Myths & Medicare

http://www.washingtonpost.com/opinions/five-myths-about-medicare/2012/02/02/gIQAnXxtXR_story.html

Clergy spend amazing amounts of time helping parishoners navigate the medical insurance system; now there's a polity class for you!

Good points, all, but what are the impacts of this kind of analysis when considered by congregations who don't have full-time and/or ordained clergy? And re: #7, what is "productivity" for a pastor?

http://columbiapartnership.typepad.com/the_columbia_partnership/2012/02/ten-principles-in-salary-and-benefit-consideration.html

Mainline (& SBC) stats w/ graphs

https://docs.google.com/spreadsheet/ccc?key=0Aj2UCjWrJUrmdDVHamh3TlFuTlBvbkRUQXNKenJ3a1E

The Episcopal Church ASA stats for comparable figure:

http://kendallharmon.net/t19/media/TEC_ASA_Graphs_97-08_All-Prov-All_Dio.pdf

Attendance in the mainlines

http://www.christiancentury.org/article/2010-09/no-shows

Research paper

Outline due by next class session (to me by e-mail)

This research paper will be an analysis, a synthesis, or an implementation of issues in the life of the Christian Church (Disciples of Christ) as a religious body, aka a denomination. Theological, organizational, and cultural relationships between the expression of the church and the wider Christian world, and in the immediate context, should all be considered.

Ideas:

Campbell & Thoreau

Campbell & Kierkegaard

Campbell & N.F.S. Grundtvig***

Stone's Unitarianism: Guilty or innocent, and either way, what does it say about
          Progressivism in the Disciples today?

Marriage in the Disciples of Christ, historically considered

After the General Assembly era

Aspirational culture in the Disciples of Christ

Church & State within Disciples' congregational life

The understanding distance

From Alexander Campbell's "The Christian System" (1839), and his seven rules for reading & applying the Bible; one of his most lovely statements in all his myriad volumes of teaching:

"RULE 7. For the salutary and sanctifying intelligence of the Oracles of God, the following rule is indispensable: We must come within the understanding distance.

There is a distance which is properly called the speaking distance, or the hearing distance; beyond which the voice reaches not, and the ears hear not. To hear another, we must come within that circle which the voice audibly fills.

Now we may with propriety say, that as it respects God, there is an understanding distance. All beyond that distance can not understand God; all within it can easily understand him in all matters of piety and morality. God himself is the center of that circle, and humility is its circumference."

How could this "help" the Disciples (or UCCs)?

He's got a well-thought through program here!

http://www.umportal.org/main/article.asp?id=8616

Just to break up the monotony . . .

Two years old: still breaking news?

This has had a new blossoming online, and I just had it handed to me at a district clergy meeting. I'm not actually posting this because I think it makes a good case, which might seem odd at first glance. Anyone want to guess why? Read it and see what you think.

http://community.ucc.org/post/Brian20/blog/extreme_makeover_ucc_edition_.html

Where we go next . . .

http://www.mun.ca/rels/restmov/people/acampbell.html

No, I'm not gonna make you read all of it!

How do Disciples look to the NT for leadership guidance?

An excellent recent attempt to consider how we can and can't "take our plan" from the NT, esp. Acts.

http://www.bobcornwall.com/2011/11/church-leadership-in-new-testament.html

Recruitment for ministry

Read this, and ask yourself - how does our denomination recruit for ministry? Ordained OR commissioned, how do we, formally and informally, recruit for ministerial service? And how does that shape who goes in, who stays in, and who rises in leadership?

http://www.npr.org/2011/12/23/144184623/mumbai-terror-attacks-the-heroes-of-the-taj-hotel

"The trajectory is very bad."

http://www.umportal.org/article.asp?id=8599

Everything (EVERYTHING) must change.

Even . . . General Assemblies.

http://conta.cc/zWT3Bs

May I strongly encourage all of you to take the survey, simply as a homework assignment, if nothing else!

