WE have seen how one current of the movement arose out of an evangelism in 1803, and how the main current issued in an evangelism about 1827. From 1809 to 1827 the Campbells had established but two or three churches through their own efforts, and these out of persons already members of churches; but as soon as Walter Scott made the discovery of the "ancient gospel" and threw himself into its proclamation in 1827, new churches sprang up as if by magic. Stone and his fellow preachers were evangelists to begin with and swept rapidly through the states converting persons and constituting churches. By 1832 the Disciples were confirmed in their evangelistic habits through coalition with the [277] Stone movement. Every preacher was an evangelist. The aim of every sermon was to produce immediate conviction in the unconverted among the hearers, and no meeting closed without giving convicted and penitent persons an opportunity to make a public confession of their faith in Christ. The process of conversion was completed by an immersion of the person, after which he was received to membership in the church, by the "right hand of fellowship."

      This simple and clearly defined evangelistic program, obtained from the practice of the apostles as recorded in the Acts of Apostles, was learned and followed by every preacher from that day to this. It made every preacher and church an enlistment agency. They perfected in their method and manner of preaching, as well as in their treatment of inquirers and penitents, an evangelism which was both instantaneous and effective. The point at which many evangelisms break down is in [278] producing assurance in the penitent. A doctrine of definite, immediate, and accessible assurance of salvation underlay their "plan of salvation," and brought immediate relief to burdened souls. They taught inquiring sinners that forgiveness was to be obtained by obedience to certain commands. The commands of the gospel were: believe, repent and be baptized; and the promises were: the remission of sins, the gift of the Holy Spirit, and eternal life. The efficiency of this plan as an evangelism was that the person could put himself through the process of obedience, and need not wait for the Spirit to move him or God to elect him. He moved himself, he elected himself to eternal life through faith. The blessings promised would as surely follow obedience, as effect follows cause. If an inquirer asked, "What must I do to be saved?" the answer was ready: Believe, repent and be baptized. It was thus that the apostles preached and dealt with [279] penitent souls, as in the case of Peter on the day of Pentecost, and of Philip with the eunuch. These are the so-called "first principles" which have played so large a part in the preaching and writing of the Disciples; they are simply the primitive, apostolic evangelism reproduced in the preaching of to-day. The one book with which their preachers have been more familiar than any other is the Acts of Apostles--a book illustrating the methods of the primitive evangelists.

      With this evangelistic method in mind one does not have far to seek for an explanation of the rapid growth of the Disciples through all of their history. Minister and evangelist were for several decades almost synonymous terms. The Disciples have always regarded themselves as specialists in the doctrine and machinery of conversion. Their ministry has always been an evangelistic, recruiting ministry, whether itinerant or settled. They have always [280] vied with one another in their efforts to excel as winners of converts; and the denomination has stimulated this talent in its ministers by bestowing special honor upon its successful achievement. The consequence is that the denomination has grown rapidly from the first, and continues to grow.

      With the increase of the churches in members and wealth, the pastoral side of the ministry was developed to meet the needs of Christian nurture, local church development, and social service. The following men distinguished themselves as pastors in the early period of the pastoral ministry: D. S. Burnet, James Challen, W. H. Hopson, L. L. Pinkerton, D. P. Henderson, L. B. Wilkes, A. S. Hayden, Wm. Baxter, Isaac Errett, Thomas Munnell, O. A. Burgess, Alexander Proctor, J. A. Brooks, J. S. Lamar, Joseph King, David Walk, W. T. Moore, J. S. Sweeney, and T. P. Haley. To these men and many [281] others like them, the churches owed their deeper and broader development in Christian faith and beneficence, as well as their gradual increase in membership and influence in the community. They were succeeded by a younger generation of pastors, equally worthy and successful, such as B. B. Tyler, J. Z. Tyler, R. T. Matthews, F. D. Power, J. M. Trible, A. I. Hobbs, George Darsie, A. N. Gilbert, Jabez Hall, J. J. Haley, I. J. Spencer, and D. R. Lucas. Connected with the transition from the earlier evangelistic to the later pastoral ministry, was a form of specialization or division of labor between the pastor and evangelist. It was recognized that the two kinds of service--the enlisting of converts, and the training of converts--called for two kinds of talent, not often joined in a high degree in the same person. Hence arose the "professional evangelist," who was especially qualified to hold "protracted meetings," [282] and did little else. One of the earliest, greatest and most honored of this type of evangelist was Knowles Shaw. He was born in Ohio in 1834, and was killed in a railroad wreck in Texas, in 1878. He was gifted with rare musical talent, which in youth he used to enliven social gatherings in the neighborhood of his home, but in later life used with marvellous power in revival meetings. He was preacher and singing evangelist in one. In his most successful meetings he had as many as two hundred and fifty conversions in the course of four or five weeks. More recent evangelists of the type of Knowles Shaw, such as J. V. Updike, H. A. Northcutt, J. H. O. Smith, J. V. Coombs, Chas. Reign Scoville, Allen Wilson, and W. E. Harlow, have been even more successful--the number of converts in a single meeting sometimes surpassing four or five hundred.

