USA > Missouri > Presbyterianism in the Ozarks : a history of the work of the various branches of the Presbyterian Church in Southwest Missouri, 1834-1907 > Part 40
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tucky or some other Synod, for a reunion. If we can obtain it without violating our natural and scriptural rights, it will meet the most ardent wish of our hearts."
In 1811 The Cumberland Presbytery appointed a committee to try to effect organic union with the Presbyterian Presbyteries of West Tennessee and Muhlenberg.
Next year it unanimously resolved "That this Presbytery has always been and expects always to be ready and willing for union with the General Presbyterian Church, on gospel prin- ciples." In 1827 the Cumberland Synod appointed a committee to carry on a friendly correspondence with the Synod of Tennes- see. And in 1860 the Cumberland General Assembly declared : "That while we are ready to reciprocate fraternal feelings alike with all Christians, yet seeing that the great Presbyterian family embrace alike the same church government, and that in their oral addresses they are doctrinally conveying to the same stand point, the sovereignty of God and the agency of man both alike exercis- ed and secured in the salvation of the sinner, we cherish the fond hope that the day is not far distant when the entire family shall be represented in one General Assembly."
In 1867 the Cumberland General Assembly entered into ne- gotiations with the Southern Presbyterian Church.
In 1873 similar negotiations were entered into with the Pres- byterian Church U. S. A. commonly called Northern Presbyte- ian. The following year the Cumberland General Assembly met in our own city of Springfield. From the report of the committte it would appear that the Presbyterian committee did not accept the basis of organic union proposed by the Cumberland commit- tee nor did it propose any other basis in lieu thereof. Hence the Cumberland Assembly said: "This General Assembly, therefore without expressing any opinion upon the plan of union proposed, deems it inexpedient, at present, to continue said conference, and said committee is discharged." Thus it will be seen that all through the history of the Cumberland Church organic union with the Presbyterian Church has been considered probable and desirable. But difficulties ever arose over a basis that would be mutually agreeable. The history of these efforts shows that forty years ago (1) The Cumberland Church was ready to adopt the more general name Presbyterian. (2) To recognize the standard of ministerial education of the Presbyterian Church. (3) To adopt the Confession of Faith and Catechisms of the Presbyterian Church with a proviso that it be modified substantially in accord- ance with a paper that was to accompany the articles of agree- ment. This paper proposed changes in the III, V, VIII, X and XVII chapters.
These concessions were made in the negotiations with the
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Southern Church. The wonder to me is that the Cumberland Church and the Southern Church did not unite forty years ago. I can only surmise that in the Province of God that union was averted in the interests of wider Presbyterian unions only begin- ning to be realized. Nor does it seem to me in the study of these unsuccessful attempts at organic union the churches negotiating were quite ready to put explicit confidence in the present faith and purposes of each other without bringing up some reminder of the things that separated in the past.'
It is self evident that the nearer we get to Christ the nearer we get to each other and our fathers from time to time recognized a growing similarity in belief and a growing tendency to recog- nize the fact that the things in which we agree are more import- ant than the things which we disagree.
In 1903 the Presbyterian Church, U. S. A., revised its con- fession of Faith. This revision was not occasioned by any pres- sure from without, but was purely a movement within the church itself. The purposes of the revision were two, (1) to disavow inferences drawn from certain statements in the Confession of Faith, and (2) to set forth more clearly some aspects of revealed truth which appeared to call for a more explicit statement, viz : "The love of God and missions, and the person and work of the Holy Spirit." This revision did not impair the system of doctrine taught in the Confession and the Holy Scriptures, but was de- signed to remove misapprehension as to the proper interpretation thereof.