History, politics, & polity in the DoC

What does this recent news summary (of an upcoming book by Prof. Kruse) have to do with Disciples of Christ polity?

http://campaignstops.blogs.nytimes.com/2012/01/17/for-god-so-loved-the-1-percent/

Part of the answer can be found here:

http://www.thetintypeshop.com/church/Library/Davis/chapters21to25/chapter23/chap23.htm

The view from PC(USA)

From 12 synods to 5 somethings?
http://www.pres-outlook.com/news-and-analysis/outlook/11910-commission-no-to-synods-maybe-to-non-geographic-presbyteries.html

Special offerings & mission funding
http://www.pres-outlook.com/news-and-analysis/outlook/16306.html

NGPs?
http://www.pres-outlook.com/insights-opinions/blog/NGPs-and-NGCGs.html

...or maybe not; or we could study NGPs...
http://www.pres-outlook.com/news-and-analysis/outlook/11995-mgb-commission-leery-of-presbyteries-freed-from-lines-on-a-map.html

Wait a minute . . .

. . . this guy can't be a member of a non-instrumental Church of Christ congregation, can he?

And teaches at a Churches of Christ university?

http://experimentaltheology.blogspot.com/2012/02/seeing-her.html

Yep, he is, and he does.

Glossary of acronyms!

http://www.discipleshomemissions.org/pages/FAQ-AlphabetSoup

2016 - https://www.discipleshomemissions.org/about-us/frequently-asked-questions/faq-alphabet-soup/

Polity, evolving

Just try to draw a table of organization for this . . .

http://www.npartnership.org/

http://www.dymn.org/grant/

Do seniors and/or lower income people use social media?

And the answer is . . . yep!

http://pewinternet.org/Reports/2012/Social-networking-climate/Part-1-Background/A-general-portrait-of-adult-social-network-users.aspx

LDS & DoC history intersecting

http://www.mormonnewsroom.org/article/traditional-christianity-latter-day-saints

More breaking polity news!

http://www.disciples.org/DisciplesNewsService/tabid/58/itemId/1128/South-Carolina-Disciples-bridge-racial-divide.aspx

Make sure to cross-reference to the latter part of Timeline, part 2.

Click "2011 General Assembly stats"

http://www.disciples.org/GeneralAssembly/tabid/59/Default.aspx

For GAs previous to 2011:

http://www.disciples.org/GeneralAssembly/AdditionalResources/PastGeneralAssemblies/tabid/371/Default.aspx

Episcopal data/graphs

http://episcopaldigitalnetwork.com/docs/ExecCncl_012712_FINAL.zip

GA 2013 (& 2011)

http://www.disciples.org/GeneralAssembly/tabid/59/Default.aspx

Syllababble for DS-391

Disciples of Christ History and Polity

Methodist Theological Seminary of Ohio

DS-391

3 credits

Rev. Jeff Gill

knapsack_a-squiggle-thingy_windstream_dot_net

http://dochistoryandpolity.blogspot.com/ - live website for course materials

Class schedule in G-140:

Feb. 3-4

            Introduction, Pre-test, Last Will & Testament, Declaration & Address;

            What is the Hope Partnership?

Feb. 24-25

            Five finger exercise, Mormon roots intertwined, a decision in Cincinnati;

            Class, culture, and congregations

Mar. 16-17 (in G-150)

            Denominationalism – a centripetal or a centrifugal force?

            Why First Christian/Central Christian? Why those little cups, anyhow?

Apr. 13-14

            “We believe in what works” – looking at a pragmatic theology;

            General Assemblies and their discontents

May 4 (in G-145/Chapel)

            Preaching on polity, Final paper

*  *  *

Cummins, D. Duane; The Disciples, A Struggle for Reformation, St. Louis, Chalice Press, 2009.

