Immutable Kingdom – Part 47

The Immutable Kingdom – Part 47

By Scott A. Klaft

(Alexander Campbell – continued)

During the year Alexander spent in Glasgow University before coming to America to meet his father, he became aware of a movement concerning independently governed congregations. Among many other things he had been questioning, this movement impressed Alexander as being a much more scripturally correct form of church government than the Presbytery. The decisive moment came during the Seceder Presbyterian Church’s semiannual communion service. He passed the necessary examination by the elders to observe the Lord’s Supper, but when the time came, his conscience took hold. He dropped the customary metal token in the plate and refused to partake. From that point on, Campbell was no longer with the Seceder Church.

It was a month’s voyage when he and his family finally shipped off for America. This time, the trip went without hindrance, and Alexander Campbell landed in New York on Friday, September 29, 1809. From Washington, Thomas learned of their nearness, and headed toward Pennsylvania, anticipating their rout. The two parties met on the way; and, at long last, Thomas Campbell embraced his family once again. All of their spirits were refreshed by the reunion.

The events of the past two years weighed heavily on Thomas’ mind, and he had much to tell his son. Alexander read the Declaration and Address thoughtfully. He expressed his approval, determined to preach the principles found within it, and then launched into telling his father of his own changing views. Upon the announcement that Alexander would spend his life preaching the gospel of Christ, and that he would never accept financial compensation, his father responded, “Upon these principles, my dear son, I fear you will have to wear many a ragged coat.”

This decision was not based, necessarily, on the idea that it would be wrong to accept remuneration for his work, but more out of concern that reliance upon financial support would threaten or weaken one’s resolve to preach the truth. The often quoted “Raccoon” John Smith was once approached by his friends to suggest that if he didn’t tone down his preaching, his “Baptist brethren” would become angered and refuse to pay him, forcing him into irreparable debt. Smith smartly replied, “Conscience is an article that I have never yet brought into market; but should I offer it for sale, Montgomery County, with all its lands and houses, would not be enough to buy it, much less that farm of one hundred acres.” Such is truly the substance out of which great men are made – to place the cause of truth and loyalty to their convictions, foremost in their hearts, come what may.

The Bush Run Church

The Christian Association solidified by Thomas Campbell and his associates was never intended to be a “church” in any sense. They held to this position for a significant amount of time, but soon became convinced that the denominations would not unite or give fellowship to anyone who would not accept their creeds. Out of necessity, then, in 1811, they became willing to organize as a worshiping congregation. On a Saturday, Thomas Campbell was appointed elder, and Alexander was given license to preach.

The next day, they assembled to worship, observing the Lord’s Supper in accord with the scriptures, and it was determined by “approved precedent” that it should be taken every week on the Lord’s Day. One of the members refused to take the Lord’s Supper because he had never been baptized, and insisted that his baptism follow the New Testament pattern of immersion. Thomas, in harmony with his wishes, immersed Joseph Bryant, their first example of immersion in the history of the Campbell’s labors. They had not yet worked out the problem of infant-baptism yet; and, for a time, they held a view that they would not make the issue a test of fellowship. With their honesty of heart, however, the circumstances soon arose that caused them to fervently restudy the issue.

(Next Week: The Campbell Contribution to Restoration continued)

The Immutable Kingdom – Part 46

By Scott A. Klaft

(Thomas Campbell – continued)

An outstanding preacher in his own right, even the denominational preachers in his area held Thomas Campbell in high respect. When he made public his departure from the Presbyterian Church in search of undenominationalism, it sparked the interest of a great number. An assembly was called to discuss the principles upon which unity might be achieved, to the elimination of partisanship and the sectarian spirit that was so pervasive at the time. Recounting the events leading up to the meeting, Campbell pled for true Christian unity, suggesting that such could only be established if it were based strictly upon the Bible to the exclusion of all human creeds and authorities. No one in attendance could object to this fair-minded and clear basis for unity, but some immediately understood the implications.

A Scotsman known for his sentimentality broke the silence with the statement, “Mr. Campbell, if we adopt that as a basis, then there is an end of infant baptism.” This caused quite a stir with some others in attendance, and a passionate discussion followed, but this should not to be construed as division among them. It should rather be seen as earnest desire among them for the true way of the Lord. One might view their situation as men stepping from a dark cave into the bright noonday sun, and being somewhat blinded by it for a time. Coming out of the darkness of denominationalism, it should be expected that there might be issues that would take time to set aright.

It was August of 1809, when a permanent organization was formed for the purpose of discussing the best means of obtaining Christian unity. The “Christian Association of Washington” was not intended to be recognized as a church unto itself, and if the concept seems more related to denominationalism than to New Testament Christianity, it can be attributed to the fact neither Campbell, nor his associates, had a full conception of all that would be involved in the application of these principles. They only knew that the religious intolerance of the time, itself, became intolerable. A building for their meetings was erected, and it doubled as a schoolhouse for the community. Soon, with the thoughtfulness of Campbell behind the pen, they prepared a statement presenting the principles upon which unity would be sought. The “Declaration and Address of the Christian Association of Washington” was unanimously accepted, published abroad, and has been called the “Magna Charta of the Restoration Movement,” or “the greatest document ever written in advocacy of Christian Union.” [Anyone desiring to read this classic of historical restoration literature may contact me, and I will make a photocopy - S. K.]

