The reformation of the nineteenth century; a series of historical sketches dealing with the rise and progress of the religious movement inaugurated by Thomas and Alexander Campbell, from its origin to the close of the nineteenth century

Front matter

•0^ "^

'^0^

^ V cP-

Introduction

INTRODUCTORY PERIOD.

I. The Beginning 17

II. The Appeal to the Synod ..... 25

III. An Important Rule Adopted .... 33

IV. Declaration and Address .... 41 V. Campbell's Connection with the Baptists . 50

VI. Alexander Campbell and His Co-laborers . 63 VII. Alexander Campbell and His Co-laborers —

Concluded 71

VIII. The Union Principle Applied — Union with the

"Christian" Reformers .... 83 IX. The First National Convention Held in Cincinnati, October, 1849— the Call ... 101 X. Meeting and Organization of the Convention —

It Begins Its Work .... 107

XI. The Formation of the Missionary Society . 114

PERIOD OF ORGANIZATION.

I. The First Mission Field 127

II. The First Foreign Missionary .... 134

III. Our First Missionary and His Work . . 140

IV. Education in the Decade Beginning with 1850 153

4 Contents

PAGE

THE TURBULENT PERIOD.

I. Civil War and the Christian Churches . . 161

II. Controversial Questions Ab Intra . . , 187

III. The Birth of Heresy-Hunting — New Questions 196

IV. An Important Crisis Reached . , . . 209 V, The Dawn of Literature Among the Disciples 217

VI. Necrology . ■ 228

VII. Recapitulatory Survey 263

THE TRANSITION PERIOD.

I. A General View of the Situation

II. The Music Controversy

HI. The Society Controversy .

IV. "The Louisville Plan"

V. The Growth of a Progressive Spirit

271 279

288 296 306

PERIOD OF REVIVAL OF HOME MISSIONS.

I. Introduction . . . . . . . 317

11. The Expansion of Our Missionary Work . 332

HI. The Results of the Years .... 347

IV. Christian Union in Our National Conventions 357

THE PERIOD OF FOREIGN MISSIONS.

I. The Organization of the Foreign Christian Mis-

sionar}' Society ..... 377

II. The First Missions 388

HI. India 402

Contents 5

PAGE

V. China and Africa . . , , o . 425

VI. Conclusion ....... 440

PERIOD OF WOMAN'S WORK.

The Christian Woman's Board of Missions . 455

INTRODUCTION.

The religious reformation inaugurated by Thomas and Alexander Campbell in western Pennsylvania in 1809, and which subsequently received as a tributary part of the movement begun by Barton W. Stone of Kentucky about the year 1801, has now attained dimensions and standing which make it certain that it is to rank high among the religious forces of this country. Conscious of a high mission, inspired by dauntless hope, and increasing in numbers at a ratio far in excess of older religious bodies, it is destined, during the century upon which we have entered, to become one of the chief factors in molding the religious thought and life of the people of this and other countries. In proportion as any religious movement becomes a potent force in affecting the welfare of mankind, its early history becomes interesting and important. This is especially true of the very beginnings of its history where those influences which have molded its character are most clearly seen. It is due to the world no less than to the heroic men who were chief actors in such a movement, that the motives which inspired them, the principles which guided them, and the forces which opposed them, together with the

results of this conflict, should be set down accu-

8 hitrodziction

rately for the information and benefit of those who are to come after us.

If the writer did not most profoundly believe that this effort to restore the essential features of the New Testament Church, and the Christianity of Christ was one of those providential movements designed by God to correct existing evils in the church, and to purify religion from its corruptions that the Gospel may run and be glorified in the earth, then he would feel but slight interest comparatively in its history and achievements. But recognizing, as we do, the hand of God in the origin and development of this remarkable movement of the nineteenth century, we feel that we are rendering an important service to the present and to the future, in putting on record the causes which gave birth to it, and the influences which by action and reaction have made it what it is. If God be immanent in human affairs, teaching his lessons to men by means of history, then the faithful historian fulfills an important function in the education of mankind. This is pre-eminently true of that kind of history which deals with the highest and most enduring interests of men — the struggles of the human mind and heart to know God, and to understand his will concerning us.

