THE PILGR.TMS LIFE STYLE, THEOLOGY, AND %RSHIP

BY

BDB MAGIE

Congregational History & PolityDr. David GrayAugust 30, 1992

THE PILGRIMS LIFE STYLE, THEOIQGY, AND WORSHIP

There is a contemporary poster which reads, "Lord, please give me

patience... and I want it right NOW!" The feeling expressed is one that

plagues many of us as we live our lives wondering why our great God

allows us to experience so many trials and heartaches. Can you imagine

how the Pilgrims must have felt?

The Scrooby Church was formed secretly in 1606 because the people

believed very strongly that the Lord wanted them to be "free, people".1

This marked the beginning of a pilgrimage spurred on by persecution that

can hardly be comprehended by most of us today.2

While refugees in Holland, these folks dreamed of moving to the New

World. 3 When the Mayflower finally left with 102 Pilgrims, only 4t0

were Separatists from the church in Leiden. Of these, Elder Brewster, his

wife, and Bradford were the only ones from the original Scrooby congre-

gation) Their voyage of 3,000 miles took 66 days, averaging less than

2 miles an hour. They finally arrived cold, hungry, weak, sick, and

frightened. 5 After all these experiences, they fell to their knees and

thanked God.6 It sounds like the Pilgrims can teach us slot. Let's take

a look at the life style, theology, and worship of our Christian ancestors

as they se i.tled and established themselves at Plymouth Plantation.

1Manfred Waldemar Kohl, "Congregationalism In America", (The Cengre-gational Press, 1977) p. 3.

2Tbid., pp. 2,1,5,9•

31bid., p. 7

1Ibid., P . 9

51bid., p. 9

61bid., p. 11

2

While still in Holland, our Separatist ancestors enjoyed many years

in a somewhat comfortable situation compared to what they had experienced

in England. However, the language as well as the way of life was foreign

to them. 1 They sought among other things a nev life style in the New

World.

If they hoped to establish a spiritual paradise on earth where only

those of like minds lived together, their dream was quickly shattered.

Many people who had planned to make the voyage originally decided not to

go. The merchants financially responsible for this adventure made up for

this deficit by recruiting colonists in London regardless of their religious

beliefs. 2 Thus, there was a large proportion of "strangers" to live with

the "saints" on the voyage and as they settled at Plymouth.3

The Pilgrims also inherited another problem from people more interested

in money than in God. Some merchants before the colonists came had used

and abused the Indians for personal gain. Some were killed and others were

captured to be used as slaves. This made a formidable barrier to overcome

in making friends with the Indians.h

As if this wasn't enough, they arrived in the harbor where they decided

to settle on December 16, ]_620. 5 Can you think of a worse time of year to

arrive? The -winter season was just beginning, so they had months of severe

1 Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 5.

2Henry David Gray, "The Mayflower Pilgrims - 1620 -1970, Heart of Oakand Helm of Destiny". The lecture delivered June 2l, 1970 at the SixteenthAnnual Meeting of the National Association of Congregational ChristianChurches, Wheaton College, Norton, Mass. p. 5

3Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 9

liWilliam Bradford, "History of Plymouth Plantation, 1620-161.7", Vol. 1,

(Houghton Mifflin Company 1912) pp. 203-210

51bid., p. 177

3

weather to compete with for survival. Within 2 or 3 months time, mostly

in January and February, half of the colonists died of scurvy and other

diseases. 1 However, all decided to stay when the Mayflower sailed back

to England in April, 1621.2

If one word could be found that typified the life style of the

Pilgrims, it would probably be "work". After arriving at Plymouth, the

settlers celebrated Christmas Day by beginning construc tion of a cannon

house to shelter themselves and their supplies. 3 Before the end of

May, 1621 they finished that building-plus a house for the sick, two for

storing provisions, and a tower to be used for defensive, purposes. By the

end of simmer they had created a street with seven private dwellings which

were occupied and had others under construction. Realizing that they used

raw materials they found in their new land makes this feat even more

impressive.1t

The problem of food also required great labor. The colonists had

brought English farming tools with them which they used. 5 By the end of

May they had prepared and planted 20 acres of Indian corn or maize and six

acres of barley and peas • At the same time they were hunting and fishing

for their daily food.6

1 Willi am Bradford, "History of Plymouth Plantation, 1620-16.7 ", Vol. 1,(Houghton MiffMifflin Company 1912) pp. 103, 1911.

2Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 11.

'William Bradford, "History of Plymouth Plantation, 1620-161#7", Vol. 1,(Houghton Mifflin Company 1912) p. 177.

tAshbel Steele, A.M., t1 The Life and Time of William Brewster", (J.B.Lippincott and Co. 1857) p. 253

51bid., pg. 251

6William Bradford, "History of Plymouth Plantation, 1620-16.7", Vol. 1,

(Houghton Mifflin Company 1912) pp. 219-220.

Ii

In the midst of all this work and hardship, the Pilgrims were greatly

encouraged by a new Indian friend, "Souante", that came to them. He was

believed to be a special instrument sent by God to help them, and he did.

"Squanto" served as an interpreter with the Indians, taught them how to

set their corn and where to catch fish and get other commodities they

needed. He never left them until the day he died.1

The Pilgrims also had to learn much by trial and experience. For

example, catching fish in a brook which ran through their town by use of

a weir (dam) in the proper season. 2 Even their community organization had

to change.

The experiment in communal living which had been required by theLondon merchants proved to be unsuccessful. Bradford could seethat unless men profited from their own inn tiative and hard workthe colony would fail. He therefore took it upon himself in 1623,to assign a certain amount of land to each family according to itssize, and re ouire d each family to grow its own corn. As a result,the colony prospered and in 1622+ was able to make a settlement withthe merchants' stock company. Now the land belonged to the settlersand they were able to divide it and the houses and cattle amongthemselves .3

The native Indian population surrounding Plymouth Colony is another

factor which affected the life style of the ?ilgrims. Fear of Indian

attack was a very real experience. In order to defend themselves from the

Indians periodically seen observing them, the colonists constructed a plat.-

form 160 feet high and mounted their weapons on it brought ashore from the

William Bradford, "History of Plymouth Plantation, 1620- 1617", Vol. 1,(Houghton Mifflin Company 1912) pp. 202, 203.

21bid., pp. 215, 216.

3Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-

gational Press, 1977) pp. 11-12.

Mayflower.' They also established military order with

Captain Standish called to the command, wi th orders to drillthe men, station guards, and nightly watch, and execute allelse that in this depar#anent might be recuired.2

The residents of Plymouth Plantation also worked hard, made personal

risks, and material sacrifices in order to establish friendly relations

with the Indians. They sincerely wanted to bring the "blessings of the

Christian religion" which meant so much to them to the "uncivilized

heathen Indians". Their never lost sight of this idea that had been con_

eeived before they ever left Holland.3

Governing themselves became a unique aspect of the Pilgrims new life

style.

The Mayflower Compact was the first written expression inrecorded history of a 'social contract', in which the peopleare the state. The signers of the Compact first agreed on aform of government which would meet their needs, then delegatedcertain powers to their governors. It was the beginning of self-government. John Carver, a deacon of the church, was elected as thefirst governor, and thus became the first colonial goverper inhistory to be chosen by popular vote in a free election.4

New settlers at Plymouth increased the population to about 300 by 1630,

but their new way of governing survived the test. Civil and church govern-

ments were kept somewhat separate.5

1 Ashbel Steele, A.M., "The Life and Time of William Brewster", (J. B.Lippincott and Compan 1957) p. 25l..

2lbid.

