قراءة كتاب From Bondage to Liberty in Religion: A Spiritual Autobiography
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From Bondage to Liberty in Religion: A Spiritual Autobiography
I began to wonder what evidence we really had that the Bible was inspired at all. I really had no doubts about the fact. I supposed, of course, the evidence existed somewhere, but that they had never been specifically pointed out to me; and I wanted to know just what and where they were. I confided my inquiries to a senior student in whom I had great confidence. He told me the devil was whispering doubts in my ear and I should not listen to him! That there could be no possible doubt about the fact of inspiration; that this question had been definitely and finally settled over eighteen hundred years ago by the wisest and best men of the world, and there had never been a shadow of a doubt about it since; that the evidences of inspiration of ideas instead of verbal inspiration were found in the many different styles and manner of writing found in the Bible itself as represented by the different writers. But as to the fundamental fact of divine inspiration itself, there had never been a shadow of a doubt! So I accepted the new idea of inspiration and said "Get thee behind me, Satan," and after that for many years I did not permit myself to doubt the fact of inspiration. Yet occasionally I could not keep from thinking, and many years later this question arose again in my mind with tragic force and effect.
CHAPTER II
SEEKING LIBERTY
Other questions now began to arise that were soon to materially affect my church relations, without, however, any material change in my fundamental theology. As before stated, my sole ambition in life was to warn sinners to "flee from the wrath to come." To this one purpose all other things must be made subordinate. For this one purpose I was pursuing my studies in college that I might become the more efficient in its accomplishment. Impressed as I was with the awful truth of man's total depravity and natural alienation from God, and the certainty of his eternal damnation in the never-ending flames, unless he accepted fully, and followed implicitly the prescribed course which I had been taught was the only means of escape, I felt that "Woe is me, if I preach not the gospel." I felt that any deflection on my part, from the full performance of my duty in this particular, up to the full extent of my power and opportunity, would not only entail eternal torments upon all who might have been thus saved thru my efforts, but would also detract from my own eternal glory in heaven in exactly the same ratio.
I began to look upon the church as being at most but a means, or agency to this end; the channel thru which I might work to accomplish this central purpose. Leaving other churches out of consideration, as not being germane to the purpose of this narrative, while yet in school I had become more fully informed as to the fundamental theology of the Methodist Church; and somewhat to my surprise, I found there was no substantial difference between it and the Baptist Church, to which I belonged. They both appealed to the same infallible revelation; both taught the same doctrine of the fall of man, total depravity and inherited sin; both taught the same doctrines concerning the personality and character of Christ, and the vicarious atonement in his death; the same doctrines concerning heaven and hell; and the same doctrines of salvation by repentance, faith in Jesus Christ, and regeneration by the Holy Spirit. I perceived that the only substantial difference between the two was purely one of ecclesiastical organization and polity. As before noted, the Baptist Church did not hold that either baptism or church membership was necessary to salvation; but that "salvation" was first necessary before one was scripturally entitled to either baptism or church membership. It was also freely admitted that a truly repentant and converted Methodist was just as truly "saved" and as sure of heaven as any Baptist,—and that there were many such there could be no doubt,—true members of the kingdom of God and the Church Universal; true heirs of glory and fit subjects for the heavenly kingdom,—yet not fit for membership in the earthly church, admittedly imperfect at its best, solely because they had not been dipped under the water, an ordinance admitted to be secondary, and wholly unnecessary to the main object!
I began to wonder from whence came the authority to bar the doors of God's earthly church against those who were clearly admitted to be members of the Church Universal, and of God's spiritual kingdom. Thus my faith in the exclusive claims of my church to be the only true church on earth, was very much weakened; tho I still firmly believed it to be the best church, and by far the most scriptural, orthodox and apostolic. Yet, I could not see why we might not affiliate with, and co-operate more with our Methodist brethren, imperfect and unscriptural (?) as their ecclesiastical organization was, especially in carrying forward the great central object we both had in view, the salvation of souls from hell; and more especially, since there was no substantial disagreement between us as to the means and processes of accomplishing this object; our real differences beginning only after this was accomplished. The Methodists were always willing to co-operate with us to the fullest extent we would permit them; but we, never, with them.
During the summer that followed the close of my sophomore year in college (which, as subsequent events will show, proved to be my last), an event occurred that so affected my future ecclesiastical relations that it needs to be told in some detail.
As is generally well known, one of the principal differences between the Baptist and Methodist churches is their difference of view in regard to the Sacrament of the Lord's Supper, as well as that of the mode of baptism. The Methodists, as liberal evangelicals, offer it to all Christians present when it is celebrated, leaving it to each individual to judge for himself as to his fitness to partake of it; while the Baptists limit it to "members in good and regular standing" in their own "faith and order." The Baptists generally disclaim being "close communionists," but "close baptists." That is, they insist that no person is eligible to partake of the Lord's Supper until after baptism by immersion; and that by a regularly ordained Baptist minister, upon the authority of a Baptist church, expressed by a vote of its members. I do not know that I ever saw the ordinance celebrated in a Baptist church, that some explanation along this line was not made, by way of apology.
The event that so influenced my future thought was this: At a Baptist church, some six miles from my father's residence, their annual protracted meeting had been going on a week,—from Sunday to Sunday. Some eight or ten persons had joined the church during the week and were to be baptized at 10 A.M. on this last Sunday, after which was to follow the regular church services at 11 A.M.; and then the celebration of the Lord's Supper. A half mile away was a Methodist church, and the place of baptism was the ford of a creek about half way between the two.
The Methodist Sunday School usually met at 9.30 A.M. But on this occasion superintendent, teachers and pupils, came in a body down to the ford to see the baptising. After it was over the Methodist superintendent, with several of his teachers and older pupils, remained for the services at the Baptist church. At the close of the sermon two persons presented themselves for membership, and were accepted, by vote of the members, subject to baptism, at the next regular monthly meeting; after which Brother Crawford, the Methodist Sunday School Superintendent, was called on to lead in prayer, a function in which he was earnest, able and eloquent, as well as being universally recognized as a man of unblemished character, sincere and deep piety.
The minister then proceeded to administer the Lord's Supper, prefacing it with the usual apologies and