FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOLUME IV.-----NUMBER I.

B E T H A N Y, VA. JANUARY, 1840.

      "I SAID, Age should speak, and length of days should teach wisdom."--But "I also will show my opinion." "Words are wind;" and I am truly sorry to see a "name" making such a stir among us. Cui bono?

      If it were necessary to single out any one appellation from the scriptures, by which alone we would call ourselves, and be called, I would choose with brother Scott the name Christian. But I have two objections to this:--First, the thing cannot be done; and, in the second place, if it could be, it is not desirable; for we have no precedent in the scriptures of truth. The ancient Christians never thus sought to appropriate to themselves any one particular name!! They used indifferently, in addressing each other, some twenty different appellations; as, "Brethren," "holy brethren," "saints;" "the sanctified in God the Father," "the faithful," "the believers." I have called you "friends," says the Saviour: "you are my friends if you do whatsoever I command you." They were "kings and priests to God"--"a royal priesthood"--"a holy nation, a purchased people." But they received these dignified titles for a far more important purpose than the fixing of "their name." It was that they should "show forth the praises of Him who had called them from darkness into his marvellous light." Is it not, then, vastly more important that we seek to establish a right [17] character than a right name? If we even should chance to get a mean name fastened upon us, good characters can make that name honorable! But, 'Alas! what [good name] can ennoble sots, or slaves, or cowards!" One of Cicero's friends advised him in his youth to have his name changed, as he thought one of his talents ought to have a more dignified name than "a bean." Cicero replied, "I intend by my conduct to make my name, however insignificant, as honorable as that of any other man." How contemptible did Antiochus Epiphanes render himself by selecting such a pompous title--"Illustrious"!! His contemporaries said, "He ought rather to have called himself Epimanes," "a mad man." Let us not then, brethren, "aim at high things" in choosing a name; let us not deceive ourselves or others by a name which we do not deserve: for, verily, the three-fourths of all the professing Christians I have ever seen, of all denominations, would be more appropriately called "Disciples of Mammon, or of Bacchus, or Tobacco, than disciples of Him who was "meek and lowly," "who went about doing good," who was a pattern of self-denial, and "had not where to lay his head."

      Let us then, brethren, exert all our energies to the formation of perfect characters, and leave the name to follow, as the shadow does the substance! If we deserve a good name, we shall assuredly receive it from all just beings: and as to the rest, it is no matter what they call us; for, as has been well quoted by our brother D. A., "the world knoweth us not." But if they even give us a bad name, "who shall harm us if we be followers of that which is good." Let us so live that it may be said of us, as was said of the ancient Christians, "See how these Christians love one another;" and then they may call us, as they did them, "Christians," or "Nazarenes," or "Atheists," or what they please. But I entreat my brethren not to turn aside to contend about shadows; for such, truly, are names!!

      Since writing the above I have fallen upon a number of "The Christian," edited by W. W. Eaton, at St. John, New Brunswick. It contains an article on "Our Name." From the amiable and sentimental style this article (and indeed the whole number) is written, I should have fallen in love with brother Eaton, if I had even disapproved of all his reasonings. I must say the essay is very specious, and contains some very strong reasons why we should call ourselves [18] "Christians." I again say, that if we could have but one name, I should prefer this. I might have been convinced by the specious arguments and the winning spirit of brother Eaton, to adopt his views, did I not know positively that the ancient Christians called each other indiscriminately and indifferently by nearly twenty different names. I therefore entreat my beloved brother Eaton to labor with love and zeal to accomplish such a reformation in character with the brethren, that they may be indeed what he would nave them in name.

CHRISTIANOS.      

      P. S. The brethren will have the goodness to pardon my presumption in assuming to myself individually a name which I am rather unwilling they should take collectively.

      NOTWITHSTANDING all that is said in the preceding article, by Christianos, and that has been said by others whom I sincerely love and respect in relation to the name by which the advocates and subjects of the proposed reformation should be known, it would appear that there is none so eligible or suitable as the name CHRISTIAN; and that for the following reasons:--1st. Because of the radical and comprehensive import of its appellative signification. 2d. Because of its scriptural consistency with the intention of the proposed reformation.

