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Plymouth Brethren

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The Brethren are a fundamentalist Protestant Christian Evangelical movement that was founded in Dublin in the late 1820s.[1][2] Members of the movement hold to doctrines that are strictly based on the Bible.

History

One viewpoint states that despite what the name might suggest, the Plymouth Brethren movement did not begin in one place, but began almost simultaneously in various places including Dublin, London, Plymouth and on the continent of Europe [citation needed]. Those involved in it were, in the beginning, largely unknown to one another, with no direct contact between the various groups.[3] This is essentially the Open Brethren understanding, which does not support the view of the original brethren table of 1827 being in Ireland with the presence of John Nelson Darby, J.G. Bellet, Edward Cronin and William Hutchinson.

The movement found its motivation in a perceived abandonment of many of the basic truths of Christianity by the established Church, and from the beginning, the emphasis was on meeting together only in the name of the Lord Jesus Christ, without reference to denominational differences. Early meetings included Christians from various denominations.

One group began by meeting in households in Ireland, and were dubbed 'brethren' because of their practice of calling each other 'brother' instead of the titles favored by other denominations. The first meeting in England was established in 1830 in Plymouth by, amongst others, John Nelson Darby.[4] The movement soon spread throughout the UK and by 1831, the group assembled in Plymouth had over 1,500 members. These members became known as 'The brethren from Plymouth' and soon were simply called the 'Plymouth Brethren'. The movement is also known as the Assembly Movement. The term Darbyites has also been used, although is uncommon and refers mainly to the Exclusive branch. Many within the movement refuse to accept any name other than Christians.

Internally the Brethren focus on edification of the fellowship regarding all that the Bible teaches while their outward efforts are to share the simple Gospel in the hope of bringing others to Christ. In either case their focus is always on Jesus as the head of the church and the only means of salvation, and they look forward to the rapture of all believers by Him. However, as the movement gained popularity and spread worldwide, there grew a divergence of practice and belief. Despite the disparate nature of the movement, adherents to the Plymouth Brethren are often generalized into two main categories: Open Brethren and Exclusive Brethren.

Since the 1950s the Assembly Movement has seen a decline in membership in the UK. Many groups have responded by abandoning many of the culturally unaccepted characteristics of the Assembly Movement, particularly in relation to salaried ministry and women (traditional brethren practice, still seen in many groups today, involves keeping no official, paid clergy, and permitting male members to share clerical duties, while requiring women to wear head coverings and keep silence).[5] Others have maintained these distinctive principles while updating many traditions and practices, while yet others continue in much the same way as they have for the most part of the 20th Century. The main concentrations in the UK today can be found in Northern Ireland and Scotland.

Open and Exclusive Brethren

So-called Open Brethren and Exclusive (or Closed) Brethren received these names by the references of each to the other. They differ on few theological issues and often no clear distinction is made between the two by the general public.

One distinction is that some Open Brethren gatherings allow all people, including visitors, to 'break bread' with them (similar to the practice of communion in other Christian groups). These meetings are said to have an 'open table' approach to strangers. The Exclusive (or Closed) Brethren only allow those who have been formally accepted into the Assembly (either the very one the individual wishes to worship with, or an affiliated group elsewhere) to break bread. This process generally involves a meeting between the Brothers (male members of the Meeting Hall who themselves break bread) wherein, after speaking with the petitioner, decide whether to accept the individual into the Meeting, allowing him or her to break bread with them from that point on. Further, should an individual backslide to a degree that this group of Brothers feel the need to meet again, they can agree to revoke this invitation to break bread. It is felt by these Exclusive Brethren that the bread and wine can be tainted by those partaking whose hearts are not pure before God. The individual is then described as "being under discipline" or "out of fellowship" and may not break bread.

A more distinct difference between the two groups is in the nature of relationships between meetings. Open Brethren groups are generally local assemblies that are autonomous but often informally linked with each other. Exclusive Brethren are generally "connexional" and so recognize the obligation to recognize and adhere to the disciplinary actions of other associated assemblies. One concrete upshot of this is that, in Open tables, should a member be "disciplined" (forbidden to break bread, etc.) in one group, other groups may feel free to allow the member to break bread with them, if they are not concerned by whatever caused the disciplinary action with the other group. Reasons for being put under discipline include sexual immorality (including adulterous, homosexual or premarital sex) or generally being viewed as a "troublemaker" in the group. In a Closed group (or "table"), however, a member "under discipline" in one Assembly would not be accepted to break bread in another Assembly, as the elders generally respect the decisions made by elders of other Assemblies.