31bid., p. 255

Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 11

5lbid., p. 12

y

R

Another aspect of governing included education. The majority of the

Pilgrims who came could read and write. 1 School was considered a close

ally of the church and the Holy Scriptures was the main textbook. The

purpose was to educate children so they could read and understand the

Bible for themselves, accept "its ideals and live, their lives according

to its teachings." 2

As we struggle with the complexities of our society today, many of

us dream about returning to the "simple life" like the Pilgrims lived.

However, reflecting on the life style of the Pilgrims at Plymouth Planta-

tion, we must admit "the simple life is not simple".3

As we turn our attention to the theology of the colonists of New

England, we should bear in mind that the doctrine of both the Puritans

and Separatists was based an the Reformed Theology of John Calvin. It

is interesting for us to now see how these settlers understood and applimd

their beliefs in their lives. Both the Seven Articles of 1617 and the

Mayflower Compact of 1620 are the products of the Scrooby-Leyden- Plymouth

company.

While living in Leyden, these folks became anxious to come to M rica

and wanted to go as En glishmen under an English charter. They applied to

the London-Virginia Company for permission to settle in Virginia on the

American coast. Along with the request, they included seven articles of

1 Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 23.

21bid.

3Vernard Eller, "The Simple Life", (William B. Eerdmans PublishingCompany, Grand Rapids, Michigan) p. unknown

"Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gatienal Press, 1977) p. 15

5Willisten Walker, "The Creeds and Platforms of Congregationalism",(Pilgrim Press 1960) p. 92

7

belief to assure the company or the king in case they doubted their •rth-

•doxy or loyalty. We may be surprised and disappointed by some of their

statements.

Of course, under such circumstances, the points of differencebetween them and the Church of England would be minimized. Yetthat these differences should be ignored to such a degree, andthat Robinson and Brewster should be willing to sign the document,seems little less than amazing. At the first glance it seems thesurrender of much for which they witnessed and suffered; andfurther examination but confirms this eninion. But we shall doinjustice to men in a very difficult position should we deem ita complete surrender.1

Robinson and Brewster were willing to say that the king had final auth-

ority and at least passive obedience was due him, even when against God's

Word. They also stated the king had the right to appoint bishops and other

officers with the civil responsibility of ruling the churches according to

the laws of the land. "But they nowhere acknowledged or implied that the

officers of the Church of England have any divine warrant or spiritual

authority."2

When these Pilerims finally arrived in the New World, they joined

together in a "civil body politic" known as the Mayflower Compact.3

The Mayflower Compact is in no sense a creed or a religiouscovenant; but it is none the less the direct fruit of the teachingsof Congregationalism. That system recognized as the constitutiveact of a church a covenant individually entered into between eachmember, his brethren, and his God, pledging him to submit himselfto all due ordinances and officers and seek the good of all hisassociates. In like manner this ccarpact bound Its signers to promotethe general good and to yield obedience to such laws as thecommunity should frame. The Separatist Pilgrims on the Mayflower

Williston Walker, " The Creeds and Platforms of Congregationalism",(Pilgrim Press 1960) p. 9, 86.

21bid., p. 96

3lbid., pp. 87, 88.

•

'

8

constituted a state by individual and mutual cove*ant, just as theyhad learned to constitute a church; and therefore the MayflowerCompact deserves a place among the creeds and covenants of Congre-gationalism.1

The theology of the Puritans and Separatists was developing during

these early years of settling New England. From 1636-160 ministers in

England and those in the New World corresponded as they were settling and

defining the principles of Congregationalism. 2 Thomas Hooker made a state-

rent of Congregational beliefs that was accepted by many New England mini

sters.3

New England Congregationalism became a dominant church-system which

enjoyed the support of the state. When other bodies such as the Church of

England cane to New England, the Congregationalists saw the need for

"establishment of standards and the recognition of certain uniform methods

of procedure, that the established polity may maintain its integrity".)

The Cambridge Synod and Platform in 1646 and 16l^3 resulted in a statement

of beliefs. 5 It was "...the first written expression of what was conceived

to be the Congregational Way in which they had been living and worshipping".6

The 4 stminster Congession was used as the basis of the statement of faith.7

Williston Walker, "The Creeds and Platforms of Cong re gationalism",(Pilgrim Press 1960) p. 89.

2Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 197?) p. 15

3lbid., pp 15-17.

hwilliston Walker, "The (reeds and Platforms of Congregationalism",(Pilgrim Press 1960) p. 167

5Manfred Waldemar Kohl, "Congregationalism In 4merica", (The Congre-gational Press, 1977) pp. 17-18.

6Ibid., pp. 13-19.

7lbid., pp. 18-19.

-

9

The separation of church and state was very important to these Congre-

gationalists. 1 They also believed strongly that each local church governs

itself and no one outside the local church could discipline its members.2

However, the question of who could become members of these churches was a

difficult problem.

To be a member, one had to be born again, to give an accountof his conversion, and to show evidence of sanctification. Thosewho did not have such an experience were to have no connectionwith the church. 3

This was complicated by their belief that only church members were allowed

to have communion, vote, and have their children baptised)- Marriage was

not a problem though because they believed it was a civil function.5

These colonists also believed in a literal interpretation of the Fall,

the total depravity of mankind, and they strived for salvation. The saving

of their souls was the focus of their religious pursuits. 6 They had a

very strict social code, but knew their behavior did not bring them to

salvation.

Their simple theological formula was this: sanctificationfollows justification. That is, good social conduct was the resultof salvation rather than the cause of it...In that world where thefate of men pivoted on the condition of their souls, gettingreligion was obviously the most important thing one got in life.7

That's a good thought for us to reflect on today.

1Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 19-19.

21bid., p. 21-L.

31bid., p. 20.

LIbid., p. 20

5Ibid., p. 20

61bid., p. 20

7William Bradford,, "History of Plymouth Plantation, 1620-16116", Vol. 1,

Mifflin Company 1912) pp. 216-219

10

Since the Pilgrims had such strong beliefs about God, these affected

the way they worshipped. They wanted to purify the church, and so they

attempted to reach back and retrieve New Testament practices.1

In order to worship God, there rust first of all be people. To our

knowledge physical things, plants, and other animals don't worship God;

people do. So people are the first requirement in worship.2

The early Congregationalists "gathered" together voluntarily around

Christ as the disciples had done long ago. 2 They knew Jesus promise

"Where two or three are gathered together in My Name, there am I in the

midst of them. "3

The whole power of the early Church was in the fact that it was afellowship, a family of God who deeply loved and cared for oneanother because they loved Christ. This was their power!b

They knew Christ was there with them in His Spirit. I} was a free

Spirit, and so they knew that their worship of Him must not be rigidly

controlled or set. Their worship must be free worship.5

They looked for balance. For, while the prayers of the ageswere beautiful and strong, they sensed a freedom and a freshnesssweeping through the worship of the Apostolic Church. They sawPaul, led by the Spirit to proclaim His word in Athens, trustingoften that God himself would give him words to say. They sawthem all - young Timothy and Barnabas, Paul and Peter - moved bythe Spirit and folding their hands to pray.

1Arthur A. Roane r, Jr., "The Congregational Way Of Life", (The

Congregational Press, 1960 & 1972 by Hammond Publishing Co.) p. 139.

`1bid. 9 p. 139

31bid., p. 125

4Ibid., p. 139

51bid• , p. 140

11

These early Congregationalists wanted to be open to worshiplike that. They wanted to be free. They wanted to be expectant.They wanted their Christ to came among them and do His will, nottheirs. And so Congregational worship has always been 'freeworship.' I

