Christian Sects in the Nineteenth Century

by Caroline Frances Cornwallis

2. Every congregation is directed by a board of elders, whose province it is to have a watchful eye over its members with respect to the doctrine and deportment. Once in three months these elders are bound to visit the houses of the brethren, in order to observe their conduct, and to ascertain whether every one is labouring diligently in his calling, &c. of which they make a report to the pastor. They also are required to visit the sick, and assist the poorer brethren with money, contributed by the members of the church, and deposited in an alms box.

3. The ministration of the Word and Sacrament is performed either by members who have received ordination from the bishops of the church of the brethren, or by those who have received that of the Calvinist or Lutheran church. The deacons, according to the ancient constitution of the church, are the chief assistants of the pastors, and are considered as candidates for the ministry. The bishops, who are nominated by the ministers, appoint the pastors to their stations, and have the power of removing them when they think fit, and of ordaining the deacons as well as the ministers. Every bishop is appointed to superintend a certain number of churches, and has two or three co-bishops, who, if necessary, supply their place. The ancient church appointed some of its members to the business of watching over the civil affairs of the congregation, under the name of Seniores Civiles, who were ordained with imposition of hands. This office is still continued. The synods, which are held every three or four years, are composed of the bishops and their co-bishops the Seniores Civiles, and of “such servants of the church and of the congregation as are called to the synod by the former elders’ conference, appointed by the previous synod, or commissioned to attend it as deputies from particular congregations.” Several female elders also are usually present at the synods, but they have no vote. All the transactions of the synod are committed to writing, and communicated to the several congregations.

A liturgy, peculiar to the Brethren, is regularly used as a part of the morning service on the Sabbath; on other occasions the minister offers extempore prayer. The singing of hymns is considered as an essential part of worship, and many of their services consist entirely of singing. At the baptism of children, both the witnesses and the minister bless the infant, with laying on of hands immediately after the rite. The Lord’s Supper is celebrated every month: love feasts are frequently held, i.e. the members eat and drink together in fellowship: cakes and tea are distributed during the singing of some verses by the congregation. The washing of feet is practised at present only at certain seasons by the whole congregation, and on some other occasions in the choirs. Dying persons are blessed for their departure by the elders, during prayer and singing a verse with imposition of hands. At funerals, the pastor accompanies the corpse to the burial place with the singing of hymns; and an address is delivered at the grave. Marriages are, by general agreement, never contracted without the advice and concurrence of the elders. [75a] The casting of lots is used among them to know, as they express it, “The will of the Lord.” [75b]

With regard to discipline, “the Church of the Brethren have agreed upon certain rules and orders. These are laid before every one, that desires to become a member of the church, for his consideration. Whoever after having voluntarily agreed to them, does not act conformably, falls under congregation discipline.” This has various degrees, and consists in admonitions, warnings, and reproofs, continued until genuine repentance and a real conversion become evident in the offender, when he is readmitted to the holy communion, or reconciled to the congregation, after a deprecatory letter has been read, expressing the offender’s sorrow for his transgression, and asking forgiveness. The Brethren assert that the church government in the established Protestant churches “does not apply to the congregations of the Brethren, because they never were intended to form a national establishment: for their design is no other than to be a true and living congregation of Jesus Christ, and to build up each other as a spiritual house of God, to the end that the kingdom of Jesus Christ may be furthered by them.” Hence the doctrine of Jesus and his Apostles, and the order and practice of the Apostolic churches, are the models by which they wish to be formed. It may be added, that they are generally the most successful Missionaries, and that their society seems the most nearly to realize the practice of the early Christians, of any sect now remaining.

The Swedenborgians take their name from Emmanuel Swedenborg, who was born at Stockholm in 1683. His father was Jasper Swedberg, bishop of West Gothland. He received his education chiefly in the University of Upsala; and in 1716 was appointed by Charles XII. Assessor of the Royal College of Sciences; he was ennobled by Queen Ulrica Eleonora, and received the name of Swedenborg. He published scientific works on various subjects, but in 1747 he resigned his office, in order, as he himself states, that he might be more at liberty to attend to that new function which he considered himself called to, and the rest of his life was spent in composing and publishing the voluminous works which contain his peculiar doctrines. He died in 1772. He was a man of blameless life and amiable deportment, and was distinguished for his attainments in mathematics and mechanics.

His writings are so very obscure, that it is difficult to state what are the opinions contained in them; he taught, however, that by the New Jerusalem which came down from heaven, was intended a new church as to doctrine, and that he was the person to whom this doctrine was revealed, and who was appointed to make it known to the world. Swedenborg made no attempt to found a sect; but after his death, his followers, in 1788, formed themselves into a society under the denomination of “The New Jerusalem Church.” They have several places of meeting, both in London and Manchester, and send delegates to a “General Conference,” under whose direction a liturgy has been prepared, from which I shall make a few extracts to shew the peculiar doctrines of this sect.

The following are some of the questions asked of the candidate for ordination, which is performed by imposition of hands, of course of a minister of their own communion.

“Min. Dost thou believe that Jehovah God is One both in Essence and in Person; in whom, nevertheless, is the Divine Trinity of Father, Son, and Holy Spirit; and that these are, his Essential Divinity, his Divine Humanity, and his Divine Proceeding, which are the three Essentials of One God, answering to the soul, the body, and the operative energy, in man, and that the Lord and Saviour Jesus Christ is that God?

Dost thou believe that by his temptations, the last of which was the passion of the cross, the Lord united, in his Humanity, Divine Truth to Divine Good, or Divine Wisdom to Divine Love, and so returned into his Divinity in which he was from eternity, together with, and in, his Glorified Humanity?

Dost thou believe that the sacred Scripture, or Word of God, is Divine Truth itself, and that it contains a spiritual and celestial sense, heretofore unknown, whence it is divinely inspired and holy in every syllable; as well as a literal sense, which is the basis and support of its spiritual and celestial sense?