Considerations like these have influenced the editor of this work in planning this series of historical sketches covering the ninety years of our history as a religious movement. It was felt to be import-

Introduction 9

ant that such a history should be written while many of the men are yet living whose lives span the larger part of this history, and whose memories reach back to the men who were the chief actors in the early scenes of the Reformation, and who did most to give to the movement its direction and character. It is a matter for congratulation that the earliest chapters of this volume have been written by one who was personally and intimately acquainted with the fathers of this movement, and who was so associated with them in their work as to have an accurate knowledge of those motives and aims which inspired them, and of -those principles which guided them in all their religious work. The same may be said of some of the other writers of these earlier chapters. It may be said of them what another historian has said of himself, that they have written history, all of which they knew and part of which they were.

It is safe to say that no volume of history in existence contains so much information concerning the rise and progress of the Reformation of the nineteenth century as this volume which is now offered to the public. No history of this Reformation which may be written in later years will contain so much direct information by men who were themselves participants in the scenes which they describe, as is presented in this volume. For this reason this work must always hold a unique place in the historical records of this Reformation. The fact here lO l7itrodtiction

mentioned will be appreciated far more by those who live at the end of the twentieth century than by those who are living now. These early memorials by men who were eye and ear witnesses of the stirring scenes in the formative period of this movement, will become very precious to the students and historians of this Reformation of the Nineteenth Century, in that distant future. For their benefit, no less than for the benefit of those now living, has this volume been prepared.

One thing more we may be permitted to say by way of introduction. It is of the very greatest importance to the successful ongoing of this remarkable movement in religious history that the younger generation, now coming upon the stage of action, should become thoroughly acquainted with the spirit which animated, and the principles which controlled the men who, under God, gave the primary impulse to this restoration movement. They should become familiar with the conflicts of those early days and with the sacrifices made by those heroic men and women who loved truth more than popularity, more than ease, more than wealth, more even than friends and family ties. It is only as we shall be able to perpetuate this love of truth, this freedom from the bondage of tradition and inherited opinions, that we shall be able to carry forward, successfully, the movement which they inaugurated. No doubt we shall have new issues to meet, new problems to solve and new battles to fight; but we shall need the

Introduction 1 1

same dauntless heroism, the same faith in God and in his Son, Jesus Christ our Lord, the same zeal for truth and the same great underlying principles which characterized those who wrought in the beginning of the movement and who have transmitted to us the responsibility of carrying forward the work which they only began. If this volume which is now sent forth, shall serve to inspire the younger generation of w^orkers who are to succeed us wdth the same passion for the pure Christianity of Christ, with the same zeal for a united church, with the same spirit of loyalty to Christ and of freedom in Christ, which marked the beginnings of this reformation, and it shall serve the further purpose of conveying to generations yet unborn the testimony of men who were themselves actors in many of the thrilling events and triumphs of those early days, and if thus the kingdom of God may be advanced and the unity of his people promoted, the purpose alike of the editor, the writers and the publishers shall have been fulfilled.

J. H. Garrison.

Rose Hii,i., St. Louis,

January, 1901.

CHAS. I.OUIS IvOOS

I. The Beginning

The beginning of this American reformation, which finally developed into a clearly determined enterprise for the complete repristination of the Church, in doctrine, institutions and life, is in many respects so extraordinary that it impresses on us throughout its entire progress, with singular force, the conviction that the hand of God in a very notable manner directed it. Its entire history constitutes, in fact, the most remarkable chapter in the religious annals of this country.

In studying the events and the incidents of these introductory years, and the persons who prominently figured in them, a strong temptation comes upon us to pause at every step and enlarge thoughtfully on the particular facts that constitute, in an essential manner, the beginning of this extraordinary reformatory movement.

THOMAS CAMPBELL.

