Thomas Campbell is the father of the reformatory movement of the Disciples of Christ. While his son Alexander became its leader and gave to it the impress of his mind and life, it should be remembered that the fundamental principles for which the Disciples stand had become a passion with the elder Campbell, and he had clearly defined them in the "Declaration and Address," and the Christian Association was organized when Alexander, a youth of twenty-one, came to America. The son became a disciple of his father. Thomas Campbell gave us not only the idea, but his gifted son, to be its interpreter and champion. Alexander Campbell afterward became so prominent and occupied so large a place in our literature that there is danger of doing scant justice to the noble founder of the movement. Thomas Campbell was a mild and kindly spirit, and while it may be granted that there was a period in which definition and argument were necessary, as we come upon the final stages of our work we shall have more and more use for that broad and conciliatory spirit that pervades the "Declaration and Address." We shall do well in the opening of our second century to study the life and writings of this godly man.

      As indicating his widening sympathies, it is recorded that Mr. Campbell about this time became an active member of the Evangelical Society, an interdenominational organization for the wide diffusion of the gospel by means of open-air preaching and itineracy. In 1804 he became the leader of an effort to unite the Burghers and Anti-Burghers in Ireland, on the ground that there was no real occasion for continuing the division. A consultation was held in Rich Hill and Thomas Campbell was authorized to present the matter to the synod in Belfast. In March, 1805, a joint meeting of the two bodies was held in Lurgan, and they were unanimous for the union, but the general associate synod of Scotland, hearing of the matter, sent its protest, so it was dropped. The next year, however, the Irish synod sent Mr. Campbell to the general synod in Glasgow, to ask for it the privilege of conducting its own affairs. This request also was denied.

      In the following year an unaccountable providence befell this godly man. His health broke down under the pressure of hard work, and his physician

C. M. CHILTON.

advised a long sea voyage. There was at that time a considerable emigration from the neighborhood into western Pennsylvania, and at the urgent solicitation of his family and friends, he finally decided to set out for that region, though it was with great reluctance that he consented to relinquish his comfortable situation in his dear native land.

      In western Pennsylvania Thomas Campbell came face to face with his destiny. On account of its fertile soil and its general attractiveness this section was rapidly filling up with people from various parts of northern Europe. They brought with them their diverse religious traditions and prejudices, and sectarianism presented itself in these settlements as it had not been seen elsewhere, and could not be except, perhaps, in other border communities, as farther west in Kentucky. It was a cross-section in miniature, a composite picture, of the religious life of Europe. There was a general reign of unholy sectarian strife. And much of it was over traditions with which the [351] religious life of the United States had nothing to do whatever, as, for instance, in the efforts of the Irish Anti-Burghers to perpetuate their traditions, some of which were twice removed from an actual historical occasion.

      It is a crisis in Mr. Campbell's life. All of the essential elements of the problem of sectarianism have now assembled themselves into his life. He is about to have the opportunity to become a world-builder. This problem of division, which in its larger statement among the conservative and intolerant national churches of Europe could not suggest itself, much less offer opportunity for its solution, lies here before him in entire simplicity and is about to invite him to enter upon its solution. His life now seems to have been ordered to prepare him for this very thing. It required only a slight incident to bring him into a position from which a whole new vision of the kingdom ranged into view, calling him to his life vocation.

      Let us take a full look at this man as he comes to meet his hour. He is forty-six years of age. As his contemporaries describe him, he is of medium stature, about five feet eight inches, and compactly built. His luxuriant brown hair flows down gracefully about his neck. His head is shapely and towering. James Challen says "it might have served as a model for size and conformation." His forehead is massive and square; his complexion is rich in its ruddy tints, and his eyes are a soft bluish gray. His face is thoughtful and glows with kindliness. He is neatly dressed and has the bearing and manner of a well-bred Irish gentleman, showing a rare courtesy in every movement. His whole presence is suffused with a deep religious feeling. As he stands before us speaking with a slight Irish accent in a full round voice, his fine face glowing with intelligence and animation, holding his old gold snuff-box in his hand and snatching now and then "a hasty pinch of the good old scotch, as Henry Clay called it," he is withal an exceedingly handsome man, truly the flower of an old stock. Walter Scott says: "It was impossible to look upon his lofty brow and facial lines of thought without reading in these exterior symbols intellectual greatness--reason, robust common sense, capacity, skill, wisdom."

      The "Declaration and Address" is an unpretentious document. It makes no effort at literary finish or profundity. There are only the slightest references to church history or concurrent religious developments. It does not attempt an application of its principles. There is no studied plan of argument; it is even loose and disconnected. The author gives not the slightest hint of the history of his vision. It is the work of a man who writes down in simple, honest words the thoughts that have grown up in his soul, and in a kindly spirit that, though there are countless occasions, betrays no harshness or uncharity. These sentences flow direct; they are his heart thoughts, his very spirit. They are simple and chaste.

