Alexander Campbell and Christian liberty

Front matter

Glass

Book

Copyriglit)]^.

Preface

the hope that you, too, may find such personal fellowship.

Mr. Campbell was a voluminous writer, having published about sixty volumes. They are all more or less connected with matters and discussions foreign to our time. Few would find time or even care to go to them. Yet amid these pages of seeming dryness are living gems of royal beauty which the world can ill afford to lose. That the world needs these treasures and needs them now justifies the bringing of them.

This is first of all a book for the people. Realizing that many of the best works today are utterly beyond the reach of the average mind because of the use of technicalities of theology and philosophy, the author has endeavored to put things in a clear, straightforward way to the capacity of the average man.

Mr. Campbell is unknown today except by a few who have spent years in his presence. All need to know him, from the least to the greatest. There have been some excellent books written about him. The uniqueness of this book is to let him speak for himself.

In a time like this, when brother stands confronting brother, when each would designate the other by some harsh and odious name, when to slay a reputation is counted among earth's most brilliant achievements, when soul would fetter soul — all need to hear the clear, strong voice which rang through the nineteenth Century calling for Christian Liberty.

Extensive quotations from others have been made in order that Mr. Campbell's ideas might stand, both in their comparison and their contrast, along with the best utterance of modern thought. None but the ablest scholars of world-wide reputation have been used in this way. It is the candid judgment of the author that Mr. Campbell suffers nothing from such association. On the contrary, he who began to speak one hundred years ago proves himself by his own utterance to be a scholar among scholars.

In the author's confining himself to the controlling idea of Mr. Campbell in Christian liberty, the treatment may seem

Preface.

partial, showing but one side of the man. This could not well be avoided. The author proposes in the near future to supplement this work with a treatment of his more constructive labors. This will be a development of his controlling ideas of liberty working out in his efforts for a Universal Christian Brotherhood, The present theme is really limited to a consideration of his principles of liberty. "Alexander Campbell and Christian Unity," will show how he put these principles of liberty to work in men's lives and how in the true American fashion he joined "Liberty and Union."

The author wishes to express his thanks to the Christian Publishing Company of St. lyouis, Mo., for their kindness in granting him the use of Mr. Campbell's works.

He is under great obligations to Prof. Albert Temple Swing, D. D., of the Church History Department of Oberlin Seminary, under whom he sat for two years as a pupil, and who so kindly read the manuscript, making valuable corrections and suggestions.

He also desires to express his gratefulness to Miss lyora N. Christe and Miss Jennie H. Jacobson, both of Anaconda, Mont., who so patiently type- wrote the MS., the former Part I, and the latter Part II.

Th« Author immJ'J.m*

Introduction

It is eminently fitting that Alexander Campbell be introduced to the world anew in the yeiar that witnesses the Centennial of the movement which he and his father inaugurated. Mr. Campbell is not known to this generation. It is surprising how little many men of letters and of high reputation in the theological world know of this reformer of the nineteenth century. Great men, however, like great objects in nature, require distance to be seen in their true magnitude. Alexander Campbell's leading ideas are much more in harmony with the thought of the present time than they were with the ruling ideas of the age in which he lived. Thinkers of today in the realm of religion need only to be introduced to this bold thinker of the past century to be impressed with his intellectual power, his mental independence and his religious genius. They will readily recognize in Mr. Campbell one who loved truth more than popularity, liberty more than conformity to existing standards, and loyalty to Christ more than the cherished religious associations and traditions of his early life. Such a man is a blessing to any age, and to such men we are indebted for whatever progress in religious freedom and in religious thought the world has made.

The author of this volume introduces Mr. Campbell to us in one of the most striking aspects of his character — his love for, and his exercise of, religious liberty. He had other characteristics, but without this he never could have been the reformer that he was. It is scarcely too much to say that Mr. Campbell is little known in this feature of his character, to many of those associated with the movement of which he was the most distinguished leader. This fact has become increasingly evident in later years. The timeliness of the book is

Introduction.

as much due to this imperfect knowledge of Mr. Campbell on the part of his friends as to the wider lack of acquaintanceship with him on the part of the religious world at large. If ours be a providential movement in which the hand of God is manifest, we cannot study too closely the men whom He used to inaugurate the movement and to expound its principles. If the religious reformation of which Alexander Campbell became the most conspicuous representative is to be a continuous Reformation, adjusting itself to the new and changing conditions of the world as they arise, the spirit of liberty, and love of truth, and willingness to follow the truth whithersoever it leads, must characterize its advocates, and especially its leaders, in every age. It is in this fact that this volume has its chief value.

