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TABLE OF CONTENTS
SECOND PERIOD—1774-1800 Ch.4—Mr. Otterbein called to Baltimore Ch.5—The Otterbein Church in Baltimore Ch.6—The Movement Toward a Separate Church Organization Ch.7—The First and Second Conferences THIRD PERIOD—1800-1815 Ch.10—The Conferences of 1801-1814 Ch.12—The Departure of the Leaders FOURTH PERIOD—1815-1837 Ch.13—The First General Conference—1815 Ch.14—The General Conferences of 1817-1833 FIFTH PERIOD—1837-1885 Ch.15—The General Conferences of 1837 and 1841 Ch.16—The General Conferences of 1845 and 1849 Ch.17—The General Conferences of 1853-1861 Ch.18—The General Conferences of 1865-1881 SIXTH PERIOD—1885-1897 Ch.19—The Nineteenth General Conference—1885 Ch.21—The Twentieth General Conference—1889 Ch.23—The Twenty-First General Conference—1893
PART II DEPARTMENTS OF CHURCH WORK Ch.1—The United Brethren Publishing House Ch.2—The Home, Frontier, and Foreign Missionary Society and Its Work Ch.3—The Church-Erection Society Ch.4—The Woman's Missionary Association Ch.9—The Young People's Christian Union Ch.10—The Board of Trustees of the Church
PART III THE ANNUAL CONFERENCES Ch.1—A Group of Early Conferences Ch.2—Other Conferences Organized from 1835 to 1853 Ch.3—Conferences Organized Since 1853
PART IV HISTORICAL AND STATISTICAL TABLES Appendices Index
NOTICE OF ATTRIBUTION Work originally published in 1897. Scanned, proofed and minor spelling corrections by the United Brethren Historical Center. Electronic edition ©2006 United Brethren Historical Center Suggested Citation:
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History of the Church of the United Brethren in Christ by Daniel Berger |
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CHAPTER VII THE FIRST AND SECOND CONFERENCES I. THE FIRST FORMAL CONFERENCE—1789 p.132 It has already been seen that Mr. Otterbein was reluctant to take any steps that looked toward a separate church organization. His heart clung warmly to the church in which he was born and reared, the church of his devout and honored parents, and of his worthy kindred in the Fatherland. He was not insensible to the traditions of the Reformed Church in the several countries of continental Europe, to its noble record of achievement in the historic struggles for religious and intellectual emancipation, especially in Germany, in Switzerland, and in Holland, and to the invaluable legacy of blessing it had nobly assisted in securing for millions. With the memory of all this noble record and these tender family associations fresh in his cultured mind, he cherished for that church an affection which time could not obliterate, and which the sharp and ungenerous criticism of brethren who opposed him could not diminish. He was by natural organization conservative, and not a separatist; earnest, resolute, steadily adhering to a purpose deliberately formed, but in no sense hasty or rash, never ready to enter, under the force of impulse, into an ill-advised movement. He possessed in an eminent degree those qualities which belong to a judicious and safe counselor. As the principal leader, therefore, of a great religious movement he manifested none of the reckless haste, the p.133 pronounced and often offensive self-assertion, which have too frequently characterized men who have appeared as leaders of schismatic movements—men who, if they could not have their own way in governing or controlling the affairs of a denomination, stood ready to rend in pieces and become leaders of factions. But while Mr. Otterbein entertained this high regard for the denomination in which he had been nurtured, he was profoundly conscious of the spiritual dearth which so broadly prevailed among its people, and, having himself entered into a better religious experience, he was earnestly desirous that others might attain with him the same grace. For years he allowed himself to entertain the hope that a genuine revival of a purer form of religion might be brought about in the church. There were encouraging signs of this, alike under his own ministry in his own and other congregations and under the ministry of several of his more devout associates. But gradually, through the spiritual inertia which so widely prevailed in both the ministry and the laity, and the rising tide of opposition, which became more pronounced, this hope ceased to be entertained. And gradually, also, an overruling Providence marked out for him the way and led him onward to that greater work