The proposed revision was widely circulated and studied and when it became evident that it would be adopted almost unanimously by the Presbyterian Church some Presbytery in the Cumberland church overtured its General Assembly to re-enter negotiations for reunion. The psychological hour had struck. Presbytery after Presbytery in both branches of the church en- dorsed the overture. The General Assembly of the Presbyterian Church U. S. A., of 1903 declared that the revision had carried. But just before that declaration was made, yet doubtless because it was a foregone conclusion that it would be made, a telegram was received from the Cumberland Assembly stating that a com- mittee of nine had been appointed on Presbyterian fraternity and union to confer with such like committee as may be appointed by other Presbyterian bodies, in regard to the desirability and prac- ticability of closer affiliation and organic union among the mem- bers of the Presbyterian family of the United States. After the re- ceipt of this telegram, May 27, 1903, the Presbyterian Assembly appointed a similar committee. The joint committees adopted a report on union and submitted the same to their respective
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assemblies which met in 1904. This report contained (I) plan of reunion and union of the two churches. (II) Concurrent de- clarations to be adopted by the respective General Assemblies meeting in 1904. (III) Recommendations.
The concurrent declarations affirm thatIn adopting the Confession of Faith of the Presbyterian Church in the United States of America, as revised in 1903, as a basis of union, it is mutually recognized that such agreement now exists between the systems of doctrine contained in the confessions of faith of the two churches as to warrant this union-a union honoring alike to both."
The Cumberland General Assembly adopted the report of the joint committee by a two-thirds vote and the Presbyterian As- sembly by a still larger vote. Overtures were then sent to the Presbyteries of the two churches that they might vote as to whether they approved or disapproved the union. The answer of the Presbyteries were received by the Assemblies of 1905. In the Presbyterian church 195 Presbyteries voted yes. One voted yes conditionally, five failed to vote and 39 voted no. In the Cumberland church 60 voted in the affirmative, 51 in the nega- tive, 2 did not vote and two votes were so uncertain that they were cast out.
Thereupon the enlarged joint committee was instructed to take such steps as were necessary to perfect the union. The report of the joint committee was adopted by the assemblies of 1906 and the union thereby declared effective and the first as- sembly of the reunited church was the assembly of 1907.
It will be noted that in effecting this union, the two General Assemblies declared that a substantial agreement as to the sys- tems of doctrine in the two confessions already existed. In 1906 the Presbyterian General Assembly unanimously declared that "the change of doctrinal standards resulting from the union involve no change of belief on the part of any who were minis- ters, ruling elders or deacons in the Cumberland Presbyterian Church." And this is true because they are required to assent only to the system of doctrine and not to every particular state- ment of the Westminster Confession, and because the "two as- semblies of 1904 did declare that there was then a sufficient agreement between the systems of doctrines contained in the Con- fessions of the two churches to warrant the' union."
Forty years ago the Cumberland Committee on union de- clared its substantial accord with that system and only asked that revision be made that would clear the Confession of what they regarded as fatalistic utterances. The revision of 1903 removed these apprehensions and therefore rendered the Confession ac- ceptable to the constitutional majority of the Cumberland church.
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The Presbyterian church has never by its voice or its works ad- mitted that any parts of the Confession were fatalistic, but de- clared that the revision of 1903 was made in part to remove such apprehensions on the part of others and that since that revision such interpretation was no longer allowable.
