University of Virginia Library

THE DISCIPLES

About the close of the eighteenth century the Reverend
Thomas Campbell, a Presbyterian minister came from Scotland
to America and located in Pennsylvania, where he became pastor
of a parish covering a large and sparsely settled territory. The
people were neglected in spiritual ministrations and Mr. Campbell
determined to be a shepherd of all regardless of creed or party.
Accordingly he administered the Lord's Supper to all Christians,
in consequence of which a charge of irregularity was brought
resulting in his retirement from the Presbyterian fold. Mr.
Campbell then issued his famous "Declaration and Address,"
which has been called "America's Declaration of Religious Independence"
and with his son, Alexander, who had come over from
Glasgow University, set about to "restore Primitive apostolic
Christianity in its doctrines, ordinances and its fruits." For a
time they worked in and through the Baptist Church, but finding
their views were not welcomed here any more than they had been
in the Presbyterian fold they withdrew and decided to continue
their restoration movement independently of all organized
religious bodies.

While still a member of the Baptist Church, Alexander
Campbell made a tour of eastern Virginia which brought him
into Caroline county. Here he met the Reverend Andrew
Broaddus—a man of highly cultivated intellect and liberal spirit.
Mr. Broaddus had sent a communication for the Christian Baptist,
which Mr. Campbell was then publishing at Bethany, Va., (now

West Virginia) in which he expressed his approval of Mr. Campbell's
views of the Christian religion as a dispensation and also
of his views on the two Covenants—Law and Grace. In regard
to the Christian Baptist, Mr. Broaddus wrote: "I find much in
it to approve and much to admire and some things from which
I must dissent. I am greatly pleased with your aim to clear the
religion of Jesus of all the adventitious lumber with which it
has been encumbered and to bring back the Christian Church
to its primitive simplicity and beauty."

This letter elegantly written and breathing the utmost Christian
courtesy and candour was commented on by Mr. Campbell, who
said that there had not appeared in the Christian Baptist a letter
"more evangelical in scope; more clear and luminous in its object;
more exceptional in its style; or more perfect in its body, soul and
spirit." The correspondence between Mr. Campbell and Mr.
Broaddus appears at length in the Memoirs of Alexander Campbell
by Robert Richardson and for the most part breathe an exceptional
spirit, coming as it does from an age in which religious discussions
were generally acrimonious. Mr. Campbell's views were sometimes
expressed harshly and it was of this mainly that Mr. Broaddus
complained, and justly. In his zeal to purge the church of those
things which he regarded as divisive and evil Mr. Campbell
frequently wrote harsh things which caused the Christian Baptist
to be regarded in many quarters as a bitter-spirited paper.

In eastern Virginia Mr. Campbell's discussions with Dr. Andrew
Broaddus and Bishop Semple had excited much interest among
Baptists. Prominent among these were Thomas M. Henley, of
Essex; Dr. John DuVal, of King and Queen; Peter Ainslie I, M. W.
Webber, John Richards and Dudley Atkinson.

It was not the idea or purpose of Campbell, Stone, Scott
or those adhering to their views, to establish another religious
organization, but rather it was their purpose to work out their
proposed reforms within the then existing religious bodies, even
as John Wesley proposed to work out certain reforms in the
Church of England. Finding the same opposition with which
Wesley met, Campbell and his adherents decided that these
reforms could be wrought out more quickly through the organization
of those of like belief, by which a greater impact could be
made on the mind of the Christian world.

Accordingly a number of organizations were formed in Eastern
Virginia in the early years of the nineteenth century and in some
instances Baptist churches came over bodily into this restoration

movement. These bands of Christians were not known by any
one name and were not intended to make a party. Frequently
they were known as Christians only; sometimes as Christian
Baptists, by which name they are now frequently called in southwestern
Virginia. Sometimes they banded themselves together
as a "gospel church." They were often called "Campbellites"
by their opponents, but owing to the improvement in courtesy
over the days of Luther and Wesley the name did not stick and
one only hears it now in those remote sections where preachers
wear long whiskers and celluloid collars. The name by which
this communion, embracing over one and one-half million souls,
is now known, is Disciples of Christ.