which it was intended he should achieve. In the progressive development of the work it became necessary to supply many of the newly formed congregations with lay preaching. Some of the preachers were the men who had been previously appointed as the leaders of classes ; others were young or older men in whose hearts God had awakened a deep interest in the salvation of their fellow-men. Generally they were men of limited education, but the fires of a true and warm spiritual life burned within them, and in their plain, simple, and earnest p.134 way they declared the power of the gospel to save. Many of them continued to pursue their secular callings, giving their Sabbaths and some of the week-day evenings to the preaching of the word. During certain times of the year they also made journeys, frequently quite extended, to engage in this sacred work. Others among them gave themselves entirely to the work of the ministry, preaching on every Sabbath and usually several times during the week. For a series of years these men pursued their work under the general direction of Mr. Otterbein and Mr. Boehm. "Great meetings" (grosse Versammlungen) continued to be held, at which the ministers were usually present in considerable numbers. These were occasions of greatly prized spiritual reunion, and preachers and people gladly availed themselves of them, often traveling long distances to attend them. They also afforded opportunities for counsel between the ministers, and here, and elsewhere as occasion served, Mr. Otterbein and Mr. Boehm were accustomed to outline the work to be done by the ministers who received their instructions from them. But the time came when it seemed desirable that a more definite and systematic method of procedure should be adopted, and when the ministers who were to serve the various churches should not only perform the service that was appointed to them, but should more directly share the responsibility of the work. It was with this purpose in view that a call was issued inviting all the ministers to assemble for a council, or conference, the first formal and definitely organized conference of the ministers of the churches which were afterward to become known as the United Brethren in Christ. The conference convened in Mr. Otterbein's parsonage, in the city of Baltimore. Fourteen ministers were p.135 recognized as members, of whom seven were present, and the same number absent. The names of those present were: William Otterbein, Martin Boehm, Henry Weidner, George A. Guething, Christian Newcomer, Adam Lehman, John Ernst. Those absent were: Benedict Schwope, Henry Baker, Simon Herre, Frederick Schaeffer, Martin Crider, Christopher Grosch, Abraham Draksel. An analysis of these lists shows that of the seven men present at the conference five were of Reformed antecedents, and two of Mennonite. Of those absent four were Reformed, two Mennonite, and one Moravian.
The reader will pause here to look in for a few moments upon this small
company of earnest, spiritual men, seated together for important counsel in
the plainly furnished room of the old Otterbein parsonage. The central figure
among them, the man to whose wise words all gladly defer, is Mr. Otterbein
himself. Mr. Otterbein is now about sixty-three years of age, and in the full
maturity of sound judgment and ripened purpose. Thirty-seven years have
passed since he began his ministerial work in America, years of earnest toil
for the best spiritual fruits. It is about twenty-three years since his first
meeting with Martin Boehm, and fifteen since he entered upon the pastorate of
the independent church in Baltimore. Next to him in ripeness of experience
and safe counsel is Martin Boehm, still wearing the plain garb of his
Mennonite brethren, and still possessing the genial and sweet Christian
temper which characterized him in his earlier life. He is in age about one
year the senior of Mr. Otterbein, and has been in the ministry about thirty
years. More than ten years previous he had been disfellowshiped by his
brethren because they could not understand the new spiritual life which he
loved, and the gospel of a true conversion and conscious salvation which he
preached.
p.136 Here also we find the
earnest, laborious, and eloquent Guething, who had left the school-room and
quarries of Antietam to hew out living stones for the beautifying of God's
temple. Of Christian Newcomer, to become, after Otterbein and Boehm, a bishop
in the Church, a future word is to be spoken.
