A comprehensive history of the Disciples of Christ

Front matter

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Preface

The following pages deal with a movement rather than a chnrch or churches. The plea of the Disciples of Christ is much more comprehensive than that of any religious denomination that existed a century ago, or that has existed since that time. The religious awakening, produced by the Campbells and those associated with them, affected more or less the whole of religious society. It was a move on the strongholds of sectarianism, and a high call to liberty of thought, liberty of speech, and the right of individual interpretation. It was, first of all, a protest against the reign of priestcraft and religious despotism.

In the beginning of the movement, no one thought much about church or churches. There was no thought at all about establishing another religious denomination. The primary aim was to break down the walls of sectarianism and give freedom in Christ Jesus to all earnest souls. From this point of view it was practically a second Protestantism. It was a movement on Society, and its aim was to reform all religious denominations so as to bring them into harmony with the teaching of the New Testament Scriptures.

But it was even more than this. It was an honest, hearty plea for Christian union. It affirmed for all the children of God the right to differ hut not to divide. This has always been a fundamental principle with the Disciples from the day the great " Declaration and Address " was issued by the " Christian Association " to the present time. To put the matter, with respect to religious association and fellowship, in mathematical language, the Disciples have always contended for the greatest possible numerator with the least possible denominator; or the greatest possible individual liberty with the least possible divisive element. In other words, they have made very much of Christ Himself, as the foundation of the Church and the basis of Christian union, but, at the same time, they have made very little of doctrines, opinions, and human creeds, vi PREFACE

which divide into denominations, and thereby weaken the people of God in their effort to take the world for Christ.

During the first stages of the movement it may properly be called a "Reformation/' for at that time its advocates sought most earnestly to reform the churches which already existed, rather than to organise new churches which might result in a separate religious people.

But it soon became apparent that these earnest men could not maintain the position which they at first assumed. They were practically driven into a separate organisation, and consequently they had to justify their separate position by contending for a complete restoration of Apostolic Christianity. During this special period, which extended from about the year 1830 to the year 1870, the movement may be called a " Restoration movement," as that was emphatically the chief plea made during the time indicated.

However, about the year 1870, following closely upon the conclusion of the Civil War, there was a growing spirit among the Disciples of " Toleration " with respect to the religious denominations, and this finally showed itself distinctly in federation with these denominations, in so far as there were points of agreement between these denominations and the Disciples, these points of " agreement" furnishing a working basis, but not sufficient for complete organic union. Since then, there has been a disposition to seek for Christian union in emphasising these points of agreement rather than the points of difference.

In taking this important step, it is understood that the Disciples have not given up any distinctive matter for which they have ever contended, but that they have simply changed the emphasis with respect to some things, about which there is room for honest difference of opinion. Meantime, the denominations have been coming nearer and nearer to the main position of the Disciples. In short, there has been an approach to one another, and thereby they have illustrated what Mr. Campbell meant when he said " approaches are better than reproaches." When he said this, he was arguing against a sectarian spirit which seemed to possess some of his own people; and this sectarian spirit, which every now and then came to the front among the Disciples themselves, was one of the things

PKEFAOE vii

that Mr. Campbell used all of his power to suppress during the days of his active ministry.

It is highly probable that history will finally affirm that Alexander Campbell, more than any other man, and the Disciples, more than any other religious people, are responsible for the growing sentiment of Christian union which prevails in many of the Churches at the beginning of this Twentieth Century. For a time Mr. Campbell was compelled to deal vigorously with sectarianism, and in doing this he often gave offence to even those who in most things believed with him, but who nevertheless thought that his unmerciful attacks were ill-advised, and frequently without justification. Nor is it necessary now to defend all he said, especially in the days of the Christian Baptist. Still, his words cannot be properly weighed without taking into consideration the actual condition of things that existed at that time. Even Mr. Jeter, in his " Campbellism Examined," half apologises for Mr. Campbell's unmerciful flagellation of the sects in the following language :