Another, less clear, difference lies in their general willingness to associate with other Christians. Some Open Brethren will hold Gospel meetings, youth events or other activities in partnership with Evangelical Christian churches, while most Exclusive Brethren do not agree with the majority of Christendom and do not support meetings outside their own meetings, hence another reason for the name "Exclusive".

The term "Exclusive" is most commonly used in the media to describe one particularly conservative group of exclusive/closed brethren, and it should be noted that there are many groups who, though technically "closed" or "exclusive" in terms of how they run their groups, are not in any way connected with (nor nearly as severe in their practices as) the one specific group of "Exclusives" that are, for instance, in New Zealand newspapers, accused of various things, including influencing families to shun (and divorce) family members who are disciplined by the elders in their group.

It should be noted that through the years there were a great number of sub-divisions into groups that no longer have dealings one with the other and do not wish to be identified with one another. Within the so-called exclusives (closed brethren) a few held the term: Exclusive, while others held to the original revival of 1827 without a name.

Both Open and Closed assemblies generally maintain relations within their respective groups through common support of missionaries, area conferences, and the ministry of travelling preachers.

Characteristics

The Plymouth Brethren are basically conservative evangelical Christians, generally dispensational and cessationists in their theology, and have much in common with other conservative evangelical Christian groups. In the Open Brethren meetings, each local assembly is independent and autonomous, and therefore the characteristics of each may differ to a greater or lesser degree and therefore describing distinctive characteristics is made difficult. Closed Brethren meetings are more affiliated to one another, but characterising the Closed Brethren meetings is made even more difficult by the fact that over the years they have split many times over matters of doctrine. One of the most fundamentalist groups (characterized by the use of the term "gospel hall" for their meetingplace), although without any sort of centralized control, shares common beliefs and practices, although individual Assemblies have split off, particularly in the mid-1900s, to become more akin to the Open Brethren.

Essentially, therefore, the Brethren have no central hierarchy to dictate a statement of faith, and even local Assemblies tend not to give tacit adherence to any of the historic Creeds and Confessions of Faith such as are found in many Protestant denominations. This is not because they are opposed to the central sentiments and doctrines expressed in such formulations, but rather because they hold the Bible as their sole authority in regard to matters of doctrine and practice.

Like many non-conformist churches, Brethren observe only the two ordinances of Baptism and Communion. Brethren generally adhere to the practice of full immersion baptism for believers, with the exception of some Exclusive Brethren who practice household baptism.

Their notable differences lie in a number of doctrinal beliefs that affect the practice of their gatherings and behaviour. These difference can be summarized as follows:[6]

Avoidance of traditional symbols and terms used by many other Christian groups

Traditionally, meetings would not have a cross displayed inside or outside their place of worship as the focus is on Christ and the Word of God.[citation needed] Some would say that the cross is a symbol that assists in focusing one's attention on Christ. The Plymouth Brethren view is that an unembellished room is more effective.[citation needed] Crosses are not typically placed inside homes or worn around the neck. Other symbols used by other denominations have been traditionally discouraged.

Fellowship, not membership

Traditionally the assemblies have rejected the concept of anyone "joining" as a member of a particular local gathering of believers, and the maintenance of any list of such members.[citation needed] Brethren emphasize the Christian doctrine of the one 'Church' made up of all believers and enumerated in heaven in "The Lamb's Book of Life" rather than by humans. However, as a practical matter, many open U.S. assemblies, by the late 20th century, did maintain informal lists of those in regular attendance at services. This was often to comply with secular governance issues or to offer a directory of attendees for internal use. The Open Brethren emphasize that meeting attendance for the nonbeliever has no direct spiritual benefit (though it is hoped the individual may be influenced to convert). Nonbelievers are not to partake of the breaking of bread, though this proves generally difficult to enforce in larger open assemblies. Regardless, regular attendance for the believer is an act of obedience to the New Testament command that believers should not neglect assembling together.

