Pentecost. True, we read in the second chapter of the book of Acts that

The Lord added to the church daily such as should be saved. —Acts 2:47 (Authorized Version).

But the word "church" does not occur in the original text at all. According to the oldest manuscripts, the true text reads:

The Lord added together daily those who were being saved.

In fact, we do not meet with a genuine instance of the word "church" till we reach the tragic account of the death of Ananias and Sapphira :

Great fear came on the whole church, and on all that heard these things. — Acts 5: 11.

And even here we hardly know how much this word "church" meant to the writer; whether, for instance, it meant a completely equipped ecclesiastical organization, or only the general community of primitive Christians. In studying, then, the rise of the church as a human organization, it is manifestly our duty first of all to exercise the historic imagination, forgetting the present with its definite convictions, and going back to that pristine period when there was no ecclesiastical organization whatever, neither "church" nor "bishop," neither creed nor polity.

Primitive Expectation of the King's Speedy Return. Among the many reasons which occasioned the slow growth of the church as an ecclesiastical organization was the primitive expectation of the King's immediate return in glory. This expectation, as the writer has set forth in his previous volume entitled The Kingdom (see pp. 299– 302), was one of the characteristic traits of the primi

tive Christians, tingeing with a celestial hue their whole theology and behavior; all their thoughts, beliefs, affections, desires, prayers, plans, deeds, life itself. Accordingly, while this intense expectation lasted, it is reasonable to suppose that the primitive Christians felt no special necessity for organizing permanent ecclesiastical institutions; their King might return in triumph at any moment, and his personal presence would render these institutions. needless.

But as time

The "Church" a Child of Circumstances. swept on, and the King did not return, and the future took on a more sober aspect, and practical questions of administration and finance began to press, the primitive Christians felt the necessity of providing permanent methods growing more and more imperative. In other words, the Kingdom of God, or Christ's new society, was a thing of life; and therefore, like all living things, a thing of growth, tending to organization. In still other words, the church, as an ecclesiastical or human institution, grew out of circumstances. It was born of the instincts of loyalty, fellowship, self-defence, propagation, life. Not that the primitive Christians resorted to sudden legislation and irreversible decrees. The apostolic period was formative, instinctively adjusting itself to varying incidents of locality, race, temperament, custom, emergency, etc. Being a living thing, the church instinctively organized itself. Accordingly, its organization was largely unconscious. It was a growth rather than a graft; an inner self-adjustment to the without rather than an outer legislation for the within. Thus it came to pass in the course of time that the citizens of the divine Basileia organized them

selves into a human ecclesia; the church as an ecclesiastical organization becoming, so to speak, the earthly aspect of the Kingdom of Heaven. We have no elaborate record of these unfoldings; only occasional hints more or less suggestive. How slight most of these hints are is shown by the immense diversity of ecclesiastical constructions which have been put on them, culminating in the enormously various sects and sub-sects of modern Christendom. Evolution of the Primitive Church. Of course, I cannot go into minute details of the evolution of the primitive church. Enough that we recall in a cursory manner the outlines of the story in its unfoldings as indicated in the Acts of the Apostles.

The Waiting Brotherhood. First, there is the picture of the waiting brotherhood. Of this we have two accounts, both by the evangelist Luke:

They, having worshipped him, returned to Jerusalem with great joy; and were continually in the temple, blessing God. — Luke 24: 52, 53.

Then returned they to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey. And when they came in, they went up into the upper room, where were abiding both Peter and John, and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alpheus, and Simon the Zealot, and Judas the brother of James. These all continued with one accord in prayer, with (certain) women, and Mary the mother of Jesus, and with his brothers. - Acts 1: 12-14.

Combining these two accounts, we learn, first, that the disciples, although converted from Mosaism to Christianity, still continued loyal to the liturgy of their fathers, blessing God continually in the temple. We learn, secondly, that although they continued to worship God publicly in the temple, yet they also continued to worship God privately

in the upper room. But not the slightest hint is given that these primitive disciples had organized themselves into a "church"; indeed, the word "church" is not mentioned.

Appointment of Matthias. - Next comes the story of the appointment of Matthias to fill the vacancy in the apostolic band occasioned by the treachery of Judas (Acts 1: 15-26). From this story we learn that Peter inaugurated the movement; that the number of disciples present was about a hundred and twenty; that the qualifications for an apostle were that he should have been an intimate companion of the Lord Jesus from the beginning of his public ministry to the day of his ascension; that he should be able to testify to the fact of Christ's resurrection; that two of the brethren were put in nomination — Joseph and Matthias; that prayer was offered to the Omniscient for wisdom to choose between the two candidates; that it was determined to refer the choice to the decision of lots; that the lot fell on Matthias; that he was accordingly numbered with the eleven apostles. But the story does not tell us whether the action was in any strict sense ecclesiastical; whether the mode was Apostolic, Congregational, Presbyterian, or Episcopal; indeed, whether there was any "church" at all; the word "church" is not mentioned.

Day of Pentecost. - Now comes the story of the day of Pentecost, ending with the effect of Peter's pentecostal testimony:

They then that welcomed his word were baptized; and there were added on that day about three thousand souls. Acts 2: 41.

Observe: no mention has yet been made of any "church," no hint suggested of anything ecclesiastical. All is still incipient and informal.

The Pentecostal Community. —Now emerges a picture of the primitive Christian society in Jerusalem, a picture so beautiful in its simplicity and grace that it must be presented in full:

And they were constantly attending on the teaching of the apostles, and the distribution, the breaking of bread, and the prayers. And fear came upon every soul; and many wonders and signs were done through the apostles. And all that believed were together, and had all things common; and sold their possessions and goods, and divided them among all, as any one had need. And daily attending with one accord in the temple, and breaking bread at their homes, they partook of food with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added together daily those who were being saved. — Acts 2: 42-47.

How

Such is a picture of the daily life of the primitive Christian community as it gradually unfolded itself into a definite ecclesiastical organization, which shall hereafter become known as the "church in Jerusalem." charming the simplicity of that pristine life! How reverent its worship! How blithesome its spirit! How loving its brotherhood! No wonder that the number of Christ's disciples grew apace. Yet the term "church" does not occur in the narrative.

Primitive Community of Goods. - Passing over the accounts of the healing of the lame man by Peter and John, their arraignment before the Sanhedrin, and their subsequent release, we come to another beautiful picture of the pentecostal brotherhood, setting forth more in detail the primitive community of goods: —

And the multitude of those who believed were of one heart and soul; and no one said that aught of the things which he had was his own, but they had all things common. ... For there was no one among them