" That a Reformation was needed by the Christian sects of that time none, who possesses a tolerable acquaintance with their condition, and the claims of the Gospel, will deny. . . . Among the Baptist churches there were some sad evils. In parts of the country, the churches were infected with an antinomian spirit, and blighted by a heartless, speculative, hair-splitting orthodoxy. These churches were mostly penurious, opposed to Christian Missions, and all enlarged plans and self-denying efforts for promoting the cause of Christ. In general, the careful study of the Scriptures, the religious education of children, the proper observance of the Lord's Day, a wholesome, scriptural discipline, the reasonable support of pastors, and in fine, devotion to the Redeemer's cause, were too much neglected."

Undoubtedly the spirit of Mr. Campbell became less belligerent as he grew older, and as there appeared less and less need for the methods which he used at the beginning of the Disciple movement.

It must be remembered that he constantly contended that the walls of spiritual Jerusalem could not be rebuilt until they were cleared of the rubbish which had accumuviii PREFACE

lated on them during the reign of the apostasy, and consequently, while he kept the trowel in one hand, he held the sword in the other, as Nehemiah and his workmen did when rebuilding the walls of temporal Jerusalem. Nevertheless, it must be conceded, by all who are acquainted with Mr. Campbell's whole advocacy, that he was always willing to meet every overture for Christian union, even more than half way. While he would never listen to any compromise of truth, he was always willing to compromise within the truth, as far as this could be done without injury to the truth itself. In short, he was the very embodiment of the " unity of the spirit," as it breathes everywhere in the New Testament Scriptures. But, having pledged himself to stand by these Scriptures, it was simply impossible for him to listen to any plea for union that could not be supported by the plain teaching of the Word of God.

Of course there are those who contend that if he had paid less attention to the rubbish on the walls, and more attention to simply the material he was putting into the walls, his advocacy would have produced less friction and might have reached better results. This is doubtful. It is easy to say what might have been, but when all the facts are taken into consideration, it is impossible to believe otherwise than that Alexander Campbell was a man of providence, and that his whole career was under the direction of divine wisdom; and that being so, it is well to be careful about adverse criticisms, as these might place us in the position of fighting against God.

There are altogether too many extraordinary incidents and conjunctions in the life of Mr. Campbell, and in the religious movement of which he was the distinguished leader, to believe that these can be accounted for by the ordinary laws with which we are acquainted. It seems more reasonable to admit the element of Providence in these things than to undertake an explanation which practically eliminates God and seeks for a solution in the ordinary course of natural laws. Nor can this apparently wise conclusion be set aside by the arrogant ipse dixit of Rationalism. We are accustomed to the wave of its imperious hand, but we are not always frightened into obedience by it, since we have learned that many of its explanations of apparent difficulties do not really explain at

PREFACE ix

all, and even when they have a semblance of reason in them they are beset by many more and greater difficulties than those which are met in the Christian solution.

Doubtless this same oracle would explain the appearance of the " Monitor " in Hampton Roads, at precisely the crucial moment, when the " Merrimac " was beginning the destruction of the fleet there, as simply the result of natural laws, as we understand them. Furthermore, these same wise men would probably tell us it was purely accidental that Moses was saved by the ark of bulrushes which his mother had prepared for him, and that there was no providential guidance in the fact that his own mother was selected as his nurse. They would also require us to believe that the finding of the keys to the Babylonian cuniform inscriptions and the Egyptian hieroglyphics, at exactly the same time when the records of the past were most needed to support the testimony of the Bible, had no connection whatever with any providential guidance, but was simply the result of the ordinary course of things. But such an explanation is wholly unsatisfactory to any but superficial thinkers or depraved hearts. We must discount either our heads or our hearts before we can believe that the hand of God was not in these transactions. Equally certain may we be of the providential guidance with respect to the conjunction of many other events. Christ visited this earth at exactly the time it was ready for him. Luther began his reformation at precisely the supreme moment. The age was waiting for him.

