JWJeffery.com

Hello all:

The other day, I was trying to explain to a friend the history, differences, and relation of the Churches of Christ to the United Church of Christ. After I was done with my admittedly confusing lecture, my buddy remarked that a diagram would be more helpful. I sat down tonight and made one. Click here to see it full size. You’ll need to download it to see it full size.

Josh

I’ve been doing quite a bit of reading about the Christian Connexion. As mentioned previously, I read Barton Stone’s memoirs, then moved on to Abner Jones, and then Elias Smith. I am currently reading Milo T. Morrill’s History of the Christian Denomination.

The Christian Connexion united themselves out of existence in 1931 when they merged with the Congregational Church in 1931, becoming the Congregation Christian Churches. Those churches merged with the Evangelical and Reformed Churches in 1961 to become the United Church of Christ. I recently read in Paul Conkin’s book that the former Christian Connexion churches are now virtually unidentifiable within the UCC.

However, that got me thinking and started on a small research project. When I was doing some research on the merger with the UCC, I found that some of the Congregational Christian Churches did not agree to the UCC merger. The congregations that refused to merge generally ended up in three groups. The smallest group repudiated all denominational membership, one group of churches became the Conservative Congregational Christian Churches, and the other group formed the National Association of Congregational Christian Churches.

I searched through the congregation list of the Conservative Congregation Christian Churches (called the 4 C’s by many), and found several congregations that just called themselves “Christian Church.” These congregations are all quite old. I did a little digging and finally found one that could trace its history all the way back to James O’Kelly and the Republican Methodists. The Cypress Chapel Christian Church was originally an Anglican Church, founded before the Revolution. During the war, the congregation became Methodist, and in 1794, they joined O’Kelly’s group of “Christians.” They joined the Congregational Christian Churches in 1931, but refused to join with the UCC in 1961, and were an independent church until they joined the Conservative Congregational Christian Churches several years ago.

I’ve sent this church an email to see if they have a written church history.

One thing I found interesting. On their “beliefs page” I found this statement:

We believe that there is one God, eternally existent in three persons: Father, Son and Holy Ghost.

Considering that most Christian Connexion congregations were very much anti-trinitarian, this is a very orthodox statement on the three persons of God.

Josh

Hello all:

While reading the memoirs of Abner Jones, I came across this nice little tidbit, which reminded me of various incidents (sometimes ongoing) in different congregations I’ve been a member of over the years. I couldn’t help but laugh at the thought of how many things stay the same, even after 200 years. I like Jones’ remedy for how to solve the problem, as well as his remedy for determining who should preach before the church.

Josh

After speaking of the declension of the church in Boston, and some of the causes of it, he attributes it mainly, after all, to a want of thorough organization. And this was the case, he says, in most of the churches. The brethren mistook their liberty for license, and things were not conducted in that order which the New Testament enjoins, and which is essential to success. He then goes on to say.

“The great Head of the church has ordained that there shall be Elders in every church; neither can any church prosper long at a time, without a Pastor, or Elder. For lack of this our early churches suffered much, nor was it possible for us to take proper care of our churches. This caused many to go over to the Baptists, and Methodists, that they might thereby enjoy the blessing of a constant ministry. Many wandered from the fold into the world for the want of being well taken care of; so upon the whole, on this ground we have been very great losers. It was a favorite doctrine in all our early churches that there were gifts in the church, such as prayer and exhortation, which ought to be improved in public meetings, as well as those or preaching. This doctrine I now firmly believe. But in those early clays, I am constrained to say that in the injudicious use of this privilege great evil was done. For it is certain that many who had not gifts to speak either to the edification of saints, or the conviction of sinners, were the most forward to occupy the time, and such become a great burden to the church, and gave the enemy great occasion to blaspheme. If any attempt was made to correct such an evil, the cry was immediately made, ‘You want to take away our liberties, you want to bring us into bondage, you want to be popular, you want to be a Lord over God’s heritage,’ &c. &c. The question will now arise, how shall this evil be remedied in such a manner as not to stop the exercise of these valuable gifts? Answer. ‘Let the church judge of these gifts as they do of preaching gifts, and also approve the same. If a brother says, ‘God has called me to preach, the church does not approve or hear such a brother, unless they can I discover preaching gifts in him. In the same manner let the church judge impartially of all gifts.. I do not believe that every man, women, and child who are converted, have gifts to speak in public meetings. Circumstances have often occurred like the following. The sermon has been delivered in a most solemn, spiritual and judicious manner. Saints have been made happy, and sinners have been solemnly impressed. But a weak brother or sister arises, merely because they feel happy and want to express it. Yet they can say nothing to edification, and the good impressions are often injured. But it is said such an one has as good right as any other, and he ought to speak to clear his own mind. But let us remember that the true object of speaking is not to edify ourselves, but to edify others.

