USA > North Carolina > Historic sketch of the Reformed Church in North Carolina > Part 4
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second Sunday in May where the Classis was to meet. This movement may have been premature; the results seem not to have met the expectation of the promoters. But it shows the earnest spirit of our fathers.
To meet the urgent and repeated calls of vacant churches for pastors, the Classis at a special meeting in Bear Creek Church (Montgomery County, now Stanly), September 9th, 1835, decided upon the organi- zation of a "Missionary Society," and appointed a committee to draft a constitution. The committee made its report at the Pilgrim Church, in Davidson County, in 1836. The object of the society was stated to be "to raise pecuniary aid for those preachers who may be called to disseminate the Gospel of Jesus Christ among our indigent and destitute brethren and friends in the Southland and Western Country." This organization did good service in educating the people to give, and by it considerable sums were raised for the purpose specified. The hearts of the members of Classis were made to rejoice during the sessions of the fourth annual meeting at Grace Church, in 1834, by the application of Mr. John Lantz, a bright, conse- crated and exemplary young man, to be received under the care of Classis as a student for the ministry. The brethren felt that their prayers were being answered. Mr. Lantz was received, and Rev. J. G. Fritchey was directed to have charge of his instruction in further studies. This arrangement continued until March, 1836, when, at the earnest request of the Rev. Mr. Fritchey, Mr. Lantz entered the Theological Seminary at York, Pennsylvania. Another step in this same
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movement was made at a special meeting of Classis, at Bear Creek Church, September 9, 1835. At that time Rev. W. C. Rankin was received as a member of Classis, having been ordained by the Tennessee Synod of the Lutheran Church. The Rev. Mr. Rankin was appointed traveling missionary. His first duty was to visit the churches in South Carolina. He was also to visit the churches in North Carolina and collect funds for the "Missionary Society" which had been inaugurated at the Bear Creek meeting of Classis. His salary was to be paid out of funds collected and the amount was to be determined by the Classis. When the Classis met at Leonard's Church in 1836, Mr. Joseph Lingle was received under the care of the Classis as a student for the ministry, and he was directed to pursue his studies under the supervision of Rev. J. H. Crawford. Mr. Lingle seems to have been so well prepared that a committee was appointed with dis- cretionary powers to license him during the year. But the career of this promising young man was cut short by death before the next meeting of Classis. Before the close of 1838, three additional ministers were laboring in North Carolina, viz .: Revs. John Lantz, David Crooks and G. A. Leopold. The eccles- iastical horizon was brightening. The fathers thanked God and took courage.
Rev. W. C. Rankin was continued as Classical mis- sionary until some time in 1837, when the Missionary Society of the Classis sent him to labor in the West. This was a beautiful spirit. The Reformed Church in North Carolina was not strong, and was sadly in need
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of missionaries herself. And yet the people gladly contributed to support one of their own ministers as a missionary in another needy section of the country. In the minutes of 1838 is this record: "There is a great disposition manifested on the part of our churches to sustain our institutions, and to increase the spread of the Gospel both at home and abroad. Our Missionary Society has during the past year employed and sustained one missionary, the Rev. W. C. Rankin, in the Far West, laboring with considerable success, as his report to this Classis clearly shows. These things are indeed cheering and encourage the belief that our Reformed Church shall yet shine forth fair as the moon, clear as the sun, and terrible as an army with banners, and that she is destined not to be the least, nor yet the last, among the armies of the Captain of our salvation." There is a similar note of rejoicing in another part of the records of that meeting: "The exercises of the Sabbath were perculiarly inter- esting and impressive, and with them we humbly trust commenced a new era in the history of our Southern Reformed Zion. For the first time our people have enjoyed the privilege of witnessing the solemnities of ordination to the sacred office, by the laying on of hands, in their own church; and never before were any of them permitted, by formal installa- tion, to enter into arrangements with any of the ser- vants of Christ to break unto them the bread of life. But now our brightening prospects encourage the hope that the day is not far distant when such scenes will be as frequent as the returning demands for min-
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isters; as familiar to our people as their vacant pulpits formerly were; and that a day of good things is dawn- ing upon our long-neglected and suffering Southern Reformed Zion." That was the day (the first Sunday in August, 1838) when theological student John Lantz was solemnly ordained to the Holy Ministry and installed pastor of the Rowan churches, which had been vacant since the death of their beloved minister, Rev. D. B. Lerch, March 18, 1834. The record con- tinues: "It was truly an occasion of solemn and deep interest, attended with tokens of the Divine presence and strongly marked with indications that the Lord is smiling upon the people of that interesting charge, and their night of mourning and sorrow has passed away and given place to the dawn of a bright and glorious day of Divine visitation."
