John Mark Hicks Stone Campbell Unity Holy Spirit

Introduction

The Holy Spirit and Unity John Mark Hicks Stone-Campbell Dialogue November 2011

"Jingling, banging, and rattling accompanied heathen cults, and the frenzying shawms of a dozen ecstatic cries intoxicated the masses. Amid this euphoric farewell feast of a dying civilization, the voices of nonconformists were emerging from places of Jewish and early Christian worship ..." (Encyclopedia Judaica, 1971 ed., s.v. "Music")

"Based on the concept of an organic pattern in the life course of civilization, a morphology of history: the idea that every culture has its period of youth, its period of culmination, its years then of beginning to totter with age and of striving to hold itself together by means of rational planning, projects, and organization, only finally to terminate in decrepitude, petrification... and no more life. Moreover, in this view of Spengler's, we were at present on the point of passing from what he called the period of Culture to Civilization, which is to say, from our periods of youthful, spontaneous, and wonderful creativity to those of uncertainty and anxiety, contrived programs, and the beginning of the end." (Campbell, Joseph, Myths to Live By, p. 84)

"That the spiritualistic and the legalistic are not polar opposites but in fact correlatives has been one of the discoveries of this study...

If the Spirit does not come to us freely in Christ then

        we must go to him through some kind of spiritual achievement and
        this means, ultimately, via law.

"One of the most striking aspects of the Scrolls is the coincidence in them of a 'legalistic' and a 'charismatic' piety." (Bruner, A Theology of the Holy Spirit, p. 229)

Later, however, the second and third waves of the Holy Spirit—as they are commonly called—renewed an ecumenical life within Pentecostalism as the life of the Spirit reached across denominational and traditional boundaries. From the Full Gospel Business Men’s Fellowship to the Vineyard Movement, the experience of the Spirit has united believers from various traditions in such a way that their denominational heritages recede into the background. The Spirit-filled life trumped those boundaries even though many remained in their traditions.

I have been tasked with reflecting on the role the Holy Spirit in the unity of the church with a particular focus on what resources exist in our common tradition for communal reflection on this topic. Is there anything that might parallel what we find in Pentecostalism’s heritage?

At the origins of the Stone-Campbell Movement are at least two themes that resonate for many in the Stone-Campbell tradition and create an ecumenical trajectory. One is clearly more associated with Stone while the other is strongly present in both.

1. Revivalism. If Cane Ridge is America’s Pentecost,
        then the resources for reflection
        may parallel what happened at the beginning of the twentieth century in the birth of Pentecostalism.

C.S. Lewis used the term “a great cataract of nonsense” to describe how people use a modern idea to construe Bible theology. Resource
“Here is a promise of Union to Christ; in these words, I will come in to him. i.e. If any Sinner will but hear my Voice and open the Door, and receive me by Faith, I will come into his Soul, and unite him to me, and make him a living member of that my mystical body of which I am the Head.” (Christ’s Suit to the Sinner, 14) John Webb, mid 1700

more and more preachers of Christendom concluded that baptism was merely an external matter–only an outward sign of an inward grace. In fact, Huldreich Zwingli put this idea forth for the very first time. Nowhere in church history was such a belief recorded. It only appears in Scripture when one begins with a great cataract of nonsense. In other words, it only appears in the New Testament through the imagination of readers influenced by this phenomenon.

In 1801 there was a sensational revival in Cane Ridge, Kentucky that lasted for weeks. Allegedly, people barked, rolled over in the aisles and became delirious because there were long periods without food in the intense heat. It resulted in the extreme use and abuse of emotions as thousands left Kentucky with wild notions about rebirth. Today it is generally viewed as a mockery to Christianity.

J. V. Coombs complained of the technique:

“The appeals, songs, prayers and the suggestion from the preacher drive many into the trance state. I can remember in my boyhood days seeing ten or twenty people laying unconscious upon the floor in the old country church. People called that conversion. Science knows it is mesmeric influence, self-hypnotism … It is sad that Christianity is compelled to bear the folly of such movements.” (J.V. Coombs, Religious Delusions, 92ff).

The Cane Ridge Meeting became the paradigm for revivalists for decades. A lawyer named Charles Finney came along a generation later to systemize the Cane Ridge experience through the use of Wheelock’s Mourner’s Seat and Scripture.

“The church has always felt it necessary to have something of this kind to answer this very purpose. In the days of the apostles, baptism answered this purpose. The gospel was preached to the people, and then all those who were willing to be on the side of Christ, were called out to be baptized. It held the place that the anxious seat does now as a public manifestation of their determination to be Christians”
It comes as no surprise that those who have no connection to the HEAD look "beyond the sacred pages." Resting on the foundation of the Levite noise makers is the latest more civilized form: they performed as Soothsayers or Sorcers with instrumental noise. And so all musical terms used in a religious sense was recognized even by simple people as enchantment or witchcraft.

DON'T FOLLOW THEM INTO MADNESS: ALEXANDER CAMPBELL not what became the Church of Christ followed the pattern of the Christian Church which introduced the Shouting Methodists as an act of worship.
SPEAKING OF THE WITCHCRAFT OF SPIRITUAL FORMATION BY  PREACHERS:

Those who believed in
predestination, like the JEWS and later Calvinists such as the Puritans,
"were obsessed with a TERROR that they would not be saved.
        Conversion became a central preoccupation, (Legalism)
        a violent, tortured drama in which the sinner and his spiritual director wrestled for his soul.
        Frequently the penitent had to undergo severe humiliation or experience real despair
of God's grace until he appreciated his utter dependence upon God." (Karen Armstrong, A History of God, p. 283).

"Divisions in the churches accompanied and followed the Great Awakening. The more ardent preachers of the revival had sharp words for those ministers whom they deemed unconverted. Whitefield occasionally spoke caustically of those who did not follow him. Others were even more vehement. On the other side were many, both clergy and laity, who were alienated by the emotional excesses, were angered by the denunciations of the more ardent itinerant preachers... 'New lights' 'Old lights' in Presbyterian and Congregational churches often separated into distinct units." (Latourette, p. 960).

"When God had withdrawn, as abruptly as he had come,

his place was-again, quite literally-taken by Satan.
Exaltation was succeeded by suicidal despair...
There were no more conversions, but the people who survived the experience were calmer and more joyful than they had been before the Awakening,  or so Edwards would have us believe." (Armstrong, Karen, A History of God, p. 324).
Barton W. Stone as a Calvinist knew that it was pretty hard to work up enough mind alteration so that a potential convert could testify that he had a supernatural experience (Calvin would call it fanatical).  Hearing of the works of others he sought to REPRODUCE at Cane Ridge what was happening among others: this would be a quick way to manufacture more presbyterians.  This was identical to the First Great American Awakening in the arena of witchcraft on the wild frontier.

James R. Rogers

5. His Mind is Greatly Agitated by Calvinistic Speculations--He Re-examines the Scriptures, arid Cordially Abandons Calvinism --Hears of a Great Religious Excitement in Logan...

About this time my mind was continually tossed on the waves of speculative divinity, the all-engrossing theme of the religious community at that period. Clashing, controversial opinions were urged by the different sects with much zeal and bad feeling.

No surer sign of the low state of true religion. I at that time believed, and taught, that mankind were so totally depraved that they could do nothing acceptable to God, till his Spirit, by some physical, almighty and mysterious power, had quickened, enlightened and regenerated the heart, and thus prepared the sinner to believe in Jesus for salvation.
Cane Ridge 1: The meetings were always held in the forest near some church which furnished a lodging place for the preachers.
As the meetings progressed and the excitement grew more intense, and
the crowd rushed from preacher to preacher, singing, shouting, laughing, calling upon men to repent,
        men and women fell upon the ground unable to help themselves, and in such numbers that
it was impossible for the multitude to move about, especially at night, when the excitement was the greatest,
        without trampling them, and so those who fell were gathered up and carried to the meeting house,
        where the "spiritually slain: as they called them, were laid upon the floor. Some of them lay quiet,
        unable to move or speak; some could talk, but were unable to move;

some would shriek as though in greatest agony, and bound about "like a live fish out of water."
In 1807, Richard McNemar published a book on "The Kentucky Revival." He states that the spread of the revival began in Christian and Logan Co., Kentucky and in the Spring of 1801, had reached Mason Co., Kentucky. Beginning at Flemingsburgh in April, moving to Cabin Creek, where a camp meeting was held, then Concord, in Bourbon County, by the last of May and Eagle Creek in Adams Co., Ohio in the beginning of June.

There were meetings in quick succession at Pleasant Point, Kentucky; Indian Creek, in Harrison county (July); Cane Ridge, near Paris, Bourbon county (August).

"Here were collected all the elements calculated to affect the imagination.
The spectacle presented at night was one of the wildest grandeur.
The glare of the blazing camp-fires falling on a dense assemblage of
heads simultaneously bowed in adoration and
reflected back from long ranges of tents upon every side;
hundreds of candles and lamps suspended among the trees,
together with numerous torches flashing to and fro,
throwing an uncertain light upon the tremulous foliage, and
giving an appearance of dim and indefinite extent to the depth of the forest;

the solemn chanting of hymns swelling and falling on the night wind;
the impassioned exhortations;
the earnest prayers; the sobs, shrieks, or shouts, bursting from persons
under intense agitation of mind;
the sudden spasms which seized upon scores,
and unexpectedly dashed them to the ground --
all conspired to invest the scene with terrific interest,
and to work up the feelings to the highest pitch of excitement.
When we add to this, the lateness of the hour to which
the exercises were protracted, sometimes till two in the morning, or longer;
the eagerness of curiosity stimulated for so long a time previous;
the reverent enthusiasm which ascribed the strange contortions witnessed,
to the mysterious agency of God;
the fervent and sanguine temperament of some of the preachers; and lastly,
the boiling zeal of the Methodists, who could not refrain from shouting aloud
during the sermon, and shaking hands all round afterwards. . ;
take all this into consideration, and it will abate our surprise very much,
when informed that the number of persons who fell,
was computed by the Rev. James Crawford,
who endeavored to keep an accurate account,
at the astounding number of about three thousand."

Cane Ridge was really witchcraft enabled by preaching and singing and a bit of "bourbon" county.

"We have seen that enthusiasm and fanaticism, in their wildest shapes, have attended them--that jealousy, envy, hatred, evil surmisings, bitter revilings, heart-burnings, unholy schism and strifes, have followed close in their train--that spiritual pride, censoriousness, a Pharisaic disposition, and a spirit that trusts too much in suggestions, impulses, and consequently, that underrates the word of God, is always associated with them." (Stone Biography, p. 384)

"While there were examples of church groups which increased in numbers and strength as a result of the appearance of glossolalia, more usually friction and divisive factions developed. In extreme examples, up to one-third of the congregation stopped going to church and/or dropped their formal membership." (John P. Kildahl , p. 66 The Psychology of Speaking in Tongues, Harper and Row).

"I admit that some enthusiasm and even fanaticism did prevail. But as respects that, brother Stone was clear. He was faithful, zealous, and spiritual; yet sober and temperate, holding fast the faithful word. Some talked of extraordinary views and spiritual illuminations. I mentioned that matter to Stone--

"He replied--'I cannot rely on any teaching from God, otherwise than through his word.'" (Biography, p. 122).

"... need we wonder at the exhibition of this spirit in the wildest forms of fanaticism among the more ignorant on camp-meeting occasions and others, where such spirit is encouraged and sought after?"

"In view then of the fanatical, bitter, and censorious spirit which associates itself with these bodily agitations, and is highly promotive of them, the writer is decidedly opposed to them." (Rogers, Stone Biography, p. 383).

Alexander Campbell--and All Restoration Movement Churches

"The machinery of modern revivals is not divine, but human. It is certainly divisive. They are undoubtedly deceived who repose the slightest confidence in it. The spirit of the crusades is in it--the spirit of fanaticism is in it--the spirit of delusion is in it. The Spirit of God is not in it, else he was not in the Apostles; for he taught them no such schemes--no such means of catching men. This is a bait which was never put by Christ's fishermen on the evangelical hook." (Alexander Campbell, quoted by Randall, p. 373)

"But in the rage of sectarian proselytism, 'the Holy Ghost' is an admirable contrivance. Every qualm of conscience, every new motion of the heart, every strange feelings or thrill--all doubts, fears, despondencies, horrors, remorse, etc., are the work of this Holy Ghost. " (Millennial Harbinger 1831:212).

"Simply that it was a peculiar form of nervous disease, that was both epidemic and contagious... No new truths were communicated,--no old errors corrected--nor miraculous utterances given; but simply an excitement, despondent or hopeful, gloomy or joyful, clear or confused, according to the convictions of the mind at the time of the attack and influence of circumstances during its continuance." (Pendelton quoted by Randall, p. 373).

2. Transformation. The true Christian is the transformed one who confesses Christ.

This is absolutely false: a person who has heard the gospel is called upon to repent: repentance does not mean transformation.  Only as a REQUEST does God give us A holy spirit or A good conscience: this gives us the power to red BLACK text on BROWN paper.  The Holy Spirit, The Spirit OF Christ or Jesus Christ the righteous transforms us when we worship (give hee) to His Words which ARE Spiriti and Life.  We confess in a continuing sense when we speak that which is written for our learning.  One who writes their own Scripture in song or sermon is NOT confessing Jesus Christ.  Calvin and others speaking of adults says that baptism IS our confession.

Acts 22:14 And he said, The God of our fathers hath chosen thee,
        that thou shouldest know his will,
        and see that Just One, and shouldest hear the voice of his mouth.
Acts 22:15 For thou shalt be his witness unto all men of what thou hast seen and heard.
Acts 22:16 And now why tarriest thou? arise, and be baptized,
        and wash away thy sins,
        calling on the name of the Lord.

The importance of Christian character in the early Stone-Campbell Movement cannot be underestimated.
        It is the supreme value after the confession of Christ,
        and it is more valued than baptism itsel
f. Campbell wrote:

“And while I would not lead the most excellent professor of any sect to disparage the least of all of the commandments of Jesus, I would say to my immersed brother as Paul said to his Jewish brother who gloried in a system which he did not adorn: ‘Sir, will not his uncircumcision, or unbaptism, be counted to him for baptism?’”7 The text of the Lunenburg letter reveals the point:

`    “I cannot, therefore, make any ONE duty the standard of Christian state or character, not even immersion into the name of the Father, of the Son, and of the Holy Spirit, and in my heart regard all that have been sprinkled in infancy without their own knowledge and consent, as aliens from Christ and the well-grounded hope of heaven....

We know lots of immersed people whose character has not been remedied in the slightest.  Campbell uses "c"hristian in a lower case sense to define those whom he honors.  No one is a "C"hristian sense until they have been baptized.

“Should I find a Paedobaptist more giving the preference of my heart is to him that loveth most. Still I will be asked, How do I know that any

The Lunenburg Letters: Alexander Campbell was asked: Are there Christians Among the Sects:

1. Let me ask, in the first place, what could mean all that we have written upon the union of Christians on apostolic grounds,
        had we taught that all Christians in the world
were already united in our own community?

2. And in the second place, why should we so often have quoted and applied to apostate Christendom what the Spirit saith to saints in Babylon--"Come out of her, my people, that you partake not of her sins, and that you receive not of her plagues"--had we imagined that the Lord had no people beyond the pale of our communion!

It would be folly to claim that Campbell was teaching ecumenical union based on a Direct Operation of the Holy Spirit

3. But let him that yet doubts, read the following passages from the Christian Baptist, April, 1825:--

"I have no idea of seeing, nor wish to see, the sects unite in one grand army.
This would be dangerous to our liberties and laws. For this the Saviour did not pray.

        It is only the
disciples dispersed among them that reason and benevolence would call out of them, "&c. &c. This looks very like our present opinion of Christians among the sects!!! 2d ed. Bethany, p. 85.

4. Again, speaking of purity of speech in order to the union of Christians, we say,

"None of you [Christians] have ever yet attempted to show how Christians can be united on your principles.
        You have often showed how they may be
divided, and how each party may hold its own,
        but while you pray for the visible unity of the disciples,
        and
advocate their visible disunity, we cannot understand you." March, 1827, vol. 4.

Unity, according to Barton W. Stone, is not located in creeds (head), book (Bible), or water (baptism), but in fire (Holy Spirit).
        This is a transformative experience of the Holy Spirit who leads us “to love God and his children—to love and pray for all mankind.”

Stone did not understand that the prophecy was a baptism of WIND and FIRE: the purpose was not unity but separating the chaff from the grain.

For the viper race

Isaiah 4:4 When the Lord shall have washed away the filth of the daughters of Zion,
        and shall have purged the blood of Jerusalem from the midst thereof
        by the spirit of judgment,
        and by the spirit of burning.

For the Godly:

Isaiah 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

John was speaking of the Pharisees:
Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism,
        he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Matthew 3:8 Bring forth therefore fruits meet for repentance:
Matthew 3:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
Matthew 3:10 And now also the axe is laid unto the root of the trees:
         therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
Matthew 3:11 I indeed baptize you with water unto repentance:
        but he that cometh after me is mightier than I, whose shoes I am not worthy to bear:
        he shall baptize you with the Holy Ghost,
        and with fire:

In the upper room the MARKS in sight and sound were WIND and tongues of FIRE.

It is the Spirit that quickeneth; the flesh profiteth nothing: the Words that I speak unto you, they are Spirit, and they are life. John 6:63

Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. Jn.6:68

This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood.
........... And it is the Spirit that beareth witness,
........... because the Spirit is truth. 1 John 5:6

Throughout the Bible, the Word of God is truth or the Spirit OF truth:

Sanctify them through thy truth: thy Word is truth. Jn.17:17

Romans 12:2 And be not conformed to this world:
         but be ye transformed by the renewing of your mind, [spirit]
         that ye may prove what is that good, and acceptable, and perfect, will of God.

Paul contrasts between the human body (the old man) and the new man whose Spirit (mental disposition) of their mind (brain function) is renewed and is therefore a holy Spirit:

That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; Ephesians 4:22

And that ye put on the new man, which after God is created in righteousness and true holiness. Ephesians 4:24
And be
renewed in the Spirit of your mind; Ephesians 4:23

This means be renewed in the "mental disposition" of your mind.

The Theological Root of Unity: Participation in the Divine Life

The classical way of framing God’s relationship to humanity (the economic Trinity)
         is that the Father works through the Son in the Spirit.

Mark 12:32 And the scribe said unto him, Well, Master, thou hast said the truth:
        for there is one God; and there is none other but he:
1Timothy 2:5 For there is one God,
         and one mediator between God and men, the man Christ Jesus;
James 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

The Father, for example,
        indwells humanity through the Son
        in the Spirit.
        By the Spirit we are the habitation of God (Ephesians 2:18-22).