      While the evangelism of the Disciples has had its most direct bearings upon their [283] growth, yet it has influenced to a remarkable degree the character of their literature. The bulk of their literature consists of books of sermons and tracts. The Disciples have never forgotten that they were propagandists of "peculiar views," which have always furnished them with texts for preaching and writing. The printed sermons are, as a rule, little more than tracts upon the various phases of denominational doctrine or practice. A few sermonizers have attempted excursions into the field of general Christian culture with some success. Aside from Alexander Campbell's writings, the books which have been most read are the sermons of Benjamin Franklin; while more recently the writings of Isaac Errett, Robert Richardson, J. S. Lamar, Robert Milligan, J. W. McGarvey, B. B. Tyler, A. McLean, J. H. Garrison, W. T. Moore, and F. D. Power, have been widely read and have exerted a notable influence upon the movement. Isaac Errett's tract, [284] Our Position, has been read by the thousands and remains unequalled, as a statement of the position of the Disciples in relation to other religious bodies.

      Evangelism has also deeply influenced the doctrine and life of the Disciples. The doctrine of assurance through obedience propagated in all their evangelistic preaching, was easily understood and readily seized upon as a balm for a distressed conscience. The satisfaction which was found in baptism, and in the scriptural guarantee of correctness, loosed many persons from the inner pain of spiritual imperfection and gave them security in external obedience to commands. It was this legalistic conception of Christian duty and service which partly accounts for the slow reception of the missionary enterprise, and for the tardy acceptance of the duty of social service.

      Reference has been made from time to time in these pages to various periodicals, [285] monthly and weekly, which have played so large a part in the history. As promoters of the cause without and as moulders of thought and leaders of action within, the editors and newspapers have stood second only to the ministry. Alexander Campbell was the first editor and set the example of an efficient journalism in the Christian Baptist and Millennial Harbinger. They had their imitators in a score of similar periodicals before 1830, and from that time to this, scores have been established, and have gone their way after a brief career. They have not always reproduced the best side of their prototypes, but they have not failed to do valiant, and often militant, service on behalf of the cause they espoused. Every leader, and every one who aspired to leadership, has in some way and at some time been connected with a newspaper. While at various times they have been the instruments through which internal feuds and parties have been created, yet no great [286] missionary, benevolent, or educational cause has arisen and succeeded without the help of a journal.