Likewise, we see the Restoration Movement of the Disciples of Christ was the answer of a providential call for a new religious day to begin with the ushering in of the Nineteenth Century. America was the country where the new day had to dawn, and where the Sun of Righteousness had to rise with healing in his beams. America is on the road to the conquest of the nations; it is the continent where the Christian forces must be organised for the great and final forward movement to evangelise the countries lying Westward on the other side of the Pacific Ocean. But America, at the beginning of the Nineteenth Century, was a religious wilderness, and much rough work had to be done before the people could be made ready for the day of " sweetness and light," a day which finally did x PREFACE

come at exactly the time when it was most needed and when it could be most effective in conquering the world for Christ.

It is only in the light of such a view as this that the Disciple movement can be intelligibly interpreted. It was not an accidental force, moving on the confusions of Christendom, without any intelligent direction, but as clearly a providential interposition in religious development as was the Lutheran Reformation, or any other great movement in the history of Christianity. At first America was a religious battlefield, and the Disciple movement was necessarily a fighting movement, and Mr. Campbell was a great warrior.

But, however this may be, it is certain that, after Mr. CampbelPs death, the spirit of conciliation became more and more distinctly a factor with the Disciples, and finally received marked emphasis during the stage of " Toleration," the spirit by which the present day is characterised.

Looked at from the beginning to the present time, there appear to be comprehended in the movement, not only three well-defined chronological periods, viz., the Creative, the Chaotic, and the Reconstruction periods; but also three distinct stages in the development come clearly into view. These stages may be, not inappropriately, named respectively, the Reformation stage, the Restoration stage, and the Toleration stage. Consequently, the following generalisation, with proper sub-divisions, will help the reader to understand the progressive development of the movement for the hundred years of its existence:

I. Reformation. II. Restoration.

(a) Idealisation. (a) Separation.

(c) Investigation. (c) Evangelisation.

(d) Realisation. (d) Organisation.

III. Toleration.

(a) Tribulation.

(b) Education.

(c) Cooperation.

(d) Federation.

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It will be seen that the sub-divisions in this programme clearly indicate the different steps in the line of progress. The " Declaration and Address " gives us a splendid ideal. Soon it was felt that the Christian world was not prepared for this ideal, and consequently there followed a time of considerable hesitation as to what the next step should be. This led to prayerful investigation with respect to the teaching of the Scriptures, and this was followed by a realisation that some definite position had to be taken, as the Christian world did not seem willing to listen to the plea for " Reformation." The " Restoration " movement began in a separation from the Baptists and a justification of this separation. This was followed by a remarkable success in evangelisation, and this, by the organisation of the " American Christian Missionary Society," with other important steps in the matter of organisation. Then came the period of " Toleration." This period began with the tribulation of the Civil War. This war settled several things, and among the things it settled was that differences must not be emphasised so as to obscure the great points of agreement. Education became a prominent feature of the Disciple movement soon after the war, while co-operation in missionary work, through the various societies which had their birth when the war closed, helped to emphasise the spirit of charity towards the denominations, which had already begun to manifest itself in a much more definite way than it had done in the past history of the Disciples. Finally, the Disciples are now engaged in the Federation movement, and this is helping them to leaven the religious world with the principles of Christian union for which they have always contended.

It is perfectly true that not a few Disciples are still hesitating about taking part in this Federation movement, for the reason that they are fearful it is more or less a surrender of the definite plea which they have always made. But this has been the cry of the extreme right wing of the Disciple movement in every step of progress that has been made. These controversialists have always protested against going forward; but all the same, the Disciple hosts have continued to march toward the great goal of ultimate triumph for their cause. Even the friction among themselves, in the long run, has been advanxii PREFACE

tageous to their religious movement. It has stimulated activity; it has awakened interest; more than all, it has compelled the Disciples to study the Scriptures, as these have always been the sources of final appeal.

