The Methodist Pioneer

VOLUME 6 APRIL, 1943 NUMBER 1

SOCIETY FOUNDED 17.67

EDIFICE DEDICATED

1769

01b *t. oeorge'z cburtb

Im it tic bt t
FOURTH STREET (EAST SIDE) NEAR RACE PHILADELPHIA

American Methodism's Oldest and Most Historic Church

FRANCIS H. TEES, Pastor Local Preachers

PliLIP B. 1 -IALLMAN
JOHN W. WILr.cox

THE MAN WHO IS TWELVE YEARS OLD

He only is waiting to wear the crown That already is made for his brow; And I pray that his mind may always be clean, His body as pure as snow; His heart always fresh and sunny and warm, And free from life's canker and mould; And may he be worthy his waiting estate, This man who is twelve years old. Maurice Smiley.

The Methodist Pioneer

FRANCIS H. TEES, Pastor Editor 458 Locust Avenue, Germantown, PhiIadephia Phone: Vic. 3700 VOLUME

APRIL, 1943

NUMBER

rectin
FTER a silence of several months, Old StGeorge's greets again her many friends. The strenuous times through which we are passing are hard upon individuals and institutions alike. But we must have faith, keep the faith and carry onlooking toward brighter days and better times. We must not forget that the religion of our Lord Jesus Christ is riot only something essential to every individual, but something designed and adequate for all the experiences of human society and life. The Old Church has been affected in many ways by the abnormal conditions confronting us all, as well as by the environment in which she is situated.. Visitorsonce many, both during the week and on the Sabbath, are now few... Our membership continues to feel the effect of age and infirmity. Our income from the small group that remains has been affected by the increased demand upon slim purses, while the cost of upkeep, repairs, replacements mount.. In spite of all we shall not fail. In the days to come many again will turn to the Old Church for inspiration. Perhaps, too, God has opportunities for her of which she knows not of. We thank our kind and thoughtful friends who have responded recently FRANCIS H. TEES. to our appeal for help.

~
Passion Week Services
12.15 TO 12.45 Monday, April 19Miss Margaret Wilcox, Deaconess. Tuesday, April 20Rev. James Brasher. the Singing Parson, Pastor Lindley. Methodist Church. WednesdayRev. Alexander Smith, D.D., Pastor St. James Methodist Church: ThursdayRev. George Dilworth, D.D., Corresponding Secretary. American Bible Society.
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GOOD FRIDAY 12.15 to 1.15Rev. Albert M. Witwer, D.D., Superintendent North Dist. 7.45The Lord's Supper. EASTER SUNDAY 11.00 A. M.Easter Sermon and Music. 12.15 P. M.Easter Program in Sunday School.

THE METHODIST PIONEER

Fellowship Association

President
JOHN W. WILLCOX

Sec. and Trees.

WM. J.

HEYDRICK

1427 Catherine St.

4807 Garden Street Phila.

Thursday, April 29th - 6.30 P. M.

The "FLANNEL BOARD," by Miss Ruth J)oerrmann and "THE LOUIS BURK, INC., BROADCASTERS" Catering by Rotzell - Subscription, $1.25

You and your friends are cordially invited. Please send name and subscription at once to W. J. Heydrick, 4807 Garden Street, Philadelphia.

SATURDAY, MAY 15 Pilgrimage Isaac Burroughs Chapter, Daughters of the. American Revolution

Union Patriotic Service INDEPENDENCE DAY

10.00 A. \i. to 1100A.M. OLD PINE STREET PRESBYTERIAN CHURCH 3rd and Pine Streets DR. CLARENCE SHANNON LONG, Pastor
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THE METHODIST PIONEER

The Institution of The Lord's Supper

FRANCIS H. TEES. However they may differ in their interpretations of the nature of the elements used, the Lord's Supper, celebrated from the time of its institution by Christians (perhaps with the single exception of the Society of Friends) throughout the world, is the one outstanding token of their fellowship with one another and of their faith, in loyalty to and love for their common Master. The Lord's Supper is one of two in,stitutions considered by Protestants generally as "Sacraments". The other is that of Baptism. The word "sacrament" is from the Latin "sacramentum" (oath) which referred to the military oath taken by Roman soldiers on enlistment into service. Pliny, writing to Emperor Trajan (about 110) refers to the custom of Christians in his province (Bithynia) binding themselves with an oath not to commit any wickedness, etc It may easily have been the Christians' custom not only to bind themselves with an oath not to commit wickedness, but when and as they partook of the Lord's Supper to declare their allegiance to Christ and to one another. However, the word "sacrament" has come to be applied particularly to the Supper and to Baptism. Baptism was in the nature of induction into Christ's service. The term "Lord's Supper" is one of a number used in reference to this sacrament. The term or word "Eucharist" is derived from the Greek "Auxaristeo," meaning "to give thanks," and refers to the giving of thanks by Christ as he took the bread and the wine and gave them to his disciples (Luke XXII, 17, 19). Itsuggests, also, the spirit and attitude that should characterize Christians toward all God's blessings, but particularly toward the sacrifice on Calvary.

