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INTERCHANGE OF PULPITS.

BY THE REV. F. W. CONRAD, D.D., OF PHILADELPHIA, PA.

MR. PRESIDENT,-Dr. Adams, in his admi- | was published, and favorably noticed by a rable opening address, made touching allu- number of religious journals of different desion to the name of Dr. S. S. Schmucker, of nominations in this country during the past Gettysburg, Pa., among those who expected year, and a copy of it has been laid before to be present at this meeting of the Alliance, the Committee of the Alliance for their conbut who have recently been transferred by sideration. He looked forward to this meetGod to "the General Assembly and Church ing with ardent solicitude, and expected to of the First-born, written in Heaven." Call- be present to submit his Plan of Confedered by the Committee to occupy his place on ation before the Alliance in person.* the programme, I deem it an appropriate and The last letter I received from him had refagreeable duty, before proceeding to the dis-erence to the subject of Christian union, and cussion of the subject assigned me, to pay a brief tribute to his memory, as an able advocate of Christian union, and as one of the originators and supporters of the Evangelical Alliance.

contained a request that the speaker should in his absence take charge of his plan for the confederation of the churches of Protestant Christendom, and present it for consideration at the meeting of the General Synod of the Lutheran Church. But God, in his allwise providence, so ordered that his strong desire to take part in this Conference could not be gratified. On the 26th of July last, after entertaining friends at his house in the evening, he was suddenly seized with heart disease, and before midnight died, in the conscious hope of a blissful immortality. His last words were, "I have lived and am dying in the faith of Jesus."

With this tribute to the memory of the departed, I proceed to the discussion of the theme assigned me by your Committee: INTERCHANGE OF PULPITS.

Dr. Schmucker commenced the study of the subject of Christian union more than half a century ago. The matured results of these studies were given to the world in his "Fraternal Appeal" to the American churches, which was first published in 1838, and subsequently passed through several editions in a revised and enlarged form. It was extensively circulated in England and America, awakened a deep interest in the subject, received favorable notice from the religious press, and numerous testimonials from many of the most distinguished divines of the different Protestant denominations. It is an admitted fact that the "Appeal" of Dr. Schmucker bore a prominent part in preparing the way for the organization of the Evangelical Alliance in 1846. He was present at its first meeting, and was even then designated as "the father of the Alliance" by Dr. King, of Ireland, in a public address delivered in London at that time. It was he also who moved already, at that first meeting of the Alliance, that its second meeting should be held in New York; and although his motion was not adopted at that time, nevertheless it was carried out practically twenty-seven years later, as the present sixth Con-ed their appointments directly from Christ, ference of the Alliance here happily attests.

Dr. Schmucker took special interest in the subject of Christian union, and labored for its promotion, through the Evangelical Alliance, during the greater portion of his ministerial and professional life. As he approached the portals of eternity during his declining years, his mind and heart were more and more absorbed by it, and he prepared a Plan for the Confederation of all Protestant denominations in an Evangelical Alliance of the entire Christian world. This plan

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Interchange of pulpits is a legitimate outgrowth of the original appointment of the ministry, and the organization of the Christian Church.

Jesus Christ himself instituted the office of the Christian ministry. He originally appointed twelve apostles, and invested them with ordinary and extraordinary powers and functions. The extraordinary powers conferred upon them constituted them apostles in the specific sense; the ordinary functions constituted them ministers of the Gospel in the general sense. As apostles, they receiv

were endowed with inspiration, made the medium of divine revelation, clothed with

* [It is proper here to state that, while the late venerable Dr. Schmucker, in his "Plan," aimed at an official confederation of the various denominations, the Evangelical Alliance confines itself to the promotion of union among individual Christians, without interfering with their preference for, or loyalty to, their particular denomination, and without any attempt at an organic or confederate union of churches as such, which, however desirable it may be in itself, is certainly not practicable or obtainable at the present time.—Ed.]

miraculous power, commissioned to bear witness of his personal ministry, and especially of his resurrection, and were empowered to organize churches among all nations.

