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Death of Thomas Campbell, Presbyterian Minister

Thomas Campbell, a Presbyterian minister who becomes prominent during the Second Great Awakening of the United States, dies on January 4, 1854. Born in County Down, he begins a religious reform movement on the American frontier. He is joined in the work by his son, Alexander. Their movement, known as the “Disciples of Christ,” merges in 1832 with the similar movement led by Barton W. Stone to form what is now described as the American Restoration Movement (also known as the Stone-Campbell Restoration Movement).

Campbell is born on February 1, 1763, in County Down, Ireland (now Northern Ireland), and is raised as an Anglican. He is ordained a minister in the Scottish Seceder Presbyterian Church sometime after graduating from the University of Glasgow in 1786. He leaves Ireland for the United States in April 1807. This move is prompted by the advice of his physician. Once in America, disagreement arises between him and other Presbyterians over certain points related to Calvinist doctrine and the administration of the Eucharist.

The Campbell wing of the movement is launched when Campbell publishes the Declaration and Address of the Christian Association of Washington in 1809. The Presbyterian Synod had suspended his ministerial credentials. In the Declaration and Address he sets forth some of his convictions about the church of Jesus Christ, as he organises the Christian Association of Washington, in Washington County, Pennsylvania, not as a church but as an association of persons seeking to grow in faith. On May 4, 1811, the Christian Association reconstitutes itself as a congregationally governed church. With the building it constructs at Brush Run, Pennsylvania, it becomes known as Brush Run Church.

When their study of the New Testament leads the reformers to begin to practice baptism by immersion, the nearby Redstone Baptist Association invites Brush Run Church to join with them for the purpose of fellowship. The reformers agree, provided that they will be “allowed to preach and to teach whatever they learned from the Scriptures.”

Thomas and his son, Alexander, work within the Redstone Baptist Association during the period 1815 through 1824. While both the Campbells and the Baptists share practices of baptism by immersion and congregational polity, it is soon clear that the Campbells and their associates are not traditional Baptists. Within the Redstone Baptist Association, some of the Baptist leaders consider the differences intolerable when Alexander Campbell begins publishing a journal, Christian Baptist, which promotes reform. The Campbells anticipated the conflict and move their membership to a congregation of the Mahoning Baptist Association in 1824.

Campbell is a student of the Enlightenment philosopher John Locke. While he does not explicitly use the term “essentials,” in the Declaration and Address, Campbell proposes the same solution to religious division as had been advanced earlier by Herbert and Locke: “[R]educe religion to a set of essentials upon which all reasonable persons might agree.” The essentials he identifies are those practices for which the Bible provides “a ‘Thus saith the Lord,’ either in express terms or by approved precedent.” Unlike Locke, who sees the earlier efforts by Puritans as inherently divisive, he argues for “a complete restoration of apostolic Christianity.” He believes that creeds serve to divide Christians. He also believes that the Bible is clear enough that anyone can understand it and, thus, creeds are unnecessary.

Campbell combines the Enlightenment approach to unity with the Reformed and Puritan traditions of restoration. The Enlightenment affects the Campbell movement in two ways. First, it provides the idea that Christian unity can be achieved by finding a set of essentials that all reasonable people can agree on. The second is the concept of a rational faith that is formulated and defended on the basis of a set of facts derived from the Bible.

Thomas dies on January 4, 1854, in Bethany, West Virginia, and is buried next to his wife in the Campbell family cemetery.


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Birth of Alexander Campbell, Ulster Scots Minister

Alexander Campbell, an Ulster Scots immigrant who becomes an ordained minister in the United States, is born on September 12, 1788, near Ballymena, in the parish of Broughshane, County Antrim.

Campbell is the eldest son of Thomas Campbell and Jane Campbell (née Corneigle), who marry in 1787 and later have four daughters and two younger sons. His father, the son of soldier Archibald Campbell and his wife Alice McNally, is born on February 1, 1763, at Sheepbridge, near Newry, County Down. The Presbyterian minister William Campbell may have been a relation.