Of course, it is no part of the writer of the pages which follow to decide definitely whether the Disciples have always been wise or unwise with respect to the steps they have taken in making their history. But it is his duty to record faithfully what he sees in that history, and this is all that is claimed for the generalisation which has just been given.

In the narration of events, the chronological order has been followed as far as this could be done conveniently; but in a few cases, the matter under consideration has been carried forward, without a break, to the present time. It was felt that the chronological order has its disadvantages as well as its advantages. But upon the whole, it was thought to be the better plan to pursue. This plan enables the reader to consider the facts of history in the order of their occurrence, and will generally be a convenient help in tracing the relation of these events to one another.

Some will, no doubt, object to the use of the term " Disciple " as an adjective. But this is done only for historical convenience. Nevertheless, I have little sympathy with this objection ; and less, if possible, with those men who insist on always spelling Disciple with a little d. These men cannot be reckoned with except from the point of view of charity for their extreme narrowness. Some of these are fitly described in the following lines:

They mint, anise and cummin fondly tithe, But weighty matters make them squirm and writhe; They strain out gnats from their religious creeds, Then swallow camels as regards their deeds.

The character sketches have been mainly confined to the people who have passed to their rewards. It would have been pleasing to the writer, if possible, to comprehend in the sketches the names of those now living who deserve a prominent place in the history. But it was not possible. This has been left for other historians to do in

PREFACE xiii

the coming years. In a few instances, where it seemed absolutely necessary, something has been said as to the character and life of those who are still living. But the reader will see that there is justification for this, and therefore no invidious distinction was intended to be made.

One feature, it is believed, will commend itself to every Disciple of Christ. All the histories of the movement, so far as they have come under my notice, have been confined mainly, if not exclusively, to preachers and educators, as the promoters of the movement. In this volume will be found, grouped together, the names of very many business men who have furnished the sinews of war, while others have led the army. It is believed that these generous helpers ought, at least, to have their names mentioned in the history of the Disciples. It would have been an impossible task to secure all the names worthy of mention; consequently, many will doubtless be disappointed in finding that certain noble names have been omitted. The list that is given is the result of considerable* correspondence with the best informed men in different sections of the country, and if the list is not complete, it should be judged according to the facts already stated.

During the preparation of this volume I have had the assistance of so many persons that it is simply impossible to even recount their names. For all this help I am profoundly grateful. But for superintending the supply of illustrations, for proofreading and other important help, I certainly ought to acknowledge the very great assistance I have received from my son, Paul Moore, Assistant Editor of the Christian Evangelist, St. Louis, Mo.

The author of this volume has been gathering material and studying the same for more than forty years, with a view to writing a history of the Disciples. He feels profoundly grateful to his Heavenly Father that his life has been spared, and that opportunities have been afforded to produce this work, which, though onerous in some respects, has, nevertheless, been a labour of love.

He wishes to state also that in the preparation of the volume he has sought, as far as possible, to let the actors in the great movement tell the story of its progress. This will account for numerous and somewhat extended quoxiv PREFACE

tations from the writings of the men who have been the leaders from the beginning to the present time. Some of these leaders have received more attention than others, simply because what they have said or done was regarded as of more importance in setting forth the progress of the movement.