As Protestants are not united in one external organization, there is no general ecclesiastical body which is authorized to legislate on the subject. Interchange of pulpits must, therefore, be remanded to the sphere of ecclesiastical liberty, and be regulated by the pastors of the Protestant denominations ac

As ministers, they were commissioned to preach the Gospel to every creature in all the world, to administer the sacraments according to the Scriptures, to exercise gov-cording to local circumstances, congregationerning and disciplinary powers, to confer the same prerogatives upon their successors through ordination, and thus to transmit the ministerial office to the end of time. As apostles, their field of labor was the world into which they went, bearing witness for Christ, organizing churches, ordaining ministers, and exercising special supervision over both pastors and congregations.

In this manner congregations were organized, which, in their individuality, constituted the Church Local or Particular; and as parts of a general spiritual organism, constituted the Church Universal. In like manner, ministers were called, ordained, and settled as pastors over these local churches. Thus believers became members, and their overseers or bishops became pastors of the Church Particular, and thereby also of the Church Universal, just as, by our national constitution, persons who become citizens of any one State thereby also become citizens of the United States.

al relations, pastoral preferences, and ecclesiastical affinities. While, therefore, the Evangelical Alliance can not legitimately authorize the pastors of the different denominations represented in it to interchange pulpits, or prescribe when and where and how often exchanges shall take place, yet in our judgment it may approve or recommend such interchanges wherever ecclesiastical canons and laws of State will allow. And we hope that through the influence of this Alliance all such obstructions will eventually be removed.

Interchange of pulpits ought to be restricted to Protestants. The Church of Rome, as the "Mother of Abominations," invented traditions, corrupted the Word of God, perverted the sacraments, usurped the authority of the Church, and led the people astray; and when rebuked, refused to renounce its errors and correct its abuses, and hence the Protestants heeded the call of God addressed to them: "Come out from among

And while order requires that certain pre-them, and be ye separate." They accordingrogatives belonging to members and pastors should be limited in their exercise to the Church Particular, yet the profounder and more comprehensive conception of the Church of Christ, as an all-embracing spiritual organism, demands that some other privileges pertaining to the Church Universal may also be exercised by both members and pastors, in exceptional cases, by mutual consent. To this class of privileges, sacramental fellowship among members, and interchange of pulpits among pastors, rightfully belong.

ly organized their respective denominations. The errors and abuses protested against were subsequently authoritatively adopted by the Council of Trent, and are held and promulgated to this day. As, therefore, the Canons of Trent remain in full force, the Protest of Speyer must remain in full force also. Fidelity to the truth of God required the entire separation of Protestants from the Church of Rome, and consistency demands that there be no interchange of pulpits with the priests and prelates of that corrupt Church.

These formative principles here briefly stated are contained in the Scriptures, and Interchange of pulpits should also be rewere practically developed in the organiza- stricted to the ministers of orthodox denomtion of the primitive Church, whose mem-inations. Under the deterioration of the bers confessed that they believed in one holy human reason consequent upon the fall, Catholic Church, to which they belonged, there arose in Apostolic times false prophand in which they were invested, both as ets, who erred concerning the faith, preached members and ministers, with the privilege another gospel, denied the Lord that bought of sacramental and pulpit fellowship. But them, and brought in damnable heresies. in the ongoing of Providence, the primitive Christ called these "wolves in sheep's clothChurch was inoculated with error, and trans-ing," and warned his disciples against them; formed into the Romish hierarchy. This made and, as the apostles forbade the churches a reformation indispensable. The occasion from receiving them and their pastors from was thus furnished for the rise of Protestant-bidding them God-speed, the moral force ism, whose development eventually culmi- of these warnings and injunctions requires nated in the organization of the different orthodox Protestant denominations, among which an interchange of pulpits ought to be practiced, in accordance with the principles and example of the Apostolic Church.

Interchange of pulpits can not, however, be inaugurated and regulated by canon laws.

that the pastors of orthodox denominations should refuse an interchange of pulpits with modern errorists who deny the fundamental doctrines of the system of evangelical truth.

Interchange of pulpits in the Christian Church was foreshadowed by the custom prevalent in the service of the synagogues

ple.