The first of these organizations in Caroline county was effected
about 1826, near the place now called Penola and the organization
was known as Emmaus church. Many prominent men and
women held membership during the first half century of its
existence, among whom may be named: H. H George, L. M.
George, Ellen W. George, M. M. George, Luther Wright, Susan
Wright, Burton B. Wright, Marius H. Wright, Dr. Charles Wright,
Francis E. Wright, Betty Sutton, Robert C. Sutton, O. W. Sutton,
Clayton Sutton, John H. Ware, Mary Z. Ware, Dr. Philip Dew,
P. Samuel, Jr., L. J. Baker, L. M. G. Baker, Charles C. Blanton,
Richard Blanton, Mary J. Blanton, Isla S. Blanton, Alphonso
Blanton, Nannie Blanton, John T. Blanton, Tazewell Blanton,
Charles Blanton, Archibald Blanton, George G. Blanton, John
J. Blanton, John T. Blanton, Sally Burke, Thomas Buke, Belle
G. Burke, Emmett Collins, Catherine Collins, Eugenia Collins,
Emuella Collins, E. E. Collins, George R. Collins, E. B. Coleman,
James L. Coleman, J. G. Coleman, E. D. Coleman, Louisa
Chiles, Richard H. Chiles, J. A. Chisholm, James Chapman,
Henrietta Campbell, George Cobb, Cornelia Cobb, A. E. Camp,
George Camp, Nannie B. Coghill, Cecil L. Baker, James Jesse,
E. J. Lumpkin, Paul T. Samuel, Rachael T. Terrell, Garland
Taylor, Waller Shepherd, Columbia Trice, John Sutton, Robert
Terrell, Emma Snow, Ida Samuel, A. G. Samuel, Susan W. Cox,
George O. Luck, William Hutcheson, J. W. Hutcheson, Lee
Hutcheson, Lucy Richerson, Mildred Beazley, C. A. H. Goodwin,
Frances Saunders, S. C. Goodwin, A. N. McChesney, Fanny
Peatross, Lucy A. Saunders, Eva Saunders, Sally Campbell,
James F. Campbell, R. S. Hargrave, Louisa Turner and G. W.
Blanton.

Antioch Church (Disciples) in Bowling Green, Showing Residence of the Hon. A. B. Chandler

The second organization in Caroline, known as Antioch church,
was formed near Bowling Green on January 1, 1832. On this
day "Hill Jones, Thomas Jones, Clayton Coleman, Charles B.
Tennent, Angelina Woolfolk, Elizabeth P. Woolfolk, Mary Jones,
Ellen Taliaferro and Ellen Maury, who upon a profession of their
faith in the Lord Jesus Christ have been baptized into His name,
met at the house of Mrs. Jane Jones for the purpose of associating
themselves together in a church capacity." At this meeting it was
"Resolved, That the above named persons, considering it our duty
to God and believing it will tend to the mutual edification of each
other, have agreed and do hereby agree and bind ourselves as a
Gospel church, to live together as brothers and sister in the
Lord, to love each other and as far as in us lyeth, to do and
perform all the duties required of us as Disciples of the Lord
Jesus Christ. Resolved, further, That discarding all human
opinions, such as creeds and confessions of faith, we look upon the
Scriptures of the Old and the New Testaments to be equally of
divine authority, but as the Old Testament was the rule and guide
of the Jewish Church before Christ, so we regard the New Testament
as being the sole and only guide of the Christian Church
and that we bind ourselves to each other and to God, that through
His strength we will make it our only directory in all matters of
Faith and Practice."

