HE RELIGIOUS MOVEMENT known as the "Disciples of Christ" or "Christian Church" was born in America shortly after the American Revolution. A blending of American idealisms and New Testament Christianity, the movement had a truly phenomenal growth and today is the sixth largest Protestant communion in the United States. In some areas of life its influence far exceeds its numerical strength.

Freedom from human authority

      Patrick Henry's "Give me liberty or give me death!" gave expression to far more than political longings for freedom. In the field of religion many Americans were yearning for greater freedom. Practically all of the religious groups in America in the eighteenth century had been transplanted from Europe. In beliefs and practices these denominations placed restrictions upon individuals and groups. [3]

      James O'Kelly in Virginia led a successful "revolt" (1794) against overhead authority in assigning ministers to Methodist churches. Abner Jones in Massachusetts rebelled against a rigid theological system and organized an independent church (1801) at Lyndon, Vermont. Barton W. Stone, while a student at Greensboro, North Carolina, repudiated human innovations in conversion and accepted Jesus Christ as Saviour on the basis of the simple New Testament teachings. Later (1803), as a Presbyterian minister in Kentucky, he revolted against human authority in religious matters and was a leader in forming a group which took the name of "Christian" only. The followers of O'Kelly and Jones took the same name.

      These men and their followers were seeking freedom in religion. They all appealed to the Bible for guidance, looked upon it as their authority and sought to follow it in loyal obedience to Jesus Christ as Lord.

Rejection of sectarianism

      American Christians desired freedom in another area. European Christianity had bequeathed to the new world a sharply [4] divided church. Just how sharp those cleavages were it is very difficult for us today to understand. Members of different denominations, or even groups within a denomination, were not permitted to worship together. A laborer was punished for helping construct a church building for another sect. Ministers were reprimanded and even released for listening to a preacher of another communion.

      In 1809, under the leadership of Thomas Campbell, a group of Christians from a number of different denominations came together for Christian worship and fellowship. They formed "The Christian Association of Washington" (Washington County, Pennsylvania). Their purpose was to find a way free from sectarian bitterness and divisiveness. At their request Thomas Campbell wrote and published "The Declaration and Address" which sets forth their purposes in a masterly plea for the unity of Christ's followers. Having no desire to create another religious sect the followers of Campbell sought to be received into the Presbyterian fold, but being discouraged they turned to the Baptists and were counted as of that body from 1813 until about 1830. [5]

A method to secure freedom from divisions

      Alexander Campbell, son of Thomas Campbell, soon became the leader of the movement. He was a most remarkable man. He had an unusually keen mind. He fearlessly sought the truth. He was a real student. He sincerely endeavored to follow the will of Christ as he could discover it in the New Testament. He introduced a new and revolutionary approach to Bible study. James Madison, president of the United States, said of him, "I regard him as the ablest and most original expounder of Scripture I ever heard."

      Alexander Campbell proposed that the unity of Christ's followers could be achieved by organizing the church upon the simple plan and teachings of the New Testament. This became "The Plea to Restore Primitive Christianity." The "Plea" found a ready response in the minds of many people. Numbers of ministers accepted it and often entire congregations left their denominational affiliation and joined the "Disciples," the name preferred by Alexander Campbell.

      "Raccoon" John Smith of Kentucky and Walter Scott of Pennsylvania and Ohio [6] became enthusiastic followers of the Disciples movement. They were great evangelists and added enthusiasm to the rather coldly logical and intellectual plea of Alexander Campbell. They won thousands to the movement.

      The "Christians" with Barton W. Stone and the "Disciples" with the Campbells were in truth just two branches of the same stream. The leaders became acquainted and discovered that in most of their purposes, methods and beliefs they were in very close agreement. In 1803 the followers of Stone withdrew from all association with any denomination and became "Christians" only. Stone estimated in 1828 that there were 1,500 congregations and a membership of 150,000 in this sect, figures which must have included the three groups led by O'Kelly, Jones and Stone. Even so, the estimate was doubtless much too large.

      In 1830, when the "disciples" separated from the Tate's Creek Association (Baptist) in Kentucky, more churches and members followed the "reformers" than remained Baptists. "Raccoon" John Smith estimated that in the one year of 1828 he [7] won 2,200 converts: 700 by baptism and 1,500 by transfers from denominations. Walter Scott in like manner was winning followers by the thousands annually.

Union of the two religious groups

      The two branches, of separate origin and development, the "Christians" and the "Disciples," joined in 1832 at Lexington, Kentucky, to form one stream. That is, the most influential leaders agreed to unite and urged their followers to do likewise. To a remarkable degree they did. The O'Kelly and Jones groups, however, quite generally remained aloof. Practically all of the "Disciples" and a large portion of the "Christians" entered into the union.

Confusion of names

      Some of the "Christians" who did not enter into the union with the "Disciples" later joined with the O'Kelly and Jones groups and formed a body which was registered with the United States Bureau of Census as "The Christian Church." In 1930 this communion formed a union with the Congregational Church forming what is now named "The Congregational Christian Churches." A confusion of names has resulted. [8]

      In the official records of the Bureau of Census the main body of believers resulting from the union in 1832 is known as "The Disciples of Christ"; yet most local congregations go by the name of "Christian Church" or "Church of Christ," depending upon the locality. To add further to the confusion of names, there is another body of believers who take the name "Church of Christ." They were at one time a part of the main stream but separated because of different views about instrumental music and missionary organizations.

