The Story of ‘The Evangelist of Kentucky” . . .

THE ROLE OF JOHN T. JOHNSON IN THE RESTORATION MOVEMENT
By Leroy Garrett

The subject of this study once proclaimed the gospel for two full weeks in Richmond, Virginia, without any visible response from his audiences, but as he continued his efforts a few days longer there were 55 additions to the church! It was not unusual for John T. Johnson to immerse 30 or 40, or even 70 or 80 souls during his protracted meetings that would last from a few days to several weeks, depending on the particular need of the locality.

It was just after this Richmond meeting in 1846 that he visited Bethany for the only time in his life, at which time he spent a few days with Alexander Campbell, the old sage with whom he had already shared many thrilling experiences and with whom he was to share many more. Only two years before he was at Campbell’s side during the Rice debate in Lexington, and in 1841 he arranged an important union meeting in the same city in which Campbell was a featured speaker. The two men often traveled together among the churches in several states, but especially during Campbell’s frequent visits to Kentucky.

In the next issue of the Millennial Harbinger following Johnson’s visit, Campbell attempts to account for the success of the evangelist, who in only 15 years had immersed thousands into Christ, and who had earned the reputation among the Disciples as “the Evangelist of Kentucky.” Even though most of Bethany’s students had gone home for the summer at the time of Johnson’s visit, he still immersed six of those who were still there! So President Campbell was moved to write:

The great secret of brother Johnson’s great success, is his evident sincerity, honesty, and great earnestness-gifts of transcendent value, superadded to good sense and a clear perception of the gospel facts, arguments, precepts, and promises, and a plain, clear, and emphatic expression of them in a familiar and intelligible style. (Mill, Harb. 1846, p. 477)

We shall see in this study that John T. Johnson’s role in the Restoration Movement was significant, first of all, due to his unusual powers as an evangelist. He was probably the most successful induction officer for God’s kingdom of any man in Disciple history. Even though he worked in virgin fields and where the cause of Restoration suffered so much hardship and opposition, he still enlisted upward of 600 souls annually for a period of 25 years. The story of his work should help us to recover our passion for lost souls and to regain our understanding as to the nature of evangelistic work.

He is also important because of his contribution to the unity achieved, first in Kentucky and then throughout the brotherhood, between the “Christians” (Stoneites) and the Reformers (Campbellites). Had it not been for this union which presented the Disciples to the world as a united people, the Movement would never have gotten off the ground, and had it not been for John T. Johnson the union would hardly have been possible, as we shall see.

His role is also significant due to the many other pioneer preachers with whom he worked. There was old Jacob Creath, Sr., who was pastor of the Baptist church where Johnson was a member. Johnson was present when Creath made his defense to the elders for his leanings toward Campbellism, which helped to turn Johnson in the same direction. There was Barton W. Stone with whom our evangelist served as an editor and with whom he worked for unity with the Reformers.

Benjamin Franklin is another. The evangelist served with him as an editor of the Monthly Review. Franklin once wrote of him: “No man that we ever saw was better calculated to inspire confidence and hope in all around him.” He also worked with James Shannon, the president of Bacon College, the Movement’s first institution of learning. He also labored with John and Samuel Rogers (brothers), who were successful evangelists in Kentucky also, and who helped to effect the union between Stone and Campbell.

There was Dr. L. L. Pinkerton, who might be called the first liberal in our Movement. He ministered to the congregation at Lexington, which had one of the finest buildings in the brotherhood in 1842. Johnson not only preached with him, but assisted him in establishing a school for girls at Midway, Ky. “Racoon” John Smith is another Kentuckian, who, like Johnson, was a Baptist that turned Campbellite. He too, was instrumental in uniting the forces of Stone and Campbell. He and Johnson labored together in planting many churches throughout Kentucky. Like Johnson, Smith was one of the reasons behind the Campbell-Rice Debate.

John A. Gano, immersed by Stone and a frequent companion of Campbell for forty years, was another able Kentucky evangelist, having turned to the Lord from a career in law after a brush with death. He and Johnson conducted many meetings together, and the letters between them is an important source of information on the life of Johnson.

