HIS denomination had its origin in an effort made to effect a union of the pious of all parties by the ties of a common Christianity. They regard the title "Campbellite Baptists" as a reproach; for, though Rev. Alexander Campbell was the leader of the movement resulting in the denomination, they claim to be the restorers of "Primitive Christianity," and hence object to denominating a church by any other designation than is found in Scripture. The followers of Christ having been termed disciples they have chosen this as their appellative.

      The character and life of a man who possessed the mental abilities and force of character to formulate, organize, and establish such a monument as this denomination has become, are worthy both of study and emulation. He was of Scotch-Presbyterian education and parentage. His father, Rev. Thomas Campbell, had long been a minister of high standing in the "Secession" branch of the Presbyterian Church in the North of Ireland, who, with his family, emigrated to this country early in the beginning of the present century. His liberal views soon rendered him the object of persecution among his Presbyterian brethren, for which reason he encountered much opposition. He was at one time formally [509] arraigned before an ecclesiastical tribunal of his brethren on the charge of heresy. His fundamental position, while yet in connection with the, Presbyterians, was, that the divisions existing among Christians were caused by a want of conformity to Scripture, and that the true and certain way to insure such unity was to cast aside all creeds and follow only the teachings of the Bible. The more rigorously he advocated his peculiar views, the stronger the opposition to him became, until on September 7, 1810, he and his family, and a considerable number of others who had imbibed his sentiments, separated from the Presbyterians and organized a church at Brush Run, in Washington County, Pa., where a house of worship was erected. Of this church, Rev. Thomas Campbell and his son, Alexander, became joint pastors. In this church much devotion was manifest, and perfect concord prevailed. At length a subject of difficulty presented itself--a member raised the question, "Is Infant Baptism Scriptural?" Mr. Campbell and his son entered into the discussion occasioned by this query, and having been educated in its belief, undertook the defence of "Infant Baptism." The result of the investigation was, that they, and many members of the Brush Run church, were convinced not only that infant baptism was without Bible authority, but that immersion alone was Scriptural baptism.

      True to their convictions they became Baptists; and on the 12th of June, 1812, were immersed by Rev. Mr. Luce, and forming a, Baptist church, were admitted, in the fall of 1813, into the Redstone Baptist Association, carefully and expressly stipulating at the same time, in writing, that "no terms of union or communion other than the Holy Scriptures should be required." About this time Rev. Alexander Campbell came more prominently into notice. He had been educated at Glasgow University in Scotland, and was, from a student, eminent for energy of character, brilliancy of talents, and love of learning, together with a wonderful ability in debate. He first attracted attention by a speech, in the Redstone Baptist Association in defending the above [510] agreement. He subsequently became famous as a debater. He loved what he regarded truth, and brought to its defence rare abilities, wide reading, and much learning. A debate with Rev. J. Walker, in Mount Pleasant, O., on the subject of baptism, raised him high in the estimation of Baptists, and gave wide celebrity to his talents and knowledge for the first time. Three years after he held a debate with Rev. Mr. McCalla, of the Presbyterian Church, in Washington, Ky., which contributed largely to increase his fame and extend his influence. Beside these, he held other debates in the course of his remarkable career; the two most prominent being those with the late Archbishop Purcell, of Cincinnati, O., on the Roman Church, and with Rev. Dr. N. L. Rice, at Lexington, Ky., on the subject of baptism. The latter was one of the most noted of his numerous encounters with theological opponents, his opponent, Dr. Rice, being one of the ablest disputants the Presbyterian Church in America ever produced. Henry Clay, the great statesman of Kentucky, presided at this debate, and thousands gathered to hear it.

      From the time of his union with the Baptists in 1812, and especially his speech before the Redstone Association, it was evident that while he was in his views essentially a most decided Baptist, yet he was not, on some points, in full sympathy. Those points he pressed. Perhaps his growing popularity and his remarkable abilities made him an object of jealousy with some, and thus caused his points of dissent to be magnified beyond their true value. The chief point of dissent was on the design of baptism. The Baptists required of all candidates for admission into their churches the relation of what they term "Christian experience"; that is, they required a statement in evidence of the power the truth in which belief has been avowed has had upon the heart, as an indispensable condition to baptism. The Disciples opposed this as unscriptural, referring to the confession of the Eunuch (Acts viii. 37), as all we are to demand. Like Baptists, they do not require submission to a creed as a condition of membership. They, however, attribute to the [511] act of immersion an effect Baptists will not allow, and which, in the judgment of the latter, is regarded as akin to, if not identical with, the ritualistic theory of baptismal regeneration. We will, however, give their peculiar conception of the efficacy of baptism in their own language: "No one is taught to expect the reception of that heavenly monitor and comforter (the Holy Spirit) as a resident in his heart until he obeys the Gospel. Thus, while they proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion, remission of sins, and the gift of the Holy Spirit, they say to all penitents, or all those who believe and repent of their sins, as Peter said to the first audience addressed, after the Holy Spirit was bestowed after the glorification of Jesus, 'Be immersed every one of you, in the name of the Lord Jesus, for the remission of sins, and you shall receive the gift of the Holy Spirit."'

      In 1890 this denomination, now most generally known as Disciples of Christ or as Disciples, was represented in all the States excepting New Hampshire and Nevada and in all the territories excepting Alaska. There were 7,246 organizations, 5,324 churches, 1,141 halls used for religious purposes, 641,051 members, and church property valued at $12,206,038. Missouri had the largest membership, 97,773, and was followed by Indiana 78,942, Kentucky 77,647, Illinois 60,867, Ohio 54,425.

      The General Christian Missionary Convention was organized October 24, 1849, in the city of Cincinnati. It was then called "The American Christian Missionary Society," and was incorporated by the Legislature of Ohio the following year. Alexander Campbell was elected president, and served as such until 1866. In 1869 its name was changed to "The General Christian Missionary Convention." It gave attention to both home and foreign missions until 1875, when, upon the organization of "The Foreign Christian Missionary Society," it turned attention exclusively to home missions.

      At the meeting of the general conventions of the Church in 1892, the following reports on missionary work were [512] presented: Woman's Christian Board of Missions: 1,133 auxiliaries in 30 States, 24,276 members, 18 missionaries in Jamaica, 4 in India, and 22 in the United States; General Christian Missionary Convention: 67 missionaries and agents, 165 churches assisted, 27 churches organized, and 338 missionaries employed (1891) by State organizations, who visited 352 new places,, organized 172 churches and 320 Sunday-schools, and raised $298,727; Board of Church Extension: resources $134,730, grants paid $11,900, grants made and to be paid $25,900; Foreign Christian Missionary Society: $74,071 receipts, $75,981 expenditures, 56 missionaries and 48 helpers in China, India, Japan, Turkey, Scandinavian countries, and England, and 2,772 members.

[RLL 509-513]

      The electronic version of George J. Hagar's "The Church of Christ" was first published in Rays of Light from All Lands: The Bible and Beliefs of Mankind, ed. E. C. Towne, A. J. Canfield, and George Hagar (New York: Gay Brothers and Company, 1895), pp. 509-513.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained.

      Addenda and corrigenda are earnestly solicited.

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

Created 31 December 1998.