The first house of worship of Antioch was located two miles
south of Bowling Green, was constructed of wood and destroyed
by fire. The second house was built of brick on the same site
and was subsequently sold upon the removal of the church to
Bowling Green. It was converted into a handsome dwelling
house and is now owned and occupied by Mr. Melville Broaddus.
The third dwelling at Bowling Green was destroyed by fire on
February 21, 1886, and the fourth building, a splendid house roofed
with slate, was burned in the spring of 1892. A fifth building was
erected on the same site and was struck by lightning and burned
on June 9, 1917. A sixth building, more modest than all the
others save the first, was erected and dedicated in 1920. J. T. T.
Hundley, President of Lynchburg College, delivered the dedicatory
sermon and the pastor, Marshall Wingfield, performed the ceremony
of dedication.

Alexander Campbell visited Antioch church first in 1838. He
came from Bethany, Va., by way of Baltimore and Washington,
D. C., accompanied by his daughter, Lavinia, and Joseph Henley.

From Baltimore and Fredericksburg he was accompanied by
William Carman, a member of the church in Baltimore. From
Fredericksburg to Caroline Mr. Campbell sat with Bishop Meade
in the stage coach and records in his journal that he was much
pleased with the Bishop's good nature and liberal views. Mr.
Campbell further records in his diary that "R. L. Coleman met
us at Fredericksburg and continued with us the whole time in
Virginia, much to our gratification and comfort. We found our
brethren, Bagby, of Louisa, and Henshall, of Richmond, waiting
for our arrival at our old friend Woolfolk's in Caroline. We met
our much esteemed brethren, Henley, DuVal and Pendleton with
many others at Antioch church. At Newtown, King and Queen
county, we had a very pleasing visit with our old friend, Andrew
Broaddus. He attended our meeting and favored us with
friendly conversation on incidental topics. He enjoys good
health, but like most men in the environs of seventy, is evidently
descending the hill of life. It would be a consummation devoutly
to be wished could he, before he passes the Jordan of Time,
induce his brethren to rescind their `Orders in Council,' and
to open their ears to a candid consideration of the points at
issue between them and us. It would do no harm to move
forward a few paces toward the primitive simplicity of the Gospel
and to the practice of the ancient institutions of Christ. They
would not have to give up any truth in admitting all we contend
for, as many of them now concede. We only ask for a renunciation
of human traditions and wherever they are found they ought
to be abandoned."

Mr. Campbell visited Charlottesville in 1840 and while there
met Dr. Chester Bullard, of southwestern Virginia, who had
journeyed thence to see him and whom Mr. Campbell found in
complete agreement with his views. In his notice of the Charlottesville
visit Mr. Campbell made an allusion to the "Dover
Decrees" and a friendly reference to Andrew Broaddus, which
elicited from the latter a kindly communication (see page 476,
Volume II, Memoirs), stating that "I have seen in the `Harbinger'
(successor to Christian Baptist) for several years past much to
approve and I have met with nothing for which my fellowship
in the Gospel would be forfeited. I cannot say the same for
some things which you have put forth in former times. I regret,
my dear sir, that you should be separated from us and much would
I rejoice in seeing your talents enlisted in the one great Cause.

That the Church needs a progressive reformation, I have no
doubt, and to all efforts for this object on a scriptural basis I
would say `God-speed.' "

To this kindly and fraternal letter Mr. Campbell replied,
reciprocating the good feelings Mr. Broaddus had expressed and
disclaimed any desire or intention of forming a new party. Mr.
Campbell also stated that in his opinion the "Beaver Decrees"
of 1829 "were occasion by some violent movements on the part
of our brethren in the Western Reserve, Ohio, in the height of a
great excitement." He also added that "The Dover Decrees
and similar acts of exclusion and proscription from other quarters,
probably had their rise in the indiscretions and unguarded expressions
of our over-zealous brethren."