No clergy

While much of typical Brethren theology closely parallels non-Calvinist English and American Baptist traditions on many points, the view on clergy is much closer to the Radical wing of the Protestant Reformation in rejecting the idea of clergy. Many Protestant denominations embrace the New Testament doctrine of the "priesthood of all believers" to varying extents. The Plymouth Brethren embrace the most extensive form of that idea: there is no ordained or unordained person or group employed to function as a minister or pastor.

The spiritual leaders of Plymouth Brethren assemblies or meetings are called Elders and more practical leaders called Deacons. The concept of "elder" is based on the same Scriptures that are used to define "bishops" in other traditions.[citation needed] There are nearly always more than one elder (typically six to twelve) in each assembly of any size.[citation needed] Although officially naming and designating eldership is common in Open tables, there are many Closed tables who believe that granting a man the title of "elder" is too close to having clergy, and therefore a group of "leading brothers," none of whom has an official title of any kind, attempts to present issues to the entire group, for it to decide upon, believing that the whole group must decide, not merely a body of elders. (As in all formal closed brethren meetings, women are generally not permitted to speak at these meetings at which the entire group makes "assembly decisions.")

Plymouth Brethren groups generally recognize, from the teachings of Paul's epistles, that people are not all suited to the same role.[citation needed] They believe that each believer receives unique gifts and that those gifts should be employed within the assembly.[citation needed]

As a practical matter, many open assemblies have come to embrace the need to financially compensate an individual who has made pastoral work and public speaking his full-time occupation, and these people are sometimes salaried. Such an individual may be termed a "full-time worker" (or a "labouring brother" or "on the Lord's work") At a given assembly, there may be no full-time workers, one, or several. It is generally up to the elders and dependent on the availability of such an individual and the financial means of the assembly. Some Closed Assemblies 'commend' men who are dedicated to the work of preaching. Although they usually do not receive a salary as such, gifts are often given to them by the separate assemblies.

Traditionally the assemblies have placed an emphasis on New Testament passages that seem to deny speaking and teaching roles to women, except when working with children or with other women. Some women may also be full-time workers, but their efforts are often limited to these areas or to supporting roles.

Women are generally not allowed to participate in individual speech during the breaking of bread service. It is not strictly accurate to say that the assemblies reject the ordination of women. The assemblies reject the concept of ordination altogether. As a substitute practice, a full-time worker often receives a "commendation" to service that demonstrates the blessing and support of the assembly of origin, but does not connote a transfer of any special spiritual authority. In some groups, both men and women may be commended to service, but the role of women is limited. In recent years some American assemblies have loosened the rules on women participating, though others have reacted by placing more emphasis on this traditional teaching.

Weekly Remembrance Service

A distinctive practice of the Brethren is a separate weekly communion meeting, referred to as 'The Breaking of Bread' or 'The Lord's Supper'. Although specific practices will vary from meeting to meeting, there are general similarities.

  • The Remembrance Service is held each Sunday morning.
  • Where a meeting hall allows for the adjustment of furniture, the table bearing the eucharistic "emblems" will sometimes be placed in the centre of the room. Chairs will be arranged around the table in four radiating sections, all facing the table.
  • There is no order or plan for the service, rather the meeting is extempore; men (see: The Separate Roles of Men and Women) will (as "called by the Spirit") rise and quote scripture, request a hymn or give a thought.
  • Towards the end of the meeting a prayer is said in reference to the bread concerning its portrayal of the body of Christ, perhaps by an individual so appointed or (in a meeting where no one is appointed) by a man who has taken it upon himself.[citation needed]
  • Generally a loaf of leavened bread is used as an emblem of Christ's body. After being prayed over, the loaf will be broken and circulated to the quiet, seated congregation. Congregates will break off small pieces as it is passed, and eat it individually (ie. not waiting for a group invitation to consume it together).
  • As with common Christian practise, wine has been traditionally used at Brethren Remembrance Services as the emblem of Christ's blood. Some individual meetings may use grape juice especially if someone in fellowship may have had an alcohol problem in the past. The emblem of the blood will be served after the bread has been circulated to the congregation and after it has been prayed over.
  • A collection basket or box may be sent around after these two "emblems" have been passed, collecting small amounts of money given voluntarilly for use in maintaining the building, hall or room, or to remunerate full-time or labouring brothers.