Archibald Campbell is born Catholic but joins the Church of Ireland, while his son joins the seceding branch of the Presbyterian church and studies at the University of Glasgow, graduating with a Master of Arts degree in 1786, although he does not appear in the published records of the university. He becomes a teacher but is determined to become a minister, and studies in the Anti-Burgher Divinity Hall in Whitburn, West Lothian (or the Seceder Theological Seminary in Whithorn, Wigtownshire, according to another source) for two months each year for five years. He is ordained a minister in the seceding congregation of Ahorey, County Armagh, probably in 1798. Although at first a member of the Anti-Burgher party in his church, Thomas Campbell begins to believe that divisions between and within denominations are prejudicial to true Christianity. He writes a report in 1804 suggesting that Burgher and Anti-Burgher Presbyterians in Ireland should unite. When this is vetoed in 1805 by the General Associate Synod of Scotland, Thomas Campbell, then moderator of the Irish Seceding Synod, initiates an unsuccessful move to seek independence from Scottish control. His experiences with church authorities undoubtedly increase his belief in the need to rediscover the scriptural basis of religion, freed from man-made creeds.

In 1804, Thomas Campbell sets up an academy at Richhill, County Armagh. In 1798, he is one of the founders of the Evangelical Society of Ulster in which clergymen from differing sects cooperate but resigns when this enterprise is frowned on by seceding authorities.

In poor health in 1806, Thomas Campbell resigns from Ahorey, and goes to the United States in 1807, where he preaches in small congregations around Washington, Pennsylvania. He is soon accused of doctrinal unsoundness, of disciplinary laxity and of administering the sacraments to non-Presbyterians. His appeal to the Associate Synod of North America is unsuccessful, and in 1809 he ceases to be a minister of the seceder church. His liberal views on Christian unity and on the paramount importance of the Bible attract supporters, and in 1809 they found the Christian Association of Washington. He publishes a declaration and address in which he sets out the principles of this body. His followers claim it represents a “second reformation” or a “restoration.” It forms the basis of the doctrine of what becomes America’s most important indigenous religious development, and is regarded as significant in the history of the wider ecumenical movement. He publishes a great many other tracts and articles. Thomas Campbell dies in Bethany, West Virginia, on January 4, 1854.

Thomas had married Jane Corneigle in 1787 and their eldest son Alexander is born on September 12, 1788, in Broughshane, County Antrim, where his father is teaching. His parents intend him for the ministry, and he receives a good education, partly from his father, and religious training from both parents. He is greatly influenced by his strongminded and pious mother. In October 1808 his family sets sail for America to join his father. The ship is wrecked on the island of Islay, off Scotland. All on board are saved, partly thanks to Alexander’s strength and leadership. Rather than continuing the voyage by other means, Alexander spends eight months in the University of Glasgow to prepare himself for the ministry.

In the summer of 1809, the family finally arrives in Pennsylvania, among many emigrants from Ulster. On January 1, 1812, Campbell is ordained as a minister by his father’s Brush Run Church, and quickly takes over the leadership of the fledgling church. By 1812, most of their followers, thenceforth often called Campbellites, have undergone baptism by immersion; a union with the Baptist denomination results, but does not survive after 1830, by which date Campbell’s work on a translation of the Greek New Testament has convinced him that baptism is unscriptural. Controversy between the two groups continues for many years.

A very able preacher and debater, whose public discussions attract much attention, Campbell attacks the creeds and governance of established churches. In 1823, he founds the journal the Christian Baptist. Subsequently in 1830, after the break with the Baptists, he starts the Millennial Harbinger. Both periodicals are largely written by Campbell and his father, Thomas, and are widely influential. He is convinced that church unity will usher in a millennial age of peace and harmony. Primitive Christianity is thus to bring about a utopian future. His book Christianity Restored (1835) is widely read, in Britain as well as in the United States. In 1826, a translation of the Greek New Testament is printed by Campbell’s press in Bethany, West Virginia. Largely based on recent translations by others, it nonetheless contains variant readings by Campbell and furthers his aim of providing followers with authoritative texts on which to base their beliefs. In 1841, he founds Bethany College, West Virginia, and is its president until his death in Bethany on March 4, 1866, when he leaves it $10,000 and a large library.

In 1832, several fledgling churches join the Campbellites, and form a new body called the Christian Church, or Disciples of Christ, which today has over 3,000 congregations in the United States. The two guiding principles of the lifelong beliefs of the Campbells are in the end irreconcilable. An emphasis on the literal interpretation of scripture allows believers to form beliefs at variance from those of co-religionists, and neither Alexander Campbell’s great authority in the denomination nor Thomas Campbell’s emphasis on the need for church unity are enough to prevent the fissions inevitable in a church that so strongly opposes man-made creeds. There are now at least six major divisions of the Church of Christ, one of several alternative names.

