Introductory: Revival of the Office of Deacon in the Christian Church

From a variety of causes, one is apt to attach an undue importance to the events of the period in which he happens to live; but there seems to be no question—whether we contemplate the state of the Church or the world at home or abroad—the discussion of great principles—the dissatisfaction with the present—the aspiration after a better state of things—general depression trying the faith and patience of large bodies of men—the efforts made for the propagation of the Gospel—and the remarkable facilities of intercourse among the nations of the earth—that our lot has been cast in extraordinary times. It may be that some great prophetic period is at hand, if it has not already arrived. One striking feature in the picture seems to be the trial which is about to be made of true Christianity in various forms. It cannot be doubted that evangelical religion has made immense progress throughout Protestant Christendom, and particularly in Britain and the United States of America, during the last thirty years. The influence of this progress is manifest in Christian missions to the heathen, the enlargement of the Church, and the encouragement of scriptural education at home. It may be marked, too, in the vast circulation of works of sound practical Christianity—in the improved feeling, in many quarters, in regard to the Sabbath—and the general force with which religious questions have, of late years, told upon politics and public opinion. Not a great many years ago the Christian Church and the world were, comparatively speaking, asleep upon these and kindred subjects.

Not a few might have imagined that evangelical religion, having started in a new career, would be allowed to move on in peace, that the fruits of its blessed operation would be everywhere visible, and recommend it to general favour; but this is not God’s way with His truth and cause. He seldom allows them any considerable advancement without speedily trying them. This evokes their principles and proves their character, and so establishes them the more. Indeed, evangelical religion, when it rises to a particular prominency in society, almost necessarily provokes such opposition as serves to try it. Hence, at the present day, it is, in the course of trial by old Popery, revived, and also by what may be called new Popery among Protestants. In another quarter it is tried by the interference of the civil arm—by divisions among brethren on important doctrine—by infidelity widely diffused in general knowledge and society—on particular parts of God’s law, such as the Fourth Commandment. In the meantime, the spread of its principles of justice and benevolence is correcting various abuses—is calling public attention, with effect, to human suffering, whether in the form of slavery or excessive labour, disease, or poverty. It is in connexion with the last that the following little work is written. The progress of true religion would have created a deeper interest in behalf of the poor, as soon as their indigence was known. Indeed, it would have searched them out in any circumstances; but particular events have brought forth and proclaimed the evil to the public unexpectedly, and with great force. The melancholy truth is now beginning to be known, that, in the large, and even smaller towns, and manufacturing villages, there is a vast amount of temporal destitution—that the evil has been growing for years—that it is now reaching a crisis—and that there is no prospect of speedy or permanent relief.¹ In these circumstances, the concern and sympathy of all, and particularly of Christians, are deeply awakened. Various remedies are suggested—some of them, to say the least, of dubious efficacy, and at best, temporary alleviation. In these circumstances, the friends of religion naturally turn to the Scriptures. They ask themselves whether the Word of God throws any light on the treatment of poverty, and they find that Christians are not only called upon to feel for, and relieve the indigent, but that express provision is made for this in the constitution of the Christian Church. They find that there is a distinct order of office-bearers—the deacon—divinely-appointed for the care of the poor. The natural inquiry, then, arises, whether this order may not be so revived as to render, at least, substantial aid in meeting prevailing indigence. It is plain that there is no prospect of that indigence so speedily passing away as to render a permanent provision unnecessary; and even though the worst were, ere long, to disappear, it is desirable to have that full organisation of the Christian Church which its Divine Founder intended. It is when carrying His plans into operation, that the choicest blessing may be expected both on the temporal and spiritual interests of society. To many it may seem singular, that when evangelical religion is so much tried with error and opposition of various kinds, a new, and difficulties, and absorbing question should arise, demanding the sympathy and exertion of all its friends. This, so to speak, is an aggravation of the trial. But it is not an unusual course with God. While it is evangelical religion which gives increased feeling and interest in behalf of the poor—if the present widespread distress be the means of leading the Christian Church generally, in all its branches, to recur to scriptural views of the office of deacon, and to complete its organisation where it has been defective, or to correct it where it has been erroneous, an immense service will be rendered to Christianity, and through it, as well as by means still more direct, to the interests of the poor. It is well known that some Christian Churches have perverted the office of deacon altogether,—have withdrawn it from the care of the poor, and have turned it into an office for preaching and baptizing; while others, though admitting its scriptural character, and distinctly recognising it in their standards, have either not acted upon it, or have devolved its duty upon a separate office-bearer. The duty, in the great majority of cases, may be creditably attended to in the Church of Scotland. Indeed, the ruling elder may often act fully as much as a deacon as in his more appropriate calling. But this blending is injurious in a variety of ways. It confounds what is desirable should be distinct, and what is distinct in Scripture. It impairs the spiritual character of the office of ruling elder, and greatly diminishes the number of persons whose services might be obtained for the office of deacon. The poor generally receive the aid only of men who are supposed to be qualified for the office of ruling elder, while they ought to be blessed with the service of the far larger body who may possess the qualifications as deacons, and have no objections to exercise them. The benefit which is derived from the services of deacons, where they are numerous, shews the importance of being conformed as much as possible to the apostolic model. Indeed, no small part of the success of Dr Chalmers’s experiment in St John’s, in this city, was owing to them. In the Church of England, where the office of deacon, in its scriptural character and object, is unknown, the Church, as a Church, takes no charge of the poor, but leaves them to the care of overseers—an office entirely secular—administered by officers who may, or may not, have any religious profession whatever. The revival of the office of deacon, then, at all times important, is peculiarly called for at the present day. If God intends to try the strength of that evangelical religion which has been growing of late years, it is well that the Christian Church should be complete in its organisation, and prepared at every point for the conflict. The poor have usually been the friends of the Gospel—friends when higher parties have been hostile. It is one of its peculiarities, too, distinguishing it from all other religious systems, that “it is preached to the poor;” and who can tell what service they, by their prayers, as well as by other means, may render to the Evangelical Church, in return for her growing attention at once to their temporal and spiritual wants. Apart from the blessing which waits upon the faithful discharge of duty, they may prove a source of direct strength and support.