Rapidity of growth

      The evangelistic zeal brought into the movement by Barton W. Stone, "Raccoon" John Smith, Walter Scott and many others fired these reformers with great fervor. All the country west of the Mississippi was frontier. Even Kentucky, Tennessee and Illinois were pioneer territory. As the people moved westward into new lands, establishing new homes, preachers of this American Christian movement were an integral part of them. Most of the preachers were farmers and businessmen who had heard the "ancient gospel," received it and acted upon it. They wanted others to know it and to have it as theirs. This made the [9] growth of the Disciples a part of the development of the West.

      By 1909 the total membership of the Disciples was 1,250,000. By 1949 the membership had increased to more than 1,888,000, with the Disciples ranking among the largest of the Protestant churches in the central and western states, in a number of states being second and third in numerical strength. There are organized groups or churches of Disciples of Christ in 42 nations.

      The Disciples of Christ are strictly congregational in their organizational structure. It was but natural that congregations of like-minded people would desire to have fellowship with each other. Quite early in the movement annual meetings were held by the churches within a county or district. These led to gatherings on a wider scale, and state meetings came into being, resulting in state organizations. In 1849 this desire for a wider fellowship and inspiration in a common task eventuated in a national convention being held in Cincinnati.

      At first there was considerable [10] opposition to any kind of organization not specifically mentioned in the New Testament. But the need for cooperative effort in the wider fields of Christian service gradually led most of the Disciples to see the need for organizations beyond the local church. Alexander Campbell at first opposed and then supported a national missionary organization. He became president of The American Christian Missionary Society which was the first national mission board and so served until his death.

      The needs of evangelism, missions, church extension and benevolences led to the formation of agencies to carry on these various tasks. After many changes and stages of development the resultant organizations now include:

• International Convention of Disciples of Christ which meets annually for fellowship, instruction, inspiration and reports from cooperating agencies.
• The United Christian Missionary Society, a democratically organized agency set up by the local churches to carry on missionary and educational work at home and abroad under four divisions: general administration, Christian education, home missions, foreign missions.
[11]
• Board of Higher Education of Disciples of Christ which seeks to strengthen the work of 31 cooperating universities, colleges and foundations having an enrollment in 1948-49 of 30,056.
• Board of Church Extension of Disciples of Christ which renders financial and architectural assistance to congregations.
• National Benevolent Association which maintains seven homes for the aged and seven for children.
• Pension Fund of Disciples of Christ which provides pension aid and security for full-time Christian workers.
• Unified Promotion which seeks to make a "one-front" approach to local churches for support of the agencies reporting to the International Convention and to increase understanding and practice of Christian stewardship.
• State and regional missionary societies in the United States and the All-Canada Committee (Churches of Christ in Canada) which do educational, missionary and supervisory work.
• Christian Board of Publication, a publishing house which provides the churches [12] with lesson materials, weekly papers, books, hymnals, audio-visual aids and general church supplies and equipment.

Place in and contribution to Christian cooperation

      One of the motivating influences which produced the Disciples of Christ was a passion for Christian Unity. This passion has radiated into the Protestant world. In combination with other influences, it has resulted in such a reduction of sectarian bitterness that now most Protestant churches join in ministerial associations and exchange pastors, and plan and carry out great programs cooperatively. The Disciples have made most Protestants conscious of Jesus' prayer, "That they may all be one." (John 17:21.)

      The Disciples have long cooperated with interdenominational agencies and have contributed executive leadership far beyond their relative strength. The World Sunday School Association, International Council of Religious Education, The Federal Council of the Churches of Christ in America, Foreign Missions Conference of North America, Home Missions Council of North [13] America and many others have carried Disciple names high on their leadership rosters.

      Through the Association for the Promotion of Christian Unity the Disciples of Christ work constantly for closer cooperation of all Christian groups and bear witness to the plea for Christian unity. By their active part in cooperative enterprises, locally, nationally and internationally, Disciples laymen and ministers declare this witness. Disciples demonstrate their claim to be "no denomination" by initiating and cooperating in interdenominational programs and fellowship. The union of 1832 seems to have been the beginning and forerunner of other unions to come. [14]

      A Short History of the Disciples of Christ cannot attempt to list all the books and pamphlets available on the history of the Disciples. A few that would be of great interest and value to anyone, interested in further study of the movement known as the Disciples of Christ are listed below.

      An American Religious Movement by Winfred Ernest Garrison. (Christian Board of Publication, St. Louis, Missouri.)

      The Disciples of Christ, a History by Winfred Ernest Garrison and Alfred T. DeGroot. (Christian Board of Publication, St. Louis, Missouri.)

      We Disciples by Stephen J. England. (Christian Board of Publication, St. Louis, Missouri.)

      The Origin and Development of the Disciples by A. W. Fortune. (Christian Board of Publication, St. Louis, Missouri.)

      Our Brotherhood and World Evangelism by Vere H. Rogers. (The United Christian Missionary Society, Indianapolis, Indiana.) [15]

      The electronic edition of Vere H. Rogers's A Short History of the Disciples of Christ has been produced from a copy of the printed text published by The United Christian Missionary Society (Indianapolis, IN: [1949]). Because this pamphlet was published ca. 1949 without the notice then required to secure copyright protection, it is believed to be in the public domain.

      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
e_stefanik@email.msn.com

Created 13 November 1999.
Updated 5 July 2000.