Article February 6, 1902 Issue

Religious Items

with contributions from E. P. Ingersoll, H. M. Webb-Peploe

Revivals versus Regular Work.—Those who disparage revivals of religion often express the greatest faith in what they call "the regular work of the Church." But the trouble with "the regular work of the Church" is that it is frequently on so low a plane that it would be unreasonable to expect much from it in the way of converting unbelievers or edifying those who have been converted. "The regular work of the Church" too often means the formal repetition of stereotyped services without much warmth or spiritual power.

But even were the ordinary activities of our Churches sustained at a much higher spiritual level than they are, we do not see how any one familiar with the New Testament teachings and with Christian history can doubt that revivals of religion, in which the interest of multitudes in spiritual things is simultaneously experienced, are greatly to be desired. Many of our older readers probably can remember such seasons. The people were hungry for the word of God, and there was no question of church attendance. Even those who had seldom crossed the threshold of a church were drawn by subtle influences to the sanctuary. There God's message found them and they responded to it. It was easy to speak with others about spiritual things. The very air seemed to be charged with gracious powers. In such revivals of religion our missionary societies, our theological seminaries, and our Christian colleges were born, and multitudes of souls entered upon the deathless career of sons of God.—The Watchman.

About the year 200, Tertullian uses this language: "But we, as we have received the tradition, on the one Lord's day of the Resurrection, ought to abstain ... from all our ordinary cares and business employments, even putting off our business, lest we give place to the devil." This is the first hint in primitive Christian literature of any abstinence from work on the Lord's Day in the primitive Church. As such it is exceedingly valuable. It shows that even in the days of persecution, devout men and women who had joined in "the breaking of the bread" and who had the great grace to be found like the writer of the Apocalypse, "in the Spirit on the Lord's Day," would be irresistibly withdrawn from their ordinary business on such occasions and would consequently desire on other subsequent Lord's Days to avoid their usual avocations. In the nature of things, however, this high state of spiritual exaltation must have been the rare and exceptional experience of a few persons of lofty Christian character and attainment. It was not expected of the average Christian, nor of any Christian at all times. The earliest code of canons in existence simply forbids fasting on the Lord's Day; and the Council of Gangra, which was held in the middle of the fourth century, decreed that if any one under pretext of asceticism should fast on the Lord's Day, he should be anathema; so strenuously did the primitive Church insist upon maintaining the joyous festival character of the day.

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