To quote H. Jackson Darst, a recent Campbellite historian, concerning the period 1834 to 1839: “Dr. Thomas was capable and talented and possessed an engaging personality. Almost from his arrival in Virginia he became popular and prominent. As an editor he possessed considerable power. The printed page was the only means available to reach large numbers of people in separated areas. However, he did not confine himself to that medium, but made extensive trips which provided personal contacts throughout Eastern Virginia.” Another Campbellite, Albert R. Flippo, writing in 1883, some 40 years after that period, wrote that Dr. Thomas was “a man of decided talent and personal powers… He was a man of earnest and eloquent speech, and of imposing personality; and wherever he preached he attracted large audiences of delighted hearers. Next to Alexander Campbell, he was regarded as being head and shoulders above any other preacher in Virginia or elsewhere. And a few thought him second to none.”
These plaudits, by Campbellites who might have been expected to be very critical of Dr. Thomas, reflect the fact that Dr. Thomas built up a considerable following in Virginia — some of whose descendants are Christadelphians to this day. He was then, of course, a Campbellite — although a very independent minded one. It is normal among Christadelphians to date the foundation of our movement to the rebaptism of Dr. Thomas in Richmond in 1847, and he undoubtedly considered that event crucial in his life. It is clear, however, that Dr. Thomas and his supporters almost entirely separated from the rest of the Campbellites over the period 1844 to 1846 — and the fact the split did not take place earlier was mainly because Dr. Thomas left Virginia in late 1839, and did not return to the area until July 1843.
We will look at some of the areas of Virginia where Dr. Thomas had the most influence, and consider the impact the disputes with Alexander Campbell had on the relationships between Dr. Thomas and the various groups. These groups, or churches, all shared two characteristics: they were still separating, or had only recently separated, from the Baptists. Also, each group was quite autonomous, and although they might cooperate, there was no central authority to dictate to them. Thus one church might fellowship Dr. Thomas, and another disfellowship him (as happened) — but both churches remained in fellowship with each other. There was much controversy and disputation between Dr. Thomas, his followers, and the rest of the Campbellites, although no open split until after he returned to Virginia in 1843/4 (except apparently in Richmond).
The controversy starts
As we have already seen, the disagreements began in July 1835 when Dr. Thomas re-immersed Albert Anderson. Campbell was informed of this, and other re-baptisms later took place (including Dr. Thomas’ wife); though he reproved Dr. Thomas, he still considered him a brother until early in 1837. At that time, Campbell “bid (Dr. Thomas) a benevolent adieu.”
Meanwhile, one of Dr. Thomas’ supporters, a sister from Lunenburg as discussed below, had elicited from Campbell a published statement that, “There is no occasion, then, for making immersion, on a profession of faith, absolutely essential to a Christian…” This statement put many of the Virginia disciples in opposition to Campbell, though there seems little doubt that the doctrine of re-baptism alone would not have caused any splits between Dr. Thomas and the various congregations. This letter is very well known among Campbellite historians as the “Lunenburg Letter.” (Robert Roberts does not dwell on it, although there is a passing mention in one of Dr. Thomas’ quoted letters.)
Immortality of the soul the crucial issue
It was only when Dr. Thomas began to expound on the errors in the conventional belief in the immortal soul, and of the nature of the second coming of Christ, that the serious split began.
One major incident was a debate Dr. Thomas held with John Watt on the immortal soul, held August 1-5 1837 at the Fork Church in Lunenburg. Original records of the debate still exist, as published with the support of Dr. Thomas’ followers in the area, and show Dr. Thomas at some length expounding on the true nature of the soul and heaven going. (It appears to be the longest and most encompassing statement of Dr. Thomas’ views of this period: it was republished in a modified form by the Christadelphian in 1872.) Campbell took the side of John Watt, which caused several churches, such as those in Lunenburg, Nottoway, and Prince Edward, to side with Dr. Thomas.
The first group to actually withdraw from Dr. Thomas was his old church in Philadelphia, which in December of ’37 stated it would “henceforth separate and withdraw from all intercourse of Christian fellowship with Dr. Thomas and those who sustain him.” The church at Paineville, however, came out strongly in favor of Dr. Thomas, as did other churches, including the one in Lunenburg where the Watt-Thomas debate took place.
Despite the increasingly bitter language in the dispute between Campbell and Dr. Thomas, there was only one major division, which took place in Richmond in the spring of 1838. One of the leaders of the group that supported Dr. Thomas appears to have been Richard Malone — some of whose descendants are still Christadelphians — although whether continuously is not known to me.
Good Hope – the oldest Christadelphian ecclesia?
As we have already mentioned, the major reason for the split between Dr. Thomas and Campbell was Thomas’ views on the immortal soul, and the Thomas-Watt debate: the most important factor causing churches to follow Dr. Thomas was probably Campbell’s erroneous position on the importance of baptism. The members of the church that hosted the debate became, it seems, the nucleus of what is almost certainly the oldest Christadelphian ecclesia though the term was not used until nearly 30 years later. The letter that gave rise to Campbell’s statement on baptism also came from the same county — almost certainly the same group. A nearby building appears still to be used by the Christadelphians meeting at “Good Hope.” It must be said that this group did not separate from the Campbellites until around 1845 — a year after “the first organic manifestation of the Truth” in Richmond, VA.