Not the least praiseworthy feature of this valuable work is the freedom and fullness with which Mr. Campbell is allowed to speak for himself. After all, he will stand or fall at the bar of impartial history, not by what others have said about him, but by what he himself has said on the great themes upon which he spoke and wrote. Time, which tests all things, will sift out whatever was of transient value, in his utterances, or which served a temporary purpose, but that which is of enduring worth, because it is the worthy expression of immortal truth, will live on and minister to the world's hunger long after towers and monuments shall have crumbled from their granite bases, and our "little systems" shall have had their day and "ceased to be." Some of the statements herein quoted deserve to take their place in the world's permanent literature. The work is written m a style, and with a literary charm, which comport well with the subject treated. There is, too, an antecedent preparation in the life and experience of the author which has well fitted him for this important task. None but a student of the writings of Mr. Campbell can appreciate at its true value the splendid personality which lies behind his writings, and the greatness of the work he sought to accomplish.

Introduction.

It is understood that it is the purpose of the author later to write a companion book to this on "Alexander Campbell and Christian Union." Meantime, he has done well to put this fearless reformer before the world as the champion of Christian liberty. After examination of its contents, I can most heartily recommend it to all lovers of Christian liberty, and especially to those, whether among ourselves or others, who have never yet come to a real acquaintance with, nor proper appreciation

of, the "Sage of Bethany."

J. H. GARRISON.

W. T. MOORE.

Part I.— Liberty and the New Wori^d Conditions. Chapter I. — A New Appreciation. The outcome of an experience, 23

The growing mind, 24.

True personal association, 24.

Early appreciation, 25.

New appreciation, 29.

A two-fold message, 31.

Inconsistencies, 35.

Adaptation, 36.

The fathers living, 39.

Chapter II.— Liberty and Progress. The spirit of freedom, 43

Joined the side of progress, 45.

Two classes of people, 47.

Dominant note of 19th Century thinkers.

His task found, 53.

No reason for fear, 55.

The great gulf, 56.

Gauging by the past, 57.

Chapter III. — The Limits of Knowledge and the Freedom to Think. A deep consciousness of limits, 63

Obliged to change his views, 67.

His firm stand for truth, 68.

Feared the outcome of growing wise, 71.

Lined up with liberty and progress, 72.

Chapter IV. — Appreciation of Great Personalities. Appreciation of the great personalities of history

79.

Coleridge, 80.

Luther, 80.

The world's great benefactors, 82.

Their extensive influence, 83.

Bow in reverence, 83.

Sees God's working in history, 84, —IS—

Contents.

Indebtedness to various thinkers, 85.

His unique position, 87.

His type of mind, 87.

Chapter V. — A new Voice in Protestantism. The tendency to crystallize, 93

A new voice heard in Protestantism, 94.

His protest, 97.

The fault fundamental, 98.

A restoration proposed, 100.

Finds his task, 100.

•'Back to Christ," 101.

Chapter I.— The Bible Restored. Ivuther's experience. 111

Mr. Campbell came to his task out of a growing experience, 112.

Hid touch with his age, 115.

The confronting barriers, 116.

The general enlightenment, 117. lat attitude toward the Bible? 121.

Champions a new emphasis, 124.

In the quest of truth he feared not light, 126.

"The Old -Fashioned Bible," 127.

Foremost among critics, 129.

Chapter II. — Criticism. As scholar and critic, 135

Appealed to ablest critical scholarship, 136.

What is Biblical Criticism? 137.

The gyascutus broke loose! 138.

The savage cry, 138.

Luther and Melancthon on science, 139.

What criticism is, 141.

Arnold, King, Harper, 141.

Dr. Strong, 142.