Recommended:

Foster et alia, eds.; The Encyclopedia of the Stone-Campbell Movement, (Douglas A. Foster, Paul M. Blowers, Anthony L. Dunnavant, and D. Newell Williams), Grand Rapids, Michigan, William B. Eerdmans Publishing Co., 2004.

Timeline, part 2

1906 – Churches of Christ (more prominent in the former Confederate States) and the Disciples of Christ formally split over issues of:

1. use of instrumental music,
2. formation of trans-congregational institutions (e.g., mission societies),
3. development of professional ministry with degrees, title, and authority.
Marks formal split between liberal Restoration via ecumenism and conservative Restoration via “primitivism.”

 1907 – Chinese Christian Institute in San Francisco, California established by the Christian Women’s Board of Missions (close in 1923 as a result of the Chinese Exclusion Act).

 1908 – Japanese Christian Church established in Los Angeles, California (will later become All Peoples Christian Church and Center as a result of the 1942 internment of Japanese Americans): http://www.allpeoplescc.org/

 1909 – International Convention for centennial of the “Declaration and Address” draws together 1,250,000 participants.

 1910 – establishment of the Council on Christian Union (will later become the CC (DoC)’s Council on Christian Unity), the first ecumenical agency of its kind created by a major Christian group: http://www.disciples.org/ccu/

 1912 – A. J. Hurdle, Disciples minister and freedman, helps establish Northeast Texas Christian Theological and Industrial College (later Jarvis College).

 1917 – Taylor, William Alphin, and other African American Disciples form the National Christian Missionary Convention. In his inaugural address, Taylor critiqued the separatist spirit of Marcus Garvey and others when he stated: “The Disciples of Christ, strange at it may seem, need the colored people, if for no other reasons, as the acid test of Christian orthodoxy and willingness to follow Christ all of the way in His program of human redemption. For if the white brother can include in his religious theory and practice the colored people as real brothers he will have avoided the heresy of all heresies.”

 1920 – all of the various Disciples mission societies for both mission work within and outside of the U.S. merge to form the United Christian Missionary Society (will later re-divide into Disciples Home Mission and Division of Overseas Ministries).

 1921 – Red Fox and Black Hawk (two members of the Blackfoot Nation and later First Christian Church of Yakima) along with chief Stire Water of the Yakama Nation have the United Christian Missionary Society establish the Yakima Indian Christian Mission in Washington. (Note: thus making the Christian Church Disciples of Christ the only major church group to not impose schools on Native American reservations with the Bureau of Indian Affairs that contributed to the systematic ethnocide of the Native American populations in the U.S., Hawai’i, or Alaska): http://www.disciplesnw.org/yakama/

 1933 – establishment of Filipino Christian Church, Los Angeles, California.

 1935 – establishment of Disciples Peace Fellowship: http://www.dpfweb.org/

 1939 – Puerto Rican Disciples establish La Hermosa Christian Church, New York.
United Christian Missionary Society organizes the Committee for China Relief (this will become the Committee on Relief in 1941, the Day of Compassion in 1941, and the Week of Compassion by 1944 which will partner with One Great Hour of Sharing by 1950): http://www.weekofcompassion.org/

 1942 – National Christian Missionary Convention and United Christian Missionary Society vote to expand mutual partnership (namely between African American and white Disciples, a process that will culminate in 1969).

 1940s-1950s – ecumenical conversations and agreements begin between Disciples and American Baptists. {Hymnal produced jointly}

 1950s – formation of the Panel of Scholars by Dean Barnett Blackmore of the Disciples Divinity House of Chicago to systematically reflect on the Stone-Campbell movement and possibility of forming an official general denomination.

 1959 – mission policy “Strategy of World Mission: Basic Policy of the Division of World Mission of the United Christian Mission Society”:
* denounces effects of denominationalism, colonialism, and imperialism on church mission work,
* affirms human dignity, freedom, and economic justice as legitimate concerns of the Christian faith,
* calls to abandon “old possessiveness” to pursue mission ecumenically,
* declares that mission work should relate to the life of the people by aiding development of indigenous forms of worship, leadership, organization, and theology.

