New Witnesses for God (Volume 3 of 3)

by B. H. Roberts

I.

Alexander Campbell's Theory:

Alexander Campbell, founder of the sect of the "Disciples," or "Campbellites," as they are more commonly called, was the first who in any formal, public manner assailed the Book of Mormon, and proposed a counter theory of its origin than that given by Joseph Smith.

Alexander Campbell was born in Ireland, 1788, but educated at Glasgow University, Scotland, where he graduated with the title of Doctor of Divinity. He came to the United States in 1809, settling in Bethany, Virginia, and for some time filled the position of pastor of the Presbyterian church at that place. He soon parted from this communion, however, and began religious work on independent lines; and organized a society whose doctrine was that the Bible should be the sole creed of the church. This led to the establishment of a "Reformed Baptist Church," which finally took the name of "Disciples" or "Christians." Mr. Campbell has generally been accounted—and indeed was—one of the most learned divines of the country and century in which he lived. He founded a college at Bethany, Virginia; and was also the founder of the "Christian Baptist," which finally merged (1830) into the "Millennial Harbinger," both as their titles indicate being religious periodicals. He was the author of a number of works on religious subjects, but is generally remembered through his public debates with Robert Owen, the celebrated English Deist and social reformer; Archbishop Purcell, of the Roman Catholic Church, whose diocese was Cincinnati and vicinity; Rev. N. L. Rice, of the Presbyterian Church; and the Rev. William McCalla.

It will be seen from the foregoing sketch of this celebrated man, that so far as scholarship and trained ability in religious controversy is concerned, he was competent to analyze and make a severe criticism of the Book of Mormon. Before going into that, however, I think there is one other fact bearing on his career that should be noted. It will perhaps be remembered that Walter Scott and Sidney Rigdon were associated with Mr. Campbell in his reform operations in the state of Pennsylvania and Ohio. Up to 1830, the last named gentleman was as energetic in the interests of the "Disciples" as Mr. Scott or Mr. Campbell.

Cardinal points in the reformation proposed by these gentlemen were, first: the recognition of the Bible as the only creed of the church; and after that faith in God and Christ, and the Holy Spirit; repentance of sin, and baptism in water by immersion for the remission of sins. It will be seen at once that in these doctrines the reformers were really preaching a number of the first principles and ordinances of the gospel; and when Sidney Rigdon became interested in Mormonism and visited the Prophet Joseph in New York, December, 1830, a revelation was given through the Prophet to Sidney Rigdon, in which the Lord claimed this reform work, in a way, as his:

Behold, verily, verily, I say unto my servant Sidney, I have looked upon thee and thy works. I have heard thy prayers and prepared thee for a greater work. Thou art blessed, for thou shalt do great things. Behold, thou wast sent forth, even as John, to prepare the way before me, and before Elijah which should come, and thou knewest it not. Thou didst baptize by water unto repentance, but they received not the Holy Ghost. But now I give unto thee a commandment, that thou shalt baptize by water, and they shall receive the Holy Ghost by the laying on of hands, even as the apostles of old.^[[2]]

From this it appears that Sidney Rigdon was unconsciously inspired of God in teaching faith, repentance, and baptism for the remission of sins. In evidence that the work of these reformers was a preparatory work to the coming forth of the fullness of the gospel, I may say that perhaps more people joined the Church in an early day from this sect of "Disciples" than from any other denomination whatsoever. But if Sidney Rigdon was inspired of God in this work, and was sent forth even as John the Baptist to prepare the way for the incoming of a still greater work, may it not also be true that Alexander Campbell was inspired of God, and in like manner sent forth to prepare the way for the coming forth of the greater work? Undoubtedly; for if Sidney Rigdon could be thus sent forth, one could easily believe that Alexander Campbell, with his larger knowledge and greater capacity, would more likely be sent forth on such a mission. When, however, the new dispensation of the gospel was brought to his attention, and he came in contact with the Book of Mormon, instead of accepting it, as Sidney Rigdon did, he rejected it; pride of opinion, pride of intellectual attainments, pride as a leader of men, and the founder of a sect are doubtless the causes which induced the spiritual darkness that prevented him from seeing the truth; or, if he saw it, prevented him from accepting it; and hence he chose to reject it, and assail it, and for a number of years was its most pronounced antagonist.

I have already remarked upon the educational and intellectual abilities of Mr. Campbell as fitting him for the work of thorough analysis and criticism of the Book of Mormon; but when one compares his criticism of the book with his debate with Robert Owen, in which he makes a most masterful defense of historic Christianity; or with his debate with Archbishop Purcell which, at the time it took place, was called "The Battle of the Giants"—one can but feel that his performance with reference to the Book of Mormon was wholly unworthy of him. Unworthy both of his great intellect and high character. In his assault upon that book there is a bitterness, and even a vulgarity, entirely absent from his other works, and utterly unaccountable for, unless one can think that in the background of his consciousness there was a realization that the work he assailed was true, and hence his assault is tinged with a bitterness likely to result from such a circumstance.

I shall have occasion to refer to several, in fact to all of Mr. Campbell's objections, in the course of this division of my treatise, but at present I shall confine myself to his theory of the Book of Mormon's origin.