Page:EB1911 - Volume 08.djvu/328

 DISABILITY, a term meaning, in general, want of ability, and used in law to denote an incapacity in certain persons or classes of persons for the full enjoyment of duties or privileges, which, but for their disqualification, would be open to them; hence, legal disqualification. Thus, married women, persons under age, insane persons, convicted felons are under disability to do certain legal acts. This disability may be absolute, wholly disabling the person so long as it continues, or partial, ceasing on discontinuation of the disabling state, as attainment of full age.

 DISCHARGE (adapted from the O. Fr. descharge, modern décharge, from a med. Lat. discargare, to unload, dis- and carricare, to load, cf. “charge”), a word meaning relief from a load or burden, hence applied to the unloading of a ship, the firing of a weapon, the passage of electricity from an electrified body, the issue from a wound, &c. From the sense of relief from an obligation, “discharge” is also applied to the release of a soldier or sailor from military or naval service, or of the crew of a merchant vessel, or to the dismissal from an office or situation. In law, it is used of a document or other evidence that can be accepted as proof of the release from an obligation, as of a receipt, on payment of money due. Similarly it is applied to the release in accordance with law of a person in custody on a criminal charge, and to the legal release of a bankrupt from further liability for debts provable in the bankruptcy except those incurred by fraud or debts to the crown. It is also applied to the reversal of an order of a court. In the case of divorce, where the rule nisi is not made absolute, the rule is said to be discharged.

 DISCHARGING ARCH, in architecture, an arch built over a lintel or architrave to take off the superincumbent weight. The earliest example is found in the Great Pyramid, over the lintels of the entrance passage to the tomb: it consisted of two stones only, resting one against the other. The same object was attained in the Lion Gate and the tomb of Agamemnon, both in Mycenae, and in other examples in Greece, where the stones laid in horizontal courses, one projecting over the other, left a triangular hollow space above the lintel of the door, which was subsequently filled in by vertical sculptured stone panels. The Romans frequently employed the discharging arch, and inside the portico of the Pantheon the architraves have such arches over them. In the Golden Gateway of the palace of Diocletian at Spalato the discharging arches, semicircular in form, were adopted as architectural features and decorated with mouldings. The same is found in the synagogues in Palestine of the 2nd century; and later, in Byzantine architecture, these moulded archivolts above an architrave constitute one of the characteristics of the style. In the early Christian churches in Rome, where a colonnade divided off the nave and aisles, discharging arches are turned in the frieze just above the architraves.

 DISCIPLE, properly a pupil, scholar (Lat. discipulus, from discere, to learn, and root seen in pupillus), but chiefly used of the personal followers of Jesus Christ, including the inner circle of the s (q.v.).

 DISCIPLES OF CHRIST, or, an American Protestant denomination, founded by Thomas Campbell, his son (q.v.) and Barton Warren Stone (1772–1844). Stone had been a Presbyterian minister prominent in the Kentucky revival of 1801, but had been turned against sectarianism and ecclesiastical authority because the synod had condemned Richard McNemar, one of his colleagues in the revival, for preaching (as Stone himself had done) counter to the Westminster Confession, on faith and the work of the Holy Spirit in conversion. He had organized the Springfield Presbytery, but in 1804 with his five fellow ministers signed “The Last Will and Testament of the Springfield Presbytery,” giving up that name and calling themselves “Christians.” Like Stone, Alexander Campbell had adopted (in 1812) immersion, and, like him, his two great desires were for Christian unity and the restoration of the ancient order of things. But the Campbellite doctrines differed widely from the hyper-Calvinism of the Baptists whom they had joined in 1813, especially on the points on which Stone had quarrelled with the Presbyterians; and after various local breaks in 1825–1830, when there were large additions to the Restorationists from the Baptist ranks, especially under the apostolic fervour and simplicity of the preaching of Walter Scott (1796–1861), in 1832 the Reformers were practically all ruled out of the Baptist communion. The Campbells gradually lost sight of Christian unity, owing to the unfortunate experience with the Baptists and to the tone taken by those clergymen who had met them in debates; and for the sake of Christian union it was peculiarly fortunate that in January 1832 at Lexington, Kentucky, the followers of the Campbells and those of Stone (who had stressed union more than primitive Christianity) united. Campbell objected to the name “Christians” as sectarianized by Stone, but “Disciples” never drove out of use the name “Christians.”

During the Civil War the denomination escaped an actual scission by following the neutral views of Campbell, who opposed slavery, war and abolition. In 1849 the American Christian Missionary Society was formed; it was immediately attacked as a “human innovation,” unwarranted by the New Testament, by literalists led in later years by Benjamin Franklin (secretary of the missionary society in 1857), who opposed all church music also. Isaac Errett (1820–1888) was the most prominent leader of the progressive party, which was considered corrupt and worldly by the literalists, many of whom, in spite of his efforts, broke off from the main body, especially in Indiana, Kentucky, Tennessee, Arkansas and Texas.

The main body appointed in 1890 a standing committee on Christian union; their aim in this respect is not for absorption, as was clearly shown by their answer in 1887 to overtures from the Protestant Episcopal Church regarding Christian unity. The credal position of the Disciples is simple: great stress is put upon the phrase “the Christ, the Son of the living God,” and upon the recognition by Jesus of this confession as the foundation of His church; as to baptism, agreement with Baptists is only as to the mode, immersion; this is considered “the primitive confession of Christ and a gracious token of salvation,” and as being “for the remission of sins”; the Disciples generally deny the authority over Christians of the Old Covenant, and Alexander Campbell in particular held this view so forcibly that he was accused by Baptists of “throwing away the Old Testament.” The Lord’s Supper is celebrated every Sunday, the bread being broken by the communicants. The Disciples are not Unitarian in fact or tendency, but they urge the use of simple New Testament phraseology as to the Godhead. Their church government is congregational.

