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THE

MISSION

OF THE

CHRIST I A

BY

C. E. DEALAND,
Pastor of the Christian Church, Lewisburg, Pa.

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Printed at the Lewisburg Ohronlole Offloe. _<j\

1887.

The Mission of the Christians.

John 15: 16.
" I chose you and appointed you that ye should go and
bear fruit and that your fruit should abide."
There is a denomination of religious people in the TJ. S.
who take for their exclusive title the name Christians.
Their present organization was the result of a movement
for religious liberty, in three different sections of this
country near the beginning of this century. People often
ask, in a kindly spirit, what the distinctive mission of this
denomination is. This is a proper question, and a candid
answer is due the inquirer. Peter says, Be ready always to
give answer to every man that asketh you a reason concer
ning the hope that is in you, yet with meekness and fear.
The answer to such a question i-hould not be given in a
boastful spirit, nor in a spirit of defiance. It should not
be for the pride of victory. We are God's stewards, and
not religious gladiators. We should advocate and defend
the cause of truth in the spirit of love. We propose to
present, in a respectful manner, the mission of the Chris
tians, for the benefit of those who are not well acquainted
with this denomination.
Let it be understood, at the beginning, that. this people
are entirely distinct from an organization called " Disciples
of Christ, or Christians." The latter are governed very
largely by the teachings of Alexander Campbell, and differ
very materially from the body of believers whose principles
we propose to explain.

4 THE MISSION OF THE CHRISTIANS.
Our text indicates a twofold mission of the followers of
the Master, and such is the Christians'. They are appointed
first of all to produce the fruit of righteous character, and
secondly to make that fruit permanent ; or in other words to
lead men to Christ and then to so instruct them in the
principles of religious liberty, and to so organize them as to
make their lives a permanent success. The first is the regen
eration of men : the second is the destruction of sectarianism
and the establishment of Christian union. Let us consider
these divisions in the order they have been named.
THE FIRST PAKT OF THEIB MISSION.
The Christians insist first of all upon a spiritual life. " If
any man. hath not the Spirit of Christ, he is none of his." Man
is so situated and so constituted that he needs a radical
change in his character. He is a 'sinner. He must be
transformed before he can be acceptable to God. He may
present many excellencies of character -and not be a child
of God. To bring men under the gospel and under the
convicting power of God's spirit so as to produce this
change, is the foremost work of the Christians. They are
engaged in a continuous warfare with sin, and are seeking
every legitimate means of leading men out of its power.
They are sent of their Master to discountenance and expose
its most subtle and polished forms ; for they know no differ
ence between gross sins and refined sins. Both are hateful
to God our Father. The gospel is, in the estimation of this
people, the great remedial agency for man's salvation, and
they are engaged in contributing money, learning, and time
to the maintenance of a system of preaching, prayer, and
benevolence that will draw men to God by showing His
goodness and justice and their weakness and depravity. The
essential thing in man's salvation is the renovation of the
heart. Sin is primarily within. It must be dislodged from
the seat of character. No work can be successful that ig-

THE MISSION OF THE CHRISTIANS.
nores this fact. The gospel converts, while other agencies
only reform. Out of the heart proceeds every evil action,
because this is the main-spring of all conduct.
This denomination demand practical piety. They use
prayer and praise, and other rites, but require a piety that
will show itself outside of religious convocations. A man
must be honest in all his business transactions. Every form
of hypocrisy deserves the same fearful denunciation that
our Saviour pronounced against the formalism of the Jews.
The Christians stand for faith-righteousness. To them
there is one God the Father and one Lord Jesus Christ.
Faith so rules their hearts as to prevent self-righteousness
and dead formalism, and is so vitalized as to issue in good
works. The Christians are justified by faith, and are thus
created in Christ Jesus unto good works. In short, the first
part of the mission of the people here described is to so
present the gospel and so influence men by the exposure of
sin and the exemplification of practical piety as to lead
them to repentance and the exorcise of faith in Christ and
a permeation of supreme love to God and an unselfish love
to man.
But this is not all of their mission. What we have de
scribed is a work that other organizations are doing as well
as they. We do not claim that they are the only class of
men that are leading sinners to Christ. We admit that they
are only a part of a great number that are engaged in this
noble work. If this were their only mission, it would be
difficult to tell why they should have a separate existence.
But a clear understanding of the second part of their mis
sion will remove any such difficulty.
THE SECOND PAET OF THEIB MISSION.
The work of a. denomination does not end when men are
brought to Christ. The convert must be so educated and
so associated that his spirituality will be a constant growth