      When a journal has grown to a position of universal influence, its power for good or evil has been greater than that of any man or group of men. They have consequently made and unmade many individuals and causes. In a pure congregationalism, such as exists among the Disciples, the newspapers came nearer being authoritative oracles and tribunals than any other organized institution. Two papers in the recent period have succeeded to the wide influence of the Baptist and Harbinger in the early period--the Christian Standard, under the editorship of Isaac Errett, and the Christian Evangelist, under the editorship of J. H. Garrison. The Standard was the sole product of the spirit and genius of Isaac Errett, and was the exponent of a more liberal and spiritual order of things until the death of the editor in 1888. As the friend [287] and advocate of missionary societies, instruments of music in public worship, and a more cordial relation with other religious bodies, he fell under the suspicion of being too liberal. He drew around him men of the broadest spirit and some of the best writers of the church, and set an example of the highest and best religious journalism. The simplicity, modesty, and dignity of his character, the catholicity and unselfishness of his spirit, constituted him the greatest leader since Alexander Campbell. After his death his paper fell into the hands of men of a different spirit. Men who had opposed Isaac Errett in his day became influential in the direction of its policy and spoke behind his authority in the columns of his paper upon the new questions and problems that had arisen. Upon some of the old questions the paper continued to speak as Isaac Errett had spoken, and when it spoke upon the new questions many people thought it was Isaac Errett still speaking. [288] Upon all new questions of biblical criticism and denominational policy and mission, it has taken a conservative, reactionary position.

      The Christian Evangelist has had a complicated ancestral history. After the consolidation of many papers in many states covering a period of many years, it took form in 1882 under the editorship of B. W. Johnson and J. H. Garrison and was published at St. Louis, Missouri. In 1894, upon the death of B. W. Johnson, J. H. Garrison became sole editor. The editor was a man of spiritual vision, and desired for the Disciples a larger spiritual life and a larger place in the world's religious work. He joined hands with Isaac Errett in the task of delivering the body from legalism and a narrow sectarianism, and of promoting every missionary and educational cause which foretokened spiritual emancipation. He has consistently stood for larger liberty, for hospitality [288] towards new truth, and for the practice of Christian union in, every form of cooperation with other denominations. J. H. Garrison succeeded to the religious leadership laid down by Isaac Errett at his death.

      These journals, with a multitude of others, have taught the position of the Disciples week by week in their columns, and have defended it against criticism and objection; have opened their columns to the advocacy of the various missionary societies, educational institutions, and benevolent enterprises, and have thus unified the sentiment and concerted the action of ministers and churches with reference to them; have chosen and guided the denominational attitude towards many questions and its policy with reference to many enterprises; and have been indispensable agencies in the interrelation and effective workings of the various organizations, interests, and forces of the body. The influential editor occupies a place of generalship and superintendence [290] over the widely separated parts of the denominational army. With few exceptions journalism among the Disciples has been wise, conscientious, and progressive, and the present state of unity and efficiency among them is due in no small degree to intelligent and responsible editorship. In 1904 the Disciples were publishing twenty-seven general newspapers, the most widely circulating of which were: the Christian Standard, of Cincinnati; the Christian Evangelist, of St. Louis; the Christian Century, of Chicago; the Christian Companion, of Louisville; the Christian Courier, of Dallas; the Christian Union, of Des Moines, and the Pacific Christian of San Francisco, all of which are weekly papers.

      Education among the Disciples began as an effort to supply the churches with an educated ministry. The early leaders, Campbell, Scott and Stone, were educated men and recognized the value of education for the ministry. The emphasis was laid [291] upon the minister's training in the knowledge and use of the English Bible. The study of theology, as usually carried on in theological seminaries, was held in small favor. When Alexander Campbell undertook the task of establishing a school for the training of ministers, he founded a college and made the Bible a text-book along with text-books in the sciences and arts. At the close of his college course a young man was ready to begin to preach without any further preparation. No provision was made, and none thought necessary, for special, professional training beyond the college course. Theological seminary and college were merged in one. Such a school served the ends not only of ministerial training but of general Christian education for the sons and daughters in the families of Disciples, and thus made a double appeal to the churches. To serve this twofold purpose, Bethany College was founded by Alexander Campbell, at Bethany, West [292] Virginia, in 1840. With similar purposes in view Hiram College was founded at Hiram, Ohio, in 1850; Butler College, at Indianapolis, Indiana, in 1850; Eureka College, at Eureka, Illinois, in 1855; Christian University, at Canton, Missouri, in 1853 (the first college in the United States to grant women equal privileges with men); Oskaloosa College, at Oskaloosa, Iowa, in 1856; Kentucky University, at Harrodsburg, Kentucky, in 1858. With the removal of Kentucky University to Lexington in 1865, specialized ministerial education was begun among the Disciples in the organization of the Bible College as a separate college of the University. Other colleges began to separate ministerial studies from the college course and to offer specialized elective courses which could be pursued as post-graduate work. When Drake University was opened at Des Moines, Iowa, in 1881, the Bible Department was separated from the other departments. More recently the Disciples have [293] established other colleges, such as, Texas Christian University (originally Add Ran College, located at Thorpe's Springs, but in 1890 changed to Add Ran Christian University, and in 1895 moved to Waco, where it became Texas Christian University); and Cotner University established at Lincoln, Nebraska in 1889. Besides these leading institutions there were in 1905, thirty-five different educational institutions of all grades, controlled by the Disciples or conducted in their interest or under their name, in the United States. The aggregate value of their property was $2,459,000; the value of their endowment, $1,968,000; the total number of students in attendance, 5,819,868 of whom were preparing for the ministry.

