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The Prophetic Faith of Our Fathers, vol. 3

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    IV.Acceptance of Utterances Deception Brings Eclipse

    Between 1828 and 1834 Great Britain was deeply stirred by the Advent Awakening. Palestine seemed in the process of being liberated from the Turkish yoke, and men thought the way would thus be opened for the anticipated return of the Jews. Meantime Irving and others laid stress on the restoration of the gifts of the Spirit before the end, and held that bodily infirmity, as a direct infliction of Satan, was to be healed by faith and prayer. He was therefore greatly interested in the formation of the brotherhood organized in 1827 by J. Haldane Stewart, fol lowing publication of his tract urging united prayer that there might be a fresh outpouring of the Holy Spirit.PFF3 524.2

    During Irving’s extensive tours throughout his native Scot land, chiefly to proclaim the near advent and to urge the necessary preparation, he won the three Bonars at Edinburgh. Horatius Bonar (1808-1889) was then but twenty-one. In Scotland pre-millermialism was strange and unwelcome to the Scottish churchmen of the day, and a stigma was attached to all who received the doctrine. But Horatius disseminated the doctrine by voice and pen, and was for years editor of The Quarterly Journal of Prophecy. His poetical contributions were so numerous that he was styled the “hymnist of the advent.” Andrew Bonar wrote Redemption Drawing Nigh.PFF3 524.3

    Irving had meantime developed the view that Christ came in fallen and sinful flesh, with like appetites and desires, and that the work of the Spirit was to subdue and keep under all the motions of the flesh, which it effectually did. And this very work, he reasoned, the Holy Spirit is to do in man until he is made entirely free from sin. Coupled with this was the belief that the full and miraculous gifts of the Spirit ought to abide in the church, and men fail to possess them only from want of faith, and that they should pray earnestly and continually for these gifts. This position provoked attacks upon Irving from all quarters, 49Robert Baxter, op. cit., p. 8. and discussions of spiritual gifts in both periodicals and books, by such men as M’Neile, Pym; 50The Morning Watch, June, 1832 (vol. 5. no. 2). pp. 430-440; also September, 1832 (vol. 6, no. 1), pp. 222-224. Noel, and Leslie.PFF3 525.1

    These considerations now formed the continual theme of his discourses. And it was at this juncture that the “utterances” appeared, first in Scotland and then in London, in 1831, and were received as the gift of prophecy. 51Baxter, op. cit., p. 10. During Irving’s first tour of Scotland some young women had been healed by prayer. 52The Christian Observer. November, 1830 (vol. 30, no. 347), pp. 708, 709. Later when supernatural manifestations began to appear, they claimed to have the gift of tongues. A favorable report from a delegation of Irving’s congregation 53The Morning Watch, September, 1830 (vol. 2, no. 3), pp. 659-664; December, 1830 (vol. 2, no. 4), pp. 869-873. led to the organization of meetings to seek the restoration of the gifts.PFF3 525.2

    Despair of the world’s conversion by the ordinary methods of evangelization, and the expectation of supernatural manifestations as a prelude to Christ’s second advent, laid the foundation for acceptance. 54Wilks, op. cit., p. 203. From the union of these several factors the Catholic Apostolic Church came forth. When Irving heard of Scottish women speaking in unknown tongues, he thought of the disciples on the day of Pentecost and suspected no travesty of the repetition of that wondrous story. Several influential members of Irving’s congregation went to Scotland to examine the evidence. 55Ibid., p. 204; Miller, op. cit., p. 61; The Morning Watch, December, 1830 (vol. 2, no. 4), pp. 869-873. The leader brought back a good report, and Irving failed to detect imposture. 56The Morning Watch, September, 1830 (vol. 2. no. 3), pp. 659-664; December, 1830 (vol. 2, no. 4), p. 850 ff.PFF3 525.3

    Entirely new arrangements in Irving’s congregation were introduced by direction of the utterances, and the ministry of “angels,” “apostles,” “prophets,” and “elders” was recognized. Unleavened bread was substituted for leavened in the communion service. Irving was directed by these voices to suspend his ministry until his reordination in 1833. Drummond was made not only an angel of the church and one of the twelve apostles, but both Drummond and Bayford were among the prophets, with Irving only an angel. Prayer meetings were held every morning at six o’clock-including the winter season. 57Baxter, op. cit., pp. 11-16. The utterances were regarded as the gifts of prophecy, and gifts of healing were also claimed. 58Ibid., pp. 17-25. His congregation and his best friends having forsaken him, the last five years of Irving’s life were cast in deepening shadows, and he died of tuberculosis and a broken heart in 1834.PFF3 526.1

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