Mr. Campbell visited Antioch church a second time during
his tour of May, 1853, in the interest of Bethany College and a
third time in the fall of 1855. During this latter visit he also
preached at Corinth church in King William, Smyrna in King
and Queen, Acquinton in King William, Rappahannock in Essex,
and addressed the Athenaeum Literary Society of Richmond.
After another trip to Caroline he returned to Richmond, where he
was called on by Doctors Burroughs, Jeter, Ryland and Gwathmey,
with all of whom he had pleasant visits. From Richmond he
went to Washington where he visited his son-in-law, Dr. J. J.
Barclay, who having returned from his missionary labors in
Jerusalem was preparing his book, "The City of the Great King."

Many of Mr. Campbell's warmest personal friends were
members of Antioch church and of these he names in his journals
Pichegru Woolfolk, Jourdan Woolfolk, Elizabeth Woolfolk, William
G. Maury, Daniel C. DeJarnette, Francis V. Sutton, Ann H.
Maury, Mildred Crump, Joseph Jesse, John Hampton DeJarnette,
George Tyler (father of Governor Tyler), Benjamin Anderson,
H. T. Anderson, James Taylor White and Elizabeth Coleman.

Mr. A. B. Chandler writing of Antioch church in the Chesapeake
Christian (Richmond) of April, 1920, says:

"Fifty-two years ago when I became a member of Antioch
church, Brother Benjamin Anderson was the leading and teaching
elder. A large, portly gentleman, a gentleman—`intus et in
cute'—learned in Biblical lore, coming from Guiney's to church,
ten miles, every Sunday morning and rarely failing to be present,
never when energy was equal to the task. The courtliest of the
courtly and yet absolutely frank and sincere, with no superfluous

embellishments. Well do I remember when shortly after I
joined the church he came to me, then just twenty-six years old
and insisted that I should lead the congregation in prayer and
how I rebelled and finally, after many entreaties, consented and
wrote out and read my first public prayer. He thereafter insisted
that I should take his place as elder, as he was growing old,
which I tried to do. Dr. Anderson was a grand old man. He
never forgot the patriarchs and whether in prayer or in the
blessing of the emblems at the Communion table, he always
concluded by asking that we all might finally be gathered with
Abraham, Isaac and Jacob in our Father's Kingdom. I do not
propose to recall in sequence the men and women of the older
Antioch church, because memory fails me in accuracy of time.
I mention, however, secondly, Brother John Taliaferro, one of
our most enthusiastic and fervid elders, a man of firm convictions,
to whom every thing he saw at all was "clear and unmistakable"—
a phrase he never failed to use in his exposition of the scriptures
in the Sunday school class and in the morning worship which
he frequently conducted. Next, I recall Brother John Hampton
DeJarnette, who was never especially active in Church work in
any official capacity, but his constancy and fidelity to the church
and his unfailing attendance were greatly to be admired. Another
staunch member of Antioch was Deacon John Woolfolk, a name
most honored and venerable, one of the most sociable and agreeable
of men, as impervious to blandishments as steel, a man who
had the courage of his convictions and who never wavered in his
friendships. With Brother Woolfolk stood another deacon, W. R.
W. Garrett, a man of a great, warm heart who had the love and
confidence of every member of the congregation. Brother Woolfolk
was tall and Brother Garrett was short in statue and the
contrast between them as they distributed the emblems was
marked. No truer man to his friends, neighbors and mankind
ever lived.

"Another light in the watch tower was Elder Thomas W.
Valentine, clerk of our circuit court for a great number of years.
He was an elder of our church and superintendent of our Sunday
school until called home by the Master. Brother Valentine was
always at his post of duty on Sunday and always rendered an
acceptable service to the church. He was as honest as the days
were long and one of the most honorable of men. And while
Brother Anderson never lost his desire for association with

Abraham, Isaac and Jacob, Brother Valentine in his prayers never
forgot the warm and pathetic appeal of David in the fifty-first
Psalm, `Create within me a clean heart and renew a right spirit
within me.'

