Address delivered by I. J. SPENCER, of Lexington, Ky., President of the American Christian Missionary Society, at Minneapolis, Minn., Tuesday morning, Oct. 15, 1901.]

      This is the first time our three National Missionary Conventions have ventured as far as Minneapolis to the Northwest. The center of their constituency is located near the center of American population. But three-fourths of that constituency is condensed, as yet, within the limits of half a dozen Central States.

      With the beginning of the twentieth century it is important to attempt greater missionary enterprises, and to expect greater achievements than have characterized the past.

      The faith of the Portland Avenue Church of Christ in this city, as exemplified through its Convention committee, first in securing, and second in preparing for, this successful convocation, [1] has been an inspiration to those assembled here at their invitation, and to hundreds of thousands who are absent in body, but present in purpose. Moreover, through the enthusiasm, of this church and its committee, the newspapers, commercial club, railroad companies, along with the numerous churches of Minneapolis and St. Paul, have risen up to welcome us generously in the name of the great twin forces of the age--commerce and Christianity. We are not insensible to the cordial and abundant reception accorded to us, and we hope in turn to show our appreciation by a worthy demonstration of good will, and by delivering our message in the fear of God.

      As the great Northwest feels that it has a special business plea to all the rest of these United States, so the religious people whom you have welcomed into your midst feel that they have an imperative Christian message to the whole world. And as the business men of the [2] Northwest feel that their appeal is based, not on the value and stability of what human industry has wrought, but upon what a bountiful Creator has bestowed; so we feel that the message we bring is not one of human philosophy, but, on the contrary, only the single, sovereign plea made by the Lord himself.

      "Our plea" is ours only in the most lowly and derivative sense. It is the divine plea made ours in the sense in which the tiny ocean shell murmurs back the sound of the illimitable seas; or the humblest flowers look up and whisper, "Our sun."

      I will endeavor to enumerate a few considerations which seem to me to need especial emphasis in setting forth that plea before the world:

      1. A faithful declaration of the word of God only; as vital, in language easily understood, and in the spirit of Christ. That Word, rationally and spiritually interpreted, as all-sufficient for doctrine [3] and discipline without the aid of human creeds and tests of fellowship.

      2. The terms of admission into the kingdom of God, as given by Christ and his apostles, clearly enunciated without any human modification.

      3. The observance of the divine ordinances of baptism and the Lord's Supper, according to both the spirit and the letter of the New Testament teaching and practice.

      4. The restoration of pure, simple, New Testament names for New Testament things, preference being given for Biblical over theological terminology.

      5. Speaking authoritatively only where the Bible so speaks; and forbearing so to speak where the Bible is silent.

      6. The Church of Christ as a thorough democracy in all matters of expediency, but an absolute monarchy whereinsoever the King has revealed his will. The sole authority of Christ [4] in the church--as its Foundation, Founder and Head.

      7. The unity of all believers in the Father and in the Son, in order to the world's salvation, as pleaded for by the Saviour on the night preceding his crucifixion.

      We strive to present, fully all the other great truths of the Word of Life; but these, just mentioned, are neglected or ignored by the great majority of religious teachers. We endeavor to give them only their proper emphasis and place, in the effort rightly to divide the word of truth.

      Along the line of this divine plea, though unworthy of our high privilege, we are pressing forward, "contending earnestly for the faith once for all delivered," for the sole authority of Jesus Christ, for the restoration of the original church in all its essential elements--its genesis; its form of admission and administration; its name; its democracy; its spiritual discipline and the [5] visible unity of believers. J. S. Lamar, of Georgia, has said that the people here represented "are distinguished from other Christians by having no distinction. They are peculiar in that they are not peculiar. All Christians are essentially alike. Christ is the object of their faith, the source of their life and the ground of their hope. So long as they are content with this unifying faith in him, with nothing added to it and nothing subtracted from it, they are a unit." They are Christians, but they are Christians only. The adoption of any human confession of faith, the assumption of any distinctive name or prerogative whatever, necessarily divides them from Christians pure and simple as described in the New Testament, I would urge all disciples of Christ, therefore, to refuse to wear the insignia, or bear the yoke, of any sect in Christendom. I would even persuade them to overthrow all sectarian idols, as Josiah destroyed the idolatrous [6] shrines in Jerusalem; for the God of the church, as well as of Israel, is a "jealous God." Moreover, I would beseech them that they would bow to him only, and confess that "he is Lord of all."

