Sectarian Instrumental Music Worship Timeline

7.25.15 Chris Smith Harpeth Hills Instrumental Music.
Harpeth Hills Church of Christ Instrumental.

The timeline of musical efforts to silence God begin in Heaven: Lucifer was self exalted but was cast out into the garden of Eden with his-her wind, string and percussion instruments. Babylonian clay tablets speak of this conflict.  We are aware of no recorded history which does not prove that the serpent (beast or musical enchanter) that the invention of Bell Metal (brass) gave evil people the power to claim that the sounds were from a god and YOU must pay me to be your mediator.

The Classics and Church fathers continue the conflict: No one in history prior to the Disciples in 1878 ever tried to prove that God commanded "instrumental praise" and to resist it made you a son of perdition.
INTRODUCTION AND EXPLANATION The elders have asked me [Steve Flatt] to speak about the Nashville Jubilee. I am putting the substance of this sermon in written form and handing it out to the congregation in order to make sure everyone understands what I am saying and also provide a source for future study of these mat ters. I invite your careful attention to the following material

Origin of Jubliee -

"Three and one-half years ago, the idea was borne. I was having coffee with J. D. Elliott and Bobby McElhiney, two wonderful shepherds at Madison...And then came the idea. Why doesn't Nashville, with scores of thousands of Christians living in this area have a grand celebration of Christian living every year

... The idea went before the ministers and elders at Madison where it was met with unbounded enthusiasm. But what about a name? We wanted some thing happy, upbeat, and with a feeling of praise After dozens of suggestions

'Jubilee' seemed to fit. Next came the question of over sight. The Madison elders were happy to supervise the first Jubilee and to have that responsibility every third year. Invitations were extended to the Antioch and Woodmont Hills congregations to provide leadership responsibility on the same rotating basis.The first Jubilee was held in July 1989 and each summer since
The Music Sectarian Division of Instrumental and Sexual Play began at Mount Sinai. The Spirit OF Christ split off the Godly Class into the synagogue which quarantined them from the Jacob-Cursed and God-Abandoned Levites leaders of the instrumental noise called exorcism.   Musical and trinitarian polytheism is always the product of feminist efforts to dominate.  Women, such as Miriam as "prophetess" was a soothsayer-sorcerer and before David's naked dance always performed the religious music:

Jude warning about the PATTERN of the instrumental-trinitarian female led idolatry at Mount Sinai for which there was no redemption:

Jude 3  Beloved, when I gave all diligence to write unto you of the common salvation,
[unity established within the Little Flock almost invisible and certainly inaudible when in God's presence.]
        it was needful for me to write unto you, and exhort you
         that ye should earnestly contend for the faith [The Word, Logos, Regulative Principle]
        which was once delivered unto the saints.
Jude 4 For there are certain men crept in unawares,
        who were before of old ordained to this condemnation,
        ungodly men, turning the grace of our God into lasciviousness,
        and denying the only Lord God, AND our Lord Jesus Christ.
         [Meaning trinitarians claiming that BREATH is a PEOPLE]

Jude 5 I will therefore put you in remembrance,
        though ye once knew this, how that the Lord, having saved the people out of the land of Egypt,
        afterward destroyed them that believed not.
Jude 6 And the angels which kept not their first estate,
        but left their own habitation,
        he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jude 7 Even as Sodom and Gomorrha, and the cities about them in like manner,
        giving themselves over to fornication,
        and going after strange flesh, are set forth for an example,
        suffering the vengeance of eternal fire.

Amos 5:26 But ye have borne the tabernacle of your Moloch and Chiun your images,
        the STAR of your god, which ye made to yourselves.
Acts 7:41 And they made a calf in those days,
        and offered sacrifice unto the idol,
        and rejoiced in the works of their own hands

The practice in the wilderness, tyre and Jerusalem

Because their musical idolatry was the worship of the Astrial gods or Sabazianism (Dionysus-Apollo)
Acts 7:42 Then God turned,
        and gave them up to worship the HOST of heaven; 
        as it is written in the book of the prophets,
        O ye house of Israel,  have ye offered to me slain beasts and sacrifices
        by the space of forty years in the wilderness?

Amos 5:27 Therefore will I cause you to go into
        captivity beyond Damascus,
        saith the LORD, whose name is The God of hosts.
Acts 7:43 Yea, ye took up the tabernacle of Moloch
        and the star of your god Remphan
        figures which ye made to worship them: 
        and I will carry you away beyond Babylon.

Must ye always rejoice, and go into my holy places continually, as they that keep a feast? and must ye go with a pipe, as those that rejoice into the mountain of the Lord, to the God of Israel Isaiah 30:29 LXX

and the Lord shall make his glorious voice to be heard and the wrath of his arm, to make a display with wrath and anger and devouring flame: he shall lighten terribly, and his wrath shall be as water and violent hail. Isaiah 30:30 LXX

For by the voice of the Lord the Assyrians shall be overcome, even by the stroke where with he shall smite them. Isaiah 30:31 LXX

And it shall happen to him from every side, that they from whom their hope of assistance was, in which he trusted, themselves shall war against him in turn with drums and with harp. Isaiah 30:32 LXX

For thou shalt be required before thy time: has it been prepared for thee also to reign? nay, God has prepared for thee a deep trench, wood piled fire and much wood: the wrath of the Lord shall be as a trench kindled with sulphur. Isaiah 30:33 LXX

From the Golden Calf: The Canaanites were under Assyro-Babylonian dominance from 3000 to 1700 BCE. Even by circa 1400 BCE, their influence was still so great that all correspondence with Egypt and the Pharaoh was conducted in Babylonian, and the name of the moon-god Sin formed the basis for the Canaanite names Sinai and the wilderness of Sin (ERE, Vol. 3, p. 183). The hand of Sin was seen in the cause of Catatonia or madness in children - hence, lunacy is associated with this deity

Judas  was a thief: his bag or box was
always attached to the spotted flute case.


And God WATCHED the prophesied and fulfilled Musical Worship Team
Trumpet, drums, flute, cymbals and castinets with buffoons
Psallo permits ONLY smiting a string with your FINGERS: not a plectrum
Psallo and SOP have the same root meaning.



MY LAST INVESTMENT WITH THE "LORD": His brother of the Kairos Church Planting Scheme and Stan Grandberg (my first investment in Seattle) fulfilling Revelation 17 of the Babylon mother of harlots: In Revelation 18 John calls the craftsmen, singers and instrument players SORCERERS and then says that they will be-are CAST ALIVE INTO THE LAKE OF FIRE.


Jude 18 How that they told you there should be mockers in the last time,
        who should walk after their own ungodly lusts.

empaiktēs , ou, ho, A. mocker, deceiver, LXXIs.3.4, 2 Ep.Pet.3.3, Ep.Jud. 18
empaig-ma , atos, to, A.jest, mocking, delusion, LXX Is.66.4; magikēs empaigmata tekhnēs
    paig-ma , atos, to,, sport, lōtos hotan . . paigmata bremē whene'er the pipe sounds its sportive strains, E.Ba.161(lyr.); “Ludia p. lurasLyr.Alex.Adesp.37.15.
II. 'child's play', to toiouto p. tōn logōn

Eur. Ba. 161 [145] The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts, [150] casting his rich locks into the air. And among the Maenad cries his voice rings deep:
“Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold, [155] sing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, [160] when the sweet-sounding sacred pipe sounds a sacred playful tune suited [165] to the wanderers, to the mountain, to the mountain!” And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance.
Is. 66:3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
Isaiah 66:4 I also will choose their delusions, and will bring their fears upon them;
         because when I called, none did answer;
         when I spake, they did not hear: but they did evil before mine eyes,
        and chose that in which I delighted not.

Revelation 18:22 And the
        voice of harpers,
        and musicians,
        and of pipers,
        and trumpeters,
 shall be heard no more at all in thee;
        and no craftsman, of whatsoever craft he be,
All of these define SOPHISTS: God hides from the wise

master of one's craft, adept, expert, of diviners, musicians, “sophistēs . . parapaiōn khelun” with modal words added, “hoi s. tōn hierōn melōn
Melody in a Holy Place Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money Apollōnidē sophistē
and the sound of a millstone shall be heard no more at all in thee;
The millstone made a "piping" sound and identified the "grinders" who were also prostitutes.
Revelation 18:23 And the light of a candle shall shine no more at all in thee; The seven spirits which would rest on the Branch (Isaiah 11) would all be forms of Divine, revealed knowledged.
and the voice of the bridegroom and of the bride shall be heard no more at all in thee:

See Jeff Walling Women in Performance: Eve worshipped as the MEDIATRIX
This speaks of the hieros gamus [-Aphroditē). sexual love, Venus Genetrix [Zoe, Eve]

Venus Also know as Matrimonium also Nuptiae (gamos). Marriage.
veneficusa poisoner, sorcerer, wizard; sorceress, witch,

for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. goēs , ētos, ho, A. sorcerer, wizard, Phoronis g. epōdos
pharmakeus kai sophistēs
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone

Feminist Theology and theologians

Iamblichus Art of Divination: 26. With the Korghantians, this represented a guard about the Demiurgos or Creator; with the Kuretes, it denoted a protecting of the divine maid Kora.

