EV. JOHN R. HOLT, son of William Holt, was born April 11, 1814, and died March 22, 1871. He was reared in what is now Alamance county, North Carolina. Early in life he was converted under the preaching of Elder Lewis Craven. Impressed with a sense of his duty to proclaim "to a dying world the unsearchable and incomparable riches of the gospel of the Son of God," and impelled by "the love of souls, Elder Holt, in his twenty-eighth year, entered upon the great mission of warning sinners to repentance--to flee the wrath to come, and accept the glorious plan of salvation purchased and finished on the tree of the cross by the impeccable and efficacious blood of our Lord and Saviour Jesus Christ." He labored first as a licentiate with good success. In 1842, he was secretary of the called Conference at Union, Orange (Alamance) county, at which it was decided to publish a paper to be known as the "Christian Sun," and at the regular session at Union, Halifax county, Virginia, was licensed. He was recommended by the committee on ordination for Elder's orders, at the [227] Conference at Pleasant Grove, in Randolph county, North Carolina, in 1848, and on the following day (Sabbath, October 1st), at 11 o'clock, was solemnly ordained to the work of the gospel ministry by the following presbytery: Elders Daniel W. Kerr, Thomas J. Fowler and Shubal G. Evans. The report of the committee on the Office of Ruling Elders was penned by Rev. John R. Holt, which was ordered to be published; and since it states the duties of Elders as commonly accepted by the Church, it will be given at the close of this sketch.

      In 1844, the North Carolina and Virginia Conference appointed Rev. John R. Holt as one of its delegates to the North Carolina Conference in regard to the proposed union between the two Conferences. This union was affected later. In 1845, at the Conference at Apple's chapel he served on the committee on ordination, and as one of the Conference secretaries and as secretary of the Publishing committee. He was appointed a messenger to the North Carolina Conference. At Union, in Orange (Alamance) county, in 1846, he served on the committee on itinerancy, and was appointed to attend the Southern Christian Association and as a messenger to the North Carolina Conference. He was on the presbytery to ordain Joseph Albright.

      Rev. John R. Holt devoted his entire life to preaching and teaching. He taught at New Providence church in 1842 and 1844, and at his home up to about the year 1850. An advertisement of his school dated July of 20, 1848, appears in the Christian Sun of November 1, 1848; address, Snow Camp, North Carolina. His school was at New Providence. He was chosen delegate to the Southern Christian Association to meet in Raleigh, North Carolina, in May, 1849. At Hanks' chapel, this year, he submitted the report on Sabbath schools, and was chairman of the committee on Seminary to be located at Graham, North Carolina. When the Town of [228] Graham was laid out, he moved to Graham with his school. His school prospered and doubtless laid the foundation for the Graham Institute. His school was located on the lot on which the Graham Christian church now stands, or the lot just north and adjacent to the church lot. After the Institute was built, Rev. A. G. Anderson, a man of scholarly attainments, was associated with the Rev. Mr. Holt, and they conducted the school with varying success for a number of years. However the first session was opened July 7, 1852 with Rev. John R. Holt principal, and Wm. H. Eley assistant. About 1856, the Rev. Mr. Holt had retired from Graham to Chatham county, where he engaged in teaching, and finally with his family to Randolph county. Both Anderson and Holt were students at the University of North Carolina; the former graduated with A. B. in 1834, but the latter quit the University a year or two earlier to take unto himself a wife. He married a daughter of General John Trollinger.

      In 1850, he delivered the address before the Conference at Union chapel in Alamance county, and was chosen a delegate to the Southern Christian Association. In 1856, at the Conference at New Providence he served on the committee on education and on that of Sunday schools. He was a delegate from the North Carolina and Virginia Conference to the Southern Christian Convention at Union, in Alamance county, in 1856, and served on the committee on Convention and its Organization. In 1859, at the Conference at Union chapel (Alamance), he was chairman of the committee on home missions. In his report he reviews the field and states that "the necessity of speedily increasing the funds of the 'Society' will abundantly appear." At the Conference at Damascus, in Orange county, in 1862, he was chairman of the committee on ordination, and was also elected a member of the Conference Executive committee for [229] the year. In 1864, he was chosen president of the Conference at Antioch in Chatham county, and at Oak Level in Franklin county, was elected a delegate to the Southern Christian Convention at Mt. Auburn, in Warren county, but was prevented from attending. He attended the provisional organization of the Deep River Conference at Shiloh, in Randolph county, December 8, 1865. At the Conference held at O'Kelly's chapel, in Chatham county, in 1866, a petition from the ministers and churches in the Deep River Valley, asking permission to withdraw and form a separate Conference, was granted. From this time forth Rev. John R. Holt was a member of the Deep River Valley Conference. At the meeting of this Conference at Oldham's Grove in Moore county, in 1870, he delivered the annual address. He served also on the committees on ordination and education. This was the last Conference that he attended.