      Men should be willing to yield their own opinions, surrender their prejudices, and crucify their pride; but never in the least compromise "the faith" which God has given them in trust. They may differ in regard to their conceptions of "the faith," and yet keep the unity of "the Spirit in the bond of peace."

      Our aim shall be to serve the one Master only, and manifest his spirit; to wear no name but his name; to preach no gospel but his gospel; pleading with all Christians to "speak the same thing"--to "be perfectly joined together in the same mind and in the same judgment;" and, also, after the manner of Jesus, to pray the Father [7] that all believers may be one in the sovereign Son of God.

      It is now widely felt that all additions to Christianity as it was originally fashioned by the hand of the Master and proclaimed by his apostles, can only mar its beauty, injure its simplicity and retard its triumph. The watchword of millions is coming to be "Backward to Christ; then forward in him to the conquest of the world. Where he speaks, we speak. Where he is silent, we are silent."

      I believe that if the apostles were again on earth and again inspired, they would preach the simple gospel, but no denominational creed. I believe they would tell sinners what to do to be saved just as the Lord told them in his last great commission, and just as they told the people in Jerusalem, Cæsarea, Corinth and Philippi. Their answer would be a clear "Thus saith the Lord;" not a "Thus saith our church," or "Thus saith our experience." If they were [8] again to establish churches, they would not, I think, call them by modern denominational names; but as they called them in the first, century, so they would call them in the twentieth century--churches of Christ, churches of God, or, simply, churches. If they were to administer again the two ordinances--baptism and the Lord's Supper--they would observe them as in the beginning--the first, I doubt not, as a, burial of believing, repentant sinners, in water, "into the name of Jesus Christ" "unto the remission of sins;" and the second as a memorial and symbolical feast for till God's people, on the first day of every week, in memory of a Saviour's love and life and sacrifice. If they practiced infant baptism then, by the authority of Christ, they would practice it now. If they called sprinkling a "burial," a "planting," a "birth" or a "bath of regeneration" then, they would call it by these descriptive designations now. If they were to "set in order the [9] things that are wanting" now, I fear there are not a few sectarian synagogues so selfish, and narrow as to say: "These that have turned the world upside down have come hither also." "Speaking the truth in love," they would instruct converts to be loyal to Jesus only, omitting, I presume, the unscriptural phraseology or idea of "loyalty to one's own denomination." If asked why so peculiar and so doctrinal, they would answer: "Though we or an angel from heaven preach any other gospel unto you than we have preached, let him be accursed." Then I imagine Paul, by the Spirit of God, replying: "As we said before, so say I now again, If any man [not only apostles and angels, but any man, at any time or anywhere] preach any other gospel, let him be accursed." God is not satisfied with any human reformation, but wants the divine restoration. Religious reformation is an improvement on things as they are; Christian restoration is the going back, beyond all [10] reforms and reformers, to Christ himself, who is the "Alpha and Omega;" the "Beginning and the Ending;" the "Author as well as the Finisher of faith;" and saying: "Thus far are we bound to travel in our journey, but no further."