T. M. Allen and B. F. Hall are others, both of whom were won by Campbell’s writings, which circulated widely in Kentucky. They were frequent laborers with Johnson. So were James Henshall and R. C. Rice, important names in the history of Kentucky Disciples. Carroll Kendrick was another. Arthur Crihfield was editor of the Christian Journal, the Movement’s first paper in Kentucky. Our evangelist often wrote to him, sending reports of his labors to the journal. Even J. B. Ferguson, the dashing young preacher of Nashville who became enamored with “spiritualism,” was touched by the influence of Johnson. Though they never met, they were in frequent communication. One is moved to read Johnson’s letter to Campbell in which loving concern is expressed for the promising young minister, whose editorial speculations on the state of the dead was of no little worry to the leader of the Movement. Johnson feared that Ferguson was giving the enemy an occasion.

Important names in Disciple history continue to pass unendingly in the life of Johnson. J. W. McGarvey was with him when he died and later wrote an account of his last days. Judson Barclay, our first missionary, said of him: “There is so much honesty in his face and earnestness in this manner, that, hold what opinion you may, while he is preaching, you feel yourself concluding: ‘Well, I reckon it must be about as he says --- you never think of debating anything with that honest face and earnest man.’”

While the sources for our study of the Evangelist of Kentucky are limited, they are revealing. The most important is The Biography of John T. Johnson by John Rogers, published by the author in 1861. Measured by literary standards, it is a poor biography, being mostly a compilation of letters appearing in the brotherhood journals of this time, especially Johnson’s reports to Campbell for the Millennial Harbinger. While our evangelist did not do much writing, we do have some things from him in Stone’s Christian Evangelist, Franklin’s Monthly Review, and the Christian Journal, edited by Arthur Crihfield, Carroll Kendrick and others.

Besides serving with Elder Ben Franklin as an editor of the Monthly Review for a short while, Johnson served briefly and spasmodically as co-editor of four other papers: Gospel Advocate, 1835-1836 with B. H. Hall in Georgetown, Ky. (not the same paper as the current Gospel Advocate); Christian Messenger, 1832-1834, with Barton W. Stone, also of Georgetown, Ky. (Johnson withdrew as co-editor when Stone moved the paper with him to Jacksonville, Illinois); The Christian, 1837, with Walter Scott in Georgetown, Ky.; and The Christian Preacher, 1838, with D. S. Burnett, also in Georgetown, Ky.

It is interesting to note that Johnson and Stone identified themselves on the masthead of their journal as “Elders of the Church of Christ,” which must be one of the very earliest, if not the earliest, definitive use of “Church of Christ” in our history.

While in all these papers Johnson did some writing, it is not extensive. They are nonetheless important sources in the study of his life. He wrote more in the old Gospel Advocate than in any of the others.

Robert Richardson’s Memoirs of Alexander Campbell has a half dozen references to Johnson, and of course the Millennial Harbinger, with its many reports from Johnson, is the most reliable and rewarding source of all.

FROM CONGRESS TO THE PULPIT

Our subject was Kentucky born, arriving in this world on October 5, 1788, near Georgetown, which was to be his home throughout his busy evangelistic career. His parents were Virginians by birth, a fact that he relates to Alexander Campbell with apparent pride. His paternal grandfather had come from England. Both his father and grandfather were military men of some distinction, and he himself became a major in the United States Army. Even after he became an evangelist a number of brethren continued to call him “Major Johnson.” His brother, Richard M. Johnson, was Vice-President of the United States under Martin Van Buren, 1837-1841.

Educated at Transylvania University, he was admitted to the bar when only 21. He was married two years later to 15-year-old Sophia Lewis, and settled on a Georgetown farm until he volunteered for the War of 1812. He was an aide to General Harrison, who later became president, and had such experiences as having his horse shot out from under him. He himself was also shot while standing ---but a few feet from the general. General Harrison was cognizant of his heroism and once spoke to him about the incident of having his horse killed from under him. He returned from the war a sick man and almost died of the fever.

In 1815 he was elected to Kentucky state legislature and was reelected every year thereafter until 1819. By this time his real estate holdings had increased so that he enjoyed a measure of wealth, but he lost all he had, which then amounted to $50,000, in the financial crisis of 1819, not because of his own debts, but for the debts of others whose notes he had signed.

In 1820 he was elected to the Congress of the United States, and he was reelected in 1822. The most important vote he cast as a legislator, he says, was the one for Andrew Jackson as president, the election that year being decided by the House of Representatives since the popular election was not decisive. Since Jackson was the people’s choice, Congressman Johnson passed by Kentucky-favorite Henry Clay to become one of the four legislators whose votes proved decisive for Jackson. “It was one of the proudest acts of my life,” he said. To him it was a matter of whether the people could be trusted. He was returned to congress in 1828 for still another term, after which he withdrew from political life in preference for quiet farm life and practice at the bar.

