual
life. Covenant of works, covenant of grace, and covenant
of redemption; a dispensation of the covenant of grace,
and administration of the covenant. Effectual calling.
Free will. Free grace. Total depravity. Eternal
justification. Eternal sleep. Elect world. Elect infants.
Light of nature. Natural religion. General and particular
atonement. Legal and evangelical repentance. Moral,
ceremonial, and judicial law. Under the law as a covenant
of works, and as a rule of life. Christian sabbath. Holy
sacrament. Administration of the sacrament. Different
kinds of faith and grace. Divine service; the public
worship of God," &c. &c.
These are
but a mere sample, and all of one species. It will be said
that men cannot speak of Bible truths without adopting
other terms than those found in the written word. This
will be granted, and yet there will be found no excuse for
the above species of unauthorized and Babylonish
phraseology. It is one thing to speak of divine
truths in our own language, and another to adopt a fixed
style of expressing revealed truths to the exclusion of,
or in preference to, that fixed by the Spirit, and
sometimes, too, at variance with it. For instance, the
terms Trinity, first and second person of--Eternal Son,
and the eternal procession of the Spirit, are now
the fixed style in speaking of God, his Son Jesus Christ,
and of the Spirit, in reference to their "personal
character." Now this is not the style of the
oracles of God. It is all human, and may be as freely
criticised as one of the numbers of the Spectator.
Barton W. Stone Christian Messenger
1826. 1. We shall begin with the Trinity,
and inquire whether this doctrine is fundamental, or whether
the notions formed of it ought to be terms of communion
among Christians. The orthodox notion of Trinity
seems to be this: that there are three persons in the
same one Being, substance, or nature, which Being is God.
Some,
thinking
it humility to discard reason from religion, content
themselves with believing in three persons in the
one Godhead, without attaching any ideas to the doctrine,
calling it an incomprehensible mystery.
Others
contend
that
there are three intelligent persons, or conscious
agents, in the one divine essence, or Being, God.
Others reject this as tritheism, and contend that these
three, the Father, Son and Holy Ghost, are three
distinctions, or three modes, or three
relations, or three perfections, or three
somewhats, existing in the one God;
which distinctions
they do not profess to understand, but which must be so
defined
to exclude the idea of
three distinct Gods,
or three distinct
spirits, or three distinct minds.
However jarring and discordant their notions may be, and
whatever ideas their language may communicate;
Yet it is believed, that none have affirmed or contended,
that the Father, Son and Holy Spirit,
are three distinct, intelligent Spirits; but all affirm that
God is one intelligent Spirit--
none have
contended that the Father, Son and Holy Spirit are three
distinct, intelligent minds, [before Hicks]
but all
agree that God is one infinite, intelligent mind.
Why then this endless
controversy about unintelligible language and notions?
Alexander Campbell
Atonement: "A.
C.'s
Reply
to
B.
W. Stone." MH (June 1840): 246-250
In
your kind epistle of November 11th, you asked me for my
definition of a Unitarian, and assured me that you denied
the name, though often applied to yourself, and urged me to
say whether I "designed to co-operate with Trinitarians
against Unitarians," &c. I felt it my duty to make
the proposition alluded to in your letter of March 30th. I
have done so in the full persuasion that the contemplated
discussion is not only expedient, but necessary, and that it
can be so managed as to disabuse the public mind of
injurious prejudices both against you and myself.
You have long disavowed Unitarianism, and I have also
disavowed Trinitarianism and every other sectarianism
in the land; and therefore that morbid state of feeling
elicited by these partizan wars about the polemical
abstrusities of metaphysical abstractions, which, in
its excessive irritability, forbids the scriptural
investigation of the great points which have been so often
distorted and mangled on the racks and wheels of party
discord and proscription, should have no abiding in our
minds, much less prohibit a scriptural examination of the
facts, and precepts, and promises, on which these unhallowed
theories have been reared. and I most sincerely
supplicate the FATHER OF LIGHTS to subdue our
spirits and to imbue them with the holy spirit of the
gospel of [247] Christ
The
Holy Spirit and Unity John Mark Hicks Stone-Campbell
Dialogue November 2011
The Holy Spirit and Unity John
Mark Hicks Stone-Campbell Dialogue November 2011,
Later, however, the second and third
waves of the Holy Spiritas they are commonly
calledrenewed an ecumenical life within Pentecostalism
as the life of the Spirit reached across
denominational and traditional boundaries. From the Full
Gospel Business Mens Fellowship to the Vineyard
Movement, the experience of the Spirit has united
believers from various traditions in such a way that their
denominational heritages recede
into the background. The Spirit-filled life trumped
those boundaries even though many remained in their
traditions.
I have been tasked with reflecting
on the role the Holy Spirit in the unity of the church
with a particular focus on what resources exist in our
common tradition for communal reflection on this topic. Is
there anything that might parallel what we find in
Pentecostalisms heritage?
At the origins of the Stone-Campbell
Movement are at least two themes that resonate for
many in the Stone-Campbell tradition and create an ecumenical
trajectory. One is clearly more associated with Stone
while the other is strongly present in both.
1. Revivalism. If Cane
Ridge is Americas Pentecost,
then the resources
for reflection
may parallel
what happened at the beginning of the twentieth century
in the birth of
Pentecostalism.
* In
Faith and Creed, Augustine notes the passages which
connect the Father to the Son consistent with the clear
teachings of the Bible. The revised Nicene Creed reads:
1. I Believe in God the Father
Almighty. Chs. 2 and 3.
[Acts 2:36a Therefore let all the house
of Israel know assuredly
that God]
2. (And) In Jesus Christ, the
Son of God,
[Acts
2:36b hath made that same Jesus,
whom ye have crucified,
both Lord and Christ.]
the Only-Begotten
of the Father,
or, His Only Son,
Our Lord. Ch. 3
[Romans 1:4
And declared to be the Son of God with
power,
according to the spirit OF [preposition] holiness,
by the resurrection from the dead]
3. Who Was Born Through the Holy
Spirit of the Virgin Mary. Ch. 4 (§ 8.)
[Romans
1:3 Concerning his Son Jesus Christ our Lord,
which was made of the seed of David
according to the flesh;]
4. Who
Under Pontius Pilate Was Crucified and Buried. Ch. 5 (§
11.)
5. On the Third Day He Rose
Again from the Dead. Ch. 5 (§ 12.)
[Luke 24:39 Behold
my hands and my feet,
that it is I myself: handle me, and
see;
for a spirit hath not flesh and bones, as ye see me have.
]
6. He Ascended
into Heaven. Ch. 6 (§ 13.)
[Acts 2:33
Therefore being by the right hand of God exalted,
and having received of the Father the promise of
the Holy Ghost,
he hath shed forth this, which
ye now see and hear.]
Promise
is: epagg-elia proffession
or summons to attend
a dokimasia tōn rhētorōn
doki^m-a^sia right
of a man to speak in the ekklēsia
the rights of manhood, D.44.41, v. l.
in 57.62. [rights
of priesthood]
tōn hiereōn I. filled
with or manifesting divine power, supernatural,
dosis the gift of God,
They saw FIRE and heard WIND
(spirit) but not a personal spirit.
he
hath shed forth this, which ye now see
and hear.]
Ekkheō [the only fit] 2.
of words, pour forth, utter, Ar. Th.554;
molpas E.Supp.773;
pollēn glōssan ekkheas matēn S.Fr.929,
cf. A.Ag.1029
(lyr.).
Hebrews 2:11
For both he that sanctifieth and they who are sanctified
are all of one: for which cause he is not ashamed to
call them brethren,
Hebrews 2:12 Saying,
I will
declare thy name unto my brethren,
in the midst of
the church will I sing praise unto thee.
humn-eō 2. descant
upon, in song or speech
Laudo
II. Transf., to adduce, name, quote,
cite a person as any thing
7. He Sitteth
at the Right Hand of the Father. Ch. 7 (§
14.)
8. From Thence He Will
Come and Judge the Living and the Dead. Ch. 8 (§ 15.)
* 9.
(and I Believe) in the Holy Spirit. Ch. 9 (§ 16-19.)
10. I Believe the Holy
Church (Catholic). Ch. 10 (§ 21.)
11. The Forgiveness of
Sin. Ch. 10 (§ 23.)
12. The Resurrection of
the Body. Ch. 10 (§ 23, 24.)
13. The Life Everlasting. Ch.
10 (§ 24.)]
Hebrews 2:9 But we see Jesus,
who was made a little
lower than the angels f
or the suffering of
death, crowned with glory and honour;
that he by the grace
of God should taste death for every man.
Hebrews 2:10 For it became him, for whom are all
things,
and by whom
are all things, in bringing many sons unto glory,
to make the captain
of their salvation perfect through sufferings.
Hebrews 2:11 For both he that sanctifieth
and they who are
sanctified are all of one:
for which cause he is
not ashamed to call them brethren,
Neither Campbell nor the masses of "Christian" church preachers
who defected to Campbell believed that this was anything more
than a deliberately induced mental disturbance.
C.S. Lewis used the term a great cataract of
nonsense to describe how people use a modern idea to
construe Bible theology. Resource
1826 THE
REFORMATION IN TENNESSEE. By Isaac N. Jones.
"In about 1826 my father and uncle William
Jones moved to McMinn County and located a wool-carding
machine on Spring Creek. Here they heard of a man, perhaps
from Kentucky, preaching a strange doctrine in a county or two
east of McMinn. My father, being the principal carder,
requested Uncle William to go and learn what the new doctrine
was. On his return he showed how the man had used Acts
2:38 to prove that baptism is for the remission of
past sins. The reasoning was so clear, and in such
harmony with what they had tried to teach, viz: "Salvation of
some sort is connected in some way with baptism, or Christ
would not have said (Mark 16:16) 'He that believeth and is
baptized shall be saved,"' that they at once went to
preaching it, strange as it sounded to others.