Dr. Farrar, 143.

Dr. Selleck, 145.

Professors Smith, Ladd, and Hinsdale, 146.

Mr. Campbell a "Lower" and a "Higher" critic,

147.

One of the most opposed American critics, 148.

Chapter III. — New Versions. As a critic — ^the temper of a scholar, 151. —14

Contents.

The surrounding atmosphere, 153.

Different viewpoints, 154.

The human side of the Bible, 155.

Freed from false reverence, 157.

The timid non-progressive, 158.

New versions, unsettling, 160.

Effect on the world of literature, 161.

Book of God as leader, 162.

Objections to authorized version, 163.

Fears only the ''weak minded," 165.

Enlarges upon reasons for new versions, 166.

Constant need of new language to convey the

newly felt, 167.

Translation affected by interpretation, 168. Authorized version penetrated with views of

translators, 169.

The daring critic, 169.

Simply pours it on, 170.

Objections summarized, 170. •'The Word of God," 171.

Indulges in irony, 173.

A dear sister, 175.

His common sense and logic applicable to other

problems, 175.

The long time required for truth to dawn, 175. The real cause, 176.

Appreciated the ability of his times, 176. Helped to give us the revised Bible, 180. A Campbellian note sounded, 181.

Oiapter IV.— Coming to the Bible.

Watch the critic as he works, 185.

The liberty of the individual to interpret the

Bible, 186.

The lost gospel due to a false interpretation, 187. Come to Bible as to any book, 188.

In line with world's best critics, 189.

The rules applied — the Bible a human book, 189. The popular method, 192.

Difficulties which beset the historian, 193. Importance of this task, 194.

No small undertaking, 195.

Corrupted text, 196.

Errors few, 197.

No alarm from human imperfections, 197.

—15—

Contents.

Human andDivine, 200.

His power in debate, 201.

Came to Bible critically, 202.

The personal equation, 203.

Progress in criticism, 204.

His optimism, 205.

No alarm from criticism, 205.

Bible not the fount of all wisdom, 207.

Shipwrecks of faith — why? 209.

Background of his labors, 212.

The true content, 216.

Coleridge and Campbell, 218.

Herder and Campbell, 219.

Figurative and literal meaning, 221.

Some examples, 222.

Chapter V. Hearing the Voice of God. Uniqueness of his attitude, 229

Bible divine, 230.

A revelation of man, 231.

Transcended the popular idea, 234.

Was coming to modern view, 236.

A large and gratifying outlook, 242.

Perfect revelation, 243.

Infallibility, 244.

True touch-stone, 245.

Ivistening for God's voice, 248.

A book of literature, 249.

Right attitude, 249.

The partisan spirit, 251.

True way to hear God's voice, 251.

Chapter VI. Certainty of the Divine Voice. Bible speaks its own worth, 257

Possible and probable that God has spoken, 258.

Impossible to prove to all, 262.

Personal and ethical proof has precedence, 264.

Love and sacrifice the key-note, 264.

Seeing God, 267.

Love everywhere, 267.

The day of the divine demonstration past, 270.

The real difficulty, 271.

The ethical, 274.

The ethical appeal, 275.

Certainty of the Divine Voice, 282.

Contents.

The greatest infidels, 282.

Personal reformation, 283.

Criticism in the sphere of the personal, 283.

He transcends even criticism, 284.

Making a distinction , 286.

The authority of Jesus, 287.

Return to Christ as authority, 288.

Lordship of Jesus, 289.

Chapter VII. The Heretic

A bold and fearless Biblical critic, 293. A critical movement, 293.

As a Protestant, 294.

Why many thought him a destructionist, 296. Modernism, 298.

Flashing the light upon conservatism, 300. Labored for a new Bible, 301.

Passing through an experience, 302.

Orthodoxy, 303.

Consolation in the two never-failing facts, 307. The arch-heretic, 307.

Bigotry, 308.

The peculiar merit of Mr. Campbell, 309. His treatment as a heretic, 315.

Lifted to the world a new song, 315.

These singers of new songs, 315.

Yet the sacrifice has its compensation, 317. Chapter VIII. The Outlook— "What of the Night? ' '

Their followers do not follow, 323.

