Separation from the Baptists

In three years, the Mahoning Association had lost every distinctive Baptist characteristic except its form and name as a Baptist association. Scott’s rigid devotion to the idea of reproducing the practice of the primitive church led him to the conviction that there was no warrant for associations. He suggested that the association be dissolved and persuaded Mr. Campbell not to oppose this action, as he was inclined to do. A resolution to that effect was passed.

The actual separation of the Reformers—hereafter to be called Disciples—from the Baptists was a process which had begun two or three years earlier and which continued for at least three years after this event. But if a single date must be set for the beginning of the Disciples of Christ as a separate and independent religious body, it is in August, 1830, with the dissolution of the Mahoning Association at Austintown, Ohio.

The doctrines and practices of the Disciples which distinguished them from the Baptists at the time of the separation may be summarized:

As to doctrine: (1) The distinction between the old and new covenants, with consequent reliance solely upon the New Testament as a source for instruction concerning Christian faith and institutions. (2) The design of baptism, for remission of sins; faith, repentance, and baptism constitute regeneration. (3) The nature of faith as the belief of testimony, a rational act of which any man is capable in the exercise of his 88 natural powers and free will. (4) The operation of the Holy Spirit through the Word alone in conversion. (5) Rejection of the Calvinistic idea (which not all Baptists held) that Christ died for only the “elect,” a limited number of predetermined individuals.

As to practice: (1) Rejection of creeds and church covenants. (2) Reception of members on confession of faith in Christ, repentance, and baptism, without examination, the relation of an “experience,” or a vote by the congregation. (3) Baptism and the Lord’s Supper may be administered by any believer. (4) Weekly observance of the Lord’s Supper. (5) No special “call” to the ministry expected or required and, in general, no sharp distinction between clergy and laity. (6) Denial of the authority of associations to exercise any power over local congregations (Baptists also denied this in theory), or to pass any judgment upon them, or to lay down conditions of fellowship and communion, as Baptist associations did when they excluded delegates who did not bring assurance that their churches adhered to the Philadelphia Confession.

While the movement toward separation from the Baptists was approaching its crisis, two events occurred, both in 1829, which added greatly to the fame and prestige of Alexander Campbell and thus helped indirectly to get the Disciples off to a good start.

Mr. Campbell was elected and served as a member of the Virginia Constitutional Convention. He answered those who criticized this entry into politics by saying that he wanted to urge the abolition of slavery or at least some steps in that direction. But he found that it would be impossible to do anything about slavery until the system of representation was so altered as to take away the concentration of power that was 89 in the hands of the slave-owning aristocracy in the eastern part of the state. He fought a magnificent but losing fight on the floor of the convention for the abolition of the property qualification for voting and for representation in proportion to population. In advocating these democratic measures he faced, almost alone, such champions as John Marshall, John Randolph, and ex-presidents Madison and Monroe, all of whom were members of the convention. Anyone who doubts the intellectual and moral stature of Alexander Campbell will find a convincing demonstration of both by reading, in the published proceedings of the convention, his speeches in debate with these giants.

A few months earlier, Mr. Campbell had engaged in a debate with the noted British social reformer, philanthropist, and skeptic, Robert Owen, on the general subject of the validity of the claims of Christianity and a religious versus a secular and materialistic view of the world. In his two earlier debates he had represented the Baptists against the Presbyterians. In his two later ones, he defended Protestantism against Roman Catholicism and certain aspects of the Disciples’ position against its critics. But in the debate with Owen he had his most eminent opponent and his most exalted theme—the “Evidences of Christianity.” For this occasion he was not the advocate of a party or a particular system of religious ideas, but was the champion of all Christianity. His own movement entered upon its independent existence with some of the glory of this splendid performance upon it.