6 THE MISSION OF THE CHRISTIANS.
in himself, and an effective agency for saving the community
in which he lives. It is our duty to remove everything that
obstructs the progress of the gospel or in any way interferes
with its efficiency All the power of an undivided church
should be put into the agencies for man's salvation. Unfor
tunately, sectarianism holds sway over a very large part of
Christendom, and thus neutralizes much of the power of the
gospel. The agencies for man's salvation are enfeebled and
often paralyzed. Here, then, is a special work that the great
reformation did not reach. Men of Go'd, in the beginning
of this century, discovered this great defect in the power of
.the church, and resolved to do what they could to supply
the want. The result was, the organization of a people whose
distinctive mission was to save men from sin and to destroy
sectarianism. .
THEIR PRINCIPLES.
To accomplish the second part of their mission, they are
generally agreed upon two prominent principles. These are
sometimes arranged under no less than five heads, but they
are sufficiently clear, aDd more simple if classified under
two. They are these : The Bible our only rule of faith and
practice with the right of private judgment in interprets
tion ; or Christian character our only test of fellowship.
Christian our only name : or Christ our only leader.
Let us consider these two principles, and white doing so,
keep in mind the central thought, the establishment of
Christian union. These principles form the only practicable
ground of Christian union, and when these shall be adopted
by all denominations, the walls of separation will disappear.
Efforts have been made, at different times, to bring separate
denominations into union by the surrender of some princi
ple on each side and a compromise of creeds. But such
union is not Christian union. It is only the consolidation
of denominations. The new denomination would still ex-

THE MISSION OF THE CHRISTIANS. 1
elude some of God's children. As long as one person who is
led by the spirit of God is excluded on account of dif
ference in doctrines the union is not Christian. It is this
exchisiveness that compels the Christians to maintain a sep
arate organization. If they were fellowshiped by other
denominations as they are willing to fellowship, there would
be no denominational lines. But they are cut off by the
attitude of others. Thus they are a sect without being
sectarian, and they desire to maintain a separate existence
only as long as other denominations, by their sectarianism,
compel them to do so.
THEIR FIRST PRINCIPLE.
To see the truthfulness of this assertion, it is only neces
sary to understand the first principle under which they act.
No Creed. — Its meaning is, that no authorized interpre
tation of scripture is made a test of church fellowship. The
Bible, as understood by the individual Christian is his only
authority in religious matters. It is not required that a
person subscribe, either formally or tacitly, to any author
ised statement of doctrines, rites or polity. Creeds may
be written or unwritten. Often th< latter may be more
arbitrary than the former. The Christians have neither.
The two principles which we have expressed are not their
tests of church fellowship, and consequently not their creed.
It would be impossible to make a statement of scripture
interpretations that would represent them fully, because of
so much diversity among them. It is "the glory of this de
nomination, that diversity of religious thought is permitted,
and the only essential is Christian character. Suppose a
statement were prepared in which anti-Trinitarianism was
set forth. It would not fully represent this people, because
some of them are Trinitarians, and it is the glory of the
denomination that they are permitted to hold that position
without being excluded for heresy. The opposite view