What is the outlook? 324.

*Tis not night but glorious day! 328.

Our institutions, 329.

No chasm should yawn between church and school,

330.

Adjusting the truth to the age conditions, 330. No new message needed, 331.

Our message manifold, 333.

Loyalty to the fathers, 334.

The tasks that confront the church to-day, 334. Progress did not cease at his death, 336. Coming to Mr. Campbell, 337.

His passing to God. Still speaking on earth, 338. Bibliographyj 341.

PART I.

Liberty and the New World Conditions.

CHAPTER I. A New Appreciation

If thou findest a good man, rise up early in the morning to go to him, and let thy feet wear the steps of his door. — BccL(^Apocrypha).

Whereof the man, that with me trod

This planet, was a noble type.

Appearing ere the times were ripe,

That friend of mine who lives with God. — Tennyson.

You have read my book, but not my heart. — Blizabeth B, Browning.

The heroic souls of all time are those who grapple with the hard, prosy facts of existence and draw from them a song of cheer. These are the true helpers of humanity. The wilderness and solitary places are glad for them. And deserts blossom beneath their feet. — B.

Into her hands fell a branch of beautiful white flowers, but interspersed with black, ugly thorns. Through tears she said, "I will transform the thorns." So adown the years she went transforming the thorns; sometimes softly, sometimes with enthusiasm, but always with the consciousness that life was growing richer and sweeter. For everywhere about her pathway sprang the loveliest of flowers. While the air was fragrant and the over-arching sky was always blue. — B.

CHAPTER I.

A Nj^w Appreciation.

This book is the outcome of an experience. Just such an experience as many have passed through during the present age of inquiry. The author is assured, then, of a large and appreciative audience. It is only in experience that souls really touch one another and stand altogether revealed.

Such experiences as followed upon the great awakening of thought have been painful, pathetic and often tragic in the extreme, and who would seek or ever care to portray tne mental anguish of the growing mind? They are costly in the passing of the most precious of which our lives consist, not only in cherished ideals but often in the loss of fond personal associations. How often we startle when we awaken to the fact that the saddest death is the loss of a soul which failed to rise with us into the reality of life!

Yet amid the grief and loneliness which attend our way we still keep the upturned face and trust the "Kindly Light" to lead us on, and somehow, we believe that sometime, somewhere there will be a recompense "to tearstained, saddened eyes." Somehow, we trust for such glad surprise. Somehow, we believe that in the eternal morning those angel faces shall greet us — those faces ^'which we have loved long since, and lost awhile."

Still such an experience as attends the evolution of the mind in its reach for knowledge is not wholly without its compensation even here amid the struggle. What man among us even though civilization has its world of complexities, hardships and toils, would wish to go back to the savage life of ease and quiet contentment v/ith its little and insignificant?

In the passing of the old and the coming of the new we are not wholly at loss, something of rich and abiding worth is left us. Our new knowledge is but a truer grasp of the Infinite. In such rise of the soul we are only passing out of a stage of mere existence to life itself. Nor do we in the effort begrudge the sting. No such "spark divine" disturbs the contented beast. In the throe we discover the marks of the man. So let the glorious work of progress go on ! "We would not hinder it, but would rise with its tide! We would step out of the black of night into the radiance of day! We are confident that today we are living in, not only a new world, but a better world; notwithstanding the pessimists. We believe that :

"Out of the shadow of night The world rolls into light, * It is daybreak everywhere !"

Moreover, let us not say that development is only advance in knowledge. Let us not think, that in our rise to God, we have lost anything of true personal association. On the contrary, in touching the Infinite we are brought into a circle of souls over which time and place

have no power. An unpleasant gulf may yawn between

Alexander Campbell and Christian Liberty.

us and many whom we day by day meet face to face; in that there is no correspondence between us in our aim, purposes and ideals. They may fail to understand us. But we need not yield to such loneliness, for in coming into the great heart of God, we have come into companionship with the rare and choice souls of all time. Here there is mutual understanding. No barrier rises to separate us from these, except that which our own wills raise in our low and sordid ideals of life. Therefore, we may rise up with strength and turning from the apparent loneliness of life, meet God and duty singing as we go.