Many were the hard-fought battles necessary to get the
brethren to see the simple teachings of God's word, and to
break loose from the doctrine of abstract operations
of the Spirit in converting the sinner; and to see
that shoutings, swoonings, laughing, barking
like dogs, the jerks, etc., etc., were not
miraculous influences of the Spirit, but the wonderful magnetic
influences of some men, aided by the surroundings...
[These were the Stonites]
And as he had joined "The Reformation" seven to ten
years before he had ever even heard of A.
Campbell, and at least seven years before A. Campbell
himself, in 1827 or 1828, became a reformer
holding the platform heretofore mentioned, it is evident that
neither I nor those described in Middle and East Tennessee are
entitled to the name Campbellite. In fact, this movement
occurred while Bro. Campbell was yet with the Presbyterians
and Baptists.
But it was no holiday job to preach then. Besides going
mainly at his own expense, the preacher suffered losses at
home, persecution both at home and abroad, and was often
traduced personally; besides having to bear the odium attached
to the cause itself. "You are Schismatics"; "You deny
the Divinity of Christ"; You deny the operations
of the Holy Ghost"; "You deny heart-felt
religion," etc. , etc. , were some of the charges hurled
at them. But in process of time A. Campbell took the same
ground that brethren of Middle and East Tennessee had held
for some years before they ever heard of him, and now it is
Campbellite, Campbellite, Campbellite! "You are
following Campbell," was hurled at them, although many of them
were in the "Reformation" years before Bro. Campbell joined
the movement in 1827 or 8! This reminds me of a great divine
who said of John the Baptist, "And he was a Christian," as
though the fore-runner could be a follower.
1831
DISCUSSION OF UNITY
http://www.pineycom.com/Barton.W.Stone.Alexander.Campbell.Union.html
This is the "pre fabled union" in 1831: the denial of
any kind of "union" in the Lunenburg quote was in 1837.
Without passing judgment one way or another, the Reformers saw
the Disciples as just another denomination, and saw Barton W.
Stone bent on forming a NEW INCLUSIVE denomination. Garrison
proposed to include ALL OF CHRISTENDOM. That is why the
Disciples have reached a dead end.
For our part, we
might be honored much by a union formal and public, with a
society so large and so respectable as the Christian
denomination;
but if our union with
them, though so advantageous to us,
would merge "the
ancient gospel and ancient order of things"
in the long vexed
question of simple anti-trinitarianism, anti-creedism,
or anti-sectarianism,
I should be ashamed of
myself in the presence of him whose "well done, good and
faithful servant,"
is worth the universe
to me.
We all could have had honorable
alliances with honorable sectaries,
many years since, had this been our
object.
Does he mean a formal
confederation of all preachers and people called "Christians,"
with all those whom he calls Reformed Baptists?
(rather reforming, than reformed;) or (as he
represents them as prefering for a sectarianwhat
shall be the articles of confederation, and in what form
shall they be ministered or adopted? Shall it be in one
general convention of messengers from all the societies of
"christians" and "disciples," or one general assembly of the
whole aggregate of both people? Shall the articles of
agreement be drawn up in writing like the articles of the
"General Union" amongst the different sects of Baptists in
Kentucky? purpose the name) disciples. If so,
We discover, or think we discover, a
squinting at some sort of precedency or priority in
the claims of the writer of the above article, which are
perhaps only in appearance, and not in reality; but if in
appearance only, he will prevent us or any reader from concluding
unfavorably by explaining himself more in detail
than he has done.
He says, "The
reformed Baptists have received the doctrine taught by us
many years ago." "For nearly thirty years ago we
taught," &c. &c. From what source or
principle these sayings proceeded, we do not pronounce
sentence; but if they are mere words of course, and he
intended to plead nothing from them, we would suggest the
propriety of qualifying them in such a way as to prevent
mistake.
I am, as at present advised, far
from thinking that the present advocates of
reformation are only pleading, or at all pleading, for
what was plead in Kentucky thirty years ago, after the dissolution
of the Springfield Presbytery. If such be
the conceptions of brother Stone, I am greatly mistaken.
That he, with others, did at that time oppose
authoritative creeds, and some articles in
them as terms of communion, and some other abuses,
we are not uninformed; but so did some others who set
out with him.
Our eagle-eyed opponents plainly
see the difference between the radical and differential
attributes of this reformation, which they ignorantly
call a deformation, and any other cause,
however unpopular, plead in the land.
"The Christians" in some places,
nay, in many places, are quite respectable in
the eyes of those who contemn "the disciples" as
unfit for good society. And I
think the amiable editor of the Christian Messenger
himself told me last winter,
that even he and
some of his brethren were considered by the orthodox as
degrading themselves because they associated
with us most "unworthy disciples?'
Indeed, it was no mean proof of his
christian spirit to see him so condescending to
persons of such low degree in the estimation of
the noble christians of the land. His willingness to fraternize
with us in despite of the odium theologicum
attached to our ancient gospel, I must ever
regard as an additional proof of his unfeigned regard to
the authority of Jesus as Lord, and his love to all them
who esteem the reproach of the Messiah greater riches
than all the treasures of Egypt.
Historians should understand
the difference between Mythological History
and True History.
Among the Greeks it was widely taught that rhetoricians, poets
and music must not be permitted to write about true history.
It was ok to lie about history when entertaining (only) but
never in the schools or called assemblies (ekklesia).
THE
1832 UNITY MEETING J.F.BURNETT
Stone and the Disciples of Christ (Reformers then)
Morrill,
in "History of the Christian Denomination," says: [6]
"The
'union' itself was consummated on New Year's day, 1832, in Hill
Street Christian Church, at Lexington, Kentucky,
where representatives of both parties pledged themselves
'to one another before God, to abandon all
speculation, especially on the Trinity, and kindred
subjects, and to be content with the plain
declaration of Scripture on those subjects on
which there had been so much worse than useless
controversy.'
The
plain meaning is that they found common ground to
occupy, threw away their divisive teachings and
opinions, and acted as one. The men who at Lexington
pledged themselves there and then gave one another the
hand of fellowship,
speaking
for themselves, and the churches
they came from,
but not for all the churches or the
denominations in Kentucky or the United States.
There
was no voting, and no attempt at formal union, but merely
a 'flowing together' of those like-minded. In token of
that union Elder John Smith, of the Disciples of Christ,
and Elder John Rogers, of the Christians, 'were
appointed evangelists by the churches' to promote that
simple unsectarian Christian work, which was adhered to
by thousands; and Stone took Elder J. T. Johnson, a
Disciple, as co-editor of The Christian Messenger.
"This
'union' did not change the status of any name or church or
minister or piece of property.
At a later time Campbell made some public invidious
remarks about the Christians, and it began to be
claimed that they had joined or united with the Disciples.
John [7] Rogers says on this point:
'No
one ever thought (at the first) that the Reformers,
so-called, had come over to us, or that we
had gone over to them; that they were required to
relinquish their opinions, or we ours.
We
found ourselves contending for the same great
principles, and we resolved to unite our energies
to harmonize the church and save the world.
Such are the simple facts in the case."
The
Christian Messenger
(1832) says:
"It is
common for the Christians to say, the Reformers have
joined us--and no less common is it for the
Reformers to say, the Christians have joined us.
One
will say, the Christians have given up all
their former opinions of many doctrines, and have
received ours; another will say, the Reformers
have relinquished their views on many points, and
embraced ours.
These
things are doing mischief to the
cause of Christian union, and well calculated to excite
jealousy, and to give offense. They can do no good--in
fact they are not true. We have met together on the
Bible, being drawn together there by the cords of
truth--we agreed to walk together according to this
rule, and to be united by the spirit of truth.
Neither
the Christians nor Reformers professed to give up
any sentiments or opinions previous to our union,
nor were any required to be given up in order to effect
it. We all determined to learn of Jesus, and to
speak and do whatsoever He says to us in His Word.
We all profess to be [8] called Christians, being
the followers and disciples of Jesus."
The
Campbells and most people at that time defined church as a
Society for study of the Word:
- Church
as defined by Christ in the wilderness and as Ekklesia
or Synagogue was A School of Christ.
- Worship
was
reading and musing the Word as is clearly defined by
Paul, Peter and the pre-Constantine periood were
singing as an ACT was imposed in c 373 and split the
west church from the east.
Any
additions would, as definitons demand, mark the imposers
as heretics or sectarians.
1834 In The
Christian Messenger for November, 1834, is quoted an article from the Millennial
Harbinger
(Campbell's paper) as follows:
"Or does
he (Stone) think that one or two individuals, of and
for themselves, should propose and effect a
formal union among the hundred of congregations scattered
over this continent, called Christians or Disciples, without calling upon
the different congregations to express an opinion or a
wish upon the subject?
We
discover, or think we discover, a squinting at [14]
some sort of precedency or priority in the claims of the
writer of the above article," etc.
It is well known that Mr.
Campbell insisted upon immersion before believers were received
into fellowship, to which Stone answered:
"We cannot, with our present views, unite
on the opinions that unimmersed persons cannot
receive remission of sins."
And though later on he came to believe in immersion
in water for the remission of sins, there is no evidence
that he ever made it a test of fellowship, without which he
could not
have been a member of the Disciples of Christ.
1837 Jenning, Walter W., Origin and Early History
of the Disciples of Christ, p. 196, Standard
Although union was not so easily
brought about elsewhere as in Kentucky, thousands of
''Christians" did join the Reformers.
