2 or 3 gathered, number 3

Two or Three Gathered? Yes, Two or Three

A church, we have observed, simply means a gathering, group, or an assembly. A church of Christ, we learn from the Scriptures, consists of believers statedly assembling together to enjoy the benefits of association. These benefits are not limited to any number. Even two can associate together. They can mutually assist, admonish, or reprove each other. When the Lord commands his disciples not to forsake the assembling of themselves together, he requires that they should associate as far as they have opportunity, and no farther. The precept is as binding on two as upon two hundred. These can co-operate, and continue steadfastly in the apostles' doctrine, fellowship, breaking of bread and prayers; and the abundance of the one may be a supply for the other's want. It is, I believe, generally admitted, that two or three disciples residing in the same place should meet together, and observe every ordinance, except the Lord's supper.

But we find no limitation as to the number of a church in the Scriptures; nor any thing to countenance the stated association of the disciples in any other form. Besides, what is there peculiar in the ordinance of the Lord's supper, that the churches, while attending to every thing else in their power, should delay the observance of this till they obtain elders to administer it? This idea of administration is very consistent in the church of Rome, or of England, where each individual receives the elements from the Priest; but in this country, both in the Establishment and among Independents, each member administers it to his neighbor; that is, puts the bread and the cup into his hand. If the elder administers it to those nearest him, they, in their turn, administer it to him; so that the idea of laying any stress on an administrator is utterly inconsistent, besides leading to the unfounded supposition, that the administrator represents the Lord Jesus Christ, in which case he ought not himself to partake.

The plea for the necessity of an elder or officer being present at the Lord's supper, surely originates in some mistake respecting its nature. It must be supposed that it is similar to the sacrifices under the law, which could only be offered by a Priest, or that it contains a mystery still unexplained; and if transubstantiation be given up, something analogous is substituted in its place. Let the reader compare and consider with attention the passages in which this institution is described, and he will be convinced that this view has no foundation.

No good reason then can be given why two or three believers, who have not an opportunity of meeting with a greater number, should not statedly assemble as a church of Christ, to observe the Lord's supper, as well as to continue in the apostles' doctrine and in prayers. Indeed it is their bounden duty to do so. It certainly cannot be shown that elders or deacons are essential to the existence of a church, while we find the apostles returning to Lystra, Iconium and Antioch, and ordaining elders (i.e. appointing elders or older ones to be the shepherds or pastors) in every church, Acts 14:21,23, which they had previously gathered. Indeed, from the very nature of the case, churches must exist before elders, out of which they arise.

The apprehensions that the consequence of two or three observing the ordinances of Jesus, will be their remaining at home, and not assembling in any considerable number, nearly resemble those of the consequences of eating the Lord's supper without elders, which, it is alleged, sets aside the elder's office. But as long as men regard the authority of Jesus, they will consider themselves bound, after the example of the first churches, to assemble statedly with as many of their brethren as local circumstances might permit. And if ever His will, so plainly signified, loses its effect upon their minds, it is a matter of little consequence whether they have them (i.e. officers) or not. Their eating the Lord's supper at all, must in that case, arise from superstition, and not from Christian principle.

Observations on Various Subjects, J.A. Haldane, published by John Ritchie, 1808. pp. 12 - 15.

James A. Haldane preached to 10,000's in open air meetings even after the General Assembly of Scotland banned such meetings. His excellent biography has been recently republished: The Lives of Robert Haldane and James Haldane, Alexander Haldane, 1852 and in 1990 by the Banner of Truth Trust.

The Earliest Authentic Notices of The Primitive Christians

The work on which we here enter requires us to study both the private life and the public institutions of the primitive Christians. They exemplified their true character in the sanctities of their religion and in the charities of life; by stern inward piety, and amid the scenes of the family and of social life; by their deeds of charity towards the persecuted, the destitute, the dying, and the dead; and in their various relations to the authorities of the state. A due attention to these several particulars in their religious life will prepare us to enter more intelligently upon the examination of their several religious rites, and their organization and government of the church. The religious life of the primitive Christians may be favorably introduced to our notice by several citations of the earliest and most authentic records of their manners and their morals, of their faith and piety, as unconsciously certified by their enemies and directly attested and exemplified by themselves.