3. The Centenary Celebration.
The Centenary Celebration occupied the attention of the whole Reformed Church, beginning in 1841. The subject was fully discussed at the meeting of the Classis that year. The action was as follows: "Resolved, that this Classis will, under God, do all in its power to further all the objects of the Cen- tenary Celebration, as set forth in the circular ad- dressed by the Synod to the churches. Resolved, that this Classis will, in reliance upon Divine aid, put forth an effort to raise five thousand dollars during the centenary year, as a thank-offering to the Lord. Resolved, that the different charges shall be per- mitted to make choice of any of the objects specified
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by Synod, or any other charitable or benevolent objects with which the interests of our Southern Zion are connected, upon which to bestow their contribu- tions, and that each minister shall be permitted to adopt such measures as shall, in his judgment, be best calculated to carry out the design of these resolutions."
The next year the reports of what had been accom- plished were interesting. Rev. J. H. Crawford's churches in Lincoln County had decided to raise a permanent fund, to be called the "Loretz Beneficiary- ship." In fact, they had already secured $1,500 of the desired amount, and proposed to secure two or three hundred dollars more. Rev. John Lantz's churches, in Rowan and Cabarrus Counties, had de- cided to raise a fund of at least $1,500, to be called the "Boger Beneficiaryship." They had already secured $500. Rev. David Crooks reported that his churches in Davidson County had decided to build a "Centenary Parsonage," and had purchased a tract of land for this purpose and were making improvements on it. Rev. G. W. Welker had not been in the Guilford Charge long enough to inaugurate the work, but assured the Classis that the matter would be brought to the attention of the people. The work was carried forward through the next four years, even though the centenary year had passed. The interest in the work was intense. When the Classis met in 1841, the Stated Clerk was directed to procure a book and record therein the names of all the donors, with the amounts given by each, and then deposit the book in the archives of Classis.
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4. Work Among the Colored People.
The Reformed Church had at no time prior to the Civil War separate congregations composed of colored people. But in slave times colored people were members of the same churches with their white mas- ters. In 1838 this whole question was made clear by the following action of Classis: "Whereas, there are yet some churches in our bounds without room for the colored people in the sanctuary, and without provision for their reception into the communion of the Church, therefore, Resolved, that all such churches be recommended to follow the example of their sister Reformed Churches and the churches of other de- nominations generally at the South, in providing room and pews for colored people in the house of God and in opening a door for their reception into the communion of the Church whenever their knowl- edge of the truth and personal piety shall render them fit subjects for Christian communion; and if slaves, by and with the consent of their masters." Ministers were directed to explain and enforce the duties that devolve upon Christian masters and mis- tresses growing out of their relation to their servants. The pastors were required to give particular attention to the spiritual instruction and training of the servants belonging to the families under their care, and when- ever practicable, to hold special services for their benefit adapted to their situation. Masters were re- quired to have their slave children baptized and to look after their religious training. We are happy to know that our fathers were true to the duties they
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owed to their servants. When in the course of time this relation was changed by presidential proclama- tion, the force of arms and constitutional enactment, we find the ministers and elders of Classis, on Novem- ber 7, 1865, resolving "to render hearty thanks to Almighty God for the restoration of peace to our divided and suffering country, and for the preserva- tion of the precious lives of so many of our brethren exposed to death."
