Walter Scott 1796 1861 Walter Scott 1821 2

Walter Scott (1796 -1861)

Walter Scott • 1821 -2 C. became acquainted with young Scot, Walter Scott (1796 -1861). – Would become C’s closest fellow worker. – Educated at U. of Edinburgh. – To U. S. 1818; to Pittsburgh 1819. – Taught in school operated by George Forrester.

Walter Scott • Forrester also preached for a Haldane church. • S. learned of Rest. Move. & was immersed. • When S. met C. 2 years later, he was already prepared to join in the work. • When C. began CB in 1823, was S. who suggested the name. • S. also wrote frequent articles.

Walter Scott • S. made greatest contribution as evangelist of the Mahoning Association. – By 1823 C’s critics in Redstone Assoc. were bent on excommunicating him. – C. joined Mahoning Baptist Assoc. in the “Western Reserve” of Ohio. – Churches of Mahoning had been receptive--several discarding creed for the Bible.

Walter Scott • Mahoning churches weren’t growing--1826 the 16 churches lost membership though population was growing. • 1827 Assoc. resolved to employ an evangelist to work among the churches. • At C’s suggestion, S. was selected.

Walter Scott • Years earlier, S. read a tract teaching baptism for the remission of sins. – Written by Henry Errett, elder in Haldanean “church of Christ” in NY. – Made impression; evangelist role provided opportunity to put it into practice. – Faith, repentance, baptism, remission of sins, gift of HS--the “gospel restored. ”

Walter Scott • Result: great revival in Mahoning, but different from Cane Ridge. – None of emotionalism, exercises or continuous camp meetings. – S. preached that anyone could act on his faith and be immersed for remission of sins. – Hundreds responded.

Walter Scott • Scott said that the steps to salvation were like pointing to the fingers on your hand— – Faith – Repentance – Baptism – Remission of sins – The gift of the Holy Spirit

Walter Scott • When A. C. heard of revival, was concerned and sent his father to observe. – T. C. wrote back that though they had understood gospel correctly for years, it was now being put into practice for first time. – Mahoning Assoc. doubled within a year. – By 1830 was so transformed that it dissolved.

Walter Scott • S’s “baptism for the remission of sins” provided C. movement with an essential it lacked--dynamic & successful evangelism. – – Was an evangelism that emphasized reason rather than emotion-NT testimony rather than direct working of HS. • Was this evangelism which strained relations between C’s “reformers” and Baptists to breaking point.

Walter Scott • S. made many other contributions. – Preached 30 more years, often with eloquence few could equal. – Edited several journals, including the Evangelist (1832 -1842). – 1836 served as first pres. of Bacon College in Georgetown, KY (first brotherhood college). – But his unique legacy was proclamation of baptism for remission of sins, “gospel restored. ”

The Separation • Tension between “reformers” and Baptists led to breaking point between 1827 and 1830. – Actually, a gradual process and began earlier. – As early as 1823, Redstone had wanted to excommunicate C. – 1825 Redstone refused to seat any church which didn’t accept Philadelphia Confession of Faith.

The Separation • 1826 Redstone divided as 10 churches withdrew from 13 others that stood with “reformers. ” • This the 1 st occasion of an Association taking action against the “reformers. ” • But this was just the beginning.

The Separation • In KY, several Baptist associations divided. – 1827 North District Association charges brought against “one of the preachers” without naming him. – Charges trivial compared to real differences. – When charges read, Raccoon John Smith jumped to his feet and said, “I plead guilty to them all. ”

Raccoon John Smith (1784 -1868)

The Separation • Bitter debate ensued; charges tabled for a year. • 900 baptisms that year, most by Raccoon, and “reformers” took firm control. • 1831 Assoc. dissolved itself like Mahoning had done a year earlier.

The Separation • One of most imp. events of the separation came in 1829, when the Beaver Assoc. (western PA) adopted an “Anathema” condemning Campbell & Mahoning Assoc. – B. Anathema pub. in many Baptist journals. – Served as pattern by other assoc. in withdrawing from “reformers. ” – Errors condemned provide summary of differences.