To one who would study the early history of the primitive church; or critically examine its polity, the testimony of contemporary writers of another faith is peculiarly important. But such writers, both Jewish and profane, of the first three centuries of the Christian era, unfortunately afford us very imperfect information on these points. The Jews, from whom we might expect the fullest information, offer us little of any value. The celebrated passage in Josephus, which has been so often controverted, even if genuine, only proves that he had knowledge of the Author of the Christian religion and some faint apprehensions of his exalted character; but it gives us no knowledge of the religion which he taught. Nor does Philo, his contemporary, offer any essential aid to our inquiries.

Greek and Roman authors, especially the latter, take but little notice of the early Christians. They regarded the Christians as only an heretical body of Jews, or as a detestable and dangerous sect. Accordingly, the passages in which Suetonius, Tacitus, Arrian, Antoninus, Dion Cassius, and other writers speak of Christians, throw little or no light on their manners and customs.

The most important notices of this kind occur in the letters of Pliny the younger, who, according to the most approved chronology, was governor of Bithynia in the years A.D. 103, 104, and in the writings of Lucian of Samosata, an opponent of Christianity, who also lived in the second century. Pliny had been instructed by the emperor Tragan to keep a strict guard against all secret societies, hetaerias, and, under this commission, proceeded to severe measures against the assemblies of Christians. In reporting his proceedings to the emperor, he takes occasion to explain the character of these Christians, and the nature of their assemblies. In this manner he unconsciously passes high praises upon these primitive Christians. The letter itself was written but about forty years after the death of St. Paul, and together with Trajan's reply, constitutes the most important record extant of the times immediately succeeding the apostles. They are accordingly given entire, in a translation by Melmoth.

Pliny ToThe Emperor Trajan

"It is a rule, sir, which I inviolably observe, to refer myself to you in all my doubts; for who is more capable of removing my scruples or informing my ignorance? Having never been present at any trials concerning those who profess Christianity, I am unacquainted, not only with the nature of their crimes, or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether; therefore, any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adult; whether repentance entitles them to a pardon; or, if a man has once been a Christian, it avails nothing to desist from his error; whether, the very profession of Christianity, unattended with any criminal act, or only the crimes themselves inherent in the profession, are punishable: in all these points I am greatly doubtful. In the mean while, the method I have observed towards those who have been brought before me as Christians, is this: I interrogated them whether they were Christians; if they confessed, I repeated the question twice again, adding threats at the same time; when, if they still persevered, I ordered them to be immediately punished; for I was persuaded, whatever the nature of their opinions might be, that a rebellious and inflexible obstinacy certainly deserved correction.

There were others also brought before me, possessed with the same infatuation, but being citizens of Rome I directed them to be carried thither. But this crime spreading, as is usually the case, while it was actually under prosecution, several instances of the same nature occurred. An information was presented to me, without any name prescribed, containing a charge against several persons who, upon examination, denied they were Christians, or had ever been so. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue, which for this purpose I had ordered to be brought, together with those of the gods, and even reviled the name of Christ: whereas there is no forcing, it is said, those who are really Christians into a compliance with any of these articles. I thought proper, therefore, to discharge them. Some of those who were accused by a witness in person, at first confessed themselves Christians, but immediately after denied it; while the rest owned, indeed, that they had been of that number formerly, but had now forsaken that error. They are now worshiping your statue and the images of the gods, throwing out imprecations also at the same time against the name of Christ.

They affirmed that, the whole of their guilt or error was, that they met on a certain stated day, before it was light, and addressed themselves in a form of prayer to Christ, as to some god, binding themselves by a solemn oath, not for the purposes of any wicked design, but never to commit any fraud, theft, or adultery; never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to eat in common a harmless meal. From this custom, however, they desisted after the publication of my edict; by which, according to your orders, I forbade the meeting of any assemblies.