Thou seemest to think that those who are enrapt by the Mother of the gods are males, for thou callest them, accordingly, "Metrizontes"; yet that is not true, for the "Metrizontesæ" are chiefly women. A very few, however, are males, and such as may be more delicate. This enthusiasm has a power that is both life-engendering and perfective, in which respect it differs from every other form of frenzy.

"Sectarian" is one of the RACA words used for those who refuse to engage in religious entertainment or appeasement.  However, The Christian System is called "The SECT called the WAY." It is a narrow, exclusive (doctrinally) and almost impossible to walk or to enter into the kingdom. The kingdom does not come with observation meaning religious observations.

HOWEVER “Ecumenical” is from the Greek word oikoumena,
is an effort to appease all religious groups to attract them to their own mass meeting.
INHABITED: Late Latin oecumenicus ; from Classical Greek oikoumenikos, of or from the whole world ; from oikoumenē (), the inhabited (world) ; from oikein, to dwell, inhabit ; from oikos:

Dik-ēma  A.dwelling-place. esp. bed-chamber, temple, shrine, brothel, the kosmos .
Dioik-eōdiōkēsamēnkeep house: hence, generally, control, manage, administer, manage after one's own will and pleasure, managing to make such iniquitous profits, act collusively with ton kosmonId.Phdr.246c;
        kosmos , ho, A. order, kata kosmon in order, duly, shamefully, generally, of things, natural order, ornament, decoration, esp. of women, metaph., of ornaments of speech, such as epithets, to sing sweet songs of praise, world-order, universe, first in Pythagoras, of earth, as opposite heaven, 3. in later Gr., = oikoumenē, the known or inhabited world, 5. houtos ho k. this present world, i.e. earth, OPPOSITE. heaven, Ev.Jo.13.1; regarded as the kingdom of evil, ho arkhōn tou k. toutou ib.12.31.

Kosmo-krator epith. of ouranos, Orph.H.4.3; “Zeus Mitras Hēlios k. hoi k. tou skotous toutou [of the nether world, Tartaron] the cosmic rulers of this sinful world,  dentified with Apollon.
Ep.Eph.6.12; “hoi k. hoi ta hupo selēnēn stoikheia dioikountes

Eph. 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

We do NOT wrestle against flesh and blood: 

Pallô, poise, sway a missile before it is thrown, sway, brandish, she drove it furiously, tripped on the shield-rim, quiver, leap, esp. in fearII. Pass., swing, dash oneself, Pi.N.5.21; vibrate, of strings, Pl.Phd.94c (psalloito ap. Stob.);  leap, bound, quiver, quake,

Euripides, Bacchae: Already like fire does this insolence of the Bacchae blaze up, a great reproach for the Hellenes. [780]  But we must not hesitate. Go to the Electran gates, bid all the shield-bearers and riders of swift-footed horses to assemble, as well as all who brandish the light shield and pluck bowstrings with their hands, so that we can make an assault against [785]  the Bacchae. For it is indeed too much if we suffer what we are suffering at the hands of women.

See O.E.Payne p 295 and the reference to Euripides.
Eph. 6:13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
Sectarian in an evil sense as in the outlawed self-pleasure in Romans 15:1 is creating mental excitement in order to "lift up" or arouse people in order to CHOOSE to confiscate other people's property. This "sectarianizing" is Areskos in Greek or Placeo in Latin: both words mean to STOP rhetoric, singing, playing instruments or acting which word defines PANIC used to spook people as in sorcery.

The SECT that is callled the WAY is always a Little Flock almost invisible. The MARK of that narrow way is defined in a CLEAR DIRECT COMMAND.
Rom. 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
Rom. 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Rom. 15:5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

It seem impossible that people cannot grasp that the ekklesia (church) gathers ONCE A WEEK by direct command as "synagogue." This defines SPEAKING that which is written for our LEARNING.  SPEAK which comes from the MOUTH is the opposite of ODE and is the Biblical and logical way to TEACH Christ in the Prophets and Apostles.

Vocal or instrumental rejoicing including rhetoric was outlawed for the Church of Christ (thee Rock) in the wilderness.  No one in recorded history claimed any authority for musical performance as worship in the SCHOOL OF CHRIST before the Disciples-Christians in 1878.

A number of publishers made it almost impossible to come completely out of the Disciples.

1811  "Barton W. Stone preached first in the fifth civil district of Sumner County, in 1811, on the farm of H. P. Jones. From there he went immediately to a place near where the little village of Roganna now stands, and preached on Bledsoe's Creek, at the mouth of Dry Fork Creek.

in Maury County. J. K. Speer was born in 1794, in the month of May, and in early life he was a Baptist preacher. He probably began preaching "the faith" (called by others heresy), as early as early (sic) as 1825, and was independent of both Stone and Campbell. "

But it was no holiday job to preach then. Besides going mainly at his own expense, the preacher suffered losses at home, persecution both at home and abroad, and was often traduced personally; besides having to bear the odium attached to the cause itself. "You are Schismatics"; "You deny the Divinity of Christ"; You deny the operations of the Holy Ghost"; "You deny heart-felt religion," etc. , etc. , were some of the charges hurled at them. But in process of time A. Campbell took the same ground that brethren of Middle and East Tennessee had held for some years before they ever heard of him, and now it is Campbellite, Campbellite, Campbellite!

This Stoneite fanaticism is said to have hindered many baptists from "reforming."


John Mark Hicks Notes: The Campbell-Walker Debate[10] In the fall of 1819 Mr. John Birch, a Baptist minister, became rather successful in baptizing a number of people near the town of Mt. Pleasant.  The debate began on June 19, 1820 and ended the next day. The immediate result of the debate was the promotion of Campbell's reputation. The debate affords us an importance reference point in the development of Campbell's baptismal theology
John Mark Hicks: b. The Design of Baptism in the Debate. It is important to note that while, according to Campbell,
baptism promises spiritual blessings to its recipients,
it does so only "figuratively" or as a symbol (pp. 136-137).
For instance, the phrase from Titus 3:5 ("the renewing of the Holy Ghost")
is used "figuratively" with respect to baptism and not in reality (p. 137).

Again, the figure or type is something which must be obeyed BEFORE we are free from sin.

Holy Spirit." The Millennial Harbinger Extra 4 (August 1833): 356.
  "He has saved us," says the Apostle Paul,
"by the bath of regeneration AND  the renewing of the Holy Spirit, which he poured on us richly through Jesus Christ our Saviour;
that, being justified by his favor, [in the bath of regeneration,]
we might be made heirs according [459] the new life as the atmosphere is to our animal life in the kingdom of nature. But on this topic we have said so much in our "Extra Defended," that to it we must refer our readers who are still inquisitive on the subject.

All that is done in us before regeneration, God our Father effects by the word, or the gospel as dictated and confirmed by his Holy Spirit.

But after we are thus begotten and born by the Spirit of God--after our new birth, the Holy Spirit is shed on us richly through Jesus Christ our Saviour; of which the peace of mind, the love, the joy, and the hope of the regenerate is full proof; for these are amongst the fruits of that Holy Spirit of promise of which we speak. Thus commences [ THE NEW LIFE.]

He then quotes in proof, Acts 22:16 "Arise, and be immersed, and wash thee from thy sins."--Paul. He supports this view also from Ephesians 5:26, and John 3:5. "The bath of regeneration," is then according to this learned Paidobaptist, Christian immersion.
Our modern "great divines," even in America, have taught the same. Timothy Dwight, the greatest Rabbi of Presbyterians the New World has produced, says, vol. iv. pp. 300, 301, "to be born again, is precisely the same thing as to be born of water and the Spirit."--"To be born of water is to be baptized." And how uncharitable!--He adds,

  "He who understanding the nature and authority of this institution,
        refuses to be baptized,
                    Vol. iv. p. 302.
        So preached the President of Yale/

Hicks: The outward rite is a "representation" of the thing itself which has already been accomplished by the work of the Spirit.

Hicks means that a person is JUSTIFIED by a direct work of the Holy Spirit.  Only then are they baptized to REPRESENT what the Holy Spirit did by a direct operation.  However, baptism is LIKE the death, burial and resurrect of Jesus.

        The blessing of justification is given to the sinner before his baptism.