Beaver Anathema • They, the Reformers, maintain that there is no promise of salvation without baptism. • That baptism should be administered to all who say they believe that Jesus Christ is the Son of God, without examination on any other point. • That there is no direct operation of the Holy Spirit on the mind prior to baptism.

Beaver Anathema • That baptism procures the remission of sins and the gift of the Holy Spirit. • That no creed is necessary for the church but the Scriptures as they stand.

The Separation • The C’s 17 -year marriage with Baptists precarious at best. • When divorce came, either party might have been charged with considerable mental cruelty. • Union decidedly to “reformers” advantage-had allowed C. to sow his tares among the Baptist wheat.

The Separation • Scores of preachers, many churches, and even entire associations had accepted C’s call and Scott’s evangelism. • Baptists saw major surgery necessary but was hard to separate tares from wheat. • When divorce was final after 1830, instead of Brush Run Church, C. move. had churches scattered over several states with well over 10, 000 members, many ex-Baptists.

The Movements Converge • Separation from Baptists prepared way for next event--uniting of S. & C. movements. – Movements spread thru same areas. • Kentucky – Campbell vs. Maccalla, 1823. – 1824 C. visited and met Stone. – Christian Baptist soon had large circulation in KY. • Ohio – 3 “Christian” preachers present when Scott appointed. – Joseph Gaston & others began preaching “gospel restored. ”

The Movements Converge • Similarities-– Both accepted scripture as sole authority and denied binding authority of creeds. – Pleaded for unity on basis of a return to Bible. – Reacted against doctrines of predestination and limited atonement. – Rejected infant sprinkling and practiced immersion of believers.

The Movements Converge • Similarities (continued)-– Both refused to wear unscriptural or sectarian names. – Both regarded denominational organizations such as presbyteries, synods and associations as unscriptural.

The Movements Converge • Differences-– They disagreed about names. • C. movement, though often called “reformers, ” preferred to be called “Disciples. ” • S. movement insisted on “Christian. ” • Both names continued after uniting. • Hymn book (1835), The Disciples’ Hymn Book. • Name changed to The Christian Hymn Book after S’s protest.

The Movements Converge • Differences (cont. )-– Differed on emphasis placed on immersion. • • S. practiced but did not insist on necessity. S. --(baptism or remission of sins “had not generally obtained amongst us, though some few had received it and practiced accordingly. ” As result of disagreement, differed over communing with unimmersed. S. willing; C. not.

The Movements Converge • Differences (cont. )-– Lord’s Supper. • S. --“They insisted also upon weekly communion, ” • “which we had neglected. ”

The Movements Converge • Differences (cont. )-– Both evangelistic, but methods different. • S. preachers stressed emotional and encouraged sinners to “weep & mourn as they sought salvation. . • S. stressed HS in conversion & feared Disciples were not explicit enough on HS’s influence. • C. & Scott stressed role of reason. • Faith seen as act of the reason more than the emotion and was defined as acceptance of NT message the Jesus was the Messiah.

The Movements Converge • Unity achieved. – – – Similarities far outweighed differences. After 1830 leaders of both groups began to consider unity. S. , 1831: “The question is going the round of society, and is often proposed to us, ‘Why are not you and the Reformed Baptists one people? ’ or, ‘Why are you not united? ’ We have uniformly answered, ‘In spirit we are united. ’”

The Movements Converge • Unity achieved. – Campbell--“I think the question of union and cooperation is one which deserves the attention of all them who believe the ancient gospel and desire to see the ancient order of things restored. ”

The Movements Converge • Unity achieved. – – Both stressed autonomy of each local church, so unity had to come by congregations extending fellowship or merging. 1 st merger, Millersburg, KY, April 24, 1831. • Church from each movement there. • Agreed were “one as far as faith and practice” and began meeting together.