The situation is confused by the fact that there were two churches in Lunenburg. One met at the Forks Church, directly in the fork of the South and Middle Meherrin Rivers. This group then built a new building, called Mt. Olivet, in 1841, toward Rehobath. Another met at Springfield, in the “Oral Oaks” area of Lunenburg near Kenbridge, and erected a new meeting place called “Good Hope” in 1846. Whether this was before or after the formal split from the Campbellites is not clear. According to the current members of the church, the meeting house, “Good Hope,” was moved to its current location around 1902.
The formation of the Good Hope Ecclesia
A brief history of the ecclesia in this area is in order. The first visit of Dr. Thomas to the vicinity, which is about 70 miles from Richmond toward the North Carolina border, was in July, 1835. At this time the Campbellites split off from the Baptists, so he was present at this split and was part of the creation of the Campbellite Churches in the area. He made at least one other visit, in August ’36, to attend their annual meeting, before holding the debate with Watt at the Fork Church, which took place in August, 1837. (The debate was actually held at first on an arbor stage on the grounds, as the building was too small for the audience.)
The author of the “Lunenburg Letter” is unknown, although her first name appears to have been Susan. There is no doubt that the group was favorably inclined toward Dr. Thomas, writing to support him twice in 1837, both on baptism and the immortal soul. No division from the Campbellites took place at this time, however.
The famous reconciliation (or perhaps “agreement to differ”) between Dr. Thomas and Alexander Campbell took place in November 1838 in Paineville, Virginia, close to where Dr. Thomas was living. William Stone of the Fork Church moderated the meeting, which resulted in an agreement by Dr. Thomas to forgo discussion on the controversial areas (re-immersion and the immortal soul) unless in his defense. Dr. Thomas left for Illinois soon after this, so the controversy slumbered. When he returned east in 1843 (he actually did not return to Richmond until July 1844), the flames were fanned. In 1845-6, the division appears to have taken place. In the spring of that year, at Springfield (Good Hope), Chester Bullard, who was one of the leaders of the Campbellites in Virginia, arrived with William Stone to “assist the brethren in eliminating the Thomasites from the congregation.” Bullard and Stone were forced to withdraw, however, and the whole group supported Dr. Thomas, led by its first elder, Dr. Charles May.
Dr. Thomas threatened
Close by, at the Fork (Mt. Olivet) Church, there was a division in 1846. Elder William Stone, mentioned above, at this time strongly opposed Dr. Thomas, but Frederick Lester led a group in favor. (Dr. Thomas notes in discussing this incident that Chester Bullard had married one of Stone’s daughters, so it is not perhaps surprising that Stone became opposed to Dr. Thomas.) Finally, Stone expunged five members by drawing a line through their names in the church-book, without any consultation or trial. Dr. Thomas, not unnaturally, attacked him over this, so much so that Stone threatened to “put a ball through Thomas.” Dr. Thomas wrote that Stone told another Campbellite elder “if he (Dr. Thomas) stirs up that matter, I … will kill him, if powder and lead can be bought, if I have to pursue him to Richmond.” There is no doubt that Dr. Thomas took the threat seriously; it shows the emotions aroused on both sides at the time.
Thomas’ supporters merge
Apparently, the Fork and Good Hope churches merged sometime after 1851, for we know that Dr. Thomas later made frequent visits to both Lunenburg churches at that time. By 1859, the members numbered around 50, and the ecclesia still possesses a large Bible and two silver cups, inscribed “Lunenburg, Virginia, United States of America, 1845,” reportedly given to the meeting by Eusebia Lasius, Dr. Thomas’ daughter. These were probably given later than 1845: Eusebia would only have been around nine then. But the presentation could well commemorate the formation of this ecclesia in 1845. Intelligence from this meeting can be found in the pages of the Christadelphian, but only rarely. For example, in 1872 Bro. M.L. Staples reported 2 deaths, but 16 added in the past year, and in 1877 Sis. Anderson writing from Lunenburg reported 2 or 3 added. This ecclesia still survives in rural Virginia, with eight members at last report.
Thus this group is perhaps the oldest ecclesia, following Dr. Thomas since 1837, and the building, erected in 1846, is perhaps the oldest surviving ecclesial hall. It is, however, not the oldest building existing that housed a group of Dr. Thomas’ followers, nor is it the site of the first group meeting with Dr. Thomas, separate from the Campbellites, nor is it (probably) the first building erected by and for what were undoubtedly Christadelphians.
Reconciliation?
God willing, in our next article we will look at the events that led to the apparent reconciliation between Alexander Campbell and Dr. Thomas, consider why Dr. Thomas appears to decide to withdraw from the controversy and take up farming near his brother-in-law in Illinois, and discuss the oldest existing building that was used by followers of Dr. Thomas from the start of his separation from the Campbellites.
Note on Sources
The book by H. Jackson Darst, “Ante-bellum Virginia Disciples of Christ,” was invaluable. The original account of the Thomas-Watt debate can be found in the Virginia State Library. Details of the recent history of “Good Hope” were printed in the Advocate July 1995. And as normal, the Millennial Harbinger and Dr. Thomas’ various magazines were used.
The Origin of the Organic World – Part One