Questions of the most serious import must have presented themselves at this
conference for consideration. We can scarcely doubt that the question of
organizing a church, a new member in the then more limited family of
Protestant denominations, was introduced. But if so, it was not clearly
resolved upon. The action they took would in some respects bear the
interpretation, but it does not appear that they applied the name church to
the compact which they formed. It is certain that they did not adopt for it a
name, nor did they bring to completion
p.137 various features that are
essential to a definite church organization. All this, in more distinct form,
was left for the Conference of 1800, when a name was adopted, and the fuller
essentials for an organized and progressive church life were provided. The brethren of this Conference of 1789 doubtless builded more wisely and greater than they knew. Their work was germinal indeed, and there was to be further development before all things could be provided for; but here the foundations were laid, and the work moved forward with a greater measure of independence than before. II. THE FIRST CONFESSION OF FAITH. This instrument, adopted by this initial conference of ministers, is entitled "The Doctrine of the United Brethren p.138 in Christ," the title, however, being not a part of the original draft. It is comprehended in five articles, as follows: Article 1. In the name of God we confess before all men, that we believe in the only true God, Father, Son, and Holy Ghost; that these three are one; the Father in the Son, the Son in the Father, and the Holy Ghost equal in essence with both; that this God created heaven and earth and all that in them is, visible as well as invisible, and sustains, governs, protects, and supports the same. Art. 2. We believe in Jesus Christ; that he is very God and man, Saviour and Redeemer of the whole world; that all men through him may be saved if they will; that this Jesus suffered for us; that he died and was buried, rose on the third day, ascended into heaven, and that he will come again, at the last day, to judge the living and the dead. Art. 3. We believe in the Holy Ghost; that he proceeds from the Father and the Son; that we through him must be sanctified and receive faith, thereby being cleansed from all filthiness of the flesh and spirit. Art. 4. We believe that the Bible is the word of God; that it contains the true way to our souls' well-being and salvation; that every true Christian is bound to acknowledge and receive it, with) the influences of the Spirit of God, as his only rule and guide; and that without repentance, faith in Jesus Christ, forgiveness of sins, and following after Jesus Christ, no one can be a true Christian. Art. 5. We believe that the doctrine which the Holy Scriptures contain, namely, the fall in Adam and salvation through Jesus Christ, shall be preached and proclaimed throughout the whole world. We recommend that the outward signs and ordinances, namely, baptism and the remembrance of the Lord in the distribution of the bread and wine, be observed; also the washing of feet, where the same is desired.1 This creed, so clear and beautiful in its expression, and so comprehensive in its grasp, is most manifestly the production of Mr. Otterbein's discriminating mind and pen —not indeed in the sense of the creation of its materials, but in the judicious selection and arrangement of its p.139 elements. Brief as it is, it is worthy to take rank among the foremost creeds of Christendom. The reader who is acquainted with the German language will be pleased to see it in its original form. Here its strength of diction and its simplicity and directness are even more apparent than in our translation:
Upon this instrument Professor Drury, in his Life of Otterbein, makes the following just remarks: "The Confession may be taken as a reflection of Mr. Otterbein's mind, and when regarded as a whole it is simple and majestic. It impresses by what it includes, by what it p.140 omits, and by its doctrinal savor. It rests on the Apostles' Creed and the New Testament, and adds only those necessary specifications in regard to the application and mission of the gospel that even the simplest of the later creeds have been compelled to include. The closing part grew out of a particular exigency. The glory of the creed is, that while Mr. Otterbein drew it together he did not make it; that while he used old material he appreciated every word and element that he employed, and that he was biased neither by obsolete forms nor by recent controversies. The creed might be called a working creed— a fit creed for a revival people, whose defense is rather in the heart than in the armor."2 The "particular exigency" to which Dr. Drury alludes in the above, has reference to important differences in beliefs and practices as between the Reformed and Mennonite churches. The Mennonite Church, as we have seen, practiced only adult baptism, while the Reformed baptized also infants. The Mennonites practiced feet-washing, elevating the "example" of Jesus, as narrated in John 13: 1-17, to the character of a sacrament, ordained