Concerning the debate with Bishop Purcell, the Harbinger published, in 1837, the following from the Cincinnati Daily Gazette:

      As my opinion of the late discussion of the respective merits of Protestantism and Catholicism has been solicited by friends whose wishes I ought to respect, the following brief statement is submitted, with the hope that it will give no just cause of offense to any man or to any party.

      Having attended throughout the discussion, with as much regularity as I conveniently could, I retired at the close, with increased confidence in the character of both Mr. Campbell and Bishop Purcell; being convinced that if the debate should be faithfully published, it would, in several ways, have a good influence upon society.

      Mr. Campbell, I think, sustained the cause of Protestantism with candor, and with great ability; his documentary proofs were abundant and decisive, and his arguments were incontrovertible; and it is difficult to conceive how any impartial mind can hesitate to admit, that he deserves to be respected by Protestant Christians of all denominations, for this magnanimous effort to diffuse light upon a subject which we believe essential to the best interests of all mankind.

      The Bishop also exhibited a degree of mildness and liberality of sentiment, that was not anticipated. His addresses, taken altogether, were calculated to make a good impression, both upon Protestants and upon Catholics: from the former they would remove prejudice, and incline to exercise more charity towards our Roman Catholic brethren; and on the latter, they tended to make the impression, that the spirit of persecution ought not to be indulged, and that the practice of it ought never to be adopted in these United States of America.

      The Bishop has defended his cause with considerable ingenuity, and sometimes with striking displays of eloquence. We were pleased to notice his efforts to modify the Papal system, and to abandon the dark foundation of his predecessors; and we rejoice in the hope, that the Roman Catholic religion is not so infallible as to be incapable of improvement in the sunshine of American liberty.

      Such of Mr. Campbell's positions as could be encountered with apparent plausibility, were promptly met by the Bishop; others, more [448] formidable, were passed by in silence. The ingenuity of this learned advocate of clerical power, in removing the impression made by the arguments of his antagonist, were sometimes very striking; insomuch, that some Protestants who were in attendance, were probably not without their fears that their cause would suffer loss by the controversy. Mr. Campbell, however, returned to the charge with a composed dignity, and with a freedom from all signs of intimidation, which evinced to all spectators that he had no misgivings of mind, and that he knew well the solidity of the ground on which he had taken his stand.

      There was no point at which the Bishop appeared to falter more, than in his weak attempt to set aside Mr. Campbell's arguments, founded upon the prophecies of Daniel, the Apocalypse, and the Apostle Paul. Here, it is presumed, intelligent Catholics began to tremble for their champion. Mr. Campbell constantly saw his advantage, and improved it with a promptness and skill not often equalled, and perhaps never surpassed.

      If the whole of this debate be faithfully published, I can not help thinking it will furnish a mental feast to the intelligent public, and that it will have a tendency no less to promote charity, than to disperse the mists of delusion, and to place the truth in a clear light before a rising and inquiring posterity.

      In regard to Mr. Campbell's peculiar sentiments, I have not had the means of knowing precisely what they are. Whatever they be, they were not brought into this debate; for he took his stand, and kept it, on that firm ground which was occupied by the original Reformers, and on which Protestants of all denominations will readily agree with him. If he holds peculiar opinions which are injurious to this great cause, it is truly to be lamented; and we may hope that a good Providence will yet lead him out of such dangerous mistakes; for a mind like his ought always to be public property, as it was in the late famous discussion in the city of Cincinnati.

      In conclusion, I will take the liberty to say, that I have no other feeling than that of affection and good will; both for Mr. Campbell and his learned and ingenious opponent, and while my faith in Protestantism is confirmed, my charity for the Catholic communion is considerably enlarged.

A. SHINN.      

      There is no abler defense of Protestantism in the English language than the Campbell-Purcell debate.