We next remark, that the unconverted sinner is dark in his understanding; and (suitable to such a condition) the spirit of grace is a spirit of illumination. Conscious of this, David prays, "Open thou mine eyes, that I may behold wondrous things out of thy law;"--and Paul, for the Ephesians, that God might give them the spirit of wisdom and revelation in the knowledge of him;--the eyes of their understanding being enlightened, &c By virtue of this illuminating influence, the mind is given to discover, through the word of truth, the insufficiency of man, and of man's righteousness--"the excellency of the knowledge of Christ Jesus," as "the way, the truth, and the life"--the necessity and beauty of that religion which is held out in the sacred volume.

Upon the whole (let me add) the effect of Divine influence on the soul, is, a correspondence of views, disposition, and desire, with the dictates of the word of truth--a responding of the heart to the voice of God in his word; and this too may be considered as (in general,) the most abiding and substantial evidence of the work of God within us. April, 1828

Dr. James Macknight, formerly prolocutor or moderator of the Presbyterian church of Scotland, and translator of the Apostolic Epistles. One of his notes upon Titus 3:5, is in the following words:--"

1823  Preaching for pay? "Give money to make poor pious youths learned clergy, or vain pretenders to erudition; and they pray that they may preach to you; yes, and pay them too.

Was there ever such a craft as priestcraft? No, it is the craftiest of all crafts. It is so crafty that it obtains by its craft the means to make craftsmen, and then it makes the deluded support them!" (Campbell, Alexander, Christian Baptist, Dec. 1, 1823, Vol. 1, p. 91).

Wonder why the Stone-Campbell Sectarians never use that?
Paul proved that those who make a PROFESSION out of the Word of Christ corrupt the Word: they are, he says, prostitutes.

Later we will note that God HIDES Himself from the WISE: these are the Sophists who work as rhetoricians, singers, instrument players or sorcerers.

A godly elders as the Pastor-Teacher or preacher teaches that which HAS been taught: he gets no personal opinions nor does he engage in Spiritual Formation (witchcraft) hallucinating that what comes out of his mind has any value whatsover.  Paul outlwas such "doubtful disputations" in Romans 14 and includes everything which does not edify or educate in Romans 15.  He defines that as "that which is written" and calls it "Scripture." You may or may not believe it but Spurgeon couldn't find a word to define the depravity of one who would teach in a congregation (college) when he cannot be loyal to those who feed him.

1825  A Restoration of the Ancient Order of Things--by Alexander Campbell

False Teachings by John Mark Hicks
Subsequent participants in the “Restoration Movement” turned the “ancient order” into a test of fellowship as the fundamental identity of the New Testament church, the distinguishing mark between the true church and apostate churches.  That was never Campbell’s intention and he would have regarded it as a subversion of the gospel itself–substituting the “ancient order” for the confession of Jesus as the Messiah as the true test of faith.
There is not a remote hint that Alexander Campbell would "fellowship" the sects in the pattern of the later day spirit-guided scholars.  There is no hint that Alexander Campbell or most early disciples who would fellowship in the sense of attending, affirming and thereby endorsing the sects: especially the instrumental sect.
No. III I have no idea of seeing, nor one wish to see, the sects unite in one grand army.
This would be dangerous to our liberties and laws.
For this the Saviour did not pray.
        It is only the disciples of Christ dispersed among them,
        that reason and benevolence would call out of them.
Let them unite who love the Lord, and
then we shall soon see the hireling priesthood
and their worldly establishments prostrate in the dust.

Campbell was discussing unbelievers to participate in a Church of Christ.

No. XXI. Besides, where any number attend there generally are some disciples of Christ not connected with the church, and who consequently can, and do join in prayer and praise; and we know no reason why any man should forbid them. We know it has been said we might as well admit unbelievers to the Lord's supper as suffer them to stand up along with the church in prayer or praise.

But by receiving them to break bread, we acknowledge them to be disciples, members of the body of Christ; whereas their placing themselves in the same posture with the church, implies no acknowledgment of them, on our part, as believers.
        On the whole, we think any attempt to prevent the hearers from assuming the same posture as the church, in any part of their worship, is unscriptural. It gives a false view of the encouragement given by Jesus to sinners, and while it has a show of faithfulness, it is calculated to foster a temper towards those who are without very different from what Christ has enjoined on his people. We do not know that your sentiments, beloved, differ from our own on this subject. If they do, we trust you will take our observations in good part, as we have known much evil result from the practice to which we have referred

1825 The Christian Baptist

May 13th, 1825. EDITOR. * * * A Letter from a Gentleman in Pittsburgh to the Editor of the Christian Baptist. Dear Sir A CORNER stone of an Episcopal chapel was yesterday laid in our city; and as the scene was novel and partly religious, I beg leave to submit to you the following account:— The place consecrated for the "Sanctuary of the Lord," (as they styled it,) was the Golgotha of the Episcopal sect. The Free Masons, with music religious and profound entered the place of sculls between the hours of 3 and 4 o'clock, where they were received by the Rev. Mr. Hopkins and the rich members of his congregation, whose names I might give you, but to do so is unnecessary, and it might be thought invidious. It may be remarked by the way, that the clothing of the Free and Accepted Masons was beautiful and rich generally.

A sale of pews took place in the New Presbyterian Church, in Arch-street, June 11th when twenty-two pews were disposed of, which brought twelve thousand dollars. The highest price given for a pew was seven hundred and fifty-five dollars.

There was to be another public sale of pews in the church on the 16th of June, the amount of which we have not learned. It is stated in one of our city papers, that "the estimate of the cost of the lot and building, including the steeple, an ornamental iron railing in front, and the walls round the property, together with a fine organ, and all the interior decorations, falls short of forty-three thousand dollars. The estimate of the pews, at a low valuation, is forty-five thousand dollars; that of the ground, twenty thousand. The Reformer, published in Philadelphia. The following statement of the sale of pews in a Methodist meeting house, was made by a citizen of Halifax:
1826 neither Stone nor Campbell taught the Stone-Campbell Sect's view of the  trinity.
A Restoration of the Ancient Order of Things--by Alexander Campbell

But we shall go on to specify a sample of those Babylonish terms and phrases which must be purified from the christian vocabulary, before the saints can understand the religion they profess, or one another as fellow disciples. I select these from the approved standards of the most popular establishments; for from these they have become current and sacred style. Such are the following: "Trinity. First, second, and third person in the adorable Trinity: God the Son; and God the Holy Ghost. Eternal Son. The Son is eternally begotten by the Father; the Holy Ghost eternally proceeding from the Father and the Son. The divinity of Jesus Christ; the humanity of Jesus Christ; the incarnation of Jesus Christ. This he said as man; and that as God. The common operations, and the special operations of the Spirit of God. Original sin, and original righteousness. Spiritual death; spiritual life. Covenant of works, covenant of grace, and covenant of redemption; a dispensation of the covenant of grace, and administration of the covenant. Effectual calling. Free will. Free grace. Total depravity. Eternal justification. Eternal sleep. Elect world. Elect infants. Light of nature. Natural religion. General and particular atonement. Legal and evangelical repentance. Moral, ceremonial, and judicial law. Under the law as a covenant of works, and as a rule of life. Christian sabbath. Holy sacrament. Administration of the sacrament. Different kinds of faith and grace. Divine service; the public worship of God," &c. &c.

These are but a mere sample, and all of one species. It will be said that men cannot speak of Bible truths without adopting other terms than those found in the written word. This will be granted, and yet there will be found no excuse for the above species of unauthorized and Babylonish phraseology. It is one thing to speak of divine truths in our own language, and another to adopt a fixed style of expressing revealed truths to the exclusion of, or in preference to, that fixed by the Spirit, and sometimes, too, at variance with it. For instance, the terms Trinity, first and second person of--Eternal Son, and the eternal procession of the Spirit, are now the fixed style in speaking of God, his Son Jesus Christ, and of the Spirit, in reference to their "personal character." Now this is not the style of the oracles of God. It is all human, and may be as freely criticised as one of the numbers of the Spectator.

Barton W. Stone Christian Messenger 1826. 1. We shall begin with the Trinity, and inquire whether this doctrine is fundamental, or whether the notions formed of it ought to be terms of communion among Christians. The orthodox notion of Trinity seems to be this: that there are three persons in the same one Being, substance, or nature, which Being is God.

Some, thinking it humility to discard reason from religion, content themselves with believing in three persons in the one Godhead, without attaching any ideas to the doctrine, calling it an incomprehensible mystery.
Others contend that there are three intelligent persons, or conscious agents, in the one divine essence, or Being, God.

Others reject this as tritheism, and contend that these three, the Father, Son and Holy Ghost, are three distinctions, or three modes, or three relations, or three perfections, or three somewhats, existing in the one God;
        which distinctions they do not profess to understand, but which must be so defined
        to exclude the idea of three distinct Gods,
        or three distinct spirits, or three distinct minds.