After referring to the union effected by Stone in
Jacksonville, M. T. Morrill, the leading historian of the
Christian Connection, made the following admission:
"Then followed a wave of '
Campbellism ' that swept the Christians off their feet,
and aggregated about eight thousand accessions to the
Disciples. No Christian churches long survived in
Tennessee, their cause was ruined in Kentucky and
never has regained its former strength or prestige. Of the
Southern Ohio Christians a majority of the preachers
embraced Campbeism prior to 1837, and only about
one thousand church members remained. A man named C. A.
Eastman, traveling through Indiana about 1846, reported
that, 'In many places they [the Christians] have
amalgamated with the Disciples, and are known only as the
same people.' Several years later it was reported that on
Stone's account conferences of the Christians
had been dissolved and churches disbanded,
and the people had become amalgamated with the Disciples."
1833 to 1841 and beyond Stoneites
denied the Atonement
Barton W. Stone dened the Atonement and Campbell
debated him from 1833 onward: why would there be UNITY between
such important "fundamentals>? The
Millennial Harbinger 1840-41 the debate still raged.
So be it, say I. And what have I said, more than
this? I have only said, in the conclusion of my
letter, "that, believing as I do, that it was not
possible, that any one of our race could be saved without
the sacrifice of the Lamb of God, I must hold every
attempt to explain it away into a mere moral example,
or display of love without regard to justice, as tending to
subvert the basis of the divine government, and to rob the
gospel of all that glorifies the wisdom and power, the justice
and mercy of God in putting away sin, and in saving the
sinner." It is not, then, the degree of importance that my
opinion attaches to the death of Christ, either as it respects
the glory of God, or the salvation of man, in which we differ;
but about the express scriptural reasons of its vast
importance. And here, dear brother, permit me to express, in
my turn, my sincere regret, that having lifted up your voice
for a pure scriptural reformation, predicated upon the Bible
alone, you should ever have been led off that divine platform
into the arena of sectarian controversies.
MH.NumberVII.VIv.Aug.1833
1837
REPUDIATING THE DISCIPLES / CHRISTIAN CHURCHES
http://www.pineycom.com/AC.Lunenburg.Orig.html
It is reasonable to say that all of the so-called
Stone-Campbell Movement are liars about this issue: especially
about the Lunenburg letters. the lady from Lunenburg to
write the editor of the Harbinger is in an article entitled
"Letters to England-No. 1," which was published in the June,
1837. We use the word liars because people pick what
they want to write their own history and the goal most often
is to driven non-instrumental churches into a guilt complex
for NOT beginning to do what they had NEVER done.
They have never read the Lunenburg correspondence. To Campbell
a "c"hristian was one who lived according to Christian
principles. We speak of a "c"hristian nation. However, a
"C"hristian is ONLY one who has obeyed the gospel.
I. With all
despatch, then, I hasten to show that I have neither
conceded nor surrendered any thing for which I
ever contended; but that on the contrary, the
opinion now expressed, whether true or false, is one
that I have always avowed.
(Footnote in original reads: It is with us as old as
baptism for the remission of sins,
and
this is at least as old as the "Christian Baptist." Read the
first two numbers of that work.)
1.
Let me ask, in the first place, what could mean all that we
have written upon the union of Christians on apostolic
grounds,
had we taught that all
Christians in the world
were already united
in our own community?
2.
And in the second place, why should we so often have quoted
and applied to apostate Christendom what the Spirit
saith to saints in
Babylon--"Come
out of her, my people, that you partake not of her sins,
and that you receive
not of her plagues"--
had we imagined that
the Lord had no people beyond the pale of our communion!
3.
But let him that yet doubts, read the following passages
from the Christian Baptist, April, 1825:--
"I
have no idea of seeing, nor wish to see, the sects unite
in one grand army.
This
would be dangerous to our liberties and laws. For
this the Saviour did not pray.
It is only the disciples
dispersed among them
that reason and
benevolence would call out of them,
"&c. &c. This looks very like our present opinion of
Christians
among the sects!!! 2d ed. Bethany, p. 85.
4.
Again, speaking of purity of speech in order to the
union of Christians, we say,
"None
of you [Christians] have ever yet attempted to show
how Christians can be united on your principles.
You
have often showed how they may be divided,
and how each party may hold its own,
but while you pray for
the visible unity of the Disciples,
and advocate their
visible disunity, we cannot understand you." March, 1837,
vol. 4.
1839 IT appears from
the "Union Herald" of the 9th instant, that the Christian Union
Convention, out of the proceedings of which we made large
extracts in the two preceding numbers of the Harbinger, held its
second meeting, according to the appointment of its standing
committee, at Cazenovia, on the 30th of January; at which time
and place, the Business Committee reported the following
resolutions:- MILLENNIAL HARBINGER, VOLUME III.-----NUMBER III.
BETHANY, VA. MARCH, 1839
THE "PATTERN" FOR UNITY AGREED WITH THE CHURCH OF CHRIST
IN THE WILDERNESS AND MANY NETWTESTAMENT EXAMPLES;:
In 1839, from the "old
brother, came an article on "The Divine Order for
Evangelizing the World, and for Teaching the
Evangelized How to Conduct Themselves." He started
with the Great Commission in Matthew, and urged the
necessity of teaching and preaching.
"Let the church then take up its Book and read and
study it. The proper character of the church is the
school of [175] Christ, disciples, Christians.
. . .
It must not shame its Master by its stupid,
wilful, shameful ignorance of his Book."
He proposed for the Lord's Day a meeting
of four hours, beginning at ten o'clock and a half-hour
intermission between each two hours. An order of service is
really suggested which provides at the close for
assignments of study for the week and "a contribution
of something to the common stock for religious purposes, as
God has prospered him.
Matthew 28:18 And Jesus came and
spake unto them, saying,
All power is given unto me
in heaven and in earth.
Matthew 28:19 Go ye therefore,
and teach all
nations,
baptizing them in
the name
of the Father, and
of the Son, and of the Holy Ghost: [Jesus Christ]
Matthew 28:20 Teaching them to observe all things
whatsoever
I have commanded
you:
and, lo, I am with
you alway, even unto the end of the world. Amen.
SO THAT PATTERN WILL NOT CHANGE
Jesus
followed the pattern as our example.
Luke 4:16 And he came to Nazareth,
where he had been brought up:
and, as his custom
was,
he went into the
synagogue on the sabbath day,
and stood up
for to read.
Acts 15:21 For Moses of old time hath in every city
them that preach
him,
being read
in the synagogues every sabbath day.
1Timothy 4:11 These things command and teach.
1Timothy 4:12 Let no man despise thy youth; but be thou
an example of the believers,
in word, in
conversation, in charity, in spirit, in faith, in
purity.
1Timothy 4:13 Till I come, give attendance to
reading, to exhortation, to doctrine.
1Timothy 4:14 Neglect not the gift that is in thee,
which was given
thee by prophecy, [teaching]
with the laying on
of the hands of the presbytery.
1Timothy 4:15 Meditate upon these things;
[speaking and meditating IN THE HEART]
give thyself
wholly to them;
that thy profiting
may appear to all.
1Timothy 4:16 Take heed unto thyself,
and unto the
doctrine; continue in them:
for in doing this
thou shalt both save thyself,
and them that hear
thee
Thomas Campbell: "Some
thirty years ago, when we addressed a portion of our
fellow Christians in western Pennsylvania upon this
all-important subject, we met with universal opposition
from the leaders of the people and were considered as the
disturbers of religious society; but now, blessed be God,
it is not only our privilege to bear of some hundreds of
thousands in the United States and elsewhere that have
been awakened, by means of our humble commencement, to
advocate this blessed cause, upon pure scriptural
principles of primitive, apostolic Christianity;
but that also now, at length, there is a voluntary
movement in different parts of the camp, beyond the bounds
of our co-operative agency in favor of this
blessed cause, the cause of union in truth amongst all
the friends of truth and peace throughout all the
churches, for this was the sacred design and
motto of our commencement."
"Second, as to the
propositions adopted by the convention, they, appear too
indefinite, and, of course, have a tendency to produce
difficulties,
Thomas Campbell defined union thusly: [The Millennial Harbinger
(March 1839): 134-144.]
5. That with respect to the commands
and ordinances of our Lord Jesus Christ,
where the scriptures are
silent as to the express time or manner of performance, if
any such there be; no human authority has power to interfere,
in order to supply
the supposed deficiency, by making laws
for the church;
nor can any thing more be required of Christians
in such cases, but only that they so observe these commands
and ordinances, as will evidently answer the
declared and obvious end of their institution.
Much less has any human authority power to impose new commands
or ordinances upon the church, which our Lord Jesus
Christ has not enjoined.
Nothing ought to be received into the faith or worship of
the church, or be made a term of communion amongst
Christians, that is not as old as the New Testament.
"13. Lastly, that if any
circumstantials
indispensably
necessary to the observance of divine ordinances
be not found upon
the page of express revelation,
such, and such
only as are absolutely necessary for this purpose,
should be adopted,
under the title of human expedients,
without any pretence to a
more sacred origin--
so that any subsequent
alteration or difference
in the observance of
these things might produce no contention nor division in
the church."
That, of course, appears throughout the Church historians and is
common decency since Restoration meant removing anything not
required to be A School of Christ. Neither Campbell would have
"unioned" with any group which ignored the purpose of the
assembly and who IMPOSED something in order to SUPPLY
the supposed deficiency. That has nothing to do with the "law of
silence" or "traditions" or decisions of church councils which
are owned by what became the Disciples-Christian churches.