The spirit OF oneness or unity is NOT another people.
Ephesians 2:17 And came and preached peace to you which were afar off, and to them that were nigh.
Ephesians 2:18 For through him we both have access by one Spirit unto the Father.
1Timothy 2:5 For there is one God,
         and one mediator between God and men, the man Christ Jesus;
1John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, [the man] Jesus Christ the righteous
Ephesians 2:19 Now therefore ye are no more strangers and foreigners,
        but fellowcitizens with the saints, and of the household of God;
Ephesians 2:20 And are built upon the foundation of the apostles and prophets,
        Jesus Christ himself being the chief corner stone;
Ephesians 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:
Ephesians 2:22 In [the Lord] whom ye also are builded together
         for an habitation of God through the Spirit.

Barton W. Stone Christian Messenger 1826. 1. We shall begin with the Trinity, and inquire whether this doctrine is fundamental, or whether the notions formed of it ought to be terms of communion among Christians. The orthodox notion of Trinity seems to be this: that there are three persons in the same one Being, substance, or nature, which Being is God.

Some, thinking it humility to discard reason from religion, content themselves with believing in three persons in the one Godhead, without attaching any ideas to the doctrine, calling it an incomprehensible mystery.
Others contend that there are three intelligent persons, or conscious agents, in the one divine essence, or Being, God.

Others reject this as tritheism, and contend that these three, the Father, Son and Holy Ghost, are three distinctions, or three modes, or three relations, or three perfections, or three somewhats, existing in the one God;
        which distinctions they do not profess to understand, but which must be so defined
        to exclude the idea of three distinct Gods,
        or three distinct spirits, or three distinct minds.

However jarring and discordant their notions may be, and whatever ideas their language may communicate;

Yet it is believed, that none have affirmed or contended, that the Father, Son and Holy Spirit, are three distinct, intelligent Spirits; but all affirm that God is one intelligent Spirit--
        none have contended that the Father, Son and Holy Spirit are three distinct, intelligent minds, [before Hicks]
        
but all agree that God is one infinite, intelligent mind.
        Why then this endless controversy about unintelligible language and notions?

Alexander Campbell Atonement: "A. C.'s Reply to B. W. Stone." MH (June 1840): 246-250

In your kind epistle of November 11th, you asked me for my definition of a Unitarian, and assured me that you denied the name, though often applied to yourself, and urged me to say whether I "designed to co-operate with Trinitarians against Unitarians," &c. I felt it my duty to make the proposition alluded to in your letter of March 30th. I have done so in the full persuasion that the contemplated discussion is not only expedient, but necessary, and that it can be so managed as to disabuse the public mind of injurious prejudices both against you and myself.

You have long disavowed Unitarianism, and I have also disavowed Trinitarianism and every other sectarianism in the land; and therefore that morbid state of feeling elicited by these partizan wars about the polemical abstrusities of metaphysical abstractions, which, in its excessive irritability, forbids the scriptural investigation of the great points which have been so often distorted and mangled on the racks and wheels of party discord and proscription, should have no abiding in our minds, much less prohibit a scriptural examination of the facts, and precepts, and promises, on which these unhallowed theories have been reared.  and I most sincerely supplicate the F
ATHER OF LIGHTS to subdue our spirits and to imbue them with the holy spirit OF the gospel of  Christ [247]

More specifically, our experience of the Father and Son is mediated through the presence and “communion of the Holy Spirit” (2 Corinthians 13:13).

NOW, Notice that  there are TWO ACTORS: There is no MEDIATOR Being between Father and Son. John said that if you deny that Christ is Father and Son you are an Anti-Christ.

2Cor. 13:14 The grace of the Lord Jesus Christ,
        and the love of God,
        and the communion of the Holy Spirit,
        be with you all. Amen.

CommūnĭcātĭoI. a making common, imparting, communicating
II. in rhet., a figure of speech, = anakoinōsis, in accordance with which one turns to his hearers, and, as it were, allows them to take part in the inquiry, Cic. de Or. 3, 53, 204; Quint. 9, 1, 30; 9, 2, 20 and 23.

1Timothy 2:5 For there is one God,
         and one mediator between God and men, the man Christ Jesus;

1Cor. 1:6 Even as the testimony of Christ was confirmed in you:
1Cor. 1:7 So that ye come behind in no gift;
            waiting for the coming of our Lord Jesus Christ:
1Cor. 1:8 Who shall also confirm you unto the end,
        that ye may be blameless in the day of our Lord Jesus Christ.
1Cor. 1:9 God is faithful,
       
by whom ye were called unto the fellowship
       
of his Son Jesus Christ our Lord.

G2842 koinōnia koy-nohn-ee'-ah From G2844 ; partnership, that is, (literally) participation, or (social) intercourse, or (pecuniary) benefaction:—(to) communicate (-ation), communion, (contri-), distribution, fellowship.

The "testimony" or Christ IS the Spirit of prophecy.

Rev. 19:10 And I fell at his feet to worship him. And he said unto me,
        See thou do it not: I am thy fellowservant,
        and of thy brethren that have the testimony of Jesus: worship God:
        for the testimony of Jesus is the spirit of prophecy.

The Holy Spirit is COMMUNICATED through the Words of Christ.

1Cor. 8:5 For though there be that are called gods, whether in heaven or in earth,
        (as there be gods many, and lords many,)
1Cor. 8:6 But to us
        there is but ONE GOD, the Father, OF whom are all things, and we in him;
        and ONE LORD Jesus Christ, BY whom are all things, and we by him
Notice in this passage that holy spirit is not defined as a PEOPLE.
2Cor. 6:6 By pureness, by knowledge, by longsuffering, by kindness,
        by the holy spirit,
        by love unfeigned,

SPIRIT
always has words or COMMUNICATION as its end product:

Turn you at my reproof: behold,

I will pour out my spirit unto you,
I will make known my words unto you. Proverbs 1:23

Through the communion of the Spirit we participate in the mutual love or perichoretic unity (mutual indwelling) of the Triune God.

In Augustine's Faith and Creed, like the revised Nicene Creed reads:
1. I Believe in God the Father Almighty. Chs. 2 and 3.
2. (And) In Jesus Christ, the Son of God,
        the Only-Begotten of the Father,
        or, His Only Son, Our Lord. Ch. 3.
3. Who Was Born Through the Holy Spirit of the Virgin Mary. Ch. 4 (§ 8.)

4. Who Under Pontius Pilate Was Crucified and Buried. Ch. 5 (§ 11.)
5. On the Third Day He Rose Again from the Dead. Ch. 5 (§ 12.)
6. He Ascended into Heaven. Ch. 6 (§ 13.)
7. He Sitteth at the Right Hand of the Father. Ch. 7 (§ 14.)
8. From Thence He Will Come and Judge the Living and the Dead. Ch. 8 (§ 15.)
* 9. (and I Believe) in the Holy Spirit. Ch. 9 (§ 16-19.)
10. I Believe the Holy Church (Catholic). Ch. 10 (§ 21.)
11. The Forgiveness of Sin. Ch. 10 (§ 23.)
12. The Resurrection of the Body. Ch. 10 (§ 23, 24.)
13. The Life Everlasting. Ch. 10 (§ 24.)]

* In Faith and Creed, Augustine notes the passages which connect the Father to the Son but do not have the Spirit in a love triangle. Therefore, the supposition is that the Spirit is that which binds the Father God to the Son Lord.  First, note that no man can receive the testimony of God directly without the SEE and HEAR experience.
"Some, however, have gone so far as to believe that the communion of the Father and the Son, and (so to speak) their Godhead (deitatem), which the Greeks designate qeotha, is the Holy Spirit; so that, inasmuch as the Father is God and the Son God, the Godhead itself"

A good conscience is:

Suneidesis (g4893) soon-i'-day-sis; from a prol. form of 4894; co- perception, i.e. moral consciousness; - conscience.

Suneido (g4894) soon-i'-do; from 4862 and 1492 [SPIRITUAL EYES]; to see completely; used (like its prim.) only in two past tenses, respectively mean. to understand or become aware, and to be conscious or (clandestinely) informed of: - consider, know, be privy, be ware of.

A GOOD CONSCIENCE is further defined:

Suneidêsis , knowledge shared with another, [as with a midwife]
2.
communication, information,

Heuresis: find that, find means, be able, discover
Eisenenkan: carry with one, sweep along, of a river,
2.
bring in for oneself, 3. bring in with one, introduce,

3. knowledge
4. consciousness, awareness... inner consciousness
5. consciousness of right or wrong doing, consciencePaul ministered or communicated the Spirit (word) by Preaching the Words of the Spirit OF Christ.
Flesh stands for the Law of Moses which had no effect on the mind, spirit or conscience.
Spirit stands for the Gospel of Christ where baptism purifies the SPIRIT.
Corinthians 3:2 Ye are our epistle written in our hearts, known and read of all men:
2Corinthians 3:3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us,
        written not with ink,
                but with the Spirit of the living God;
        not in tables of stone,
                but in fleshy tables of the heart.
2Corinthians 3:4 And such trust have we through Christ to God-ward:
2Corinthians 3:5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
2Corinthians 3:6 Who also hath made us able ministers
        of the new testament;
        not of the letter,
        but of the spirit:
        for the letter killeth,
        but the spirit giveth life
In the Greek world the spirit was the true meaning while the word was just the statement of facts.  It is clear that people become grand scholars of the LETTER but never under the SPIRIT or MIND. 

ănĭmus , i, m. a Graeco-Italic form of anemos = wind (as ego, lego, of egō, legō);
after the same analogy we have from psukhō = to breathe, blow, psukhē = breath, life, soul; from pneō = to breathe, pneuma = air, breath, life, in class. Greek, and = spirit, a spiritual being, in Hellenistic Greek; from spiro = to breathe, blow, spiritus = breath, breeze, energy, high spirit, and poet. and post-Aug. = soul, mind; the Engl. ghost = Germ. Geist may be comp. with Germ. giessen and kheō, to pour, and for this interchange of the ideas of gases and liquids, cf. Sol. 22: insula adspiratur freto Gallico, is flowed upon, washed, by the Gallic Strait; the Sanscr. ātman = breath, soul, with which comp. autmē = breath; Germ. Odem = breath, and Athem = breath, soul, with which group Curt. connects auō, aēmi; the Heb. = breath, life, soul; and = breath, wind, life, spirit, soul or mind.
I. In a general sense, the rational soul in man (in opp. to the body, corpus, and to the physical life, anima)
A. 1.. The general power of perception and thought, the reason, intellect, mind

III. Transform Of God or the gods, as we say, the Divine Mind, the Mind of God: “certe et deum ipsum et divinum animum corpore liberatum cogitatione complecti possumus,Cic. Tusc. 1, 22, 51
Through the communion of the Spirit we participate in the mutual love or perichoretic unity (mutual indwelling) of the Triune God.
See: John Mark Hicks Our Triune God-The Wonder of the Story

God hath not flesh and bones and blood: and to make him into a male-male dance group slanders God.

Perikhor-euō
,
A. dance round, [ekeise kai to deuro] E.Ph.316(lyr.); tina Luc.DMar.15.3 ; “ton bōmonId.Salt.24: metaph., “ philia p. tēn oikoumenēnEpicur.Sent.Vat.52.
Bōmos , ho, (bainō) A. raised platform, stand, for chariots, 6. Zeus Bōmos, prob. a Syrian god,
pais of a child, of wine, painters, periekhoreue tēn paide paides rhētorōn orators,
Perikorda_kizō ,
A. dance the kordax around, gloss on periekokkasa, Sch.Ar.Eq.694.
7. he. kordaka dance in long, measured steps, Ar.Nu.540; hen touti skhēma) Id.Pax328.
Kordax , a_kos, ho,
A. cordax, a dance of the old Comedy, kordaka helkusai to dance it, Ar.Nu.540, cf. 555, Luc.Salt.22, 26; “orkheisthai nēphōn ton k.Thphr.Char.6.3; regarded as indecent, l.c., cf. Ath.14.631d; also in cult of Artemis at Sipylus, Paus.6.22.1; at Elis, ibid.; “hoi peri ton Puthion Apollōna k.IG12(7).246
helkō (helkuō  
7. he. kordaka dance in long, measured steps, Ar.Nu.540; hen touti skhēma) Id.Pax328.
8. draw to oneself, attract, of the magnet, E.Fr.567; by spell
Mark 9 the Worm that Dieth Not.
In Greek all of the sacrificial musicians were called "parasites."  It seems that the worms or maggots which will not die are
Kolax , a^kos, ho,
A. flatterer, fawner, Ar.Pax756, Lys.28.4, Pl.Phdr. 240b, etc.; “tukhēs kolakesAntipho Soph.65; “pantes hoi k. thētikoi kai hoi tapeinoi k.Arist.EN1125a1, cf. 1108a29, Thphr.Char.2.1; parasite, Eup.159.1, Antisth. ap. D.L.6.4.
2.   In later Gr., = Att. goēs, Moer. p.113 P.
II  lisping pronunciation of korax, Ar.V.45.

1. Confession – we confess Jesus is Lord by the Spirit (1 Corinthians 12:3).

Paul provides the ground of this point: “No one is able to say “Jesus is Lord” except by (in) the Holy Spirit” (1 Corinthians 12:3). Contextually, this stands in contrast with those who say “Jesus is cursed” or who serve idols. This is an orienting confession. It is a centered-set confession, that is, we confess Jesus at the center of our faith journey. It is a directional confession, that is, we have turned our face toward Jesus and we walk toward him.

But none of this is possible except by the work of the Spirit.
The confession arises out of the Spirit’s work, operates within the life of the Spirit,
and lives because we have all drunk of the Spirit (1 Corinthians 12:13).

John 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?
        he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
John 14:10 Believest thou not that I am in the Father, and the Father in me?
        the words that I speak unto you I speak not of myself:
        but the Father that dwelleth in me, he doeth the works.
John 14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.

John 14:15 If ye love me, keep my commandments.
John 14:16 And I will pray the Father,
        and he shall give you another Comforter, that he may abide with you for ever;
John 14:17 Even the Spirit OF (preposition)  truth; whom the world cannot receive,
         because it seeth him not, neither knoweth him:
        but ye know him; for he dwelleth with you, and shall be in you.
John 14:18 I will not leave you comfortless: I will come to you.

THE SAME JOHN RECORDED THE NAME OF THE HOLY SPIRIT COMFORTER

1John 2:1 My little children, these things write I unto you, that ye sin not.
        And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
1John 2:3 And hereby we do know that we know him,
        if we keep his commandments.

1John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
1John 2:5 But whoso keepeth his word,
        in him verily is the love of God perfected: hereby know we that we are in him.
1John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

Alexander Campbell’s clearest articulation of this is his essay, published in the Christian System, “Foundation of Christian Union.” He calls “Jesus is the Christ” the “fundamental fact.”

The one who “believes the testimony that Jesus is the Christ is begotten by God, may overcome the world, has eternal life, and is, on the veracity of God, saved from his sins.”10 This confession is the foundation of Christian unity. There is no other foundation.
That's Revisionist history

THE REAL ALEXANDER FOUNDATION OF CHRISTIAN UNION
But supernatural facts require supernatural confirmations. Hence when the confirmation of the gospel is spoken of in the apostolic writings, it is resolved into the doings or works of the Holy Spirit. 'Demonstrations of the Holy Spirit, are the confirmatory proofs of the gospel. When Paul delivered the testimony of God, or the testimony concerning Jesus, to the Corinthians, he says, 'It is was confirmed among them.'
If John Mark Hicks expects the Holy Spirit to guide him into "unifying community" then he should demonstrate that he is not just an enemy of the Word.
And, indeed, all who Contend for those human institutions called creeds contend for them as necessary only to the existence of a party, or while the present schisms, contentions, and dissensions exist.

Therefore, all the defenses of creeds, ancient and modern,
while they assert that the Bible alone is the only perfect and infallible rule of faith and morals,
not only concede that these symbols called creeds are imperfect and fallible,
but also that these creeds never can achieve what the Bible, without them, can accomplish
.
John Mark Hicks denies this by saying that the Direct Operation of the Holy Spirit (people) is required  to facilitate unity.
The one fact is expressed in a single proposition--that Jesus the Nazarene is the Messiah. The evidence upon which it is to be believed is the testimony of twelve men,
        confirmed by prophecy, miracles, and spiritual gifts.
The one institution is baptism into the name of the Father, and of the Son, and of the Holy Spirit.
        Every such person is a disciple in the fullest sense of the word,
        the moment he has believed this one fact,
                upon the above evidence,
                and has submitted to the above mentioned institution;

The only doubt that can reasonably arise upon these points, is, whether this one fact, in its nature and necessary results, can suffice to the salvation of the soul, and whether the open avowal of it, in the overt act of baptism, can be a sufficient recommendation of the person, so professing, to the confidence and love of the brotherhood.

As to the first of these, it is again and again asserted, in the clearest language, by the Lord himself, the Apostles Peter, Paul, and John, that he that believes the testimony that Jesus is the Christ, is begotten by God, may overcome the world, has eternal life, and is, on the veracity of God, saved from his sins.

The rest of the story: This should settle the first point; for the witnesses agree that whosoever confesses that Jesus is the Christ, and is baptized, should be received into the church; and not an instance can be produced of any person being asked for any other faith, in order to admission, in the whole New Testament.

The Saviour expressly declared to Peter, that upon this fact, that he was the Messiah, the Son of God, he would build his church; and Paul has expressly declared that "other foundation can no man lay (for ecclesiastical union) than that JESUS IS THE CHRIST." The point is proved that we have assumed; and this proved, every thing is established [127] requisite to the union of all Christians upon a proper basis.

This confession is, however, made in a context. I believe this context is essentially what is called the Apostle’s Creed or the developing Regula Fidei of the early church. It gives shape to the confession of the lordship of Jesus and locates believers in the flow of the history of God’s people.

I believe in God, the Father Almighty,
    the Maker of heaven and earth,
    and in Jesus Christ, His only Son, our Lord:

Acts 2:36 Therefore let all the house of Israel know assuredly,
that God hath made
that same Jesus, whom ye have crucified, both Lord and Christ.

Romans 1:3 Concerning his Son Jesus Christ our Lord,
        which was made of the seed of David according to the flesh;
Romans 1:4 And declared to be the Son of God with power,
        according to the spirit OF [preposition]  holiness, by the resurrection from the dead:

Who was conceived by the Holy Ghost,
    born of the virgin Mary,
    suffered under Pontius Pilate,
    was crucified, dead, and buried;

He descended into hell. [See Calvin]

The third day He arose again from the dead;

He ascended into heaven,
    and sitteth on the right hand of God the Father Almighty;
    from thence he shall come to judge the quick and the dead.