At the annual meeting in 1867 it was ordered that in the missionary efforts of Classis special care should be given to the claims of colored people. In 1868 application was made by a congregation of colored people at Haw River to be received under the care of Classis. The congregation also asked that one of their elders might be permitted to preach to them and con- duct their religious services. Both of the requests were granted, and a committee was appointed to direct the studies of the elder named in his preparation for the ministry. The Haw River congregation is given in the statistics of the two following years as vacant, and the records do not mention it otherwise. This was a fine opening for the Reformed Church to do mission work among the colored people after the war. The Classis of North Carolina had not the financial strength to do the work alone, and for some reason the Church in the North let the opportunity pass.
5. The Church Paper and Literary Institutions.
The Classis of North Carolina from the first took high ground for the support of Reformed periodicals
REV.J.INGOLD. D.D.
REV.THOMAS LONG
REV. P.A. LONG
REV. JOHN LANTZ
REV.G.W. WELKER,
REV.J.G.FRITCHEY
REV. A.S.VAUGHAN
REV. WM.SORBER
REV.THORNTON BUTLER
REV.J.W. CECIL
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and literary institutions. At every meeting strong resolutions endorsing the"Weekly Messenger"and urging pastors and people to support it were adopted. The benefits coming to the Church from the religious paper were never lost sight of, and the attention of the mem- bership was called year after year to the necessity of reading the Church paper. The literary and theological institutions of the Church were subjects of repeated resolutions of endorsement, and the names of the places where those institutions of learning were sit- uated (Carlisle, York and Mercersburg, Pennsylvania) were used as familiarly as if they had been towns in Guilford, Davidson, Rowan or Lincoln Counties, North Carolina. When it is remembered what distance meant in those days, the devotion of our pastors to these institutions of the Church is remarkable. The election of a professor in the Seminary was considered as prayerfully and earnestly in the North Carolina Classis as in any Classis in Pennsylvania. For instance, in the meeting of 1838 action was taken as follows: "Resolved, that this Classis is deeply sensible that the prosperity of our German Reformed Zion, under the blessing of God, chiefly depends upon our literary and benevolent institutions. Resolved, that the present encouraging prospects of our institutions afford ample ground for greater and more efficient effort on the part of members of this Classis and increase their obliga- tions to secure the permanent endowment of our schools. Resolved, that in the selection of a Professor of Theology, at the approaching meeting of Synod, we do unanimously agree in instructing our delegates to
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support the re-election of Dr. Mayer, knowing him to be the choice of the Church at the South." Later on when Dr. Mayer retired from the position to which he had been elected we find the following endorsement of his successor: "While Classis deeply regrets the resig- nation of Dr. Mayer, it rejoices in the election of Dr. J. W. Nevin to fill the place, and views his connection with our Church and Seminary as an indication of Providence for good to our Reformed Zion." In 1843 Classis met at Beck's Church in Davidson County. In all the proceedings of that year there is a note of rejoic- ing. It was the first time in the history of the Classis that all the churches had regular pastors. Was not that something to call forth thanksgiving and rejoic- ing? The record says: "Of the German Reformed Church in North Carolina, the record of more than eighty years is now entered upon the table-book of eternity. Of the men who then ministered to her in holy things not one remains. Much of their history too, glimmering as it does through the lapse of eighty years, is but dimly seen and little known. On the 23rd of May, 1831, our Classis first drew the breath of organic life. Of the ministers whose prayers and efforts then warmed it into being, but two remain in its connection. From its organization up to the present time it has passed through a variety of trials. True, however, in its devotion to the interests of the Church, it has main- tained its existence and bids fair to increase both in stat- ure and wisdom. In regard to this acquisition, Classis owes an expression of gratitude for our College and Theological Seminary. Without the aid of such insti-