An humble, but intellectually and spiritually

rarely gifted minister of the rural Seceder parish of

Ahorey, in the county of Armagh, Ireland, chiefly 2 (17)

1 8 Reformation of the Nineteenth Centzny

because of failing health, determined to seek for himself and his family a home in the United States. Doubtless other motives also entered strongly into this purpose. He came alone, intending to send for his family as soon as he had established himself in the New Woxld. He arrived in Philadelphia, May the 27th, 1807, being- then in the forty-fourth year of his age. The Seceder Synod of North America was in session in this city when he landed. He at once presented his credentials to this body. He was cordially received, and at once assigned to the Presbytery of Chartiers in Southwestern Pennsylvania.

The territory then embraced by this Presbytery is one of the most attractive, and for this man of God most fortunately chosen sections of our country. "His lines had fallen to him in pleasant places," and he found for himself and his family "a goodly heritage." The magnificent region of which Pittsburgh is the great center, and of which Washington county constitutes one of the finest parts, was in that day, and yet is, a stronghold of Presbyterianism, in its various forms, in the United States.

As a true servant of God, this remarkable man, as soon as he had become fixed in his new home, began in a very earnest way to exercise his ministry as a member of the Presbytery of Chartiers, which embraced a number of counties. He had come to America as a zealous missionary of the Cross, filled with the love of souls — all souls, wherever he could find them. Already in Ireland, through various influences, he had learned to cherish a liberal relig- 'ious spirit, to esteem as of little value the barriers of httroductory Period 19

denominationalism that separate Christians; and his own natural generosity and kindliness of heart, as well as his clear intelligence and large and profound knowledge of the Bible, powerfully sustained this tendency in him. He brought this inestimable treasure with him to the New World.

"STRAITNESS" OF THE SECEDKR CHURCH.

It is well known that the Seceders constitute one of the "straitest sects" of the Calvinistic faith. To this hour, in the very corner of Pennsylvania to which Thomas Campbell had come, as well as elsewhere, they will not affiliate in full fraternal fellowship with other Presbyterians. I well remember that in 1840 a Scotch Seceder minister, in eastern Ohio, would prepare his flock for the worthy participation of the "Sacrament" with such words as these: "My brethren, I exhort you to abhor all other denominations, especially the Catholics." It was in the matter of the communion that the severe test of fellowship was applied.

We can well imagine what would be the experience of such a man as Thomas Campbell amid such surroundings. He had come to America with his heart filled with a burning zeal to labor in the Lord's vineyard, and in largest charity for all God's people, while still maintaining sincerely and fully his relations to his particular communion. He believed — we know this of him — that in this freest land men's hearts — those of all enlightened Christians, and above all of the ministry — would necessarily be emancipated from the unyielding sectarian prejudices and animosities of the Old World. While eminently prudent and peace-loving, he was a man of heroic temper. He would not temporize nor bow his neck to the tyrannous dictates of human traditions or human policy. This brave spirit he had already shown in his early youth, when he decided from conviction not to follow the religion of his father, who w^as attached to the Church of England, and preferred, as he used to say, "to worship God according to Act of Parliament." "The Law of the Lord," in the word and spirit of the Gospel, which is "the Law of Liberty," was Thomas Campbeirs supreme rule of life.

CONFLICT WITH THE TRADITIONS OF THE CHURCH.

It is proper now to unfold the historical development of the events which led to the final crisis that inaugurated actually and in a formal manner the reformatory movement of the Campbells.

Thomas Campbell, as already stated, began his ministerial activity as a member of the Seceder body and among the Seceder congregations. These were not very numerous nor very large within the limits of the Chartiers Presbytery; the power of expansive growth was not in them, as their history in America demonstrates. The new Irish minister at once gained a wide and strong influence. His natural ability, his scholarship and literary culture, made him much superior to the preachers in that region in those days; and his deep religious fervor and zeal, and his rare courtesy of manners, won the hearts of httrodiictory Period 2i

the people. With his large intelligence and broad Christian charity he could not and did not respect, in his labors as a servant of the Lord, the narrow spirit and strict, illiberal rules and habits of the Seceder Church. Besides, as a special motive for the enlargement of his ministerial sympathies, he had providentially found near him in his new home a number of excellent Christian people who had come over from Ireland, Presbyterians and Independents, some of whom had been his acquaintances and cherished friends in his native land. These at once gathered around him, and he promptly took them to his heart in his ministrations as Christian brethren. This sort of freedom, however, was not in consonance with "the usages" of the Seceders.