Jesus in his post resurrection, glorified state (we shall be changed) returned as the promised Holy Spirit and at Pentecost poured out that which you see and hear.

I believe in the Holy Ghost;

No one believed that the Spirit OF Christ was a separate person (people). Spirit means wind or BREATH and is therefore what passes between the ONE GOD as Thought and the One Lord who articulates that Word.

    the holy catholic church;
    the communion of saints;
    the forgiveness of sins;
    the resurrection of the body;
    and the life everlasting.

Amen.

We recognize the work of the Spirit in the development of that confession that is both rooted in the witness of Scripture and the witness of the early church. We confess the Father as creator, Jesus as the Son of God, and the Holy Spirit as the communion of believers.

Theologically, we acknowledge that whoever confesses “Jesus is Lord” does so “in (or by) the Spirit.” We recognize the work of the Spirit in the confession itself. Whenever we hear Jesus confessed, or the Triune faith articulated, we confess that the Spirit is at work. We may embrace the unity of believers through this confession that is the result of the Spirit’s enabling presence.

I doubt that anyone has ever confessed Jesus by a direct operation of the Holy Spirit. Campbell etal would say that the WORD of God is inspired and protected by Jesus Christ the Spirit and we CONFESS what we hear.  Faith comes by hearing and hearing by the Word of God.

2. Transformation – we are sanctified by the Spirit (1 Thessalonians 4:3-8).

We are given SPIRIT when the Word of Christ is preached. Spirit is the Mind of Christ and we can know the Mind of Christ by what Jesus Christ has taught.

The gift of A holy spirit 
Means for the singular purpose

Ephesians 3:16 That he would grant you,
.......according to the riches of his glory,
...... to be strengthened with might
.......by HIS Spirit in the inner man;

A holy spirit is your spirit

Ephesians 3:17 That Christ
      may dwell in your hearts by faith;
      that ye, being rooted and grounded in love,
Ephesians 3:18 May be able to comprehend
    with all saints what is the
breadth,
    and 
length, and depth, and height;

I speak the truth in Christ--I am not lying,
.........my conscience confirms it in the (my) Holy Spirit Rom 9:1
.........That I have great heaviness and continual sorrow in my heart. Rom 9:2

Alexander Campbell and others understand that A holy spirit is OUR unholy spirit which has been cleansed by the blood of Jesus Christ and not His "spirit."

This is...understood by every attentive reader. The original phrase is hagiasmos pneumatos, and is found only in II. Thess. ii. 13; I. Pet. i. 2. In both places it appears to refer to the sanctification of the spirit of believers.   It is literally rendered "sanctification [or holiness] of spirit." There is no article in the original and no epithet that suggests the Holy Spirit in either passage. 

God has chosen men to salvation through (or by) holiness of spirit;
       
not through the holiness of his Spirit,
        but through the holiness of their spirit.

When Jesus prayed (John xvii.) for the sanctification or holiness of his disciples,
          it was through the truth: "Sanctify them through the truth;
          thy word is truth."

The belief of the truth is, therefore, by Paul associated with this holiness or sanctification of spirit.

The Spirit of God is frequently denominated in these days, "the Sanctifier." Let it be granted that it is the Spirit that sanctifies or sets apart men to God, still it must be argued from the Record that he sanctifies them only through the truth or gospel believed.
A sanctified unbeliever is inconceivable;
        and, as "without holiness [or sanctification of spirit] no man can see the Lord;
        so, without faith, there can be no holiness, and no action acceptable to God.

All persons sanctified to God to any high office or function, were anointed, and thus consecrated to his special service. So all Christians, being priests, 

        are anointed or sanctified by the Holy Spirit 
       [135] through the obedience of the truth,
        and sprinkling of the blood of Jesus,
        cleansing their consciences from dead works to serve the living God.

Walter Scott wrote

Again--Some will say, What does the expression Holy Spirit mean? Well, in scripture

it stands first for God the Holy Spirit,
and secondly for the
HOLY MIND or SPIRIT of A believer-

for illustration, take Peter's words to Ananias, "Why has Satan tempted you to lie to the Holy Spirit; you have not lied to men, but to God," (the Holy Spirit.)

And the Saviour says, How much more will your heavenly Father give A holy spirit (as it should be translated) to those that ask him. Again--Praying in A holy spirit.

Again--Paul says he approved himself God's servant "by knowledge, by long sufferings, by kindness, by A holy spirit'" i. e. by a mind innocent of the love of GAIN, or commerce, or sensuality.

Now then the expression stands for both God the Holy Spirit, and for a believer's spirit made holy by him.

I shall now answer, from scripture, the following questions.--

When do we know that we are born of the Spirit?
        I answer, when we know that
our spirits are holy

But it will be asked again, when do we know this?
        I reply, when we behold
our minds producing the fruits of A holy spirit.

J. W. McGarvey 1Peter3-21.html
Perhaps some one is ready to object, just here, that it is rather a strange mode of speech, for a man to represent his own spirit as being a witness to himself. But this is not the only passage in which Paul speaks in this way. When speaking of the unbelief of Israel, in the ninth of Romans, he uses this language:
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart." Romans 9:1-2
In the Greek we have here the same verb as in our text, so that, more exactly translated, it would read,
"my conscience also bearing witness with me." Here are two witnesses,
himself in the
aggregate testifying to the brethren,
and his
conscience,
which does not in every man agree with the spoken words, asserting within him the same thing.
We now have the subject sufficiently before us, to begin to feel the solid ground beneath our feet.
When the Holy Spirit testified to Paul what character God would adopt as a child, he could not doubt it;
and when he honestly inquired of his own spirit what his own character was, he could not doubt the answer that was given.
When these two characters agree, to doubt that you are a child of God is to doubt either your own consciousness, or the words of the Holy Spirit.

10 Alexander Campbell, “Foundation of Christian Union,” Christian System (1839), 101.

both recognized transformation as the work of the Spirit. Campbell’s theology, perhaps, is not as well known on this point as Stone’s.

Stone quotes Matthew 7:16 as evidence of this statement: “
        All were admitted to fellowship that believed in the Lord Jesus Christ, and obeyed him;
        and their obedience was considered the best evidence of their faith.” This is the “term of fellowship.”11

It would be false to say that his faith saved him and obedience was just evidence of that faith.

pist-euō , 2. comply, hōs oukh hupeixōn oude pisteusōn legeis; S.OT625, cf. 646 ; opp. apisteō, Id.Tr.1228.

apist-eō , disbelieve, distrust,
II. = apeitheō, disobey,tiniHdt.6.108, freq.in Trag.and Pl., A.Pr.640, S.Ant.381 (lyr.), Tr.1183, 1224, Pl.Ap.29c, al.: abs., to be disobedient, tois apistousin tade in these things, S.Ant.219, cf. 656; ēn d' apistōsi but if they refuse to comply, E.Supp.389, cf. Pl.Lg.941c.
2.  to be faithless,ei hēmeis apistoumen, ekeinos pistos menei2


In his essay entitled “Christian System,” Campbell articulates a vision of the work of the Spirit in transformation (sanctification) in his section entitled “Gift of the Holy Spirit.” This comes in the section of the “Christian System” that is still dealing with the “facts” of the Christian story. In other words, it is the work of God. “The Holy Spirit,” he writes, “is, then, the author of all our holiness” as the believers are “quickened, animated, encouraged, and sanctified by the power and influence of the Spirit of God, working in” us.12

Both Campbell's denied a Direct Operation. They and most recored history are faithful enough to confess that Jesus Christ as the fullness of the Godhead had the power to put HIS power and authority in the gospel or words on paper.

VII  Holy Father," said Jesus, "sanctify them, [my disciples,] through the truth; thy word is the truth;"

VIII The Holy Spirit is, then, the author of all our holiness; and in the struggle after victory over sin and temptation, "it helps our infirmities," and comforts us by seasonably bringing to our remembrance the promises of Christ, and "strengthens us with all might, in the new, or inner man." And thus "God works in us to will and to do of his own benevolence," "while we are working out our own salvation with fear and trembling." Christians are, therefore, clearly and unequivocally temples of the Holy Spirit; and they are quickened, animated, encouraged, and sanctified by the power and influence of the Spirit of God, working in them through the truth.

Alexander Campbell Gift of Holy Spirit: III. Some will ask,
Has not this gift been conferred on us to make us Christians?
True, indeed, no man can say, that
Jesus is Lord but by the Holy Spirit.

As observed in its proper place, the Spirit OF God is the perfecter, and finisher of all divine works. "The Spirit of God moved upon the waters;" "The hand of the Lord has made me, the Spirit of the Almighty has given me life;" "By his Spirit he has garnished the heavens, his hand has formed the crooked serpent," the milky way; "The Spirit descended upon him;" "God himself bore the Apostles witness, by divers miracles and gifts of the Holy Spirit according to his will;" "Holy men of old spake as they were moved by the Holy Spirit;"

"When the
Spirit of truth, the Advocate is come, he will convict the world of sin, because they believe not on me, and of justification, because I go to my Father;" "God was manifest in the flesh and justified by the Spirit." [66]

And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. Isa 59:16

Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the
hand of a mediator. Galatians 3:19
But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. Heb.8:6
Now a mediator is not a mediator of one, but God is one. Ga.3:20
For through him we both have access by one Spirit unto the Father. Ep.2:18
For there is one God, and one mediator between God and men, the man Christ Jesus; 1Ti.2:5
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Heb.12:24
MY little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 1 Jn 2:1

V. Now we cannot separate the Spirit and word of God, and ascribe so much power to the one and so much to the other; for so did not the Apostles. Whatever the word does, the Spirit does; and what ever the Spirit does in the work of converting men, the word does. We neither believe nor teach abstract Spirit nor abstract word--but word and Spirit, and Spirit and word.

VII. Sanctification in one point of view, is unquestionably a progressive work. To sanctify is to set apart; this may be done in a moment, and so far as mere state or relation is concerned, it is as instantaneous as baptism.

But there is the formation of a holy character: for there is a holy character as well as a holy state. The formation of such a character is the work of means; "Holy Father," said Jesus, "sanctify them, [my disciples,] through the truth; thy word is the truth;" "And the very God of peace sanctify you wholly," says Paul to the Thessalonians, "and I pray God your whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ." Christians, then, are to "follow peace with all men, and sanctification, without which no one shall see the Lord." Therefore, it is the duty and the work of Christians, "to perfect holiness in the fear of the Lord."

XI. We have, then, every thing done for us, after our conversion, which we need in order to that "holiness without which no one shall see the Lord."
Thus God has provided for us a sin offering; a prophet to expound it; a priest to present it; a king, with universal dominion, to govern, and protect all that by it are reconciled to God.

And when through faith, repentance, and baptism,
        we have assumed him as our rightful Sovereign, by his Holy Spirit, in answer to our prayers,
        he worked in us, and by us, and for us, all that is needful to our present, spiritual, and eternal salvation.

X. To those, then, who believe, repent, and obey the gospel, he actually communicates OF his Good Spirit. The fruits of that spirit in them, are "love, joy, peace, long suffering, gentleness, goodness, fidelity, meekness, temperance." The attributes of character which distinguish the new man, are each of them communications of the Holy Spirit, and thus we are the sons of God in fact, as well as in title, under the dispensations of the Holy Spirit.

Stone combines our first and second points nicely in this statement: “We are neither Pedo-Baptists, Arians nor Socianians; yet God forbid that we should reject or despise any of these little ones that believe in Jesus as an all-sufficient Saviour,
        and who proves the sincerity of is faith by a holy walk and conversation.”13

That's why there was no Stone-Campbell Movement. In fact, Stone was forced to change his confession when the "witchery" of Cane Ridge did not work in places like Alabama where the mothers knew more than the Stoneite preachers.

Sincerity and faith justified Cornelius. Even as a God fearer God sent Peter to tell him "what to do to  be saved." Peter commanded that he be baptized which, agree the Campbells, means FOR or in order to the remission of sins. Stone is not God.

Theologically, transformation is the goal of God’s agenda. Transformation is an effect of communion. Through mutual indwelling, we are transformed by the presence of the Spirit in our lives. The fruit of the Spirit, then, is evidence of our union with God. The fruit of the Spirit is the life of the Spirit already present in us. We may embrace the unity of believers through shared sanctification or mutually experienced transformation that is the result of the enabling presence of the Spirit.

The Christian System: Regeneration

RENEWING OF THE HOLY SPIRIT.

"He has saved us," says the apostle Paul, "by the bath of regeneration and the renewing of the Holy Spirit, which he poured on us richly through Jesus Christ our Saviour; that, being justified by his favor [in the bath of regeneration] we might be made heirs according to the hope of eternal life."

Thus, and not by works of righteousness, he has saved us.
Consequently, being born of water and the
renewing of the Holy Spirit
            are
not works of merit or of righteousness,
            but only the
means of enjoyment.

But this pouring out of the influences, this renewing of the Holy Spirit,

is as necessary as the bath of regeneration to the salvation of the soul,
and to the [234] enjoyment of the hope of heaven, of which the Apostle speaks.

In the kingdom into which we are born of water, the Holy Spirit is as the atmosphere in the kingdom of nature; we mean that the influences of the Holy Spirit are as necessary to the new life, as the atmosphere is to our animal life in the kingdom of nature.

All that is done in us before regeneration, God our Father effects by the word, or the gospel as dictated and confirmed by his Holy Spirit.

But after we are thus begotten and born by the Spirit of God - after our new birth -

the Holy Spirit is shed on us richly through Jesus Christ our Saviour; of which the peace of mind, the love, the joy, and the hope of the regenerate is full proof; for these are among the fruits of that Holy Spirit of promise of which we speak. Thus commences

Cain, the first-born of Eve, was in nature the image and [220] likeness of him that begat him. Education failed to improve him, while Abel, his younger brother, obtained the excellency which faith in God's promise alone bestows. The first-born, it will be conceded, was at least equal to his younger brother; and who can plead that in nature he excels Eve's eldest son?

Man in his ruins is, however, a proper subject of a remedial system. He is susceptible of renovation. Therefore God has placed him under a regenerating economy. This economy contemplates the regeneration of the whole human constitution, and proposes as its consummation the transformation of spirit, soul, and body. The destiny of the regenerate is described by Paul in one sentence: - "As we now bear the image of the earthly Adam, we shall then bear the image of the heavenly Adam."

God's own Son is proposed as a model. Conformity to him in glory, honor, and immortality, as the perfection of the regenerate, is the predestination of him who speaks of things that are not, as though they were.

Regeneration is, therefore, moral and physical: or, in other words, there is now a renovation of the mind - of the understanding, will, and affections - and there will hereafter be a renovation of the body: - "For this corruptible body shall put on incorruption, and this mortal body shall put on immortality."

Rom. 12:2 And be not conformed to this world:

but be ye transformed by the renewing of your mind,

that ye may prove what is that good, and acceptable, and perfect, will of God.
Eph. 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Eph. 4:23 And be renewed in the spirit of your mind;
Eph. 4:24 And that ye put on the new man,

which after God is created in righteousness and true holiness.
Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us,
by the washing of regeneration,
and renewing of the Holy Spirit
   
To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the Spirits of just men made perfect, Heb 12:23
 

The renovation of the mind and character is, therefore, that moral regeneration which is to be effected in this life; for which the remedial system, or kingdom of heaven, was set up on earth; and this, therefore, first of all, demands our attention.

That volume is the Bible. Holy prophets and apostles spake as they were moved by the Spirit of knowledge and revelation.    
        Its records, its history, its prophecy, its precepts, its laws, its ordinances, and its examples,
        all develop and reveal God to man and man to himself.

But it is in the person and mission of the INCARNATE WORD that we learn that God is love. That God gave his Son for us,
        and yet gives his Spirit to us - and thus gives us himself -
are the mysterious and transcendent proofs of the most August proposition in the universe. The gospel, heaven's wisdom and power combined, God's own expedient for the renovation of human nature, is neither more nor less than the illustration and proof of this regenerating proposition.

Thus we hasten to our subject. Having glanced at the great landmarks of the plantations of nature and grace, now that we may, in the light of truth, ascertain the true and heaven-taught doctrine of regeneration, we shall cautiously survey the whole [222] process, as developed by the commissioned teachers of the deep counsels of the only true God.

That certain things, parts of this great progress, may be well understood, certain terms, which we are wont to use to represent them, must be well defined, and accurately apprehended. These terms are Fact, Testimony, Faith, Repentance, Reformation, Bath of Regeneration, New Birth, Renewing of the Holy Spirit, Newness of Life. [NOTE: For Fact, Testimony and Faith, see pp. 110-113]

"All things are of God" in the regeneration of man, is our motto; because our Apostle affirmed this as a cardinal truth. He is the author of the facts and of the testimony which declares them; and, being the author of these, he is the author of all the effects produced by these facts. The Christian is a new creation, of which God is the Creator. The change of heart and of character, which constitutes moral regeneration, is the legitimate impression of the facts or things which God has wrought. The facts constitute the moral seal which stamps the image of God upon man. In the natural order, we must place them first, and, therefore, we must first define the term.

3. Liturgy – we worship in the Spirit (John 4:24; Philippians 3:3).

In John 4:24 the Samaritan woman understood that worship in spirit is worship IN A PLACE. God only seeks our worship in OUR human spirit as we give attendance (the only worship word) to the Wordsof God.  She knew that "Messias will TELL US ALL THINGS."

In Philippians 3 Paul warned:

For  we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Phil 3:3

WHY worship in quiet secret places like a closet?

Beware of
dogs
, beware of evil workers, beware of the concision. Phil 3:2

Dogs were the CYNICS they stamped, clapped and made noises like DOGS to attract their fellow homosexuals. It assuredly works in churches of Christ which have been INFILTRATED and DIVERTED into "theaters for holy entertainment" where theatron means to MAKE A SPECTACLE. True to all of history, about HALF run for their lives.

kuōn [u^, ho and h(, both in Hom., the masc. more freq., gen. ku^nos, dat.ku^ni, acc.kuna, voc.
II. as a word of reproach, freq. in Hom. of women, to denote shamelessness or audacity; applied by Helen to herself, Il.6.344, 356; by Iris to Athena, 8.423; by Hera to Artemis, 21.481: of the maids in the house of Odysseus, Od.18.338, al.: later, in a coarse sense, Ar.V.1402; rhapsōdos k., of the Sphinx, S.OT391, cf.A.Fr.236 (lyr.); of men, “kakai k.Il.13.623; implying recklessness, 8.299, 527, Od.17.248, 22.35; also of offensive persons, compared to yapping dogs, LXX Ps.21(22).17, Ep.Phil.3.2; k. laithargos, = lathrodēktēs, metaph., of a person, S.Fr.885, cf. E. Fr.555: prov., “ dōte to hagion tois k.Ev.Matt.7.6

laithargos , on, said to mean
A. biting secretly (lathein, daknō), i.e. without barking, of a dog, “saineis daknousa kai kuōn l. eiS.Fr.885, cf. Orac. ap. Ar.Eq.1068; also, = lathraios, laithargō podi Trag.Adesp. 227: lathargos in Phryn.PSp.87 B.: lēthargos , Hsch.