The Movements Converge • Unity achieved. – John T. Johnson perhaps did more to bring unity than any other. • KY preacher with C. movement. • (1788 -1856), a lawyer who had served two terms in Congress, 1820 -1824. • Brother, Richard M. Johnson, became V. P. of US. • A. C: “Sir, in descending from the forum and legislative hall to proclaim the crucified Savior, you have ascended far above all earthly crowns. ”

The Movements Converge • Unity achieved. – – – Johnson & BWS both lived in Georgetown, KY and were warm friends. Nov. 1831 S. preached at J’s Great Crossing church & discussed unity. Raccoon John Smith & John Rogers joined discussions and the 4 called a general meeting to see if members of two groups desired unity.

The Movements Converge • Unity achieved. – – Two meetings held. • Georgetown, 12/23 -26/1831. • Lexington, New Year’s weekend, 1832. Raccoon: “Let us, then, my brethren, be no longer Campbellites or Stoneites, New Lights or Old Lights, or any other kind of lights, but let us come to the Bible and to the Bible alone, as the only book in the world that can give us all the light we need. ”

The Movements Converge • Unity achieved. – Raccoon & BWS shook hands. – Several steps taken to encourage unity. • Raccoon (Disciple) & John Rogers (Christian) travelled together in KY. • BWS invited John T. Johnson to become associate editor of the Christian Messenger (begun 1826).

Raccoon John Smith (1784 -1868)

“Raccoon” John Smith • Nickname given after a sermon at Tate’s Creek Baptist Association at Crab Orchard, Kentucky ca. 1815. • “I am John Smith, from Stockton’s Valley. In more recent years, I have lived in Wayne, among the rocks and hills of the Cumberland. Down there, saltpeter caves abound, and raccoons make their homes. On that wild frontier we never had good schools, nor many books; consequently, I stand before you today a man without an education. ”

“Raccoon” John Smith • S. has been called the Peter Cartwright and Lorenzo Dow of the Restoration Movement. • A. C. : “John Smith is the only man that I ever knew who would have been spoiled by a college education. ” • Born 10/15/1784 in the state of Franklin, later to become Sullivan County, TN. • His father, a Rev. War veteran, later settled his family in the Cumberland River region of Kentucky.

“Raccoon” John Smith • Late in 1814 S. bought land near Huntsville, AL. • S. , away preaching, his wife caring for a sick neighbor, lost two of his children when their cabin burned. • His wife mourned herself to death; in a matter of months S. sold his farm and returned to Kentucky.

“Raccoon” John Smith • March 1822 suddenly stopped preaching: “Brethren, something is wrong—I am in the dark, --we all are in the dark; but how to lead you to the light, or to find the way myself, before God, I know not. ” • As S. searched, A. C. began publishing the Christian Baptist and S. became an eager subscriber. • S. first met A. C. in Flemingsburg, KY.

“Raccoon” John Smith • After listening to C. preach, S. said, “Is it not hard, brother Billy, to ride twenty miles, as I have done, just to hear a man preach thirty minutes? ” • “You are mistaken, brother John; look at your watch. It has surely been longer than that. ” • When S. looked, he found Campbell had preached two hours and thirty minutes. Two hours were gone and he knew not where.

Raccoon John Smith Cabin Monticello, KY

In Memory Of JOHN SMITH An Elder Of The Church of Christ Born Oct. 15, 1784 Died Feb. 29, 1868 True, genial and pious, the good loved, and all respected him. Strong through affliction and wise in the study of God's word. He gave up the creed of his fathers for the sake of that word. By its power he turned many from error. In the light he walked & in its consolation he triumphantly died. _____ In his sacrifices and service. His companion shared. She gave her life to God & her death was precious in his sight. _________ NANCY SMITH Born Nov. 15, 1792 Died Nov. 4, 1861

John Rogers (1800 -1867)

John Rogers (1800 -1867)