Exclusive meetings will differ from Open Meetings in that

  • Some Exclusive meetings will not have musical accompaniment to hymns and songs sung during the Remembrance Service, but have men who "start the hymns" (choosing a tune, tempo, pitch and key, and singing the first few words, with the rest joining in shortly thereafter) .[citation needed] In some groups, musical accompaniment may be used at the other services.
  • Some Exclusive meetings will seat accepted men (men who are "in fellowship") in the front rows towards the table bearing the emblems, accepted women behind the men and unaccepted men and women towards the rear. Other Exclusive meetings will seat accepted men and women together (so spouses can be seated together) and unaccepted men and women toward the rear in the 'seat of the unlearned' or 'seat of the observer'.
  • As Exclusive meetings will not permit strangers to take communion, it is the custom of those in closed meetings who are travelling to take a "letter of commendation" along with them, so they might be a permitted to take communion away from home. As the line between Exclusive and Open meetings is not always clear cut, many individuals from Open meetings will take such a letter. These letters are typically read aloud to those present at the Remembrance Service and, as such, serve the purpose of introducing guests to local meetings so that they can be made welcome and benefit from fellowship.

Multiple Sunday services

Following the Remembrance Service, a Plymouth Brethren meeting may have at least one other Sunday service attendance, perhaps even three. Whereas the point of the Remembrance Service is to recall the Crucifixion and Resurrection, the point of these other services will be to evangelize and preach the gospel. The name of these services will vary from meeting to meeting, but might be "the Gospel Hour", "the Gospel Meeting", "the Family Bible Hour" or some other name. These services generally follow the same form and outline as most other protestant services. The congregation, seated in rows facing a lectern or pulpit, will sing hymns and choruses, listen to scripture readings and lead prayers. The last half of the service will be a planned sermon preached by one of the brethren. While children are expected to attend the Remembrance Service with their families, children might attend Sunday school during these other services or at an entirely different time of the day on Sunday. Other meetings include ministry meetings, where brethren speak to the assembled from the Bible (not in the gospel), or Bible readings, where the brethren discuss a portion of Scripture.

Some meetings have an additional meeting, or even their gospel meeting, on Sunday evening. This evening service is not a repeat of the second service, but an entirely different service. Depending on the meeting, there will be some expectation that people who attended in the morning will return for more fellowship in the evening.

No solicitation for funds

Traditionally, Plymouth Brethren groups will not pass offering plates/money bags at their services, except for the Remembrance Service (usually the first of two meetings held on Sunday morning), where it is expected that only those in fellowship will give money.

The point of not having a collection when it is anticipated that unsaved people will be present is to avoid causing nonbelievers to think they might gain a spiritual benefit by making a donation. Some meetings might not have a collection at any service (including the Remembrance Service), but have giving boxes often located at the back of the meeting to avoid even the appearance of solicitation for funds.

No salaried ministry

See comments on clergy above. Most assemblies are guided by a group of unordained (for ordination is anathema to Plymouth Brethren) overseers or elders. The elders conduct many duties that would be typically performed by clergy of more orthodox Christian groups, including: counselling those who have decided to be baptised, performing baptisms, visiting the sick and giving general spiritual advice. Sermons are given by both elders and other members of the meeting. Visiting speakers, however, are usually paid to cover expenses such as the cost of travel. Full-Time missionaries are often supported by the occasional collection by assemblies known by them, particularly their home assemblies.

Separate roles of men and women

There is no distinction between men and women in their individual relation to Christ as believers. However, in most Brethren meetings, the principle of headship is applied in accordance to teaching found in 1 Corinthians chapter 11, verse 3 and elsewhere in the Bible. For this reason, most meetings will be characterised by the women wearing a head covering (loaners in some places are available at the back, for women who came without a covering) and by the men taking on the responsibility of preaching, teaching, and leading the assembly into worship. Therefore, women will be seen to sing the hymns with the group, but their voices will not otherwise be heard during the service.

In regards to family relationships, wives are to be in subjection unto their own husband "as unto the Lord", husbands are to love their wives "even as Christ loved the Church" and children are to obey their parents "in the Lord" as stated in the Letter to the Ephesians.

Other practices

Gatherings and meetings

Assemblies might also have weekly meetings which might include: preaching/teaching services, missionary reports, bible studies and prayer meetings. There is frequently a Sunday School for children and youth groups for teens. Although women do not verbally participate in the Breaking of Bread service, in some groups they take part in Sunday School, teach classes, conduct ladies meetings, and are generally very active in "Camp" work.