On March 2, 1811, Campbell marries Margaret Brown, and thenceforth derives his income from the large farm that had belonged to her family. They have eight children, who all die in their father’s lifetime. Margaret Brown Campbell dies on October 22, 1827. On July 31, 1828, in fulfilment of his wife’s dying request, the widower marries the English-born Selina Huntington Bakewell, and has six children with her. Four of those children survive him. Selina Campbell writes a memoir of her husband, published in 1882, and lives until 1897.

(From: “Campbell, Alexander” by Linde Lunney, Dictionary of Irish Biography, http://www.dib.ie, last revised May 2021)


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Birth of Thomas Paterson, Historian & Museum Curator

Thomas George Farquhar Paterson, local historian, folklore collector and museum curator, is born on February 29, 1888, in or near Toronto, Ontario, Canada.

Paterson is the eldest child in a family of seven sons and one daughter born to John and Rachel (née Farquhar) Paterson. His parents had emigrated from County Armagh, in what is now Northern Ireland. Their first three children are born in Canada, but the family returns to Ireland in the early 1890s, to the family farm in Cornascreeb, five miles south of Portadown, County Armagh. Also known as George, he attends Aghory national school, and leaves at age 14 to be apprenticed to a grocer in Portadown. In 1911, he takes a position in Couser’s, the leading grocery and wine merchant’s business in Armagh. In time becoming the manager, he is acquainted with the local gentry and clergy.

However, the grocery trade is never Paterson’s main interest. From an early age, he is fascinated by the history and folklore of his native place. He becomes an expert on the genealogy of the gentry as well as of the farming families around Armagh, and also collects material on many aspects of Armagh life. His notebooks eventually contain well over a million words of notes on history, archaeology, dialect, folkways and natural history, as well as drawings and plans of traditional houses, fireside accoutrements and farm implements. His knowledge of history, archaeology and natural history is widely recognised, and in 1931 Armagh County Council asks him to become honorary curator of the small museum established by the Armagh Natural History and Philosophical Society. Four years later, he leaves Couser’s and becomes full-time curator of the museum, re-named the Armagh County Museum. He greatly augments and improves the collections, and in the late 1950s oversees the enlargement of the building. His life’s work culminates in the opening of the new building in 1962. He retires a year later at the age of 75.

Paterson’s work wins the respect of scholars, including Emyr Estyn Evans, a lifelong friend, and material that he records has been cited in a wide variety of books and journal articles. Over one hundred citations are listed in a posthumous bibliography in 1972, and since then hundreds of scholarly works have drawn on his published and unpublished material. His manuscripts are in Armagh County Museum, where they form an important resource.

Paterson publishes a book, Country Cracks: Old Tales from the County of Armagh (1939), and a very large number of articles in newspapers and journals, especially in Seanchas Ardmhacha, Ulster Journal of Archaeology and Ulster Folklife. He sometimes uses the pseudonym “Cornascreeb.” He greatly assists researchers interested in the Armagh background of Alexander Campbell and his father Thomas Campbell and is made an honorary member of the Disciples of Christ Historical Society, based in Nashville, Tennessee.

Paterson is a founder member of the committee that re-establishes the Ulster Journal of Archaeology. He is active in local history societies, and for many years is a member of the Ancient Monuments Advisory Council. He records many local sites for the register of ancient monuments. He is a member of the Northern Ireland committee of the National Trust and seeks to preserve Armagh’s architectural heritage and local industrial archaeology. He donates much important archive material to the Public Record Office of Northern Ireland. He describes and collects folk artefacts, at least thirty years before most academic historians are interested in such objects, and he is a foundation trustee of the Ulster Folk Museum in Cultra, County Down. He is also a member of the first board of the Institute of Irish Studies in Queen’s University Belfast (QUB), from 1965.

Membership of the Royal Irish Academy is an honour not often accorded to someone who has not had a university education, still less to someone who leaves school at the age of 14, but Paterson is elected MRIA in 1941. He is conferred with an honorary MA by QUB in 1944. His service on many public bodies is acknowledged by the award of an Order of the British Empire (OBE).

Paterson never marries and dies in Armagh on April 6, 1971. Hundreds of people contribute to a memorial fund. Some of the money subscribed is used to purchase nineteenth-century drawings for the county museum, and in 1975 the memorial committee also publishes Harvest home: the last sheaf: a selection from the writings of T. G. F. Paterson relating to County Armagh, edited by Emyr Estyn Evans.