Mention has been made of Jacob Creath’s judgment before the tribunal of the Baptist Church where Major Johnson was a member. The Major was won over to what was called Campbellism:

The public mind was much excited in regard to what was vulgarly called Campbellism, and I resolved to examine it in the light of the Bible. I was won over, and contended for it with all my might in the private circle. I was astonished at the ignorance and perversity of learned men who were reputed pious and otherwise esteemed honorable. My eyes were opened and I was made perfectly free by the truth. And the debt of gratitude I owe to that man of God, Alexander Campbell, no language can tell. (Richardson, Memoirs, p. 381)

He then set out to reform his own congregation at Cross Creek, Ky., his birthplace, and being met with the same opposition that Jacob Creath had to face, he withdrew himself with certain others and started a congregation based upon primitive Christianity. At this time he immersed his wife, his first convert, a brother of his and his wife. From that moment on he gave his life to evangelism, giving up a lucrative practice in law which he had followed since retiring from Congress.

There is no indication that Major Johnson was baptized again. This conforms to his own practice as an evangelist, for there is no evidence that he ever re-immersed a Baptist. Such was also the practice of the pioneers generally. It would be interesting to ascertain just when any group in discipledom began to insist on the reimmersion of the Baptists. Probably it was not until the 1880’s, for it is then that the “Church of Christ” group began to debate the issue in the Gospel Advocate and the Firm Foundation.

Johnson’s reports on his evangelistic results indicate that he accepted the Baptists as Christians:

For five days we labored hard twice each day publicly; also from house to house. Two volunteered from the world, and four worthy members united from the Baptists . . . (Mill. Harb. 1841, p. 210)

The result of the meeting was 25 additions; of these 18 were from the world, one from the Baptists, and six of the brethren living in the vicinity. (Rogers, Biography, p. 253)

Another interesting report from Johnson, found in the Gospel Advocate of 1835, which he edited for one year along with B. H. Hall, reads quite unlike the reports we would expect to find in the more recent Gospel Advocate.

We had the unspeakable pleasure of receiving four persons among the King’s friends. One was an aged, most respectable and intelligent leader of the Methodist congregation, who had been previously immersed. Two females of the same sect united with us and were immersed. (p. 106)

This conforms to a report by another evangelist, Henry Thomas, on the same page of the Harbinger with one from Johnson:

Within the last three months I have had the happiness to baptize 77 believers, and receive 5 from the Baptists, 3 from the Methodists, 1 from the Presbyterians, and 2 restored. (Mill. Harb. 1842, p. 322)

Evangelist Thomas, like Major Johnson, accepted Baptists, Methodists, and Presbyterians who had already been immersed. It would be difficult to find a case of re-immersion of one who was already an immersed believer in all the annals of early Disciple history. So adamant was Alexander Campbell on this point that he wrote: “The only thing which can justify re-immersion into the name of the Father, of the Son, and of the Holy Spirit, is a confession on the part of the candidate that he did not believe that Jesus was the Messiah, the Son of God.” (Mill. Harb. 1836, p. 63)

By this time John T. Johnson was 43 years old, the same age as Alexander Campbell incidentally, and it was a rather late hour to venture out into the evangelistic field on sheer faith that God would supply his needs. Other evangelists his age had many years of experience behind them and were much better established. But for the next 25 years the reputation of “the Evangelist of Kentucky” was to shine brightly in discipledom. He had moved from the halls of Congress to the work of an evangelist.

THE WORK OF AN EVANGELIST

As much as any man in our history John T. Johnson understood the force of Paul’s injunction to Timothy: “Do the work of an evangelist.” Though he did not preach what we now call sermons, his witness for the Christ was so warm, clear, and forceful that his success was phenomenal. With the open Bible in one hand he would work his way through the subject at hand, which may not have been well organized, but which always pointed to the Christ as Lord. Being a man of the Spirit there was much fervor in his testimony, and it was difficult for the worldly-minded to hear him without becoming disturbed.

The common denominator in the several descriptions of his preaching is reference to his great fervor. C. B. Tharp, in a letter to Alexander Campbell tried to explain the evangelist’s unusual powers in such terms as forceful vigorous, and “he speaks with great earnestness.” Tharp added: “His praise is in all the churches.” (Roger, Biography, p. 306) Even at age 62 he continued to speak with the vigor of a man of thirty. Those who have written of his evangelistic zeal certainly describe him as no “hands in pocket” preacher. His message was vital and he proclaimed it with a sense of urgency.