 1960 – Commission on Brotherhood Restructure formed to explore formal formation of a denominational church and structure.

 1961 – ecumenical conversations and agreements begin between Disciples and the UCC.

 1962-1965 – Dean Blakemore of the Disciples Divinity House and member of University Christian Church attends the Second Vatican Council in Roman as an officially invited ecumenical observer.

 1966 – 1st Consultation on Hispanic Ministry (includes Hispanic Disciples ministers in the U.S., Mexico, and Puerto Rico) (will later become the ethnic-linguistic ministry called the Central Pastoral Office on Hispanic Ministries): http://www.obrahispana.org/

 1967 – merger and establishment of the Joint Southern Asia Office between the CC (DoC) and the UCC for combined mission work (the Pacific will be added in 1990).

 1968 – approval of the Provisional Design of the Christian Church (Disciples of Christ) including official merger with the National Convocation of African American Disciples of Christ. By its structure or ecclesiology, the CC (DoC) is:
1. a radically horizontal and non-hierarchical denomination;
2. composed of three “manifestations” or “expressions” of the church, the: a. individual congregations, b. regional ministries (including Canada as a region), and c. general unit ministries (including the General Minister & President);
3. with no single one of these units or manifestations consisting of the “church”;
4. but rather all three together in covenantly cooperation are “church”;
5. the most authoritative policymaking body is the biannual General Assembly. For the full text see: http://www.disciples.org/AboutTheDisciples/TheDesignoftheChristianChurch/tab id/228/Default.aspx

 (1968 merger and establishment of the Joint Office for Latin America between CC (DoC) cont’d) and the UCC (will be discontinued in 1971 but re-established in 1989).

 1969 – 1st General Assembly (every 2 years). (Note: there is NOT a “National Assembly” or “National Ministries” as the denomination includes Canada; however Puerto Rico is not included as they constitute their own denomination like Disciples in Mexico, Paraguay, Argentina, Congo, and Australia; Disciples in India, Britain, and English- Caribbean joined ecumenical churches to form new “united” denominations).

1971 – over 650,000 members leave over the formation of the institutional denomination (considered unbiblical) to form the independent Christian Churches.

 1976 – first Korean Disciples congregation, Wilshire Korean Christian Church.

 1977 – establishment of the Disciples-Roman Catholic Dialogue (the oldest, continuously running ecumenical dialogue between the Catholic and a U.S. mainline Protestant communion/denomination).

 1978 – 1st consultation of American Asian Disciples (later becomes the ethnic-linguistic ministry called North American Pacific Asian Disciples (NAPAD)): http://www.napad.net/

 1980 – merger and establishment of the Joint Office for Middle East between CC (DoC) and the UCC between the CC (DoC) and the UCC for combined mission work. (1989 – formal “ecumenical partnership” established between the CC (DoC) and the UCC.

 1990 – establishment of first Chinese Disciples congregation since 1923, First Christian Church of Alameda, California.

 1992 – merger and establishment of the Joint Ministry in Africa between the CC (DoC) and the UCC between the CC (DoC) and the UCC for combined mission work.

 1994 – establishment of the Joint Office for Europe between the CC (DoC) and the UCC for combined mission work.

 1996 – formation of the Common Global Ministries Board with shared resources and staff between the CC (DoC) and the UCC: http://globalministries.org/

 2005 – Sharon Watkins elected General Minister and President of the Christian Church (Disciples of Christ), the first woman to head a mainline Christian denomination.

 2009 – Watkins preaches at the National Prayer Breakfast for President Barack Obama’s inauguration, Washington, D.C. 2010 – Watkins chosen as one of Pres. Obama’s “10 Most Important Faith Leaders,” see: http://www.usnews.com/listings/obama-faith-leaders/9-the-rev.-sharon-watkins

Note:
* role of African Americans (and multi-ethnicity in general) since 1801 and women in the building of the movement and its more enduring institutions,
* role of immigrants (Scots-Irish, Chinese, Japanese, Filipino, Caribbean, etc.) throughout movement since the beginning (remains strong in the present),
* bias against/absence of Native Americans (except with Yakama Nation),
* the priority on ecumenism (even to a determent, e.g., over slavery and “union”),
* value of intellect and discernment prior to and with “experience” and Bible.