"The Master's Memorial" refers to Christ's request "this do in remembrance of me" (Luke XXII, 19), and indicates the nature of the institution. It was to be a "Memorial" of Christ's death and humanity's redemption from spiritual bondage as the Paschal Supper, before it, was a memorial of the Israelites' deliverance from the bondage of Egypt. It is argued by some that consistency would compel the observance of Christ's words as he washed his disciples' feet, "ye ought also to wash one another's feet," as well as those referring to the giving of the bread and wine. However, it may be pointed out here that the foot washing was connected with the Passover Supper and was called forth by the observance of a law or custom that was more or less perfunctory, while the passing of the bread and the wine was after that supper and evidently intended to supplant it. Again the words that instituted the Lord's Supper were in the nature of a command; those having to do with the feet washing were phrased in a way that left their imitation to the choice of the disciples, providing the lesson taught was exemplified. "The Holy Communion" reveals the institution as a means or medium of communion not only between Christians but between God and them." "The Lord's Supper" is generally referred to by the Roman Catholic Church as the "Mass." This term, which appeared first in the fourth century, is of unknown derivation and origin. It originally had no doctrinal significance, but today, because of the doctrinal significance attached to it, Protestants generally ignore it. "The Lord's Supper," the most common of all the terms used, is the first by which the sacrament was designated. (I Cor. XI, 20). The simple explanation lies in the time and occasion when it was instituted.

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THE METHODIST PIONEER + The occasion with which the Lord's Supper was celebrated was closely associated with the Paschal or Passover Supper, which ushered in the Passover Feast. This supper took place on Thursday, the 14th day of the Jewish month Nisan, in the evening or at "supper time." Hence the word "supper" has been applied to both the Jewish service and the Lord's sacrament. The Passover Supper and the Lord's Supper, however, are to be distinguished from each other. Although the former furnished the elements for the latter it seems clear that the Jewish ceremony had been completed when the Christian sacrament was instituted and that the Lord intended to establish it as a new and distinct memorial. Luke says (XXII, 19) "And he took bread," etc. (XXII, 20). "Likewise also the cup after supper" i. e., after the Paschal Supper. The word "likewise" would seem to indicate the giving of the bread as well as the wine after supper. Whatever its association later, the Lord's Supper, like the Paschal Supper, was intended as a rite or a service rather than as a meal. In its institution only ,a little wine and a small portion of unleavened bread were used. Allowing time for the remarkable discourses and prayers, recorded by John (Chapters XIV to XVII), which were uttered at the close, the Lord's Supper itself was both simple and brief. The setting for the institution of our Master's impressive Memorial was an "upper room" or "the guest chamber" at the home probably of John Mark, or some one known and friendly to Jesus, at Jerusalem. The Master, taking advantage of the hospitality granted strangers at the Passover, sent forth his disciples to acquaint the selected host of his desire. The last Passover in the Master's earthly career has been eaten, as he desired, with his disciples. He is not, however, through. There are many thing stilt to be said. There is one great purpose of far reaching significance yet to be accomplished. It is said that at the head of the Passover table was a place no one occupied, and before it a cup of red wine (symbolic of blood) that no one drank. That place and that cup, called "the Messiah's Cup," were reserved for the "Corning One." While some say the half of the middle cake of unleavened bread that had been placed aside at the beginning of the Passover Supper, was distributed and eaten at the close, others declare it was never eaten, but was reserved' for the "Expected One." Deliberately, solemnly, the Master instituted .the supper that bears his name and that was to be to the end of time a memorial of his death and of the spiritual emancipation of the world as the Supper before it was a memorial of the Israelites' deliverance from physical bondage. Availing himself not only of the great opportunity presented but of the means at his disposal, Christ drove home in symbolic and realistic manner, that the "Coming On" had indeed come, that the long hpoed for and expected Messiah, himself, had at last arrived. Jesus was humble, exceedingly so, suffering himself to be born of a woman and enduring uncomplainingly the sorrows and pains incident to- human life. Nevertheless he never hesitated to declare and to manifest his oneness with God. It would not be inconsistent, therefore, if as some think at the beginning of the Paschal Supper or at an appropriate time he assumed the place reserved for the Messiah. Nor would it be strange, if at the institution of his Supper, he took the untouched Cup and the uneaten half of unleavened bread and gave it to his disciples with the injunction, which has been universally obeyed by Christians with great spiritual benefit for nearly two thousand years, "do this in remembrance of me." The Evangelists, the only real authorities available in the matter, record