The propriety of the interchange of pulpits is sustained by the practice of the primitive Church. In the primitive ages the unity of the Church was exemplified by altar fellowship among its members and pulpit fellowship among its pastors. Any minister in one part of the Church was recognized as such in every other, and, if present at public worship, was ordinarily invited to take part in conducting the services. This privilege having been abused, regulations were made by the church councils to guard against the reception of impostors. Accordingly, one of the Apostolic Canons requires that no strange minister should be received without letters of recommendation; and the Council of Carthage adopted in the year A.D. 368 a similar regulation.

of the Jewish Church. The prerogative of | sanction of Apostolic authority and examreading and expounding the Scriptures and preaching to the people was not restricted, but was extended by the rulers of the synagogue to any member of it or to any stranger who might be present, as well as to the 'angel" who was appointed to attend to this part of the religious service. When Christ entered the synagogue at Nazareth, of which he was a member, the book of the prophet Esaias was handed to him, and he read and expounded the lesson for the day. But when Jesus was present in a synagogue of which he was not a member, he preached to the people instead of the "angel" or preacher, after the reading and exposition of the Scriptures. When Paul and his companions were at Antioch, in Pisidia, they went to the synagogue and sat down. After the reading of the Law and the Prophets, the rulers sent a messenger to them, saying, "Men and brethren, if ye have any word of exhortation for the people, say on." And in accordance with this invitation, Paul preached the Gospel to those who were present, or officiated in the place of the angel or preacher of the synagogue. If, now, the privilege of exhorting or preaching in the place of the angel was conferred upon any member or stranger present, much more would this privilege be extended by one angel of the synagogue to another. And as the ministers of the Seven Churches of Asia were called angels, in all probability because of the analogy which exists between the duties and prerogatives of these offices, the propriety and duty of interchange of pulpits among the angels of the New Testament churches was at least foreshadowed by the custom prevailing in the Jewish synagogue service.

The propriety of interchange of pulpits is enforced by apostolic authority and example. The apostles organized churches in different localities, ordained elders or bishops, and recommended them as pastors to their members. They also chose ministers or evangelists whom they employed as their assistants, sending them forth to promulgate the Gospel in destitute regions, to visit and edify the churches and encourage their pastors. The presbyters or bishops were pastors of the different churches in the same city, and doubtless recognized each other as such, and officiated for each other as occasion called for it. The evangelists, like the apostles, were ministers of the Church in general, and wherever they came they were acknowledged as the accredited messengers of the apostles by the pastors of the local churches, in whose stead they preached the Gospel during their sojourn among them. The interchange of pulpits on the part of the pastors of orthodox Protestant congregations in the same localities, or when they visit other congregations in other countries as temporary evangelists, has doubtless the

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Interchange of pulpits is demanded by a consistent development of the principles of Protestantism. Protestantism was not a new creation. It did not originate new ecclesiastical forces, but it discovered the formative principles of Christianity, and embodied them in the organization of the Evangelical Church. At first Luther aimed at the reform of the Romish Church and opposed separation from her. For while he saw "that every thing was in a wretched state there," he did not regard that as a sufficient reason for separation," nor separation as the best means of making it better. "There is no sin, no evil," said he, "that should destroy charity or break the bond of union. We must not desert God on account of the devil." But the Papal bull of excommunication eventually taught him the hopelessness of reforming the Church of Rome, and the necessity of an ecclesiastical reorganization. In the accomplishment of this work he did not originate a new sect, having no connection with the Church of the past, but he reorganized and revived the primitive Catholic Church, with its Apostolic principles, in contradistinction from the Papal hierarchy.

Adopting the ecumenical creeds, the Reformers confessed their faith in the perpetuity of the One Holy Catholic Apostolic Church, which consists of the assembly of all believers among whom the Gospel is preached in its purity, and the sacraments are administered in accordance therewith by the ministers ordained according to the divine appointment. They maintained the universality of the priesthood of believers as the Scriptural basis for the particular priesthood of the ministry, not as an indelible order of ecclesiastics as held by Rome, but as an office of service in the Church, transmitted by the laying on of the hands of the presbytery, according to Apostolic example. Congregations of believers were thus organized and pastors settled over them

in various localities and different lands. Ex-|ternally separated, they appear as the Church Particular; but internally bound by the unity of the faith, they constitute the Church Catholic. And this unity did not consist in absolute uniformity in doctrine, worship, government, and usage, but in agreement in the reception of the fundamental doctrines of the Gospel.