In his preaching he spoke often of the salvation of man as it developed, through the Patriarchal, Jewish, and Christian eras. He drew lessons from the types and shadows of the Old Testament scriptures. To him there was on great question in any age of the world: Will you choose God as your Rule or the Devil? This question he drove home to his audiences over and over again. “Will you serve God and live forever, or serve the Devil and perish everlastingly? Oh, let the goodness of God lead you to repentance --- the dying love of the Saviour reconcile you to God!”

In a letter to Elder Franklin he gave his views on austerity as the mean: of settling difficulties; “Some seem to imagine that tight-lacing and a rigid discipline would heal all the difficulties that beset us. What a grand mistake!’ He goes on to give his prescription for a sick church:

A self-sacrificing disposition on the part of preachers and people is indispensable. Personal piety and devotion, springing from a heart leavened by the gospel, need not much tight lacing, watching or rigid discipline. A fatherly watch and care on the part of shepherds of the flock are needed. A visiting of the families, urging them into family worship, alluring the members to the regular meetings on the Lord’s day --- at prayer meetings and Bible classes . . . (Rogers, p. 357)

Whether it was the proclamation of Jesus to a lost world or the edification of a young and awkward Restoration Movement, the role of John T. Johnson was significant. It is said of him that he probably did more public preaching within the ten busiest years of his life than any man in history. One of his friends calculated that the evangelist averaged one public discourse a day for a period of 25 years. His reports from the field, most of which are published in Millennial Harbinger, suggests that he must have immersed something like 400 to 500 souls annually throughout his long ministry. He reported over 500 additions for 1839 (Rogers, p. 147), which appears to be typical of his success.

Excerpts lifted at random from his many reports in Campbell’s journal will indicate both his busy schedule and his success in reaching souls for the Christ.

I have recently taken two excursions in the cause of the Lord . . . 17 additions . . . The harvest is ripe and much good can be done by continual effort; but incessant labor and toil is indispensable to success. (Mill. Harb. 12, 439)

I have just reached home from a trip of 19 days. I had the assistance of brother A. Kendrick at Harrodsburg where we gained 20 additions . . . I then made my way to Louisville . . . fortunate to gain 28 additions . . . May the Lord bless the efforts of all the holy brethren in this best of all causes . . . (Mill. Harb. 13, p. 40)

I have just returned from a trip to May’s Lick and Minerva, where I labored for 19 days. . . 32 additions. . . The sects tremble and shut their doors; but there are some noble spirits amongst them, like the Bereans of old, who will hear and examine for themselves. (Mill. Harb. 13, 142)

For the last two weeks I have been engaged in Henry and Shelby counties in conjunction with brother R. C. Rice.

We established a congregation of about forty members six miles southwest of New Castle and gained five valuable additions . . . The times call for all our powers if we would succeed as formerly. The brethren are arming for the contest, and we pray the Lord that a victory worthy of so great and good a cause may be the result. (Mill. Harb. 15, p. 334)

Our meeting has progressed most gloriously. We had four confessions last night, making thirteen up to this time. This morning brother Ricketts buried those four by baptism, and raised them to walk in newness of life. What a delightful picture it was! . . .

The morning light begins to appear, and I do look for a great harvest if we labor faithfully. I feel the spirit of evangelizing burning within me . . . I pray the Lord that the churches may awake in all their strength and put forth their energies for the conversion of the world! (Mill. Harb. 16, p. 140)

“I feel the spirit of evangelizing burning within me!” aptly represents the zeal of this unusual man. He himself estimated that the disciples in Kentucky numbered 30,000 by 1840. There were upward of 200,000 altogether. Johnson’s success, in other states (especially Virginia) as well as Kentucky, is one major cause of this rapid growth.

In the Biography John Rogers attempts a running account of the evangelist’s accessions in the field. A few at random run as follows, which originally appeared in different journals.

New Albany and Charlestown (Indiana) . . . 30 accessions to the good of the Lord.

Within seven days we gained 77 additions to the cause of heaven and heaven’s King. It was a most glorious victory. . .

We gained 14 during the meeting, making 71 in all at this place, and 30 at Republican (Kentucky).