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THE METHODIST PIONEER with slight variations and additions the institution of the Lord's Supper. Matthew says (XXVI 26, 28), "As they were eating Jesus took bread, and blessed it, and brake it and gave it to his disciples and said, Take eat; this is my body. And he took the cup and gave thanks, and gave it to them, saying Drink ye all of it. For this is my blood of the new testament which is shed for many for the remission of sins." Mark says (XIV-23), when Jesus gave the cup to his disciples, "they all drank of it" Luke adds (XXII-19) the injunction "This do in remembrance of me". He points out (XXII-20), as we have seen that the cup was passed "after supper" not in a way, however, as to preclude the same for the bread. The Apostle Paul, likewise adds the injunction "this do in remembrance of me," asserting, too, that the cup was passed "when" (or after) he had "supped," or eaten (I Cor. X]25). Again, Paul declares that the observance of the Lord's Supper serves as a memorial of "the Lord's death until he comes" (I Cor. XI-26) and makes it a sin to observe it "unworthily." (vs. 27). During the Passover Supper two "sops" were eaten. The sop consisted of dipping the bitter herbs (or unleavened bread or the meat) into the salt water (or the sauce). The first "sop" was the first thing eaten. It was to this or to a similar sop that Jesus referred when he took that means of indicating his betrayer. (John XIII, 26.) Although in chapter XIII, 13, John says "And supper being ended the devil having entered into the heart of Judas, Sin-ion's son to betray him" it does not necessarily follow that Judas was preent after the Passover Supper. John XIII, 30, states that "he went immediately out" after receiving the sop, either the first or the last, and as no sop was eaten during the institution of the Lord's Supper it is not likely he returned to be present then. The Lord's Supper being ended the little company sang a hymn (the Paschal Hymn), as was the custom after the Paschal Supper, and "went out into the Mount of Olives" (Mark XIV-26) or, as John expressed it (XVIII-1) "went forth over the brook Cedron." As they were going, apparently, Jesus predicted the denial of Peter. (Mark XIV-27.) After Pentecost we find the Christian converts npmbered about three thou and souls "continuing steadfastly in the Apostolic doctrine and fellowship, and in breaking of bread and in prayers" Acts 11-42). Again (Acts 11-47) "All that believed were together and had all-things in common. And sold their possessions and goods, Sand parted them to all men, as every man had need. And they continued daily with one accord in the temple, and breaking of bread from house to house, did eat their meat (food) with gladness and singleness of heart." And, again, (Acts XX-7) "Upon the first day of the week when the disciples came together to break bread. Paul preached to them.' By "breaking of bread" may have been meant, specifically, the celebration of the Lord's Supper or merely eating together. The statements, however, "that they had all things in common," shared them with one another, "broke bread" and "ate their meat" are all so closely related that they could easily imply the close association of both the Supper and a common meal. This interpretation is borne out by later custom when the Supper is definitely connected and celebrated with the Agapae or Love Feast whose origin the statements referred to clearly reveal. The design or purpose of these common meals or Love Feasts, as they came to be called, was manifold. They afforded Christians the opportunity to express their love for one another, to proclaim themselves one family or "one body" in Christ, to exercise charity toward one another, and finally, to provide the occasion for the te1ebra tion of the Master's Memorial.