8 THE MISSION OF THE CHRISTIANS.
would not represent them any better, and so with all the
doctrines of theology.
The Essential. — The question at once arises, What do
they have to unite them if there is no uniformity of doc
trines 1 It is difficult for minds accustomed to look upon
Christianity as merely a system of doctrines instead of a
spiritual condition of heart to see the possibility of union
under these circumstances. They have been taught to lay
so much stress upon doctrines that they suppose a people
who have no uniformity in doctrines can have no unity. But
.the point of agreement is that which all true Christians
have, and the only thing in which there can be an agree
ment. It is Chiistian character, or spirituality. If a man
is led by the Spirit of God, he has a quality that is like that
of every other true Christian. He may differ very material
ly in doctrines from his brother, but he is one with him in
spirit. He may be so unfortunate as to pronounce Shibbo
leth Sibboleth, but, in the sight of God, the misfortune is
not fatal. Christian character, in its. essential nature, lies
back of all mechanical acts, intellectual states, and natural
feelings. It belongs to the moral sensibilities and the voli
tions. We do not say that mechanical acts, intellectual
states, and natural feelings are not necessary for the man
ifestation of Christian character ; but they do not belong to
its essential nature. Consequently, the position of the
Christians in giving liberty in doctrines, rites and polity
does not subvert Christian character. The Christians accept
nothing less than Christian character as a standard of church
fellowship. They are as exclusive in this respect as the
narrow way. They recognize a wide distinction between
saints and sinners, between the spiritual church and the
world. But they know no essential difference among Christ's
followers. Oh the sad results of sectarianism ! How often it has
defeated the purposes of the gospel ! How it must have

THE MISSION OF THE CHRISTIANS. 9
grieved the great heart of the Master, whose prayer was for
the oneness of His disciples. Does the building of secta
rian walls answer that prayer"? Does the excluding of a
brother whose heart is filled with the spirit of Christ but
who cannot see the same interpretation of scripture that
others see, satisfy the wishes of our Lord ? Do you tell us
that these discordant divisions in the Christian world are
the best way to meet infidelity and false religion ? Do you say
that an army with no unity of action is just as efficient as
one whose several divisions are all acting in harmony 1 May
God speed the day when denominationalism shall be known
no more. May it be hidden under the rubbish of the dark
ages. May it be destroyed, not by uniformity of religious
thought, but by making spirituality the essential element of
discipleship, and by giving to every Christian the right not
of indulgence but of the exercise of his own judgment. May
there be no divisions except those of convenience, those
made necessary by the separation of localities. May the
divisions be only geographical, and such others as may be
necessary to permit the exercise of different forms of polity
and rites. All this may exist under one organic whole.
Then will the forces of Christendom be concentrated against
sin with a result never seen since the early history of the
church. The extraordinary efficiency of the church during the first
three centuries demands an explanation. How could it
conquer the Boman Empire? The only answer is, that
hydra-headed monster sectarianism had not come into exis
tence. What arrested the wonderful progress of the Refor
mation of the 16th century? It was spreading in every
direction over the continent of Europe, when sectarianism
raised its selfish arm and shattered the Protestant forces
into helpless fragments. The wonderful movement was
paralyzed ; and ever since, these discordant divisions have
been contending against themselves on one side and against

THE MISSION OF THE CHRISTIANS.
sin on the other. Who can be surprised that our fail-
world has been scarred with the ravages of sin? Who
wonders that intemperance holds riot in our midst, and
other forms of immorality threaten the very foundations of
society. Is it strange that men of God are obliged to com
bine in reformatory societies, because the partitions of the
church keep them from acting together, to save the land
from debauchery and crime f They can work for God and
home and native land in these associations, but not in the
church ! Is not the church designed to be the conservator
of public morals ? Alas ! those who want to save the com
munity from ruin must unite for that purpose outside the
church. How long shall the church be thus deprived of its
power ? How long shall its prerogative be trampled in the
dust ?
Christian Liberty.. — The right of private judgment in the
interpretation of scripture is a qualification of the principle
we have under consideration, that needs to be clearly under
stood. It may be supposed to mean the privilege to do as
one likes. Such a meaning the Christians emphatically re
ject. Paul says, " The faith which thou hast have thou to
thyself before God." These words were spoken to persons
who had renounced sin in all its forms and were walking in
the narrow way. They were persons who were not following
their own likes or inclinations. Observe the last words, Have
thy faith to thyself, before God. The' individual is bound by
allegiance to his Maker. The privilege is not a license to do as
one likes but an obligation to follow conscience. The man
has a privilege of choice but not one of selfishness.
The Christians regard this right as one of the most
precious privileges of pure religion and at the same time
recognize the possibility of its abuse. The most valuable
rights are those most in danger. Worthless objects do not
need much watching. It is important therefore to under-