When the Pilgrims came to Plymouth they canoe without their pastor,

John Robinson. }k had expected to follow them, but wasn't able to,

apparently because of lack of money. The shippers wouldn't finance him

as they did his congregation. The colonists missed him and not having

the Lord's Supper every Sabbath and baptism when they had children to

baptize. 2 Robinson never did come to the "promised land" and he died

in Ieiden March 1, 1625. However, the "...gracious and peaceful spirit

of John Robinson continued to be reflected in $sonorous ways in the fellow-

ship of the Pilgrims. He was indeed their 'soul and spirit'." 3

Plymouth had no minister but absentee John Robinson for almost 10

years. He ever, the Pilgrims conducted regular worship services. William

Brewster who was their ruling elder preached and taught, but did not

administer the sacraments. Robinson had made it clear that "...only a

duly ordained minister could administer the sacraments, and to be ordained

a man must be qualified not only through the possession of a godly char-

acter but also by a thorough education." 5

Arthur A. Rouner, Jr., "The Congregational Way Of Life", (TheCongregational Press, 1960 & 1972 by Hammond Publishing Co.) p. 138

2Gaius Glenn Atkins and Frederick L. Fagley, "History of AmericanCongregationalism", (Boston and Chicago: The Pilgrim Press, 1942) p. 65.

3 1anfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 12.

11Gaius Glenn Atkins and Frederick L. Fagley, "History of AmericanCongregationalism", (Boston and Chicago: The Pilgrim Press, 1942) p. 79.

Manfred Waldemar Kohl, "Congregationalism In America", (The Congre-gational Press, 1977) p. 12.

12

The first concrete act that the New Testament shows us ofgathering around Christ was on that wonderful night of the Lord'sSupper.1

The joyful experience of gathering around Jesus to eat and drink together

has become a great part of Christian worship. The symbols of the bread,

wine, and table are simple and commonplace, but deep and meani.ngful.2

Part of the struggle that produced the churches of theCongregational Way was over these rituals of the Anglican Church.The Puritans not only hated the power of the bishops, and thegaudy ritual and ornate robes of the priests at mass, but especiallydid they hate this separation of the cammunien from the people.

In their eyes, these practices were an un-Christian dese-cration of holy things. To those Puritan protesters, it becamea matter of spiritual life and death.3

Communion practices were attempts to return to New Testament practices.

Therefore, they protested kneeling before a priest. The "Lord's Supper is

an acting of the Gospel message, just as preaching is the sseakiw g of that

message.

The Congregational view of communion was, first, that it is a'Gospel' sacrament. Their second belief was that in it Christ is'really' present - not physically nor just as a memory. Theirthird conviction was that the Lord's table is a free table, and thatall who love Him are welcome to sit down with Him.

The fourth conviction is that

In our tradition it is always 'the table' - never 'the altar'!We find in the New Testament no grounds for an altar. It was atable at which Jesus, and Peter, and Andrew, and Matthew, and Judas,and the others ate their last meal together. They sat around it -a fellowship of friends, a family of God.6

1 Arthur A. Rouner, Jr., "The Congregational Way Of Life", (TheCongregational Press, 1060 & 1972 by Hammond Publishing Co.) p. 125.

21bid•, P. 128

31bid., p. 129

4Ibid., pp. 129 - 130.

51bid., p. 131

61bid., p. 131

13

Christ made Himself equal... He became one of them. ..H'e created a fellow-

ship, 1

To our spiritual ancestors, the Bible held a pesition of tremendous

importance. For a thousand years before the Protestant Reformation the

Bible had been only read by the clergy in a language only they could wider-

stand. 'I erefore, only they could know its life-giving power.2

For the reformers and their people, the Bible was the Word of God.

It was a living thing through which God spoke to them. "The whole of

reformation worship - its structure and its words - was built upon this

Book.' 1 3

When the Reformation came to England, it didn't go far enough. The

bishops were still there and they had to interpret the Bible in order for

it to be authoritative. Many Christians didn't agree and said, "The Bible

is our authority and the Lord we know through the Bible!" That is why

some folks separated themselves from the Church of England and explains

why the Bible was so important to them.4

The Bible was there in the center of the congregation to readfrom, of course. But that was not enough..it must be expounded,explained, and proclaimed through the voice of men. And this actof proclaiming the Bible's message, of telling among men the glor-ious good news of Christ which the apostles had told bef re them,was called preaching - the preaching of the Word of God.