Mr. Campbell, himself, in one of his quiet soul meditations feels this great truth. He is contrasting the happy lot of those "who sail with wind and tide down the stream of popular esteem," with "yonder small company in a little bark, toiling against wind and current, ascending the rapid stream of vulgar applause." But he comforts his soul with this satisfying conclusion :

"O, my soul, do you not know that every good intention of yours, and every good effort of yours, were it only to subdue one evil inclination, is witnessed with admiration by all the excellent that ever lived * * * when you make one righteous effort to promote goodness in yourself, or in any human being, know that every good man on earth approves your course, and is upon 3^our side; yes, and all the spirits of the dead. * * * Be assured, then, in all your struggles in behalf of truth and goodness, that every just man upon earth, every happy spirit in the invisible world, every angel in heaven, and what is more than all, your Redeemer and your Heavenly Father are upon your side."^

Alexander Campbell and Christian Liberty.

This was Mr. Emerson's thought when he said:

"Be of good- cheer, brave spirit! Steadfastly serve that low whisper thou hast served. For know God hath a select famil} of sons now scattered wide through earth, and each alone, who are thy spiritual kindred, and each one by constant service to that inward law Is weaving the sublime proportion of a true monarch's soul. Beauty and strength, the riches of a spotless memory, the eloquence of truth, the wisdom got by searching of a clear and loving eye that seeth as God seeth. These are their gifts, and Time who keeps God's word, brings on the day to seal the marriage of these minds with thine, thine everlasting lovers."

From childhood I have appreciated Alexander Campbell. He was the patron saint of my father and my grandfather. His name was a household word from my earliest recollection. Father never used to tire of telling of his great wisdom and in describing his poweful sermons. Nor did I ever grow weary in listening to the mighty deeds of this wonderful man. He grew up into my child-heart with such attachment that I often felt I had been deprived of one of earth's chief est joys not to know him on earth. His name was often mentioned by the preachers who used to visit our home, and they added to my store of knowledgCo I came to feel that I knew him so well that if I should meet him upon the street I would be able to recognize him.

By the time I had reached young manhood I had this

conception of him. One in wisdom who far surpassed all

the old Grecian philosophers and even rivaled Solomon in

all his glory. In fact I thought of him as in some way

belonging to those Bible worthies, only somehow he had,

Alexander Campbell and Christian Liberty.

probably by mistake, been left out« So wise he was that none in his own age dared to match minds with him. i used to wonder if ever again such gigantic mind would attach itself to piece of clay. And my loyalty to him was as steadfast as my thought of him. When I was once offered a scholarship and two hundred dollars a year if I would take a course in one of the largest and best equipped colleges in America, I refused because it was not controlled by those who held the faith of Mr. Campbell. I well remember the reply I gave to the friend who made me this generous offer. "No professor knows anything about truth unless he has learned it from Alexander Campbell." The friend was assured of one thing, that I was a fit subject for college. Nevertheless, one thing is certain, I was sincere when I believed that all the wisdom of the past, present and future was vested in him. Ignorance was bliss!

I had learned, too, of his enviable reputation in polemics and that all feared his dominant trait of pugnacity. They told me he could, with Bible in hand, whip the whole world, and even had completely demolished a number of men beyond recognition, and that the world had never heard of them since. Thus he became imaged upon my mind as a stalwart fighter. Not unlike the pictures I had seen in books, of ancient warriors, except that in place of shield and sword, he held the Bible. Furthermore, I was told that this Bible he literally believed from cover to cover, and that he understood every word in it to be mightily inspired by God.

Alexander Campbell and Christian Liberty.

I heard him quoted over and over again by ministers who used his word freely. But generally he was used to pin down some favorite point in doctrinal dispute. I often found myself going to his books in the same way, always camping about certain well trodden and sacred places. Nor did I have any desire to get far from the camp. For some years I enjoyed such an appreciation of Mr. Campbell. It was sincere as it was loyal, yet it is not the appreciation that I hold today. It was my earlier appreciation, but it became old and passed away.