THE MISSION OF THE CHRISTIANS. 11
stand that no one can hide behind this privilege while doing
what is contrary to the spirit of Christianity. " By their
fruits ye shall know them." The taking of the scriptures
as the only rule of faith and practice with the right of
private judgment in interpretation is explained by the
second part of the principle viz : Christian character the
only test of church fellowship.
The person who exercises this right can not do his own
liking ; he is under the government of another. A man
should be governed by principle as soon as he is converted.
Often the conscientious Christian has duties he feels con
strained to do which are quite contrary to his natural incli
nation. The man who does as he likes is under no restraint
except that which one act of selfishness puts upon another.
He is a man of policy. If he makes any self denial it is that
he may have fuller indulgence in something else. Men
often forego much ease and many comforts for the sake of
accummulating wealth. Money is their go d. But this denial
is simply for a selfish end, the love of money. Other people
deny themselves money even so far as to expose themselves
to the danger of future pauperism for the sake of fashion
able dress. Fashion is their god. Still others deny them
selves for the sake of appetite. Liquor, opium, tobacco,
tea, coffee, and other things when taken merely because
they produce an agreeable sensation or for gratification are
the gods of those who take them. The principle set forth
by Paul is Whether ye eat or drink or whatsoever ye do, do
all to the glory of God. We are under the gospel and there
fore under restraint. The right of private judgment is not
indulgence. There is as important distinction between what one likes
and one purposes. A man may like an object and yet not
purpose to use it. A man may like the taste of coffee but
that should not be the reason for using it. The question
should be is the purpose in taking it to glorify God. Eec-

12 THE MISSION OF THE CHRISTIANS.
reation is not permissible on tho ground that one likes it.
It is to recuperate strength ; it is to better fit one to do
service for God. If one chews tobacco he should do it to
the glory of God. If he can't do it for this purpose then
he should abstain from its use.
The Christian is under law. To be sure it is the law of
liberty but it is none the less something that regulates and
restrains The Christian can't say that it is of no conse
quence whether his duties are done or not. There is con
straint about it. His conscience commands him and he
must obey. Suppose others say you must follow in your
doctrines and practices the lines we are following. This is
the line many have followed ; it is long established and ap
proved by men of learning and piety. His answer is No, I
can't. The best light 1 have from the gospel is contrary to
this. Observe the form of the reply. He does not say I
don't like to, but I eanH. That is constraint not indulgence.
His reason is not that he intends to be odd but that his
conscience will not allow him to do so. He must obey
God rather than men.
Oh that we had more conscientious men in the world,
men that would say I dare not transgress the commands
of God as I understand them. If a 1 church members were
of this kind and private judgment were permitted, what a
power for the destruction of sin the universal church would
be. There would be a unity of purpose and love that noth
ing but pure spirituality can produce.
The right of private judgment does not destroy uniform
ity of heart action. This is the only uniformity possible
among conscientious Christians. It does destroy uniform
ity of religious thought. Men may differ very widely in
doctrines, rites, and polity and still be one in heart. Spirit
uality is the essential thing. He that has this, will not
differ from his brother in Christ to show his dislike for what
his brother believes and practices. He will differ, if at all,

THE MISSION OF THE CHRI8TTANS.\ 13
because he dares not do otherwise. The conscientious
Christian will not be sprinkled for baptism if he understands
that Christ requires immersion. Sprinkling may be more
convenient and better suited to his tastes but he is governed
by the law of Christ and he does not consult his natural
feelings when questions of duty arise.
The object against which the right of private judgment
aims, is the dictates of men as opposed to the commands of
God ; or rather the interpretation of God's word by others
as opposed to the conscientious interpretation of the same by
the individual himself. Every person should have the right
to think for himself and if he has the spirit of obedience he
should be treated as a brother even if he differs from us in
his doctrines and forms. The progressive and spiritually
minded person is always inquiring of himself what is right.
Hs is not trying to find excuse for indulgence and some way
to evade duty. He studies his Bibte ; he studies himself ;
and prays for light.
The right of private judgment does not subvert the study
of doctrines ; it only gives them their proper rank, making
them subordinate to spirituality or Christian character.
Oi>e may have a very thorough acquaintance with the doc
trines of the Bible and be an earnest advocate of that inter
pretation which to his mind is correct and still give to every
brother the right oJ private judgment. Such a person is desi
rous of convincing others of the soundness of his exegesis but
does not lay so much stress upon the acceptance of his views
as to disf ellowship them in church relations. The foremost
thing is a right heart ; a secondary consideration is a right
intellect. The right of private judgment does not mean, that it
makes no difference what a man believes. A correctly in
structed intellect is a very important quality of an efficient
Christian. He needs the instruction of divine wisdom.
Hence the Christians take the Bible without any creed for