However jarring and discordant their notions may be, and whatever ideas their language may communicate;

Yet it is believed, that none have affirmed or contended, that the Father, Son and Holy Spirit, are three distinct, intelligent Spirits; but all affirm that God is one intelligent Spirit--
        none have contended that the Father, Son and Holy Spirit are three distinct, intelligent minds, [before Hicks]
but all agree that God is one infinite, intelligent mind.
        Why then this endless controversy about unintelligible language and notions?

Alexander Campbell Atonement: "A. C.'s Reply to B. W. Stone." MH (June 1840): 246-250

In your kind epistle of November 11th, you asked me for my definition of a Unitarian, and assured me that you denied the name, though often applied to yourself, and urged me to say whether I "designed to co-operate with Trinitarians against Unitarians," &c. I felt it my duty to make the proposition alluded to in your letter of March 30th. I have done so in the full persuasion that the contemplated discussion is not only expedient, but necessary, and that it can be so managed as to disabuse the public mind of injurious prejudices both against you and myself.

You have long disavowed Unitarianism, and I have also disavowed Trinitarianism and every other sectarianism in the land; and therefore that morbid state of feeling elicited by these partizan wars about the polemical abstrusities of metaphysical abstractions, which, in its excessive irritability, forbids the scriptural investigation of the great points which have been so often distorted and mangled on the racks and wheels of party discord and proscription, should have no abiding in our minds, much less prohibit a scriptural examination of the facts, and precepts, and promises, on which these unhallowed theories have been reared.  and I most sincerely supplicate the F
ATHER OF LIGHTS to subdue our spirits and to imbue them with the holy spirit of the gospel of [247]  Christ
The Holy Spirit and Unity John Mark Hicks Stone-Campbell Dialogue November 2011 The Holy Spirit and Unity John Mark Hicks Stone-Campbell Dialogue November 2011,

Later, however, the second and third waves of the Holy Spirit—as they are commonly called—renewed an ecumenical life within Pentecostalism as the life of the Spirit reached across denominational and traditional boundaries. From the Full Gospel Business Men’s Fellowship to the Vineyard Movement, the experience of the Spirit has united believers from various traditions in such a way that their denominational heritages recede into the background. The Spirit-filled life trumped those boundaries even though many remained in their traditions.

I have been tasked with reflecting on the role the Holy Spirit in the unity of the church with a particular focus on what resources exist in our common tradition for communal reflection on this topic. Is there anything that might parallel what we find in Pentecostalism’s heritage?

At the origins of the Stone-Campbell Movement are at least two themes that resonate for many in the Stone-Campbell tradition and create an ecumenical trajectory. One is clearly more associated with Stone while the other is strongly present in both.

1. Revivalism. If Cane Ridge is America’s Pentecost,
        then the resources for reflection
        may parallel what happened at the beginning of the twentieth century
        in the birth of Pentecostalism.

In Faith and Creed, Augustine notes the passages which connect the Father to the Son consistent with the clear teachings of the Bible.  The revised Nicene Creed reads:
1. I Believe in God the Father Almighty. Chs. 2 and 3.
                [Acts 2:36a Therefore let all the house of Israel know assuredly 
                that God
2. (And) In Jesus Christ, the Son of God,
                  [Acts 2:36b hath made that same Jesus, whom ye have crucified,
                   both Lord and Christ.]

        the Only-Begotten of the Father,
        or, His Only Son, Our Lord. Ch. 3

                    [Romans 1:4 And declared to be the Son of God with power,
                    according to the spirit OF [preposition] holiness,
                    by the resurrection from the dead]
3. Who Was Born Through the Holy Spirit of the Virgin Mary. Ch. 4 (§ 8.)

                    [Romans 1:3 Concerning his Son Jesus Christ our Lord,
                    which was made of the seed of David according to the flesh;]
4. Who Under Pontius Pilate Was Crucified and Buried. Ch. 5 (§ 11.)
5. On the Third Day He Rose Again from the Dead. Ch. 5 (§ 12.)

                    [Luke 24:39 Behold my hands and my feet,
                    that it is I myself: handle me, and see;
                    for a spirit hath not flesh and bones, as ye see me have. ]
6. He Ascended into Heaven. Ch. 6 (§ 13.)
                    [Acts 2:33 Therefore being by the right hand of God exalted,
                    and having received of the Father the promise of the Holy Ghost,
                    he hath shed forth this, which ye now see and hear.]
                    Promise is:  epagg-elia  proffession or summons to attend
                            a dokimasia tōn rhētorōn
                            doki^m-a^sia right of a man to speak in the ekklēsia
                            the rights of manhood, D.44.41, v. l. in 57.62. [rights of priesthood]
                            “tōn hiereōnI. filled with or manifesting divine power, supernatural,
                            dosis the gift of God,
They saw FIRE and heard WIND (spirit) but not a personal spirit.
he hath shed forth this, which ye now see and hear.]
Ekkheō [the only fit] 2.  of words, pour forth, utter, Ar. Th.554; “molpasE.Supp.773; “pollēn glōssan ekkheas matēnS.Fr.929, cf. A.Ag.1029 (lyr.).

Hebrews 2:11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
Hebrews 2:12 Saying,
        I will declare thy name unto my brethren,
        in the midst of the church will I sing praise unto thee.

humn-eō 2. descant upon, in song or speech
Laudo  II. Transf., to adduce, name, quote, cite a person as any thing
7. He Sitteth at the Right Hand of the Father. Ch. 7 (§ 14.)
8. From Thence He Will Come and Judge the Living and the Dead. Ch. 8 (§ 15.)
* 9. (and I Believe) in the Holy Spirit. Ch. 9 (§ 16-19.)
10. I Believe the Holy Church (Catholic). Ch. 10 (§ 21.)
11. The Forgiveness of Sin. Ch. 10 (§ 23.)
12. The Resurrection of the Body. Ch. 10 (§ 23, 24.)
13. The Life Everlasting. Ch. 10 (§ 24.)]
Hebrews 2:9 But we see Jesus,
        who was made a little lower than the angels f
        or the suffering of death, crowned with glory and honour;
        that he by the grace of God should taste death for every man.
Hebrews 2:10 For it became him, for whom are all things,
        and by whom are all things, in bringing many sons unto glory,
        to make the captain of their salvation perfect through sufferings.
Hebrews 2:11 For both he that sanctifieth
        and they who are sanctified are all of one:
        for which cause he is not ashamed to call them brethren,
Neither Campbell nor the masses of "Christian" church preachers who defected to Campbell believed that this was anything more than a deliberately induced mental disturbance.

C.S. Lewis used the term “a great cataract of nonsense” to describe how people use a modern idea to construe Bible theology. Resource


"In about 1826 my father and uncle William Jones moved to McMinn County and located a wool-carding machine on Spring Creek. Here they heard of a man, perhaps from Kentucky, preaching a strange doctrine in a county or two east of McMinn. My father, being the principal carder, requested Uncle William to go and learn what the new doctrine was. On his return he showed how the man had used Acts 2:38 to prove that baptism is for the remission of past sins. The reasoning was so clear, and in such harmony with what they had tried to teach, viz: "Salvation of some sort is connected in some way with baptism, or Christ would not have said (Mark 16:16) 'He that believeth and is baptized shall be saved,"' that they at once went to preaching it, strange as it sounded to others.

Many were the hard-fought battles necessary to get the brethren to see the simple teachings of God's word, and to break loose from the doctrine of abstract operations of the Spirit in converting the sinner; and to see that shoutings, swoonings, laughing, barking like dogs, the jerks, etc., etc., were not miraculous influences of the Spirit, but the wonderful magnetic influences of some men, aided by the surroundings... [These were the Stonites]

And as he had joined "The Reformation" seven to ten years before he had ever even heard of A. Campbell, and at least seven years before A. Campbell himself, in 1827 or 1828, became a reformer holding the platform heretofore mentioned, it is evident that neither I nor those described in Middle and East Tennessee are entitled to the name Campbellite. In fact, this movement occurred while Bro. Campbell was yet with the Presbyterians and Baptists.

But it was no holiday job to preach then. Besides going mainly at his own expense, the preacher suffered losses at home, persecution both at home and abroad, and was often traduced personally; besides having to bear the odium attached to the cause itself. "You are Schismatics"; "You deny the Divinity of Christ"; You deny the operations of the Holy Ghost"; "You deny heart-felt religion," etc. , etc. , were some of the charges hurled at them. But in process of time A. Campbell took the same ground that brethren of Middle and East Tennessee had held for some years before they ever heard of him, and now it is Campbellite, Campbellite, Campbellite! "You are following Campbell," was hurled at them, although many of them were in the "Reformation" years before Bro. Campbell joined the movement in 1827 or 8! This reminds me of a great divine who said of John the Baptist, "And he was a Christian," as though the fore-runner could be a follower.

