THE CAMPBELLITE CHURCH

By J. A. Shackelford  

            The Campbellites themselves date their origin as an ecclesiastical body to the year 1827, but their true origin is shown to be nearly twenty years earlier.

            They first called themselves Reformers, then Disciples of Christ, and next Christians, but are now, many of them, dissatisfied with that name. The world has given them the name Campbellite, from Alexander Campbell, their founder, and as it is the only name to distinguish them from all other denominations, it will likely adhere to them. There is no reproach in a name, provided one’s principles are right.

            This sect originated as follows: About the year 1811, Alexander Campbell, with his father, Thomas Campbell, and a number of others, left the Presbyterian church and formed themselves into an independent church. This church, which was called Brush Run, and located in Virginia, practiced sprinkling for baptism, both for adults and infants.

            Two days after the organization of the church the Lord’s Supper was administered, and it was observed that two of its members refused to partake. On inquiry the reason was found in the fact that they had never been baptized, and furthermore they were not willing to accept sprinkling for baptism, but demanded immersion. A discussion of two months followed, at the end of which time Thomas Campbell immersed three of the members.

            The inconsistency of Mr. Campbell in immersing without having been immersed himself, was apparent to all, and a discussion arose in regard to the validity of these baptisms.

            This discussion ended in Thomas and Alexander Campbell’s decision to be immersed. Accordingly on the 12^th of June, 1812, they were baptized by Matthias Luce, a Baptist minister. Four days after this, Thomas Campbell immersed thirteen other members of his church.

            The immersion of the Campbells by Mr. Luce seems to have been without any authority from any  church.

            This, in brief, is the history of the origin of the first Campbellite church. For these facts the reader is referred to “Memoirs of Alexander Campbell,” vol. I, by Robert Richardson.

            Mr. Campbell’s church became associated with the Red Stone Association of Baptists in Virginia, in 1813, and continued in this association for a time, when dissatisfaction arose in regard to their doctrinal views, upon the part of the association. Upon this Mr. Campbell’s church dismissed about thirty of its members, including Alexander Campbell, to Wellsburg, Virginia, where they were constituted as a new church, and were admitted into the Mahoning Baptist Association of Ohio. About the year 1827, this association withdrew from Mr. Campbell’s church.

            From this simple statement of facts we learn:

            First. That Alexander Campbell with a number of other disaffected Presbyterians organized themselves into a church.

            Second. Becoming dissatisfied with their baptism, Mr. Campbell applied to a Mr. Luce, a Baptist preacher, and was baptized by him.

            Third. That Alexander Campbell and his father baptized the rest of their members.

            Fourth. That Mr. Campbell’s church attached itself to a Baptist association, which, after a time, withdrew fellowship from the same. This was about the year 1827. Hence they date their origin to that time.

            Fifth. That Mr. Campbell never was a member of a Baptist church.

            It follows, therefore, that if the Baptist churches were not true churches at the time Mr. Campbell was baptized, that he had only apostate baptism, for he was baptized by a Baptist preacher. If Baptist churches were true churches at that time, they are still the true churches of Christ, and Mr. Campbell and his followers departed from the faith. Here is a dilemma, and they are impaled upon either horn they take.

            The Campbellite churches are independent one of another, but Mr. Campbell brought with him an Episcopal feature which is seen running through the whole of their churches.

            Their ministers seem to be independent of their churches, going ahead of them and administering baptism and the Lord’s Supper without the authority of any church. While their churches are independent, of each other, their ministers are independent of them, thus maintaining this Episcopal feature.

            (A Compendium of Baptist History, pp. 313-316, 1892 edition).