1 Arthur A. Rouner, Jr., "The Congregational Way Of Life", (TheCongregational Press, 1960 & 1972 by Hammond Publishing Co.) p. 131.

21bid., p. 13b.

3lbid., pp. 135-136.

bIbid., P. 2-3.

51bid•, p. 136

1h

As mentioned earlier, the saving of their souls was the most important

aspect of religion to our Separatist and Puritan ancestors. They believed

the best way to have that happen was to listen to sermons, and they did.

Puritans believed that preaching was the most important thingthat happened in a worship service. This feeling came, in partat least, from the belief that a great abyss separated God fromman, and that one's best chance of crossing over it came inhearing the Word of God. This pure, objective entity, called"Word of God," (capital W. capital G.) existed somehow apartfrom the preacher's interpretation of it or the listener'sunderstanding of it, and hovered above both man and the churchlike a holy cloud.

It was the Puritan preacher's task to inhale a piece of thatcloud and breathe it into the sanctuary, turning it loose in thepews to wander like a fog. Into what heart it might penetrateon any given Sunday was, of course, resigned to the mysteriousrealm of God's grace. But the role of the preacher was understoodby everyone present. He was the vital link, the lighteningrod, if you will, through which jumped the divine spark whichcould snatch a man's soul right out of the fiery pit.1

The typical sermon was extemporaneous, never read. The Holy Spirit

was to do the speaking through the preacher. The parson preached only

from the Bible for at least an hour. He had an hour glass right on the

pulpit that people could watch. Since sermons served as a way of educa-

ting people, it's easy to see why they thought the longer the sermon, the

more they would learn. 2

Obviously, the preacher was very important in their worship. The

leading of the Spirit in his preaching and prayers was fundamental in

their "free worship ". 3 "Authority is what the Puritan preacher had,

whether he deserved it or not".4

1 Robin R. Meyers, "The View From The Pulpit: Puritan vs. Modern",(Oak Creek, Wisconsin: Office of NACCC, 1981) pp. 2-3.

21bid., PP. 3-5.

3Arthur A. Rouner, Jr., "The Congregational Way Of Life", (TheCongregational Press, 1960 & 1972 by Hammond Publishing Co.) p. 139.

bRobin R. Meyers, "The View From The Pulpit: Puritan vs. Modern",

(Oak Creek, Wisconsin: Office of NACCC, 1981) p. 12.

15

Singing has always been a part of the Christian faith.' It has been

printed that the Pilgrims hated music, but that is not true. It has also

been recorded that before they left Leyden on the Speedwell "we refreshed

ourselves... with the singing of Psalms, making joyful melody...there were

mark* of our congregation very expert in music. " 2 (Young's "Chronicles"

pg. 384)

When the Pilgrims came to America they brought psalmody and folk

music with them. The Old Psalter (Ainswort was their hymn book for

seventy years. 3 They wanted "to make a joyful noise unto the Lord" which

meant to them that each person sang his own tune. Most churches did not

start singing harmony until 173la.4

After working hard all week, these folks usually worshipped

by

...prayer, a psalm, the Word, God there and then present andspeaking through the Old and New Testaments; the sermon to givethe sense and apply the use of the Word. The minister in hiswooden pulpit, the elders on both sides, the people listeningwith 'Reverence and Attention'. If there more 'prophets' men witha gift for exhortation present they might, if time and the elderspermitted, speak as they were moved. Questions were allowed,save from women. Baptism and the Lord's Supper administered, apsalm again, an offering and the final word of blessing.

This was worship for our spiritual ancestors!

1 Arthur A. Rouner, Jr., "The Congregational Way Of Life", ( TheCongregational Press, 1960 & 1972 by Hammond Publishing Co.,) p. 1141.