Brother Thomas Smith and myself started in the rain and reached Hopkinsville in six days through wind, rain and heat. On Lord’s day morning we commenced operations and labored four days. Thence to Elkton, 20 miles this way, where we labored four days. Thence ten miles above Russelville, two days in the rain. Thence at Bowling Green, three and a half days. Thence at Smith’s Grove, near brother Ford’s, three days. Thence at Glasgow, nine days. We had a glorious time ! We gathered 129 noble additions to the great cause, and in several places we left matters in 100% better condition . . .

Brother Gano and myself have just closed a protracted meeting at Mayslick of seven days with brother Ricketts their evangelist. We gained 81 additions to the joy and astonishment of all. It seemed as if every person was prepared to bow to the Lord. We gained several Baptists, Presbyterians and Methodists. Indeed, I expect a union with the majority of the Baptists at this place within a few weeks . . .

I have just returned from a visit to Jeffersonville, opposite the city of Louisville . . . Fifty additions were made . . . The Methodists kept up an opposition meeting during the time we were there; but it was of no avail --- the people would hear. The pillars of the sects are tottering in that city.

Brother Gano and myself reached here last Friday night (Mt. Sterling, Ky.) and commenced operations . . . Up to last night we have had 52 most excellent additions.

Report from Arkansas: Visits Little Rock, Van Buren, Fayetteville and Clarksville. Organizes a church at Fayetteville, composed of some 50 members --- among which were 4 lawyers, one physician, and one distinguished preacher from the Presbyterians; organized a church at Oakland with some 40 members --- the whole neighborhood being with us in sentiment and feeling.

No wonder that Alexander Campbell reportedly said something like “Give me a few men like John T. Johnson and we” convert the world.” I have not yet, however, been able to find that exact reference. We can also agree that the artist who painted the gallery of pioneer preachers, which is on display at our Historical Society in Nashville, placed John T. Johnson in proper setting. The artist has Thomas Campbell serving the Lord’s Supper, which is apropos. Alexander Campbell, Robert Richardson, and Walter Scott are standing in a central place before an open Bible. The bearded Isaac Errett and W. K. Pendleton also have conspicuous places. In the background are scores of other pioneers, each of which is so well characterized as to be identified. But where does the artist put John T. Johnson? He stands in the most prominent place of all, out in front of the entire gallery of nobles. He is baptizing!

ORDINATION AND LAYING ON OF HANDS

In an 1844 report to the Millennial Harbinger Major Johnson refers to a service in Athens, Tenn., in which two elders, one deacon, and an evangelist were ordained to their respective offices. “Having been selected by the congregation, they were most solemnly ordained by fasting, prayer, and the imposition of hands.

Campbell and Johnson, as leaders of a new reformatory movement, were plagued by negative and troublesome men who sought to impose themselves upon the churches as public preachers worthy of support. In a letter to Campbell the evangelist pointed to the need to adhere more rigidly to the instructions of the apostles in selecting and ordaining evangelists. He told Campbell that it is a misunderstanding of the Christian religion for one to travel over the country as an evangelist without authority from a congregation. He insisted that such a one should be sent home.

He went on to say: “The evangelist should feel it his indispensable duty to have his letters of credit and authority always at command; and he should never approach a strange neighborhood without producing them.”

Campbell had expressed similar views only a few years earlier. His suggestion for handling those who “run wholly unsent and uncalled” is to let them alone, for “they will soon find their level in society.”

To one inquirer who had unfortunate experiences with freelance preachers Campbell explained: “These comets of which you speak belong not to our system . . . Our system is not a system of comets, or wandering stars, though one or two may now and then appear amidst the regular planets as omens of what may be expected should we depart from the ancient order of things.” (Mill. Harb., 3, p. 502)

He perhaps overstated himself when he went on to say: “All who act for our societies, either within them or abroad, have the suffrage of the society. This is our fixed and well defined rule . . .” This was perhaps the intended policy, but the fragmented character of the new movement made it impossible. Johnson’s concern for authorized agents indicates that five years after Campbell’s reassuring words a number of men continued to work as unsent, unauthorized, unordained, and perhaps even unwanted. This poses a real problem for all students of the ancient order. How are the thousands of disciple congregations to control their public functionaries with their present loosely constructed organization?

COOPERATION

The question of cooperation among churches, and the necessary organization to make such possible, has been perhaps the most gnawing problem in the Campbell movement almost since its inception. Even today both major wings of discipledom are dividing or have already divided over this issue. This makes it interesting to go back into our early history to see what practices then prevailed. We must at the very outset concede that the subject of this study was a pronounced cooperative.