Pan is the kuōn of Cybele, Pi.Fr.96: Pythag., Persephonēs kunes, of the planets
of Hecate, in Mithraic worship, Porph.Abst.4.16; of the “Bakkhai, Lussas k.E.Ba.977 (lyr.

3. of the Cynics, “areskei toutois kunōn metamphiennusthai bion

thēreutēs deinos. “A mighty hunter,” a very Nimrod. For the notion of the chase in erotics, cp. the use of helein and diōkein in 182 E, etc., and of thēra in Soph. 222 D tōn erōntōn thēra (cp. thērōmai in Isocr. Hel. 219 D): for the same notion applied to philosophical enquiry, cp. Phaedo 66 C tēn tou ontos thēran: Gorg. 500 D, Theaet. 198 A ff. So Emerson (On Beauty), “The sharpestsighted hunter in the world is Love, for finding what he seeks and only that.”

Eur. Ba. 977 Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving [980] against the mad spy on the Maenads, the one dressed in women's attire. His mother will be the first to see him from a smooth rock or crag, as he lies in ambush, and she will cry out to the maenads:

luss-a^ , Att. lutta^ ,2. after Hom., raging madness, frenzy, such as was caused by the gods, as that of 10, “lussēs pneumati margōA.Pr.883 (anap.); of Orestes, Id.Ch.287, E.Or.254, etc.; of the Proetides, B.10.102; of Bacchic frenzy, “elaphra l.E. Ba.851; thoai Lussas kunes, of the Furies, ib.977 (lyr.); “lussē parakoposAr.Th.680: strengthd., “l. maniasS.Fr.941.4; “lutta erōtikēPl.Lg.839a; l. alone, of raging love, Theoc.3.47; simply, rage, Phld.Ir.p.77 W.; fanaticism, “peri tas haireseisGal.8.148 (pl.).

3. personified, Lussa the goddess of madness, E.HF823.

Liturgy seems like the last thing to put on the table in unity dialogues. Liturgy is where “disunity becomes explicit and the sense of separation most acute” in ecumenical discussions. 14 Perhaps we should avoid this point like the plague, but I think that would be a mistake.

Liturgy like Instrumental noise was called SOOTHSAYING because it believed that it coulld do ACTS and control the gods.

Num 4.[29]  "As for the sons of Merari, you shall number them by their families, by their fathers' houses; [30]  from thirty years old and upward even to fifty years old shall you number them, everyone who enters on the service, to do the work of the Tent of Meeting. [31] This is the charge of their burden, according to all their service in the Tent of Meeting: the tabernacle's boards, its bars, its pillars, its sockets, [32]  and the pillars of the court around it, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name you shall appoint the instruments of the charge of their burden. [33]  This is the service of the families of the sons of Merari, according to all their service, in the Tent of Meeting, under the hand of Ithamar the son of Aaron the priest. mĭnistĕrĭum , ii, n. [minister] , Greek leitourgia mĭnistĕrĭum , ii, n. minister,
        he Christian ministry, the office of a preacher of Christ or of religion: “verbi,Vulg. Act. 6, 4: “reconciliationis,id. 2 Cor. 6, 18: “melius,id. Heb. 8, 6.—

Liturgy does NOT included doing acts of "body worship" which are ways of working to AID or APPEASE the gods.

rĕconcĭlĭātĭo , a re-establishing, reinstatement, restoration, renewal  f. reconcilio, I. a re-establishing, reinstatement, restoration, renewal: “concordiae,Cic. Cat. 3, 10, 25: gratiae suae et Pompeii, a reconciliation,
Pretty silly to claim that A Holy Spirit is going to RECONCILE or minister (liturty) those who continue to violate all of the Bible and recorded history.

The foundation of liturgy—not necessarily the foundation of liturgical forms—is the work of the Spirit. Our liturgical acts—not necessarily our liturgical forms—are deeply rooted in the work of the Spirit. Assembly, as communal praise and worship, is mediated by the Spirit.

Liturgy in the none musical or perverted sense is SERVING others as followers of Christ. Liturgy which bleeds the widows purse is the mark of evil people who have been SET UP in holy places to be admired: they could not be redeemed and must be burned.

-Anathêma   (anatithēmi) A. that which is set up: hence, like agalma, votive offering set up in a temple, Hdt.1.14,92, S.Ant.286, etc.; “a. ek leitourgiōnLys.26.4. 

leitourg-ia , h(, earlier Att. lēt- IG22.1140.14 (386 B.C.):—at Athens, and elsewhere (e.g. Siphnos, Isoc.19.36; Mitylene, Antipho 5.77),
III. public service of the gods , “hai pros tous theous l.Arist.Pol.1330a13; “hai tōn theōn therapeiai kai l.D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30 (i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.

Liturgy in the "service of gods" makes the claim that their "worship services" CONTRIBUTE to the work of the gods and like "praise singing" intends to help the gods not fail--again.
thera^p-eia  Attendance
I. of persons, th. tōn theōn service paid to the gods
aguiatides th. worship of Apollo Agyieus, E.Ion187;
2. service done to gain favour, paying court, apodidonai tois theoisArist.Pol.1329a32; “th. tēs mēnidosJul.Or.5.159b: abs., “pasan th. hōs isotheos therapeuomenosPl.Phdr.255a,
Eur. Ion 144 [150] since I am chaste. May I never cease to serve Phoebus [Abaddon, Apollyon]in this manner; or, if I do, may it be with good fortune. Ah, ah! Already the birds of Parnassus have left their nests, [155] and come here. I forbid you to approach the walls and the golden house. I will reach you with my bow, herald of Zeus, though you conquer [160] with your beak the strength of all other birds. Here comes another, a swan, to the rim of the temple. Move your crimson foot elsewhere! Phoebus' lyre, that sings with you, [165] would not protect you from my bow. Alter your wings' course; go to the Delian lake; if you do not obey, you will steep your lovely melody in blood.

kalliphthoggous ōdas. kalli-phthoggos , on, A. [select] beautiful-sounding, “ōdaiE.Ion169 (lyr.)

Eur. IT 222 But now, as a stranger I live in an unfertile home on this sea that is hostile to strangers, [220] without marriage, or children, or city, or friends, not raising hymns to Hera at Argos, nor embroidering with my shuttle, in the singing loom, the likeness of Athenian Pallas and the Titans; but [225] . . . a bloody fate, not to be hymned by the lyre,
A "Lying Wonder" is also a religious service offered to a god claiming the power to appease or please.

anaireô , pf. anêirêka (aneir-dub. in Com.Adesp.18.6D.): (v. haireô): --take up, anelontes apo chthonos having raised the victim from the ground, so as to cut its throat (cf. aueruô), Od.3.453.
Nacach (g5329) naw-tsakh'; a prim. root; prop. to glitter from afar, i. e. to be eminent (as a superintendent, espec. of the Temple services and its music); also (as denom. from 5331), to be permanent: - excel, chief musician (singer), oversee (-r), set forward.  
"Among the Temple prophets officiating in liturgies were the Levitical guilds and singers: the "sons" of Asaph, Heman, Jeduthun, who are said to "prophesy with lyres, with harps, and with cymbals" (I Chronicles). Britannica Members
Acaph (h623) aw-sawf'; from 622; collector; Asaph, the name of three Isr., and of the family of the first: - Asaph. 
Acaph (h622) aw-saf'; a prim. root; to gather for any purpose; hence to receive, take away, i. e. remove (destroy, leave behind, put up, restore, etc.): - assemble, bring, consume, destroy, fetch, gather (in, together, up again), * generally, get (him), lose, put all together, receive, recover [another from leprosy], (be) rereward, * surely, take (away, into, up), * utterly, withdraw.
2. used by Hom. only in first sense of agalma, delight, ornament,molpē t' orkhēstus te: ta gar t' anathēmata daitosOd.1.152, cf. 21.430, IG14.1390; tois tekousin anathēma biotou, of children, E.Fr.518, cf. Pl.Hp.Mi.364b; to help deserving poverty is “basilikou ploutou a. kai kataskeuasma lamprotatonD.H.19.14.

3. of a slave in a temple, a. poleōs devoted to this service by the city, E.Ion310.—Cf. anathema.

Genesis 49:6 O my soul, come not thou into their secret; unto their assembly,
         mine honour, be not thou united: for in their anger they slew a man,
         and in their selfwill they digged down a wall.
Genesis 49:7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel:
         I will divide them in Jacob, and scatter them in Israel.


-Agalma , atos, to/, acc. to Hsch. pan eph' tis agalletai,
A. glory, delight, honour, Il.4.144, etc.; kephalaisin andrōn agalmata (sc. lophoi) Alc.15; khōras a., of an ode, Pi.N.3.13, cf. 8.16;
2. pleasing gift, esp. for the gods, a. theōnOd.8.509, of a bull adorned for sacrifice, ib.3.438; of a tripod, Hdt.5.60, al.; generally, = anathēma, IG1.37312a, etc.; “Kharēs eimi . . a. tou ApollōnosGDI5507 (Miletus); “anthēken a.Simon.155; so, Hekatēs a . . . kuōn, because sacred to her, E.Fr.968, = Ar.Fr.594a; a. Aida, of a tombstone, Pi.N.10.67.

-Molp-ē , h(, (melpō)
NOTE: the word Psallo NEVER means "melody in a tuneful sense" at any time or place in recorded history.
Melpō , Il.1.474, let it sound, Id.Ion881 (lyr.): c. dat. instrum., m. aulō play on . .
sing to the lyre or harp, “meta de sphin emelpeto theios aoidos, phormizōnOd.4.17, cf. 13.27; “melpeo kai kitharizeh.Merc. 476; Melpomenos, epith. of Dionysus at Athens, Paus.1.2.5;

Melos THE word for musical melody. B. esp. musical member, phrase: hence, song, strain 2. music to which a song is set, tune 3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulos
A. dance or rhythmic movement with song, Od. 6.101, Il.18.606.
2. more freq. song, 1.472; “molpēs te glukerēs kai amumonos orkhēthmoio13.637; “molpē t' orkhēstus teOd.1.152, cf. Hes.Th.69, Sapph.Supp.25.5, Pi.O.10.84,6.97 (pl.), A.Ag.106 (lyr.), etc.: Com. in lyr., “molpa klaggaMnesim.4.57 (anap.): metaph., ou m. suriggos (flute) ekhōn the note, S.Ph.212 (lyr.): also in late Prose, as Luc.Salt.23.


Apollo
in Revelation is Abaddon or Apollyon and the muses are the Locusts in John's coded message.
The Mythos or Charis (Grace-centered) race of people marked by ceremonial legalism, profiteering and holding people captive with music or mythos which is IN FACT magic or sorcery because it disables the rational or mental mind so that "it makes the lambs dumb before the throne." In the Bible and many historical documents. The Purpose Driven "crooked race" is marked by paiderast-ēs whether literal or virtual.

11 Barton W. Stone, “Objections to Christian Union Calmly Considered,” Christian Messenger 1 (December 25 1826) 27. 12 Campbell, “Christian System,” Christian System, 49. 13 Barton W. Stone, “To the Editors of the Baptist Recorder,” Christian Messenger 1 (August 25 1827) 225. Cf. Stone, “The Christian Expositor,” Christian Messenger 1 (July 25 1827) 203:

 “The sinner by faith is represented as grafted into Christ, the living vine— by this he becomes united to Christ and by this union he receives the life, the spirit, and support of Christ, as the branch does from the vine with which it is united.

The believer is as dependent upon Christ for support, for life, for the spirit and the fruits of the spirit, as the branch is on the vine. ‘For by faith they stand,’ ‘and without me ye can do nothing.’ Let it be well remembered that before faith there is no ingrafting into Christ, no union with him, no divine life, no holy spirit received, no fruits of the spirit borne.”

"To the Christian Baptist," pp. 204-209.  How forced, how unnatural, and how unscriptural is the common exposition!--That God draws sinners by some [201] mysterious, irresistible force. If this be true, how can he condemn any for not coming to Christ? How can that declaration be true, that he is no respecter of persons? How could the savior complain that the people would not come unto him that they might have life? How could he invite and urge them so kindly to come, when he knew they could not?

      Acts xviii, 27. "Who (Apollos) when he was come, helped them much who had believed through grace." Hence it is concluded that grace was received before faith. But the next verse shews that the grace spoken of was the scriptures; "for he mightily convinced the Jews, and that publicly, shewing by the scripture, that Jesus was Christ." The gospel is called grace,The grace of God that bringeth salvation hath appeared to all men, teaching us &c." To affirm that grace is received prior to faith, contradicts the many texts that teach us, that by grace we are saved through faith. As grace is one of the promises of the new covenant, and as Paul teaches that the promise is given to them that believe, we certainly conclude that we must believe prior to our receiving grace. because it is the revelation of God's grace to sinners; Tit. ii, 11-12. "

      Rom. xii, 3. Is confidently urged in support of their doctrine. "According as God hath dealt to every man the measure of faith." It is evident from the connexion that by faith is signified the gospel, which is frequently so called, as the faith once delivered to the saints--the faith to which many of the priests were obedient--the faith from which Elymas sought to turn away the deputy. Jude 3, Acts vi, 7. xiii.8. &c. The measure of faith is simply the measure of the gospel. To one man is committed the gift of prophesying, to another ministering, to another, teaching &c. These are different measures of the gospel dealt out to every man, Comp. 1 Cor. xii, 28.

14 Faith and Order (Lund, 1952), quoted by Teresa Berger, “Worship in the Ecumenical Movement,” in Dictionary of the Ecumenical Movement, ed. by Nicholas Lossky, et. al. (Geneva: WCC, 1991), 1107.

We worship the Father through the Son in the Spirit.15

We worship God IN THE PLACE of our Spirit made holy after baptism. The only "worship" word means to give attention to Jesus Christ by giving attendance to the reading and discussing His Word.

John 4:21 Jesus saith unto her, Woman, believe me, the hour cometh,
        when ye shall neither in this mountain,
         nor yet at Jerusalem, worship the Father.
John 4:23 But the hour cometh, and now is,    
        when the true worshippers shall worship
        the Father in spirit and in truth:
        for the Father seeketh such to worship him.

In Philippians Paul said that the converts worshipped God IN THE SPIRIT which is opposite to IN THE FLESH.  Only the Mind can be involved in worship other than falling on our faces.

Assembly, as an eschatological, transforming and sacramental encounter with God, happens in the Spirit; it is a pneumatic event. This is what gives significance and meaning to Assembly, and it is also the root of the unity we experience through Assembly as the whole church—throughout time and space—are gathered before the throne of the Father in the Spirit.

The Qahal, synagogue or Church of Christ in the wilderness is defined both inclusively and exclusively:
INCLUSIVE: to Rest, Read and Rehearse the Word of God: the synagogue never changed.
EXCLUSIVE: of vocal or instrumental rejoicing including elevated speech: the synagogue never changed.

Paul's "come together, assemble or Gather" are synagogue words.  He defines this assembly both inclusively and exclusively.

Sermon by Martin Luther; taken from his Church Postil of 1521: about 300 years before Alexander Campbell.

http://www.piney.com/RefMLuthRom15.html

53. Service to God is praise of him. It must be free and voluntary, at table, in the chamber, cellar, garret, in house or field, in all places, with all persons, at all times.

Whosoever teaches otherwise is no less guilty of falsehood than the Pope and the devil himself.

But how shall there be with us honor and praise of God, true service to him, when we neither love him nor receive his blessings? And how shall we love him when we do not know him and his blessings?

And how shall we know him and his blessings when no word is preached concerning them
and when the Gospel is left to lie under the table?
Where the
Gospel is not in evidence, knowledge of God is an impossibility.
Then to love and praise him is likewise impossible.

As a further consequence it is necessarily impossible for divine service to exist.

Even if all the choristers were one chorister, all the priests one priest,
all the monks one monk, all the churches one church,
all the
bells one bell; in brief if all the foolish services offered to God in the institutions,
churches and cloisters were a hundred thousand times greater and more numerous than they are,
what does God care for such
carnivals and juggling?

54. Therefore, God complains most of the Jews in the second chapter of Micah,

because they silenced his praise, while at the same time,
they piped, blared and moaned like we do.
True divine service of praise cannot be established with revenues,
nor be circumscribed by laws and statutes.
High and low festivals have nothing to do with it.
It emanates from the Gospel, and certainly is as often rendered by a poor,
rustic
servant as by a great bishop. [51]


EPHESIANS 5:17-20KJV
COLOSSIANS 3:16-17

Wherefore be ye not unwise, but understanding what the will of the Lord is. Eph 5:17

And be not drunk with wine,
wherein is excess;

The effect or MARK of being drunk on wine:


In which is Latin luxŭrĭ dēlĭcĭae that which allures, flatters the senses], delight, pleasure, charm, dance To wanton, sport, skip, bound, , risk  Greek paizō, 4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōnAr.Ra.230; dance and sing, Pi. O.1.16.

but be filled with the Spirit; Eph 5:18

John 6:63b the words that I speak unto you, they are spirit, and they are life.

Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

Colossians 3:5  Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:


pathos emotion, to create passion, drama MY experiences Sophia cleverness or skill in handicraft and art, in music and singing, tekhnē kai s, poetry, in divination pleonexia assumption, one's own advantage. Financial gain



Colossians 3:10 And have put on the new man,
    which is renewed in knowledge
    after the image of him that created him:


Speaking to yourselves
in psalms and hymns
      and spiritual songs, [Scripture]
teaching and admonishing one another
      in psalms and hymns
      and spiritual songs, [Scripture]

singing and making melody
     
in your heart to the Lord;
singing with grace
      in your hearts
to the Lord.

always giving thanks to God the Father for everything,
    in the name of our Lord Jesus Christ.[Never "Spirit"]
And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

Jesus said that the kingdom does not come with observations: that means that Jesus will be OUTSIDE the camps and NOT in religious observations.

Lk 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

The Kingdom of God is the body or Church of Christ: while the kingdom has been established it does not automatically COME to your congregation unless you let Jesus be King and Priest.  The kingdom of God is nearus when the King of the kingdom is near us: He is near us when the elders "teach that which has been taught." That lets the King do all of the speaking.
Matthew 21:4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,
Matthew 21:5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
Matthew 21:6 And the disciples went, and did as Jesus commanded them,
Matthew 21:7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
Basileia basileuō  A kingdom speaks of a hereditary monarch, OPPOSITE to turranis.
Erkhomai
I. start, set out, walking in justice, come to, i.e. come to aid or relieve on, come and cleanse, property, which comes or passes to a person by bequest, conveyance, gift,

Jesus Christ is king when we teach that which HE has commanded to be taught. Where people refuse to PREACH the Word by READING the Word they violate the direct commands of Christ for the synagogue, the approved example of Jesus Christ and the practice and command of Paul and the historic church.