After receiving this account, I judged it so much the more necessary to endeavour to extort the real truth by putting two female slaves to the torture who were said to minister in their religious function; but I could discover nothing more than an absurd and excessive superstition. I thought proper, therefore, to adjourn all further proceeding in their affair, in order to consult with you. For it appears to be a matter highly deserving your consideration, more especially as great numbers must be involved in the danger of these persecutions, this inquiry having already extended, and being still likely to extend, to persons of all ranks and ages, and even of both sexes. For this contagious superstition is not confined to the cities only, but has spread its infection among the country villages. Nevertheless, it still seems possible to remedy this evil and restrain its progress. The (heathen) temples, at least, which were almost deserted, begin now to be frequented; and the sacred solemnities, after a long intermission, are again revived; while there is a general demand for the victims which, for some time past, have met with but few purchasers. From hence it is easy to imagine what numbers might be reclaimed from their error, if a pardon were granted to those who shall repent".

Trajan To Pliny

"The method you have pursued, my dear Pliny, in the proceedings against those Christians which were brought before you, is extremely proper; as it is not possible to lay down any fixed plan by which to act in all cases of this nature. But I would not have you officiously enter into any inquiries concerning them. If, indeed, they should be brought before you, and the crime is proved, they must be punished; and this restriction, however, that when the party denies himself to be a Christian, and shall make it evident that he is not, by invoking our gods, let him, notwithstanding any former suspicion, be pardoned upon his repentance. Information without the accuser's name subscribed ought not to be received in prosecutions of any sort; as it is introducing a very dangerous precedent, and by no means agreeable to the equity of my government."

From this record of antiquity, we learn several important particulars respecting the early Christians:

1. That they were accustomed to meet on a certain stated day for religious worship - whether on the first or last day of the week does not appear.

2. Their meetings were held in the morning, before daylight. Tertullian styles them conventus antelucanos, assemblies convened before the dawn. It was a general custom for the Christians to meet at this early hour; doubtless, that they might the better avoid the notice of their enemies.

3. They appear not to have had any stated place of worship.

4. They worshipped Christ as God. The phrase carmen Christo quasi Deo dicere secum invicem may imply any short ascription of praise to Christ - a doxology, a prayer, a psalm or hymn in prose or verse, though the latter is most probable. The phrase quasi Christo has been rendered "as to some God," as the language of Pliny; but this does not materially affect the argument: whatever may have been his views, he asserts that, to the Christians, Christ was the object of worship to whom they offered this doxology or prayer, rehearsing it alternately or in responses.

It appears from this passage, that these Christians not only believed the doctrine of the divinity of Christ, but manifested great boldness in asserting it.

5. They celebrated their love-feasts in these assemblies, and bound themselves by a mutual covenant to live a godly life. In the evening, they came together again to celebrate the Lord's supper. This is implied in their eating together "a harmless meal."

The reading, exposition, and application of the Scriptures in these assemblies appears to be distinctly implied, though not expressly asserted.

6. This epistle bears honorable testimony to the unflinching steadfastness of faith in these Christians, which Pliny styles an absurd and excessive superstition.

7. This epistle affords a striking proof of the early and extensive propagation of Christianity, and of its tendency to overthrow idolatry. It also confirms the statements of the early apologists respecting the same points; while it establishes our confidence in their statements where we have not, as in this case, the testimony of contemporary writers.

Lucian, Of Samosata

One of the earliest of most interesting accounts of the primitive Christians is left on record also by Lucian, an infidel, a scoffer of all religion and a universal skeptic. He lived, probably, a little later than Pliny and Trajan, and almost within a hundred years of the great Author of Christianity. In sketching the life of Peregrinus, a notorious impostor, who had the address to gain the confidence of the Christians and to exercise oversight and teaching among them for some time, until his real character became known and he was expelled by them from their communion, Lucian gives an account of these Christians of Palestine themselves. A native of Syria, and a shrewd observer of men, by extensive travels in Greece, Italy, Gaul, and Egypt, he enjoyed the best advantages for becoming acquainted with the real character of these primitive Christians.

"At this time he (Peregrinus) came into possession of the wonderful wisdom, sofian, of the Christians. And to what purpose? Why, in a short time, he proved them gullible, himself becoming their prophet and sacrificer, their leader in the assembly and everything else. Some also of their books he brought forth and divulged: he also composed many, and they reckoned him as a god and followed him as a lawgiver, and declared him their chief. They were, at that time, and still are doing reverence to Him, and to that great man who was crucified in Palestine.

