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Doctrinal Traditions in The Evangelical Church and The United Brethren Church

The unfolding of doctrinal concerns among Jacob Albright's Evangelical Association and Phillip William Otterbein's United Brethren in Christ roughly parallels Methodist developments. Differences emerged largely from differing ecclesiastical traditions brought from Germany and Holland, together with the modified Calvinism of the Heidelberg Catechism.

In the German-speaking communities of America, Albright and Otterbein considered evangelism more important than theological speculation. Although they were not doctrinally indifferent, they stressed conversion, "justification by faith confirmed by a sensible assurance thereof," Christian nurture, the priesthood of all believers in a shared ministry of Christian witness and service, and entire sanctification as the goal of Christian life.

As with Wesley, their primary source and norm for Christian teaching was Scripture. Otterbein enjoined his followers "to be careful to preach no other doctrine than what is plainly laid down in the Bible." Each new member was asked "to confess that he received the Bible as the Word of God." Ordinands were required to affirm without reserve the plenary authority of Scripture.

Matched with these affirmations was the conviction that converted Christians are enabled by the Holy Spirit to read Scripture with a special Christian consciousness. They prized this principle as the supreme guide in biblical interpretation.

Jacob Albright was directed by the conference of 1807 to prepare a list of Articles of Religion. He died before he could attempt the task.

George Miller then assumed the responsibility. He recommended to the conference of 1809 the adoption of the German translation of the Methodist Articles of Religion, with the addition of a new one, "Of the Last Judgment." The recommendation was adopted. This action affirms a conscious choice of the Methodist Articles as normative. The added article was from the Augsburg Confession, on a theme omitted in the Anglican Articles.

In 1816, the original twenty-six Articles were reduced to twenty-one by omitting five polemical articles aimed at Roman Catholics, Anabaptists, and sixteenth-century sectaries. This act of deletion reflected a conciliatory spirit in a time of bitter controversy.

In 1839, a few slight changes were made in the text of 1816. It was then stipulated that "the Articles of Faith . . . should be constitutionally unchangeable among us."

In the 1870s, a proposal to revise the Articles touched off a flurry of debate, but the conference of 1875 decisively rejected the proposal.

In later action the twenty-one Articles were reduced to nineteen by combining several, but without omitting any of their original content.

These nineteen were brought intact into the Evangelical United Brethren union of 1946.

Among the United Brethren in Christ, a summary of normative teaching was formulated in 1813 by Christian Newcomer and Christopher Grosch, colleagues of Otterbein. Its first three paragraphs follow the order of the Apostles' Creed. Paragraphs four and five affirm the primacy of Scripture and the universal proclamation of "the biblical doctrine . . . of man's fall in Adam and his deliverance through Jesus Christ." An added section commends "the ordinances of baptism and the remembrance of the Lord" and approves foot washing as optional.

The first General Conference of the United Brethren in Christ (1815) adopted a slight revision of this earlier statement as the denomination's Confession of Faith. A further revision was made in 1841, with the stipulation that there be no further changes: "No rule or ordinance shall at any time be passed to change or do away with the Confession of Faith as it now stands." Even so, agitation for change continued.

In 1885, a church commission was appointed to "prepare such a form of belief and such amended fundamental rules for the government of this church in the future as will, in their judgment, be best adapted to secure its growth and efficiency in the work of evangelizing the world."

The resulting proposal for a new Confession of Faith and Constitution was submitted to the general membership of the Church, the first such referendum on a Confession of Faith in United Brethren history, and was then placed before the General Conference of 1889. Both the general membership and the conference approved the Confession by preponderant majorities. It was thereupon enacted by episcopal "proclamation." However, this action was protested by a minority as a violation of the Restrictive Rule of 1841 and became a basic cause for a consequent schism, resulting in the formation of The United Brethren Church (Old Constitution).

The Confession of Faith of 1889 was more comprehensive than any of its antecedents, with articles on depravity, justification, regeneration and adoption, sanctification, the Christian Sabbath, and the future state. The article on sanctification, though brief, is significant in its reflection of the doctrine of holiness of the Heidelberg Catechism. The 1889 Confession was brought by the United Brethren into the union with the Evangelicals in 1946.

From The Book of Discipline of The United Methodist Church - 2012. Copyright 2012 by The United Methodist Publishing House. Used by permission.

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