I have never questioned the piety, and good intentions of such brethren; but to me there is a deep importance to be attached to the charge, that every thing should be done decently and in order. Saint Paul says, that though many things are perfectly lawful, they are not expedient.

–Memoir of Elder Abner Jones, by Abner Dumont Jones. pp. 76 - 78.

Hello Everyone:

In the past two months or so, I’ve read a decent amount of pages regarding Barton W. Stone. I started with his latest biography, Barton Stone: A Spiritual Biography, by D. Newell Williams. Williams answered small, nagging questions I’ve had since reading many of the general histories of the movement and the Churches of Christ. However, like any good book, he left more questions that I need answers for. It also convinced me of the fact that our general histories don’t provide nearly as much coverage of Stone as they ought to. After finishing Williams account, I moved on to a PhD dissertation by James Cook, who I believe provides some insight into why this is.

Cook argues that the Stone-Campbell Movement is a myth, mostly because Stone failed to have a key leadership role in the movement once the Christians and the Reformed Baptists united in 1832. Cook failed to convince me of the “Stone-Campbell myth,” however I think he makes a decent case that Campbell’s ideas crowded out the ideas belonging to Stone, so that Stone-ite ideas became a minority view in the movement. I think its obvious to anyone who has done any reading in our history that Stone disappears quickly in the story, and Campbell becomes a main focus until his death. I think that is because Campbell’s views and influence had such a dominating effect that historians don’t feel like there is much profit in spending a lot of time with Stone.

While reading Cook’s dissertation, I read a chapter on Restorationists from Paul Conkin’s book American Originals: Homemade Varieties of Christianity. Conkin, who spent some time as a Disciple, has some interesting insights into the Stone-Campbell Movement. Conkin spent a good amount of time covering the Christian Connexion, the more or less loose movement of “Christian Churches” that Stone’s movement was a part of before his merger with Campbell’s churches in the 1830’s. Cook and Williams also spend time on the Connexion, but it was Conkin’s book, reading in conjunction with Cook, that really made me interested in this section of the movement. Conkin makes the argument in his chapter on restorationists that the legitimate heir of the Christian Connexion, because of their interest in Christian liberty and unity, is none other than the United Church of Christ. In many ways, I think he is correct, especially since the Connexion eventually merged and merged and merged into the UCC.

After finishing these texts, I was fortunate enough to find a copy of Barton Stone’s memoirs. I’m about half way through reading these. Stone’s autobiography, which is a part of his memoirs, was an easy read, and now I am wading through the apology of the Springfield Presbytery, which provides an in-depth view of Stone’s views on faith and atonement. That has been a harder read, but I’m not sure I’ve actually come across a more detailed depiction of the difference between “our” view of faith and the Calvinist view of faith, or at least, what was the Calvinist view of faith.

When I finish reading Stone’s memoirs, I have copies of two works by B.F. Burnett, of the Christian Connexion. One is a 40 page booklet on Stone, and another is a booklet which asks if Barton Stone joined the Disciples of Christ. I still need to find a way to read Stone’s Christian Messenger.

After all that, will I find the real Barton Stone? I don’t know. But I’ll keep looking.

Josh

I was looking for a copy of Lynn McMillon’sbook Restoration Roots (which is a study of the Glasite and Sandemenian Churches) when I discovered Hester Publications.

Hester has Restoration Roots, along with books on James O’Kelly, the Haldane Brothers, and conservative Church of Christ doctrine. They have books by David Lipscomb, G.C. Brewer, and Alexander Campbell. This is a great resource to obtain books that were all previously out of print.

Josh