But he took a step which went even farther than this, and thus in a very decided manner transgressed the established custom of his Church.

He was sent on a missionary tour with a young colleague, a Mr. Wilson, beyond Pittsburgh, up the Allegheny valley, to hold a celebratior. of the Sacrament among the scattered Seceders of that then sparsely settled region. He found there many members of other Presbyterian bodies who had not for a long time enjoyed the privilege of these by them so highly cherished occasions. His heart urged him to deplore in his introductory sermon the existing divisions among Christians, and to invite all the pious among his hearers, who were prepared for it, to unite in the participation of this sacred feast of God's people; and many accepted the invitation. This was a bold infraction of Seceder custom. The great body of American Presbyterians are free from such illiberality. Nothing, perhaps, sets forth in such a repulsive form the odiousness of sectarianism as this uncharitable exclusiveness of the Seceders even towards their fellow Presbyterians. The mind of Thomas Campbell, in its large intelligence, as well as his heart in its generous Christian charity, could have no fellowship with such intolerable bigotry.

Mr. Wilson, during this journey with Thomas Campbell, soon discovered in his conversations with him that he had but little regard for sectarian differences and prejudices. At that time, as is well known, denominational distinctions were much more tenaciously insisted on, and the prejudices engendered by them more intense, than to-day. Mr. Wilson became convinced that his senior brother was not '"sound" in the Seceder faith. His conduct in inviting those not of this Church to partake of the communion Vv^as an overt act of extreme transgression that could not be overlooked. He made no objection at the time this grave offense was committed. He felt it his duty, however, to bring the matter before the Presbytery at its next meeting. The charge contained several complaints; but the principal one was this public act in regard to the communion. It recited, moreover, that Thomas Campbell had expressed his disapprobation of things in the "Standards," and of the practical application of them.

The Presbytery, already much dissatisfied with Thomas Campbell's liberal course, readily took up tlie complaints in Mr. Wilson's charge. But they had before them a man who, although ever remarkably inclined to peace and warmly attached to his Church, would nevertheless not yield to any human authority aQ^ainst his convictions in matters of serious importance. The present was a decisive moment in his life, reaching in its effects far beyond what either he or his judges could dream of. Such crises make history.

Thomas Campbell was a man of noble presence, revealing at once in all his bearing the man of God who would stand firm as a rock for truth and right, looking to God alone as his sovereign judge; to this many events in his life bear record. Such was the man with whom this Seceder tribunal, with its illiberal disposition and its traditional narrow, proscriptive standards, had now to deal.

At the trial many searching questions were put to him, in order to bring out fully his attitude in his views to the Church. He answered these, as was natural to him, in a candid, but prudent and even conciliatory spirit and language, being desirous to avoid disturbing his friendly relations with his brethren, above all a rupture with the Church, a thing never contemplated by him and that would have been most revolting to his mind. He bravely maintained, however, that he had in no respect transgressed the Word of God; this was the supreme question with him. But the Presbytery could not appreciate this, the highest law of the human soul; they decided that he deserved censure for not respecting the "Seceder Testimony."

24 Reformation of the Nineteenth Centuiy

Thomas Campbell was not the man to submit passively to what he regarded a great wrong, especially as it affected the liberty of the Gospel in his ministerial usefulness, and the privileges of the saints in the house of God; these were points of vital importance with him. He therefore appealed to the highest tribunal of the Church, the Synod of North America, hoping that there greater wisdom and intelligence, and a higher regard for the law of the Word of God would be found, and consequently larger liberty and justice prevail. He had yet to learn how far in this free" Christian land the Church stood from the primitive order in its doctrine, habits and life; how extreme yet was, as in the days of Jesus in Palestine, the tyrannous dominion of human traditions over the souls of men, and how completely these had made void the law of God.