Alexander Campbell – Presbyterian

Meanwhile, back in Glasgow, Scotland, Thomas’ son, Alexander, was becoming increasingly dissatisfied with the Seceder Presbytery and eagerly awaited word from his father to follow him to America.

Between the minor inconveniences and the tragic calamities in life, occasionally the believer may be able to look back at history and suppose the hand of God must certainly have been at work. In March 1808, the message from Thomas arrived, urging a swift journey to join him. The whole family quickly prepared to set sail, but an epidemic of smallpox hindered them considerably. It was September by the time they were able to weigh anchor. The ship had great difficulty, but it finally pushed off shore in October. Their hopes ran contrary to the wind, however, and the ship could not get from the bay to the sea. When the ship finally tacked into the sea, the complications doubled, and they wound up wrecking.

The younger Campbell spent this time in deep thought and meditation about his direction in life. When Alexander Campbell stepped out of the chilling sea back onto the rugged coast of Scotland, he decided then and there to devote his life to God, and to the preaching of the gospel of Christ. By early November, he entered Glasgow University, where his father once attended years before to study under some of the same professors.

(Alexander Campbell continued next week)

The Immutable Kingdom – Part 45

By Scott A. Klaft

John Wright – Baptist

Among all the great names that are often listed as heading up the Restoration Movement, John Wright often stands in their shadows. Yet, his contribution was so significant that any historical recounting of the movement would be woefully anemic without him. In 1810, as the American frontier pushed west, the principles calling for undenominationalism moved with it. John Wright was denouncing all human articles of faith while establishing Baptist Churches in Indiana. Ten freshly formed congregations soon organized into the “Blue River Baptist Association.” As Wright was preaching that humanly devised Creeds were heretical and that the Bible is the only rule of faith “without note or comment,” he came to realize that the name “Baptist” did not occur in the scriptures as a name for the church. The Association soon dissolved itself.

Upon the basis of scripture alone, the other Baptist congregations in that region heard the plea for unity, and they came together as an undenominational fellowship. Fifteen of the German Baptists gave up several of their erroneous views and joined in with the movement. Since a number of congregations in the area had been started by Barton W. Stone and his associates, a union was formed among them. Soon, another group, the “Silver Creek Baptist Association,” came to see the honesty of the undenominational plea and joined with Wright’s group. As a result of the efforts of Wright and his supporters, more than three thousand people from four distinct religious groups came together as one group of undenominational Christians. It was a beautifully clear example of what can be done to eliminate the division now existing in “Christendom.”

Thomas Campbell – Presbyterian

Despite the many assertions that Alexander Campbell was the “founder of the Christian Church, (or the Church of Christ),” it is evident that the principles promoting the movement were being preached long before either his or his father’s arrival in America.

The father of his slightly more famous son, Thomas Campbell, as an extremely bright young man in an Anglican family, later manifested his independence of thought by becoming a Presbyterian preacher in Northern Ireland. A devoted scholar, Thomas’ reverence for the Bible undoubtedly left the same impression on his son. The rule in the Campbell family was to memorize some verse of scripture daily for recitation at a period of worship that evening in their home.

There was a complicated division among the Presbyterian Synod in Ireland, and Thomas laboriously strove for unity in the group, as well as to bring his family closer to God. As a preacher, he worked hard, but he developed stomach trouble, causing him considerable pain. The doctors could do nothing for him and recommended a trip abroad. Having known several families who had moved to America, and having the promise of his son, Alexander, to come when he was old enough, Thomas considered America the obvious choice of destination. In the spring of 1807, he arrived in Philadelphia. He was assigned by the presiding Synod to preach in western Pennsylvania. Finding other Presbyterians without leadership due to local prejudices, Thomas included them all in his ministrations; and, he received severe criticism for doing so.

As Thomas continued his Bible reading, combined with his honest intellectual capabilities, as well as tremendous courage, he soon found himself teaching things contrary to the Presbyterian Creed. Suffering a series of accusations, censors, trials, and suspensions, Thomas formally denounced the authority of both the Synod and the Presbytery on September 13, 1808. He saw the evils of division with the precision of eagle’s eyes. It quickly became evident to Thomas that the trouble lay with human creeds. He continued to preach in open-air meetings, and in the homes of friends from Ireland. Soon, many seemed to be in agreement with his views and began to solidify a fellowship in a centralized home. It was there that Thomas Campbell began to end his speeches with the now famous motto, “Where the Bible speaks, we speak; where the Bible is silent, we are silent.”

(To be continued next week)

Immutable Kingdom – *Attachment*

The Immutable Kingdom

By Scott Klaft

An Attachment:

As a result of having no money for ink, I have not been able to print for the church my weekly bulletin  in which The Immutable Kingdom has been appearing. This has caused another delay in posting further here in my blog. Exclusively for those who check back here regularly, I want to give you the following attachment. In the previous article, I suggested that if you have not read, or would like a copy of The Last Will and Testament of the Springfeild Presbytery, you should contact me and I would provide it. I will try to see if I can attach it here. Enjoy.