Contents

History providence illustrated — Several causes leading up to an effect — Most discoveries may be traced to several causes, and usually several persons make the same discovery about the same time; this shows that everything is perfecting according to a great plan — The Campbellian Reformation had its origin in several different causes — The plea of the Campbells was a plea for an intelligent understanding of the Word of God — The time was propitious for the introduction of this plea; the place where the plea was presented was suitable ; the men were trained for the work they undertook to do — God's men are always trained for their work — America lies on the road to the conversion of the world — Progress is always more or less westward; never permanently eastward — Christianity started in Palestine ; it has travelled westward ever since; when the countries lying west of America have been converted then the work will have been accomplished — The battle of Armageddon will be fought somewhere between America and Palestine, probably in Japan or China ; it may not be a battle on the tented field, but it will be a contest where the victory will be on the side of Christ and His religion — What are known as Oriental religions make their progress eastward; they do not and never have permanently made progress westward — America has been influenced by two streams of civilisation, one from Plymouth Rock, and the other from Jamestown; the two streams coalescing make the finest civilisation the world has ever seen; this coalescence takes place in the Mississippi Valley — These conclusions strongly supported by prophecy already fulfilled — The reformations under Luther, Calvin, and Wesley were essential to the Campbellian Reformation — Antecedent facts in history must be studied to understand present conditions; we must study the development of the earth physically, in order to understand moral and religious movements — Three periods in its development, namely: the Creative, the Chaotic, and the Organic or Reconstructive periods; these three periods are marked distinctly in the Reformation inaugurated by the Campbells — It has had its Creative period, its Chaotic period, and its Reconstructive period; the last of which is still continued — Progress is never in straight lines; this looks discouraging, but it is the only way that any permanent progress can be made — The countries lying west of us are still to be conquered for Christ — America is the place where the army must be trained to do its great work — The union of the Christian forces in America will make short work of heathendom whenever that union is effected — The Disciples of Christ occupy a favorable position with respect to this great work — Some of the main features of their contention — They contend for (1) a scriptural Bibliology, (2) a scriptural Theology, (3) a scriptural Christology, ( 4 ) a scriptural Pneumatology, ( 5 ) ^ a scriptural Anthropology, ( 6 ) a scriptural Soteriology, (7 ) a

scriptural Ecclesiology — Some of the reasons why the plea has met with such singal success: (1) Its scripturalness, (2) its reasonableness, (3) its great simplicity, (4) its comprehensiveness, (5) (19-96)

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CHAPTER I The Creative Period — the Campbells

Thomas Campbell — His birth, training, and early ministry — Evidently a providential man — Some facts of his early training — Belonged to a Presbyterian body called Seceders — Experiences with respect to Christian union — Leaves Ireland for America — Is disappointd in his new religious environment — Finds sectariansim strongly entrenched in the United States and labours earnestly to improve conditions — Has trouble with his Presbytery — Finally forms the " Christian Association " — This was not intended to be a church, nor was it intended to form another denomination; object simply to bring Christians together with a view to Christian union — The injustice of the censure of Presbytery and his appeal to the Synod — Finally separates from the Seceders — His withdrawal did not hinder his earnest efforts in preaching the Gospel — Assembles his friends and neighbours together; makes an impassioned and wonderful speech, at the conclusion of which his great dictum " Where the Scriptures speak we speak, and where the Scriptures are silent we are silent," was uttered — This sentence became the slogan of the Disciple movement — Infant Baptism not considered at this time; Thomas Campbell did not think at first of giving up infant baptism — The great "Declaration and Address" written — An analysis of this document ... . „ ,. 97-120

CHAPTER II The Chaotic Period — Its Beginning

Thomas Campbell disappointed in the reception which his Address received — Sectarianism more strongly fortified than he supposed — Finally applies to the Synod of Pittsburg for membership in the Presbyterian Church — The Synod rejects his application — His son, Alexander, arrives in America and reads the proof sheets of his father's great " Declaration and Address " — How he regarded his father's movement^His religious views — The Christian Association finds itself cut off from sympathy — A church is organised at Brush Run — No purpose of the movement to form a new religious body — Reformation was the watchword at this time — The aim to unite all Christians — Alexander Campbell prepares for his great work; his training in Scotland — He immediately threw himself into his father's plans; they work heartily together, Alexander defending his father in his controversy with the Presbyterian Church — Alexander's account of this period in his own language — His great Address on the principles involved — He was influenced to some extent by the Haldanean Reformation in Scotland — His father opposed to controversy, but Alexander felt compelled to meet the opposition made to his father's great plea — The Lord's Supper observed the day the church was organised at Brush Run — Alexander becomes the hero of the hour, and is ever afterwards regarded as the chief leader of the movement 121-136