Your kingdom cannot have come if you have a senior preacher person or other conductor of religious observations.
Again, Christ in the wilderness defined the Church as a set-time-place to READ the Word of God and discuss it: even the Lord's Supper is a teaching or educating event.  Anything performed a religious observation or ritual is a sign of a DEAD BODY: that's when the ministry team will pick your bones and pick the purse of the widows.Latin:

Observātiō ōnis, observo, a watching, observance, investigation: observationes animadvertebant, your searches for evidence: siderum.— Circumspection, care, exactness: summa in bello movendo.

Religious observations are carefully crafted to take control of all of one's attention. That is the worship concept with is to be directed only to God.

Tendo: In the pagan religions they gave lots of attention to tuning or playing their musical  instruments: cornu,” “barbiton,to tune, tympana tenta tonant palmis, stretching out their bow strings. To shoot, to hurl.

(b). To exert one's self, to strive, endeavor (mostly poet.
b. n partic., to exert one's self in opposition, to strive, try, endeavor, contend  adversus, etc.,id. 34, 34, 1: “contra,
Lucr. 6, 1195: “tormento citharāque tensior,” [Tendo]
2. In partic.: “nervum tendere, in mal. part.,Auct. Priap. 70; cf. Mart. 11, 60, 3.—Hence, tentus, a lecherous man,
ēlŏquĭum , ii, n. id..
I. In Aug. poets, and their imitators among prose writers, for eloquentia, eloquence, * Hor. A. P. 217; * Verg. A. 11, 383; Ov. Tr. 1, 9, 46; id. M. 13, 63; 322 al.; Vell. 2, 68, 1; Plin. 11, 17, 18, § 55.—
II. In late Lat., declaration, communication in gen., Diom. p. 413 P.; Mamert. Pan. Maxim. 9: “eloquia pulchritudinis,fine words, Vulg. Gen. 49, 21; id. Prov. 4, 20 al.
Lucr. 6.1195  Signs of death from lack of water:
The heralds of old death. And in those months
Was given many another sign of death:
The intellect of mind by sorrow and dread
Deranged, the sad brow, the countenance
Fierce and delirious, the tormented ears
Beset with ringings, the breath quick and short

Chorda II. Catgut, a string (of a musical instrument),
B. A rope, cord, for binding a slave : “tunc tibi actutum chorda tenditur, Plaut. Most. 3, 2, 55

TRANIO
I will inform you. My master has arrived from abroad.

SIMO
In that case, the cord will be stretched for you; thence to the place where iron fetters clink; after that, straight to the cross.

Ringing: Cĭthăra , ae, f., = kithara, I. the cithara, cithern, guitar, or lute.
II. Meton., the music of the cithara, or, in gen., of a stringed instrument, the art of playing on the cithara

Ringing (guitar) I the ear would be equivalent to melody IN the heart.
THE EKKLESIA-SYNAGOGUE IS THE ANTITHESIS OF CEREMONIAL LEGALISM WITH LYING WONDERS (PERFORMANCES)
1Timothy 4:14 Neglect not the gift that is in thee,
        which was given thee by prophecy, [teaching]
        with the laying on of the hands of the presbytery.
1Timothy 4:15 Meditate upon these things; give thyself wholly to them;
        that thy profiting may appear to all.
3191.  meletao, mel-et-ah´-o; from a presumed derivative of 3199; to take care of, i.e. (by implication) revolve in the mind: — imagine, (pre-)meditate.

Melet-aō , “tauta meleta1 Ep.Ti.4.15; esp. practise speaking, con over a speech in one's mind, “logaria dustēna meletēsasD.19.255; “apologianId.46.1; also, deliver, declaim (cf. 11.5 b), “logous

Logos 2. generally, account, reckoning, phunai ton hapanta nika l. excel
opp. ek tēs epagōgēs
opp. muthos, as history to legend, Ti.26e; “poiein muthous all' ou logous
opp. epilogos,
opp. prooimion,
opp. phōnē, Arist.Pol.1253a14;
prose, opp. poiēsis,
opp. emmetra, ib.1450b15 (

l. pezoi, opp. poiētikē, D.H.Comp.6; opp. poiēmata, ib.15; “koina kai poiēmatōn kai logōn
2. without musical accompaniment (cf. 11.2), pausai
 [STOP] melōdous' alla p. moi phrason
Com.Adesp. 601, cf. Pl.Sph.237a.
1Timothy 4:16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

lectĭo , ōnis, f. lego. I.  A gathering, collecting.
II. A reading, perusal; a reading out, reading aloud.
B. Transf. (abstr. pro contr.), that which is read, reading, text (post-class.)
juris lectiones,passages of the laws,

Worship AT Jerusalem or AT Mount Gerezim was at PLACES.  Worship is IN the place of OUR spirit which has been made holy at baptism.

Liturgy was important for both Stone and Campbell. They both recognized the value of assembly for transformation, education and community. While Campbell stressed the “ancient order” as a means—not a test of fellowship—for enriching the happiness of Christians, social/communal praise of God in the presence of God was a focal point of Christian identity for both Stone and Campbell. Campbell, for example, confessed a “deep and solemn conviction that the [assembly] is the house of God—the temple of the Holy Spirit—and that we are, especially and emphatically, in the presence of the Lord while we are engaged in his worship.”16

Speaking of Thomas Campbell on Christian Union XVI

In 1839, from the "old brother, came an article on "The Divine Order for Evangelizing the World, and for Teaching the Evangelized How to Conduct Themselves." He started with the Great Commission in Matthew, and urged the necessity of teaching and preaching.

"Let the church then take up its Book and read and study it. The proper character of the church is the school of [175] Christ, disciples, Christians. . . . It must not shame its Master by its stupid, wilful, shameful ignorance of his Book."

He proposed for the Lord's Day a meeting of four hours, beginning at ten o'clock and a half-hour intermission between each two hours. An order of service is really suggested which provides at the close for assignments of study for the week and "a contribution of something to the common stock for religious purposes, as God has prospered him."


In XVII speaking of beginning Bethany college in 1840 (Millennial Harbinger, p. 340).

"Most infants from twelve to eighteen months old are capable of being instructed; so that at the age of two years they would be able to connect the idea of the heavenly Father with every object of delight and enjoyment; and thus not only become duly acquainted with the divine existence, but also with the delightful attributes of his nature--his power, wisdom, goodness and love."

The Stone-Campbell Movement as a wing of the NACC promotes the opposite.

http://www.piney.com/Rick.Atchley.Chris.Seidman.Instrumental.Music.Delusion.html

Well, we discipled the children of those progressive churches
        for a whole generation to grow past us Boomers.
        They never heard the sermons we heard.
        They never heard the rationale for a cappella music.

We sent them to youth rallies and Church of Christ events
        with some of the finest Christian bands in the world.
        We discipled our children to leave our Movement!

Fortunately the NACC "unity meetings" ran their course with minimal conversions to UNITY which translates to INSTRUMENTS.

The point will turn on whether or not we are able to discern the role of the Spirit in liturgy that transcends the specific forms. If we take seriously the point—made in the Gospel of John—
        that the Spirit vivifies all life, sacrament and worship in such a way that the reality
        is rooted in the work of the Spirit rather than in the specific form,
        then we can move beyond binding the Spirit to that form.

John was to literate to ever record Jesus speak the word LITURGY.  Unity, says Jesus is based on the Father (speaks) and Son (articulates) the Word of god without METRON which is most often translated METER.  Maybe that is why there was never any Christ-breathed text which COULD be sung tunefully. Grasping that would stop the division which FIRST began with singing as an Act was added long after Constantine.

He spoke what He heard from the Father Within.
John 12:44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
John 12:45 And he that seeth me seeth him that sent me.
John 12:46
I am come a light into the world, that whosoever believeth on me should not abide in darkness.
We know that Jesus was the IMAGE of the father. Trinitarians would explain that as the sun being the father and the son being the rays which carry the spirit or energy into our world.  So, LIGHT is also personified but is not another "being."
John 12:47 And if any man hear my words, and believe not, I judge him not:
        for I came not to judge the world, but to save the world.

John 12:48
He that rejecteth me, and receiveth not my words, hath one that judgeth him:
       
the word that I have spoken, the same shall judge him in the last day.
I wouldn't believe those who claim that the Holy Spirit told him to lie about all of the musical passages in the Bible and church history. It will be the Words of God spoken by His own SON as WORD which will judge those who think that they have the LITERAL Spirit indide of their carnal, mercinary bodies.

John 12:49 For I have not spoken of myself; but the Father which sent me,
        he gave me a commandment,
        what I should say, and what I should speak.

John 12:50 And I know that his commandment is life everlasting:
         whatsoever I speak therefore, even as the Father said unto me, so I speak.

Jesus saith unto him, Have I been so long time with you,
        and yet hast thou not known me, Philip?
        he that hath
seen me hath seen the Father;
        and how sayest thou then, Shew us the Father? John 14:9

Have you procured your PhDuh and think that the Father and Son are different PEOPLE? Able to dance in and out of one another?

Believest thou not that I am IN the Father, and the Father IN me?
        the words that I speak unto you I speak
not of myself:
        but the
Father that dwelleth IN me, he doeth the works. John 14:10

Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:13

Now, maybe the Holy Spirit is "Gods song writer and dance master" but he apparently does not have his OWN spirit and is not authorized to speak to ANYONE if it has not been spoke by God through His own WORDS incarnated in the Son.

He shall glorify me: for he shall receive of mine, and shall shew it unto you. John 16:14

We don't DO things in the NAME of the Holy Spirit as a NAME: If ye shall ask any thing in my name, I will do it. John 14:14

All things that the Father hath are mine: therefore said I,
        that he shall take of mine
, and shall shew it unto you. John 16:15

That is why Paul never speaks of The Holy Spirit as a third person but the Spirit OF God or the Spirit OF Christ: Spirit always means "the mental disposition" of a human or Divine being.

WHO IS THE HOLY SPIRIT COMFORTER?

1John 2:1 My little children, these things write I unto you, that ye sin not.
        And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
1John 2:3 And hereby we do know that we know him, if we keep his commandments.
1John 2:4 He that saith, I know him,
        and keepeth not his commandments, is a liar, and the truth is not in him.
1John 2:5 But whoso keepeth his word,
         in him verily is the love of God perfected: hereby know we that we are in him.
1John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

Jesus Christ is the only power of Father, Son and Spirit or father, mother, son in ALL pagan trinities.  His kingdom WILL NOT come when people perform "liturgy" or ceremonial legalism.  Jesus will always be OUTSIDE of the massed multitudes where they are REPROACHING him. We can ESCAPE the pagan liturgy of the Babylon Pattern, Rest and "come learn of Him.

Neither the Campbells nor any historical scholar of note claimed that the Holy Spirit OF (preposition) Christ was another "people." The Campbells had read John Calvin used by The O lites to claim a direct operation.  Calvin said that there are TWO direct operations required: God gave the Scriptures which bears the confirmation of the Spirit OF Christ and He sent evangelists OUT to teach that which has been taught.

There are no fixed forms that bind the Spirit. Rather there are gracious gifts—even specific forms—through which the Spirit offers communion and grace (e.g., sacraments). We may have preferred forms or even think some forms more biblical or more theologically coherent, but the forms are not boundaries for the Spirit.

In Romans 14 Paul outlawed "doubtful disputations."  These are private preferences, practices or dogma: it doesn't matter because the Spirit OF Christ outlawed anything which does not edify which in this context means educate.  In Romans 15 he defined the synagogue or ekklesia both inclusively.

EXCLUSIVE: anything which is SELF-pleasing or the "decision of a body of people."  That word is almost uniquely used of "creating mental excitement" which destroys The School of Crist.  That is specificially direct to all of the performing or hypocritic arts: singing, playing instruments, dancing or drama.

INCLUSIVE:

Romans 15:4 For whatsoever things were written aforetime were written for our learning,
        that we through patience and comfort
of the scriptures might have hope.
Romans 15:5 Now the God of patience and consolation
        grant you to be likeminded one toward another according to Christ Jesus:
Romans 15:6 That ye may with one mind and one mouth glorify God,
         even the Father of our Lord Jesus Christ.
Romans 15:7 Wherefore receive ye one another,
        as Christ also received us to the glory of God.

The Spirit in Jesus Christ is God working in us. The Spirit cannot lie.  He cannot speak out of one side of his mouth to different people.

Matthew 5:37 But let your communication be, Yea, yea;
        Nay, nay: for whatsoever is more than these cometh of evil.

Romans 2:7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
Romans 2:8 But unto them that are contentious,
        and do not obey the truth, but obey unrighteousness, indignation and wrath,
Romans 2:9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Romans 2:10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
Romans 2:11 For there is no respect of persons with God.
Romans 2:12 For as many as have sinned without law shall also perish without law:
         and as many as have sinned in the law shall be judged by the law;
Romans 2:13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

James 1:16 Do not err, my beloved brethren.
James 1:17 Every good gift and every perfect gift is from above,
        and cometh down from the Father of lights,
        with whom is no variableness, neither shadow of turning.
James 1:18 Of his own will begat he us with the word of truth,
        that we should be a kind of firstfruits of his creatures.
James 1:25 But whoso looketh into the perfect law of liberty,
        and continueth therein, he being not a forgetful hearer,
        but a doer of the work, this man shall be blessed in his deed

Ephesians 4 Unity in Diversity in Church

Eph 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
Eph 4:11
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Eph 4:12
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

Eph 4:13 Till we all come in the unity of the faith,
         and of the knowledge
of the Son of God, unto a perfect man,
        unto the measure of the stature of the fulness of Christ:

Revelation came in PARTS. When the PERFECTED revelation camen then the IN PART revelation would cease. That means YOUR Apostle or Prophet is a change agent from hell.

PAUL ALWAYS OUTLAWS THE RITUALS OF THE WORLD BEFORE HE COMMANDS SPEAKING WHICH IS NOT MUSICATING.

Getting drunk with wine appears as "getting FLUTED down with wine." This musical ritual made you "intoxicated with passion and pride."
Paul said worship IN THE SPIRIT because outside are the dogs or homosexual musicians howling for a partner.
Ephesians 4 define the same NOT singing "synagoguing" or teaching.

Eph 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive;

Panourgia (g3834) pan-oorg-ee'-ah; from 3835; adroitness, i.e. (in a bad sense) trickery or sophistry: - (cunning) craftiness, subtilty.

Panourg-êma  A. knavish trick, villainy, S.El.1387 (lyr.), LXX Si.1.6 (v.l.); sophistry, Gal.5.251; cf. panourgeuma

Cunning craftiness is "having a good delivery" the actor's part. Techne craft, cunning, soothsayers, sorcerers, system of Rhetoric.

Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman [Techne], of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
-Sophos , ē, on, A. skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēsA.Supp.770; “mantisId.Th.382; “oiōnothetasS.OT484 (lyr.); of a sculptor, E.Fr.372; even of hedgers and ditchers, Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara
-Sophistes master of ones craft, experT diviners, poets, musicians, harp players 3. later of the rhētores, Professors of Rhetoric, and prose writers
3835.  panougos, pan-oor´-gos; from 3956 and 2041; all-working [ergon], i.e. adroit (shrewd):  crafty.
A musical instrument is a machine for doing hard WORK from ERGON. This was always to MAKE WARE or to induce the arousal in religious ritualism.

A musical instrument is a machine for doing hard WORK from ERGON. This was always to MAKE WARE or to induce the arousal in religious ritualism. 

-Organon , to, ( [ergon, erdô]  A. instrument, implement, tool, for making or doing a thing 3.a hard piece of work, a hard task, Il.: also, a shocking deed or act, 3. musical instrument engine of war,

-Euripides, Bacchae [395] Sophistry is not wisdom, and to indulge in thoughts beyond man's ken is to shorten life; and if a man on such poor terms should aim too high, he may miss the pleasures in his reach.

These, to my mind, are the ways of madmen and idiots. Oh! to make my way to Cyprus, isle of Aphrodite, where dwell the love-gods strong to soothe man's soul, or to Paphos, which that foreign river, never fed by rain, enriches with its hundred mouths!

-[402] Oh! lead me, Bromian [Dionysus "to roar"] god, celestial guide of Bacchic pilgrims, to the hallowed slopes of Olympus, where Pierian Muses have their haunt most fair.

-Bromian also of music, music, “lura bremetai kai aoidaPi.N.11.7; “. after Hom., of arms, clash, ring,

-Sophis-tikos  Artistic or poetic, This includes the techne or craftsmen who perform as sorcerers in Rev 18.Panourg-êma
 A. knavish trick, villainy, S.El.1387 (lyr.), LXX Si.1.6 (v.l.); sophistry, Gal.5.251; cf. panourgeuma.

If you define the BIBLE WORDS by Bible culture you will understand that the BATTLE has always between the Living and Written Word and the Perverted musicians.  1 Corinthians 1 comments on Isaiah 33 to prove that there will be NO SOPHISTS or collection plates in the New Spiritual Kingdom.

Amos warns about the Baskets of Summer FRUITS and John identifies the FRUITS working for the Mother of Harlots (Rev 17) as sOPHISts (enfolding Ophis the serpent or Musical Enchanter in the garden), singers and instrument players as SORCERERS who request Jesus to remove the Candlestick.  Paul warned that worship must be IN the spirit because outside would be the DOGS or Cynics identified by their "old style praise howling" to attract mates.  Paul warns about this and the EXTRA literature protects you against false preachers.

1384] Behold how Ares stalks onward, 1385] breathing bloody vengeance that is hard to oppose. Just now have the hunters of wicked crimes passed beneath that roof there, the hounds which none may flee. And so not long shall 1390] the vision of my soul hang in suspense.

kuôn Harpies, A.R.2.289; of Hecate, in Mithraic worship, Porph.Abst.4.16; of the Bakchai, Lussas k. E.Ba.977 (lyr.); ; Pan is the kuôn of Cybele

Kunas: Kuôn II. as a word of reproach, freq. in Hom. of women, to denote shamelessness or audacity; applied by Helen to herself rhapsôidos of the Bakchai, Lussas k. E.Ba.977  Lussao rave, be mad, erotic. also of offensive persons, compared to yapping dogs

Euripides, Bacchae 977 Chorus
The meaning of LOOK TO THE HILLS:

[977] To the hills! to the hills! fleet hounds of madness, where the daughters of Cadmus hold their revels,

goad them into wild fury
against the
man disguised in woman's dress, a frenzied spy upon the Maenads.
Rhapsoidos stitching songs together. Reciter of poems, of Aoide
Used with "hypokrites" 5. = eppsdê, spell, incantation

3. of the Cynics, areskei toutois kunôn metamphiennusthai bion. Catamites.