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tutions, no efforts, however pious they might be, could secure to the Church that respect to which she is entitled, and to which she ought most certainly aspire. To take our proper stand among the sister churches with which we are surrounded, light is indis- pensably necessary. If other denominations prosper only in the soil of ignorance, it can never be so with us; if others glory in their shame and boast of their abilities without the aid of learning, it must not, it cannot be so with us. We owe our being as a branch of the Protestant Church to the triumphs of light over darkness, error and superstition. A knowledge of the Greek restored the Scriptures in their purity in Ger- many. From that moment a struggle ensued be- tween light and darkness. Our fathers resisted even unto blood, and finally succeeded in throwing from the bosom of the Church the spiritual encumbrance of ignorance and crime with which she was oppressed. The Protestant cause struck her roots deep, and still deeper, in the soil of truth and Scriptural intelligence, spreading her green branches far and wide, under covert of which the virtuous, the wise and the good loved to take shelter. Our institutions should, there- fore, be regarded as a nucleus around which the Church should be disposed to concentrate her efforts. The sacred soil upon which they are erected should be kept constantly bedewed with the balmy influence of prayer. Nor will her zeal be unrewarded. Their reflex influence, conducted as they now are by an able and pious faculty, upon the Church must ever be of the happiest kind. From them streams must ever
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issue to water and make glad the garden of our God. With regard to an enlightened ministry we have always taken high ground, and thus far, by the grace of God, we have been able to maintain it. Indeed, so great and so rapid have been our advances within the last few years, that the great danger at the present juncture is that of being exalted above measure, of forgetting our dependence. We also at this time enjoy the blessing of union-a union which binds heart and hand and effort around truth and principle. Our pulpits are now regularly filled. Our churches enjoy statedly the means of grace and the ordinances of the house of God. We are growing in numbers, as well as in moral and religious strength. This to us will con- stitute a year of years. Its record will ever be re- garded as a bright spot on the pages of the past, upon which memory will love to linger."
This was written by the pious and talented David Crooks, pastor of the churches in Davidson County. G. W. Welker and S. S. Middlekauff had lately come directly from the Seminary and assumed charge of pastorates in the Classis. It is not remarkable that the members of Classis expressed so heartliy their appreciation of what the institutions of learning were doing for the churches in North Carolina, which had already given them John Lantz, David Crooks, Geo. W. Welker and S. S. Middlekauff, all consecrated and thoroughly equipped young ministers; in another year Jeremiah Ingold would graduate from the Seminary and join the ranks of the ministry in their midst. One can imagine that the elders representing the
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churches in that meeting of Classis (Jacob Berrier, John C. Barnhardt, Joshua Clapp, J. Ramsour and John Coulter) gave a hearty and unanimous vote for the adoption of the beautiful and glowing report submitted by Rev. David Crooks.
6. Revival and Camp-meetings and Moral Questions.
The churches in the Classis were greatly influenced by the fervid spirit that seemed to sweep throughout the churches in the South in these early years of the history of the Classis. The pastors through several successive years reported large ingathering from re- vival meetings. Catechetical instruction was not neglected, but the pastors felt the need of reaching in some way the scores and hundreds of people who could not be gathered for instruction in the catechism. Revival meetings were common in all the churches, including the Reformed. At the annual meeting in 1838 Classis passed the following: "Resolved, that it be enjoined upon the ministers belonging to this Classis to hold one or more protracted meetings in each of the several charges in the bounds of this body, and that it be the duty of the brethren in the ministry to attend, provided they shall have been invited so to do by the pastor or the elders of the church in which such meet- ing is held."
The next year all the ministers were required to state whether the meetings had been held, when it was re- ported that they had, and that much good had re- sulted therefrom. Camp-meetings were common in some sections of the Classis, St. Paul's, St. Matthew's
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and Bethany being well-known camp-grounds. In 1840 Classis gave its endorsement to this form of religious work in the following resolution: "Resolved, that a camp-meeting shall be held at St. Matthew's Church, commencing on Friday previous to the third Sabbath in August next, and that it shall be the duty of all ministerial brethren belonging to Classis to attend said camp-meeting."
The Classis of North Carolina from the first of its history took a strong position in favor of the agencies that have ever since been recognized as efficient helps in church activity and growth. At the first meeting the ministers and elders went on record as saying that the introduction of Sabbath Schools and prayer- meetings in the churches had proved that God delighted to use these agencies in building up His kingdom. Indeed, when for long periods at a time some churches had no pastors, the Sunday School and the prayer- meeting were the only religious services the people were privileged to attend.
