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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For sale by the Superintendent of Documents, Washington, D. C.         -         -         -         -         -         Price $2.00

      In their early history the churches which gathered under the leadership of Thomas and Alexander Campbell ² emphasized the distinctively apostolic character of the individual church, not merely as a worshiping congregation and a working force, but as an autonomous ecclesiastical body. As set forth in the "Declaration and Address," by Thomas Campbell, they deplored human creeds [396] and systems and protested against, considering anything as a matter of faith and duty for which there could not be produced a "Thus saith the Lord," either in expressed terms or from approved precedent, and held that they should follow "after the example of the primitive church exhibited in the New Testament without any additions whatever of human opinions or inventions of men." With this basis of action they adopted as the keynote of their movement, "Where the Scriptures speak we speak; where the Scriptures are silent, we are silent."

      As the churches increased in membership and wealth, however, there arose what seemed to some to be a desire for popularity and for such "human inventions" as had been deplored in the beginning of the movement. Chief among these "inventions" were a general organization of the churches into a missionary society, with a "money basis" of membership, and the use of instrumental music in church worship. The agitation for the organization of a missionary society began soon after 1840 and continued until the American Christian [397] Missionary Society was formed in Cincinnati, Ohio, in 1849. Although this received Alexander Campbell's approval, many of his brethren were dissatisfied and held firmly to the earlier position, quoting his own language in speaking of the apostolic Christians:

      Their churches were not fractured into missionary societies, Bible societies, and educational societies; nor did they dream of organizing such.  *  *  *  They knew nothing of the hobbies of modern times. In their church capacity alone they moved.  *  *  *  They viewed the Church of Jesus Christ as the scheme of salvation to ameliorate the world. As members of it they considered themselves bound to do all they could for the glory of God and the good of men. They dared not transfer to a missionary society a cent or a prayer, lest in so doing they should rob the Church of its glory and exalt the inventions of men above the wisdom of God." [398]

      A society with a "money basis" and a delegated membership, it was urged, was the beginning of apostasy front New Testament Christianity. The article in the constitution of the missionary society which gave more offense than any other, because, in the view of some, it, established a "money basis" and created a "moneyed aristocracy," read as follows: "The society shall be composed of annual delegates, life members, and life directors. Any church may appoint a delegate for all annual contribution of $10; and $20 paid at one time shall be requisite to constitute a member for life." Various and earnest efforts were made at different times to dissuade them from this "departure from New Testament Christianity," but without avail.

      The question as to the use of instrumental music in the services of the church became an issue as early as 1859, when a melodeon was placed in the church at Midway, Ky. Much opposition was aroused, and the claim was made that instrumental music in the church services "ministered to pride and worldliness, [399] was without the sanction of New Testament precept and example, and was consequently unscriptural and sinful."

      Other matters in regard to which there was controversy were the introduction of the "modern pastor" and the adoption of "unscriptural means of raising money."

      It was inevitable that such divergencies of opinion should result in the formation of opposing parties, and these parties were variously called "Conservatives" and "Progressives," or "Antis" and "Digressives." Actual divisions, however, came slowly. Many who sympathized with the Progressives continued to worship and work with the Conservatives because they had no other church facilities; on the other hand, many Conservatives associated with the Progressives for a similar reason.

      In the census report for 1890 both parties were reported together under the title Disciples of Christ. In the report for 1906 the Conservatives were reported separately as Churches of Christ, but the results were not altogether satisfactory, as it was difficult to draw the line between them and the Disciples of Christ. There is now a clearer distinction between the two groups, and the statistics for 1926 are far more complete.

      In doctrine and polity the Churches of Christ are, in some respects, in accord with the Disciples of Christ. ³ They reject all human creeds and confessions, consider the Scriptures a sufficient rule of faith and practice, emphasize the "divine sonship of Jesus" and the "divine personality of the Holy Spirit," and regard the Lord's Supper as a memorial service rather than as a sacrament, to be observed each Lord's Day. The church, with such officers as belonged to it in apostolic times, is considered a divine institution. Each local church is independent; it elects its own officers, calls its own ministers, and conducts its own affairs. Membership is on the general basis of faith in Christ, repentance, and baptism (immersion). The ministerial office is not emphasized, and there are no ministerial associations. Each minister is a member of the church which he serves, and is subject to its discipline. In general, the doctrine of non-resistance is advocated.

      The opposition to missionary societies on the part of the Churches of Christ does not imply any lack of interest in missionary work, which has been fully developed since the division. They are rapidly establishing new churches in different parts of the United States, and are carrying on missionary work in Japan, China, Persia, Brazil, Hawaii, India, and Africa.

      The educational institutions of the Churches of Christ include 6 Bible, or Christian, colleges, with 113 teachers, 2,012 students, and property valued at $1,900,000; a normal and business college, with 17 teachers, 190 students, and property valued at $220,000; a classical institute, with 6 teachers, 120 students, and property valued at $50,000; an orphan school, with 6 teachers, 75 pupils, and property valued at $275,000; 6 orphanages, with 636 orphans, and property valued at $285,000; and an old people's home, with 30 inmates, and property valued at $20,000. These institutions are located in Tennessee, Texas, Kentucky, Arkansas, Oklahoma, Georgia, and California.

      They publish 9 weekly journals and 1 monthly, devoted exclusively to religious instruction.

      J. W. Shepherd's "Churches of Christ" 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. 396-400. 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 13 December 1998.