for perpetual observance in the church. The Reformed regarded it as only an example, and not as an ordinance. The Mennonites entering into this new compact could not at once abandon their traditional practices in these things, neither could the Reformed adopt them. But they could from each side consent to an unhindered freedom to practice or not to practice, according to the dictates of their own sincere convictions, traditions, or education, and this they did most heartily and in the spirit of a true brotherly and Christian concession. No particular mode of baptism, nor any specified age of subjects, was commanded, and the washing of feet was commended when it was desired. p.141 The spirit of this concession is in strict harmony with the apostolic feeling, the reflection of the same broad charity and generous forbearance which gave so rich a glory to the first church council in Jerusalem.3 And equally is it in accord with the spirit of concession as set forth in that earliest of church manuals, the recently discovered "Didache," or "Teaching of the Twelve Apostles." Referring to the practice of baptism, this venerable document says : "As regards baptism, baptize in this manner: Having first given all the preceding instruction, baptize into the name of the Father, and of the Son. and of the Holy Spirit, in living [running] water. But if thou hast not living water, baptize into other water; and if thou canst not in cold, [then] in warm. But if thou hast neither [neither running nor standing, neither cold nor warm water, in sufficient quantity for immersion], pour water on the head three times, into the name of Father, and Son, and Holy Spirit."4 It is cause for sincere gratification that this spirit of mutual forbearance and concession, thus appearing in this early instrument of the organic life of the United Brethren Church, still remains as a characteristic of the denomination. No attempt has ever been made to limit the freedom thus established by the fathers of the Church. The rite of baptism may be administered by sprinkling, or by immersion, as was perhaps generally done in the early church, or by pouring, as permitted by the "Didache." The washing of feet is not regarded by the Church as an ordinance, as it was not from the beginning ; but remembering the "example" of Jesus in teaching his apostles a lesson of service, it is permitted without p.142 hindrance to the few remaining among us who still cling to the customs of their Mennonite fathers. III. THE DISCIPLINARY RULES. Passing from these observations on the Confession adopted by the Conference of 1789, the "Disciplinary Rules" which were approved at the same meeting, and which, Mr. Spayth says, "governed the Church from the first conference held in Baltimore, 1789, up to 1815," that is, up to the time of the first General Conference, are also here presented. The following are the rules, as translated from the original by Mr. Spayth. The reader will observe that, in a condensed form, they are based upon the rules adopted four years previously for the Otterbein Church in Baltimore. (a) That no one, be he a preacher or lay member, can be a member of this Church, who should be found to lead an offensive life. (I. Tim. 3:1-3; I. Cor. 5: 13.) (b) To keep the Sabbath day holy, and attend divine worship. (c) To attend class- or prayer-meeting once a week. (d) That no one be received into the Church who is not resolved to flee the wrath to come, and by faith and repentance to seek his salvation in Christ, and be resolved willingly to obey the disciplinary rules which are now observed for good order; yet always excepted [ provided ] that such rules are founded on the Word of God, as the only unerring guide of faith and practice. (e) That a neglect of class- and prayer-meetings by any one, after being twice or thrice admonished, without manifest amendment (sickness or absence from home excepted), excludes such from the Church. (f) Every member to abstain from all backbiting and evil speaking (I. Pet. 2:1; Jas. 4:11). The transgressor in the first instance to be admonished privately, but the second time to be reproved in the class-meeting. (g) Forasmuch as the difference of people and denominations ends in Christ (Rom. 10:12; Col. 3:11), and availeth nothing, but a new creature (Gal. 6:13-16), it becomes our duty and privilege, according to the gospel, to commune with and admit professors of religion to the Lord's table without partiality. p.143 (h) That each member strive to lead a quiet and godly life, lest he give offense, and fall into the condemnation of the adversary (Matt. 5:14-16). (i) All offenses between members shall be dealt with in strict conformity to the precepts of our Lord (Matt. 18:15-18). (k) Should a preacher or elder be accused of any known immorality, and upon the testimony of two or three creditable witnesses, he being present, the charge be proven against him, he will be immediately suspended, and until he gives proof of true repentance, and makes open confession to the society, he remains excluded from the Church. The same rule shall be observed against members of the Church who shall be found guilty of