      "As an educator Rev. John R. Holt had but few equals." His industry was untiring; his labor unceasing. Many will revere his memory, and "will rise up and call his name blessed." As a minister he was zealous, devout, and efficient. "Many, very many precious souls have been turned from the error of their way--have been regenerated and born again through the instrumentality of his preaching and blessed example. Truly, many stars shall be added to his crown."

      That the reader may form an idea as to his ability as a writer, the following is given:

      "The committee are aware that by simply stating what the duties of Elders were as primitive officers of the church, they would fill the object of their appointment by this Conference. And although the examination which, by the guidance of the divine Spirit, they have been enabled to make, has led them in conclusion to a [230] few simple facts, as to their specific duties, yet they deem it more satisfactory to state the reasons which have led them to such conclusions.

      "Many things were done by the apostles, in the organization of the primitive churches, according to the particular occasion, or the circumstances under which they acted. We view the ordination of all church officers in this light, that of Elder among the rest. Among the gloomy circumstances under which these appointments were made necessary, we deem as most prominent, 1st, The state of society in those nations where they preached; 2nd, The nature of their religion; 3rd, The contrast which the spirit of the gospel presented when compared with them. Although the whole earth, in a civil point of view, was subject to government of the Romans, and was deterred from making resistance in any part of it against that government; yet it must now be acknowledged, even by the enemies of the church, that mental and moral depravity vailed the minds of every nation from the effects of which even imperial Rome herself, the mistress of the world, suffered a full portion. The strongest proof of moral degeneracy among the nations, indeed, is found from the fact; that no union of feeling or sentiment existed, no beautiful or liberal policy was ever heard from, no concert of action upon any plan that may have been devised for throwing off the Roman yoke; but each strove in slavery which could be the greatest slave. The most flagrant crimes were owned and deemed as cardinal virtues.

      "There is no stronger proof of the depravity which existed among men in the Apostolic age, than the resistance which the early propagation of the gospel met with. Persecution for opinion's sake is at all times a cogent proof of depravity. Truly in the midst of this wickedness, might these men of God remember the words of our Lord: 'I send you forth as sheep in the midst of [231] wolves; be ye therefore wise as serpents and harmless as doves.' They had received no command from, the Saviour relative to the establishment of churches, or of appointing any spiritual guides for the flock; but a sense of propriety, a consciousness of being surrounded by rapacious wolves in the shape of men, dictated to them, that not only should the sheep be gathered into folds, but that all other assistance should be rendered to them that was proper or practicable, to defend them from lupine invasions. We can clearly see the propriety of the Apostles' course; their precaution was a good one. They had preached the gospel faithfully; many had been their persecutions. Notwithstanding many had believed, repented, and were walking in newness of life with their Saviour. But to strengthen and establish them in their faith of the gospel, against the seductive arguments of false systems, or all that malignity or the exertion of brute force could do, was a matter of vast importance. They would perhaps never see Paul or Barnabas again working miracles to strengthen their faith. The last exhibition of God's power to heal through them had been made. All that they can do farther, is administer sweet counsel. Hence he says, 'Forsake not the assembling of yourselves together, as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching.' This may be regarded as one precaution against the wickedness of the world. Here is the other: Brethren, we are going to leave you. Beware of this multitude of wicked, vain and superstitious men around you; they will cause you to err. You are young in the gospel, therefore watch. If they propound unto you difficult questions, or doctrines which you do not understand, go to these men who are older than yourselves, and whose knowledge of the world, as also of the Scriptures of truth, is more extensive than has been acquired by you. We [232] have confidence in their faith and integrity; go to them for instruction. We set apart as your guides Timotheus, Eubulus, &c., as men full of the Holy Ghost, eminent also for their wisdom and experience; consult their advice in all doubtful and controversial matters.