For a number of years he was sustained in the field by a cooperation of churches (at least three), with his home church of Georgetown, Ky., serving as a kind of sponsoring church. The officers of that congregation issued the following public statement in Campbell’s journal:

The congregations of the Lord in Georgetown, at Hebron, and Dry Run, have made arrangements to have the gospel preached in destitute places, and it is hoped and expected that the other churches in the country will cooperate in this benevolent evangelistic enterprise. We have already raised several hundred dollars for this purpose, and the brethren seem resolved to act worthy of the high profession which they have made.

The general plan is as follows: The fund is raised and committed to the Officers of the congregation. These Officers are to and make all necessary arrangements for the expenditure agreeable to the design of the donors. Reports to be submitted regularly to the respective congregations, setting forth the manner in which the fund has been expended.

On the 1st of January, 1842, we commenced operations. We selected brother J. T. Johnson for the first mission. . . (Mill. Harb. 13, p. 90)

On the day after Christmas of that year the major wrote the following to Alexander Campbell:

“I have closed my labors as an evangelist for the present year, and have reported to the churches composing the cooperation in this county, 582 additions as the result of their benevolent enterprise.” (Biography, p. 191)

Johnson explained one interesting phase of the financial structure of the cooperation: “Whatever is received by the evangelist is deposited in the evangelistical fund, subject to the appropriation of the congregations to advance the general cause.” (Biography, p. 193)

In a description of Johnson’s financial situation through biographer shows why the cooperation idea was acceptable to especially to the evangelists;

J. T. Johnson was a most benevolent, unselfish, generous-hearted, self-sacrificing man, as all who knew him, will attest. For many years he labored without fee or reward; but his slender means forbade that he should continue that course. He could not think of confining his labors to a few churches; he felt it to be his duty, as I have no doubt it was, to occupy a wider field. In the main, he was very liberally sustained; but occasionally he was shamefully neglected. (Biography, p. 163)

Even though Johnson was perhaps the most sought after evangelist in the field, support was still a problem to him as it is to every preacher who does not choose to preach for those that have the money. The subject of evangelistic support also concerned him because of the woeful neglect of his co-laborers. “We should say something definite in regard to the support of evangelists,” he wrote to Campbell. “I am convinced that the people would do their duty if it were distinctly marked out and the appeal were made to them. I am of the opinion that the evangelists have been making the sacrifice instead of the congregations.”

He went on to express what every evangelist must feel: “After supporting his family as decently as those in comfortable circumstances, he should have a few hundred dollars more to lay up for his wife and children, in case of his sickness or death; for you know the matter generally ends at sickness or death.”

As we have said, cooperative efforts have always had difficulty among our people. Johnson made some effort to defend these efforts when they were questioned in the various journals. His main point was that the work must be done, so let us be at it. There is too much talk, not enough action. He quieted some opposition by asking how congregations would fare should they be summoned by the Lord next July 4 to give an account of what they had done in two grand items: the distribution of the Bible and in sustaining evangelists.

Aware of the danger of going beyond the authority of God’s word, he was cautious in pointing out that a cooperation of churches or a central fund for evangelistic support did no violence to the scriptures. He too, of course, opposed ecclesiastical councils and confederations. He thought all such was avoided so long as each cooperating church was free to participate or not participate, and when each church had a voice in the decisions made. As for the control of the evangelist in the field, he was always responsible to the congregation where he held membership, the one whose letter he carried, and not to the cooperative agency. The evangelist was, however, supported by the agency and made reports to it.

Admittedly, Johnson saw the fields that were white unto harvest more clearly than the fine points of argument. He wanted action! “I am firmly convinced that there is more written than is profitable, and a vast deficiency in action.” (Biography, p. 269)

These reports that the evangelists would make to the cooperation had one very interesting aspect, the various designations used in referring to the churches: “To the Congregations of Disciples . . .” began one report. Another read “To the Congregations of Christ . . .”

RELATIONS WITH ALEXANDER CAMPBELL

There can be no question about the great admiration that Johnson had for Alexander Campbell. The church today could use more of the kindly words on the part of its leaders that Johnson used towards Campbell in the following letter:

Many ungodly preachers and professors are endeavoring to prevent the holy alliance and union of the brotherhood into one glorious family on earth. But their efforts are as imbecile as the roarings and dashings of the mighty surges of the ocean against the rocks of Gibraltar.

