CHAPTER 1 - ECCLESIASTICAL RADICALISM
CHAPTER 1 — ECCLESIASTICAL RADICALISM
We have already seen some citations from the Journal the “Reformation,” proving the state of opinion on ministry among those who still support the clergy. I shall now give, on the question of worship, other extracts from this journal, which I give, not as a recognized authority, but as ideas which are current and shew certain sides of the phase through which the Church of God is now passing. We shall see also what is lacking, what the children of God ought to desire, and desire ardently in these times, as well as the rocks they have to avoid. I read in the “Reformation” of April 8th, 1847: “To our mind, spiritual and true worship consists essentially, not in the preaching of Protestants, nor in the false sacrifices of Papists, but in the singing of praise to God by the whole assembly, in the celebration of the Lord’s supper taken in common, in prayer offered by several in the name of all, in the reading of the Bible on the part of such as know how to read, and in words of exhortation offered by whoever feels himself able to exhort his brethren. Along with this, there will be preachings and teachings, of which teachers will have the responsibility.”
[p. 53] I have no objection to make to the details given by the “Reformation” as to what ought to be done; but there is entirely wanting to them a principle, that of the action of the Holy Spirit, whether as a power, the source of the activity of man and acting to produce this activity; or as discernment as to that activity and as power for discipline with regard to it. The form is good — God is not presented as being the power of it.
I could not admit that “whoever feels himself able to exhort” has the right to do so, unless two things be added: on the one hand, the responsibility of the one who exhorts to know that he is led of the Holy Spirit; on the other hand, the discernment by spiritual men of this action of the Holy Spirit, or it may be of the absence of it, and the discipline which flows from it, if there be occasion for it. It is God whom I seek in the assembly.
Such a system of worship, proposed in such a journal as the “Reformation,” ought, at least, to strike every attentive reader. All that I ask is, that persons should act thus, depending upon the help of God.
Here is, on the other hand, the description given by the same journal of the services of the churches. I beg the reader to bear in mind that it is not I who speak.
“The bells are rung; the church is filled. During this time, a chapter of the Bible has been read; next, the ten commandments; but few persons have been listening. To this reading succeeds that of a liturgy, which many have followed with their lips, and to which, perhaps, no one has really added his Amen. A sermon is heard which people agree to find admirable, but that is all. Three verses of Psalms have been twice sung, to which the organ alone has imparted any feeling, and people leave, saying they have been worshipping God, and worshipping Him in spirit and in truth. But, no; we must be just. Language is here less false than facts. They say they have been to sermon. Every one seems to acknowledge that it was not worship.”
And, again:
“More guilty, perhaps, and not less absurd, the greater number of protestant churches, with their inevitable men in black, their imposed liturgies, and their everlasting sermons, boast of having replaced forms by the Spirit, while they have substituted for forms, which at least act on the imagination, and sometimes on the heart, a withering and lifeless formalism. People begin to understand the error of the clerical system. The Church is no longer the body of pastors; it is the body of the faithful, it is the christian people. There is in this a great revolution.”
Let us also hear M. Napoleon Roussel, in a postscript, on “Sunday Worship.”
“I confine myself then to saying here that the sermon is as heavy as false, as dull as the black gown with which people dress themselves out to preach it; that it ought, in short, to be given up, in order to speak, in a style intelligible to all the world, things not only fundamentally true, but true in the means which serve to establish them. I would that people mounted the pulpit, not to set themselves up above the audience, but solely in order to be better heard by it ... . I would ... . alas! many other things, which neither I, nor others, do.”+
+I give here, as explaining the motives for many things with which the course of the Brethren, who are called Plymouthists, is reproached, the following fragment of a discourse on 2 Samuel 6: 112, which is the tenth of M. Napoleon Roussel’s discourses on “Sunday Worship.” “Another day, we find an obstacle in our way, when accompanying the holy ark, when conducting a christian work, when labouring in whatever manner for the advancement of the kingdom of God. As it is in acting with uprightness and simplicity that we have been foiled by the malice of men, we almost reproach ourselves for this uprightness and simplicity, and this time we wish to try adroitness and cunning. Under the pretext of making ourselves all things to all men, so as to gain some, we make ourselves all things to all men in such a way as to ruin ourselves with others. Nor is this enough. To gain worldly people, we employ worldly people themselves to draw the gospel chariot. Because such an one is rich, we place him in the front; because such another is clever, we make him a charioteer. We employ the crowd to push behind, and end by being lost in the herd of unbelievers whom we purposed to direct. In the midst of such a retinue, we ourselves lose faith, and we copy those who ought to imitate us. Can we then be astonished, if God allow our work to perish? Is it not more wonderful, that we are still spared by Him who punished Uzzah for bringing an unbelieving arm to the help of the holy ark?
[p. 55] I prefer simply to pursue good and to link myself with the power which alone can produce it, by walking in peace with the word of God as a guide, rather than to publish journalistic articles intended to point out evil. But, indeed, when journals and men of influence in the evangelical world hold such language, an immense revolution is accomplished. It is not that all accept these thoughts, nor that all have definitely stated them; but the movement of which they are the expression exists in persons’ ideas. The germ of them is in people’s minds, and is being there developed; if not, such language would not be heard. The journals only verify certain moral facts, state them precisely, and by publicity lend them force, importance, and give them a general circulation.
“At the present day,” adds the “Reformation,” the people of the Church have attained the consciousness of their rights. They are no longer willing that the pastor should be outside or above his flock, but one of its members. They renounce divine right, apostolical succession. They substitute popular election to the election of the clergy by the clergy.”
However much the writings above cited may reproduce facts more or less established, could I be pleased with the tone of them? I am very far from it. If I cite them, it is not only to shew the state of opinion in the class to which these writers belong, but also to put brethren on their guard against such thoughts and such language. Even though it were true, it is a human way of speaking, which only tends to replace man by man; that is to say, clerical man by radical man armed with the consciousness of his rights.
Faith does nothing of the kind. It judges the pretensions of the clergy because they are not according to God. It does not own them. It owns a divine right and never gives it up. It owns that this divine right is the only one which can exist, and that the Christian’s part is to have the enjoyment of and to submit to it. The divine right is the joy of the heart which loves God and knows He is grace. Faith has rights in the presence of God, the right of owning that all belongs to Him, that every excellent gift comes from Him. The right of man is death and condemnation. If he desires blessing, it is in the divine right, as well with regard to ministry as to everything else. No blessing elsewhere, absolutely none. Let us proclaim it loudly, my brethren, let us always remember it. If people come and speak to you of your rights, do not listen to this language. The flesh can thus readily be flattered; but you, Christians, who know that all is grace, you know that it does not belong to you to speak of rights; that the sinner has only one — that of being lost; that the saint owns that all right resides in God; that the rights of man and election by man never puts us in possession either of salvation or of any blessing whatever.
[p. 56] The Holy Spirit, the thought of the Holy Spirit, does not appear in that which we have above transcribed. If it were said that the Holy Spirit is in the Church; that consequently He acts not only in the clergy, but in the body of the faithful, as well for what concerns the action of this body as in the ministration of each member, according to that which God sees good to confer, this would make itself understood by a serious man established in grace; but, that which manifests itself in the fragments above quoted is radicalism in the Church. The rights of man, the rights of the masses, popular election to the exclusion of the divine right, is the very definition of modern radicalism. Ministry in its least gifts is but the expression of the energy of the Holy Ghost acting in us, energy given by God, from whom comes every good gift and every perfect gift.
This brings me to two other points which I shall again present in the very terms of the “Reformation.”