The Classis has ever been ready to take a firm and decided stand on questions of practical morality. Already in 1839, when Classis met at Coble's Church in Guilford County, the churches were suffering from the evils of intemperance. The record of that year says: "The cause of intemperance, like the sun in the days of Joshua, stands still, if it has not actually gone back on the dial. Alcohol, the most powerful and subtle of all hell's agents, still continues to pour into the community a long, deep and winding stream of woe, degradation and death." In 1858 Classis took
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decided action on the subject in a resolution: "Re- solved, that making or distillation for the purpose of indiscriminate sale of intoxicating liquors, its use as a beverage, the practice of giving it to hands invited to log-rollings, huskings, raisings, etc., is immoral in its tendencies and justifies the exercise of discipline." The position taken by the Classis was in advance of the general view prevailing at the time. Some of the congregations suffered temporarily. But these high principles were in the course of time accepted by all Christians. The position taken thus early by the Classis of North Carolina was reiterated over and over in subsequent years.
Sabbath observance was a subject of many sermons in the early history of the Classis. The topic was one of earnest discussion in the annual meetings. As far back as 1839 the Classis goes on record as saying: "With regard to the Sabbath it is greatly to be lamented that its precious hours are often spent in idleness and visiting, if not actually devoted to secular pursuits." At the same meeting an additional rule of order was adopted, as follows: "No member of this body shall be at liberty to travel from or to any of its meetings on the Sabbath Day." This was a good example set by ministers and elders.
7. Withdrawal from Synod.
Other churches in the United States were divided on the line of slavery; not so the Reformed Church. The Classis of North Carolina seceded from the Synod, but for another cause. That which finally led to the
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withdrawal was the so-called "Mercersburg Theology." The first mention of the subject is given in the pro- ceedings of the annual meeting at Brick Church, in 1852, when doubt was expressed as to the soundness of the theology taught in the Seminary. For some reason not mentioned no delegates were elected that year to represent Classis in the Synod, which was to meet in Baltimore. When Classis met at Pilgrim Church in special session, April 13, 1853, a committee was appointed to examine into the teachings of Mer- cersburg and report in full at the annual meeting of Classis on the doctrines, with their tendencies and effects. Revs. G. W. Welker, Jeremiah Ingold and Elder Jacob Berrier constituted the committee. The regular meeting was held at Lincolnton in May. The report of the committee elicited protracted discussion. The Classis expressed itself as not in sympathy with "Mercersburg Theology," and it was declared that the Classis of North Carolina no longer acknowledged the jurisdiction of the Synod and that it would be inde- pendent of said Synod until satisfied that the alleged heresies were no longer held. Classis became an inde- pendent ecclesiastical judicatory. The next Synod sent a letter inviting a return, which, however, was not agreed to. The constitution of Synod, with slight modification, was adopted for the government of the Classis. . The next year Synod appointed a committee to admonish the Classis, but this too was without effect. The next year the officers of Synod addressed to the Classis a conciliatory letter, inviting a return to the jurisdiction of Synod. But Classis was not satisfied
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that its original cause of complaint had been removed. In 1858, two of the prominent ministers of Synod (Drs. Zacharias and Porter) addressed conciliatory letters to Classis, with a view of bringing about reunion. But Classis was still not prepared to go back into the Synod. Two commissioners, however, were appointed to attend the next meeting of Synod, at Frederick, with a view of paving the way to reunion. In 1859 the commissioners reported and laid before Classis an invitation from Synod to resume its former relation. The Classis was almost equally divided, four voting for, six against and two not voting. The matter rested until 1865, when a committee was appointed, to report next year, on the advisability of resuming the former relationship with Synod by the appoint- ment of delegates to that body. In 1866, in connec- tion with the report of this committee, a letter from Synod was read, signed by the President and Stated Clerk, in which were expressed most hearty feelings of regard, Christian sympathy, brotherly kindness and charity, together with sincere regret that adverse cir- cumstances had for a time prevented the Classis from sending delegates to Synod, and the earnest hope that from that time Classis would send delegates to meet and mingle with the brethren in Synod. Thereupon Classis resolved to send delegates to the next meeting of Synod, and thus resume its former relations. The chasm was thus finally closed. Sectional differences had nothing to do with it. Slavery was not the cause of withdrawal. Reconciliation would likely have been accomplished sooner had not the war shut off communication.
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