Various Doctrinal Positions of the Campbellite Church of Christ and a Lutheran Response to Those Positions Online
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Brief History COG in America – 1960
Church of God General Conference: McDonough, GA, https://coggc.org/ Church of God General Conference: McDonough, GA, https://coggc.org/ Section 1 - What Is the Church of God? Key Text - Ephesians 2:19-22 Introduction - Before going on to a study of the history of the Church of God, its doctrines, its personages, publications, churches, and conferences, let us consider the question, “What is the Church of God?" Our answers may have a bearing on its history. I - A Definition of the Church A. "Church, ekklesia, the common term for a meeting of the ekkletoi (those summoned) to discuss the affairs of a Free State, the body of citizens summoned together by a herald. The LXX transfers the term to the assembly of ‘the people of Israel,' whether summoned or meeting for a definite purpose (1 Kings 8:65), or considered as the representative of the entire nation. In the N.T. it denotes the redeemed community in its two-fold aspect. (1.) The entire community of all who are called by and to Christ out of the world, the Church universal, (2.) every Church in which the character of the Church as a whole is seen in miniature. The summoning is expressed by the latter part of the word, and out of by the first part...." -- Bullinger's Lexicon. II - The Church of God in its Twofold Aspect A. The church universal. 1. The household or family of God - Eph. 2:19b; 3:14, 13; 1 Tim. 3:15; Gal. 6:10; Heb. 3:6; John 14:2. a. -
Differences Baptists and Campbellites
DIFFERENCES BETWEEN BAPTISTS AND CAMPBELLITES By J. W. PORTER; " "'}1': -t;1' -.. ' ," ~ ,; .' • - .1" Jifftrtncts Jttwttn Japtists and tampbtllilts By 1. w. PORTER Price 35c Published by MRS. J. W. PORTER 189 Kentucky Ave. Lexington, Ky. 1938 Copies of this book may be obtained from Mrs. J. W. Porter, 189 Kentucky Avenue, Lex ington, Kentucky, upon receipt of the price, 35c per copy. Churches desiring to use this book for train ing schools and study courses are urged to write for special prices on orders of this nature. DIFFERENCES BETWEEN BAPTISTS AND CAMPBELLITES J. W. PORTER INTRODUCTION Some years since, the writer was requested by the Baptist State Mis sion Board of Kentucky to prepare a statement of the differences between the faith of the Baptists, and the 'Ancient Gospel", as propounded by Alexander Campbell. In pointing out these differences, all quotations will be made directly from the writings of Alexander Campbell. This would seem to be perfectly fair and to place us on safe ground. Mr. Campbell, by common consent, was the founder of the sect, known as the "Christian Church"; "Church of the Disciples"; "Reformers"; "Campbellites", et al. He was the propounder of its faith, and the pastor of its first society, and therefore to him we must go to ascertain its teachings. It may be said that many of his people no longer believe the tenets and teachings of Mr. Campbell. This may be true, and we trust it is, but since not one single article of his faith has been repudiated by his people, as a de nomination, it is but fair to hold tha.t they still believe the tenets that called them into being. -
Campbellite and Restorationist Traditions in the South
CAMPBELLITE AND RESTORATIONIST TRADITIONS IN THE SOUTH (Converted to html from Lippy, Charles H. Bibliography of Religion in the South. Macon GA: Mercer University Press, 1985. Used with permission of Mercer University Press) THE FRENZIED EXCITEMENT of nineteenth-century frontier revivalism not only helped to imprint the evangelical style on much of Southern religion, but also led to the emergence of an interest in returning to the practices of primitive Christianity. Both commonsense rationalists and emotional revivalists sought to return to a presumably more pure Christian practice untainted by the accretions of time that had corrupted authentic Christianity. While this restorationist impulse attracted many campmeeting advocates, including Barton W. Stone, in time it coalesced around Alexander Campbell (1788-1866). Restorationists discarded denominational labels at first as signs of division within the one church, preferring to call themselves simply "Christians." In time, however, the followers of Alexander Campbell grew into one of the first indigenous denominations in the United States, the Disciples of Christ or the Christian Church. As the movement grew, it enlarged its vision to include a conviction that American society itself could be transformed into a culture replicating the pure simplicity of New Testament Christian communities even as it extended its following into both the North and the South. For many years Campbell maintained an unofficial headquarters in Bethany, West Virginia. As with other groups, the sectional divisions over slavery brought tension to the movement, which combined with disagreement over religious practices (such as the use of musical instruments in worship, the support of ecumenical missionary societies, and the like) to split the developing denomination in two by 1906, 276 BIBLIOGRAPHY OF RELIGION IN THE SOUTH though for all practical purposes the emerging schism was obvious at least two decades earlier. -
Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University
Pepperdine University Pepperdine Digital Commons Churches of Christ Heritage Center Jerry Rushford Center 1-1-1998 Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University Follow this and additional works at: http://digitalcommons.pepperdine.edu/heritage_center Part of the Christianity Commons Recommended Citation Rushford, Jerry, "Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882" (1998). Churches of Christ Heritage Center. Item 5. http://digitalcommons.pepperdine.edu/heritage_center/5 This Book is brought to you for free and open access by the Jerry Rushford Center at Pepperdine Digital Commons. It has been accepted for inclusion in Churches of Christ Heritage Center by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected]. CHRISTIANS About the Author ON THE Jerry Rushford came to Malibu in April 1978 as the pulpit minister for the University OREGON TRAIL Church of Christ and as a professor of church history in Pepperdine’s Religion Division. In the fall of 1982, he assumed his current posi The Restoration Movement originated on tion as director of Church Relations for the American frontier in a period of religious Pepperdine University. He continues to teach half time at the University, focusing on church enthusiasm and ferment at the beginning of history and the ministry of preaching, as well the nineteenth century. The first leaders of the as required religion courses. movement deplored the numerous divisions in He received his education from Michigan the church and urged the unity of all Christian College, A.A. -
Christadelphians Profile
Christadelphians By Rebecca Zurbrick and Tim Martin Founder: Dr. John Thomas (1805-1871) Founding Date: 1864 Location of groups today: major areas: U.S., Great Britain, Australia, New Zealand, and Canada. Minor areas: Central and South America, Africa, Pacific Rim, and Eastern Europe Official Publications: “The Herald of the Future Age” was a periodical written by Thomas in 1848. He also wrote a book called “Eipis Israel- An Exposition of the Kingdom of God.” Today there are many publications produced by the Christadelphians. The periodicals include: The Christadelphian, The Christadelphian Tidings of the Kingdom of God, The Bible Magazine, The Testimony Magazine, The Gospel News, Faith Alive!, Lookout, The Christadelphian Advocate. Organizational structures: There are no levels of organization, although thoroughly congregational. The highest level would be considered the ecclesia (the local church) which is normally led by the rotation of more mature members. They are called presiding brethren, managing brethren, secretary and treasurer, and superintendent of the Sunday school. Communication occurs through the sharing of periodicals, small groups, travel, mail, and other various forms. Schools: Texas Christadelphian Camp and Conference Center, Terra Nova Bible School (Newfoundland, Canada), and the Russian Bible School. Unique terms: They use “ecclesia” instead of “church,” “fraternal gatherings’ which is a group that meets to spiritually up-build the members, further their enlightment in the Scriptures, and for the instruction of the public. Other names: The Berean Christadelphians, The Dawn Christadelphians, Brothers of Christ, Thomasites. HISTORY John Thomas was born in Hoxton Square, London, on April 12th, 1805 and studied medicine at an early age in Chorley and London.1 During his migration to America in 1832, the ship he was on sprung a leak. -
12 Reasons Why Baptism Is Not Essential for Salvation
Twelve Baptist Objections Met & Answered A series of radio addresses directed at answering twelve objections raised by a Baptist preacher to the Bible doctrine concerning baptism “for the remission of sins” as taught in Acts 2:38 and other New Testament texts. These sermons were delivered by Jeff Asher over KGAS 1590AM on the Words of Life Broadcast sponsored by the Northside Church of Christ which meets at 701 West Cottage Road in Carthage, Texas. Prepared by Jeff Asher (2005) 12 Reasons Why Baptism Is Not Essential For Salvation By Dr. Robert Morey The idea that baptism is essential for salvation is a pernicious doctrine taught by Roman Catholics, Mormons, Lutherans, United Pentecostals, and the Campbellites who have the gall to call themselves the “Church of Christ.” The Campbellites are referring only to those baptisms performed according to their doctrine of baptism. No one else’s baptisms are viewed as valid, not even those done by other Campbellite cults! While the first reason applies only to the Campbellites, the other arguments can be used against anyone who claims that baptism is essential for salvation. The Twelve Reasons 1. If the Campbellite doctrine of baptism is true then the very men who founded the “Restoration Movement” which later developed into the “Church of Christ” churches were never saved! All Thomas and Alexander Campbell had was the infant baptism they received from the Presbyterians and the adult baptism they received from the Baptists! They were never baptized a third time “in order to obtain remission of sins” according to the Campbellite doctrine of baptism. -
