INTRODUCTION

Ideas are very potent in this world.

Philosophers tell

us that one dominant idea was the basal influence in the development in each of the ancient kingdoms of Egypt, Greece, and Rome. The idea of life in Egypt, of physical perfection in Greece, and of law in Rome shaped their development and limited their achievements. Since they all had limits, wide development must cease and achievement come to an end.

If one would know the United States he must study its Constitution, read its purpose in its preamble, which says, "We, the people, in order to form a more perfect Union, establish justice, insure domestic tranquillity, provide for the common defense, promote the general welfare, and secure the blessings of liberty for ourselves and our posterity, do ordain and establish this Constitution." The people alone are considered, and every good sought is common. To know the United States one must see the outreaching influence of that Constitution by its being closely copied in republics of the whole of South America; see how it is has influenced, if not determined, the facts that in Europe governments have been liberalized, constitutions granted, elective franchises given or extended, and a two-branched house of legislation established in Norway and Sweden, Belgium, Switzerland, Denmark, France, Italy, the German Empire, and even Austria, between 1807 and 1871.

So, if one would understand the Methodist Episcopal Church, he must seek with loving devotion to understand the ideas and polity that have inspired the millions of

its members on earth, and those now in heaven, to lofty living, sublime sacrifice, and to doing so much to make the kingdoms of the world to become the kingdoms of our Lord and of his Christ. These ideas are found tersely expressed in the Twenty-five Articles of Religion, twenty-four of which were written by Mr. Wesley for the new Church in America. They were slightly modified and adopted by the Methodist Episcopal Church at the Christmas Conference of 1784. Another Article, the twenty-third, expressing the allegiance of the Church to the United States as a "sovereign and independent nation that ought not to be subject to any foreign jurisdiction," was adopted as early as 1804. Except for slight verbal changes, often merely corrections of misprints in successive editions of the Discipline, these Articles remain as first adopted. They were so broad and liberal, so fundamental to the Christian life and the life of the Church, that they have needed little or no modification. And the General Conference of 1832 took it out of the power of the Church to "revoke, alter, or change" them.

The laws of the material universe are unchangeable, why not those of the spiritual? Gravitation is not variable, spasmodic, nor intermittent. Neither the Ten Commandments nor the Eleventh are subject to legislative abolishment, nor amendment by any Council or Synod.

These Twenty-five Articles are not the result of any one man's thinking, dashed off in a moment of supposed divine afflatus, any more than was the American Constitution, of which Mr. Gladstone said, "It is the most wonderful work ever struck off at a given time by the brain and purpose of man. As the Constitution was the result of all the ages of human instinct, deep thinking, and heroic daring for freedom and human rights, so the Articles are the pure gold refined from

crude ore of all the ages. Into the furnace went the three great creeds, Apostolic, Athanasian, and Nicene, the Thirty-nine Articles of the Church of England, and the creeds of many minds and eras, and out of them all came the creed of the Methodist Episcopal Church. Neither the Constitution of Church nor State needs further amendment. Such a product is well worthy of study both as to its genesis and its far-reaching results. Dr. Wheeler is eminently qualified to be a safe and interesting guide in such a study. He has had long experience in administering churches that are the outgrowth of these principles. He has written much and interestingly on kindred themes; his style is lucid and easy. There are no greater themes than those discussed in these chapters. It is said to be equal to a liberal education to live with some men. It is certainly ennobling to live with such themes.

(An introduction of one person to another is one of the least of the courtesies of life. It is comprehended in a phrase or sentence, but its results may be a lifelong joy in friendship, and even a mutual everlasting love. With large hope of like results, I am happy to introduce my readers to the History and Exposition of the Twentyfive Articles of Religion of the Methodist Episcopal Church, by Henry Wheeler.

HENRY W. WARREN.

PRELIMINARY

Sufficient reason can be assigned for the adoption of Articles of Religion by any organized body of Christian believers, and with few exceptions every denomination has formulated some definite statement of what it believes essential to Christian development and salvation.

At the time of the Reformation under Luther it became necessary to show to the world valid reasons for separating from the Church of Rome, which had dominated the Christian world for centuries and arrogated to itself supreme authority over all things spiritual. If good reasons could not be shown for withdrawing from that Church the Reformers must be branded as schismatics, guilty of rending asunder the Church of Christ, and hence be sinners in the sight of God. By such articles they could enter a protest against errors in the Church from which they withdrew.

In a period of religious excitement extravagant notions prevail, and at the time of the Reformation its enemies attributed all inconsistencies and extravagances to its leaders. The leaders themselves could not agree, the Swiss being more radical than the Germans. Luther desired to retain in the Church all doctrines and rites not at variance with the express words of Scripture. Zwingli resolved to be rid of everything not maintained by direct appeal to the Word of God.

For these reasons the German divines, to guard themselves against the radical measures of the Swiss and the calumnies of their enemies, prepared that Confession of their faith which they offered to the Diet at Augsburg, and which bears the name of that city.