      1st. With respect to the former--its radical and comprehensive import, &c.--it is evident that it literally signifies a disciple and follower of Christ; from which, as a proper name, it is derived; and which is the very radix of Christianity;--upon which, of course, every scriptural appellation of a religious import, under the gospel dispensation, derives its religious significancy. For if a man be not a disciple and follower of Christ, he has no right to be called by any of the "different appellatives" by which Christians were wont to salute each other, as such. All other confessed or conceivable relations by which they did or could recognize each other, radically depended upon their confessed relationship to Christ, as his disciples and followers. Wherefore, the title CHRISTIAN comprehends and covers them all. 2. Nor, secondly, is it less consistent with the intention of the proposed reformation, for which some of us have been laboring both by tongue and pen, by pulpit and press, for, at least, thirty years. The professed object of which is, and has been, from our commencement--the restoration of pure, primitive, apostolic Christianity in letter and spirit, in principle and practice; witness our "Declaration and Address," published at Washington, Pa., in the fall of 1809. Now this is that very religion--that very exhibition of Christianity, to which the appellative [19] of CHRISTIAN was primarily annexed; for the disciples of Christ were called Christians first at Antioch A. D. 43. Nor, indeed, can there be a more proper term; "for as many as have been baptized into Christ, have put on Christ:" therefore, surely they have as good a right to be called after him, as a woman has to be called after the name of the man of her choice, whom she has assumed as her head and husband. And is not this the very relation in which Christians are divinely said to stand to Jesus Christ? see 2 Cor. xi. 2.; Eph. v. 23.; "I have espoused you to one husband, that I may present you a chaste virgin to Christ:" "For the husband is the head of the wife, even as Christ is the head of the church." Should Christians, then, consent to be recognized by any other name than that which brought them into the family of God?--by which they have become heirs of God--even joint heirs with Christ, their husband: compare Rom. vii. 4., with viii. 16, 17., and Gal. iii. 26. "For ye are all the children of God by faith in Christ Jesus.--And if children, then heirs; heirs of God, and joint heirs with Christ."--Hence--"All things are yours"--for "you are Christ's." Can any name, then, be more appropriate, more distinguishing, more comprehensive, more glorious, or more scriptural than that of CHRISTIAN? Or can any name suit better with the ultimate intention of the proposed reformation: viz.--the scriptural unity and unanimity of the professors of Christianity, without which they can never convert the world? Surely no. For while one says, "I am of Paul"--another, "I am of Apollos"--the professing body must be divided; and, while continuing so, it can never succeed, prevail, or prosper: "For every kingdom divided against itself is brought to desolation." Matth. xii. 25. Wherefore our Lord prays so earnestly for the unity of all who should believe in his name, that so the world might be converted: see John xvii. 11.; 20.--Nothing, therefore, is more obviously necessary for this purpose, than that professed believers be professedly united in the one name, the one faith, and the one love, of the one Lord and Master;--both in order to their own peace and comfort, and also for the success of the blessed cause in which they are professedly engaged.

      These things being evidently so, what signifies all the objections that have been, or can be made to that worthy name by which the disciples of Christ have been called from the beginning? What if some have abused it? Is the abuse of a good thing any reason for the disuse or rejection of it? If so, what is it that has not been abused? But--"It is not sufficiently distinguishing." Why? Is it because that some who assume it, have practised or taught, something inconsistent with the genuine truth and purity of our holy religion? Grant it: and what then? May not any name or title be thus abused? And can any appellation [20] be better calculated to keep us right than that of CHRISTIAN? Surely no name can possibly combine in it so many interesting considerations to excite us to every thing that is good, honorable, and praise-worthy, as the name CHRISTIAN. It is, without exception, the most exalting, the most honorable, and distinguishing title under heaven. Excited, therefore, by these considerations, let us hold it fast, and endeavor to walk worthy of it.

T. C.      

[The Millennial Harbinger (January 1840): 17-21.]

      Thomas Campbell's "Communication" was first published in The Millennial Harbinger, New Series, Vol. 4, No. 1, January 1840, in response to "Our Name" by Christianos (Andrew Broaddus). The electronic version of the essay and response has been produced from the College Press reprint (1976) of The Millennial Harbinger, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1840), pp. 17-21.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling in the essay. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 17:     "their name" [ "their name."
 p. 18:     npon a number [ upon a number
 p. 19:     signification [ signification.
            restoationr [ restoration
 p. 20:     Gal. iii. 26 [ Gal. iii. 26.
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 15 March 1998.
Updated 9 July 2003.