Formation of the Christian Church in Indiana by H
FORMATION OF THE CHRISTIAN CHURCH IN INDIANA BY H. CLAY TRUSTY. [A paper prepared for the Indianapolis Christian Ministers’ Association.] CHISMS and discontent reigned in the religious circles of the s western frontier at the beginning of the nineteenth century, as they did in the East and in England. In the new country in the West men had better opportunities to establish churches free from elements to which they objected. The general unrest in re- ligious society was due mainly to doctrinal creeds. Religious liberties, like political liberty, were sought by throwing off hu- man authority. Thus the new movement took shape first in ridding itself of “man-made creeds.” In an account of the “Great Awakening of Eighteen Hundred,” L. W. Bacon says: ‘(There was manifested in various quarters a general revolt against the existence and multiplication of mutually exclusive sects in the Christian family, each limited by humanly devised doctrinal ar- ticles and branded with party names.” (American Church His- tory, Vol. XIII, p. 241.) These protesting elements in part came together on the basis of a common faith in Christ, and a common acceptance of the divine authority of the Bible. The story of this achievement is the history of the beginnings of the “Dis- ciples of Christ.” We shall attempt to trace the development of this movement in Indiana. In the first decades of the eighteenth century, the Baptists and Methodists were the principal religious bodies in the southern part of the State, while the Presbyterians were strong in the central and northern parts. (R. T. -
The Stone-Campbell Reformation: Its Roots and Ideals
"Holding fast the faithful W ord ...", JU L Y , 1994 THE STONE-CAMPBELL REFORMATION: ITS ROOTS AND IDEALS THOUGHT - PROVOKERS from Various Restoration Movement Leaders Barton Stone: "We may take the Bible alone . as the only standard of faith and practice, yet without the Spirit, union can never be effected, nor continued .... Let every Christian begin the work of union in himself. Wait upon God, and pray for the promise o f the Spirit. Rest not till you are filled with the Spirit. Then, and not till then, will you love the brethren." Thomas Campbell: "Christianity is emphatically, supereminently -yea, transcendency, the religion of lo v e ." "If we have any desire to be eternally happy, and to exist for the purpose for which we are made, let us make the contents of the Bible our study night and day, and endeavor, by prayer and meditation, to let its influence dwell upon our hearts perpetually. This is the whole busi ness of life in this world. All else is but preparation for this; for this (Continued inside) alone can lead us back to God, the eternal Fountain of all being and blessedness. He is both the Author and the Object of the Bible. It comes from Him, and is graciously designed to lead us to Him . ." Alexander Campbell, writes Richard Hughes, "often insisted that mere intellectual assent to gospel facts is not saving faith. The faith that saves, he urged, ’is not belief or any doctrine or truth, ab stractly, but belief in Christ; trust or confidence in Him as a per- son. -
Christian Churches and Churches of Christ
CHRISTIAN CHURCHES AND CHURCHES OF CHRIST. (Converted to html from Hill, Samuel S. Encyclopedia of Religion in the South. Macon GA: Mercer University Press, 1984. Used with permission of Mercer University Press) One of the three major movements within the Campbellite family of American Protestantism, and the one most recent in origin (although the Disciples' "Restructure" dates only to 1968). Its separate identity begins officially with action taken at a Christian Church convention in Cincinnati in 1927. By 1971 this body of independent congregations had sufficient particularity and cohesion in its own eyes to request a separate listing in the Yearbook of American Churches. This "undenominational" fellowship stands to the right of the CHRISTIAN CHURCH (DISCIPLES OF CHRIST) and to the left of the CHURCHES OF CHRIST, the two other movements within the CAMPBELLITE TRADITION, both of which are indigenously American. "Christian Churches and Churches of Christ" is the name by which it is commonly known, but its aversion to denominational character means that no official name has been or can be designated. It is also known as the "middle group," the "Centrists," "Independent Christian Churches," or "Christian Churches,'' or ''Christian Churches/Churches of Christ." A single congregation is most often referred to as a "Christian Church" but sometimes as a "Church of Christ," the latter despite the clear separation between this "middle group" and the non- instrumental Campbellites regularly (but also not officially) called Churches of Christ. Like the other two Campbellite bodies, this fellowship traces its origins to RESTORATIONISM, a theme with roots in the thinking of the Protestant Reformers. -