 Closing note: A member of the Christian Church (Disciples of Christ) is NOT a “Disciple” – that would be Peter, James, Andrew, and the others who knew Jesus personally – but rather one is a “Disciples”; e.g., I cannot say “…as a Disciple…(blah, blah, blah)” but rather I would say “I’m Disciples,” like one would say “I’m UCC” or “I’m Baptist,” etc. Sounds goofy, but that’s what we get with a denomination that likes parenthesis in its name. This little rule, the prayer that Jesus taught that we say at every worship, and the refrain “no creed but Christ” are probably the closest things to “creeds” in this creedless Christian communion.

 * * *

 National Convocation History (from disciples.org) The African American Convention movement was established as early as 1830 in "free" states as the secular adjunct of African American congregations as a means of coordinating opposition to slavery, forced relocation of free African Americans to Africa and a multitude of social ills. The development of collective strategies to effect the well-being of "freed" African Americans after the close of the Civil War (1865) was so great that most of the present organized work of the African American congregations within the Christian Church (Disciple of Christ) was developed by that first generation of former slaves.

· 1867 - Southern District of Churches of Christ (Disciples of Christ)
· 1867 - National Convention of Disciples (Colored), Rufus Conrad, founder
· 1871 - South Carolina Christian Missionary Convention
· 1872 - Western District of Churches of Christ (Disciples of Christ)
· 1872 - Kentucky Christian Missionary Convention
· 1880 - Alabama Christian Missionary Convention
· 1881 - Texas Christian Missionary Convention
· 1882 - Goldsboro/Raleigh Assembly, Goldsboro (West of Tarr River)
· 1882 - Piedmont Tri-State District Convention
· 1887 - Mississippi Christian Missionary Convention
· 1892 - Wester District of Churches of Christ (Disciples of Christ)
· 1910 - Washington and Norfolk District of Churches of Christ (Disciples of Christ), East of Tarr River

 The American Christian Missionary Society supported African American evangelists and employed Preston Taylor as "National Evangelist" during the closing decade of the 19th century. The ACMS asked the Christian Women's Board of Mission to take over the work in 1900. The CWBM continued that support through the next two decades. On July 1, 1914 the CWBM employed Rosa Brown to minister among the women and on October 1, 1914 the Bible School Department of the ACMS employed P.H. Moss to serve the bible schools.

 Two calls went out in 1917 to organize a National Convention -- Preston Taylor sent out a call from Nashville, Tennessee in September, and William Alphin sent out a call in October in connection with the International Convention of the Christian Churches which was being held in Kansas City. The people rallied to the call of Preston Taylor and in September, 1917 the National Christian Missionary Convention was formed. Anna R. Atwater of the CWBM, Robert M. Hopkins of the ACMS, Stephen J. Corey of the Foreign Christian Missionary Society and J.B. Lehman of the CWBM were present at the organizing meeting. A delegation from the newly-formed NCMC was present at the October 1917 meeting of the International Convention which voted approval of the NCMC as an auxiliary of the International Convention.

 The 1942 NCMC Constitution stated its purpose as follows: " ... to cooperate in the preaching of the Gospel of Jesus Christ; to promote the cause of evangelism, to foster and maintain a program of Christian Education among the Christian Churches of the Brotherhood; to perform such general supervisory functions as the best interest the work may require; and to cooperate with the International Convention, the United Christian Missionary Society, and other Brotherhood agencies, boards or movements for the furthering of the world program of the Brotherhood, and any other religious movement the Brotherhood chooses to work with."