In other words, the unity and catholicity of the Protestant Church, together with the parity and validity of the ordination of her ministry, were acknowledged as the cardinal ecclesiastical principles, in accordance with which interchange of pulpits was practiced as occasion presented itself and circumstances rendered it proper and beneficial; and the consistent development of the same principles demands a free interchange of pulpits now.

These ecclesiastical principles the Swiss as well as the Saxon Reformers promulgated at first independently, and their repre- Such interchange has been fostered by the sentatives, Zwingli and Ecolampadius, Lu- organization of the Evangelical Alliance. It ther and Melanchthon, formally adopted originated in the longing awakened by the them at the Marburg Conference, October Holy Spirit for the realization of "the com4, 1529, the 363d anniversary of the signing munion of saints," and is the expression of of whose articles, by an extraordinary coin- Protestant unity and catholicity. Consistcidence, occurs this very day. They were ency requires that the denominations reprere-affirmed in their colloquies and conferen-sented in it recognize the Christian characces, confessed in their creeds and concordats, ter of their members, the doctrinal soundand authoritatively declared in formal trea- ness of their ministers, and the validity of ties. And while it must be confessed that the ordinances administered by them. The the Reformers, under the pressure of pecul- articles of confederation constitute a bond iar circumstances and temptations, some- of union which seeks expression in sacratimes acted inconsistently with the catho- mental fellowship at the table of the Lord, lic principles adopted by them, nevertheless and culminates in ministerial fellowship by were they not thereby repealed, but remain- an interchange of pulpits. What influence ed in full force. It must also be admitted the meetings and publications of the Evanthat some Protestants have infringed upon gelical Alliance in England and on the Conthem by unduly magnifying their denomi- tinent have had in fostering interchange of national peculiarities; but while such an ac- pulpits, we leave to our European brethren knowledgment reveals the fallibility of man to tell us; but we can assure them that its and the tendency to sectarian exclusiveness, influence has rendered such exchanges comit does not destroy the force of the historic tes-mon in the United States. Ministerial extimony to Protestant unity and catholicity.changes are customary in all parts of our Dr. Dorner, in his "History of the Develop-country, and between the great majority of ment of Protestant Theology," testifies that the Protestant denominations, and the result he wrote it to show that, "under the guid- proves their propriety and usefulness. ance of the spirit of Evangelical Catholicity, in spite of the variety of nationalities, as well as the manifold conformations of Evangelical Protestant Christianity among those peo-erly love, and to prepare them to acknowlples which have appropriated the blessings of the Reformation of the sixteenth centuryin spite of the divisions in language, usages, and habits, as well as in its destiny, Evangelical Protestant Christendom forms a unity." In corroboration of this testimony, another distinguished witness, Merle d'Aubigné, says: 66 The catholicity of the Reformation is a noble feature in its character. The Germans pass into Switzerland; the French into Germany; in later times men from England and Scotland pass over to the Continent, and doctors from the Continent into Great Britain. The Reformers in the different countries spring up almost independently of each other, but no sooner are they born than they hold out the hand of fellowship. There is among them one sole faith, one spirit, one Lord. It has been an error, in our opinion, to write the history of the Reformation for a single country. The work is one, and from their very origin the Protestant churches form 'a whole body fitly joined together.""

Interchange of pulpits has had a tendency to root and ground believers in the truth, to confirm their faith, to increase their broth

edge each other at the sacramental board as "fellow-citizens of the saints and of the household of God." It recognizes the official standing of Protestant ministers, reveals their talents, acquirements, and spiritual graces, produces mutual affection, and promotes their cordial co-operation in the common work of the Lord. It places essential and non-essential truths in their true relative position, and is calculated to correct misapprehensions and remove prejudices in regard to other denominations, as well as to diminish the occasions for, and to soften the asperities of, religious controversy. It accords with the Scriptural constitution of the Church and the office, relations, and prerogatives of the ministry; it is enforced by the analogy of faith, and it practically illustrates the unity and catholicity of Protestantism over against the unfounded and pretentious claims of unity and catholicity set up by the Church of Rome.

