fact are sometimes called Campbellites.["] The Disciples are called Campbellites in two senses. In one sense it is only a nickname, and should not be used. In the other sense it is correct, being descriptive of their theology, as being that of Alexander Campbell, who with great success taught the doctrine of immersion in water in order to remission of sin.' 18 4. Christians do not lay particular stress upon certain doctrines, whereas the Disciples emphasize all those relating to the steps in salvation, and especially to the thirteen or more passages referring to baptism." 5. Christians interpret the Bible so as to extend fellowship to all desirous of being saved, whereas the Disciples by their insistence on certain things, as immersion, shut out many. Says Whitaker, who is more bitter and less accurate than Summerbell: "The Campbellites offer a platform on which even a majority of the Christians of the world can never hope to unite, for their distinctive, doctrinal tests of fellowship are not, never have been, and certainly never will be, universally 17 On these points Summerbell and Whitaker are followed as much as possible, but justice requires a statement for the other side. A strict Disciple will not acknowledge Alexander Campbell as the founder of his religion. In common with members of other churches, he will claim that Jesus Christ is the founder. Neither will a radical Disciple answer to the term "Campbellite." He will attribute the use of such an expression either to ignorance or a deliberate attempt at insult. Concerning this point, A. S. Haynes, in his History of the Dis ciples of Christ in Illinois (page 22), wrote: "But this, to the Disciples of Christ, has always been an offensive nickname. Now it is no longer in use except in some back precincts where the trees grow tall and the brush thick, hence the light of intelligence is slow in penetrating." 18 Summerbell, J. J. 19 Ibid., 8-10. Christians and Disciples, 7. accepted among true Christians, and their door is so narrow that the conscience of millions of the best and biggest Christians of all ages cannot be squeezed through it.'' 20 At this point, the following conclusions may be stated. With the Christians the idea of union of all men under Christ was predominant; hence communion and baptism were not stressed. Moreover, this same union sentiment led to the gathering in of as many as possible, and the consequent emphasis on preaching, revivals, and the mourners' bench. With the Disciples, exact conformity to primitive faith and doctrine was dominant. They believed in gathering in the good and casting away the bad; hence the emphasis was placed on teaching. The two elements working together formed a mighty force, but the evangelism of Stone's followers and Walter Scott supplied the religious energy. During part of the period covered by this book, opposition and persecution were marked. Something has already been stated in regard to the antagonism and persecution from Presbyterians and Baptists. More will now be given concerning the attitude of the latter as well as of other religious bodies. Some of the mildest ways in which opposition was shown were by the absolute refusal of religious parties to allow Reformers to speak in their 20 Vital Distinctions between Christians and Campbellites, 14. Summerbell and Whitaker are careful to point out that the "Christians" existed a quarter of a century before the Reformers separated from the Baptists, but both apparently overlook the fact that in spite of this, the "Christians" now number less than 125,000, whereas the Disciples number nearly 1,500,000. churches, by detraction, and by misrepresentations. In the West, churches were repeatedly locked against them, and misrepresentations freely circulated. This was especially pronounced after the Kentucky union. Thus, on one occasion when John Smith was announced to preach at the Forks near Lancaster, Kentucky, in May of 1833, the church was locked against him, and the report spread that he was in prison at Mt. Sterling for stealing forty hogs. Smith came to his appointment and spoke from a temporary stage prepared for the occasion. Urged to answer the charge, he began: "Friends and brethren, it has been asserted by some highly respectable, and, of course, very reliable gentlemen, that I am now in the Mount Sterling jail for stealing forty shoats, and, consequently, that I am not expected to preach here to-day. Now, whatever may be true about the hogs, of one thing you may rest assured: I am not in jail to-day. Of this fact, even my sectarian friends will be convinced before I leave. The Lord knows, brethren, that in all my life, I have never looked on any place more like to jail than yonder lonesome house, with its cold, stony walls and iron bars. To my eyes, that building is more like a place for criminals than a home for peaceful and happy Christians. "But I am glad to find that my sectarian friends have become so morally nice as to condemn the stealing of a few hogs; we may now hope that they will quit worse crimes. Whatever may be thought of stealing, I solemnly affirm that, bad as it is, it is not so mean a thing, nor so injurious to society, as the wanton slander of an honest reputation. "If a decent community ought to frown upon a thief that steals a few paltry hogs, perhaps to feed his hungry family, with what contempt should they spurn the wretch that defames, by falsehood, a preacher of the Gospel of Jesus Christ-a father, too, of innocent children, who can leave them no other legacy than a pure and reputable life! Truly, 'He that steals my purse, steals trash; But he that filches from me my good name And makes me poor indeed.' ''* One of the accusers, sitting near by, cried out: "It was not you; it was another Smith." He then went on to specify Thomas Smith, who, unknown to the man implicating him, was on the platform. John Smith turned to the new culprit, and said: "Brother Tom, I know it to be a city ordinance of Lexington, where you live, that no man shall suffer his hogs to run at large, or about the streets. If, then, you have those forty shoats, tell this gentleman where you have hid them." Thereupon, the elder, somewhat irritated, replied, "I know nothing about his hogs." Smith once more addressed the stranger: "Sir, Thomas Smith, whom it appears you do not know, is now here on the stand with me; but he says that he knows nothing about those hogs. However, he will be here in the neighborhood for some days yet, and you can take him up whenever you please. The accusers, who were near and whose names Smith now had, were dumb, and soon left the audience." 22 A little later, at Mount Pleasant, the Baptists locked the church and placed a guard on the horse 21 Williams, J. A. Life of Elder John Smith, 418, 419. 22 Ibid., 419, 420. block and over the rail fence. Smith preached from a gig lashed by its shafts to a walnut tree, and the people placed blankets and saddles on the grass for seats. Later on, in the same year, at the same place the Disciples prepared some rude benches, which were used one Saturday afternoon. They expected a happy meeting on the next day, but during the night their benches were piled up and burned to ashes. Feeling ran high, but Smith now, without asking leave, stood upon the horse block and calmed the people by saying: "Bad as this is, my brethren, Christians have often fared much worse. Your benches only have been burnt; but they were bound to the stake and burnt to death for the sake of Jesus and his Word. Let us be patient toward our enemies, who can do us no more harm; and let us be thankful to our heavenly Father, that matters are no worse than they are,'' 2 In the East, also, opposition was strong, though it was not carried so far as in the West. At New York, Alexander Campbell was refused the use of the Baptist meeting houses. One of his warmest personal friends, Archibald McClay, denied him his church because "he was not in full fellowship with the Baptists." At Philadelphia, he met with similar treatment. A Mr. Chambers, who with his Presbyterian congregation had rejected creeds some years before, expressed a wish that he occupy his pulpit, but possibly because of the Baptists his elders refused their consent. Consequently, Camp Williams, J. A. Life of Elder John Smith, 420-422. |