      It is a difficult task to define precisely the principles which Thomas Campbell promulgated. They lie here among a confusion of ideas that belong to the common faith of the church. Mr. Campbell had been the humble means in God's hand of creating an organism for the promotion of Christian unity by way of a return to the simple religion of Jesus and his apostles. The "Declaration and Address" is an attempt to explain it. It is a great soul in whom is a larger measure of the Spirit of Christ than hitherto striving to give our religion a universal interpretation.

      In the "Declaration and Address" we are in direct line with the development of Protestantism, as we are also in the life of Thomas Campbell. Did not Luther set out to find the old paths? And for hundreds of years had not men been seeking by a multitude of courses the way out of traditionalism and ecclesiasticism? And had not the time come for the final word to call the scattered flock out of diversity and discord into the unity in Christ? Many sensitive souls were beginning to dream of a new order and many new truths were dawning upon them, but it was left for this man, who was in position to receive the first intimations of the Holy Spirit, to see clearly and to organize the idea of Christian unity and set it on towards its final goal, and what but the simple religion of Jesus [352] can be thought of as the ultimate religion of his church? Whatever revisions in the practical details of this Reformation may become necessary in the light of advancing knowledge, its fundamental principles laid down by its founder will not be shaken.

      It is appropriate to inquire into the place which history will likely assign to this man. It is interesting to compare him with the earlier Protestant reformers. He appears in no such dramatic character or situation as Luther or Knox; there is none of their rugged, knightly strength in him. Neither has he the intellectual glow of Melancthon, nor the restless enthusiasm of Zwingli, nor the stern, constructive logic of Calvin. He is more like Wesley, quiet and serene. He had not the fervor or activity of Wesley, but was broader and saner. The "Declaration and Address" does not suffer by comparison with Luther's theses, Zwingli's theses, the Augsburg Confession, or any of the later reformatory pronunciamentos. I know not where we should go to find sentences that ring truer and clearer, or that contain a broader and more comprehensive statement of fundamentals.

      But history will not assign Thomas Campbell his place upon any such personal considerations, however favorable they might be to him. It will rather depend upon how the Disciples of Christ succeed in relating themselves to the religious life and progress of the world. If they win a position among the great constructive forces of the kingdom, then will their founder take his place among the great reformers. The tree must be judged by its fruit.

      And here we come to a solemn word. We have seen this Reformation spring from the loins of Protestantism, a child of the nineteenth century. Its home is free America. Its birth is essentially related to that of civil liberty and its progress to the rise of modern thought. It is contemporaneous with modern missions. In a century it has grown into prominence and power.

      But, more significant still, early in the last century the various churches began to co-operate through interdenominational organizations in educational, benevolent and other enterprises. Working together in an atmosphere of freedom, they began to conform to each other in doctrine and life. A disposition to exalt Christ and to magnify the things held in common appeared and brotherly love increased. In 1901 the first ecumenical missionary conference startled Christendom with its revelation of the enlarged fellowship of the church and became a mighty propaganda for unity. In 1905 the first federation council of the churches of Christ in America sought to give national and local organic expression to this growing oneness of life by "bringing the Christian churches into united service for Christ and the kingdom of God;" meanwhile, the denominational

CARL JOHANN.

families in this country and Europe and on the mission fields have been seeking closer unity, and some notable unions have been actually accomplished. The resistance of sectarianism is giving way before the rising tide of fraternity. Upon entering our second century we find ourselves in the midst of what seems to be a world-drift slowly, very slowly, setting in the direction of Christian unity. May we not in the light of these considerations regard the movement of the Disciples of Christ as lying close to the very heart-current of the moral progress of the world? It seems to be essentially related to it, if not, indeed strictly essential to all real progress.

      Our question is no longer, then, Will the church of Christ unite? but, What part shall we have in its accomplishment? Our Centennial is a crisis. The great undertaking of bringing all of God's people into one for the final conquest of the world lies before us, stretching away into the dim future. When we contemplate its vastness and its infinite difficulties, faith staggers. We may well rejoice that we do not comprise the whole movement for [353] unity, that it is becoming universal and all-pervasive, and that countless unifying forces are at work.

      Our danger is that glorying in the past we shall grow satisfied and suffer the degeneration that has befallen all of the reformations that have gone before; that we, too, shall become a sect, satisfied with a body of doctrines and a conventional life. Did not the apostolic church suffer decay? There is need that we prostrate ourselves to the ground and pray almighty God to rekindle the fires upon our altars and send us on to the completion of our task. This is the hour for which we have come. Countless dangers threaten our sacred cause. The world is still waiting for a people to live the simple religion of Jesus. Gethsemanes and Calvaries lie in the way, but this religion of ours must be lived if it would conquer the world--yes, it must be lived if it would conquer the church.

[CCR 351-254]