Some of them seem to hate Alexander Campbell with a hatred that should only be directed against the arch fiend of the lower regions. But all their envenomed shafts fall harmless at his feet. His piety, his goodness, and his greatness, will be properly appreciated by the good and great of succeeding generations. And his fame will stand like the pyramids of Egypt, defying the assaults of all his opposers, and even the destructive power of time. (Biography, p. 236)

In one of his reports to the cooperation of churches he urged that the brethren “unite and send brother Campbell on a mission to England; and during the trip he could select a valuable library for Bethany College.” (Mill. Harb. 14, p. 377) Johnson had a missionary concern for Europe, often referring to its need of the gospel. He believed Campbell could do for Europe what he had done for America.

It is understandable, therefore, why Johnson was so elated when the Millennial Harbinger enjoyed such influence in England as to be published in a British edition. Speaking of this, Johnson wrote as follows by way of rebuking the unfriendly critics of Campbell:

. . . while he is slandered by his opponents in this country, he has a source of high gratification in being recognized and addressed in the most affectionate terms as a brother by one of the most distinguished and pious men in any country, to-wit: the beloved William Jones of London. Added to this, brother Jones is new publishing a Millennial Harbinger in England. and giving circulation to brother Campbell’s writings. Ah! envy, green-eyed envy . . . (Gospel Advocate, 1836, p. 3)

Throughout this period of the Restoration Movement there was a question about Campbell’s position on the Holy Spirit. In 1843 he debated the work of the Spirit in conversion of the sinner with N. L. Rice, a Presbyterian. Even after this extended presentation of his views on the Spirit, Campbell’s position was still identified as essentially that of the Baptists. It disturbed Johnson that some considered the debate as a mere “war of words without a substantial disagreement. This led him to write: “How a person possessing discriminating powers of mind could come to such a conclusion is astonishing to me. If I understand the matter, they were and are as wide apart as the poles.” He went on to urge Editor Kendrick of the Christian Journal to run parallel columns of Baptist doctrine on the Spirit and Campbell’s, so that people could see the difference. It seems that he felt obligated to defend Campbell.

For myself, I can most unhesitatingly say that one of the chief excellencies of brother Campbell is that he possesses, in a most eminent degree, discriminating powers of mind. And this is one of the very reasons why he refused to notice many things in the discussion (with Rice), If ever gigantic powers of mind were exhibited, they were manifested by Alexander Campbell in that discussion in Lexington. The debate will hand his name down to posterity as one of God’s most gifted sons. His goodness and his greatness will outlive all the malice of his enemies. His fame defies the insidious attacks of envy. And the mighty work he has accomplished will constitute one of the greenest spots in the world’s history, when his opponents are dead and forgotten. (Biography, p. 241)

That he felt indebted to Campbell for bringing him to truth is obvious. In a letter from Van Buren, Ark., in 1848 he wrote to the Sage of Bethany as follows: “Thank the Lord that your writings ever fell in my way! I shall ever feel the debt of gratitude that you taught me how to read the Bible, the book of the Lord. It imparts to me a happiness that no language can tell.” (Biography, p. 277)

In a letter to Campbell just after his return from Europe, during which time he lost his promising young son, Wycliffe, the evangelist wrote as follows: “Oh, that I could see you and sympathize with you in your afflictions, and hear you recount your tour over the ocean and back again to the field of your labors of love. In America your triumphs are recorded and your riches are in the heavens! Oh! how many of your beloved ones are there!” (Biography, p. 286)

Campbell made far more trips to Johnson’s native Kentucky than anywhere else, going there perhaps as many as 70 or 80 times during his ministry. Johnson often called upon him for special work. In 1850 he wrote to him: “We more than half claim you in Kentucky, and I think it is your duty to be there.” (Mill. Harb. 21, p. 239) As Campbell grew older he wrote to him: “As life is precarious, I would urge you, brother Campbell, to complete your labors as soon as possible, in furnishing the mean of a faithful and perspicuous translation of the Bible, for I am persuaded that no man or set of men, can furnish such an one, unless they perfectly understand the genius and spirit of the Christian religion.” (Mill. Harb. 23, p. 113)

Even though Johnson failed by a decade to live as long as Campbell, he seems to have felt obligated to eulogize the Reformer as they both grew older. In a speech before the Revision Association a short time before his death in 1856, the evangelist said of Campbell:

And I trust it will not be considered indelicate or out of place to name Alexander Campbell as one of those distinguished pioneers of this century, who risked all that was dear to him of worldly interest at a most perilous crisis. His life and labors are on record here and in heaven. Snarlers may snarl, infidels may gnash their teeth, false professors may defame, and the envious may scowl at him with green-eyed hate and malice; he stands erect, and as firm as the Rock of Gibraltar, defying Ocean’s foaming, dashing billows. He is on the rock. (Biography. p. 400)

Campbell reciprocated these kindly feelings toward Johnson, but he was most impressed with his ability as an evangelist. There is almost a sense of awe towards Johnson’s ability in the field. He did not often use the superlatives that he did in speaking of Johnson. He described him as “one of the most laborious, useful, exemplary and successful evangelists in America.” (Biography, p. 298) We have already noted that he considered “sincerity, honesty, and great earnestness” as the secret of his success.