      In the Robert Owen debate, Mr. Campbell felt that he had met a worthy opponent. Mr. Owen was a Scotch freethinker, who came to America to establish a community in accordance with his social views; all religion was to be excluded. He preached a crusade against Christianity. He challenged any clergyman to meet him in debate, and was [449] about to sail for Europe announcing that no minister in the New World dared to meet him in debate. The challenge fell under the eye of Alexander Campbell, and he promptly accepted it. The debate was held at Cincinnati. Men went hundreds of miles to attend it. The debate was afterwards published. While it was preparing for publication, Mr. Owen was the guest of Mr. Campbell at Bethany. One day, while walking in the fields together, Mr. Owen turned and said to Mr. Campbell: "I have one advantage over the Christian." "What is that, sir?" "I am not afraid of death," responded Mr. Owen; "if I had a few business affairs arranged, I could lie down and die without a fear." "Have you any hope in death?" asked Mr. Campbell. "No, sir; I think that death is the end, and I am without hope or fear in death." "Do you see that ox?" said Mr. Campbell. "It has filled itself with the grass of the meadow, and now stands in the shade of the tree, without fear and without hope in death. Tell me, what does infidelity do to elevate a man above the beasts?"

      During the debate Mr. Owen read his theses, nearly two hundred pages of folio. To this manuscript he adhered throughout the discussion. He laid down twelve laws of human nature, upon which he built a "Social System." Nothing Mr. Campbell could say could divert him from his manuscript, and his twelve laws of human nature. He had his say; the "gems" from "his casket" were shown for the eight days of this debate.

      The debate seemed to be proceeding upon parallel lines which never would meet. When Mr. Owen had finished his manuscript, he sat down and gave the time to Mr. Campbell. He, without an opponent to reply, spoke for twelve hours on Christian evidences, the longest speech on record.

      The last oral debate was with Dr. N. L. Rice, a well known Presbyterian clergyman. This debate was held in December, 1843, at Lexington, Ky., for a period of sixteen days. The Hon. Henry Clay was moderator. The topics discussed were the "action, subject, design, and administrator of Christian baptism; the character of spiritual influence, and the tendency and expediency of ecclesiastical creeds as terms of union and communion." Great abilities were displayed by both parties in the discussion. The Presbyterians of Kentucky desired Dr. R. J. Breckenridge--a man than whom, perhaps, none has stood higher in the Presbyterian Church in this country for twenty-five years--to be Mr. Campbell's opponent. And they made application to him for that purpose; but he answered; "No, sir, I will never be Alexander Campbell's opponent. A man who has done what he has to defend Christianity against infidelity [referring to his debate with Owen], and to defend Protestantism against the delusions and usurpations of [450] Catholicism [referring to his debate with Purcell], I will never oppose in public debate. I esteem him too highly."

      This debate, in printed form, made a volume of 912 closely printed pages; it fully met public expectation. Mr. Rice manifested great ingenuity, and some of his efforts produced a marked impression upon the audience. He had remarkable fluency of speech, superior talent for details, and consummate art, and these gave him great influence upon the minds of the people. Col. Thomas H. Nelson, formerly United States Minister to Mexico, and afterward to Chili, said to the writer, at Terre Haute, Ind., in 1888: "I was a young lawyer at Lexington, Ky., and attended the Campbell-Rice debate. I was a Presbyterian. When I heard the debate I thought Mr. Rice got the better of Mr. Campbell; I purchased the debate when published, and have long since decided that Mr. Campbell was a giant beside the ordinary Mr. Rice. Even now, whenever I want an intellectual stimulus, I take down 'The Campbell-Rice Debate,' and read Mr. Campbell's masterful arguments." This debate is out of print and very rare.

      All the Presbyterians with whom Mr. Campbell debated were honored by having the D. D. degree conferred upon them. Mr. Campbell made them doctors of divinity by debating with them. He said: "We are always pleased and feel ourselves honored by the theological promotion of our opponent." Rev. Mr. McCalla, Rev. Obadiah Jenkins and Rev. N. L. Rice were all honored by being made D. D.'s, and Bishop Purcell was made archbishop after his memorable discussion with Mr. Campbell.

      The debates above alluded to were largely attended by ministers of all denominations, and others, from all parts of the country. Henry Clay, after the debate with N. L. Rice, it has been repeatedly said, was immersed. Whether men agreed with Mr. Campbell in his views or not, all who heard him, in his prime, or who have read his writings, acknowledge him to have been a man of extraordinary ability, wonderful power, and sincerity in advocating what he believed to be the truth.

Sources:

1. A. Shinn. "The Grand Debate." The Millennial Harbinger 8 (March 1837): 109-110.

2. Benjamin Lyon Smith. Comments on debates with Robert Owen and Dr. N. L. Rice.

[MHA2 448-451]