1827  The.Christian.Baptist.Volune.2.htm

The reader will observe that we do not suppose human laws or regulations of any consequence in this matter. Men may regulate the worship they require for themselves and for one another; and in relation to those regulations there may be disorder, error, innovation

and transgression. But as none but the Lord can prescribe or regulate the worship due unto himself and profitable to us; so, if he have done, it human regulations are as vain and useless as attempts to prevent the ebbing of the sea or the waxing and waning of the moon. But to proceed: Another society meets for worship, and they sing all day; another shouts all day; another runs as in a race all day; another lies prostrate on the ground all day; another reads all day; another hears one man speak all day; another sits silent all day; another waves palm branches all day; another cries in the forenoon and listens to the organ in the afternoon; and it is all equally right, lawful, orderly, and acceptable; for there is no divinely authorized order of Christian worship. We are then, on the principles of reason, constrained to abandon this side of the dilemma, and give up the hypothesis that there is no divinely authorized order of Christian worship. Now as one of the only two supposable cases must be abandoned, it follows by undeniable consequence, that there is a divinely authorized order of Christian worship in Christian assemblies


But soon the arm of power was stretched out against all whose love of truth led them to oppose reigning abuses, and those of them who could not escape felt the vengeance of Christianity, so called. Those who escaped took refuge in the mountains and vallies of the Alps, and in those wintry regions subsisted for ages by mechanical trades. Often were they invaded, harassed, and nearly destroyed, but never exterminated till Louis XIV, of France sent an army to assist his son-in-law, the duke of Savoy, in accomplishing it. About the same time Louis had converted France into a complete slaughter house, that if he enjoyed the title of "Beloved Son of the Church," he showed himself worthy of it by his zeal in what he no doubt imagined to be her interests.* Thus history shews us, that, instead of converting men by the plain apostolic truth concerning "Jesus and the resurrection," simply, they were more zealous to improve upon Nebuchadnezzar's plan, who, in his zeal for the worship of God represented by the image on the plain of Dura, heated a tremendous furnace, and hurled the impious into it. He had music to draw and fire to drive, and imagined, no doubt that the heart must be hard stubborn, and rebellious, which would not be melted by the influence of one, nor softened by the allurements of the other. But since the great furnace is no more, our modern have recourse to means somewhat different in appearance, though not in effect. They make very little use of the tale concerning Jesus and the resurrection;" this is too stale for the improved ears of their audience; and what gave life to the dead in sins nearly eighteen centuries past, might seem (to them) to have lost its effect, and will by no means answer their purpose. Their plan is briefly this: First they set man to judge in his own cause—man whose heart the scripture declares "is deceitful above all things and desperately wicked, who can know it?" is set to judge of himself; __________ *To allude to all the historic evidence contained in the volume of Mosheim, Gibbonand others, would be too tedious. For a concentration of historical information upon the subject, from the most credible authors of various parties, and writers of different ages

Now who does not perceive, from the foregoing extracts, that when the popular religion of a country becomes a mere formal system, it can easily unite with the outward religion 143 of any other country? In the present case, both have uniformity of dress, (long gowns, &c.) both employ music in the "performance of divine service"—both use bells—both have their holy days, thanksgiving, preparation, fast days, and Christmas—and both collect money on those occasions—both have priests, with titles of Reverend, D. D. &c.—and both "offer customary prayers" at legislatures, courts, celebration dinners, parades, laying corners of churches and "stone bridges," locks and dams, &c. &c. *


This is the "pre fabled union" in 1831: the denial of any kind of "union" in the Lunenburg quote was in 1837. Without passing judgment one way or another, the Reformers saw the Disciples as just another denomination, and saw Barton W. Stone bent on forming a NEW INCLUSIVE denomination. Garrison proposed to include ALL OF CHRISTENDOM. That is why the Disciples have reached a dead end.
Does he mean a formal confederation of all preachers and people called "Christians," with all those whom he calls Reformed Baptists? (rather reforming, than reformed;) or (as he represents them as prefering for a sectarianwhat shall be the articles of confederation, and in what form shall they be ministered or adopted? Shall it be in one general convention of messengers from all the societies of "christians" and "disciples," or one general assembly of the whole aggregate of both people? Shall the articles of agreement be drawn up in writing like the articles of the "General Union" amongst the different sects of Baptists in Kentucky? purpose the name) disciples. If so,

We discover, or think we discover, a squinting at some sort of precedency or priority in the claims of the writer of the above article, which are perhaps only in appearance, and not in reality; but if in appearance only, he will prevent us or any reader from concluding unfavorably by explaining himself more in detail than he has done.
        He says, "The reformed Baptists have received the doctrine taught by us many years ago." "For nearly thirty years ago we taught," &c. &c. From what source or principle these sayings proceeded, we do not pronounce sentence; but if they are mere words of course, and he intended to plead nothing from them, we would suggest the propriety of qualifying them in such a way as to prevent mistake.

I am, as at present advised, far from thinking that the present advocates of reformation are only pleading, or at all pleading, for what was plead in Kentucky thirty years ago, after the dissolution of the Springfield Presbytery. If such be the conceptions of brother Stone, I am greatly mistaken. That he, with others, did at that time oppose authoritative creeds, and some articles in them as terms of communion, and some other abuses, we are not uninformed; but so did some others who set out with him.

Our eagle-eyed opponents plainly see the difference between the radical and differential attributes of this reformation, which they ignorantly call a deformation, and any other cause, however unpopular, plead in the land. 

"The Christians" in some places, nay, in many places, are quite respectable in the eyes of those who contemn "the disciples" as unfit for good society. And I think the amiable editor of the Christian Messenger himself told me last winter,
        that even he and some of his brethren were considered by the orthodox as degrading themselves because they associated with us most "unworthy disciples?' 

Indeed, it was no mean proof of his christian spirit to see him so condescending to persons of such low degree in the estimation of the noble christians of the land. His willingness to fraternize with us in despite of the odium theologicum attached to our ancient gospel, I must ever regard as an additional proof of his unfeigned regard to the authority of Jesus as Lord, and his love to all them who esteem the reproach of the Messiah greater riches than all the treasures of Egypt.

Historians should understand the difference between Mythological History and True History.
Among the Greeks it was widely taught that rhetoricians, poets and music must not be permitted to write about true history. It was ok to lie about history when entertaining (only) but never in the schools or called assemblies (ekklesia).

THE 1832 UNITY MEETING J.F.BURNETT Stone and the Disciples of Christ (Reformers then)

Morrill, in "History of the Christian Denomination," says: [6]

"The 'union' itself was consummated on New Year's day, 1832, in Hill Street Christian Church, at Lexington, Kentucky, where representatives of both parties pledged themselves 'to one another before God, to abandon all speculation, especially on the Trinity, and kindred subjects, and to be content with the plain declaration of Scripture on those subjects on which there had been so much worse than useless controversy.'

The plain meaning is that they found common ground to occupy, threw away their divisive teachings and opinions, and acted as one. The men who at Lexington pledged themselves there and then gave one another the hand of fellowship,

speaking for themselves, and the churches they came from,
but not for all the churches or the denominations in Kentucky or the United States.

There was no voting, and no attempt at formal union, but merely a 'flowing together' of those like-minded. In token of that union Elder John Smith, of the Disciples of Christ, and Elder John Rogers, of the Christians, 'were appointed evangelists by the churches' to promote that simple unsectarian Christian work, which was adhered to by thousands; and Stone took Elder J. T. Johnson, a Disciple, as co-editor of The Christian Messenger.

"This 'union' did not change the status of any name or church or minister or piece of property.
At a later time Campbell made some public invidious remarks
about the Christians, and it began to be claimed that they had joined or united with the Disciples. John [7]  Rogers says on this point:

'No one ever thought (at the first) that the Reformers, so-called, had come over to us, or that we had gone over to them; that they were required to relinquish their opinions, or we ours.

We found ourselves contending for the same great principles, and we resolved to unite our energies to harmonize the church and save the world. Such are the simple facts in the case."

The Christian Messenger (1832) says:

"It is common for the Christians to say, the Reformers have joined us--and no less common is it for the Reformers to say, the Christians have joined us.

One will say, the Christians have given up all their former opinions of many doctrines, and have received ours;  another will say, the Reformers have relinquished their views on many points, and embraced ours. 

These things are doing mischief to the cause of Christian union, and well calculated to excite jealousy, and to give offense. They can do no good--in fact they are not true. We have met together on the Bible, being drawn together there by the cords of truth--we agreed to walk together according to this rule, and to be united by the spirit of truth.

Neither the Christians nor Reformers professed to give up any sentiments or opinions previous to our union, nor were any required to be given up in order to effect it. We all determined to learn of Jesus, and to speak and do whatsoever He says to us in His Word. We all profess to be [8]  called Christians, being the followers and disciples of Jesus."