Openness

Some "Open Brethren" assemblies, allow any believer to participate in the Lord's Supper. In contrast some "Closed Brethren" assemblies do not permit outsiders of any sort. It is common practice for the visitor to carry a 'Letter of Commendation' from the leaders of their local meeting to inform the saints at the receiving meeting that they are in fellowship at the former locality and can be allowed to fully participate in all services from the point of their arrival. It is customary to send one of these letters even when only one service will be attended, and individuals often take these letters on holiday when they will be away from their local meeting and wish to attend another.

Music

During the weekly breaking of bread service, hymns are traditionally sung unaccompanied by any musical instrument, though many open brethren assemblies in North America now have instrumental accompaniment. In some groups, hymns sung during the other types of meeting are accompanied by piano or electronic organ, though this practice varies from place to place. Other musical instruments are used at some assemblies. Some assemblies blend traditional hymns with contemporary praise & worship music accompanied by bands. One of the unifying features in each of the different branches of the Brethren is a common hymnbook. The first collection used among the united assemblies was "Hymns for the Poor of the Flock", 1838 and again 1840. Another such hymnbook, used by exclusive brethren (Tunbridge-Wells and Ames) dates back to 1856 is called, Hymns for the Little Flock, the first edition of which was compiled by G. V. Wigram a revision was made in 1881 by J N Darby. Also widely used among open brethren are "Believers Hymnbook", "Hymns of Light and Love" "Echoes of Grace" and "Hymns of Worship and Remembrance", sometimes known simply as "the black book".

Influence

The influence of the Plymouth Brethren upon evangelical Christianity exceeds their relatively small numerical proportion. The movement today has many congregations around the world.

A number of doctrines that are now widely held within evangelical circles were first introduced by the Brethren or were promoted and propagated by the Brethren. In no particular order these include [2]:

  • pre-tribulational rapture
  • dispensationalism
  • priesthood of all believers
  • difference between the Church and Israel
  • lack of a clergy/laity division

Christian Missions in Many Lands (CMML) in the United States, Missionary Service Committee (MSC) in Canada and Echoes of Service in the United Kingdom, serve as support agencies for Brethren missionaries, helping with logistics and material support. These agencies help to equip and support those sent from local churches. Hudson Taylor, the founder of the China Inland Mission, kept strong ties with the Open Brethren, even though he was raised a Methodist and later a member of a Baptist Church. The concept of 'Faith Missions' can be traced back through Hudson Taylor to the example of the early Brethren missionary, Anthony Norris Groves.

J. N. Darby, one of the original members and perhaps the most well known of the movement, wrote over fifty books including a translation of the New Testament and is often credited with the development of the theology of dispensationalism.

Many leaders of the contemporary evangelical movement came from Brethren backgrounds. These include Geoff Tunnicliffe, CEO of the World Evangelical Alliance; the late British scholar F.F. Bruce; Brian McLaren of the Emerging Church movement; 1950s Auca missionary martyrs Ed McCully, Jim Elliot, Peter Fleming, Roger Youderian, and Nate Saint; Walter Liefeld, NT professor at Trinity Evangelical Divinity School; Jim Wallis, American Christian activist and founder of Sojourners Magazine; and the late preacher Dr. Harry A. Ironside who wrote the Historical Sketch of the Brethren Movement. Radio personality Garrison Keillor was raised among the Plymouth Brethren, whom he sometimes refers to as the 'sanctified brethren' in his News from Lake Wobegon monologues.

Since 2004, some groups of heterodox Exclusive Brethren have become politically active. Formerly, they embraced non-involvement 'in the things of the world' because they are 'citizens of heaven'. These heterodox Taylor Exclusive Brethren have been responsible for the production and distribution of political literature in Australian, United States, Swedish, Canadian and New Zealand national elections.[7] For more details, see Exclusive Brethren#Politics.