immoral conduct (I. Cor. 5:11-13; I. Tim. 5: 20).5 The reader will observe that the word "church" occurs several times in these rules. If, therefore, the translation conveys the true original intent, the thought of organizing a church must then have been present in the minds of the conference. It may be well, however, to remember that the word Gemeinschaft, or society, was the term in common use, a word signifying an association, but not necessarily a church. The word "society" appeared for a long time in the Discipline, but has gradually been displaced by the word "church." Mr. Spayth's remark that these rules governed the Church up to 1815 is, in the main, yet perhaps not strictly, accurate. In general, we are to accept his statements as authoritative, he having been the earliest historian of the Church, contemporaneous with much of which he writes, and a member of the first General Conference, in 1815. Anything he has written is to be held as doubtful only where clear evidence, as derived from original manuscripts, is to the contrary. In the present instance it is apparent that there was some growth or development from this early simple form, beginning perhaps about 1809. In 1813 a definitely formed book of discipline seems to have been in existence, since, at a p.144 session of the Eastern Conference held that year, it was resolved "that the Confession of Faith and the Christian Discipline of the United Brethren in Christ be printed." Up to this time the Confession of Faith and Rules of Discipline existed only in manuscript form.6 IV. THE SECOND FORMAL CONFERENCE—1791. In the year 1790 no formal conference was held. This was not deemed necessary, as the early conferences were not held for the purpose of arranging and assigning to ministers the work to be done. That end was usually accomplished at the "great meetings," or at two-day meetings, or whenever several ministers happened to be present at any assemblage with the leaders of the work. The conferences seem rather to have been held for the higher purpose of mutual understanding as to the general basis of their proceeding. Gradually, without their having willed it, a church was forming under their hands. The ministers, as well as the people, were brought together from different and widely varying communions. Their work was evangelistic, but numerous congregations separate from any other church relations were formed. It was necessary that they should meet occasionally for consultation, and especially that the later accessions of younger men to their ministry should be led to a clear understanding of the work they were engaged in. With this view a second formal conference was held, in the year 1791. This assembly was held eight miles from York, Pennsylvania, at the home of Mr. John Spangler, who, as Dr. Drury remarks, "was a large land-holder and p.145 substantial citizen." In church connection he and his family-were German Reformed, but they had been swept in with the current of the great revival, and their sympathies and fellowship were with the ministers of the movement. Hence they gladly opened their doors to entertain the conference. At this conference were present William Otterbein, Martin Boehm, George A. Guething, Christian Newcomer, Adam Lehman, John Ernst, John G. Pfrimmer, John Neidig, and Benedict Sanders. The following ministers were absent: Henry Weidner, Henry Baker, Martin Crider, F. Schaffer, Christopher Grosch, Abraham Draksel, Christian Crum, G. Fortenbach, Daniel Strickler, J. Hershey, Simon Herre, J. Hautz, and Benedict Schwope. Thus we find twenty-two names as constituting the list of the ministers at this time. That there should be a rather wide disproportion between those present and those absent, is not a source of surprise, or indication of indifference. The ministers resided in three different States, the modes of travel were slow and tedious, and since there was as yet no organized itinerancy no one was led to attend by any interest in the question as to where his next field of labor should be. No formal conference was again held until the year 1800, the ministers meanwhile preaching here and there according to plans agreed upon at the various meetings, as already remarked.
1 Confession Prior to 1815, translated by Prof. A. W. Drury, D.D., in Disciplines of the United Brethren in Christ, 1814-1841, p. 3. * A manuscript copy of this Confession is preserved in the vaults of the United Brethren Publishing House at Dayton, Ohio. It is published in Disciplines of the United Brethren in Christ, 1814-1841. 2 Life of Otterbein, p. 232. 3 Acts 15. 4 The Oldest Church Manual, Called the Teaching of the Twelve Apostles, by Dr. Philip Schaff, p. 30. 5 Spayth's History, pp. 145-147. 6 For a full view of the early Book of Discipline of the Church, including the Confession and Disciplinary Rules, see the recently published volume of the "Disciplines of the United Brethren in Christ, 1814-1841," Including the German originals and literal English translations, with an Introduction by Prof. A. W. Drury, D.D. The volume is one of highest value from many standpoints. |
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