UNITED STATES DEPARTMENT OF COMMERCE
R. P. LAMONT, SECRETARY
BUREAU OF THE CENSUS
W. M. STEUART, Director

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RELIGIOUS BODIES: 1926

VOLUME II

SEPARATE DENOMINATIONS

STATISTICS, HISTORY, DOCTRINE
ORGANIZATION, AND WORK

UNITED STATES
GOVERNMENT PRINTING OFFICE
WASHINGTON : 1929

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      The period following the War of the Revolution was characterized by a general spiritual declension. This again was succeeded by a revival period during which, especially in what were then the western and southern sections, denominational lines were frequently ignored, and members of different churches united both in evangelistic and sacramental services. In some cases there were efforts to enforce ecclesiastical discipline, which resulted in revolt, while in others entirely independent movements were started, not so much antagonistic to, as independent of, ecclesiastical organization.

      The pioneer in this movement was the Rev. James O'Kelley, a Methodist minister in Virginia. He opposed very earnestly the development of the superintendency into an episcopacy, especially so far as it gave the bishops absolute power in the matter of appointments to charges. He presented his cause in the general conference and elsewhere, but failed to bring about the change he desired, and, in 1792, with a number, of others, withdrew from the Methodist Episcopal [316] Church. A little later they organized under the name of "Republican Methodists," but in 1794 resolved to be known as "Christians" only, taking the Bible as their guide and discipline, and accepting no test of church fellowship other than Christian character.

      A little later a similar movement arose among the Baptists of New England, Dr. Abner Jones, of Vermont, became convinced that "sectarian names and human creeds should be abandoned, and that true piety alone, and not the externals of it, should be made the test of Christian fellowship and communion." On this basis he organized a church at Lyndon, Vt., in 1800. He was soon joined by Elias Smith, a Baptist minister of Portsmouth, N. H., and by many others.

      In 1800 the "Great Revival," as it came to be known, was started in the Cumberland Valley of Tennessee and Kentucky. ² It was confined to no denomination and in the preaching no attention was given to the doctrines which had divided the churches. In the Presbyterian Church, especially, this seeming neglect of fundamental doctrines was viewed with concern, and resulted in charges being preferred against two ministers, Richard McNemar and John Thompson, for preaching doctrines contrary to the confession of faith. As a consequence, these men, with a number of others, among whom were John. Dunlavy, Robert Marshall, and Barton W. Stone, withdrew from the Synod of Kentucky and, in 1803, [317] organized the Springfield Presbytery. Shortly afterwards this body was dissolved, and its members adopted practically the same position as that held by James O'Kelley in the South and by Abner Jones in New England.

      General meetings, the first stop toward organization, were held In New England as early its 1809, but it as not until 1819 that the first general conference met at Portsmouth, N. H., on the call of Frederick Plummer, of Pennsylvania, and Edward B. Rollings, of New Hampshire. The conference met again at Windham, Conn., in 1820, and regularly until 1832, when it was dissolved; but the following year, by the action of several conferences, a general convention was organized. In 1834, by direction of the convention, the Christian General Book Association was formed and thereafter met once in four years in connection with the convention, the same persons being delegates to both bodies. This form of organization continued until after 1860, when the two bodies became entirely separated. In 1886 the general Convention, then Called the "American Christian Convention," and the publication board, then called the "Christian Publishing Association," were again made identical in membership.

      In the year 1829 Alexander Campbell and his followers separated from the Baptists of Pennsylvania and Ohio. ³ Their teaching spread rapidly to Kentucky, and in 1832 Barton W. Stone, one of the most prominent of the original leaders of the Christians in that section, united with them, on the condition that the Bible alone should be the basis of the union. A large umber of the Christians in Kentucky and Ohio followed Mr. Stone in this action, but even In these [318] States the greater part remained with the original body, while the eastern and southern churches were not affected. Out of this movement, however, some confusion of names has arisen, since many of the churches of the Disciples are still known as "Christian" churches.

      In the report for 1890 the denomination was listed as "Christians (Christian Connection)," and the same name was used in 1906. This did not prove entirely satisfactory, and after some conference the name "Christian Church (American Christian Convention)" the title already officially chosen by the church, was adopted for the 1916 report, as identifying the denomination with its general business organization. This title was in 1922 changed to "Christian Church (General Convention of the Christian Church)."

      In 1854, on account of the adoption of resolutions condemning slavery, the southern delegates to the general convention withdrew and formed a separate organization, which continued until 1890, when the delegates from the South resumed their seats in the convention.

      The principles upon which its first churches were organized continue to characterize the denomination. No general organization has ventured to act forth any "creed" or statement of doctrine other than the Bible itself. Christian character is the only test of church fellowship, and, while their interpretation of the teachings of the Bible is generally in accord with that of most evangelical denominations, they do not bar any follower of Christ from membership because of difference in theological belief. This same liberty extends to the ordinances of the church. Baptism is not made a requisite to membership, although it is often urged upon believers as a duty. While immersion is generally practiced, no one [319] mode is insisted upon. The churches practice open communion and labor to promote the spirit of unity among till Christians.