Epôidos 

A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi
b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234): c. gen., a charm for or against,
c. c. dat., assisting, profitable,
2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein S.E.M.6.16 .
2. epôidos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden,
Eph. 4:7 But unto every one of us is given grace according to the measure of the gift of Christ.
Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that,
        denying ungodliness and worldly lusts,
        we should live soberly, righteously, and godly,
        in this present world;
kosm-ikos , ē, on, (kosmos IV) s.v. Orpheus: Astrol., k. kentra skhēma 
Orpheus , eōs, o(, Dor. Orphēs Ibyc.10A, Orphēn Hdn.Gr.1.14:—
A. Orpheus, Pi.P.4.177, Pl.R.364e, etc.:—Adj. Orpheios , a, on, E.Alc. 969(lyr.), Pl.Lg.829e; or Orphikos , ē, on, Hdt.2.81 ; “en tois O. epesi kaloumenoisArist.de An.410b28.\
Epos , older wepos SIG9 (v. infr.), etc., eos, to (Skt.
A. vácas 'word', 'hymn', cf. eipon):
1. song or lay accompanied by music, 8.91,17.519.
IV. in pl., epic poetry, Opposite. melē (lyric poetry), iambeia, dithuramboi, etc., “rhaptōn epeōn aoidoiPi.N.2.2 ; “ta Kupria epeaHdt.2.117, cf. Th.1.3, X.Mem.1.4.3, Pl.R.379a, etc. ; “epea te poiein pros luran t' aeideinTheoc.Ep.21.6 ; “nikēsas eposIG3.1020 ; poētēs epōn
Skhēma 2. appearance, Opposite. the reality, ouden allo plēn . . s. a mere outside, E.Fr.25, cf. 360.27, Pl.R.365c; show, pretence, “ēn de touto . . s. politikon tou logouTh.8.89; ;
skhēmasi kai khrōmasi mimeisthai
esp. outside show, pomp, to tēs arkhēs s. Pl.Lg.685c;
X.Smp.7.5; en . . mousikē [hēs to kitharizein kai to adein kai to embainein orthōs;]  kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a 10. = to aidoion LXXIs.3.17.
Epithu_m-ia lust of the EYE, lust of the EAR says Barnes of Amos
Titus 2:13 Looking for that blessed hope,
        and the glorious appearing of the great God and our Saviour Jesus Christ;
Titus 2:14 Who gave himself for us,
        that he might redeem us from all iniquity,
        and purify unto himself a peculiar people,
        zealous of good works.
Only by expelling ALL of the performing artists-rhetoricians, singers, instrument players Jesus called hypocrites--could the ONLY function of the Church as TEACHING the word would be made possible.

To recognize that the Spirit is the means by whom we commune with and experience God,  and that this means is not dependent upon perfectionistic obedience to specified forms, and that the Spirit is not limited by forms,
        enables us to affirm the presence of the Spirit among
        those communities who do not share the forms that we think are most biblical.

We may embrace the unity of believers (worshippers) through our eschatological and sacramental encounter with God
        in assembly by the enabling presence of the Spirit.

15 I have defended this point in A Gathered People: Revisioning the Assembly as Transforming Encounter, co- authored with Bobby Valentine and Johnny Melton (Abilene: Leafwood Publishers, 2007), 129-150.

AND FALSELY SO: SEE OUR REVIEW.

16 Campbell, “Worshipping Assemblies—No. I,” Millennial Harbinger, New Series 3 (October 1839) 441. 17 Spencer Clack, Christian Baptist 5 (6 August 1827) 359-360.

In 1839, from the "old brother, came an article on "The Divine Order for Evangelizing the World, and for Teaching the Evangelized How to Conduct Themselves." He started with the Great Commission in Matthew, and urged the necessity of teaching and preaching.

"Let the church then take up its Book and read and study it. The proper character of the church is the school of [175] Christ, disciples, Christians. . . . It must not shame its Master by its stupid, wilful, shameful ignorance of his Book."

He proposed for the Lord's Day a meeting of four hours, beginning at ten o'clock and a half-hour intermission between each two hours. An order of service is really suggested which provides at the close for assignments of study for the week and "a contribution of something to the common stock for religious purposes, as God has prospered him."

CARLISLE, Ky., June 9, 1851. 467
Brother Campbell: It is now some seven years since I felt myself called upon, in view of the increasing disposition to frivolity in our churches, to prepare and publish a discourse against dancing, as an amusement. But however that and kindred efforts from the pulpit and press may have checked the evil, most certainly it is still on the increase in this section of Kentucky. For years past, many persons of wealth and influence have been advocating dancing as a social amusement--as innocent, elegant, healthful, and every way improving. But they have been much hindered, hitherto, by the old-fashioned sort of Christians, who have not so learned Christ; and the preachers, too, have all been against them.

But my brother, (would you believe it?) a popular preacher has come out in two numbers, in the "E. Reformer," in favor of instrumental music in churches, and social dancing in our families! Hear him: "That the fashionable dancing of the day should be denounced by the churches, is not strange; but social dancing affords a very healthful and elegant exercise for the young, which, in itself, is entertaining, improving, and inoffensive." E. R. for June 1, 1851.

"Watchman, what of the night?" I call upon you, my dear Bro. Campbell, in the name of God--in the name of the crucified one-- in the name of poor, bleeding Zion; upon Bros. Richardson, Pendleton, and every editor and every scribe who can lift a pen, and every orator in this Reformation, to speak out in a voice of thunder, [468 and say, O say! is this the goal to with you have been driving the car of this Reformation! This the grand ultimatum of all your toils and sacrifices; of this terrible war you have waged against creeds and confessions, disciplines and covenants, sects and sectarianism; against mystery, Babylon, and all her offspring?
        O, say! has the object of this warfare, for more than a quarter of a century,
        been to introduce instrumental music into our meeting-houses,
        and the elegant, healthful, inoffensive, improving practice of social dancing into our families!

[576] With equal reason and evidence I will say, Show me the psalmody, the psalter, or the hymn-book of any Christian community, and I will show you more in it than their phrenology; more than their mere intellectual and moral calibre; more than their mere literary taste or literary acquisitions--I will show their actual intelligence; their spiritual taste and discernment; their positive growth in Christian knowledge, faith, hope, an-' love; their repentance towards God, and their faith in our Lord Jesus Christ. Their hymn. book is the doctrinal embodiment and exponent of all these.....This has long been my aim and endeavor, and in this enterprize I had measurably suc- [577] ceeded, and would, probably, long since have fully succeeded to the measure of my expectations, had not one calling himself a brother seized upon my book, and perverted it into a music book,
        under the pretence of simultaneously worshipping God,
        teaching and learning music in the Christian temple and on the Lord's day,
        much to the mortification of the spiritually minded,
        and much to the amusement and gratification of the worldly and profane.

Jesus spoke in parables to fool the clergy from the foundation of the world (Matthew 13).  No classical trinitarian ever believed that the Spirit (mind) of Christ was another person.  Father thinks and expells breath (spirit) and son articulates the words. The Campbells understood that and identified the Word of God as the Son of God. Clerarly the word is younger than speaker and is begotten by him.

Psa 33:4 For the [1] word of the [3] Lord is right;
        and all his
[3] works are done in truth.
Psa 33:5 He loveth righteousness and judgment:
        the earth is full of the goodness of the Lord.
 
Psa 33:6 By the
[1] word of the [3] Lord were the heavens made;
        and all the host of them by the
[3] breath (spirit) of his mouth.
Psa 33:7 He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.  
Psa 33:8 Let
all the earth fear the Lord: let all the inhabitants of the world stand in awe of him.  
Psa 33:9 For he spake, and it was done;
        he commanded, and it stood fast.

Psa 33:10 The Lord bringeth the counsel of the heathen to nought:
        he maketh the
devices of the people of none effect.
Psa 33:11 The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.  
Luke 4:1 And Jesus being full of the Holy Ghost returned from Jordan,
        and was led by the Spirit into the wilderness,

Luke 4:1 And Jesus being full of the Holy Ghost returned from Jordan,
        and was led by the Spirit into the wilderness,

Luke 4:14 And Jesus returned in the POWER of the Spirit into Galilee:
        and there went out a fame of him through all the region round about.
Luke 4:15 And he taught in their synagogues, being glorified of all.

Luke 4:16 And he came to Nazareth, where he had been brought up:
        and, as his custom was, he went into the synagogue on the sabbath day,
        and stood up for to read.
Luke 4:17 And there was delivered unto him the book of the prophet Esaias.
        And when he had opened the book, he found the place where it was written,


Luke 4:18 The Spirit OF [preposition] the Lord is upon me,
        because he hath anointed me to preach the gospel to the poor;
        he hath sent me to heal the brokenhearted,
        to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

God sent His own RIGHT HAND or ARM because NO MAN could hear God or Intercede.  He came as the BRANCH of the menorah which olds up the seven lamps or spirits OF Divine knowledge: not seven little men.

AND there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: Isaiah 11:1

And the spirit OF the Lord shall rest upon him,
        the spirit
OF wisdom
        and [
OF] understanding,
        the spirit
OF counsel
        and [
OF] might,
        the spirit
OF knowledge
        and
OF the fear of the Lord; Isaiah 11:2

And shall make him of quick understanding [SPIRITUAL] in the fear of the Lord:

1Pet. 1:10 Of which salvation the prophets have enquired and searched diligently,
        who prophesied of the grace that should come unto you:
1Pet. 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify,
        when it testified beforehand the sufferings of Christ, and the glory that should follow.

Spirit Christology is particularly important in Luke. The Spirit anoints Jesus, leads him into the wilderness and empowers him for ministry in Luke 3-4. This is the ministry of the kingdom of God in which Jesus practices the kingdom of God by heralding the good news of the kingdom,
exercising authority over the principalities and powers, and healing brokenness. Jesus is sent, and he sends a people.

THERE IS NEVER A MEDIATOR BETWEEN THE FATHER AND THE SON.   Jesus of Nazareth was made "both Lord and Christ" by the One God in heaven.  As the embodiment of Christ and the Word the Spirit OF Christ dwelled in him.  There was not a third person required to lead Jesus.

John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth:
        for he shall not speak of himself;
        but whatsoever he shall hear,
        that shall he speak: and he will shew you things to come.
John 16:14 He shall glorify me:
         for he shall receive of mine, and shall shew it unto you.
John 16:15 All things that the Father hath are mine:
         therefore said I, that he shall take of mine, and shall shew it unto you.
John 16:16 A little while, and ye shall not see me: and again, a little while,
        and ye shall see me, because I go to the Father.

This Spirit Paraklete is Jesus Christ the Righteous (1 John 2).  Jesus Christ in hs Holy (wholly) spirit form will "breath" inspiration into the Apostles and they will articulate the Thought of God as Jesus did in a limited location.

John 3:32 And what he hath seen and heard, that he testifieth;
        and no man receiveth his testimony.
John 3:33 He that hath received his testimony hath set to his seal that God is true.
John 3:34 For he whom God hath sent
        speaketh the words of God:
        for God giveth not the Spirit by measure unto him.

Note the parallel:
God gave SPIRIT to the Son without measure.
God Speaketh the Words of God
John 6:62 What and if ye shall see the Son of man ascend up where he was before?
John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing:
         the words that I speak unto you,
        they are spirit, and they are life.
John 3:35 The Father loveth the Son,
         and hath given all things into his hand.
John 3:36 He that believeth on the Son hath everlasting life:
        and he that believeth not the Son shall not see life;
        but the wrath of God abideth on him.
John 8:28 Then said Jesus unto them,
        When ye have lifted up the Son of man, then shall ye know that I am he,
        and that I do nothing of myself;
                but as my Father hath taught me,
                I speak these things.
John 8:38 I speak that which I have seen with my Father:
        and ye do that which ye have seen with your father.
John 12:50 And I know that his commandment is life everlasting:
         whatsoever I speak therefore,
         even as the Father said unto me,
         so I speak.
John 13:18 I speak not of you all: I know whom I have chosen:
        but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
John 14:10 Believest thou not that I am in the Father, and the Father in me?
        the words that I speak unto you I speak not of myself:
        but the Father that dwelleth in me, he doeth the works.
THERE IS NEVER A SPIRIT PERSON MEDIATOR INFORMING ANY OF THE STONE-CAMPBELL SECTARIANS
1Timothy 2:5 For there is one God,
        and one mediator between God and men,
        the man Christ Jesus;
John further explaines in 1 John to say that Jesus Christ the Righteous is the Paraclete or Holy Spirit.  Those who deny the ONE GOD in heaven and Jesus Christ who God MADE TO BE both Lord and Christ are called ANTI-Christs.
1John 2:22 Who is a liar but he that denieth that Jesus is the Christ?
John 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? 
Which is the same as: Which is the same as:
He is ANTICHRISTthat denieth the
  
Father [one God]
   and
   the Son. [one Lord]

he thathath seen me hath seen the Father;
[Christ, who is the image of God 2 Cor 4:4]

and HOW sayest thou then, Shew us the Father? 

1 John 2:23 Whosoever denieth the Son

hethat acknowledgeth the Son 
the same hath not the Father:

hath the Father also
John 14:10 Believest thou not that I am IN the Father, and the Father IN me? the words that I speak unto you I speak not of myself: but the Father that dwelleth IN me, he doeth the works.
again:

Spirit Christology is particularly important in Luke. The Spirit anoints Jesus, leads him into the wilderness and empowers him for ministry in Luke 3-4. This is the ministry of the kingdom of God in which Jesus practices the kingdom of God by heralding the good news of the kingdom,
     exercising authority over the principalities and powers, and healing brokenness. Jesus is sent, and he sends a people.

We WRESTLE NOT with these principalities and powers: THEY are the ones who imposed musical instruments on mankind to prevent them from giving attention (the only worship word) The Word of God which is the INSTRUMENT OF THE SPIRIT.
Eph. 6:10 Finally, my brethren, be strong in the Lord,
        and in the power of his might.

Eph. 6:11 Put on the whole armour of God,
        that ye may be able to stand against the wiles of the devil.


In First Corinthians Paul compared speaking in foreign tongues or dialects to "lifeless musical instruments" which have no "spirit" and therefore cannot speak.

Euripides, Ion
[881] O you, who cause a voice to sing from your seven-stringed lyre, a voice that lets lovely-sounding hymns peal forth in the rustic lifeless horn,

LIFELESS
Apsuchos
(g895) ap'-soo-khos; from 1 (as a neg. particle) and 5590 [breath]; lifeless, i.e. inanimate (mechanical): - without life. II. spiritless, faint-hearted,

2Cor. 10:3 For though we walk in the flesh, we do not war after the flesh:
2Cor. 10:4 (For the weapons of our warfare are not carnal

        but mighty through God to the pulling down of strong holds;)
2Cor. 10:5 Casting down imaginations, and every high thing
        that exalteth itself against the knowledge of God,
        and bringing into captivity every thought to the obedience of Christ;
Eph. 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Pale (g3823) pal'-ay; from pallo, (to vibrate; another form for 906); wrestling: - / wrestle 

Pallo like PSALLO and several other words from which people make SPEAKING into MAKING MUSIC are all primarily words of MAKING WAR or polluting people in one way or another. THAT'S why Paul put the word IN THE HEART or spirit and NOT literally SHOOTING one another in the musical contests.

-Pallô, poise, sway a missile before it is thrown, sway, brandish, she drove it furiously, tripped on the shield-rim, quiver, leap, esp. in fearII. Pass., swing, dash oneself, Pi.N.5.21; vibrate, of strings, Pl.Phd.94c (psalloito ap. Stob.);  leap, bound, quiver, quake, phrena deimati pallôn S.OT153 (lyr.); dash along, of horses, E.El.477 (lyr.).  
Pindar, Nemean 5[19] But if it is resolved to praise wealth, or the strength of hands, or iron war, [20] let someone mark off a long jump for me from this point. I have a light spring in my knees, and eagles swoop over the sea. The most beautiful chorus of Muses sang gladly for the Aeacids on Mt. Pelion, and among them Apollo, [Abaddon, Apollyon] sweeping the seven-tongued lyre with a golden plectrum, [25] led all types of strains. And the Muses  [sorcerers Rev 18]  began with a prelude to Zeus, then sang first of divine Thetis and of Peleus; how Hippolyte, the opulent daughter of Cretheus, wanted to trap him with deceit.With elaborate planning she persuaded her husband, the watcher of the Magnesians, to be a partner in her plot, and she forged a false story; [30] that Peleus had made an attempt on her [31] in Acastus' own bed. But the opposite was true; for she often begged him and coaxed him with all her heart, but her reckless words provoked his temper.
Plat. Phaedo [94c] in countless other ways?”
“Certainly.”
“Did we not agree in our previous discussion that it could never, if it be a harmony, give forth a sound at variance with the tensions and relaxations and vibrations and other conditions of the elements which compose it, but that it would follow them and never lead them?”
“Yes,” he replied, “we did, of course.”
“Well then, do we not now find that the soul acts in exactly the opposite way, leading those elements of which it is said to consist and opposing them

Euripides, Bacchae: Already like fire does this insolence of the Bacchae blaze up, a great reproach for the Hellenes. [780]  But we must not hesitate. Go to the Electran gates, bid all the shield-bearers and riders of swift-footed horses to assemble, as well as all who brandish the light shield and pluck bowstrings with their hands, so that we can make an assault against [785]  the Bacchae. For it is indeed too much if we suffer what we are suffering at the hands of women.

Pi.N.5.21   Pindar, Nemean 5.

[15] how indeed they left the glorious island, and what divine power drove the brave men from Oenone. I will stop: it is not always beneficial for the precise truth to show her face, 
  •     and silence is often the wisest thing for a man to heed. [19]
  •     But if it is resolved to praise wealth, or the strength of hands, or iron war,
[20] let someone mark off a long jump for me from this point. I have a light spring in my knees, and eagles swoop over the sea. The most beautiful chorus of Muses sang gladly for the Aeacids on Mt. Pelion, and among them Apollo, sweeping the seven-tongued lyre with a golden plectrum,  [25] led all types of strains. And the Muses began with a prelude to Zeus

There joyful bands welcome the god with the cry of reed-pipes, and contend with the bold strength of their limbs.[40] The fortune that is born along with a man decides in every deed.  And you, Euthymenes from Aegina, have twice fallen into the arms of Victory and attained embroidered hymns.