 * * *

On the “Church of Christ, Disciples of Christ International” from disciples.org/DNS

The two branches of Disciples have been apart since 1868 when the annual conference of Disciples of Christ in North Carolina voted to separate from black Disciples. Some saw this step as an opportunity for both groups to worship in their own way. Others saw the vote as a racial severing of ties. Over the ensuing years, the two groups developed separate worship styles, governance and structures. Today, the Churches of Christ, Disciples of Christ International - also known as the Assembly churches - are comprised of about 25,000 members in 300 churches spanning from New York to Miami, with additional churches in Africa and the Caribbean. The Christian Church (Disciples of Christ) is made up of about 3700 churches and 600,000 members in the United States and Canada.

 * * *

Alexander Campbell on War & Peace - http://www.mun.ca/rels/restmov/texts/acampbell/ac2.html

 "Many wars have been prosecuted, and some have been terminated after long and protracted efforts, before the great majority of the soldiers themselves, on either side, distinctly understood what they were fighting for. Even in our country, a case of this sort has, it is alleged, very recently occurred. If, it is presumed, the true and proper causes of most wars were clearly understood and the real design for which they are prosecuted could be clearly and distinctly apprehended, they would, in most instances, miscarry for the want of efficient means of a successful prosecution."  (1848)

DoC History & Polity week 1

Hope Partnership press release:

http://www.disciples.org/DisciplesNewsService/tabid/58/itemId/978/Hope-was-in-the-room.aspx

Hope Partnership video:

http://disciplesintersection.org/video/building-upon-our-strengths

Hope Partnership discussions:

http://disciplesintersection.org/forum/topics/hope-partnership-focuses-on

http://disciplesintersection.org/forum/topics/new-leader-development-ministry-grounded-in-partnership

Church Extension homesite (lead entity for Hope Partnership):

http://www.churchextension.org/

*  *  *

The view from one Southern Baptist congregation:

http://www.founders.org/library/quiet/quiet4.html

"The Holy Fair" (1785) by Robert Burns

http://www.robertburns.org/works/68.shtml

(note: the first nine lines are a citation from a different work; the poem opens on the third stanza as this page is laid out.)

Part 1 -

Timeline of the Christian Church (Disciples of Christ)

Historical Precursors:

1) “Popular” Reformation, i.e. from Peter Waldo to Jan Hus (12th-15th centuries):

* communion in “both kinds” e.g., the loaf AND the chalice (hence Disciples logo),

* a priesthood of all believers (including women),

* use of vernaculars and local cultures,

* social (distributive) justice.

2) Germanic Reformation in general (16th century):

* authority of scripture alone, sola scriptura (vs. scripture & “tradition”),

* faith in saved by grace alone, sola fide and sola gratia (vs. good works/deeds/merit),

* only because of Christ, sola Christus (vs. other human beings or institutions),

* one is simultaneously saved and sinner, simul iustus et peccator.

3) Huldrych Zwingli of the Reformation in Zurich (16th century):

* communion a meal of remembrance of Christ’s supper and of one’s baptism,

* no “real presence” of Christ at the Table, but rather symbolic.

4) Anabaptists movement of the Radical Reformation (16th century):

* adult or “believers” baptism (by immersion),

* non-hierarchical governance system – congregational or “low church” authority.

1801 – Presbyterian minister and abolitionist from Maryland-Virginia area, Barton

Stone, is formative in the multi-day, racially integrated Cane Ridge Revival in

Kentucky during the Second Great Awakening (1790s-1840s).

1804 – Stone and four other Presbyterians close their presbytery in Kentucky and write the

“Last Will and Testament of the Springfield Presbytery” in which they declare:

“We will, that this body [the Springfield Presbytery] die, be dissolved, and sink into union with the

Body of Christ at large; for there is but one Body, and one Spirit, even as we are called in hope of

our calling.”