      The general polity of the denomination is congregational, and each local church is independent in its organization, but at a very early period conferences were organized which admitted ministers to membership, and in which the churches were represented by lay delegates. These conferences at first were advisory only, but, have largely developed into administrative bodies. They have the oversight of the ministry, but do not interfere with the discipline of the churches. Ordination of ministers is usually by action of the conference, often upon request of some church. Churches and ministers are expected to report annually to the conference, and to cooperate in carrying wit its recommendations. Besides the local conferences, there are a number of State conferences and associations for administrative work and five regional conventions for the entire United States and Canada. Nearly all these bodies are incorporated, and hold property for denominational use, sometimes holding in trust the property of local churches.

      The General Convention of the Christian Church meets quadrennially. Its affairs are administered ad interim by "The General Board of the Christian Church" composed of 50 members representing the several departments of the church, with a few members at large. The convention maintains six departments--Home Missions, Foreign Missions, Christian Education, Publications, Evangelism and Life Service, and Ministerial Relief. In addition there are a number of permanent commissions, as Christian Unity, International Relief, etc.; these are primarily agents of the churches for the conduct of their general work. The Convention sessions are occasions for the consideration of topics affecting church, life and for ecclesiastical fellowship. The membership includes delegates from the several local conferences, each conference being entitled to one ministerial and one lay delegate for each 700 members of the churches within it; the presidents of the conferences, State associations, district and regional conventions; the presidents of the colleges controlled by the denomination; and the officers chosen at the previous session. It elects a secretary of each department, and these, secretaries, with the president and vice president of the convention, constitute an executive board, whose duty it is to carry out the measures adopted by the Convention, and to act as a board of trustees to conduct its corporate interests and manage its property.

      The mission work of the Convention is carried on in two departments, home and foreign, under the direction of a board of 10 members, elected by the Convention, two of the members acting as secretaries of the departments. In the home field, assistance is given to needy churches, and missionaries are employed in the newly settled and in some of the older sections. In 1926, 53 churches and missions in 36 cities and towns were assisted, frontier work was carried on in Washington and Wyoming, and help was given in two eastern conferences, 37 missionary being employed. The board holds missionary conferences, rallies, and institutes; publishes missionary literature; and in other ways promotes missionary interests throughout the conferences and local churches. The total amount raised for home missions and church extension during the quadrennium 1923-1926 was $272,270, of which $68,280 was raised in 1926.

      Foreign missionary work is carried on in Japan, with headquarters at Tokyo, and in Porto Rico, with headquarters at Ponce. Less pretentious work is conducted cooperatively In South America and Africa. The churches in Japan are organized in a conference, independent of any control by the denomination in the United States. A corporation effected by the missionaries under the laws [320] of Japan holds, for the mission board, the greater part of the property, which is valued at $178,000. The reports for 1926 show, for both fields, 16 stations, occupied by 14 missionaries, with the assistance of 27 native helpers; and 23 churches, with 2,390 members. There are also in Porto Rico eight Sunday schools, with 1,129 members. The entire property in both missions is valued at $238,000, and $278,085 was contributed for the conduct of the work during the past quadrennium.

      There are two women's boards, one for home and the other for foreign missions, which cooperate with the mission board in raising funds.

      The receipts of the mission board have advanced steadily from $84,228, 216, 1902-1906, and $144,216, 1913-1916, to $550,355 in the period 1922-1926.

      Under the control of the denomination, or affiliated with it, are seven institutes and colleges, two (one Negro) in North Carolina, and one each in Ohio, New York, Indiana, Missouri, and Wyoming. Reports for 1926 show 2,038 students in these institutions; $115,100 contributed by churches and individuals toward their support; property valued at $2,190,063; and a total endowment of $1,211,873.

      A home for aged Christian ministers is maintained at Lakemont, N. Y., and an orphanage at Elon College, N. C. The property of these institutions is valued at $129,000 and their endowment at $34,000. In 1926 there were 371 young people's societies, 12,176 members.

      "The Herald of Gospel Liberty," the denominational organ, was founded by Elias Smith, at Portsmouth, N. H., in 1808, and is the oldest religious newspaper in the United States published In the English language. It is now published at Dayton, Ohio, by the Christian Publishing Association, which also issues the Sunday school literature. The association furnishes offices for the denominational societies in its buildings at Dayton, and the "Christian Missionary," the organ of the mission board, is also issued there. The value of the plant is estimated at $248,000. [322]

      F. G. Coffin's "Christian Church (General Convention of the Christian Church)" was published in Religious Bodies: 1926. Volume II. Separate Denominations: Statistics, History, Doctrine, Organization, and Work. United States Department of Commerce, Bureau of the Census. (Washington, DC: United States Government Printing Office, 1929), pp. 316-320, 322. The electronic text has been produced from a copy of the book held by St. Vincent College Library.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page.

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
724.694.8602
stefanik@westol.com

Created 18 December 1998.