Sacred to the memory of John Rogers After A Faithful Advocacy of the truth as it is in Jesus for 49 years. He fell asleep while engaged In the work at Dover, Mason Co, KY, Jan. 5, 1867 in the 67 year Of his age. His abundant and Successful labors had earned for him the esteem of all the Churches They that turn many to righteousness shall shine as the stars forever & ever Carlisle, Kentucky Cemetery

John T. Johnson John Telemachus Johnson (1788 -1856)

John T. Johnson Lexington Cemetery

ELDER JOHN T. JOHNSON Died Dec. 18, 1856 Aged 69 Years After 25 Years Devoted Service To His Savior's Cause, His Whole Life Was Truly A Labour Of Love. And His Works Do Follow Him. Long Well He Lives In The Hearts Of Those For Whom He Laboured. Thanks Be To God Who Giveth Us The Victory Through Our Lord Jesus Christ. Sophie Wife Of ELDER J. T. JOHNSON: Born Oct. 13, 1796; Married, Oct. 13, 1811; Died, Aug. 23, 1849 "She Left To The World A Strong Example Of Christian Piety, Fortitude And Resignation. May We All Profit By It. " Buried At Lexington, Kentucky

The Movements Converge • Unity achieved. • Johnson in Messenger: “What could we do but unite? We both compared notes. We found ourselves congregated on the same divine creed, the Bible. We had the same King--the same faith--the same law. . We could not do other wise than unite in Christian love. ”

The “Right Hand of Fellowship” as depicted in stained glass at Cane Ridge

The Movements Converge • Unity achieved. • Stone later: “This union. . . I view as the noblest act of my life. ” • Significance--demonstrated validity of their goals. – D&A--unity and restoration. – What D&A envisioned was achieved when Christians and Disciples merged.

The Movements Converge • Quest for NT pattern has sometimes led to controversy-– – – Instrumental music. Missionary societies. Orphan homes. • But is not true that the restoration principle is always divisive.

The Movements Converge • A Decade of Growth. – – 10 yrs. following union a period of growth and consolidation. The many religious journals contributed. • At least 28 journals published during 1830 s. • Millennial Harbinger (1830)led the field. • Christian Messenger (1826 -1844)--“Let the unity of Christians be our polar star. ” • Evangelist (1832 for more than 10 years) by Walter Scott.

The Movements Converge • Growth reflected in est. of first colleges. – Bacon College (1836), Georgetown, KY--Walter Scott first president. – Bethany College, A. C. in 1840. • “Not a theological school. ” • Only “literary and scientific” college in world “founded upon the Bible as the basis of all true science and true learning. ”

The Movements Converge • Colleges. – Bethany imp. for the leaders it trained • J. W. Mc. Garvey • Moses Lard – Franklin College, Nashville, Tolbert Fanning, 1845. • Only lasted until the Civil War. • But trained many preachers who would be prominent in South after the Civil War.

The Movements Converge • Debates. – 1829 C. defended Christian faith which brought him national prominence. • Robert Owen, social reformer and atheist. • Founded utopia at New Harmony, Indiana. • Owen charged that all religions had hindered the progress of civilization.

Robert Owen (1771 -1858) • Welsh-born social reformer. • Organized a model community around the New Lanark cotton mills in Scotland. • Instead of working children, he built schools for them. • Kept his mills in good repair and tried to take care of his laborers’ needs. • Founded the New Harmony utopian community in southern Indiana. • New Harmony failed because some would not work.

Robert Owen (1771 -1858) • O. lost popularity because of his antireligious views. • A. C. finally responded to O’s widely published challenge that all religions were false. • Debated in Cincinnati in 1829.

Robert Owen (1771 -1858)

Robert Owen (1771 -1858) • A village boy who hobnobbed with royalty, • A shop assistant who became a factory manager, • An educator with little education, • A rich man who fought for the poor, • A capitalist who became the first “socialist, ” • An individualist who inspired the Co-operative movement. Museum website, New Larark

Francis Trollope’s drawing of the Campbell-Owen debate. From: Frances Trollope, DOMESTIC MANNERS OF THE AMERICANS (London: Richard Bentley, 1839).