CONTENTS

CHAPTER III A New Departure and New Friends

Alexander Campbell's marriage and removal to Bethany, Virginia — Description of Bethany — Alexander considers the question of Infant Baptism; reads everything he can find in favour of it; finally concludes it is unauthorised by the Word of God — His own account of his change of views — Finally is immersed; at the same time his father, mother, and others follow his example — This new departure caused some of his friends to go back — Finally becomes identified practically with the Baptists — A modern view of Infant Baptism; arguments pro and con — In uniting with the Baptists the church at Brush Run stipulated for religious freedom — The action alienated Pedo-Baptists — Mr. Campbell's opinion of the Baptists — His own account of these stirring events — His union with the Baptists was advantageous in some respects, though to his disadvantage in others 137-157

Chapter IV

For a time the union with the Baptists worked well — Contentions began to arise — Some of the main differences ( 1 ) as regards the work of the Holy Spirit, (2) as regards the difference between the Old Testament and the New, (3) as respects ordination and authority of ministers, (4) they differed as regards the administration of the Lord's Supper, (5) they differed in respect to the design of baptism, ( 6 ) they differed with respect to the doctrine of the Trinity, (7) they differed on the subject of "Christian Experience " — Plan to exclude Mr. Campbell from the Redstone Baptist Association — The church at Wellsburg founded — Mr. Campbell and others join this church and then join the Mahoning Association of Ohio — -How he foiled his Baptist persecutors — His sermon on The Law the occasion for Baptist opposition — This sermon a turning point in the Disciple movement — Mr. Campbell's own account of these transactions — His debate with Reverend John Walker; at first Mr. Campbell opposed to debate — Starts the Christian Baptist; extracts from the preface of the first number; its aim wholly unsectarian — A change of battleground from Pennsylvania and Virginia to Ohio and Kentucky — Creed of the Mahoning Association — Meeting of the Mahoning Association at Canfield, Ohio — Mr. Campbell's visit to the Western Reserve 158-177

CHAPTER V Walter Scott and the New Doctrine of Baptism

Meeting of the Mahoning Association at New Lisbon, Ohio — Walter Scott appointed evangelist — Mr. Campbell's two arguments in opposition to Infant Baptism; these made in his debates with Mr. Walker and Mr. McCalla— The Baptists applauded him while he used these arguments against the Pedo-Baptists, but when he maintained substantially the same position in his great sermon on The Law, they sought to exclude him from their Association — Walter Scott made a practical application of Mr. Campbell's view of the design of baptism; he showed how great a help it was in evangelistic work; it made the place and time of pardon a definite

CONTENTS reality — Scott's generalisation of the scheme of redemption — His style of preaching adapted to the people, and they heard him gladly — Other strong men came into the movement — An incident concerning the teaching on the subject of baptism .... 178-191

Chapter VI

The reformers shamefully misrepresented — They confine their teaching to scriptural language — The main difficulty was in the meaning of the word " Regeneration " ; they never taught the doctrine of " baptismal regeneration " as regeneration is understood in popular theology — One of their writers published a book in which Baptismal Regeneration is declared to be the fundamental error of Christendom — Mr. Campbell's views concerning the whole subject of the sinner's return to God — As Mr. Campbell became better understood his views were accepted by not a few intelligent Baptist theologians — The doctrine of baptismal remission capable of abuse; it was sometimes abused by Disciple preachers — A modern view of the whole matter — Two extremes have been taught on this subject; one makes too much of baptism; the other makes too little of it; the truth lies between these two extremes, and that is the position of the Disciples at the present day — An illustration as to the place which baptism properly occupies in the scheme of redemption 192-211