It was during this period in my development that I became so depressed and pained. I had come into contact with the world's great thinkers. Upon comparison I was forced to the conclusion that Mr. Campbell in his world of ideas was not what he ought to have been, consequently he fell into ruins all about me. While I still admired him as a loyal, sincere servant of God, I thought him in his intellectual holdings, narrow and antiquated. A few years I passed in such delusion. The supposition that I had learned him incorrectly never once occurred to me. To go to the sources and know him from his own works had never presented itself to my thought. How often do we go down the years cherishing delusions simply from want of investigation !

It was when studying at Oberlin Seminary a few years ago that I came under the spell of several professors who are masters of thought in the theological world. And here from somewhere out of God's great universe the thought flashed to me, to go to the works of Alexander

Alexander Campbell and Christian Liberty.

Campbell and let him speak for himself. For the past two years I have pursued this task in the midst of a busy t^astorate. It has been a delightful study of which this book is the result.

Mr. Campbell means more to me now than ever before. His contributions to life have captivated my mind and enriched my heart. I have learned to love him more and more. My firm conviction is that the world has not yet come to recognize his true place in religious thought and activity. That he was a prophet speaking in much far beyond his age, I am impressed. Thus, I have come to a new appreciation of Mr. Campbell. In a thousand ways the new far exceeds the old. I have come to this appreciation from a study of his works in the light of modern thought and activity. What this appreciation is the book will disclose. I have determined to allow Mr. Campbell to speak for himself to you, just as he has to me.

The author heartily accords with Laura Gerould Craig in her delightful little book "The Centennial Campfire," p. 5, "We love to speak of the fathers of the nineteenth century Reformation as 'our fathers' and of the movement as 'our movement.' Our appreciation of its purpose and participation in its results seem to impel this appropriation. But such men, such movements, belong to God and the world."

Again, p. 49, she quotes George D. Prentice as saying : "His intellect is among the clearest, richest, profoundest ever vouchsafed to man ; indeed, it seems to us in the quality of abstract thinking he has few, if any, rivals.

Every cultivated person who has heard Mr. Campbell must have been impressed with the wonderful facility with which his faculties move in the highest planes of thought. Surely the life of a man thus gifted must be a part of the treasure of society. In his essential character he belongs to no sect, but to the world."

That Mr. Campbell's contributions to life is a treasure that the world now needs, and that he himself belongs to the world is the author's only apology for presenting this book.

No one would think of designating this as a destructive age. It is intensely constructive to the smallest minutia. Even a criticism of the lives of others need not be destructive, and will not, if we put ourselves into their presence with sympathetic appreciation. The very insight which the fathers grant us ought to enable us to come to their lives in a constructive way. We do not believe that they saw all things in their totality. We often boast that we can see farther than did they. This is the peculiar glory of the heritage which they have granted us. Nor does this render them in our estimation any less great. Since they were so large, we are able to stand upon their broad shoulders and get a larger, and hence, a truer range of things.

Mr. Campbell was a many-sided man. We shall not

be able to comprehend him in a moment, perhaps not in a

lifetime. He had the soul of a poet, and could penetrate

beneath the crust and pierce the heart of things. His ability in establishing his ideas upon the bedrock of truth is amazing. He possessed a deep and abiding religion which his soul experienced and enjoyed. He was prophetic. His far-seeing eye discerned from the signs of the time, the movement and trend of things. He was a liberator, critic, educator, scholar, theologian, reformer, preacher.

As a theologian, he had a message for his times, yet he spoke for all time. His message for his own age grew out of the existing conditions plus his own personality. His message for all time is the overflow of his soul in his experience of religion.

Hje who comes to his age with a message requires a method, a scheme of thinking based in the conceptions of his day. Otherwise he would be out of touch with his people and could bring them no vital message. Mr. Campbell, true child of his age that he was^ had such a scheme. Nevertheless, it is true, as all great minds confirm, that in these same truth-bringers are truths inconsistent with their small schemes of thought, and even transcending them. Such truth comes bursting from the soul even though there be no place in the scheme large enough to hold it. This is because the soul is larger than the head. The mind is more than thinking ; it is feeling and willing.