Not the least of their work together was the Christian Hymn Book, which went through many editions and circulated widely among the Disciples. My own copy of this hymnal is the fifth edition (1856). The fly-leaf reads in part: “Compiled by A. Campbell, W. Scott, B. W. Stone, and J. T. Johnson. Elders of the Christian Church.”

Another interesting collaboration was one of the very first “unity meetings” conducted by our people. In a note to Campbell in 1841 the evangelist said: “When do you visit Kentucky? And will you spend any time with us here? Oh! that we could have a meeting to discuss the principles of Union, and give public notice for all parties to attend! the meeting to be conducted in all good feeling, free from all harsh remark. Incalculable good might be the result. A week or two spent in this way would give an impetus to the cause never to be forgotten. Think of this, and take such course as your judgment may approve.” (Mill. Harb. 12, p. 92)

Campbell published the note with this attending promise: “Your motion is an excellent one; and I will travel 100 miles out of my way to attend such a meeting in Kentucky on my return from Nashville the ensuing Spring.”

The meeting was conducted in Lexington in April of 1841 and it attracted a very large audience, including representatives from several sects, especially Baptists. The influential Elder W. F. Broddus, almost a lifetime antagonist of Campbell, issued an edict that the Kentucky Baptists were not to attend the unity meeting, though he himself attended! The meeting was an open one with anyone free to speak and criticize. Broddus was invited to say what he would, but he chose to be what Campbell called “a silent spectator.” Campbell later wrote that he hoped Broddus might experience what Goldsmith spoke of-”some who came to laugh remain’d to pray” --- but he remained critical of the effort, even by pen following the sessions. So the meeting had its repercussions in the press, including Campbell’s journal.

One noteworthy resolution was passed by this union meeting which we of today might give pause to consider in view of our own divisions:

Resolved, That the union of Christians can be scripturally effected by requiring a practical acknowledgment of such articles of belief and such rules of piety and morality as are admitted by all Christian denominations.

In a recent conversation in Nashville with Eva Jean Wrather, who is perhaps our greatest authority on the life of Alexander Campbell, the question was raised as to when and where Campbell and Johnson first met. Miss Wrather suggested that it might have been when Johnson was in Congress. I have since found documentation to support her position.

In the 1857 Millennial Harbinger an account is given of Johnson’s death. In this connection Campbell relates his first meeting with Johnson:

I cannot now give the precise date of my first introduction to Elder J. T. Johnson. I had the pleasure of forming his acquaintance when a Baptist. On dining with him at his own house, whilst he was a Member of Congress, in company with some gentlemen of the Bar, and other friends, I was most favorably impressed with his manner of giving thanks at the table, and the spirit of piety and devotion exhibited on the occasion. (Mill. Harb. 28, p. 109)

He goes on to tell how two years later he was urged by Johnson to deliver a discourse in Georgetown. He was still engaged at the Bar, but Campbell was impressed with his “concentrated and deeply interested attention.” After the discourse he invited Johnson to walk with him in the yard around the meetinghouse. “Brother Johnson, you are aware that the Baptists are occasionally wont to say that they sometimes ‘feel a deep and solemn impression on their minds.’ I now feel such an impression on my mind, and it is concerning not myself, but you.” Campbell said to him as they paused in the churchyard.

They were quiet for a moment. Then Johnson said, “And what is it?” Campbell measured the man with his piercing eyes and said, “It is that you should abandon politics and the law, and go and preach the gospel.”

Campbell goes on to say: “A solemn pause ensued. He broke silence by saying something of his feelings and desires, which I cannot state; but concluded, saying, ‘I will promise you that I will give to the subject a grave and solemn reflection, and will respond to you again’.”

Campbell goes on to explain how he passed through Georgetown a few months afterwards and inquired of the brethren how things were going. A brother Bryan replied: “Nothing remarkable, save that John T. Johnson has given up politics and is now preaching the gospel.”