CHAPTER XXXIX. TENDENCIES OF THE TWO SYSTEMS AS TO CHURCH ORGANIZATIONS.

It has been shown that the common‐sense theory teaches that all mankind must, in order to eternal happiness, be trained by human agencies to choose what is _best_, guided by the laws of God, as learned by experience or by revelation.

Under the guidance of this general principle, _associated_ bodies would result, whose aim would be discussion and instruction to discover and perpetuate a _knowledge_ of the rules of rectitude, and to secure all those _motives_ which experience has proved to be most effective in securing obedience to these rules. In other words, the chief end of such associations would be to find out what is _best_ and thus right, and also the _best_ modes of securing right action.

The experience of mankind has shown that the most effective way to extend and perpetuate any religion is to have a body of men supported who shall give their chief energies and time to this object. Social gatherings at regular periods have also been found effective to this end. In short, were a system of religion established, founded _exclusively_ and _consistently_ on experience and common sense, it would include sabbaths of interrupted worldly affairs, social gatherings to promote worshipful obedience to the Creator and a body of men educated and sustained for the express purpose of discovering, instructing in and perpetuating the intellectual, social, moral and religious interests of humanity. Such a ministry would be not dogmatic teachers, but leaders in discussions and investigations.

The great aim of all these arrangements would be to discover by inquiry and discussion what is best in all human interests and affairs, in view of the immortality of man, and the risks and dangers of eternity, and also to devise the best modes of influencing all to right action.

Were this life the end of our being, and were all questions of right and wrong to be settled in reference to the well‐being of our race in this short span, no such separate class of religious leaders and organized instrumentalities would be needful. But if men are to be _trained_ to act with reference to the invisible state as the _chief_ concern, then organized instrumentalities to resist the overruling tide of worldliness become indispensable.

The full tendencies of such organizations, based _exclusively_ on the principles of common sense, must be a matter of speculation merely, for the world has had no experience of this kind. As yet we have only the experience of mankind as to systems in which the teachings of common sense have been combined with contradictory influences of false dogmas, which have been sustained by the strongest organizations, civil and ecclesiastical.

We will now trace some of the tendencies of the Augustinian system as they have been exhibited in the history of church organizations.

It has been shown that the Augustinian theory of a depraved nature is the foundation doctrine alike of the Catholic and the Protestant churches. All agree that man by nature is so miserably misformed that the gift of the Holy Spirit purchased by Christ to re‐create is his sole hope of escape from everlasting perdition, while there is little or no ability to understand or obey God’s revealed will until this gift is imparted. From this originated a priesthood as the medium through which this renewing gift is to be obtained, and who are the only authorized interpreters of God’s revealed will. The transmission of this power through the rite of ordination, preserved in direct succession from the apostles, is the leading point in the Episcopal organization. Still more is this carried out to extreme results in the Catholic church.

Both organizations assume that “the church” which has this power, does not include _the people_, but is the priesthood alone. It is the ecclesiastics of these churches who are to interpret the Bible for the people, and the people are to receive these decisions as from God. This is the _theory_, while common sense and the Bible have more or less modified its practical adoption, especially in the Episcopal churches.

The Puritans of England were the first among the Protestants who organized churches as consisting solely of those who “profess” to be “regenerated” on the theory of the renewal of the depraved nature derived from Adam. To this profession in most cases must be added an examination by persons who are regenerated in order to ascertain whether the true signs of a new nature, according to their pattern, really exist. Such churches are a close corporation, having a minister to preach and administer baptism and the sacrament of the Lord’s Supper, and deacons, elders, or committees to decide who shall be received as regenerate or turned out as unregenerate.

Among the Puritans and their descendants originated another practice which has become prevalent, by which the churches thus organized as regenerated persons, also claim the right of infallible interpreters of the Bible, so far as to exclude all from their communion who do not profess to agree with their interpretations. That is to say, all persons, in order to be admitted to their corporation and to the Lord’s table, must not only profess to be regenerate in the nature transmitted from Adam, but must confess that they interpret the Bible according to the notions of the church they seek to join.

It will now be shown that most of our large denominations in this country are so founded on the Augustinian dogma that were _the people_ all to give up this theory the whole basis of sectarianism would be destroyed.

The Congregational and Baptist denominations are severed simply in reference to the rite of baptism as the mode of admission to their regenerated churches. The Congregationalists hold that baptism should be administered by sprinkling, and to the infants of church members as well as to adults joining the church. The Baptists hold that baptism should be administered by immersion, and only to adults who join the church. This is all that divides the two sects.

Of course, if all the people ceased to hold that churches are to consist of persons whose nature received from Adam is re‐created, all churches associated on the theory would be ended, and so these disputes about modes of admission would be ended.

Again, the Presbyterians and Congregationalists separate on the question of the appointment and duties of the _officers_ of their churches. The Congregationalists manage by church committees. Each church is the sole tribunal in its own affairs, thus being strictly democratic. The Presbyterian churches manage the business of each church by _sessions_ or _elders_ appointed by the church, and when they fail to give satisfaction, an appeal is made to a Presbytery consisting of ministers and elders of several churches.

Thus again, if churches organized on the Augustine theory of the regeneration of a depraved nature should cease, this dispute in regard to _church officers_ would end, and the Presbyterians, Congregationalists, and Baptists would find all ground for separation gone.

Again, the old and new school Presbyterian churches separate on questions relating to man’s ability to regenerate himself and in regard to what is the nature of regeneration.

This all depends on the fact of a depraved nature transmitted from Adam to be regenerated. If this dogma is relinquished by the people then these two sects will have no ground for division.

Again, the Methodists differ from the other Augustinian sects chiefly in regard to the officers and management of churches organized on the theory of a depraved nature received from Adam, which is to be regenerated. And if such organizations were ended the ground of separation between the Methodists and the preceding sects would be removed.

Again, the Episcopalian sect is founded on the idea of a succession of ordained priests through whose agency the gift of God’s Spirit to renew our depraved nature and to impart the true interpretation of his revelations is to be obtained.

If, then, the people discard the dogma of a depraved nature consequent on Adam’s sin, and assume that they have perfect natures, and are authorized to interpret the Bible for themselves, the chief ground for the existence of this as a separate sect will be removed. The Catholic church also would soon be ended as a distinct sect were all the people of that church to discard these and all opinions and practices immediately or remotely based on the Augustinian dogma.

The preceding will serve to illustrate the position that the tendency of the common‐sense system is to unite all men in efforts to discover and to obey all the laws of God for making happiness the _best_ way for time and eternity.

On the contrary, the Augustinian system tends to organize mankind into sects contending, not for truth and happiness, but for certain outward rites and forms of organization.