2Henry David Gray, "The Mayflower Pilgrims - 1620-1970, Heart of Oakand Helm of Destiny". The lecture delivered June 214, 1970 at the SixteenthAnnual meeting of the National Association of Congregational ChristianChurches, Wheaton College, Norton, Mass. p. 25.

31bid., p. 25

4Ibid., p. 26

5Gaius Glenn Atkins and Frederick L. Fagley, "History of AmericanCongregationalism", (Boston and Chicago: The Pilgrim Press, 1942) p. 91.

16

Now that we're surveyed the life style, theology, and worship of our

Pilgrim ancestors, let's reflect on what we can learn from them and their

experiences. Since Christian communities are popular today, that might

be a good place to start.

There are numerous groups of sincere Christians in America today who

are working hard to return to New Testament practices. The groups are

organized many different ways, but many of them try to share everything

in common as Christ's disciples first did after His resurrection.1

This seems very idealistic and wonderful; but did it really work well?

The first deacons of the church were chosen because some Hellenist con-

verts felt their widows were being slighted in the daily distribution,2

Paul and Barnabas were also requested to "remember the peer" in Jerusalem

while on their missionary .jourr ys. 3 If their communal life style worked

so well, why did they have these problems? Why did most of the church

stop living that way?

Our Pilgrim ancestors tried a similar experiment.

In 1621 they laid out 'meersteads' and 'garden plats' which musthave been of a communal character. This got them too little cornand too much misery so that in the spring of 1623 they resolvedto 'set corn, every man for his own particular: and in thatregard trust to themselves'. This had very good success, for itmade all hands very indu$trious. 'Even the women now went will-ingly into the field.'" 4

Perhaps our goal today should not be to return to New Testament or

Pilgrim communal living practices. Maybe we can learn from their

1 Acts 2:1h-h5

2Acts 6:1-7

3Galatians 2:10

4Gaius Glenn Atkins and Frederick L. Fagley, "History of American

Congregationalism", (Boston and Chicago: The Pilgrim Press, 1912) p. 64.

k

experiences and find even better ways to love and live with our Christian

brothers and sisters.

However, there are also many ways we can profit by imitating our

New Testament and Pilgrim ancestors. Their steadfastness in the face of

persecution may be beyond our comprehension for those of us who have

never met a similar test. Bat maybe by looking at how they responded to

work, sickness, and suffering we can be inspired to "bear our crosses"

in a more Christ-like way. A strong faith is evident in these words of

Bradford commenting about the end of their first winter in America.

The spring now approaching, it pleased God the mortalitie beganeto cease amongst them, and the sick and lame recovered apace,which put as (it) were new life into them; though they had bornetheir sadd affliction with much patience and contentednes, as Ithinke any people could doe. But it was the Lord which upheld them,and had beforehand prepared them; many having long borne the yeake,yea from their youth.'

Hew sad it is though to see the decline in spirituality that began

in the very next generation of settlers in New 1ngland. 2 Is it becijuse

they didn't have enough struggles? Was it too easy just being able to

accept their beliefs and not having to sacrifice all to practice them?

Is that our problem in America today? What can we do about it?

1William Bradford, "History of Plymouth Plantation, 1620-164? ", Vol. 1,(Houghton Mifflin Company 1912) p. 212.

2Gaius Glenn Atkins and Frederick L. Fagley, "History of AmericanCongregationalism", (Boston and Chicago: The Pilgrim Press, 19.2) pp. 92-93.

18

First we must face the facts and admit we need to find more creative

ways to commani.cate God's truths, l We have to be willing to take some

risks as those did who founded our country. 2 We must be willing to pay

the price, because "Freedom isn't free :'3 Are we?

1 Robin R. Meyers, "The View From The Pulpit: Puritan vs. Modern",(Oak Creek, Wisconsin: Office of NACCC, 1911) pp.13-1lt.

2Karl D. Schimpf, " Living Courageously l .th Diversity", (Oak Creek,$.sconsin: Office of NACCC, 1980) pp. 7-8.

3Ibid. s p• 6•