Objections are, of course, to be expected against the practice. It is alleged:

1. That interchange of pulpits is inconsistent with fidelity to "the truth as it is in Jesus" and "the faith once delivered to the saints." All truth has its source in Christ, and is important. But some truths are more important than others, because of their intrinsic excellence and their relative position and influence in the system of Christian doctrine. To this class belong the fundamental doctrines of the Gospel, all of which are held by the orthodox Protestant denominations. To the discussion of topics involving these essential truths, Protestant ministers, by a kind of common ecclesiastical law, confine themselves in exchanging pulpits with each other. They furnish a very wide field from which to select pulpit themes, and the strongest incentive against the introduction of disputed points on such occasions. And as faith cometh by hearing and embracing the cardinal doctrines of Christianity, and as these are set forth by Protestant ministers when officiating for each other, interchange of pulpits is consistent with bearing witness "to the truth as it is in Jesus," as well as with "earnestly contending for the faith once delivered to the saints."

ence of these differences as the distinguishing characteristics of the Protestant denominations. Ecclesiastical instinct, Christian courtesy, as well as Scripture injunction, prevent their discussion while occupying each other's pulpits. They are neither ignored nor thrust forward; they are neither depreciated nor exalted; they are simply let alone. Protestant ministers may, consequently, justify the origination of their respective denominations in their organizations, and regard their peculiarities as sufficiently important to perpetuate them. By interchange of pulpits they transfer their differences to the sphere of non-fundamentals, and confess that their non-reception does not destroy the Christian character of the members, the official standing of the ministry, nor the validity of the ordinances of their respective organizations.

4. It is alleged that interchange of pulpits is calculated to confuse the minds of Christians, and unsettle their ecclesiastical opinions. This objection is based upon the supposition that, whenever one Protestant minister occupies the pulpit of another, he would seize the opportunity to assail the doctrines and usages of the denomination to whose members he was preaching, and to set forth and defend those of his own Church. But as the Scriptures enjoin upon all ministers to avoid "doubtful disputations" and the discussion of "questions which gender strife," so glaring an impropriety will seldom if ever occur; and, as a matter of fact, we have never heard that any Protestant minister thus abused the privilege accorded him, nor that any members have thereby been proselyted from one denomination to another.

2. It is alleged that interchange of pulpits renders the ministers of one denomination responsible for the doctrinal statements of the creed of another. Confessional obligations can only be assumed by the voluntary subscription of a creed, and they can not be rightfully imposed by mere implication. In this manner the ministers of Protestant denominations become responsible for the doctrines set forth in their respective confessions, according to the import of the formula of subscription assented to at their ordination. By an interchange of pulpits 5. It is alleged that the various Protestthey merely acknowledge the soundness of ant confessions set forth different doctrinal their several creeds as regards fundament- systems, that the discourses of their minisals, while by withholding a formal subscrip- ters are characterized by their peculiarities, tion to them they indicate that, in their judg- and through interchange of pulpits the memment, their respective confessions are, nev-bers of one denomination are necessarily inertheless, deficient, imperfect, or erroneous oculated with what are regarded as the erin some of their doctrinal statements. But rors of the other. This objection sounds spethey do not by such exchanges in anywise in- cious, but it nevertheless has little weight. dorse what they regard as error, nor bid God-It has been conjured up by theologians whose speed to errorists.

lives are spent in splitting doctrinal hairs, and, when practically examined, proves a mere man of straw.

3. It is alleged that interchange of pulpits depreciates, if not ignores, denominational differences. In consequence of the The Protestant confessions in reality set multiform character of revelation, the per- forth the essential features of but one docverseness of the human reason, the imper- trinal system, and their differences belong fection of man's spiritual development, and to the category of theological accidents. the diversified influences to which he is ex- This was recognized and manifested at Berposed in his religious training, the attain-lin, in 1851, when two thousand six hundred ment of absolute agreement in the interpre- pastors, professors, and theologians, repretation of the Scriptures has been found im-senting the four grand divisions of Protestpossible, and doctrinal differences have ac- antism - Lutheran, Reformed, Calvinistic, cordingly arisen among Protestants. These and Movarian-reconfessed the doctrinal ardifferences have been regarded as sufficient- ticles of the Augsburg Confession as containly important to justify them in organizing ing the evangelical system of Christianity. their respective denominations. Now, in- Their doctrinal differences are seldom disterchange of pulpits recognizes the exist-cussed by Protestant pastors in their own pul

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