      Men had sought for the church among the converts of John the Baptist, among the children of Israel, and in the household of Abraham. But Jesus said, in speaking of his divinity and his death: "I will build my church." In his life, death and resurrection, he laid the impregnable foundation and obtained all power: he went away from men's vision, but came again in spirit unto his waiting, praying, helpless apostles on the day of Pentecost, and inspired Peter to preach the first sermon ever spoken in the name of Jesus, and to found in Jerusalem the first church of Christ on earth. One of the greatest obstacles to the restoration of that church, and that gospel, that spirit of unity, [11] and that triumphant victory over unbelief and sin, is pride--respectable pride; pride in the majority; pride in traditions; ancestral pride; pride in Pharisaic sect; religious pride, deceptive and deadly; pride that crucifies to itself our Lord. It was pride that kept back the northern tribes of Israel from the passover which Hezekiah had restored in the city of Jerusalem. They laughed the king's message to scorn. They were too proud to confess that the religion of their fathers was not good enough for them. "Nevertheless, divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem." To-day men acknowledge that the will of Christ is the only creed worth having and sufficient; that the name of Christ is the only name his bride--the church--should wear; that the Lord and his apostles put faith, repentance or death unto sin, and burial with Christ in baptism, before the promise of salvation to an alien sinner [12] from his past sins, and before the promised gift of the Holy Spirit; and that God declares the necessity of unity in Christ. But they hate to turn away from the religion of their fathers and forsake the traditions of youth. "He that loveth father or mother more than me is not worthy of me," said Jesus; and "he that cometh after me and hateth not his own life also can not be my disciple." Some of us have left these things, and have found the "hundredfold more" than was promised. Jesus, just before leaving the world, taught his disciples those fundamental facts:

      1. That all authority was given unto him, and that he will not divide his honor with another.

      2. That they, of themselves, apart from him, could do nothing. That they were to serve in great humility as "earthen vessels" filled with his glory; and follow him, "the lowliest of the lowly." [13]

      3. That they should love one another not only as themselves, but more, even as he had loved them; and that their fraternal love was to be as a conspicuous badge convincing all men of their discipleship to him.

      4. That they should not shrink or fear. The courage of trained soldiers, the serene daring of martyrs and a fidelity like his own, were to characterize them after their baptism in his spirit. In their loyalty to him they were to find superiority to the world, and liberty from every other master.

      5. He would be with them and in them all the days, inspiring and upholding them. In the world they should have "tribulation," but in him "good cheer" and "peace."

      All his instruction was to the effect that in him alone was to be found all rule; all wisdom, example, presence, puissance and providence. He claimed his disciples for himself wholly. There was to be no rival claimant; no [14] diverting, distracting or embarrassing allegiance; no half-hearted surrender--nothing but sole, complete, irrevocable submission to him was for one moment to be contemplated or desired. As the heart of a chaste virgin bride to the bridegroom, so should be the disciple toward his Lord. Then with such teaching, and with kingly promises given to his disciples, he prayed in the last night-time, while the prince of darkness waited for his soul, and the council and the cross stood in his pathway on the morrow: "Father, I come to thee. I am no more in the world. But these whom thou hast given me are in the world. Keep them . . . that they may be one as we are one. Neither pray I for these alone, but for them also, which shall believe on me through their word; that they all may be one in us, that the world may believe."

      There are expressed in that prayer three great essential considerations: [15]

      (1) The Saviour's will that all his people shall be one people.

      (2) The nature of that union--that they all shall be one, not in some vast Worldly organization, but in the Father and in the Son.

      (3) The purpose of that will and that union, that the world may believe on him.

      Then, too, there is the necessary inference that that union, while spiritual, shall yet be so visible, convincing and practical that all the world shall be saved.

      "No other foundation can man lay than is laid," against which "the gates of hell can not prevail." On this foundation, I see, by faith, the ideal temple in transcendent glory rise stone upon stone, story upon story, gallery upon gallery, toward the golden towers and sunlit dome of consummation. Toward this ideal Zion the eyes of seer and prophet long have gazed with enrapturing vision. To it the scattered tribes [16] shall return "with songs and everlasting joy upon their heads;" and in the name of our Emmanuel only, "the desire of all nations," "shall the gathering of the people be." [17]

[TDP 1-17.]

      The electronic version of I. J. Spencer's The Divine Plea (Cincinnati, OH: Standard Publishing Company, 1901) has been produced from a copy of the tract held by the Disciples of Christ Historical Society. According to Claude E. Spencer's An Author Catalog of Disciples of Christ and Related Religious Groups (Canton, MO: Disciples of Christ Historical Society, 1946) this tract is Vol. 2, No. 11, June 1901, in Standard Publishing's series Vest-Pocket Series Christian Tracts.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained.

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
e_stefanik@email.msn.com

Created 3 May 2000.