1843
THE MILLERITE CONNECTION: The Society was to make it
POSSIBLE for Jesus to return!
William J. Nottingham Global
Ministries.
"My point here is that the first missionary
society was the product of a long and intense
process which generated considerable soul-searching. There
were shared biblical principles and at the same
time fundamental differences in theological
opinion. Disagreement grew
concerning congregational
ecclesiology,
commonality in mission
with other Christians,
and also perhaps communion
of the Holy Spirit.
This tension would eventuate in separate
bodies and institutions of the 20th and 21st
centuries. [Disciples and NACC] A
full appreciation is probably hidden from us in the
distance from ante-bellum times. But the nature of the
Bible's authority,
the relatively new idea
of the autonomy of the local congregation,
and the centrality of
millennialist eschatology for these men and women,
with men doing most of the writing which is
left to us, seem to me to be mysteries that can only be
observed from different angles and rarely entered into
existentially by later generations like our own.
This is evidenced in the decisions
concerning missionaries growing out of this fervor
leading up to the Cincinnati convention: Dr. and
Mrs. James T. Barclay were the first. It was in their
parlor in Washington, D.C., 1843, that the
congregation had been organized which became the
Vermont Avenue Church and in 1930 the National City
Christian Church.
They went to Jerusalem, not because of
Acts 1:8 "beginning with Jerusalem" as a popular Disciples
legend has it, but because it
was taken for granted by Alexander Campbell
and his followers that the Jews were to be converted
before the return of Christ.
RICHARD HUGES MAKES THIS FALSE ASSUMPTION
That was a false
assumption: the Millenial Harbinger's major thrust was not
to SUPPORT Millerism but to defeat it. Campbell
denies that Jesus will return to Canaan. Because the
Church of Christ did not believe in William E. Miller [Ellen
G. White]. You will notice that it was the Disciples
who were tilted by Miller.
The title of Campbell's journal
proclaimed clearly the eschatology of the pre-Civil War
spirituality, so neglected in our denominational memory by
scholars and theologians since then.
Notice that
Campbell spoke of THE PROTESTANT THEORY: not his
because he speaks where the Bible speaks and insists on a
NEW HEAVEN and a NEW EARTH and that you could not convert
people after the literal earth was burned up.
In the Millennial Harbinger of
1841,
we read
in what is called The
Protestant Theory:
"The Millennium, so
far as the triumphs of Christianity is concerned, will
be a state of greatly enlarged and continuous
prosperity, in which the Lord will be exalted and his
divine spirit enjoyed in an unprecedented measure. All
the conditions of society will be vastly improved; wars
shall cease, and peace and good will among men will
generally abound. The Jews will be converted, and the
fullness of the Gentiles will be brought into the
kingdom of the Messiah."
THIS WAS NOT CAMPBELL'S VIEW AND THEREFORE THE
FOSTER VIEWS HAVE NO FOUNDATION.
The founding of the American
Christian Missionary Society cannot be separated from
the millennialist eschatology of the period
See
Alexander Campbell on the Second Coming to prove that
you never believe "the doctors of the Law."
This takes careful reading to grasp that Campbell REPUDIATES
any speculation.
The Disciples
followed the Millerites: not Campbell.
nor from the pragmatism
which required a foreign dimension to keep pace with other
denominations or to outgrow them! D.S.
Burnet's book The Jerusalem Mission and Dr. Barclay's
book The City of the Great King make this clear, along
with speeches and articles by various leaders like Isaac
Errett. Barclay wrote in a journal The Christian Age:
"The ACMS...resolved...
to
make the first offer of salvation to Israel. . .
for
the salvation of the Jews...
for upon
the conversion and resumption of Israel
RETROSPECTIVE
ACCOUNTS
http://www.pineycom.com/Unity.Boles.html
In 1849,
the first major departure was made. David S.
Burnet was the father of the Missionary
Society; it was organized in 1849. David S. Burnet
was a convert from the Baptist Church
and he brought the idea of the Missionary Society with him
from the Baptist Church. "He was brought up as a
Presbyterian but at sixteen years of age, after careful
study of the New Testament, was baptized into the Baptist
Church." ("The Story of the Churches." by Errett
Gates, p. 190.) He said, "I was born into the
missionary spirit, and did not relinquish it when I
associated myself with my present brethren." (Christian
Magazine, Vol. 3, p. 173.
Notice
Nottingham's reason why these groups were never
"unioned" because you cannot "union" congregational
churches. This also shows that Foster twisted the "apocylptic"
claim for Alexander Campbell. That is because he did not
care enough to read the original documents. Historians daisy
chain and quoting A BOOK is never scholarship. Of course
they are all defined by John as ANTICHRIST by their
neo-trinity dogma.
Church "scholars" are really a laughing stock and they write
only for other "scholars" totally missing Jesus who said
that "doctors of the law take away the key to knowledge."
I don't write history: I post the actual documents the
RECONSTRUCTIONISTS lie about seing godliness as a means of
financial gain--occupation. Don't be a cultist: never trust
anyone who quotes Mark 1.1 and does not post the text in
context.
ALL religious groups
rejected musical instruments because of the persona of
musicians and the fact that a disciple fully understands
that instruments always mark those who refuse to hear the
Words of God.
John
Calvin on Instruments clearly understood and observed by
presbyterians.
Does any one object,
that music is very useful for awakening the minds of men
and moving their hearts? I own it;
but we should always
take care that no corruption creep in, which might both
defile the
pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this
danger by the mouth of Paul,
to proceed beyond what we are there warranted by him is not only, I must say,
unadvised zeal, but wicked and perverse obstinacy.
Again, Calvin notes
that: "We know that our Lord Jesus Christ has appeared,
and by His advent has abolished these legal shadows.
Instrumental music,
we therefore maintain, was only tolerated on account of
the times and the people, because they were as boys, as the sacred Scripture
speaketh, whose condition required these puerile rudiments.
But in gospel times we
must not have recourse to these unless we wish to
destroy the evangelical perfection and to obscure the
meridian light which we enjoy in Christ our Lord."
(Calvin's Commentary on the Thirty-third Psalm, and on 1
Sam. 18:1-9).
"Unto the pure all things are pure: but
unto them that are defiled and unbelieving is nothing
pure; but even their mind and conscience is defiled"
(Tit. 1: 15.)
For why is
a woe pronounced upon the
rich who have received their consolation? (Luke 6: 24,)
who are full, who laugh now, who "lie upon beds of ivory and stretch
themselves upon their couches;" "join house to house," and
"lay field to field;" "and the harp and the
viol, the tabret and pipe, and wine, are in their feasts," (Amos 6: 6; Isa. 5:
8, 10.)
Certainly ivory and gold, and riches,
are the good creatures of God, permitted, nay destined, by
divine providence for the use of man; nor was it ever
forbidden to laugh, or to be full, or to add new to old and hereditary possessions, or to be delighted with music, or to drink
wine.
This is true, but when the means are supplied to roll and wallow in luxury, to intoxicate the mind and soul with present and be always hunting after new
pleasures,
The Necessity of Reforming the Church (1543) Calvin wrote
For, if we would not throw everything into
confusion,
we must never lose sight
of the distinction between the old and the new dispensations, and of the fact that
ceremonies, the observance of which was useful under the
law,
are now not only
superfluous, but vicious and absurd.
But in regard to the
former, it is plain that
they are destitute of authority from the
scriptures,
as well as of any approved example of such intercession;
while, as to the latter,
Paul declares that
none can invoke
God,
save those who have been taught by his word to pray. On this depends the
confidence with which it becomes pious minds to be
actuated and imbued when they engage in prayer.
The instruments were tolerated because God had already turned
them over to worship the starry host and sentenced them back
to captivity and death.
WEST: "Apostasy in music among 19th century churches
that had endeavored to restore New Testament
authority in worship and work
began, in the main, following the
American Civil War'
In 1868, Ben Franklin guessed that
there were ten
thousand congregations
and not over fifty had used an instrument
in worship." (Earl West, Search for the Ancient Order, Vol.
2, pp. 80, 81)
Following the American
Civil War "Staunch supporters of the missionary society and instrumental music, the new look in styles of work and worship, had been predicting for years
the early demise of the Advocate. It was unthinkable, as these
men viewed the problem,
that even the people in the South would not want to keep up with the times.
Lipscomb's simple ways might have been condoned in the hills of Franklin
County before the war,
but the times were passing
him by. It was only a question of time
until the Advocate would fold up, and when it
did, as these men gleefully envisioned, it would be a happy day."
(Earl West, Life and Times of David Lipscomb, p. 166)
At the end of Alexander
Campbell's life the missionary society had grasped rights to
Campbell's song book. Campbell believed that he was putting
the ownership into the hands of a committee of brethren.
"Isaac Errett who
influenced Campbell to sign over (extorted?) his copyright, had argued
that it
was absolutely necessary to the unity of the church to have unity of worship,
and the latter
could not be maintained
unless the brethren all used one
hymn book--Campbell's.
Accordingly, the Standard and the
Society opposed vigorously the publication of
any other hymn book. Lipscomb by selling a hymn book
printed in Canada had been visited by some of the ire of these men." (West, p.
171)
1860 The Organ: The
Christian Repository. Hickman Creek
To accuse non-instrumental churches for being sectarians
ignores the recorded history of contemporaneous battles among
ALL religious groups.
They were men of sincere piety and
fervent zeal, but governed in manners and in preaching by
laws of their own. Unlike the gowned clergy of our day these
primitive preachers of the wilderness were accustomed, on a
hot summer's day, to take off their coats and preach in the
shirt sleeves a very convenient habit for those who
toiled coatless all the week. Unlike the drilled theatrical
disclaimers of the modern pulpit, who read their
sermons, these earnest, unsophisticated heralds of the
gospel, with no teacher of elocution but the promptings of
their own pathetic voices, sung their sermons. Like
their illustrious ancestor with the leathern girdle, their
voice was heard "crying in the wilderness."