Frances Trollope (1780 -1863)

Frances Trollope (1780 -1863) • Mother of novelist, Anthony Trollope • In 1827, after husband had failed at various business ventures, she came to Cincinnati to open a dry-goods shop (bazaar) for another son. • It failed and the family returned to England in 1831. • She began writing at age 50 to support the family. • Her caustic Domestic Manners of the Americans (1832) made her famous and highly unpopular in the U. S.

Frances Trollope (1780 -1863) • She wrote more than 100 books. • Chapter XIV of Domestic Manners describes her impressions of the Campbell -Owen debate. • Her parting comment: “All this I think could only have happened in America. I am not quite sure that it was very desirable it should have happened any where. ”

The Movements Converge • Debates. – 1837 C. championed Protestantism against the Catholic bishop of Cincinnati, John B. Purcell. – Issues: • Catholic church “catholic, apostolic and holy. ” • Purgatory and transubstantiation. • Catholicism anti-American.

John Baptist Purcell (1800 -1883)

The Movements Converge • Debates. • Owen & Purcell gave C. national prestige and set pattern of “contending for the faith” which encouraged a controversial spirit in the movement. • Later generations have engaged in thousands of debates. • Only in mid-20 th c. have debates declined in popularity.

The Movements Converge • Growth. • Between 1832 and Civil War remarkable optimism, vitality and numerical growth. • Geographic center Ohio Valley, but spread rapidly in every direction. • 1832 probably 20, 000 -25, 000. • 1860 yearly 200, 000.

The Movements Converge • Growth. • 1860 17 states with at least 1, 000. – – – – KY--45, 000 VA-8, 430 CA-1, 223 IN---25, 000 NY-2, 500 GA-1, 100 OH--25, 000 NC-2, 500 MI-1, 000 MO--20, 000 TX-2, 500 IL----15, 000 AL-2, 458 TN---12, 285 MS-2, 450 IA----10, 000 AR-2, 257

Missionary Society • 1830 s time when seeds of later controversies were sown. • Saw appearance of “cooperation meetings. ” • 1840 s saw organization of American Christian Missionary Society (1849).

Missionary Society • The Cooperation Meeting. • 1831 -1832 C. pub. series of 7 articles in Millennial Harbinger on “The Cooperation of Churches. ” – Believed world would never be evangelized unless churches cooperated. – The 7 articles a plea for cooperation.

Missionary Society • The Cooperation Meeting. • C. argued that NT gave e. g. s of churches cooperating (II Cor. 8), so authority. – – Exact details as to how left to discretion of every generation. E. g. , churches in his home county might have annual meeting. • Plans made. • Evangelist selected & support provided.

The Missionary Society • The Cooperation Meeting. • Thru 1830 s chs. in many areas began to organize “cooperation meetings. ” • Wellsburg, VA, 4 -12 -1834 (near C’s home). – – – 13 chs. employed 2 evangelists, chose treasurer and set committee of 13 to supervise work. Opposition & a year later dissolved. Decision--limit cooperation to number of chs. necessary to sustain one evangelist.

The Missionary Society • The Cooperation Meeting. • Moved slowly in 1830 s; gained momentum in 1840 s. – State-wide meetings began--IL, 1834, Barton Stone present. – 1840 Millennial Harbinger announced meetings in 6 states: IL, VA, MO, OH, KY, IN.

The Missionary Society • “The Burnt Child Dreads The Fire. ” • Some viewed the meetings with misgivings. – T. M. Henley, VA, wrote C. in 1836 that it seemed to him “like a departure from the simplicity of the Christian institution to have cooperation meetings with Presidents and Secretaries, calling for the Messengers of churches, and laying off districts. ”

The Missionary Society • “The Burnt Child Dreads The Fire. ” • Henley recalled that this was the way that Baptist associations had originated in VA. • And, remembering how Christians had been treated by VA Baptist associations, he commented, “The burnt child dreads the fire. ”

The Missionary Society • The burnt child. • Henley proposed an alternative-cooperation through a local church. – A church unable to support an evangelist alone could invite other churches to assist. – The elders of one would oversee, receive funds and report the use of the funds.