The scene of this trial in the humble Seceder meeting-house in Western Pennsylvania is worthy of immortality. This man of God, though a stranger and alone in a foreign land, removed more than a thousand leagues from home and family, did not look to the future; he knew not "what awaited him." He could not then understand how far-reaching and mighty, in God's purpose, would be the consequences of his action that day. The only question with him was. What is right? the results he left to God. But this is the sort of men that, in the divine judgment, like the Hebrew prophets of ancient times, are worthy in these later da3^s to lead the people of God back to the old apostolic paths.

II. The Appeal To The Synod

As ALREADY stated, Thomas Campbell appealed from the decision of the Chartiers Presbytery to the Seceder Synod of North America, the highest court of the Church. Like all men of large minds and generous hearts^ he had confidence in the enlightened and God-fearing of his brethren; he judged others by himself, as is natural for men. He was yet to learn the most painful lesson of his life. . But this experience was necessary to open his eyes; by it the hand of God was to lead him, step by step, into the path destined for him — that of the reformer who should strive to free the people of God from the bondage of human traditions, and lead them back into the full light and liberty of the apostolic faith and life.

But while not without hopes of a just action on

the part of the Synod, he had already come to know

that the sectarian prejudices and passions of many

of his ministerial brethren, mingled also, as he could

not have failed to see, with feelings of jealousy,

were arrayed against him; so that he had much

reason to believe that their influence would be used

against him in the Synod. He therefore addressed

an appeal to this body, in which he set forth in

clear, earnest and strong words his position involved

in the charges on which the Presbytery had decided against him. He knew that an unfavorable judgment of this supreme ecclesiastical court would end in his separation from the Seceder Church; for he was resolved not to yield to what he believed to be, in matters of the highest moment, contrary to the Word of God. This appeal is of great historical value to us, and deserves attentive study.*

"How great the injustice," he exclaims in this appeal, "how highly aggravated the injury will appear, to thrust out from communion a Christian brother, a fellow-minister, for saying and doing none other things than those which our Divine Lord and his holy apostles have taught, and enjoined to be spoken and done by all his people! Or have I, in any instance, proposed to say or do otherwise?" "I hope it is no presumption to believe that saying and doing the very same things that are said and done before our eyes on the sacred page, is infallibly right, as well as all-sufficient for the edification of the Church, whose duty and perfection is in all thino:s to be conformed to the origrinal standard. It is, therefore, because I have no confidence in my own infallibility or in that of others, that I absolutely refuse, as inadmissible and schismatic, the introduction of human opinions and human inventions into the faith and worship of the Church. It is, therefore, because I plead the cause of the scriptural and apostolic worship of the Church, in opposition to the various errors and schisms which have so awfully corrupted and divided it, that the

^We can cite onh- a part of this admirable document, which is given in full in Dr. Richardson's Life of A. Campbell.

hitroditctory Period 27

brethren of the Union should feel it difficult to admit me as their fellow-laborer in that blessed work? I sincerely rejoice with them in what they have done; and surely they have no just objection to go farther. Nor do I presume to dictate to them or to others how they should proceed for the glorious purpose of promoting the unity and purity of the Church; but only beg leave, for my own part, to walk upon that sure and peaceable ground, that I may have nothing to do with human controversy about the right or wrong side of any opinion whatsoever, by simply acquiescing in what is written, as quite sufficient for every purpose of faith and duty, and thereby to influence as many as possible to depart from human controversy, to betake themselves to the Scriptures, and, in so doing, to the study and practice of faith, holiness and love."