IV. The reunion of the Old and New School churches was more spectacular than that of the Presbyterian and Cumberland Presbyterian Churches. In May, 1869, the Assemblies met side by side in the city of New York. When the joint committees gave their report the Old School Assembly adopted it by the over- whelming vote of 285 to 9, and the New School Assembly adopted it unanimously. In the elation of the hour a year was too long a time to await the happy consummation. Confident that the Pres- byteries would act favorably on the overture to be sent down to them. the Assemblies ordered their Presbyteries to meet and to give a categorical answer, yes or no. Then they themselves agreed to come together in Pittsburg the following November, to receive the answers of the Presbyteries. The Assemblies met in Pittsburg on the 10th of November. Routine business was transacted separately. At 10 o'clock on the 12th each Assembly was to notify the other of final action. I have told you the result in the Presbyteries. The New School Assembly left the Third church, and headed by its moderator marched single file past the First church where the other Assembly was in session. The Old School Assembly marched out of the church in single file walked along the other side of the street, and both bodies par- aded before the assembled thousands that lined the thoroughfare to see the inspiring spectacle. Then the two processions faced each other, came together in the center of the street, their mod- erators locked arms and the Assemblies fell in line in double file arm in arm, and proceeded to the Third church. Then Dr. Jacobus said: "If there be any person present who knows of any reason just and sufficient why these parties may not be lawfully united let him speak, or ever after hold his peace." And Dr. Elliott, who had been moderator at the time of the disruption, in 1837, said: "I know of none." Then a sympathetic spectator exclaimed: "What God hath joined together let no man put asunder." That was the 12th of November, 1869. The next year was the first assembly of the reunited church. But that Pittsburg Assembly did more. It resolved to raise a memorial fund of five millions of dollars to advance the work of our gracious Lord. And when the memorial funds were created it was found that the church had responded to the appeal with more than seven mil- lions of dollars.
The reunion at Columbus was not marked by the spectacular.
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No previous special session of the Assembly had been held in the same city. But the union sentiment at Columbus was all so per- vasive and so saered that the spectacular would have been sup- erflnons.
It was voiced in the opening sermon of Dr. Landreth, an orator of the massive style, who made an impassioned plea for the reunited church to use its high privilege and enter the open door in the west and south.
It found expression in the selection of the moderator, who was regarded as the especial exponent of Presbyterian reunions, and whose unanimous election was a fitting tribute to his efforts in this direction.
The union spirit was manifested in the evangelistic report, a former Cumberland speaker said that if Dr. Roberts was the special exponent of the formation of the union, Dr. Calhoun, who represented the evangelistic committee in the South, had done more than anyone else to cement the union.
Pre-eminently the union spirit was manifested in the reports of the Boards, and benevolent agencies of the church and through- out the Assembly, an overwhelming feeling came over us that finds expression in the words of the Psalmist, "How good and how pleasant it is for brethren to dwell together in unity. It is like the ointment, the precious ointment, that ran down Aaron's beard." As a Presbyterian U. S. A. by birth and conviction, I said what magnificent specimens of consecrated manhood are these Cumberland recruits, Landrith, and Fullerton, and Black, and Darby, and Manton, and Hubbard, and the rest. And me thinks the angels of God must have rejoiced when the last moder- ator of the Cumberland Assembly turned over the gavel used in that church since 1875, bearing this inscription: "This wood grew on our birthplace," and said pathetically "Mr. Moderator, if you would tap a few times with this gavel I think the former Cumberlanders would come to order a little quicker."
Brethren we are one. And the splendid thing about this re- union is not only that it is so sweetly harmonions wherever it has been effected, but also that it is universally looked upon in the light of a larger responsibility and a larger ability to grapple with the collossal interests that confront us as a church. From both branches of the church we have a glorious heritage, and the mingling of these heritages will enable us to do vastly more as one church than we could have done as two.
Let me close in the language of the reunion committee of 1868: If we face the sun our shadows are behind us. * * The future cheers and animates us with brightest prospects. The voice of the Son of God rebukes the weakness and wickedness
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of chism, and enjoins the unity of faith and love. Hope antici- pates the time when every dissension healed and forgotten by christian charity, all branches of the Presbyterian church, in all sections of our common country, holding the same standards, shall be drawn together by patriotic and evangelical sympathies in cordial and indisoluble union. Glorious things are promised to the church, in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound. Surely it will be for good and not for evil, for joy and not sorrow, for strength and not weakness, if henceforth our rule shall be "One body and one Spirit, even as we are called in one hope of our calling. One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all."
PRESBYTERIANISM-ITS AFFINITIES
(Delivered at the Second Presbyterian Church, Springfield, Mo., 1908.)