      "These elders were entitled to respect on account of their age and wisdom. They were regarded as fathers in the church. And women were also to receive the same respect, when they possessed those higher qualifications which merited it. I. Tim. 5:1, 2. 'Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers; and the younger as sisters, with all purity.' They were called Elders from age and experience. Men of this description were sometimes deemed worthy to have oversight of both the temporal and spiritual concerns of the church. As spiritual inspectors, they were called (Episcopoi) Bishops; as temporal officers, they were termed (deaconoi) deacons. All these functions of counselor, bishop and deacon, Were sometimes performed by these same elders. We find when relief was sent from Antioch to the destitute at Jerusalem, they sent their contributions to the elders. These elders, then, in the full sense of the word, became deacons, or attended to those things which ordinarily were transacted by distinct officers of the church called deacons or servants. In the appointment of deacons, youth, with activity, when combined with piety, were considered excellent qualifications. When Ananias and Sapphira were smitten before the Apostles, it is said the young men carried them out. These, in all probability, were deacons. Thus we find among the officers of the primitive churches, not so much a superiority as diversity of rank. The same qualifications were necessary, as is clearly manifest from the instances above cited, in which the Jewish elders were expected to transact the temporal business of [233] the church, which they no doubt did, in distributing to the poor the charitable contributions of their Antiochian brethren;--a matter which, in other churches, where they had officers by that distinct appellation, was always attended to by the deacon. From the examination which the committee have been enabled to make upon this subject, it seems that the appointment of these primitive officers, was made according to circumstances. The location of the churches, as far as we have an account, (and if churches were organized elsewhere, this will at least form a criterion,) was in the cities and large towns, many of which were very populous. The preaching of the word, too, in many instances, was attended with extraordinary power, so that thousands were converted and added to the church or churches, in a short space of time. As they were now members, scattered through the greater portion of the city, their names may have been recorded; but how shall it be known that these persons continue upright in their walk, so as to be entitled to a continuation of the privileges of membership? How shall it be known that none of them bring a reproach on the cause? It seems most suitable to appoint certain men, of age and moral firmness, say some of the elders, to keep oversight among them, to inspect their conduct, and if any should be found disorderly, to arraign them for trial before the church, or to give advice to those who might fall into doubt. Their number was generally according to the above named circumstances: the number of members; the state of morals; the fierceness of the opposition; hence the danger of relapse. This conclusion is forced upon us from the fact that at one time seven men were appointed to superintend the temporal affairs of the church. Acts 6:1. 'And in those days when the number of disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the [234] daily ministrations.' Notice the circumstances: The disciples numerous; the excitement great; one nation is arrayed against another; the cause of complaint such as needed a prompt remedy. Hence seven men were appointed; the same, in all probability, that in Acts 11:30, are called Elders. But here attending to a temporal matter, they were especially the servants of the church, and hence may be called deacons in that translation.

      "We deem bishop and elder as synonymous terms. It is, however, not difficult to imagine a case in which neither the office of a resident elder or deacon is necessary. Indeed, within our knowledge, societies or churches do exist so diminutive in numbers, that the temporalities, at least, amount to nothing. Few in numbers, united in the purpose of mutual edification, of industrious habits all, needing not the charity of others for a support, they have no need of the deacon; and for many of such churches one faithful elder or minister would be amply sufficient to feed them with spiritual food. It would be of little use to ordain every third man to be bishop of the other two. Deprive an office of its functions, and you destroy that office. If the sheep be few, why employ other than Simon to feed them? What need is there of any more than a resident minister or elder in such town or congregation to guide the flock of God, and keep off the spiritual wolves? If, however, the fold should become large, that circumstances would seem to require that he select a helper; an old man, or a suitable man, to watch with him, and let him be ordained a minister in Christ's church. If the Spirit gives liberty, age merely is not the most important qualification of an elder; but spirituality of life, profitable experience, and devotion to the great cause of saving souls, these do not always accompany age; one individual may have become proficient either in ecclesiastical or civil knowledge, at an age when another is but a tyro. For example, it is [235] not to be supposed that the Senate of Rome was, or of this happy government is composed of men advanced in age, as the name Senate would indicate. Since we find that Roman young men were frequently elected to that station, as also at this time one of North Carolina's Senators is comparatively a young man as was also his distinguished predecessor, yet from their political talents they are worthy of the senatorial chair.

      "Our Saviour, in the calling of the twelve, had no reference to the age of those who were to become the heralds of the glorious gospel. It seems to have been his object to select men of zeal and devotedness, men who as soon as they, heard "follow me" were ready to obey. Among the Apostles, therefore, were many young men, not one past the meridian of life. Saint Paul when converted was still young. But that the Conference may not be detained upon the subject too long, we refer them to 1 Pet. 5:1-5, for the specific duties of Elder. "The elders which are among you I exhort, who am also an elder and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not by filthy lucre, but of a ready mind; neither as lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

      "Your committee have an antipathy to the term ruling, in its usual acceptation, when connected with this office. In but one place is that term applied to the Elder, and there the word, attended as It is by an explanation, seems to mean that the force of his example before the church is the extent of his ruling powers.

      "In the present organization of the Christian Church, therefore, we have all the officers which were deemed necessary eighteen centuries ago. We have the deacon [236] when necessary; and in our faithful and devoted minister we have a character to whom may be applied, indeed, bishop or presbyter in its fullest acceptation. If there be few among us, a number insufficient to feed the spiritual fold, fervent prayers should ascend continually to the throne on high, that God would send more laborers into his vineyard."

[LCM 227-237]