The Missionary Society • The burnt child. • Many examples of this plan of cooperation. – 3 KY churches 1842. – Georgetown church took responsibility and employed John T. Johnson. – When others followed, Johnson commended them for following “the same scriptural principles” of cooperation.

The Missionary Society • Campbell’s Call. • 1841 C. began a 16 -article series, The Nature of the Christian Organization. ” – When finished 2 years later, C. proposed a “general organization” be established. – C. argued the church was the “body of Christ” and a body must necessarily be organized.

The Missionary Society • Campbell’s call. • Admitting NT did not provide for any general organization, C. concluded it was left to the judgment of the churches. • Proposed a convention to create organization. • Would leave churches free to manage internal affairs, but would enable them to concentrate resources in preaching.

The Missionary Society • Walter Scott opposed C’s plan. – S. said churches were not “deficient in organization. ” – When a church had elders & deacons, it was “already organized. ” – This the view of the entire brotherhood, he said. – Asked, “Who made brother Campbell an organizer over us? ”

The Missionary Society • 1 st brotherhood organization--American Christian Bible Society, Cincinnati, 1845. – – D. S. Burnet, Cincinnati, took lead. Purpose: “to aid in the distribution of the Sacred Scriptures” throughout the world. Constitution (Burnet) called for officers, an annual meeting, and auxiliary societies. Burnet, the president, called it a “holy cause” which should “enlist all our affections. ”

D. S. Burnet (1808 -1867)

The Missionary Society • Society got support from most periodicals, but C. opposed it in the MH. – – Reason: Was organized by a few Cincinnati brethren rather than a general convention. Arthur Crihfield later said that if it “had commenced at Bethany, ” C. would not have opposed. Controversy among periodicals. C and B friends, but C. did not relent in opposition.

American Christian Missionary Society • 1849 C. renewed efforts to persuade brotherhood of need for “a more efficient organization. ” • Obviously serious problems in proposal. – How could independent churches hold a convention? – Who could call it? – Where would it be held? – Would the brotherhood accept it?

ACMS • Periodicals discussed the issue through 1849. • Gradual consensus-– General convention at Cincinnati 10/23/l 849. – Held in conjunction with the annual meeting of the Bible society.

ACMS • 10 states, 156 present--many prominent preachers, but not Campbell. • C’s views presented by his son-in-law, W. K. Pendleton. • Generally understood that one action of the convention would be the organization of a missionary society, but how it would be related to Bible society not clear.

ACMS • Reorganize Bible society to include a “missionary department. ” – would not have won C’s approval. • Pendleton proposed independent missionary society as “chief object of importance. ” – this would have offended many who supported Bible society.

ACMS • Solution: compromise. – Missionary society to be organized. – Bible society would be commended to brotherhood for support. – The two societies would be instructed to work together.

ACMS • D. S. Burnet presided and helped draft the constitution for ACMS. – – No surprise that constitution was patterned after that of the Bible society. Consisted of Annual Delegates, Life Members and Life Directors. Life Member=$20; Life Director=$100. Pres. , 20 vice presidents, two secretaries, treasurer, managers, an annual meeting and an executive board.

ACMS • Final action was to authorize letter to A. C. informing him he was president. – C. answered that his expectations were “more than realized. ” – Withdrew objections to Bible society now that it had been endorsed by the brotherhood. – C. also accepted pres. and served in the office for the rest of life (18491866).

ACMS • 1 st work of society--sent Dr. James T. Barclay, Scottsville, VA, to Jerusalem. – – Walter Scott--“magic in the name of Jerusalem. ” Brotherhood responded eagerly. • Barclays arrived in 1850. – – Work discouraging. Discontinued in 1853 as Crimean War loomed. • Alexander Cross, freed slave, to Liberia, and J. O. Beardslee to Jamaica.