The Campbells and most people at that time defined church as a Society for study of the Word:

  1. Church as defined by Christ in the wilderness and as Ekklesia or Synagogue was A School of Christ.
  2. Worship was reading and musing the Word as is clearly defined by Paul, Peter and the pre-Constantine periood were singing as an ACT was imposed in c 373 and split the west church from the east.
Any additions would, as definitons demand, mark the imposers as heretics or sectarians.

1837 Jenning, Walter W., Origin and Early History of the Disciples of Christ, p. 196, Standard

Although union was not so easily brought about elsewhere as in Kentucky, thousands of ''Christians" did join the Reformers. After referring to the union effected by Stone in Jacksonville, M. T. Morrill, the leading historian of the Christian Connection, made the following admission:

"Then followed a wave of ' Campbellism ' that swept the Christians off their feet, and aggregated about eight thousand accessions to the Disciples. No Christian churches long survived in Tennessee, their cause was ruined in Kentucky and never has regained its former strength or prestige. Of the Southern Ohio Christians a majority of the preachers embraced Campbeism prior to 1837, and only about one thousand church members remained. A man named C. A. Eastman, traveling through Indiana about 1846, reported that, 'In many places they [the Christians] have amalgamated with the Disciples, and are known only as the same people.' Several years later it was reported that on Stone's account conferences of the Christians had been dissolved and churches disbanded, and the people had become amalgamated with the Disciples."

1833 to 1841 and beyond Stoneites denied the Atonement

Barton W. Stone dened the Atonement and Campbell debated him from 1833 onward: why would there be UNITY between such important "fundamentals>? The Millennial Harbinger 1840-41 the debate still raged.
So be it, say I. And what have I said, more than this? I have only said, in the conclusion of my letter, "that, believing as I do, that it was not possible, that any one of our race could be saved without the sacrifice of the Lamb of God, I must hold every attempt to explain it away into a mere moral example, or display of love without regard to justice, as tending to subvert the basis of the divine government, and to rob the gospel of all that glorifies the wisdom and power, the justice and mercy of God in putting away sin, and in saving the sinner." It is not, then, the degree of importance that my opinion attaches to the death of Christ, either as it respects the glory of God, or the salvation of man, in which we differ; but about the express scriptural reasons of its vast importance. And here, dear brother, permit me to express, in my turn, my sincere regret, that having lifted up your voice for a pure scriptural reformation, predicated upon the Bible alone, you should ever have been led off that divine platform into the arena of sectarian controversies. MH.NumberVII.VIv.Aug.1833


It is reasonable to say that all of the so-called Stone-Campbell Movement are liars about this issue: especially about the Lunenburg letters.  the lady from Lunenburg to write the editor of the Harbinger is in an article entitled "Letters to England-No. 1," which was published in the June, 1837.  We use the word liars because people pick what they want to write their own history and the goal most often is to driven non-instrumental churches into a guilt complex for NOT beginning to do what they had NEVER done.

They have never read the Lunenburg correspondence. To Campbell a "c"hristian was one who lived according to Christian principles. We speak of a "c"hristian nation. However, a "C"hristian is ONLY one who has obeyed the gospel.
I. With all despatch, then, I hasten to show that I have neither conceded nor surrendered any thing for which I ever contended; but that on the contrary, the opinion now expressed, whether true or false, is one that I have always avowed.

(Footnote in original reads: It is with us as old as baptism for the remission of sins,
and this is at least as old as the "Christian Baptist." Read the first two numbers of that work.)

1. Let me ask, in the first place, what could mean all that we have written upon the union of Christians on apostolic grounds,
        had we taught that all Christians in the world
        were already united in our own community?

2. And in the second place, why should we so often have quoted and applied to apostate Christendom what the Spirit saith to saints in
        Babylon--"Come out of her, my people, that you partake not of her sins,
        and that you receive not of her plagues"--
        had we imagined that the Lord had no people beyond the pale of our communion!

3. But let him that yet doubts, read the following passages from the Christian Baptist, April, 1825:--

"I have no idea of seeing, nor wish to see, the sects unite in one grand army.
This would be dangerous to our liberties and laws. For this the Saviour did not pray.
        It is only the disciples dispersed among them
        that reason and benevolence would call out of them,
            "&c. &c. This looks very like our present opinion of Christians
            among the sects!!!
2d ed. Bethany, p. 85.

4. Again, speaking of purity of speech in order to the union of Christians, we say,

"None of you [Christians] have ever yet attempted to show
how Christians can be united on your principles.

You have often showed how they may be divided, and how each party may hold its own,
        but while you pray for the visible unity of the Disciples,
        and advocate their visible disunity, we cannot understand you." March, 1837, vol. 4.

1839 IT appears from the "Union Herald" of the 9th instant, that the Christian Union Convention, out of the proceedings of which we made large extracts in the two preceding numbers of the Harbinger, held its second meeting, according to the appointment of its standing committee, at Cazenovia, on the 30th of January; at which time and place, the Business Committee reported the following resolutions:- MILLENNIAL HARBINGER, VOLUME III.-----NUMBER III. BETHANY, VA. MARCH, 1839

In 1839, from the "old brother, came an article on "The Divine Order for Evangelizing the World, and for Teaching the Evangelized How to Conduct Themselves." He started with the Great Commission in Matthew, and urged the necessity of teaching and preaching.

"Let the church then take up its Book and read and study it. The proper character of the church is the school of [175]  Christ, disciples, Christians. . . .

It must not shame its Master by its stupid, wilful, shameful ignorance of his Book."

He proposed for the Lord's Day a meeting of four hours, beginning at ten o'clock and a half-hour intermission between each two hours. An order of service is really suggested which provides at the close for assignments of study for the week and "a contribution of something to the common stock for religious purposes, as God has prospered him.

Matthew 28:18 And Jesus came and spake unto them, saying,
       All power is given unto me in heaven and in earth.
Matthew 28:19 Go ye therefore,
        and teach all nations,
        baptizing them in the name
        of the Father, and of the Son, and of the Holy Ghost: [Jesus Christ]
Matthew 28:20 Teaching them to observe all things whatsoever
        I have commanded you:
        and, lo, I am with you alway, even unto the end of the world. Amen.


Jesus followed the pattern as our example.

Luke 4:16 And he came to Nazareth, where he had been brought up:
        and, as his custom was,
        he went into the synagogue on the sabbath day,
        and stood up for to read.

Acts 15:21 For Moses of old time hath in every city
        them that preach him,
        being read in the synagogues every sabbath day.

1Timothy 4:11 These things command and teach.
1Timothy 4:12 Let no man despise thy youth; but be thou an example of the believers,
        in word, in conversation, in charity, in spirit, in faith, in purity.
1Timothy 4:13 Till I come, give attendance to reading, to exhortation, to doctrine.
1Timothy 4:14 Neglect not the gift that is in thee,
        which was given thee by prophecy, [teaching]
        with the laying on of the hands of the presbytery.
1Timothy 4:15 Meditate upon these things; [speaking and meditating IN THE HEART]
        give thyself wholly to them;
        that thy profiting may appear to all.
1Timothy 4:16 Take heed unto thyself,
        and unto the doctrine; continue in them:
        for in doing this thou shalt both save thyself,
        and them that hear thee

Thomas Campbell: "Some thirty years ago, when we addressed a portion of our fellow Christians in western Pennsylvania upon this all-important subject, we met with universal opposition from the leaders of the people and were considered as the disturbers of religious society; but now, blessed be God, it is not only our privilege to bear of some hundreds of thousands in the United States and elsewhere that have been awakened, by means of our humble commencement, to advocate this blessed cause, upon pure scriptural principles of primitive, apostolic Christianity; but that also now, at length, there is a voluntary movement in different parts of the camp, beyond the bounds of our co-operative agency in favor of this blessed cause, the cause of union in truth amongst all the friends of truth and peace throughout all the churches, for this was the sacred design and motto of our commencement."

"Second, as to the propositions adopted by the convention, they, appear too indefinite, and, of course, have a tendency to produce difficulties,
Thomas Campbell defined union thusly: [The Millennial Harbinger (March 1839): 134-144.]
5. That with respect to the commands and ordinances of our Lord Jesus Christ,
where the scriptures are silent as to the express time or manner of performance, if any such there be;
no human authority has power to interfere, in order to supply the supposed deficiency,
by making laws for the church;

nor can any thing more be required of Christians in such cases, but only that they so observe these commands and ordinances, as will evidently answer the declared and obvious end of their institution.

Much less has any human authority power to impose new commands or ordinances upon the church,
our Lord Jesus Christ has not enjoined.

Nothing ought to be received into the faith or worship of the church, or be made a term of communion amongst Christians, that is not as old as the New Testament.