Pose S

THE METHODIST PIONEER

Clippings
FROM "Now" Pipe Line From Sea A pipe has been injected into the Dead Sea-200 feet below the surface. This pipe is thirty inches in diameter and 2,800 feet long! Through this pipe, with the aid of enornious pumps, the Dead Sea is giving thousands of tons of usc/ui chemicals. Forty thousand million tons of chemicals are immediately available. And it can be said of the Dead Sea as of the Scriptural giver: "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over." (Luke 6:38). For the streams of that region are pouring forty thousand additional tons of potassium chloride, every year into the Sea. So as fast as it is taken out, the content is replenished--and there is no end of this process in sight. WORLD'S COIN COULDN'T BUY The value of this chemical deposit is so great that it cannot be expressed in dollars and centsfor there isn't that much money! Dr. Rimmer says: "All the money ever minted since the days of Julius Caesar would not equal the cost price of this chemical .treasure, if it had to he purchased in the mass." Possibly a poet will come to the fore with "An Apology to the Dead Sea"mentioning the fact that it has been a hoarder, but is now an illustration of an extremely lavish giver. If this article should be seen by a hoarding Christian, suffer this word of exhortationit is not yet too late for you to follow the example of the Dead Sea and become a generous giver. lL sr('

FROM A SUN-DIAL IN ENGLAND Tender teens, Teachable twenties, Thrilling thirties, Fiery forties, Forceful fifties, Serious sixties, Solemn seventies, Aching eighties, Shortening breath. Death; The Sod, GOD! HOW OLD OUGHT I TO BE? "Dear Mother," said a little maid, "Please whisper it to me Before I am a Christian, How old ought I to be?" "How 01(1 ought you to be. dear child. Before you can love me?" "I always loved you, Mother mine. Since I was tiny wee. "I love you now and always will," The little daughter said. And on her mother's shoulder laid Her golden curly head. "How old, my girlie, must you he, Before you trust my care?" "Oh, Mother dear, I do, I do I trust you everywhere." "How old ought you to be. my child, To do the things I say?" The little girl looked up and said. "I can do that today." "Then you can be a Christian, too. Don't wait till you are grown. Tell Jesus now you come to Him To be His very own." Then, as the little maid knelt down And said, "Lord, if I may, I'd like to be a Christian now," He answered, "Yes, today." A no nyrnous

THE METHODIST PIONEER

The Wisdom of the Strong

A little pluck when hope burns low, A little laugh when life seems slow, These are the things that wise men know Are you wise? A little faith in one who's dear, When Mischief whispers at your ear, And holds the God of Doubting near Your shrinking eyes. A word of praise to help along A wearied traveler in the throng. This is the wisdom of the strong Are you wise?
AUTHOR UNKNOWN

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THE METHODIST PIONEER

+

170th Anniversary

FIRST CONFERENCE OF AMERiCAN METHODISM St. George's July 14-15, 1773

The .number of Methodists reported at the First Conference was: New York, 180; Philadelphia, 180; New Jersey, 200; Maryland, 500; Virginia, 100. Total, 1,160. Preachers, 10. In 1799 there were in Philadelphia alone, 411 white and 211 colored Methodists; in 1809, 1595 white and 826 colored; 1819, 2817 white and (after the organization of the A. M. F. Church) 94 colored; 1829 (M. E. Church), 4440 white and 305 colored; 1839. 7313 white and 148 colored. In 1942 in Philadelphia proper, alone, 41-058 white and 14,221 colored members of the Methodist Church were reported. Today American Methodism (all branches) has approximately 64,000 Churches, 11,000,000 members, 53,000 itinerant and 84,000 local preachers, 80 hospitals, 60 orphanages, 62 homes, 10 publishing houses, 150 schools and colleges, and 9,000.000 Sunday School scholars.

Sunday, July 1 1., 1943

10.45 A. M.To be announced. 4.00 P. M.Pilgrimage from Tindley Temple. Sermon, Dr. David A. Henry, Pastor. Music by the Temple Choir, Kenneth Goodman, Organist, Zoar - "John Wesley" - Tindley. In 1796 a second colored group went forth from Old St. George's. Out of this group emerged Zoar and "John Wesley." This colored group located on Brown Street near 4th, in what was called Campingtown. Later Zoar located on Melon Street near 12th, where she still "carries on." Bishop Asbury dedicated the original edifice on Brown Street, "Thursday, August 4, 1796." Zoar, up until 1835 under the supervision, of St. George's, was first listed as a separate station in 1836, and reported 450 members. In 1837 Zoar and "John Wesley," a group from Zoar, are reported separatelyWesley with 350 members and Zoar with only 90.. In time the "John. Wesley" branch located ,on .and became 'known as "Bainbridge Street," later on,. on ,Broad Street, a "East Calvary," and still later as "Tindley Memorial."
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