THE RULERS OF DARKNESS

-Kosmo-kratōr [a^, oros, hoA. ord of the world, epith. of ouranos, Orph.H.4.3; “Zeus Mitras Hēlios k.
3. Astrol., ruler of the kosmos, i.e. planet, Id.in Cat.Cod.Astr.6.68, Vett.Val.171.6; “hoi hepta k.Dam.Pr.131; hoi k. tou skotous toutou the cosmic rulers of this sinful world, Ep.Eph.6.12; “hoi k. hoi ta hupo selēnēn stoikheia dioikountes

-Helios  II. as pr. n., Helios, the sun-god, Od.8.271, etc.; ton . Men.Sam. 108; hupo Dia Gēn Hēlion, in manumission-formula, ; [“Hēlios doulous eleutherous poieiArtem.2.36; identified with Apollo [Abaddon, Apollyon] with Dionysus, D.Chr.31.11, etc.
2. Hēliou astēr, of the planet Saturn, [666] v.l. in Pl.Epin.987c, cf. D.S.2.30
This is the missional ministry into which believers are called.
        This praxis is an expression of the life of the Spirit within the community,
        and the community of Jesus empowered by the Spirit
        continues the teaching and doing of Jesus, that is,
        they continue to practice the kingdom of God.

Acts 17:28 For in him we live, and move, and have our being;
        as certain also of your own poets have said,
        For we are also his offspring.
Acts 17:29 Forasmuch then as we are the offspring of God,
        we ought not to think that the Godhead is like unto gold, or silver, or stone,
        graven by art and man’s device.
Acts 15.29 ex hōn diatērountes heautous eu praxete. Errōsthe.

Jesus said that the kingdom does not come with observations: that means that Jesus will be OUTSIDE the camps and NOT in religious observations.

Lk 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

2 Peter 2:10 But chiefly them that
        walk after the FLESH in the lust of uncleanness,
        and despise government. Presumptuous are they,
        selfwilled, they are not afraid to speak evil of dignities. [i.e. Lie TO God and ABOUT God]

2 Peter 2:11 Whereas angels, which are greater in power and might,
        bring not railing accusation against them before the Lord.

2 Peter 2:12 But these, as natural brute BEASTS, [Zoon, ZOE MARK]
        MADE to be taken and destroyed,
        speak evil of the things that they understand not;
        and shall
utterly perish in their own corruption;

zōē ( zōiē  A. living, i.e. one's substance, property, II.  zōē,= “graus11, the scum on milk, Eust.906.52; zoē: to epanō tou melitos,
2 Peter 2.12 houtoi de, hōs aloga zōa gegennēmena phusika eis halōsin kai phthoran, en hois agnoousin blasphēmountes, en phthora autōn kai phtharēsontai, adikoumenoi misthon adikias:

Phu^sikos , ē, on, II. of or concerning the order of external nature, natural, physical, ph. epistēmē”  ph. philosophia ib.653a9; “ ph.Id.Metaph.1026a6, etc.; Opposite. mathēmatikē, theologikē
protaseis, Opposite. ēthikai, logikai,
III.later, belonging to occult laws of nature, magical, ph. pharmaka spells or amulets, Alex. Trall.1.15; “phusikois khrēsthaiGp.2.18.8; ph. therapeia ib.2.42.3; ph. daktulioi Sch.Ar.Pl.884. Adv. “-kōsGp.9.1.5.

Quoting now from the old ISBE,
“The word translated in the AV ‘witchcraft’ in Gal 5:20 (pharmakeia) is the ordinary Greek one for ‘sorcery,’ and is so rendered in the RV, though it means literally the act of administering drugs and then of magical potions. It naturally comes then to stand for the magician’s art, as in the present passage and also in . . . the LXX of Isa 47:9 . . . translated ‘sorceries’.” (International Standard Bible Encyclopedia, James Orr, Ed., Vol. 5, p. 3097.)

Isaiah 47:8 Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
Isaiah 47:9 But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments.
Isaiah 47:10 For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me.
With regard to pharmakeiaBAGD 2nd Edition says, that in Rev 18:23 the meaning is “sorcery, magic”, and in Rev 9:21, “magic arts”. It also gives usages in many other classical and LXX readings, but for brevity I’ll limit it to the NT usag

Galatians 5:1 Stand fast therefore in the liberty wherewith Christ hath made us free,
        and be not entangled again with the yoke of bondage.
LIKE STONE-CAMPBELL, MISSIONAL IS A FABRICATED WORD TO FOOL THE FOOLISH
Matthew 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask,
        it shall be done for them of my Father which is in heaven.
Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

Colossians 3:17 And whatsoever ye do in word or deed,
        do all in the name of the Lord Jesus,    
        giving thanks to God and the Father by him.

When believers practice the kingdom of God, the Spirit is present.
        Where the Spirit is present, Jesus is present.
        This manifests the unity of the Spirit through praxis.
        It is a missional ecumenicism.
                We may embrace the unity of believers through shared ministry
                (shared participation in the good news of the kingdom of God)
                 by the
presence of the Spirit.

Jesus said that the kingdom does not come with observations: that means that Jesus will be OUTSIDE the camps and NOT in religious observations.

See Aristotle Poetics

For tune and rhythm alone are employed in flute-playing and harp-playing and in any other arts which have a similar function, as, for example, pipe-playing. Rhythm alone without tune is employed by dancers in their representations, for by means of rhythmical gestures they represent both character and experiences and actions. Note 4 But the art which employs words either in bare prose or in metres,

Note 4: pathê kai praxeis cover the whole field of life, what men do (praxeis) and what men experience (pathê).

Since pathê means also "emotions" and that sense may be present here, but as a technical term in this treatise pathos is a calamity or tragic incident, something that happens to the hero.

And the NAME of the Holy Spirit is Jesus Christ the Righteous.

Jesus died to remove the LADED BURDEN of the clergy which was "spiritual anxiety through religious rituals." The REST literally points almost exclusively to STOP the singing, stop the instruments, just STOP all of the personal pleasuring.

That gives us REST from the Crooked and Perverted TRIBE OF PEOPLE who flock to the MULTITUDES.

Acts 2:40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.

The untoward or perverted or crooked generation were MARKED when....

G4646 skolios skol-ee-os' From the base of G4628 ; warped, that is, winding; figuratively perverse:crooked, froward, untoward.

-Skolios 1 curved, winding, twisted, tangled, Lat. obliquus, Hdt., Eur., etc.:-- bent sideways, douleiê kephalê skoliê (Hor. stat capite obstipo) Theogn.: metaph. crooked, i. e. unjust, unrighteous , Il., Hes., etc.; skolia prattein, eipein Plat.:--so adv. skoliôs, Hes.

Praxis  doing business, trading, 
II action in drama, OPPOSITE. logos, Arist.Po.1454a18;
2. action, exercise, kheirōn, skelōn, stomatos, phōnēs, dianoias, Pl.La.192a.
phōn-ē ,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.S.Fr.595; “suriggōnE.Tr.127 (lyr.); aulōn Mnesim.4.56 (anap.); rare in early Prose, organōn phōnaiPl.R.397a; freq. in LXX, “ ph. tēs salpiggosLXX Ex.20.18; ph. brontēs ib. Ps.103(104).7; “ ph. autou hōs ph. hudatōn pollōnApoc.1.15.
5. generally, sound, defined as aēr peplēgmenos, plēgē aeros, Z
3. euphem. for sexual intercourse, Pi. Fr.127, Aeschin.1.158, etc.; in full, “ p. gennētikēArist.HA539b20.
4.  magical operation, s
V.2. practice, i.e. trickery, treachery,epi tēn polinId.2.9.2; kata tēs poleōs, epi tous Aitōlous, Id.4.71.6, 5.96.4.

Prattein,- Prassô II. experience certain fortunes, achieved bondage, i.e. brought it on himself, grant power of song, get something, plot, 3. of sexual intercourse, b. esp. of secret practices and intrigues
2. study,dramataSuid. s.v. Aristophanēs; sullogismous Arr.Epict.2.17.27; en tois prattomenois in the poems which are now studied, made the subject of commentaries, Sch.Nic. Th.11.
VI. exact payment from one,autous hekaton talanta eprēxanHdt.3.58; prassei me tokon he makes me pay interest,
III. achieve, effect, accomplish,ou tiIl.1.562, 11.552, Od.2.191, etc.; “oude ti ergon enthad' eti prēxei19.324, cf. 16.88; “khrēma men ou prēxeis, su d' etōsia poll' agoreuseisHes.Op.402; kleos epraxen won it, Pi.I.5(4).8; epraxe desmon achieved bondage, i.e. brought it on himself, Id.P.2.40; “tina Nēreidōn p. akoitinId.N.5.36; humnon p. grant power of song, ib.9.3;
Charis for his pleasure, for his sake, glôssês charin for one's tongue's pleasure, hy pleasure or sake, s for the sake of my flesh, for the pleasure of devouring it,  prassein, 4. love-charm, philtre, charizesthai (1.2), indulge, humour, orgêi,

Charizomai
charizô , fut. chariô 3. in erotic sense, grant favours to a man,
2. gratify or indulge a humour or passion, once in S., “thumō kharizesthai kenaEl.331, cf. Antipho 4.3.2, X.An. 7.1.25; “orgēE.Fr.31; “glōssēId.Or.1514 (troch.); “erōtiPi.Fr. 127; “ epithumiaPl.R.561c: “ sōmatiX.Mem.1.2.23; gastri ib.2.1.2, Cyr.4.2.39; hēdonē ib.4.3.2.
V.
daimonōn kharis homage due to them, their worship, majesty, A.Ag. 182 (lyr.); athiktōn kh. ib.371 (lyr.); “horkōnE.Med.439 (lyr.).
4. love-charm, philtre, Luc. Alex.5, Merc.Cond.40.
Matthew 11:25 At that time Jesus answered and said,
        I thank thee, O Father, Lord of heaven and earth,
        because thou hast hid these things from the wise and prudent,
        and hast revealed them unto babes.

The PRUDENT is probably any preacher now heaping up a huge STAFF to destroy your rest and living.  He / she / it pretends that they can explain to YOU what you cannot understand by reading the text.  He / she / it also claims (to keep from working) that they can sing, play instruments, act or seermonize and enhance or AID or make your worship more PROGRESSIVE.

The Wise from whom God hides Himself:
Sophos , ē, on, A. skilled in any handicraft or art, clever Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; “peri tiPl.Lg.696c; glōssē s. S.Fr.88.10;
also en oiōnois, kithara, E. IT662, 1238 (l

God loves to make fools of fools: the prudent which Amos said should KEEP SILENT are.

Sunetos , ē, on, (suniēmi) A. intelligent, sagacious, wise, Democr.98, Pi.P.5.107, Hdt.1.185 (Comp.), etc.; “phōnaenta sunetoisinPi.O.2.85; of Zeus and Apollo, “xunetoi kai ta brotōn eidotesS.OT498 (lyr.); “x. phrenesAr.Ra.876 (lyr.); of animals, Arist.HA589a1 (Comp.); s. hēlikiē the age of wisdom, AP5.111 (Phld.), etc.; sunetē alone, ib. 11.25 (Apollonid.); also to s., = sunesis, E.Or.1180, Th.2.15; to pros hapan x. Id.3.82: c. gen. rei, intelligent in a thing, “x. polemouE.Or. 1406 (anap.)
II. Pass., intelligible, “eumares suneton poēsai panti tout'Sapph.Supp.5.5; “ou x. thnētois peirataThgn.1078; “phroneonti suneta garuōB.3.85; suneta audan, legein, Hdt.2.57, E.Ph.498, etc.; esp. in oxymora, “anaboēsetai ou suneta sunetōsId.IA466; “dusxunetou xuneton melosId.Ph.1506 (lyr.): act. and pass. senses conjoined, “euxuneton xunetois boanId.IT1092 (lyr.); phōnē s. significant, Arist.Po.1456b23.
III. Adv. -tōs intelligently, E.IA466, Ar.V.633 (lyr.).
2. intelligibly, “dialegesthaiArist.Pr.902a17; phthegxamenou . . ouden s. Plu.Sull.27; suneta homilein to discourse intelligibly, Babr.Prooem.11.
The Phrase: “dusxunetou xuneton melos

Dus-xunetos , on, A. hard to understand, “dusxuneton xunetos melos egnōE.Ph.1506
(lyr.); “diagrammataX.Mem.4.7.3;
Eur. Phoen. 1506
[1495] Your strife—not strife, but murder on murder— has brought the house of Oedipus to ruin with dire and grim bloodshed. What harmonious or tuneful wailing can I summon, [1500] for my tears, my tears, oh, my home! oh, my home! as I bear these three kindred bodies, my mother and her sons, a welcome sight to the Fury? She destroyed the house of Oedipus, root and branch, [1505] when his shrewdness solved the Sphinx's unsolvable song and killed that savage singer. Alas for you, father! What other Hellene or barbarian,
Diagramma , atos2. in Music, scale, Phan.Hist.17; but aph' henos d. hupokrekein on one note, Plu.2.55d, cf. Dem.13. III. ordinance, regulation,
Melos does not allow:
Melos , eos, to/, 2. music to which a song is set, tune, Arist.Po.1450a14;
Opposite. rhuthmos, metron, Pl.Grg. 502c;
Opposite. rhuthmos, rhēma, Id.Lg.656c;
        But: rhēmatos ekhomenon Melos still does not include either Rythm or Meter 

Matthew 11:26 Even so, Father: for so it seemed good in thy sight.

Matthew 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

That is why no mortal has any thing of value to add to the Worship of God which is defined exclusively as giving attendance to the Words of Christ.

Jesus defined the gospel as:

Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

Matthew 11.28 Deute pros me pantes hoi kopiōntes kai pephortismenoi, kagō anapausō humas.

LABOR IMPOSED BY THE SCRIBES AND PHARISEES WAS RELIGIOUS RITUALS

Phort-izō , *A. load,phortisas ton ononBabr.111.3; phortia ph. tinas load them with burdens, Ev.Luc.11.46; perissē dapanē ph. ta koina Dörner Erlass des Statthalters von Asia Paullus Fabius Persicus 16; “hudatis -izousa ton ophthalmonencumbering, Paul.Aeg.6.14; aukhena ph. Aenigma Sphingis (ap.Sch.E.Ph.50):—Med., ta meiona phortizesthai ship the smaller part of one's wealth, Hes.Op.690; phortioumenos meli to carry away a load of honey, Macho ap.Ath.13.582f: metaph., “phuteuein kai ph.Phld.Vit.p.33J.—Pass., to be heavy laden,pephortismenosEv.Matt.11.28,

The burden in Greek includes:

Epōd-os , on, (epadō A. singing to or over, using songs or charms to heal wounds, “epōdoi muthoiPl.Lg.903b.

b. Subst., enchanter,e. kai goēsE.Hipp. 1038 (but “goēs e.Ba.234): c. gen., a charm for or against,ethusen hautou paida epōdon Thrēkiōn aēmatōnA.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.

2. Epōdos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasēs adoleskhias e. the 'old story', Plu.2.507e.

Labor is: kop-iaō ,Men.l.c.; k. hupo agathōn to be weary of good things, Ar.Av.735; “ek tēs hodoiporiasEv.Jo.4.6; “ dianoia” “k. orkhoumenoiAr.Fr.602; “zōnAP12.46 (Asclep.); “ kopiatō philosophōn

WHATEVER MAKES YOU TIRED IS ELEMINATED WHEN YOU COME TO JESUS FOR REST,  Jesus specificially named:

Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
Luke 7:31 And the Lord said, Whereunto then shall I liken the ME of this generation? and to what are they like?
Luke 7:32 They are like unto children sitting in the marketplace,
        and calling one to another, and saying, We have piped unto you, and ye have not danced;
        we have mourned to you, and ye have not wept.

Orkheomai , “en rhuthmōX.Cyr.1.3.10 o. pros ton aulon skhēmataId.Smp.7.5 ; “o. ton hormon

Aulos , A. pipe, flute, clarionet, Il.10.13, 18.495, h.Merc.452; LudiosPi.O.5.19; Elumos, i.e. Phrugios (q. v.), S.Fr.398; “LibusE.Alc.347; AULON both gunaikēios [female] and andrēios [male], Hdt.1.17; au. andreioi, paidikoi, parthenioi Arist. HA581b11; “didumois auloisin aeisaiTheoc.Ep.5.1; “emphusan eis aulousD.S.3.59; au. Enualiou, i.e. a trumpet, AP6.151 (Tymn.); hup' aulou to the sound of the flute, Hdt. l. c.; pros ton au., hupo ton au., X.Smp.6.3, etc.: pl., auloi pēktidos pipes of the pēktis, IG4.53 (Aegina).

5. Spiritual Formation Practices – we pray in the Spirit (Jude 20).

It may be blasphemy to claim that people can give you a Degree in "spiritual formation" as if they has the same power as Christ the Spirit.  What comes out of these witchery practices is "the evil imagination of man" who assumes that HIS thoughts are God's thoughts.

Christ "breathed" Spirit into the prophets and defined the future church both inclusively and exclusively: the Word of God, like water is not for sale and if you buy it, shame on you for not feeding your own children.

Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money;
        come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
Isaiah 55:2 Wherefore do ye spend money for that which is not bread?
        and your labour for that which satisfieth not?
        hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.
Isaiah 55:3 Incline your ear, and come unto me: hear, and your soul shall live;
        and I will make an everlasting covenant with you, even the sure mercies of David.
Isaiah 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
Isaiah 55:9 For as the heavens are higher than the earth,
        so are my ways higher than your ways, and my thoughts than your thoughts.
Isaiah 55:10 For as the rain cometh down, and the snow from heaven, and returneth not thither,
        but watereth the earth, and maketh it bring forth and bud,
        that it may give seed to the sower, and bread to the eater:
Isaiah 55:11 So shall my word be that goeth forth out of my mouth:
         it shall not return unto me void, but it shall accomplish that which I please,
        and it shall prosper in the thing whereto I sent it.

In Luke’s Gospel “the kingdom comes as the Spirit works in response to prayer.”19 This connects points four and five, but it also calls us deeper into the experience of prayer itself.

Luke 17:20 And when he was demanded of the Pharisees,
        when the kingdom of God should come, he answered them and said,
        The kingdom of God cometh not with observation: [Religious observations or services]
Luke 17:21 Neither shall they say, Lo here! or, lo there! for,
        behold, the kingdom of God is within you.

That's why worship is IN THE SPIRIT: in our spirit or mind. If you hallucinate that "a" spirit told you to remove Christ from the confession and IMPOSE musical instruments then "a spirit of a grosser sort" has invaded while you were disarmed.