He forms the “Christian” movement or association. This marks the beginning of

formal ecumenism in the U.S. along with other efforts by Methodists (e.g., James

O’Kelly in Virginia) and Baptists (e.g., Elias Smith in New Hampshire).

For the full text see:

http://en.wikisource.org/wiki/Last_Will_and_Testament_of_The_Springfield_Presbytery

1807 – Thomas Campbell emigrates from Ireland to Pennsylvania.

1809 – Thomas Campbell writes his “Declaration and Address” of the 13

propositions for “restoring” the church in which he states:

“That the church of Christ upon earth is essentially, intentionally, and constitutionally one;

consisting of all those in every place that profess their faith in Christ.”

This not only marks the beginning of the Restoration Movement or “Second

Reformation” but will also serve later as a theological “blueprint” in the twentieth

century for the Federal Council of Churches in 1908 (which later becomes the

National Council of Churches of Christ in the U.S. in 1948), the Canadian Council of

Churches in 1944, and the World Council of Churches in 1948.

For the full text see:

http://en.wikisource.org/wiki/Declaration_and_Address_of_the_Christian_Association_of_Washington

After studying for a year at the University of Glasgow, Alexander Campbell, Thomas

Campbell’s son, emigrates to the U.S. Independently, they both come to the

conclusion that the historical creeds are divisive among Christians and, as a result,

they denounce denominationalism and cease being Presbyterians.

1811 – Thomas and Alexander Campbell promote their creedless Christianity in the

Brush Run Church, loosely related with the Baptists, where they advocate:

1. Christ alone is the head of the church and host of the table,

2. Bible (and not tradition or creeds) is sole authority on matters of faith,

3. baptism is to be by consenting adult believers and by immersion (like Jesus did it),

4. celebration of the Table at every worship (usually weekly), and

5. congregational leadership with no distinction between clergy and laity.

late 1820s – Walter Scott emigrates from Scotland and works with Campbells;

develops the “five-finger exercise”:

1. faith (as the rational ascent to belief),

2. repentance of sin(s),

3. baptism (our move toward God and membership into God’s church)

4. forgiveness of sin(s) (God’s response to our move), and

5. gifts of the Holy Spirit (i.e. eternal life, but not enthusiasms or charisms).

1830 – “Campbellites” ousted from the Baptists – form the “Disciples” movement.

In his publication The Millennial Harbinger, Alexander Campbell denounces the

disenfranchisement of the Cherokee Nation by business interests in Georgia.

1832 – the joining of Alexander Campbell (with 12,000 “Disciples”) and Barton Stone (with

10,000 “Christians”) for a combined movement but not a “denomination.”

(Note: a sizeable portion of the Christian Association will not join the Disciples; this

part of the “Christians” will later join the Congregationalists in 1931 to form the

Congregational Christian Church and then later help form the U.C.C. in 1957).

1834 – first autonomously chartered African American congregation within the Stone-

Campbell movement – Colored Christian Church of Midway, Kentucky –

spearheaded by Alexander Campbell (no relation to the Campbells, Thomas or his

son Alexander from Ireland) who was an African American slave who converted to

Christianity at the Cane Ridge revival and went on to establish numerous

predominantly African American congregations.

1849 – establishment of the American Christian Missionary Society with Dr. James and

Mrs. Julia Barclay as the first missionaries, they are sent to Jerusalem.

1840s-1860s – the Disciples of Christ the only U.S. church to not split over the issue of

slavery but for the sake of promoting ecumenism and unity, slavery is deemed a

personal “opinion” rather than a matter of “faith.”

* Barton Stone repeatedly freed slaves sent to Kentucky by family back in Virginia,

but his son fights for the Confederacy during the Civil War.

* Alexander Campbell has slaves in Pennsylvania that he would have freed in his will,

but his sister and brother-in-law are active in the Underground Railroad.

1854 – Alexander Cross, a freedman, is the second missionary of the American

Christian Missionary Society; he and his family are missionaries to Liberia.