Vulgar and ludicrous as the habit may
seem to the eyes of learned criticism, this sing song
preaching had its attractions. Congregations would set [sic]
from three to five hours, on backless benches, and listen to
sermon after sermon sung off in this way, without
complaining. But the congregation of this refined age, who
sit on cushioned seats, with cushioned backs, and cushioned
foot-stools, and listen to sermons enriched by the best
creations of intellect and genius, set off with all the
improved arts of voice and gesture, and all the witchery of
rhetoric, complain dreadfully if they are kept more than
forty-five minutes. There must be a difference somewhere,
either in the essence and manner of preaching, or in the
taste and instincts of the hearers. After all it is a
question whether singing the gospel is not as
apostolic and efficient as reading it; whether the
one did not make as many converts in that day, as the other
makes in this age.
It was at this meeting-house, and
under this preaching, when a small boy, I got my first ideas
of divine worship, and of Jesus Christ as a Saviour for
sinners. And this fact may account for some notions that
cling to me at the present time. The first pastor I remember
to have met and heard at Hickman Creek was a tall,
gray-headed gentleman by the name of Durham. It was under
the ministry of this aged servant of God I first witnessed
the exhibition of instrumental church music. It was very
simple and primitive in its order. The instrument was not an
organ, nor melodeon, nor violin, nor flute, nor drum, nor
horn. It was a cheap and portable concern, that the pastor
carried in his pocket, which at the proper tune he played
himself, thereby saving the expense of a salaried performer.
When the hymn was announced Father
Durham drew from his pocket a lady's tucking comb,
to one side of which a piece of brown paper had been
adjusted. While the congregation struck the air of the tune,
he sung the same notes through the comb, which being
reflected by the paper, and broken into diverging and
crossing volumes by the intervening teeth, produced a
monstrous jingle of sounds, that supplied the place of bass,
treble, alto, and all the imaginary notes. Whether
scientific or not, the primitive church instrument sent out
a novel clatter of sounds, which to my uneducated ear seemed
wonderfully melodious.
Little did I dream at that time of
living to be a grown-up man; of being transported from those
native hills and dropped down among cities; to tread the
threshold of majestic Gothic temples, and see the tucking
comb transferred from the preacher's pocket to a
spacious room in the gallery, and expanded into the beauty
and grandeur of the church organ, with its thundering
sounds.
I will not undertake to give an
opinion as to the comparative merits of the various
instruments of church music. Let those who believe
in instruments do this, if they choose. After some years of
experience I decidedly prefer congregational singing to all
the instruments in the world. Some might attribute this to
erroneous education, or the lack of education. Be this as it
may, I would rather listen, especially on the Sabbath, to
some forty or fifty clear toned human voices
1866 Moses Lard Lard's
Quarterly [Volume III: April, 1866]
Until after the UNcivil war the concensus of all of the people
who flowed into either the Christian Churches or Reformers, no
one believed in nor would tolerate the use of instruments in
what Christ and the Campbells called A School of Christ.
Alexander Campbell was quite happy as a Reformed Baptists
because they did not divide over instruments until around the
turn of the decade. However, it was the Baptists who
proposed to excommunicate Campbell because he taught that
"baptism for the remission of sins" meant "baptism for the
remission of sins..
While there was never any organic "union" it was possible for
people of most groups to join with others in what they called
"worship." Unity of heart and soul was created by Jesus
Christ before a clergy system usurped the role of elders and
deacons as the Pastor-Teachers of the flock pledged to teach
that which had been taught.
But the Church of Christ in
halves, or a divided body of Christ, is impossible.
The moment the church is so divided
the one part becomes an apostasy,
the other remains the church.
Suppose the division to have its origin
in some doctrinal question. In what light, then, should it
be viewed, and how disposed of? Of course, in that case the
first question raised would be:
Is the doctrine clearly
taught in the word of God. If clearly taught
in the word of God,
the case admits of a
very simple solution.
The party rejecting the doctrine
would stand, on that ground, and for that reason
alone, condemned;
while the party
accepting, would have to be held as no party, but as
the church.
But suppose the doctrine not to be
clearly taught, or suppose it to admit of a reasonable
doubt whether it is taught or not, how, then, should we
proceed?
In that case the
difference should be regarded as a difference of
opinion, and hence should be made no test of
soundness in the faith, or of fellowship.
Here, if brethren were possessed of even
the most ordinary share of love, the
difference would either permanently rest or permanently end.
But if one of the
differing parties should
persist in an effort to force its opinion on
the other,
or should dogmatically require subscription thereto,
or should make it any such test as has just been named,
then such party would
have to be regarded as having become heretical,
and would have to be repudiated.
The other party would have to be held
as the church.
BENJAMIN
FRANKLIN 1877
7. "Well,
the churches generally are going into it, and it
is 'a foregone conclusion that they will have and use the
organ,' and it is useless to stand against it."
No "the churches generally" are
not gone into it, nor are they going that way.
We do not know the number of churches
in the United States;
but doubt not that six
thousand would be a low enough estimate.
How
many of them use the organ in worship? We do not
know this with certainty, but probably not more than
from [431] one hundred and fifty to
two hundred, and certainly not five
hundred. [1877]
The
organ party is yet small, and would amount to but
little, had it not found way into a few places of
note and prominence. There are
still whole States that have not an organ in the
Church.
We think
there is not one in use in Canada, not one in Virginia, Tennessee, nor Texas, that we have
heard of; scarcely any in Kentucky, West
Virginia, Arkansas, Missouri, Kansas, Nebraska, and many
other States. The organ is still the exception, not the
rule; and the party is small. The main body are
true to the great principles of reformation--to the divine
purpose of returning to and maintaining, the original
practice in all things.
1883
Nashville
Choate/Woodson
note
that like David Lipscomb, E. G. Sewell worked for the Gospel
Advocate to earn a
living
and
preached
for the Woodland Street Church in Nashville. He received
little for his preaching. A new building was constructed in
1880 and Sewell was asked to preach there longer and
devote more time.
As well funded by the Standard
"From the
North, where the
Society system was deeply imbedded in the
churches, people moved into Nashville and
many filled the Woodland Street church.
By the end of 1882, a woman from Kentucky
asked Sewell about forming an auxiliary
society to the Christian
Woman's Board of Missions. Sewel
objected, and gave his reasons.
But as
always, when a group in a congregation wants
something, and the preacher stands in their way,
there is only one thing to do: dismiss the preacher.
Sewell was ousted and at the beginning of 1883, W.
J. Loos, son of C. L. Loos,
president of the Foreign
Society, was hired. In the fall of that year
young Loos attended the annual convention at Cincinatti, telling them
with some embarassment that he was
ashamed to admit he was from Tennessee for
the churches of his state were doing nothing."
When
he returned, Sewell refuted the false charges about
Tennessee churches. Loos was check-mated and was
replaced later by R. M. Giddens who "fanned
the flames of Societyism."
"The women were soon
busily at work to form an auxiliary society.
Sewell's pleas to Giddens went unheeded. During the
following summer,
the women
wrote letters to the churches of the state
asking funds be sent to them
so they could hire a State Evangelist. Before long,
plans were laid
to secure the services of A. I.
Myhr.
"Lipscomb
had agreed to publish information in the Advocate after being
assured that evangelism was the goal.
However, Giddens failed to get the work under the Woodland
Street elders. J. C. McQuiddy who had helped raise the
money and Sewell who was an elder were not
consulted about Myhr.
Myhr made
his goals clear about promoting the Society and
Instrumental music
even though it would divide the churches. Myhr's goal,
Lipscome believed, was to
"ostracize, boycott, and starve every preacher that does
not APPROVE the society."
1889
TWISTING SAND CREEK
There is nothing about Daniel Sommer's
claimed bad attitude which can divert people from the
facts abot imposing instruments as the "laded burden"
straw which broke the backs of people who had been
lulled into the Cult of Unity. The only lovely and
honorable "evangelist" who understood the CENI of the
Great Commission was labeled a Sommerite. But, then so
was Carl Ketcherside and Leroy Garret in attitude: we
might say that the Stone-Campbell Movement derived from
Daniel Sommer
There was never any organizational union
between the Church of Christ and the Disciples
(Christian Churches). However, at one time there
would have been nothing in the public assembly which
would offend the Bible knowledge and sensibilities of
most people. If and when it is apparent that one
group in "fellowship" is purpose driven to "infiltrate
and divert" your congregation, and when that attacking
church is organized and financed, the honorable thing to
do is to try to cut off contact with that group.
Several "unity lovers" have discovered since the origin
of the Stone-Campbell Movement that they will not, have
not hesitated to twist all recorded history of the
"instrument cult" to take you captive.
Rick
Atchley: The era of the progressive Church
of Christ is over.
Back in
the 80s you could go to any major city, especially
in the South, and you could find a progressive
Church of Christ and if they would preach grace,
and if they would put words on a screen, and
if they would let divorced people place
membership, they would grow.
The
generation of Boomers has enough denominational
loyalty that theyre going to find the least
legalistic
Well,
we discipled the children of those
progressive churches
for a whole
generation to grow past us Boomers.
They never
heard the sermons we heard.
They never
heard the rationale for a cappella
music.
We sent
them to youth rallies and Church of
Christ events
with some of
the finest Christian bands in the
world.
We discipled our children
to leave our Movement!