"For this also was Proteus, alias Peregrinus, apprehended and cast into prison. This imprisonment he reckoned no small subject of boasting, in conformity with the usual turn of his life, with his fondness for exciting wonder, and his vainglory of which he was enamored. But when he had been bound, the Christians, thinking it a common misfortune, made every effort for his deliverance. When this was found impossible, they rendered him every assistance in their power, not with indifference, but with zeal. From early morning were to be seen old women, widows, and orphans wandering about the prison. And some of his friends, in fulfillment of what they considered their duty, slept with him in prison. Moreover, various dishes of food were carried in; their divine narratives were read, and this excellent Peregrinus, for so they regarded him as yet, was accounted a new Socrates by them.

"Christians came also from the cities of Asia, sent at common expense, in order to assist and give consolation to the man. It is wonderful what alertness is displayed when any such calamity happens. For, upon the shortest notice, they lavish out everything in profusion. At this time, no small contributions were made for Peregrinus because he was in bonds. The miserable devotees persuade themselves that they are immortal and shall live for ever. For this reason they also despise death, and many willingly give themselves up to martyrdom. Moreover, their lawgiver, the first, enjoined them to be brethren; that, having once professed the new religion, they should deny the Grecian gods and worship that sophist of theirs who was crucified, and live according to his laws. They therefore despise all others alike, whoever they may be, and consider every thing common among themselves, each freely receiving without making any pledge (contract)."

After stating that Peregrinus was released by the governor of Syria, Lucian proceeds with his narrative. "He then went forth to wander about the second time, calling upon Christians to pay his fare. In this manner he lived some time. But afterwards, having broken some law that prevailed among them, (I think he was caught eating something forbidden by them,) reduced to want, because they no longer received and admitted him, he made another attempt to get possession of his paternal estate."

From this account of the primitive Christians, we may gather the following particulars:

1. Lucian distinctly speaks of them by their own name, though with the utmost contempt.

2. Of the crucified Redeemer as a person well known in his time. Our Saviour is "Him crucified" ; sufficiently known to all, about whom there is no doubt or uncertainty. The whole narrative proceeds on the supposition that the Author of this new religion was a remarkable personage, who lived some little time previous in Palestine, and was there crucified. He probably regarded this "great man, this lawgiver," as one of the magi, or wise men of the East.

3. This religion which he taught is new and peculiar, distinct from other forms of religion; it is the wonderful wisdom or sophistry and accords very well with the prava et immodica superstitio of Pliny and Tacitus.

4. Lucian is witness to the sobriety, prayerfulness, and godliness of these Christians; as is implied in the feigned life which this dissembler and impostor was required to live, in order to gain their confidence. Had the character of Christians not differed from that of other men, such a pretended conversion would have been quite needless on the part of Peregrinus.

5. Their wonderful charity, benevolence, and mutual sympathy with their afflicted and persecuted brethren is distinctly affirmed of these Christians. Col. 3:12.

6. Their patience under sufferings, arising from their hopes of a future life, is worthy of consideration. James 1:3,4.

7. Their unity and fellowship as brethren and their strictness of discipline are particularly noticeable. Peregrinus was received and cherished as a brother beloved by them until his character became known, then he was excommunicated and treated according to his deserts as a heathen man and a base impostor. Matt. 18:15-17, 1 Cor. 5:11.

8. Lucian records the readiness of Christians to relieve and support those who were sick or in prison. James 2:14,16.

9. He mentions their deipua poicila, their manifold meals, referring obviously to their agape and sacramental suppers, possibly to abuses similar to those which are reproved by the apostle Paul, I Cor. 11:20-22.

10. It is observable also that Lucian makes mention of the sacred books of the Christians, and also,

11. Of their community of goods, as it described Acts 4:.32-37; and,

12. Of certain prohibited articles, as specified also by the church at Jerusalem, Acts 15:20; xxi.25; all which evinces their piety and benevolence and diligence in the Christian life.

Finally, these Christians not only worshipped Christ as the divine Author of their religion, but as one of the persons in the sacred Trinity. The terms employed by Lucian indicate religious worship, reverence to Christ as to a God. Moreover, the Philopatris, usually ascribed to Lucian, though its authenticity is denied by many, distinctly recognizes the doctrine of the Trinity, consisting of the Father, the Son, and the Holy Ghost, one in three and three in one.