1858 – former Congregationalist missionary to Jamaica, J. O. Beardslee, is sent again as

missionary to Jamaica but by the Disciples’ American Christian Mission Society.

1867 – Rufus Conrad and other African Americans form the first “denomination” of the

Stone-Campbell movement called the National Convocation of Disciples.

http://www.disciples.org/convo/

1870s – African Americans in the Disciples and Christian movement in southern

Mid-Atlantic region form the Assembly Churches of the Church of Christ,

Disciples of Christ; while always a part of the Christian Church (Disciples of Christ)

they still refer to themselves as the “Church of Christ, Disciples of Christ.”

http://www.disciples.org/tabid/58/itemid/555/Disciples-and-Assembly-Churches-Continue-To-Build.aspx

1874 – Disciples women form the Christian Women’s Board of Missions for mostly

domestic mission work within the U.S.

1875 – formation of the Foreign Christian Missionary Society by Disciples specifically

for work outside of the U.S.

African American Disciples establish the Southern Christian Institute in Edwards,

Mississippi (later becomes Tougaloo College).

1877 – Disciples women form a network of orphanages, homeless shelters, and homes for

the elderly called the National Benevolent Association (later becomes Disciples

Benevolent Services): http://www.nbacares.org/

1882 – Christian Women’s Board of Missions and Foreign Christian Missionary Society

establish Disciples mission in India.

1883 – Christian Women’s Board of Missions and Foreign Christian Missionary Society

establish Disciples mission in Japan.

1886 – Christian Women’s Board of Missions and Foreign Christian Missionary Society

establish Disciples mission in China.

1890 – Preston Taylor, an African American businessman, hired by the American Christian

Missionary Society to be the “National Evangelist.”

1892 – Jeu Hawk, a Chinese minister, is hired by the Christian Women’s Board of Missions

to lead the mission in Portland, Oregon among Chinese immigrants (closes in 1923

as a result of the Chinese Exclusion Act).

[and the establishment of the University of Chicago and the idea of an ecumenical,

non-affiliated Divinity School (despite its legacy of the Baptist Theological Union),

denominational presence is to be provided through the establishment of Divinity

Houses neighboring the campus.

1894 – establishment of Disciples Divinity House of Chicago with Herbert L. Willet as

the first dean (will later be accompanied by the Disciples Divinity House of Yale

University and the Disciples Divinity House of Vanderbilt University); these Houses

relate to the denomination and to their neighboring university with the same status

as a free-standing seminary with its own dean and governing board as do the

numerous Disciples-affiliated colleges and universities:

http://ddh.uchicago.edu/ http://www.helmdisciples.org/

1897 – Christian Women’s Board of Missions and Foreign Christian Missionary Society

establish Disciples mission in Congo. (Note: today the Disciples of Christ in the

Congo outnumber those in both the U.S. and Canada combined.)

1899 – first Disciples missionaries to Puerto Rico and Cuba.

(1899 formation of the Mexican Christian Church in San Antonio, Texas by George

cont’d) Ramshaw and pastor Y. Quintero (disbands in 1905 but will become the Mexican

Christian Institute or Inman Center in 1913):

http://www.inmancenter.org/ http://www.discipleshomemissions.org/MissionCenters/Inman.htm

1900s-1940s – rise of the “new liberals” largely based at the University of Chicago, Disciples

Divinity House Chicago, and University Church Disciples of Christ Hyde Park (i.e.

Herbert L. Willet, Winfred E. Garrison, and Edward Scribner Ames) challenge and

provoke conservative reaction throughout the Disciples and beyond with their

teachings and publications, academic and popular (e.g., The Christian Century);

{for example, Ames spearheaded the notion of the “open Table” where baptism or

congregational membership was not a requirement for taking or even serving

communion – today all but one Disciples of Christ congregation practices some

form of “open communion” as a part of worship}.

1904 – Berkeley Japanese Christian Church begins in Berkeley, California.

(Continued with 1906)