"13. Lastly, that if any circumstantials
         indispensably necessary to the observance of divine ordinances
        be not found upon the page of express revelation,
        such, and such only as are absolutely necessary for this purpose,
        should be adopted, under the title of human expedients,
        without any pretence to a more sacred origin--so that any subsequent alteration or difference
        in the observance of these things might produce no contention nor division in the church."

That, of course, appears throughout the Church historians and is common decency since Restoration meant removing anything not required to be A School of Christ. Neither Campbell would have "unioned" with any group which ignored the purpose of the assembly and who IMPOSED something in order to SUPPLY the supposed deficiency. That has nothing to do with the "law of silence" or "traditions" or decisions of church councils which are owned by what became the Disciples-Christian churches.

THE MILLERITE CONNECTION: The Society was  to make it POSSIBLE for Jesus to return!
William J. Nottingham Global Ministries.

"My point here is that the first missionary society was the product of a long and intense process which generated considerable soul-searching. There were shared biblical principles and at the same time fundamental differences in theological opinion. Disagreement grew
      concerning congregational ecclesiology,
      commonality in mission with other Christians,
      and also perhaps communion of the Holy Spirit.

This tension would eventuate in separate bodies and institutions of the 20th and 21st centuries.  [Disciples and NACC] A full appreciation is probably hidden from us in the distance from ante-bellum times. But the nature of the Bible's authority,
      the relatively new idea of the autonomy of the local congregation,
      and the centrality of millennialist eschatology for these men and women,

with men doing most of the writing which is left to us, seem to me to be mysteries that can only be observed from different angles and rarely entered into existentially by later generations like our own.

This is evidenced in the decisions concerning missionaries growing out of this fervor leading up to the Cincinnati convention: Dr. and Mrs. James T. Barclay were the first. It was in their parlor in Washington, D.C., 1843, that the congregation had been organized which became the Vermont Avenue Church and in 1930 the National City Christian Church.

They went to Jerusalem, not because of Acts 1:8 "beginning with Jerusalem" as a popular Disciples legend has it, but because it was taken for granted by Alexander Campbell and his followers that the Jews were to be converted before the return of Christ.


That was a false assumption: the Millenial Harbinger's major thrust was not to SUPPORT Millerism but to defeat it.  Campbell denies that Jesus will return to Canaan.  Because the Church of Christ did not believe in William E. Miller [Ellen G. White].  You will notice that it was the Disciples who were tilted by Miller.

The title of Campbell's journal proclaimed clearly the eschatology of the pre-Civil War spirituality, so neglected in our denominational memory by scholars and theologians since then.

Notice that Campbell spoke of THE PROTESTANT THEORY: not his because he speaks where the Bible speaks and insists on a NEW HEAVEN and a NEW EARTH and that you could not convert people after the literal earth was burned up.

In the Millennial Harbinger of 1841,
       we read in what is called The Protestant Theory:
      "The Millennium, so far as the triumphs of Christianity is concerned, will be a state of greatly enlarged and continuous prosperity, in which the Lord will be exalted and his divine spirit enjoyed in an unprecedented measure. All the conditions of society will be vastly improved; wars shall cease, and peace and good will among men will generally abound. The Jews will be converted, and the fullness of the Gentiles will be brought into the kingdom of the Messiah."


The founding of the American Christian Missionary Society cannot be separated from the millennialist eschatology of the period

See Alexander Campbell on the Second Coming to prove that you never believe "the doctors of the Law."  This takes careful reading to grasp that Campbell REPUDIATES any speculation.

The Disciples followed the Millerites: not Campbell.

nor from the pragmatism which required a foreign dimension to keep pace with other denominations or to outgrow them! D.S. Burnet's book The Jerusalem Mission and Dr. Barclay's book The City of the Great King make this clear, along with speeches and articles by various leaders like Isaac Errett. Barclay wrote in a journal The Christian Age:

"The ACMS...resolved...
     to make the first offer of salvation to Israel. . .
     for the salvation of the Jews...
     for upon the conversion and resumption of Israel

1845  The Restoration Movement History: John T. Brown in his history of "Churches of Christ," p. 153, says:

"David S. Burnet was the father of organized cooperative work among the disciples of Christ. He crystallized the sentiment for cooperation. He was the leader of leaders, who, more than any other man, advocated the adoption of the plan of cooperation, which has grown to its present power and usefulness among our people. Afterward, in looking over his life-work, he said: "I consider the inauguration of the society system, which I vowed to urge upon the brethren if God raised me up from my protracted illness of 1845, was one of the most important acts of my career." He was indeed the leader of the leaders in the work of organization and formation of the American Christian Missionary Society.

So, according to David S. Burnet, "the father of organized, cooperative work among the disciples of Christ," the resolution to urge the society on the Brethren originated in the sickroom in 1845, in the mind of David S. Burnet, but was not put into execution until four years later, 1849.


While there was never a "union" in 1832 at least many groups including the Reformed Baptists could have fraternal relationships because at yet no one had been so daring as to introduce instruments.

In 1849, the first major departure was made. David S. Burnet was the father of the Missionary Society; it was organized in 1849. David S. Burnet was a convert from the Baptist Church and he brought the idea of the Missionary Society with him from the Baptist Church. "He was brought up as a Presbyterian but at sixteen years of age, after careful study of the New Testament, was baptized into the Baptist Church." ("The Story of the Churches." by Errett Gates, p. 190.) He said, "I was born into the missionary spirit, and did not relinquish it when I associated myself with my present brethren." (Christian Magazine, Vol. 3, p. 173.

Notice Nottingham's reason why these groups were never "unioned" because you cannot "union" congregational churches. This also shows that Foster twisted the "apocylptic" claim for Alexander Campbell. That is because he did not care enough to read the original documents. Historians daisy chain and quoting A BOOK is never scholarship. Of course they are all defined by John as ANTICHRIST by their neo-trinity dogma.

Church "scholars" are really a laughing stock and they write only for other "scholars" totally missing Jesus who said that "doctors of the law take away the key to knowledge."

I don't write history: I post the actual documents the RECONSTRUCTIONISTS lie about seing godliness as a means of financial gain--occupation. Don't be a cultist: never trust anyone who quotes Mark 1.1 and does not post the text in context.

ALL religious groups rejected musical instruments because of the persona of musicians and the fact that a disciple fully understands that instruments always mark those who refuse to hear the Words of God.

John Calvin on Instruments clearly understood and observed by presbyterians.

Does any one object, that music is very useful for awakening the minds of men and moving their hearts? I own it;

but we should always take care that no corruption creep in, which might both defile the pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this danger by the mouth of Paul,

to proceed beyond what we are there warranted by him is not only, I must say, unadvised zeal, but wicked and perverse obstinacy.

Again, Calvin notes that: "We know that our Lord Jesus Christ has appeared, and by His advent has abolished these legal shadows.

Instrumental music, we therefore maintain, was only tolerated on account of the times and the people, because they were as boys, as the sacred Scripture speaketh, whose condition required these puerile rudiments.

But in gospel times we must not have recourse to these unless we wish to destroy the evangelical perfection and to obscure the meridian light which we enjoy in Christ our Lord." (Calvin's Commentary on the Thirty-third Psalm, and on 1 Sam. 18:1-9).

"Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled" (Tit. 1: 15.)

For why is a woe pronounced upon the rich who have received their consolation? (Luke 6: 24,) who are full, who laugh now, who "lie upon beds of ivory and stretch themselves upon their couches;" "join house to house," and "lay field to field;" "and the harp and the viol, the tabret and pipe, and wine, are in their feasts," (Amos 6: 6; Isa. 5: 8, 10.)

Certainly ivory and gold, and riches, are the good creatures of God, permitted, nay destined, by divine providence for the use of man; nor was it ever forbidden to laugh, or to be full, or to add new to old and hereditary possessions, or to be delighted with music, or to drink wine.

This is true, but when the means are supplied to roll and wallow in luxury, to intoxicate the mind and soul with present and be always hunting after new pleasures,

The Necessity of Reforming the Church (1543) Calvin wrote

For, if we would not throw everything into confusion,
we must never lose sight of the distinction between the old and the new dispensations, and of the fact that ceremonies, the observance of which was useful under the law,

are now not only superfluous, but vicious and absurd.

But in regard to the former, it is plain that

they are destitute of authority from the scriptures,
as well as of any
approved example of such intercession; while, as to the latter,

Paul declares that none can invoke God, save those who have been taught by his word to pray. On this depends the confidence with which it becomes pious minds to be actuated and imbued when they engage in prayer.

The instruments were tolerated because God had already turned them over to worship the starry host and sentenced them back to captivity and death.

