"During the next spring and summer several converts were made, and their success seemed to indicate an immediate triumph in Hiram. But when they went to Missouri to lay the foundation of the splendid city of Zion, and also of the temple, they left their papers behind. This gave their new converts an opportunity to become acquainted with the internal arrangement of their church, which revealed to them the horrid fact that a plot was laid to take their property from them and place it under the control of Joseph Smith the prophet. This was too much for the Hiramites, and they left the Mormonites faster than they had ever joined them, and by fall the Mormon church in Hiram was a very lean concern.

.

"But some who had been the dupes of this deception, determined not to let it pass with impunity; and, accordingly, a company was formed of citizens from Shalersville, Garrettsville, and Hiram, in March, 1832, and proceeded to headquarters in the darkness of night, and took Smith and Rigdon from their beds, and tarred and feathered them both, and let them go. This had the desired effect, which was to get rid of them. They soon left for Kirtland.

"All who continued with the Mormons, and had any property, lost all; among whom was John Johnson, one of our most worthy men; also, Esq. Snow, of Mantua, who lost two or three thousand dollars. Symonds Ryder.”

In concluding this topic, a word may be in place with regard to the fortunes of Mormonism. Immediately after the publication of the Book of Mormon, Smith organized the "Church of Latter Day Saints" at Palmyra, and sent forth his "apostles" to convert the world. The effect on the Disciples of Christ has already been indicated. Other

17 Hayden, A. S. History of the Disciples in the Western Reserve, 221.

churches suffered also, for many proselytes were won to the new religion in northern Ohio. Most of these were ignorant and superstitious, but some, itmust be admitted, were persons of intelligence. A temple was erected at Kirtland, and a bank was established there. Soon, however, the Mormons found it necessary to emigrate to Independence, Missouri. From there, largely increased in numbers, they were driven to Illinois, where they erected another temple and built the city of Nauvoo. Trouble with the citizens of Illinois resulted in the murder of Smith, and the journey to Utah, where the Mormons created a magnificent city and erected a wonderful temple. After the death of Smith, Rigdon and Brigham Young disputed the leadership; Young, the more competent man, won. Rigdon was expelled from the community and retired to the interior of New York, in which state he lived in comparative obscurity."

A second question was that of the name for the movement. Most of the people in it recognized any New Testament term as valid, thus "Church of God," "Churches of Christ," "Christian" and "Disciples" were admitted; but the emphasis was placed on the last two. The people in the West generally favored the term "Christian," whereas those in the older districts of the East usually favored, "Disciples of Christ.” The same preference still holds in these sections, but the terms are

18 Richardson, R. Memoirs of Alexander Campbell, II., 846-848.

often used interchangeably. Most Disciples will recognize the name "Christian;" in fact, many of them prefer it. Writers of the Christian Connection, however, as M. T. Morrill, J. J. Summerbell, O. B. Whitaker, and J. F. Burnett, deny the right of the Disciples to that name, and quote extensively from Alexander Campbell in proof of their assertions. They forget, apparently, that, while Campbell is considered the greatest leader of the Disciples, he is not regarded as their founder or as the maker of their theology. Morrill wrote:

Thousands of people in our land never heard of the Christians, and hundreds are confusing the Christians with the Disciples of Christ; indeed, in some parts of the country the Disciples themselves can hardly make the distinction, and do not know exactly why they are calling themselves the 'Christian Church.' Their writers are claiming Stone and Purviance and O'Kelly and Haggard as founders of their sect. This volume should aid in dispelling all confusion, informing the Christians about themselves, informing the Disciples that the Christian denomination was organized a quarter of a century before the Disciples were, and, finally, giving the public knowledge of a denomination that early played a remarkable part in the religious history of America. ›› 19

On this point, Summerbell said: "In some places the Disciples take the same name Christian, and since members of the Christians join them under the influence of that name, they cling to it afterwards,"" and again: "The Disciples answer to the

19 History of the Ohristian Denomination in America, Foreword. 30 The Christians and Disciples, 2.

name 'Church of Christ,' or 'Churches of Christ, to the name 'Christian,' to the name 'Disciple,' to the name 'Reformers,' etc., all good names; but they were definitely named by their founder 'Disciples of Christ.'"'" Whitaker wrote: "Their movement began in a spirit of proselyting, which spirit has largely characterized their subsequent history-probably no one thing has so well served them in this purpose as has their unjustifiable use of the name 'Christian Church.'''" Burnett made similar statements and quoted extensively from Alexander Campbell's writings to show that he favored the term "Disciples of Christ," " but he also quoted from Stone to show that the latter favored the term "Christian.” “

This disagreement between the greatest leaders of the "Reformation" accounts for the prevalence of the two names. O'Kelly, Jones, and Stone, as previously mentioned, used the term "Christian." Because of this, Campbell and many of his immediate followers opposed the use of that designation. Stone, although the most liberal of the great leaders, considered Campbell and others worthy of blame for "rejecting the name Christian, as a family name, because the old Christians had taken it before them. He thought that the name "Christian" was given by divine authority and ought to

The Christians and Disciples, 8.

Vital Distinctions between Christians and Campbellites, 14, 15. 23 Origin and Principles of Christians, 22-82. *

Rogers, J. R. Cane Ridge Meeting House, Autobiography, 208.

be considered the distinguishing title of every follower of Christ; in this view, Thomas Campbell agreed.* Advocates of the term "Christian” made a very extensive use of Acts 11:26. A writer in the Christian Baptist, apparently Thomas Campbell under the pen name of Theophilus, referred to this passage in claiming a divine origin for the name. He said:

"It was to be the name, the only distinguishing name of the Messiah's people; therefore, it was meet that it should be imposed by himself-that 'the mouth of the Lord' should name it. Again, its perpetuity was to be equal to its extent; for as this important name was to cover or include the whole of Christ's people co-existing upon earth at any one time, so it was to continue to the end of time 'so shall your seed and your name remain.' Again, it was to answer the most important ends to the subjects; it was to absorb and obliterate for ever all names of partial distinction in the grand republic of religion and morals; and thus to unite in one grand religious community, without distinction, the whole human family under Christ—we mean as many of all nations as should believe in his name. Accordingly we find this name first given to the disciples at Antioch, in Syria, shortly after the gospel had been first preached to mere Gentiles, in Cesaria, in the house of Cornelius; the immediate consequence of which, as appears, was the exhibition of the gospel to the citizens of Antioch, without distinction of Jew or Gentile; and that with great success among the latter. See Acts XI, 19-24. Now for the first time, a great and mixed multitude, but chiefly Gentiles, were converted in the same city, and became to-gether disciples of the same Lord. Now was the time, the precise time, when a new and appropriate name became necessary in order to unite these hitherto

Richardson, R. Memoirs of Alexander Campbell, II., 871.