On the fifth day of May, 1863, Albert Barnes delivered an address before the Presbyterian Historical Society, in Philadel- phia, entitled "Presbyterianism :- Its Affinities." This address is the best thing of its kind that has come under my observation for a long time. Delivered before a body of highly educated men and at a time when church and state were rent in twain over the issues of the Sixties, it is natural that this address should be a little too scholarly to be popular, and that it should bear at length on some points long since antiquated. But its permanent ele- ments are of such value that they should be placed within reach of the present generation and of readers of ordinary attainments. "There are reasons why we are Presbyterians. * *
* And there can be no want of charity towards others, if, when we come to- gether as Presbyterians, we suggest those reasons to each other." Because Dr. Barnes has stated these reasons so admirably I have felt constrained either to make a most liberal use of quotations from his address or else to rewrite it with the attempt to popular- ize it, and to bring it down to date. The latter alternative seem- ed to be preferable. I shall therefore make free use of his lan- guage and thought, popularizing both where they seem to be be- yond the comprehension of the unlettered reader, omit the anti- quated, and add the modern. And I shall leave it entirely to the judgment of the reader to determine which is Barnes and which is Stringfield. Those who are familiar with the writings of Al-
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bert Barnes will not attribute to him any part that may seem weak or trivial and those who are acquainted with the redactor will recognize that which is beyond his depth.
According to the chemists our universe is composed of very few elementary bodies. The great variety of material substances is obtained by various combinations of these elementary sub- stances. The elementary substances are seldom found alone but usually are combined with other substances. Thus when oxygen and hydrogen meet they unite in the proportion of two parts of hydrogen to one part of oxygen and form water. Or the oxygen combines with nitrogen and a few other substances and forms air. Now the substances with which a given substance is usually fonnd or has a tendency to unite with, are called its affinities.
But what is true in regard to the elementary principles of matter, is also true of the principles of moral science and relig- ion. Many of the works of nature are little known except by their affinities; none of them are fully understood except by those affinities. It is equally true that the teachings of a church are best estimated by an acquaintance with their affinities. Are the principles advocated likely to be found where there is most intelligence, refinement, purity of life, freedom of opinion, ele- vated views of the dignity of man and of the government of God ? Or, is there a natural affinity with despotism, inpurity of life and morals, ignorance, bigotry, superstition ?
Presbyterianism derives its name from its system of govern- ment. It has, indeed, become so combined with a certain form of doctrine from a natural affinity that we commonly use the term not as referring to the form of government alone, but to that form in combination with the Calvinistic doctrine. So close is this affinity, and so prominent is the doctrine that in the pop- ular estimation the doctrine is the main thing; and the opposition to the church is arrayed against the doctrine rather than against the form of government. Considered as a form of government Presbyterianism is ecclesiastical Republicanism, and has so much in common with our Republican institutions, and so much in accordance with just notions of liberty and the progress of the world, that it would seem to be easy to commend it to the favor- able regard of mankind, if it were not for the odium excited by a misapprehension of the doctrine with which, in fact, it is now invariably combined.
Yet it is strictly, and only, in itself a system of government. Theoretically that system of government might be combined with any form of religious doctrine or with any forms and ceremonies in the public worship of God. But actually it has no affinity for Arminianism, Socinianism, for Baptismal Regeneration, or Pur-
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gatory, for splendid vestments, processions, pilgrimages, genu- flexions, liturgys or the Mass. But its whole career in the world has been a career of repellance of all these. And we judge a sys- tem by the things it repels as well as by those it attracts.
As a system of government Presbyterianism comprises the following cardinal principles:
1. That all power in the church belongs to Christ; or that he is the Supreme Head of the Church and that all power which is not derived from him is an usurpation.
2. That power in the church resides, under Him, with the people, and belongs to them as a brotherhood. It is not derived from men who profess to be descendants of the Apostles, and in- vested therefore with authority over the church; it is not lodged with a clergy, that has authority to perpetuate their own order with no reference to the will of the church; it is not derived from the state as having any right to legislate for the church as such, or to prescribe its doctrines, ceremonies or mode of worship.