      In spite of the meagre support and inadequate equipment of these colleges, they have been one of the most important factors in the growth and development of the Disciples. They have stood close to the [294] churches, and have met their first and most pressing need, in giving them educated ministers. They have demonstrated their value and necessity to the churches by numbering among their graduates the leading workers in every department of work--evangelists, pastors, teachers, editors, and missionaries. The leaders of thought and action since the first college was founded have come from the colleges. Many fields of work are always waiting for the coming of the properly equipped man. This is true preeminently of missionary and educational work, and pastoral work in the larger cities. The quiet, accumulative influence of the great teachers of the colleges has never been sufficiently recognized or honored. To the first generation of teachers who have had an incalculable influence upon the movement, belong W. K. Pendleton, who was professor in Bethany College from 1841 to 1887, and president from 1866 to 1887; Robert Richardson who was [295] professor in Bethany College from 1841 to 1859, the biographer of Campbell, co-editor of the Harbinger, and author of Office of the Holy Spirit, and other works; Silas E. Shepard, who was president of Hiram College from 1867 to 1870; and S. K. Hoshour, who was president of Butler College from 1858 to 1861, and afterwards professor of modern languages in the same institution.

      The first generation was succeeded by a second generation of educators, composed of a large and brilliant company of men of the deepest piety and consecration, many of whom distinguished themselves first as preachers and never lost touch with the pulpit. A few are still living, and are the last connecting links with the pioneer days of education. Robert Milligan was professor in Bethany College, 1854-59; president of Kentucky University, 1859-66; the first president of the College of the Bible, 1866-75 (the year of his death); co-editor of the Harbinger and author [296] of the Scheme of Redemption, Reason and Revelation, and other works. Robert Graham was president of Kentucky University, 1866-69; president of Hamilton College, 1869-75; president of the College of the Bible, 1875-95, and professor of philosophy in the College of Arts until 1898.. He died in 1901. James A. Garfield was a teacher in Hiram College with brief intermissions, 1852-66. He died as president of the United States in 1881. B. A. Hinsdale was president of Hiram College, 1870-82; superintendent of schools in Cleveland, 1882-86; professor in the University of Michigan, 1888 to the time of his death in 1900. George T. Carpenter was president of Oskaloosa College, 1861-81; organizer and chancellor of Drake University, 1881-93. J. M. Atwater was president of Hiram College, 1868-70, and served as professor for longer or shorter periods in Eureka College and other institutions and died in 1900. H. W. Everest was a [297] teacher in Hiram College, 1855-62; president of Eureka College, 1864-72, and 1877-81; president of Butler College, 1881-86; dean of the College of the Bible, Drake University, from 1897 to his death in 1900. He was the author of a book on the evidences of Christianity called The Divine Demonstration. D. R. Dungan was professor in the Bible Department, Drake University, 1883-90; president of Cotner University, 1890-96. He is still living and is dean of the Bible Department of Drake University. He is the author of several books, the best known of which is, On the Rock. J. W. McGarvey is still living and has been connected with the Bible College, as professor from 1865 to 1895, and as president from 1895 to the present time. He is the author of Commentary on the Acts, and other works on biblical criticism. B. J. Radford was professor in Eureka College and part of the time president, 1870-81; president of Drake University, 1882-83; and [298] professor in Eureka College from 1892 to the present time. C. L. Loos was president of Eureka College, 1857-58; professor in Bethany College, 1858-80; president of Kentucky University, 1880-97; and professor in the same institution from 1897 to the present time.