The church at Sand Creek was without any
of the innovations. When a group attempted to
impose instrumental music there was objection. To
their credit they left rather than steal the
property. A Supreme Court decision declared that
the property belonged to the non-instrumental group
which had founded the congregation
People do not let minimal ethics stop
them when they use the law and lying to take over a
church as a defacto Christian Church. People of
the Stone-Campbell Cult love to point to Sand Creek to
denounce them for refusing to be TAKEN CAPTIVE.
People who use virtual violence against Daniel Sommer
over the instrument issue are the same ones who get
violent when Churches of Christ will not submit to what
Scripture and recorded history calls sin: "making the
Lamb dumb before the slaughter."
Whatever the few dupes of the NACC claim
about "everone wants instruments" the lust usually
begins with one misleader. As confessed, they "cut out"
a small herd and instill the idea into their heads. Rick
Atckley took over a decade of being "intentional" as
they say before a spirit told him that it was time to
preach that sermon enforced by David Faust and the NACC.
Dainel Sommer Addresses Sand
Creek. About 20
decided to force instrumental music and 100Christian
Church and filed a lawsuit to take over the new
brick church house. opposed. The 20
discorders took the name The
Illinois Supreme court decided that the group
founded by the principles of Alexander Campbell and
existing since 1834 owned the propert. In his very
godly address Daniel Sommer concludes:
"When they determined
to have their devices if they had only left the established
congregations in peace and had gone out into new
fields and built up churches, they would have acted with
some honor.
But instead of so
doing they have thrust their devices upon
congregations established upon primitive
simplicity, and thus have become usurpers of other
men's labors. We were once a happy and a peaceful
and a prosperous people and for peace we pled.
We entreated
them for God's sake and for the love of heaven not to thrust
their devices upon us, but they would not
hearken. WHAT THEN MUST BE DONE? In the language of the
Apostle Peter I answer: "THE TIME IS COME THAT JUDGEMENT
MUST BEGIN AT THE HOUSE OF GOD."
It is not an honorable thing to
denounce Churches of Christ as sectarian by attempting to
force them to approve of that which has divided since singing
as an ACT was first introduced in the year 373.
The Britannica Notes that: Or Click
Here
The introduction of musical instruments (reed organs) into Christian
worship led to many local disputes. Other innovations added occasion for
controversy--the infringement of the "one-man pastoral
system" on the local ministry of elders, introduction of selected choirs, use of the title Reverend, and lesser issues.
In 1889 several
rural churches in
Illinois issued the Sand Creek Declaration, withdrawing fellowship from
those practicing "innovations and corruptions."
Foster
etal
loves to use the "rural" word to describe how churches of
Christ had such an appeal in Tenneessee. However, it
was the Bible Reading Moms who forced the Stoneites to
preach baptism in North Alabama where the appeal to raw
emotion (called sorcery or witchcraft) failed to produce
the falling down mad conversions.
R. L.
Dabney Presbyterian
It has always been common among the advocates of this
Popish mode of worship,
- to meet the
objections of simple minded Protestants to the organ,
- with the retort
that their scruples were the relics of fanatical
prejudice,
- and rustic
ignorance.
It is not strange that
men, such as the present advocates of the organ in
Presbyterian churches in America, should bring such a
charge against such men; many of them educated
amidst the richest specimens of the fine arts in the
old world, their youth imbued with the spirit of a
gorgeous and poetic age?
He found it
significant that, on the whole, only women and
effeminate men fell into this folly."
"According to Philo, the
gods of the pagans exploit this weakness of men.
For the sake of a better effect, and with the intention
of more easily cheating
their devotes, that they have set their
lies to melodies, rhythms and meters.." (Father Johannes
Quasten, p. 52)
Contrary
to
the instrumental group who got in debt and needed
entertainment to dig them out, Alexander Campbell derived
his views of a professional clergy from John Calvin.
"A preacher, like any
other man who gets in debt and fails to pay, soon becomes
demoralized, and indifferent about paying--becomes,
indeed, dishonest.
"We have never been
willing, when not actively engaged in preaching to
sit
around on our professional dignity, but have labored at whatever work presented itself to make a living." (West, p. 167)
THE RISE OF CORRUPTERS
OF THE WORD SELLING LEARNING AT RETAIL.
Without
denying
support for Evangelists Campbell warned about the
mercinary clergy, the dominant pastor was and is divisive
and the only way that the NACC has helped any churches of
Christ impose instruments.
"The pastor is not a
necessity. He is a FUNGUS GROWTH upon the church, the body of Christians, DWARFING its growth, PREVENTING its development
of its members; and until the church GETS RID of him it
will NEVER prosper as it should. In the Bible we can find
all the necessities.
"I can testify from my
own observation that a good eldership will lose its
efficiency, and its members become both UNABLE and
UNWILLING to do the work of elders, in a very few years
after the employment of a pastor. And if under the pastor
system a good eldership has ever developed, I have never
seen or heard of the case. I don't believe that has or
ever will be done." --James A. Harding, Gospel Advocate, May
20, 1885
Preaching for pay? "Give money to make poor pious youths
learned clergy, or vain pretenders to erudition; and they pray
that they may preach to you; yes, and pay them too.
Was there ever such a craft as priestcraft? No, it is the craftiest of all crafts. It is so crafty that it
obtains by its craft the means to make craftsmen, and
then it makes
the deluded support them!" (Campbell, Alexander, Christian Baptist, Dec. 1, 1823, Vol. 1, p.
91).
Wonder why the Stone-Campbell Sectarians never use that?
"Those who lord it
over the people will soon begin to destroy Them. The
word Balaam means 'the destroyer of the people.' If we
turn back to the history of this strange figure as
recorded in the book of Numbers we find that which
clarifies three passages in the New Testament where 'the
error of Balaam' (Jude 11), 'the way of Balaam' (II Pet.
2:15) and 'the doctrine of Balaam' are discussed."
(Barnhouse, D.G., Revelation, Zondervan, p. 54
See John Calvin on the need for a
Restoration Movement excluding professional preachers.
These are Paul's
words. Let them, then, show us that they are ministers of the gospel, and I will have no
difficulty in conceding their right to stipend.
The ox must not be muzzled that treadeth out the corn [1 Cor. 9:9].
But is it not altogether at variance with reason that
the ploughing
oxen
should starve, and the lazy asses be fed?
They will say,
however, that they serve at the altar. I answer, that the
priests under the law deserved maintenance, by ministering at an
altar;
but that, as Paul
declares, the case under the New Testament is different. And what are those
altar services, for which they allege that
maintenance is due to them?
Forsooth, that they
may perform their masses and chant in churches, for example, partly
labor to no purpose, and partly perpetrate sacrilege, thereby provoking the
anger of God. See for what it is that they are alimented
at the public expense!
Aeschines Against Ctesiphon
3.[220] And you blame me if I come before
the people, not constantly, but only at intervals.
And you imagine that your bearers fail to detect
you in thus making a demand which is no outgrowth of
democracy, but borrowed from another form of government.
For in oligarchies it is not he who wishes, but he who is in
authority, that addresses the people;
whereas in democracies
he speaks who chooses,
and whenever it seems
to him good.
And the fact that a man speaks only at intervals marks him
as a man who takes part in politics because of the call
of the hour, and for the common good;
whereas to leave no
day without its speech,
is the mark of a man
who is making a trade of it, and talking for pay.
2
A quiet citizen, as distinguished from the professional
political blackmailer, su_kophant-ēs
Pl. Cur. 2.3 And then those Grecians with
their cloaks, who walk about with covered heads, who go
loaded beneath their cloaks with books, and with baskets6,
they loiter together, and engage in gossipping among
themselves, the gad-abouts
6 With baskets: In the
"sportule," or "baskets," the poor, and the parasitical
dependants on the rich, carried away the scraps that
were given to them after an entertainment was concluded.
Amos 8:1 Thus hath the Lord GOD shewed
unto me: and behold a basket of summer fruit.
Amos 8:2 And he said, Amos, what seest thou? And I
said, A basket of summer fruit. Then said the
LORD unto me, The end is come upon my people of
Israel; I will not again pass by them any more.
basket from H3611 keleb keh'-leb From
an unused root meaning to yelp, or else to attack; a
dog; hence (by euphemism) a male prostitute:dog.
Revelation 22:13 I am Alpha and Omega, the
beginning and the end, the first and the last.
Revelation 22:14 Blessed are they that do his
commandments, that they may have right to the tree
of life, and may enter in through the gates into the
city.
Revelation 22:15 For without are dogs, and
sorcerers, and whoremongers, and murderers, and
idolaters, and whosoever loveth and maketh a lie.
Revelation
22.15 exō hoi kunes kai hoi pharmakoi kai hoi pornoi kai hoi phoneis kai hoi eidōlolatrai kai pas philōn kai poiōn pseudos.
Revelation 22:16 I Jesus have sent mine angel
to testify unto you these things in the churches. I
am the root and the offspring of David, and the
bright and morning star.
Pornos , ho, A. catamite,
Ar.Pl.155,
X.Mem.1.6.13,
D.22.73,
II. Idolater,
Suid.
Xen.
Mem. 1.6.13 So is it with wisdom. Those
who offer it to all comers for money are known as
sophists,
prostitutors of
wisdom,
but we think
that he who makes a friend of one whom he knows to
be gifted by nature, and teaches him all the good he
can, fulfils the duty of a citizen and a gentleman.
Sophis-tēs
, master of one's craft, experts, poets,
musicians, harpists, "making melody in holy
places." a Sophist, i.e. one
who gave lessons in grammar, rhetoric,
politics, mathematics, for money,
3. later of the rhētores, Professors
of Rhetoric, and prose writers Apollōnidē sophistē
2Corinthians 2:17 For we are not as many, which
corrupt
the word of God: but as of sincerity, but as of God,
in the sight of God speak we in Christ.