ACMS • Decade of opposition. – ACMS never had support of all brotherhood. – Jacob Creath, Jr. the most outspoken early critic. – C. in 1823 in CB said NT churches “were not fractured into missionary societies. ” – “Knew nothing of the hobbies of modern times. ”

Jacob Creath, Jr. (1799 -1886)

ACMS • C. also--they dared not “transfer to a missionary society, or Bible society, or education society, a cent or a prayer, lest in so doing they should rob the church of its glory, and exalt the inventions of men above the wisdom of God. In their church capacity alone they moved. ”

ACMS • Creath reminded C. of these earlier views. – “If you were right in the Christian Baptist, you are wrong now. If you are right now, you were wrong then. ” – Creath also said supporters of society had “totally abandoned” the rule that “the Bible alone is the religion of Protestants. ”

ACMS • Were chs. & groups of chs. which adopted resolutions opposing the society. – Connelsville, PA--the ch. “not a missionary society, but emphatically and pre-eminently the missionary society--the only one authorized by Jesus Christ. ” – If ch. the divine society, “all other societies for this purpose are not only unscriptural, but they are unnecessary and uncalled for. ”

ACMS • Connelsville also objected to provision that membership was based on money. • Also charged that the society was “a dangerous precedent--a departure from the principles” of Restoration Movement. • VA Christians held meeting at Emmaus in May, 1850. – – Resolution: would not work through society. Would support Barclay by independent effort.

ACMS • Most imp. opponent in pre-CW years was Tolbert Fanning. – F. (1810 -1874) spent adult life in Nashville. – Most influential preacher in South in 1850 s and 1860 s. – Talented, with diverse interests. • • Founded Tennessee Agricultural Society. Edited the Agriculturalist.

Tolbert Fanning (1810 -1874)

ACMS • Founded Franklin College, trained many preachers, and edited journals. • When ACMS founded, Fanning was elected a vice-pres. , though not present in Cincinnati. – – – Supported society during early years. Gradually came to question it. Founded Gospel Advocate 1855 with “chief purpose” to examine the subjects of church organization and Christian cooperation.

ACMS • Spirit of early articles in GA strikingly similar to C’s CB. – – F. “The Church of God is the only divinely authorized Missionary, Bible, Sunday School and Temperance Society; the only institution in which the Heavenly Father will be honored. . . and through no other agency can man glorify his Maker. ” Wrong for Christians to “do the work of the church through merely human agencies. ”

ACMS • In years before Civil War a majority of Southern Christians came to share F’s views. – But as yet no sense of alienation from society. – 1859 F. attended annual convention in Cincinnati. • Invited to address convention. • Described mission work in TN.

ACMS • F. took opportunity to say that many Southern Christians could not conscientiously support society. – – Described how TN churches cooperated “as churches, without the aid of a Missionary Society” to support J. J. Trott in work among Cherokee Indians. “But I am happy to say, that from what I have heard on this floor, we are one people. With us all there is one faith, one God, one body and one Spirit. ”

ACMS • As Civil War loomed, Restoration Movement had also reached a crossroad. – Christians North & South held opposing views on an important doctrinal issue- • Whether missionary society scriptural. • But as yet, these differences had produced no sense of division.

Civil War • Outbreak of CW a test of whether the RM could endure as one people. – 1860 1200 churches in North & ca. 800 in South. – Many in Ohio Valley and border states like KY and MO where loyalties divided. • Brother against brother. • Father against son.

Civil War • Thomas Munnell, Mt. Sterling, KY to David Oliphant in 1862. – – In KY Union & Conf. sympathizers trying to worship together, sing same songs, drink same bread & wine, & say “Amen” to same prayers. Atmosphere so tense that if preachers had supported either side, would have destroyed half the churches in KY in a month. “We hope not to divide into North and South churches as other large bodies have. ” “Brother should not go to war with brother. ”

Christian Pacifism • Except for Walter Scott, all early restoration leaders had been pacifists. • When war began, A. C. , B. Franklin, J. W. Mc. Garvey, Moses E. Lard, Robert Milligan, Tolbert Fanning, David Lipscomb, and others, counseled non-participation. • Mc. Garvey said he would do anything he could to keep brethren from enlisting.