August 8, 2021
Mailing Address: 1285 US 70 Bypass, Camden, TN 38320-4700 Email: [email protected] Web: www.camdenchurchofchrist.org Tel: 731.584.7374 August 8, 2021 Elders Dan Wyatt THE CAMPBELL MOVEMENT 234-5069 (Continued from last week’s article) [email protected] PERSECUTIONS Bill Jarnagin 468-4433 It has been the lot of reformers in all ages to suffer at the hands of those [email protected] whom they opposed. Paul declared that “all that will live godly in Christ Jesus David Ulderich shall suffer persecution.” If one never suffers as a Christian, it is pretty good 441-3964 evidence that he is not much of a Christian; and one who is not willing to suffer [email protected] for “righteousness’ sake” has little chance of reward in heaven. John Dawson Thomas Campbell had been grossly insulted and maltreated by the 695-6780 Presbyterian Synod more than once. He had been censured and refused membership by them. Moreover, their preachers had misrepresented and maligned him, and the doors of their meetinghouses had been closed against Deacons him. William Blow But when the Brush Run Church repudiated infant baptism and affusion and Tom Ulderich. became a body of immersed believers, it gave great offense to the religious Joe Sisco community, which was principally Presbyterian, and stirred up the most bitter Michael Laux hatred and prejudice. For a company of people who had been members of Wesley Sparks orthodox churches, without any special incentive, “but simply from their own Daniel Richardson investigations, to repudiate publicly and finally -
Smith-Tant Debate on "Campbell's Baptism": Was Alexander Campbell Baptized in Order to Obtain Remission of Sins?
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1936 Smith-Tant Debate on "Campbell's Baptism": Was Alexander Campbell Baptized In Order to Obtain Remission of Sins? C. A. Smith J. D. Tant Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, History of Religions of Western Origin Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Smith, C. A. and Tant, J. D., "Smith-Tant Debate on "Campbell's Baptism": Was Alexander Campbell Baptized In Order to Obtain Remission of Sins?" (1936). Stone-Campbell Books. 54. https://digitalcommons.acu.edu/crs_books/54 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. +·--··-··---·-H-11-10-~~~~~--~~~~~~~~~~~~~---o•-11-11-11-1-11-11-11 ·------H-1_1_1+ l SMITH--TANT ABILENE CHRISTIAN COLLEGE DEBATE OrL "Campbell's Baptism" 0 0 'Was a.lexander (?ampbell :Baptized In l.9rder to l.9btain "Remission of Sins? FROM THE LIBRARYOF C. R. NICHOL ~4 ELDER C. A. SMITH (" Baptist") ELDER J. D. TANT f 11 ("Christian") • i ,l !o,--..-_-"__,~ ___~---~--,-~,--.---,-~,--,-~,--.---,-~,-- ..~~~~~~-o.! uf:i ·; Ch~\S1'· ~S #1@\\.~~f.p.6'\.fr.\~ \ I P SMITH--T,, ANT DEBATE orw "Campbell's Baptism" ------- 0 '"Was c:5\.lexander(?ampbell <;Baptized In C9rderto C9btain'Remission of Sins? . -
06. Campbellite Church Not the Church of CHRIST
MABEL CLEMENT by J. M. SALLEE ECONOMY PRINTERS ASHLAND, KENTUCKY CHAPTER SIX Campbellite church not the church of CHRIST - Too young - Baptist churches have existed through all ages since CHRIST The afternoon wore away, the noise of business was hushed, and night settled down on the little town. At an early hour Arthur came in and called for Mabel. To her great joy he seemed as glad to see her as if she was not a Baptist. He apologized for not calling the evening before by saying he had been suddenly called off on legal business. "But what does this mean?" he inquired as he observed Dr. Stanly and several others walk in. The servants had given out the report that Mabel would show her reasons for joining the Baptists to Dr. Stanly. Many got hold of the rumor and made it convenient to drop in to see the family till there were at least a dozen. "It means," Mabel replied, "I am to be examined as to my reasons for joining the Baptists." "What! Are they going to work on you so soon?" This went unanswered as the crowd walked in and, after customary greetings, took seats. During the lull that followed a strange looking piece of humanity appeared at the door and began searching for a seat. He seated himself in a retired part of the room. He wore green spectacles, had a sharp keen visage, was very crooked and a perfect stranger. Evidently he was interested some way in the matter to be investigated. His dark, piercing eyes, weird appearance and his unexpected and abrupt entrance made him an object of more than ordinary curiosity.