G2585 kapēleuō kap-ale-yoo'-o From κάπηλος kapēlos
(a huckster); to retail, that is, (by implication)
to
adulterate (figuratively):
corrupt.
ka^pēl-euō ,
1) to be a retailer, to peddle
2) to make money by selling anything
a) to get sordid gain by dealing in anything,
to do a thing for base gain
b) to trade in the word of God
1) to try to get base gain by
teaching
divine truth
c) to corrupt, to adulterate
1) peddlers were in the habit of
adulterating
their commodities for the sake of gain
k. tēs hōras anthos or
tēn hōran, of prostitutes
Instead of killing all of the people of Lydians,
croesus advised:
Hdt.
1.155 [3]
O King, what you say is reasonable. But do not ever
yield to anger, or destroy an ancient city that is
innocent both of the former and of the present
offense. For the former I am responsible, and bear
the punishment on my head; while Pactyes, in whose
charge you left
Sardis,
does this present wrong; let him, then, pay the
penalty.
Grant, then,
forgiveness to the Lydians, and to make sure of their
never rebelling against thee, or alarming thee more,
send and forbid them to keep any weapons
of war, command them to wear tunics under their cloaks,
and to put buskins upon their legs,
..........and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein), and shop-keeping (Hucksterism).
So
wilt thou soon see them become women
instead of men,
and there will be no more fear of their
revolting from thee."
-[4] Ludoisi de sungnτmκn
echτn tade autoisi epitaxon, hτs mκte
aposteτsi mκte deinoi toi eτsi: apeipe men
sphi pempsas hopla arκia mκ ektκsthai, keleue
de spheas kithτnas -[khiton
David's garment] te hupodunein
toisi heimasi kai kothornous hupodeesthai,
proeipe d' autoisi -kitharizein te kai psallein kai kapκleuein [prostitutes,
petty trade, playing tricks, corrupting]
paideuein tous paidas. kai tacheτs spheas τ
basileu gunaikas ant' andrτn opseai gegonotas,
hτste ouden deinoi toi esontai mκ aposteτsi."
The word
kitharizo means to PLAY THE CITHARA and does
not include singing.
- -Kitharizτ 1 [kitharis] to
play the cithara, phormingi [Apollo]
kitharize Il., Hes.; lurκi eraton
kitharizτn Hhymn. (so that there can have
been no great difference between the
kithara, lura, and phorminx ); kitharizein
ouk epistatai, of an uneducated person,
-
-Kithar-isis , eτs, hκ,
playing on the cithara,
Pl.Prt.325e; k. psilκ, i.e. without
the voice, Id.Lg.669e, cf.
Pae.Delph.15; aulκsis kai k.
Phld.Mus.p.23 K.
-Arassτ ,of any violent
impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a
mortar, strike with a shower of stones.
a). kitharēn strike the
lyre, Orph.A.382;
humnon, melos, etc., Nonn.D.1.15,440,
etc.
2. c. dat.
modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II.
Pass., to be dashed against, dash one against the other
Pound in a mortar, holmō a. Nic. Th.508
Used by O.E.Payne to justify PSALLO as a command
[p.106
7 The gad-abouts:
Drapetζ. From the Greek dremō,
"to run." He probably alludes to the propensities of
the Athenians for gossipping and running
about from place to place. Probably, at the time of
Plautus, they had begun in considerable numbers to
resort to Rome. By his reference to the books,
he is, perhaps, more particularly alluding to their Philosophers.
The Romans considered it effeminate in civil
life to go with the head covered.
su_kophant-ēs became
notorious as pettifoggers, blackmailers, professional
swindler or confidential agent,
kolax ,
a^kos,
ho,
2. in later
Gr., = Att.
goēs,
Moer.
p.113 P.
II. lisping
pronunciation of
korax,
Ar.V.45.
goēs , ētos, ho, A. sorcerer,
wizard, Phoronis g. epōdos Ludias apo khthonos E.Ba.234,
cf. Hipp.1038;
prob. f.l. for boēsi Hdt.7.191.
2. juggler, cheat, deinos g. kai pharmakeus kai sophistēs Pl.Smp.203d;
deinon kai g. kai sophistēn . . onomazōn D.18.276;
apistos g. ponēros Id.19.109;
magos kai g. Aeschin.3.137:
Comp. goētoteros Ach.Tat.6.7
Sophis-tēs , ou, ho, A. master
of one's craft, adept, expert, of diviners,
of musicians, sophistēs . . parapaiōn khelun [harp]
with modal words added, hoi s. tōn hierōn melōn Ael.NA11.1;
Ael.
NA 11.1
anthrōpōn Hupeboreōn genos kai timas Apollōnos tas ekeithi hadousi men poiētai, humnousi de kai suggrapheis, en de tois kai Hekataios, oukh ho Milēsios, all' ho Abdēritēs. ha de legei polla te kai semna hetera,
melōdountes, alla hōsper oun ek tou khorolektou to endosimon labontes kai tois sophistais tōn hierōn melōn tois epikhōriois sunasantes. eita tou humnou telesthentos hoi de anakhōrousi tē pros ton daimona
Clement of Alexandria, Stromata I
But he that speaks
through books, consecrates himself before God, crying in writing thus:
Not for gain, not for vainglory, not to be vanquished by
partiality, nor enslaved by fear nor elated by pleasure;
but only to reap the salvation of those who read, which he does,
not at present
participate in, but awaiting in expectation the
recompense which will certainly be rendered by
Him, who has promised to bestow on the labourers the
reward that is meet.
But he who is enrolled in the number of men [Ps.
li. 7-12.] ought
not to desire recompense.
For he that vaunts his good services, receives glory as his
reward.
And he who does any duty for the sake of recompense, is he not held fast in
the custom of the world, either as one who has done
well, hastening to receive a reward, or as an
evil-doer avoiding retribution?
We must, as far as
we can, imitate the Lord. I And he will do so, who
complies with the will of God,
receiving freely,
giving
freely, and receiving as a worthy reward
the citizenship itself.
"The hire of an
harlot shall not come into
the sanctuary," it is said: accordingly it was
forbidden to bring to the altar the price of a dog. (male prostitute)
And in whomsoever
the eye of the soul has been blinded by ill-nurture
and teaching, let him advance to the true light, to
the truth,
which shows by writing the things that are
unwritten. "Ye that thirst, go to the waters," [Isa. lv. 1] says
Esaias, And "drink water from thine own vessels,"
[Prov. v. 15] Solomon exhorts. Accordingly in "The
Laws," the philosopher who learned from the Hebrews,
Plato, commands husbandmen
not to
irrigate or take water from others, until they have
first dug down in their own ground to what is called
the virgin
soil, and found it dry.
For it is
right to supply want, but it is not well to
support laziness.
For
Pythagoras said that,
"although
it be agreeable to reason to take a share of a
burden, it is not a duty to take it away."
1890
CHRISTIAN STANDARD PROMOTES A NATIONAL CONVENTION IN
TENNESSEE
In
1890 the first convention was called at Chattanooga
to organize the state society. The only
churches in the state of Tennessee were those who had already
adopted the organ in their worship. The Christian
Standard pumped up the news and "it is reported that
the brethren in Nashville, Tennessee are desirous of
entertaining our National Convention
next year."
This of course was just two congregations. A survey
showed that out of 2500 members in Nashville, less
than one hundred wanted the society.
Lipscomb
noted that among the Society people "the Bible is
as popular as last year's almanac."
"The
supporters of the missionary society organized the Tennessee
State Missionary Convention on October 6,
1890, with one purpose in mind, as stated by J. H.
Garrison. He said at that time:
"We
will
take Tennessee for organized mission work...within
five years."
A. I.
Myhr was dispatched to Tennessee to head the new state
society despite the protestation of David
Lipscomb that Tennessee was not a destitute
mission territory. Myhr and his supporters moved
resolutely ahead to accomplish their mission.
"Their
efforts met with some success and the intent was
clear. Myhr was aggressive and abrasive in his operations. His actions were of
such a nature, in promoting the missionary society, that
he came under the direct attack of E. G. Sewel and David
Lipscomb. And as later event proved, Myhr was no match for
Lipscomb and the Gospel Advocate.
1890 The Plan:
Again "We will take Tennessee for organized mission
work...within five years."
- Why would anyone ENDORSE and
accept pay from those always on a hostile path?
Myhr made his goals clear about promoting
the Society and Instrumental music
even though it would divide the churches. Myhr's goal,
Lipscome believed, was to
"ostracize, boycott, and starve
every preacher that does not APPROVE the society."
- How could any godly person REBUKE
and use all of the RACA words on a people who simply
refused to be TAKEN?
BECAUSE OF
THE RADICAL ATTACK AGAINST THE NON-INSTRUMENTAL CHURCHES..
Notice that
the use of the organ affected only a few Christian
Churches. That did not prevent the Disciples
leadership , prompted by the Standard, to IMPOSE
instruments into the Christian churches. This is proof that
Churches of Christ had no organs.
"As early
as 1882, Sewell and Harding were
urging that a separation be brought about to identify
that part of the Christian Church fellowship
which supported the organ and the society. Lipscomb, at
the time, rebuffed his brethren who called for such
division. He sought no compromise, but hoped that the
church would not suffer division."
That, of Course, proves that they saw the Christian Church
Fellowship as not the same as The Church of Christ.