Jude 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

Jude 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

Jude 16 These are murmurers, complainers [blaming Fate], walking after their own lusts; and their mouth speaketh great swelling words, having mens persons in admiration because of advantage.

1113.  goggustes, gong-goos-tace´; from 1111; a grumbler: — murmurer.
1114.  goes, go´-ace; from goaw goao (to wail); properly, a wizard (as muttering spells), i.e. (by implication) an imposter: — seducer.

goês  A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234 , cf. Hipp.1038; prob. f.l. for boêisiHdt.7.191.

Epôidos [epaidô] I.singing to or over: as Subst. an enchanter, Eur.: c. gen. acting as a charm for or against, Aesch., Plat. 2. pass. sung or said after, morphês epôidonc alled after this form, 
II. in metre, epôidos, ho, a verse or passage returning at intervals, a chorus, burden, refrain, as in Theocr.
E.Ba.234 Euripides, BacchaePentheus

[215]  I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances [220]  this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; [225]  but they consider Aphrodite before Bacchus.

2. juggler, cheat, deinos g. kai pharmakeus kai sophistês Pl.Smp.203d ; deinonkai g. kai sophistên . . onomazôn D.18.276 ; apistos g. ponêrosId.19.109 ; magoskai g. Aeschin.3.137 : Comp. goêtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti 'incantare'.)

Sophis-tês , ou, ho, A.master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais prosbalon Pi.I.5(4).28 , cf. Cratin.2; of musicians, sophistês . . parapaiôn chelun  sophistêiThrêiki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, hoi s. tônhierônmelôn

Pi.I.5(4).28 Pindar Isthmian 5. But my heart [20] cannot taste songs without telling of the race of Aeacus. I have come with the Graces for the sons of Lampon [22] to this well-governed city. If Aegina turns her steps to the clear road of god-given deeds, then do not grudge [25] to mix for her in song a boast that is fitting recompense for toils. In heroic times, too, fine warriors gained fame, and they are celebrated with lyres and flutes in full-voiced harmonies [28] for time beyond reckoning. Heroes who are honored by the grace of Zeus provide a theme for skilled poets

Chelus  2.lyre (since Hermes made the first lyre by stretching strings on a tortoise's shell, which acted as a sounding-board), ib.25,153, Sapph.45, A.Fr.314; kath'heptatonon oreian ch. E.Alc.448 (lyr.), cf. HF683 (lyr.).

Oreios A.of or from the mountains,mountain-haunting ,numphênoureiên

The Horae were among the mathematici 'learned mothers' who defined the Zodiac and the star movements marking the seasons, one translation of the word 'hora.' Another is 'hour,' and the Horae developed various means to mark time. Hence the word for time keeping, 'horology' and the French word for clock 'horlogue.'

The patriarchs became the most incensed over the sacred women of Agape. Among their symbols were the lotus, lily, and dove,

all representations of the vulva.
Among their mysteries
was ritual cunnilingus, which demands respect for female pleasure and the female body.

This aspect of the sacred feminine was among the first to be erased. The effort began early. Originally, the land of the 'Lotus Eaters' was in the Amazon territories of North Africa, then was moved further away still, to beyond the Southern Sea. Source

These are the Brides and Bridegrooms performing the Hiero Gamos or sacred wedding consumated to the music and instruments John calls Sorcery in Revelation 18.

3. the constellation Lyra,
Magos  3.enchanter, wizard, esp. in bad sense, impostor, charlatan 
Pharmak-eus    gnêsioi sophistaikai
Pharmakos sorcerer, Magician

Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters,
        shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be,
        shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth;
         for by thy sorceries were all nations deceived.
Rev. 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth

Rev. 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

goêt-euô ,
A. bewitch, beguile, Pl.Grg.483e, etc.:--Pass., Id.R.412e, 413b, D.19.102, etc.; fascinate, as a snake, Plot.4.4.40.
2. abs., play the wizard, D.L.8.59

Jude 17 But, beloved, remember ye the words 
        which were spoken before of the apostles of our Lord Jesus Christ;
Jude 18 How that they told you there should be mockers in the last time,
        who should walk after their own ungodly lusts.
Jude 19 These be they who separate themselves, sensual, having not the Spirit.


THOSE FOR WHOM GOD COMES IN JUDGMENT ARE THE DECEIVERS WITH MUSICAL INSTRUMETS. This pattern happened at Mount Sinai and is demon worship according to Paul in 1 corinthians 10 and Romans 10.

Enoch 7: 10 Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.

Epaeidô , contr. Att. epaidô , fut. A. -aisomai Ar.Ec.1153 , etc.; -aisô Ach.Tat.2.7 :--sing to or in accompaniment, Magos  2.sing as an incantation,  charms or incantations,Pl.Tht.157c; epaeidôn by means of charms,

Euripides, Electra. Set your step to the dance, my dear, [860]  like a fawn leaping high up to heaven with joy. Your brother is victorious and has accomplished the wearing of a crown . . . beside the streams of Alpheus. Come sing [865]  a glorious victory ode, to my dance.

Magos 3.enchanter, wizard, esp. in bad sense, impostor, charlatan, Heraclit.14, S.OT387, E.Or.1498 (lyr.), Pl.R.572e, Act.Ap.13.6, Vett. Val.74.17

Enoch 7: 11 And the women conceiving brought forth giants, (7) Enoch 7: 15 Then the earth reproved the unrighteous.

Enoch 8:1 Moreover Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes, so that the world became altered.

Enoch 8:2 colouring tinctures. And there arose much godlessness, and they committed fornication, and they

Enoch 8:3 were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven.

The unity of believers through the presence of the Spirit in prayer is a common theme in the history of spirituality. Throughout that history we see evidence of the presence of the Spirit in communal and individual experiences. This is where an acquaintance, if not a full immersion in, the history of spirituality might open doors for ecumenical conversations.

John 17:6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were,
        and thou gavest them me; and they have kept thy word.
John 17:7 Now they have known that all things whatsoever thou hast given me are of thee.
John 17:8 For I have given unto them the words which thou gavest me;
        and they have received them, and have known surely that I came out from thee,
        and they have believed that thou didst send me.
John 17:9 I pray for them: I pray not for the world,
        but for them which thou hast given me; for they are thine.

John 17:14 I have given them thy word;
        and the world hath hated them,
         because they are not of the world, even as I am not of the world.

John 17:17 Sanctify them through thy truth: thy word is truth.

Jesus said My WORDS are Spirit and Live (John 6:63). The charismatic ecstasy mediated by music is called madness. This is called Spiritism which hitchhiked from Brazil etc.

Barton W. Stone, though perhaps unacquainted with the history of spirituality, was not unacquainted with the reality of the Spirit in prayer. He regarded prayer as a means that offers a “habitual sense of the presence and inspection of God, and of our entire dependence upon him, which is the foundation of a holy life.” This presence is “direct and immediate.”20 He writes:

The denial of the direct operation of the Spirit cuts the very nerves of prayer...

Stone denied that the Spirit OF God was another "people."  Alexander Campbell said about the same thing but with Stone recognized that God works through HIS WORD.

Such a doctrine stands opposed to the spirit and practice of Jesus, our pattern, to the doctrines and example of the apostles and primitive saints, and to the experience of every living Christian. We can conceive of no doctrine more dangerous to the souls of men, than that, which tends to check and destroy the spirit of prayer. Such a doctrine stands opposed to the spirit and practice of Jesus, our pattern—to the doctrine and example of his apostles and primitive saints, and to the experience of every living christian. Prayer is the means by which we receive the grace of God, and enjoy sacred communion with the Father and the son. Enjoying this we have communion one with another, and grow up into Christ our living head in all tings.21

THAT'S WHY THE STONE-CAMPBELL MOVEMENT IS A LIE.

First, the NAME of Father, Son and Spirit (to refute all pagan trinities) is Jesus of Nazareth whom God has made to be both Lord and Christ. Second, John said that the NAME of the Holy Spirit is Jesus Christ the Righteous in his post glorified Holy (wholly) Spirit state.  If you deny that Father-Son connection then you are called Anti-Christ.

The Church of Christ is built upon or educated from the Apostles and Prophets.  Peter left a "memory" of that face to face revelation and used that as the MARK of false teachers.
Ephesians 2:20 And are built upon the foundation of the apostles and prophets,
        Jesus Christ himself being the chief corner stone;
Ephesians 3:5 Which in other ages was not made known unto the sons of men,
        as it is now revealed unto his holy apostles and prophets by the Spirit;
Revelation 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets;
        for God hath avenged you on her.


That Spirit was not a separated person (people) but:

1Peter 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify,
        when it testified beforehand the sufferings of Christ, and the glory that should follow.
Revelation 19:9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb.
        And he saith unto me, These are the true sayings of God.
Revelation 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not:
        I am thy fellowservant, and of thy brethren that have the testimony of Jesus:
       
worship God: for the testimony of Jesus is the spirit of prophecy.

D O C T R I N E S   O F   R E D E M P T I O N Campbell affirmed:
Truth: Neither the volume of creation, nor that of God's providence, is sufficient to remove from the natural man these misconceptions, and the consequent alienation of heart... . A third volume, explanatory of both, and replete also with supernatural developments, is wanting, to furnish the most diligent student of nature and providence, with the means of learning the true and full character of him against whom we have rebelled.

That volume is the Bible. Holy Prophets and Apostles spake as they were moved by the Spirit OF (preposition) Knowledge and Revelation. Its records, its history, its prophecy, its precepts, its laws, its ordinances, and its examples, all develop and reveal God to man, and man to himself.

That certain things, parts of this great process, may be well understood, certain terms which we are wont to use to represent them, must be well defined, and accurately apprehended. These terms are Fact, Testimony, Faith, Repentance, Reformation, Bath of Regeneration, New Birth, Renewing of the Holy Spirit, Newness of Life.

Response to Paulinus: I see some systems tinctured with this principle, which disavow it, and I have felt a good measure of it in all these theories about the Holy Spirit's operations upon unconverted men. If you, brother Paulinus, discard the doctrine of irresistible so long combating and endeavoring to expose in my various essays on the work of the Holy Spirit in the salvation of men. I have contended that the Spirit of God has done something which renders unbelief and unregeneracy a sin in all men who have access to the Bible; independent of any thing to be done; and I have taught that it will do something for those, who, from what it has done, are immersed into the faith of the gospel.

Thus the Scriptures encourage all to activities. The whole world with whom this Spirit of God strives in the written word now as it once did in the mouths of the prophets and apostles, have no excuse for their infidelity or unregeneracy--and those who have put on the Lord Jesus are invited to abound in all the joys, consolations, and purifying influences of this Holy Spirit. Such is the operative system of supernatural truth--the scope of the practical principles of the Bible. Campbell's Response MAY 5, 1828.
But I have not yet done with the subject. I must resume it in my next, and operations upon unbelievers, you are happily safe from the systems which I have been

Theologically, we recognize that the practice of prayer (as well as other disciplines) is rooted in the work of the Spirit.
        The Spirit is present to listen and speak in these moments.

Jesus missed that class:

Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

Hebrews 13:7 Remember them which have the rule over you,
        who have spoken unto you the word of God:
        whose faith follow, considering the end of their conversation.
Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever.
Hebrews 13:9 Be not carried about with divers and strange doctrines.
        For it is a good thing that the heart be established with grace; not with meats,
        which have not profited them that have been occupied therein.
Hebrews 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.
Hebrews 13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin,
        are burned without the camp.
Hebrews 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Hebrews 13:13 Let us go forth therefore unto him without the camp, bearing his reproach.
Hebrews 13:14 For here have we no continuing city, but we seek one to come.
Hebrews 13:15 By him therefore let us offer the sacrifice of praise to God continually,
        that is, the fruit of our lips giving thanks to his name.

When a community practices them together, or each member of a community practices them in their own walk with God, the Spirit works to unite through shared experiences and shared communion. We may embrace the unity of believers through the shared experience and communion in prayer by the enabling presence of the Spirit.

Isn't this anti-Christy?
1Timothy 2:4 Who will have all men to be saved,
        and to come unto the knowledge of the truth. [CENI]
1Timothy 2:5 For there is one God,
        and one mediator between God and men,
        the MAN Christ Jesus;
1Timothy 2:6 Who gave himself a ransom for all, to be testified in due time.
1Timothy 2:7 Whereunto I am ordained a preacher, and an apostle,
        (I speak the truth in Christ, and lie not;)
        a teacher of the Gentiles in faith and verity.
1Timothy 2:8 I will therefore that men pray every where,
         lifting up holy hands, without wrath and doubting.
The Command of Jesus is to go into quiet, private places to pray.  In Romans 8 it is NOT A holy spirit person "groaning" but OUR spirit.

Matthew 6:5 And when thou prayest,
        thou shalt not be as the hypocrites are: [speakers, singers, instrument players Ezek 33]
        for they love to pray standing in the synagogues and in the corners of the streets,
        that they may be seen of men. Verily I say unto you, They have their reward.
Matthew 6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door,
        pray to thy Father which is in secret;
        and thy Father which seeth in secret shall reward thee openly.

Matthew 6:7 But when ye pray, use not vain repetitions, as the heathen do:
        for they think that they shall be heard for their much speaking.
Matthew 6:8 Be not ye therefore like unto them:
        for your Father knoweth what things ye have need of, before ye ask him.
Matthew 6:9 After this manner therefore pray ye:
        Our Father which art in heaven, Hallowed be thy name.


John 14:13 And whatsoever ye shall ask in my name, that will I do,
         that the Father may be glorified in the Son.
John 14:14 If ye shall ask any thing in my name, I will do it.
John 14:26 But the Comforter, which is the Holy Ghost,
        whom the Father will send in my name, [Jesus Christ 1 John 2]
        he shall teach you all things, and bring all things to your remembrance,
        whatsoever I have said unto you.
John 15:16 Ye have not chosen me, but I have chosen you, and ordained you,
        that ye should go and bring forth fruit, and that your fruit should remain:
        that whatsoever ye shall ask of the Father in my name, he may give it you.
John 16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you,
        Whatsoever ye shall ask the Father in my name, he will give it you.
John 16:24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
John 16:26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

Conclusion: Unity, Eschatology and the Church

The full mutual indwelling of believers in the life of God is God’s goal (telos) for humanity. It is, however, an eschatological goal effected by the eschatological reality of the fully realized kingdom of God.

John 14:18 I will not leave you comfortless: I will come to you.
John 14:19 Yet a little while, and the world seeth me no more;
        but ye see me: because I live, ye shall live also.
John 14:20 At that day ye shall know that
         I am in my Father,
         and ye in me,
         and I in you.
John 14:21 He that hath my commandments, and keepeth them, he it is that loveth me:
        and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

John 14:23 Jesus answered and said unto him, If a man love me, he will keep my words:
        and my Father will love him, and we will come unto him, and make our abode with him.
John 14:24 He that loveth me not keepeth not my sayings:
         and the word which ye hear is not mine, but the Father’s which sent me.

There are not three and to claim it according to John makes one an antichrist:
Acts 2:36 Therefore let all the house of Israel know assuredly,
        that God
        hath made that same Jesus, whom ye have crucified,
        both Lord and Christ.

All of the salutations speak of ONE GOD or Spirit of the universe who "is not far from all of us" and ONE LORD, the GLORIFIED MAN Jesus of Nazareth.

         Unity is already realized in the communion of the Holy Spirit but the full experience of that unity awaits the fullness of the kingdom of God. Unity in the present age is always flawed and marred, and it never fully reflects the reality of God’s communion with us.

This COMMUNITY is never with EXTERNAL persons:

Psa. 4:4 Stand in awe, 
        and sin not: commune with your own heart 
        upon your bed, and be still. Selah
.

Psa. 77:6 I call to remembrance my song in the night: 
        I commune with mine own heart
        and my spirit made diligent search.

2Corinthians 13:14 The grace of the Lord Jesus Christ,
            and the love of God,
            and the communion of the Holy Ghost, be with you all. Amen.

THIS SHOULD SLOW THOSE CLAIMING THAT THERE ARE THREE PERSONS AS SEPARATE PEOPLE ABLE TO COMMUNE ONE WITH ONE ANOTHER.  We Speak one to another with the TEXT then we commune or meditate in our own heart and not with a har.

William J. Nottingham Global Ministries.

"My point here is that the first missionary society was the product of a long and intense process which generated considerable soul-searching. There were shared biblical principles and at the same time fundamental differences in theological opinion. Disagreement grew
      concerning congregational ecclesiology,
      commonality in mission with other Christians,
      and also perhaps communion of the Holy Spirit.

This tension would eventuate in separate bodies and institutions of the 20th and 21st centuries.  [Disciples and NACC]

The Spirit of Jesus Christ communicates SPIRIT and TRUTH.

At the same time, however, we are not left with nothing. Though we have not yet experienced the fullness of our unity with God and with each other—and we will not until the eschaton, we do—even now—experience that future when we give space to the presence of the Spirit. We are already united, and we progressively experience that reality the more the Spirit sanctifies our communities and our lives. The present practice of visible unity though marred by brokenness is healed by mercy; it is hindered by human brokenness but empowered by the gifts the Spirit offers to the church, which include the five gifts listed above.
2Corinthians 6:11 O ye Corinthians, our mouth is open unto you, our heart is enlarged.
2Corinthians 6:12 Ye are not straitened in us, but ye are straitened in your own bowels.
2Corinthians 6:13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
2Corinthians 6:14 Be ye not unequally yoked together with unbelievers:
       
for what fellowship hath righteousness with unrighteousness?
        and what communion hath light with darkness?
2Corinthians 6:15 And what concord hath Christ with Belial?
        or what part hath he that believeth with an infidel?
2Corinthians 6:16 And what agreement hath the temple of God with idols? f
        or ye are the temple of the living God; as God hath said,
                I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
2Corinthians 6:17 Wherefore come out from among them, and be ye separate,
        saith the Lord, and touch not the unclean thing; and I will receive you,
2Corinthians 6:18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
WE HAVE SHOWN THAT THE PATTERN OF MUSICAL WORSHIP APPEALS TO THE NOT-COMMANDED SACRIFICIAL SYSTEM.

The Praise or Halal specificially identifies singing with lots of musical instruments: this always intended to spook the enemy. The Levites were SOOTHSAYERS with instrumental music.

Through the practice of these gifts, the Spirit mediates a proleptic experience of that unity.

I certainly wish that the Spirit of the Stone-Campbell Movement wasn't such a weakling. Discord is taught by mankind.

Kenneth Sublett E Mail

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Mangum Response to Hicks _5_.pdf

http://www.disciples.org/ccu/programs/stonecampbell/

http://www.acu.edu/sponsored/restoration_quarterly/archives/index.html

http://www.acu.edu/sponsored/restoration_quarterly/articles_online.html