      Evangelism, journalism, and education have had principally to do with the growth, the present state and character, of the Disciples of Christ. The growth of the body was assured from the beginning of its separate existence. In 1850 the number of communicants, as given by unfriendly calculators, was 118,000, while the Congregationalists numbered 197,000; in 1870 the Disciples numbered 450,000, the Congregationalists, 306,000; in 1880, the Disciples 591,000, the Congregationalists, 384,000; in 1890, the Disciples, 641,000, the Congregationalists, 512,000; in 1900, the Disciples, 1,118,000, the Congregationalists, 628,234. In 1850 the Congregationalists numbered [299] about twice as many communicants as the Disciples; in 1900 the position of the two bodies was exactly reversed. The Congregationalists are chosen for comparison with the Disciples because the two bodies have many resemblances, both in doctrine and organization, and have occupied the same territory.

      The Disciples have churches in every state of the Union but one (1904)--New Hampshire, with the possible addition of Nevada. They are most numerous in Missouri (1,710 churches, 180,000 members); Indiana (956 churches, 130,000 members); Kentucky (910 churches, 120,500 members); Illinois (815 churches, 120,000; members); Texas (780 churches, 93,000 members); Tennessee (562 churches, 52,300 members); Ohio (558 churches, 85,500 members); Iowa (501 churches, 57,000 members). They are weakest in the New England and eastern states, and in the extreme northern and southern states. Their strength lies in the [300] central western states, where they first took root in the early days.

      Outside of the United States, the growth of the Disciples has not been so marked. In the Canadian Provinces there are only 158 churches, with a membership of 12,150; in Great Britain, 155 churches, with a membership of 14,000, in Australia, 235 churches, with a membership of 17,298; and on the foreign missionary field, 148 churches, with a membership of 9,773.

      The Disciples began as a movement in the country and smaller towns and villages and have not made notable progress in the larger cities until the last fifteen years. The most striking gains in the last decade have been made in Washington, D. C., where the churches have increased from one to four, and the membership from 600 to 2,050; in St. Louis, where the churches have increased from four to eleven and the membership from 1,129 to 3,784; in Pittsburg, where the churches have increased [301] from eight to eighteen, and the membership from 1,494 to 4,545; in Kansas City, where the churches have increased from six to fourteen, and the membership from 2,199 to 4,600; in Des Moines, where the churches have increased from three to eight, and the membership from 1,500 to 4,420; in Chicago, where the churches have increased from six to eighteen, and the membership from 1,060 to 4,945; and in Buffalo, where the churches have increased from one to four, and the membership from 300 to 1,107. The American Society has devoted special attention to the development of churches in the cities during the last ten years, under the conviction that the cities are the key to the evangelization of America. This remarkable advancement could not have been accomplished without the leadership of an able company of younger pastors who have rendered or are rendering distinguished service in the following cities: W. F. Richardson, in Grand Rapids and Kansas [302] City; A. B. Philputt, in Philadelphia and Indianapolis; H. O. Breeden, in Des Moines; E. L. Powell, in Louisville; F. G. Tyrrell, in St. Louis; J. M. Philputt, in New York City; G. H. Combs, in Kansas City; A. M. Harvuot, in Cincinnati; G. A. Miller, in Covington; T. E. Cramblett, in Pittsburg; E. B. Bagby, in Washington City; Carey E. Morgan, in Richmond; I. N. McCash, in Des Moines; W. B. Craig, in Denver; F. P. Arthur, in Rochester and Grand Rapids; E. W. Darst, in Chicago; Mark Collis and I. J. Spencer, in Lexington; B. B. Tyler, in New York City and Denver; J. Z. Tyler, in Richmond and Cleveland; A. C. Smithers, in Los Angeles. [303]

[TDOC 277-303]