Lyman Coleman of Yale College (1796 -1882), Ancient Christianity Exemplified in the Private, Domestic, Social, and Civil Life of the Primitive Christians, Lippincott, Grambo & Co.1853, pp.33-41.

Aelius Aristides Of Smyrna 145 A.D.

But the Christians, O King, while they went about and made search have found the truth and as we learned from their writings, they have come nearer to truth and genuine knowledge than the rest of the nations. For they know and trust in God, the Creator of heaven and of earth, in whom and from whom are all things, to whom there is no other god as companion, from whom they received commandments which they engraved upon their minds and observe in hope and expectation of the world which is to come . . And their oppressors they comfort and make them their friends; they do good to their enemies . . . And when they see a stranger, they take him in to their homes and rejoice over him as a very brother; for they do not call them brethren after the flesh, but brethren after the spirit and in God . . . And if they hear that one of their number is imprisoned or afflicted on account of the name of their Messiah, all of them anxiously minister to his necessity, and if it is possible to redeem him they set him free. And if there is among them any that is poor and needy, and if they have no spare food, they fast two or three days in order to supply to the needy their lack of food. They observe the precepts of their Messiah with much care, living justly and soberly as the Lord their God commanded them. Every morning and every hour they give thanks and praise to God for His loving-kindnesses toward them; and for their food and their drink they offer thanksgiving to Him.

And as for their words and their precepts, O King, and their glorying in their worship, and the hope of earning according to the work of each one of them their recompense which they look for in another world . . .It is enough for us to have shortly informed your Majesty concerning the conduct and the truth of the Christians. For great indeed, and wonderful is their doctrine to him who will search into it and reflect upon it. And verily, this is a new people, and there is something divine in the midst of them.

Cambridge Texts and Studies, Cambridge University Press, 1891.

To Be Read Aloud

In the Samaritan Pentecost, God laid new emphasis upon the truth already taught, that the commission of disciples was not limited by priestly lines nor confined within narrow channels. The sharp distinction between priests and people, found in the days of Judaism, disappears in the Christian Church; the barriers were down between the court of the gentiles and the court of Israel, and the middle walls of partition between the court of Israel and the court of the priests perished with the old Temple, and has no place in the Church of Christ. Nay, the veil is rent between the Holy place and the Holiest of all, and all believers approach alike without hindrance or hesitation to the mercy-seat (Hebr. 10:20). What means all this if not a plain assertion of a certain equality of right, dignity and privilege? No assault is designed, in the calm recording of these convictions, upon the views or practices of fellow - disciples; but candor and loyalty to truth demand of us, that as honest students of this great missionary charter of the Church, we shall accept and defend its plain teachings. If we are in earnest to perfect the missionary methods of our own era, we must with open eyes see our present defects, and own our departures of all spiritual progress in a candid mind. That a custom exists is no warrant for its right to exist; it is at best but a presumption in its favour. As Cyprian said, "Consuetudo vetustas erroris : Custom may be only the antiquity of error." And if in the Church any notions or practices have found root and growth which are not of God's planting, and whose fruit is not of godly savour, however marked by old age, the sooner we cut them down and extirpate them, root and branch, the better. And surely whatever hampers or hinders all believers from bearing witness for the gospel, must find sanction outside of the Acts of the Apostles.

God then used persecution to reveal the true value and need of what is somewhat invidiously called, "lay agency," in the world-wide work. The Spirit records with marked particularity how in this wide scattering of disciples the Apostles were excepted; so that the fact might be more emphatic that it was the common body of believers who being scattered abroad went everywhere preaching the word (Acts 8:4, 11:19). God may yet use persecution to repeat the same lesson, that, as there is to be no distinction among those who need the gospel, so we are to deny to no believer the prerogative, which is a sort of birthright, of telling the gospel story as best he can. It involves all believers to reach all unbelievers. The silver trumpet which peals out God's year of jubilee is wrought of the whole Church, every believer adding material to the trumpet and volume to the sound. The Church is God's golden lampstand, and everyone who is taught of God is part of that framework, helping to lift the Light of the world higher and give its rays more range and power. Because we believe, therefore we speak, is the reason for missions (Acts 4:20). Every one of us is needed in the work: the Church, the world, God, have need of us, and we ourselves need the work for our own growth.