3. A third material and essential point is the entire equal- ity of the clergy, or the fact that there is but one order of min- isters in the church. Holding this doctrine, we, without any in- consistency, recognize cheerfully the validity of the ordination of other denominations, and regard them wholly as on a level with us, and regard ourselves in every sense as on a level with them.
This doctrine of the equality of the clergy we regard as one of great importance. The effect of the opposite view-of a dis- tinction among the clergy-of different grades of ministers- we think can be traced far back in the history of the church by an affinity with pomp and ceremony, and formality in religion ; an affinity with worldly aspiring in the clergy, despotie institu- tions in the state, and want of freedom among the people, and with forms of despotism and moral darkness which spread over Eu- rope in the middle ages. Charles I. with keen sagacity saw that Prelacy and Monarchy were indissolubly united, and sought to bolster the former in order that it might be a prop to the latter ; Hence his famous maxim "No bishop, no King;" meaning and stating a great truth, that "if there is no despotic power in the church; there can be no despotic power in the state; or if there be liberty in the church there will be liberty in the state."
4. A fourth material principle in Presbyterianism is, that there is to be government in the church. This idea springs from onr Calvinistic or doctrinal view, which by natural affinity is united with the Presbyterian mode of administration; govern- ment is "the exercise of authority," it is direction or restraint over the actions of men in communities, societies or states." It is not advice however wise such advice may be; it is not counsel ;
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however valuable or important such counsel may be; it is not a suggestion of expediency, or an expression of an opinion by those who are experienced, wise, or learned; it is, as far as it is proper to be exercised, authority. It is designed to settle things. It implies loyalty and obedience. The submission which it demands is the submission due to those who are entrusted with authority. Up to the point where it is legitimate, and is not an usurpation, it becomes obligatory on the conscience; and is to be regarded as a religions duty, an act of submission to God.
We attach great importance to this in the church as we do in the state. We believe that the church like the state is to be characterized by order. Our ideas of government are that it is universal. The worlds which God has made, and over which he presides, are not regulated by advice but by law. A community is kept in order, and made prosperous, not by good opinions but by wise administration of good laws. God has set in the church 'helps, governments,' as "teachers." "miracles." "gifts of healing," and diversities of tongues. I Cor. xii:28.
5. This government is a representative system of govern- ment. It supposes indeed that the power resides with the peo- ple-the church-and is to be exercised by them, and that in no case is power to be exercised which has not been conceded by them. Yet this power is not exercised ordinarily by them as a body but by the representatives whom they choose and to whom they delegate the power.
In this it accords with the best ideas of civil liberty. The world has made the experiment of the exercise of unrepresented. power in the monarchical and despotie forms of government, on the one hand and of the strict democratic principle on the other. in the struggles for freedom and has oscillated between the one and the other. Tyrants have swayed the seepter and de- stroyed and disowned the liberty of the people. Then the peo- ple have arisen in their might, dethroned monarchs and taken the government into their own hands. But in attempting to ex- ercise authority directly by the body of the people their efforts have issued in disorder, anarchy, weakness and failure. These failures have paved the way for a new claim of despotism by hereditary title, or military usurpation. In the history of the world no safe medium has been found-no system that would combine authority and freedom: that would constitute a gov- ernment, and yet not invade the rights of the people: that would secure the best administration of law: except that of the prin- ciple of representation. . That combines authority and freedom. gives to government the sanction of and makes the people feel that the authority exercised is their own authority. Henee the
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United States guarantees to every state in the Union a republican -i. e. a representative-form of government. In the church the Presbyterian-or representative form of government is contrasted on the one hand with the Monarchical as represented in the claim of power derived from Apostolical succession; and on the other with power exercised by the assembly itself, or the body conven- ed for this purpose-that is from strict and radical democracy which in the state has ever been subject to the weaknesses al- luded to above.
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