J. W. Mc. Garvey (1829 -1911

Christian Pacifism • M. : “I would rather, ten thousand times, be killed for refusing to fight than to fall in battle, or come home victorious with the blood of my brethren on my hands. ” • Asked what 12 apostles would have done--6 in North & 6 in South. – – Would they have urges Christians to enlist? Saw himself “standing in between my brethren and the battlefield, with the NT in hand, warning them, as they hope for heaven, to keep the peace. ”

Christian Pacifism • Robert Milligan another pacifist. – Became Pres. of Transylvania College in KY in 1859. – Managed to keep college open through war--only college in KY to do this. • Mc. Garvey & 13 prominent MO preachers signed a plea calling upon Christians not to fight. – Plea published in many journals.

Christian Pacifism • Mc. Garvey. – Preachers warned those who engaged in “fratricidal strife” would incur God’s displeasure. – Pleaded church should remain unified. • TN: elders & evangelists of several TN churches met at Beech Grove in 1862. – – Drafted a letter to Jefferson Davis requesting Christians be exempt from service. South’s draft law would bring “indescribable distress. ”

Christian Pacifism • Confederate govt. granted conscientious objector status. • After war, Lipscomb claimed TN Christians had been “almost a unit” in refusing. • But--1000 s on both sides enlisted. – A. C. ’s son & BWS, Jr. wore Conf. gray. – Some preachers supported war in each section.

Christian Pacifism • James A. Garfield, Union Colonel-– Made recruiting speeches on church steps. – Persuaded many of his former students at Hiram College to join his regiment. – Fought from Shiloh to Chickamauga. – Was elected to Congress. – Finally became President of United States.

James A. Garfield (1831 -1881)

Christian Pacifism • In the South, these wore Conf. gray: – T. B. Larimore. – B. F. Hall. – Addison & Randolph Clark. – Austin Mc. Gary. – General R. M. Gano.

B. F. Hall 1803 -1873

General R. M. Gano (1830 -1913) (Richard Montgomery Gano)

T. B. Larimore (1843 -1929) (Theophilus Brown Larimore)

Mars Hill

Christian Pacifism • Two men illustrated the tension many felt between the demands of God and Caesar-Benjamin Franklin and Tolbert Fanning. – Each man the most popular preacher in his section throughout 1860 s. – Each a pacifist. – But when war came each felt strong sectional loyalties.

Christian Pacifism • F. criticized for not allowing political issues to be discussed in his journal, the American Christian Review. – Protested he had not “one spark of disloyal feeling toward the Union. ” – But he loved it “next to the government of God. ”

Christian Pacifism • Tolbert Fanning believed just as strongly in the Southern cause. – Believed war caused by “infidel preachers”--he named men like Theodore Parker, Ralph Waldo Emerson and Henry Ward Beecher-– Who “trampled under foot the word of God and the constitution. ”

Christian Pacifism • Was South justified in resisting Union? – F: “If people were ever justified in resisting encroachments, we conscientiously believe the citizens of the Confederate States are. ” – But he hastened to add, “All this we have spoken as a citizen of the world, and not as a member of the family of God. ”

Christian Pacifism • F. & F. both believed that the Christian had a higher obligation, and this demanded that he stand aloof from war. – – Franklin: “We will not take up arms against, fight or kill the brethren we have labored for twenty years to bring into the Kingdom of God. ” Fanning: “Both parties claim the sanction of Heaven, and very earnestly call upon God for help. Both cannot be right. ”

Christian Pacifism • Fanning: “It may be that God intends to prove his people, and. . . the war may be the occasion for the test. ” • 4 years later a man from the North also noted sadly that N & S both prayed to the same God and read the same Bible. – – He also saw the war as God’s judgment. “The judgments of the Lord are true and righteous altogether”--Abraham Lincoln.