The Church, as primitive piety declined, built up priestly barriers about the "clergy" and taught the "laity" that it was impertinent intrusion for those who are not "ordained," to preach the good tidings. But in all great epochs of spiritual power, believers have burst these bonds like cords of burnt tow, and claimed the universal, inalienable right to tell lost souls of Jesus. Such false restraints are cerements of the tomb; they belong not to the living but to the dead; they have the odor of decay, and, like other grave-clothes, should be left behind in the sepulcher. When Christ's voice calls the dead to life, and one comes forth bound hand and foot with ceremonialism and traditionalism, even his mouth bound about with the napkin of enforced silence - the Lord of Glory says, "Loose him and let him go!" As well force him back into the sepulcher and roll the stone to the door as to leave a converted soul bound! Let every live man be a free man. Stand back you who would fetter a disciple's utterance. He is one of God's witnesses. Teach his tongue, but do not bind it! Train him for service, but do not hold him back!

This age of missions holds a blessing so large, that it can no longer be confined within priestly lines and limits. The vast host to be reached defies us to overtake their destitution while we rely upon a few thousand educated, ordained, highly trained workmen. Millions sink, unsaved and unwarned, while we are waiting for experts to come to their rescue with all the most improved life-saving apparatus of the schools. If, for these souls in wreckage we cannot command the swinging-basket, the life buoy, or life-boat, let us have the strong arm of the swimmer, a wooden plank - anything to save a sinking man!

Let us thank God for this age of a reforming Church! For fifteen centuries the vicious ecclesiasticism that found deep root in Constantine's rule, overshadowed the Church, and some remnants of it still survive. Too often, for the average Christian, the practical conception of duty is fulfilled if he attends Church-worship, supports the preacher, gives to benevolent work, and lives an upright life, leaving to the minister to do the preaching and to take care of souls.

Such notions find no native soil in the Holy Scriptures. There, from first to last, we find one truth taught and one duty done: all who believed were expected to take part in spreading the faith; many, not yet fitted to lead and teach, could, at least, tell the good tidings. John 4:28. In every age, and above all in an age of reviving missionary activity, this fact needs anew to be wrought into the convictions of God's people, that in this sort of preaching every believer is to have part. No golden chalice, costly and rare, polished and jeweled, is needed to bear water to those who are dying of thirst - a tin cup or a broken potsherd will do, anything that will hold water - precious Water of Life.

Arthur T. Pierson, The New Acts of the Apostles; James Nisbet & Co., Limited, 1898. pp. 162 - 4. 

Network News

Our great joy is to see every believer, regardless of age or gender, empowered by Christ to engage in the great work of Christian service according to their different gifts and abilities. Rom. 12: 6-8. We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.

In this selfish age of prevalent "God bless me Christianity", let us rather pray to be blessed that we, ourselves, can be God's blessing to others. Our love, then, will be the genuine variety that seeks not its own. 1 Cor. 13. In so doing we shall be following the one who came not to be ministered unto but to minister. Matt. 20:28. In so doing we shall realize that more blessedness comes by giving rather than by receiving. Acts 20:35, Phil.2:4. And in so doing, our own fears, faults, failures, and frustrations will greatly and gradually diminish. Furthermore, in pursuit of these unselfish ideals, we shall become obedient to the God who shall shortly examine us upon the basis of what we have done "to the least of these, his brethren" - not upon the basis of how well we utilized Christianity in order to cope or to pursue our own happiness. Matthew 25: 40,45.

Our great disappointment is in most cases to be unable to assist other Christians in their search for a local house church. Oh that there was a greater geographic density of these local units.

Our networkers, we notice, occupy four distinct categories: those who have established non-traditional home churches, those who are simultaneously involved in non-traditional as well as traditional formats, those who are "between" traditional churches, and those who are studying the matter.

May the Lord bless you and keep you and cause his face to shine upon you and give you peace. Amen.

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