14 THE MISSION OF. THE CHRISTIANS.
their rule of faith and practice. They take the Bible for
instruction, but make a spiritual state of heart the highest
consideration. If the Bible does not produce a Christian
character all that can be learned from it is comparatively
worthless. In other words, spirituality is first, doctrines
second. If this order is kept in mind, then truth stored in
the intellect becomes a great source of spiritual power and
growth. We should not drive people away from our church
fellowship because of their intellectual errors. If they are
spiritual,we should take them into our Christian society and
try to show them their errors. AU Christians have one
Father, one Master, one purpose, one destiny and one law
of conduct. Why should they be divided in their church
associations ? Differences are a necessary condition of the
human mind. Men are constituted with different tempera
ments, different habits of thought ; they have had different
training, different development of leasoning power. These
things make differences in religious thought to some extent
a necessity. The right of private judgment is the only means by which
a person can grow in a knowledge of our Lord Jesus Christ.
He that has never changed in his doctrines since the begin
ning of his Christian experience is not a progressive Chris
tian. It is not possible for one to know at the beginning
all that is for him to know. The disciples of Christ learned
many new truths which were not revealed to them at the
beginning. They changed in doctrines. So should the true
Christian. He should have no creed to restrain and impede
his upward progress. Growth is a very necessary condition
of Christian life. But if one is not permitted to question
the soundness of certain established doctrines, how can
there be growth ? Suppose, for instance, one can not see
the truthfulness of the doctrine of the Trinity. It will not
do for him to make any investigation, because he has not
the right of private judgment. He must say it is true ; and

THE MISSION OF THE CHRISTIANS. V,
so the less he studies, the better it will be for him as a sec
tarian. The same may be said of other docrines. A person
must let other people think for him. He has no chance to
decide for himself. A few theologians of fallible minds
have prepared for him his intellectual food in religious
matters. their second principle.
We shall consider the second principle under which the
Christians are working, very briefly. They refuse all other
names but Christian. This they believe is the divinely given
name. It is the name upon which all Christians ought to
agree. To take this name as the exclusive title of Christ's
followers is to take an important step toward Christian un
ion. What denominational name would be acceptable to all
Christians? It would be impossible to find one. But^'hat
good reason can be presented against the exclusive use of
this precious name ? Sectarianism says it is not sufficiently
distinctive. This is just tha reason in connection with the
fact that it is divinely given that the Christians have adop
ted it. They desire that everything that helps promote
divisions in the church universal should be removed. If
party names were discarded, there would be less opportunity
for one division to say of others, They' follow not us, and
we exclude them. The answer of Jesus to His disciples
who said. Master, we saw one casting out demons in thy
name, and we forbade him, because he followeth not us, is a
standing rebuke to sectarianism. " Forbid him not, * *
for he that is not against us is for us." Paul asks the
Corinthians, Is Christ divided ? How appropriate this ques
tion would be to-day. " Some of you are saying, I am of
Paul, and I of Apollos, and I of Cephas, and I of Christ."
" Whereas, there is among you jealousy and strife, are ye
not carnal ?" The Christians are asking that these party

16 THE MISSION OF THE CHRISTIANS.
names be rejected, and that everything that divides and
alienates those of one spirit be obliterated
May the Christians, in their two fold missior , the regene
ration of men and the overthrow of sectarianism, be crowned
with abundant success. May they bear much fruit, and
may that fruit abide under the nourishment of Christiaui
liberty.

Price 5 Cents.

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