From the passages here quoted, the reader will see that the argument to the Synod was calm and even conciliatory in temper and language, but was made with eloquent earnestness and power. In this Appeal are contained, in full expression, the principles that have become the motive and foundation of our reformatory plea. It brings us, with the judgment of the Synod, and Thomas Campbell's action in consequence of it, to the decisive moment in his life that led to the reformation which has developed into so great a history. lyet us study briefly this memorable document.

. First of all, and chief, it is notable how Thomas Campbell asserts, with striking clearness and force, the great principle which became the battle-cry of

28 Reformation of the Nineteenth Centtcry

our plea for reform, viz., that only what is certainly of divine authority is to control the faith and conduct of the Church; that "saying and doing the same things that are said and done before our eyes on the sacred page" — i. e., evidently^ on its very surface — "is infallibly right, as well as all-sufhcient for the edification of the Church;" that "nothing is obligatory upon us," nor have we a right "to impose anything upon others, but that for which we can produce a 'Thus saith the lyord.' " That, in consequence, we should hold "as absolutely inadmissible and schismatic the introduction of. human opinions and inventions into the faith and worship of the Church." Furthermore, note how decidedly the Appeal declares that the apostolic Church should be the model for the Church to-day. In prominence, also, it sets forth the great thought that we must strive to rescue the Church from "the sinful and destructive" reign of schism, and re-establish its imity. With great intelligence Thomas Campbell insists upon this — that we should recognize the fact that "all is not yet done;" that the cause of God demands progress in reform and regeneration — the very thing which creeds, in their purpose, doctrine and spirit deny. Finally, let it not be overlooked, for it is a matter of the utmost moment, that this brave man — a reformer unconsciously — claims for himself and demands for others the right to recognize those differing from him as Christians, and to cultivate, as far as possible, fellowship and union with them. This, in fact, was a capital matter with him in all his conduct; it was really the cause and ground of his contention with the Presbytery and Synod, hence of his becoming an apostolic reformer. How great a principle this has become with us, all who really understand our magnificent plea of reform and its history well know; it has always been fundamental with the intelligent of our leaders.

It is most refreshing to see how this brave man of God, standing alone as he did, expresses himself in words that bring back to us the mighty voices of the great Protestant Reformers. '"'-Your standard informs me of your views of truth and duty, and my declarations give you precisely the same advantage. You are willing to be tried in all matters by your standard, according to your printed declarations; / am willing to be tried on all matters by my standard, according to my written declarations." A man, a stranger, a foreigner, alone in his position, so to address a National Synod, reveals a spirit of intelligence, courage and loyalty to God and his Word of the highest order; it makes clearly known to us the man who was to be a protagonist, a leader in a great religious reformation. What, moreover, places the crown of excellence on this eminent character is the sincere, manly humility that throws its radiance over all his words and all his conduct. This so strongly marked trait in Thomas Campbell should be especially noted, since it is a quality essential to a true Christian reformer. Haughty self-sufficiency, obstinate self-assertion, wholly unfit a man for this great office; these vices are never found in God's chosen men — prophets, apostles and reformers; they are always adorned with humility.

30 Re/orjnation of the Nineteenth Century

THE ACTION OF THE SYNOD.

Thomas Campbell, we think, felt that his appeal, resting so clearly and so firmly on absolute loyalty to the Word of God, and uttering principles so eminently noble and just, would call forth in that body a response worthy of it. In this he was mistaken, and we cannot be surprised at this; for the appeal from first to last was wholly inconsonant with the entire structure and life of the Seceder Church. The Synod must at once have been convinced that Thomas Campbell could never find a permanent home in its communion. His judges were of an altogether different mold of thought from himself. They had been reared in and were fettered by the narrow traditions of their denomination, and, therefore, could neither understand nor sympathize with the mind that lived and moved in this grand Scotch-Irishman. As Luther, before the august imperial assembly at Worms, reverently and fervently appealed to the Word of God, but was condemned by the "law of the Church," so Thomas Campbell, with a holy zeal, invoked in his defense the Holy Scriptures; but his tribunal, repelling this argument, decided the case according to the traditions of their Church.