"There was no man with a larger heart or who walked nearer
to God than Elder John Dratt. He came to us from the other
side of the Mason and Dixon line, but was a sincere friend of his
adopted people. Mr. Robert Hudgin, our County Clerk, could
not take the `Test Oath' in order to hold his office after the
Civil War and Brother Dratt qualified as Clerk and let Mr.
Hudgin hold the office and receive all the emoluments of the
same. Where shall we find a purer unselfishness? He was always
present at our church services and we greatly loved him.

"Deacon George Boulware was another faithful member of
Antioch and although he had to ride horseback or drive in ten
miles or more he was rarely absent.

"And now the last of our brethren of a former day that I
shall specifically recall, but by no means the least, is Brother
George Tyler, father of Governor Hoge Tyler, and a prince among
men. Of all our members during these fifty odd years of my
service in the church he was the most cultured. His vision was
broad, his erudition profound, his judgments liberal and charitable.
He could discuss the Bible or the tariff with equal lucidity and
hold his end of the discussion in either. He was Chesterfieldian
in manners and always gave a cordial grasp of the hand while
his heart overflowed with love for all men.

"And now I turn to the companion page of the book and speak
of our women, whose souls were so beautiful that they could not
fail to cast a rare fragrance along any path they trod. They
adorned any circle they entered and drew one to them not only
by the charms of their personality, but also by their Christian
life and conversation and by their unceasing good works. Let
me call the roll of these immortelles: Sisters Saunders, Robert
Hudgin, James Ennis, Pitman, Bettie Roper, Lucy Woolfolk,
Fenella White, Fannie White, Ellen Downing, Sallie Sutton and
Sister Valentine. This coterie of women in my judgment have
never been excelled."

Mr. Campbell's admiration for Bishop Semple was no less
than that for Dr. Broaddus. He tells us in his journal, of preaching
in Upper Essex church on which occasion the venerable Mr.
Semple came to hear him. They spent the evening together in

the home of Thomas M. Henley and after prayer and praise
reposed that night upon the same bed. The following morning
after Mr. Campbell had baptized a young disciple from King
William, they parted with mutual good wishes.

"What I admired most of all," wrote Mr. Campbell, "was
the good temper and Christian courtesy of this venerable disciple
* * *  who did not lose sight of the meekness and mildness,
the candor and complaisance which the religion of Jesus teaches
and without which, though a man's head were as clear as an
angel's intellect, his religion is vain."

The fact that the Disciples have not been aggressive in
Caroline in recent years may be explained by the very genius
of the movement, which holds it as fundamental that no organization
should be established where others are already standing for
the faith set forth by the pioneers of the movement. No better
statement of this faith may be found than that given to a lady
inquirer by the martyred President, James A. Garfield, a lifelong
member and for some time a preacher in the Disciple fold.
His statement was as follows:

(1) We call ourselves Disciples or Christians.

(2) We believe in God the Father.

(3) We believe that Jesus is the Christ, the son of the living
God and our Savior. We regard the divinity of Christ as the
fundamental truth of the Christian system.

(4) We believe in the Holy Spirit, both as to his agency in
conversion and as a dweller in the heart of the Christian.

(5) We accept the Old and New Testaments as the inspired
word of God.

(6) We believe in the future reward of the righteous and the
future punishment of the wicked.

(7) We believe that Deity is a prayer-hearing and prayer-answering
God.

(8) We observe the institution of the Lord's Supper on every
Lord's Day. To this table we neither invite nor debar. We
say it is the Lord's table for all the Lord's children.

(9) We plead for the unity of God's people.

(10) The Bible is our only discipline.

(11) We maintain that all ordinances should be observed as
they were in the days of the Apostles.

Among the pastors who have served Antioch church may be
named: J. G. Parrish, who is buried in the church yard;

Robert C. Cave, John L. Brandt, I. J. Spencer, Peter Ainslie, II,
Landon A. Cutler, C. S. Ehlers, Preston A. Cave, Richard
Bagby, W. M. Forrest, F. A. Hodge, C. M. Kreidler, D. E.
Motley and Marshall Wingfield.