Not until
1878 did anyone in history MISuse psallo
to justify the massive discord they had already sown by
using the ORGAN and Life Members of even
children of the Missionary Society. This has a foundation
beginning in heaven where Lucifer began to TRAFFICK in
some spiritual world we do not understand. Being CAST AS
PROFANE (a musical term) out of heaven he or most often
showed up in the garden of Eden as the serpent meaning a
MUSICAL ENCHANTER.
"By 1897,
Lipscomb was reconciled to the fact that division
had already occurred and the
supporters of the innovations would be satisfied
with nothing less than a complete
take-over of the churches... (Adron
Doran, J.E.Choate, The Christian Scholar, p. 59
1901 Instruments
of Music in the Service of God By David Lipscomb
Instruments had been added into the Disciples of
Christ--Chrisitian Churches. In time the determination was to
"take Tenneessee for the organ and society party within five
years." That is proof that churches of Christ in
Tennessee did not belong to the Stone-Campbell and God wants
people to stop lying to "take Tennessee a hundred years
later."
When the church
determines to introduce a service not required
by God,
he who believes it wrong
is compelled to refuse in any way
to countenance
or affiliate with the wrong.
Sometimes when a part of a church insists
on and adopts the wrong,
had I not better yield
than to create division in the church?
A church
that requires disobedience to God to
maintain peace in it is already an apostate church;
it has rejected God as it only Ruler.
While forbearance and love should be
exercised in seeking to show them the right and
persuading them to do it, it is sinful to so
affiliate with them as to encourage and build up a
church that is going wrong.
In the case where the Society and Organ party goes to law to
seek control of the property they have stolen, Lipscomb urged
people not to go to law over property.
1902
THE NEWBERN HOSTILE TAKEOVER
In
1902 the church at Newbern was taken
over by society and organ people. The
church, against Lipscomb's advice, sued to retain
the property. Of course the society could muster a
majority and won the lawsuit. The decision was handed down
in 1905 that the trouble did not warrant the
intrusion of the courts:
"The
pro-organ party had said during the trial that
when the organ was used as a part
of the worship, it was sinful;
but
they defended it on the ground that it was an AID to worship.
Lipscomb,
on
the other hand, had insisted that it was a distinct
service,
and
when persisted in always supersedes and destroys congregational
singing.
"The
court, passing on this phase of the question,
said that the claim that the organ
was not a part of
the worship was untenable
and it could not be
considered as merely an aid to worship."
There is no command, example
or remote inference that any of God's people assembled for
congregational singing with instruments. Of course it
comes as no surprise that Doctors of the Law who take away the
key to knowledge do not care enough to grasp that SPEAK
is the direct command for teaching the written LOGOS of the
Living Word. Bringing in an organ as an AID was grasped
by Churches of Christ as a weapon of violent invasion.
The
the Logos.Mythos or Word.Music proof that when
people move away from the Logos.Word of Jesus Christ they have
fallen into an effeminate or perverse trap and will never get
out.
Logos,
Opposite. kata pathos, Arist.EN1169a5
or personal experiences
Logos,
verbal noun of lego
Opposite
kata pathos
Opposite music, poetry or
rhetoric
Opposite
human reasoning
Opposite
Epagoge bringint in to one's aid, introduction
Alurement, enticement, incantation, spell
Epagōg-ē , hē, 2. bringing in
to one's aid, introduction, 3. invasion,
attack,
5. process of reasoning, Aristox.Harm.pp.4,53M.
b. esp. in the
Logic of Aristotle, argument by induction (cf. epagō
1903 J.W.McGarvey What Shall we do with
the Organ
Before this it had bred similar evils among Methodist societies and
Baptist and Presbyterian churches; for all these bodies in their
early days knowing that the practice originated in the Roman Catholic Church, regarded it as a Romish corruption and refused to tolerate it
until it was forced upon them by the spirit of innovation which characterized the
present century.
Now it is obvious
that these evils, the baleful effects of which will never be fully
revealed until the day of judgment,
>
must
be
charged either against those who have introduced the instrument
> or against those who have opposed its introduction.
I begin by arguing that the
practice belongs
to a class of things expressly condemned in the New Testament.
Jesus said in
reference to certain additions which the Pharisees had made to the ritual of the
law: "In
vain do they worship me, teaching as their doctrines the precepts of men." In these words he propounds
the doctrine that all worship is vain which originates in human authority; or, to put it negatively,
that no worship is acceptable to God which he himself has
not authorized.
Paul
echoes this teaching when he condemns as "will worship" the observance of,
ordinances "after the precepts and doctrines of men." (Col. 2: 20-23, R. V.) The
Greek word here rendered "will worship" means
worship
self-imposed, as distinguished from worship imposed
by God; and the practices
referred to in the context are condemned on this ground,
thus showing that all self-imposed worship is wrong in
the sight of God.
To deny, then, that the present use
of instrumental music in the church is a part of the
worship,
is a subterfuge and an afterthought ingeniously got up to
obscure the fact that it comes under the condemnation
pronounced against vain worship and will worship.
DEAR BROTHER: Your
second question is this: "
> Should we fail to convince
the brethren that the use of the organ is wrong,
> what else can we do to keep them from
forcing it upon us?"
Did I not know that
organs have often been forced into churches by the act of
a few
individuals without asking formal consent, and
that majorities have
often put them in without regard to the protests of
minorities, I would be surprised at the form in
which you put your question;
but I hope that the
brethren to whom you refer are too conscientious to do
such a thing.
If conscience does
not deter them, they ought to be restrained by fear of bringing into
contempt the practice which they advocate; for
nothing can sooner bring the use of the organ into contempt
than to see its
advocates force it upon churches in an unchristian
manner.
To act wickedly in order to worship God more
to your taste is to imitate Rachel, who stole her father's gods in the hope that the
stolen property would help her religiously (And give her the deed to her father's
property!)
THE
1906 BIG FAT LIE
Christian
Union: Chapter 5 - Period Of Reunion 1906
By J.H.
Garrison
Speaking of a National Organization
by others, he notes:
"These fragmentary movements, while of
value in preparing the way for something better, were not
satisfactory. It was believed that something better was
practicable, and the great Inter-Church Conference in New
York City in November, 1905 was called, in this
conviction. It was believed that the time had come when the
evangelical Protestant bodies of Christendom.
J. H. Garrison defines the instrument as "matters of opinion"
but if you don't share his opinion then you are disloyal to the
"progressive" movement and to Christ. Furthermore, to allow
Paul's instructions about singing in church to govern one's
worship practices is equivalent to falling back under the Law of
Moses. With that in mind it is easy to see how division was
necessary.
"The same erroneous
method of reasoning has been applied to the Sunday-school, to
missionary organizations. "We come now to the consideration of
the very latest of these efforts to give visible and tangible
expression to the growing unity of the Church, for the double
purpose of
utilizing this
unity in the service of our common Master, and of
promoting a still
closer unification of the religious forces of
Christendom.
"We are bound, therefore, by every
consideration of loyalty to Jesus Christ, and by every
regard for our future growth and development, to co-operate
to the fullest extent possible,--which would be in different
degrees, no doubt, in different places--
with all who love and
serve our Lord Jesus Christ for the advancement of his kingdom
among men.
This is what the federation movement means,
and as such, it is the next logical step--the next inevitable
step--toward the complete unity of Christians.
But there are other ways in
which some have been disloyal to this high ideal. This ideal
implies that Christianity consists, as it does, of faith in
and devotion to Christ, and is pre-eminently a spiritual
religion; that it is a life, rather than a system of
doctrine, although it involves sound doctrine. And yet
it has often happened that in their preaching and teaching the
chief emphasis has been laid by these men on things that are external,
rather than on things which are internal and vital. Obedience
to an externalcommand, like baptism or
the Lord's Supper,
In some instances local churches have been
rent asunder over the organ question, and sister congregations
have been alienated from each other because of the different
ways of doing missionary work. It is easy to see, of course,
how utterly inconsistent with any claim of catholicity of
position or spirit, for the movement,
The fact that they had almost no success in their hostile
takeover of Churches of Christ, the Disciples of
Christ-Christian churches tried to COUNT the Churches
of Christ as their members--all of them.
The Churches of Christ did absolutely nothing sectarian: by
definition the Sectarians or Heretics are those who IMPOSE
something not required over the views held entoto. En
toto included almost 100% of the churches in Tennessee in
1906. Therefore, the Disciples/ Christian churches
financed by their denominatal money extorted from the
congregations were not even COUNTABLE in the state and the
Society could not tolerate such a census.
The 1906 Census which was, I believe, the first, saw the
Disciples / Christian Churches attempting to do a body count
including the Churches of Christ in Nashville. The Census
taker knew this was utterly false and consulted Lipscomb who
just said NO to the body snatchers.
The Disciples-Christian churches already had a Denominational
Movement underway and needed the body count to send them vast
sums of money.
As far as the PRESENT CLAIM by the Christian Churches you have
to grasp that they did not begin to hold separate
denominational meetings until 1927 and were still counted as
Disciples unto THEY were removed from the census as late as
1971. That was the time when Garrett etal began to "cut out"
Churches of Christ where "unity" meant you AFFIRM instruments
or you CONFORM and then we can have unity.
Now why would people fall for the NACC effort at "unity" and
claiming that Churches of Christ were legalistic sectarians
when the Christian Church did not BEGIN to SECT out of the
Disciples until 1927?
When Churches of Christ denied that they had ever been
"joined" even fraternally since the introduction of
instruments among the Disciples which split that group. At
that time the Disciples/Christian Churches issued a Centennial
edition of the Declaration and Address which should prove to
anyone that Churches of Christ could not be counted on.
THIS
IS WHY THE ORGAN AND SOCIETY PARTY HOPED TO "TAKE
TENNEESSE IN 5 YEARS"