Notable members

Notes and references

  1. ^ http://www.brethrenonline.org/faqs/PBHIST.HTM
  2. ^ H.G.Mackay. "Assembly Distinctives". Everyday Publications Inc. 1981.
  3. ^ H.G. Mackay. "Assembly Distinctives". Everyday Publications Inc. 1981.
  4. ^ E.A.Livingstone. "The Concise Oxford Dictionary of the Christian Church". Oxford University Press. 2000.
  5. ^ G.Brown. "Whatever Happened to the Brethren?" Partnership, Patternoster Press. 2003.
  6. ^ Harold G. Mackay. "Assembly Distinctives". Everyday Publications Inc. 1981.
  7. ^ Marr, David (2006-07-01). "Hidden prophets". Sydney Morning Herald. Retrieved 2006-07-01.
  8. ^ Cullen, Pamela V., "A Stranger in Blood: The Case Files on Dr John Bodkin Adams", London, Elliott & Thompson, 2006, ISBN 1-904027-19-9
  9. ^ http://www.infed.org/thinkers/barnardo.htm
  10. ^ http://www.ccel.org/bible/brenton/
  11. ^ [1]
  12. ^ http://www.homeoint.org/seror/biograph/cronin.htm
  13. ^ http://www.hermetic.com/crowley/confess/chapter1.html
  14. ^ http://www.newble.co.uk/writers/Darby/writings.html
  15. ^ http://www.dnzb.govt.nz
  16. ^ http://www.wheaton.edu/bgc/archives/GUIDES/277.htm
  17. ^ http://web.ukonline.co.uk/d.haslam/groves/AboutANG.htm
  18. ^ http://www.biographi.ca/EN/ShowBio.asp?BioId=39672
  19. ^ http://www.crimeandinvestigation.co.uk/famous_criminal/38/home/1/John_Haigh_The_Acid_Bath_Murderer.htm
  20. ^ http://www.gotell.gracenet.org/m_harry_ironside.htm
  21. ^ http://emergent-us.typepad.com/emergentus/2005/08/brian_mclaren_o.html
  22. ^ http://www.stempublishing.com/authors/Biographies/chmackintosh.html
  23. ^ http://www.mullers.org/history.html
  24. ^ http://www.newblehome.co.uk/newberry/biography.html
  25. ^ http://sof.wellington.net.nz/maindonald0501.doc
  26. ^ http://www.spurgeon.org/s_and_t/pb2.htm
  27. ^ http://www.charismamag.com/display.php?id=13364
  28. ^ W.Melville Capper and Douglas Johnson, "Arthur Rendle Short", Inter Varsity, 1954
  29. ^ http://www.behind-closed-doors.org
  30. ^ http://www.wordsearchbible.com/
  31. ^ Albert Hibbert, "Smith Wiggleworth - The Secret of His Power",ISBN 1 85240 004 8
  32. ^ http://www.stempublishing.com/authors/Biographies/wigram.html
  33. ^ http://www.mybrethren.org/history/framhist.htm

Bibliography

  • Adams, Norman - Goodbye, Beloved Brethren. (1972, Impulse Publications Inc) ISBN 0-901311-13-8
  • Coad, F. Roy - A History of the Brethren Movement: Its Origins, Its Worldwide Development and Its Significance for the Present Day. (2001, Regent College Publishing) ISBN 1-57383-183-2
  • Grass, Tim, Gathering to his Name, Carlisle: paternoster, 2006.
  • Ironside, H. A. - Historical Sketch of the Brethren Movement. (1985,Loizeaux Brothers) ISBN 0-87213-344-3
  • Neatby, William Blair - A History of the Plymouth Brethren, (1901); Reprinted by Tentmaker Publications [3] covers the first seventy years of the Brethren movement.
  • Pickering, Henry, Chief Men Among the Brethren, (1st ed. 1918 London: Pickering & Inglis), Loizeaux Brothers, Inc. Neptune, NJ, 1996, ISBN 0-87213-798-8
  • Smith, Natan Dylan. - Roots, Renewal and the Brethren. (1996, Hope Publishing House) ISBN 0-932727-08-5
  • Strauch, Alexander. - Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership. (1995, Lewis & Roth Publishers) ISBN 0-936083-11-5
  • Stunt, Timothy C. F., From awakening to secession : radical evangelicals in Switzerland and Britain, 1815-35, Edinburgh : T&T Clark, 2000, ISBN 0-567-08719-0

See also

There is no single official website that represents the movement as a whole.

Open Brethren

Exclusive Brethren


Brethren Of 1827

  • [5]. An account and ministry of those endeavoring to continue the revival of 1827 apart from the various divisions, maintaining and expressing the "one body" in Christ in strict adherence to Scripture.


Research libraries

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