WEST: "Apostasy in music among 19th century churches that had endeavored to restore New Testament authority in worship and work

began, in the main, following the American Civil War'
1868, Ben Franklin guessed that there were ten thousand congregations
and not over
fifty had used an instrument in worship." (Earl West, Search for the Ancient Order, Vol. 2, pp. 80, 81)

Following the American Civil War "Staunch supporters of the missionary society and instrumental music, the new look in styles of work and worship, had been predicting for years the early demise of the Advocate. It was unthinkable, as these men viewed the problem,

that even the people in the South would not want to keep up with the times.
Lipscomb's simple ways might have been condoned in the hills of Franklin County before the war,

but the times were passing him by. It was only a question of time until the Advocate would fold up, and when it did, as these men gleefully envisioned, it would be a happy day." (Earl West, Life and Times of David Lipscomb, p. 166)

At the end of Alexander Campbell's life the missionary society had grasped rights to Campbell's song book. Campbell believed that he was putting the ownership into the hands of a committee of brethren.

"Isaac Errett who influenced Campbell to sign over (extorted?) his copyright, had argued that it

was absolutely necessary to the unity of the church to have unity of worship,
and the latter could not be maintained
unless the brethren all used one hymn book--Campbell's.

Accordingly, the Standard and the Society opposed vigorously the publication of any other hymn book. Lipscomb by selling a hymn book printed in Canada had been visited by some of the ire of these men." (West, p. 171)

1851 Early in 1851, J. Henshall was asked by a man who said "we are far in the rear of Protestants" whether "instrumental music in our churches" would consummate "the great object of Psalmody." He replied that the worldly minded might seek such "helps to their devotion," but true spiritual worship had no place for an entertaining display, a choir, and "a wooden devotion quickener." This opened discussion in the Ecclesiastic Reformer for a short time. John Rogers, in astonishment that any preacher would defend the instrument, wrote to Alexander Campbell, who called upon all preachers to "cry aloud and spare not" in opposing the practice. Campbell shortly added that "the argument drawn from the Psalms in favor of instrumental music" befits Catholic and Protestant churches which seek "the Jewish pattern of things" to stir their carnal hearts.(8) The 1850s saw precious little advance in the instrument cause; almost no one favored it. "It is scarcely necessary for us to say to our readers that we regard the organ and violin worship, and even the fashionable choir singing of our country, as mockery of all that is sacred," said Tolbert Fanning in the 1856 Gospel Advocate.(9) The next flare-up revealed that fifty years after Thomas Campbell's Declaration and Address (1809), Dr. L. L. Pinkerton had placed a melodeon in the church at Midway, Kentucky. Answering a question in January 1860, Benjamin Franklin mused that a church without the Spirit of Christ might need an instrument for amusement and entertainment in place of religion and worship. This stung Pinkerton because he was the only church known to be using one. Offering the aid argument, he said the singing had been so bad as to "scare even the rats from worship." Practice sessions with its use had been followed by use in regular worship.(10)

8. Henshall, "Instrumental Music In Churches," Ecclesiastic Reformer, Vol. 4 (15 March 1851):171; Rogers, "Dancing"; Campbell, "Dancing" and "Instrumental Music," Millennial Harbinger (September and October, 1851):503-507 and 581-582.

9. On p. 199, quoted in John T. Lewis, The Voice of the Pioneers on Instrumental Music and Societies (Nashville: Tennessee: Gospel Advocate Co., 1932), p. 120.

10. Franklin and Pinkerton articles entitled "Instrumental Music in Churches," American Christian Review, Vol. 3 (31 January and 28 February -1860):19, 34. See Earl West, The Search For The Ancient Order, 3 Volumes (Nashville: Tennessee: Gospel Advocate Co., 1949; Indainapolis, Indiana: Religious Book Service, 1950, 1979), 1: 310-312.

1859 Restoration Movement Boles:  A second departure was the introduction of instrumental music in the worship. This began about 1859. It was not introduced because it was found in the New Testament; neither were those who introduced it in the worship guided by the New Testament. But few have been bold enough to attempt to prove that the New Testament authorizes the use of instrumental music in worship. Many have claimed on other grounds that they have a right to use instrumental music in worship, but the point made here is that no one, guided by the New Testament, introduced the organ into the worship. Errett Gates, in his history referred to above, p. 250, says:
        "The organ controversy was the missionary controversy in a new form,
         for both grew out of the opposition to human innovations in the work and worship of the church ...
The organ party treated it as a question of expediency on which there should be forbearance and liberty.
The antiparty treated it as a matter of principle." The arguments now used to justify the use of instrumental music in worship are "after-thoughts" and were not used when the instrument or organ was first imposed on the brotherhood.



1860 The Organ: The Christian Repository. Hickman Creek

To accuse non-instrumental churches for being sectarians ignores the recorded history of contemporaneous battles among ALL religious groups.

They were men of sincere piety and fervent zeal, but governed in manners and in preaching by laws of their own. Unlike the gowned clergy of our day these primitive preachers of the wilderness were accustomed, on a hot summer's day, to take off their coats and preach in the shirt sleeves  a very convenient habit for those who toiled coatless all the week. Unlike the drilled theatrical disclaimers of the modern pulpit, who read their sermons, these earnest, unsophisticated heralds of the gospel, with no teacher of elocution but the promptings of their own pathetic voices, sung their sermons. Like their illustrious ancestor with the leathern girdle, their voice was heard "crying in the wilderness."

Vulgar and ludicrous as the habit may seem to the eyes of learned criticism, this sing song preaching had its attractions. Congregations would set [sic] from three to five hours, on backless benches, and listen to sermon after sermon sung off in this way, without complaining. But the congregation of this refined age, who sit on cushioned seats, with cushioned backs, and cushioned foot-stools, and listen to sermons enriched by the best creations of intellect and genius, set off with all the improved arts of voice and gesture, and all the witchery of rhetoric, complain dreadfully if they are kept more than forty-five minutes. There must be a difference somewhere, either in the essence and manner of preaching, or in the taste and instincts of the hearers. After all it is a question whether singing the gospel is not as apostolic and efficient as reading it; whether the one did not make as many converts in that day, as the other makes in this age.

It was at this meeting-house, and under this preaching, when a small boy, I got my first ideas of divine worship, and of Jesus Christ as a Saviour for sinners. And this fact may account for some notions that cling to me at the present time. The first pastor I remember to have met and heard at Hickman Creek was a tall, gray-headed gentleman by the name of Durham. It was under the ministry of this aged servant of God I first witnessed the exhibition of instrumental church music. It was very simple and primitive in its order. The instrument was not an organ, nor melodeon, nor violin, nor flute, nor drum, nor horn. It was a cheap and portable concern, that the pastor carried in his pocket, which at the proper tune he played himself, thereby saving the expense of a salaried performer.

When the hymn was announced Father Durham drew from his pocket a lady's tucking comb, to one side of which a piece of brown paper had been adjusted. While the congregation struck the air of the tune, he sung the same notes through the comb, which being reflected by the paper, and broken into diverging and crossing volumes by the intervening teeth, produced a monstrous jingle of sounds, that supplied the place of bass, treble, alto, and all the imaginary notes. Whether scientific or not, the primitive church instrument sent out a novel clatter of sounds, which to my uneducated ear seemed wonderfully melodious.

Little did I dream at that time of living to be a grown-up man; of being transported from those native hills and dropped down among cities; to tread the threshold of majestic Gothic temples, and see the tucking comb transferred from the preacher's pocket to a spacious room in the gallery, and expanded into the beauty and grandeur of the church organ, with its thundering sounds.

I will not undertake to give an opinion as to the comparative merits of the various instruments of church music. Let those who believe in instruments do this, if they choose. After some years of experience I decidedly prefer congregational singing to all the instruments in the world. Some might attribute this to erroneous education, or the lack of education. Be this as it may, I would rather listen, especially on the Sabbath, to some forty or fifty clear toned human voices

1866 Moses Lard Lard's Quarterly [Volume III: April, 1866]

Until after the UNcivil war the concensus of all of the people who flowed into either the Christian Churches or Reformers, no one believed in nor would tolerate the use of instruments in what Christ and the Campbells called A School of Christ. Alexander Campbell was quite happy as a Reformed Baptists because they did not divide over instruments until around the turn of the decade.  However, it was the Baptists who proposed to excommunicate Campbell because he taught that "baptism for the remission of sins" meant "baptism for the remission of sins..

While there was never any organic "union" it was possible for people of most groups to join with others in what they called "worship."  Unity of heart and soul was created by Jesus Christ before a clergy system usurped the role of elders and deacons as the Pastor-Teachers of the flock pledged to teach that which had been taught.
But the Church of Christ in halves, or a divided body of Christ, is impossible. The moment the church is so divided
the one part becomes an apostasy,
the other remains the church.
Suppose the division to have its origin in some doctrinal question. In what light, then, should it be viewed, and how disposed of? Of course, in that case the first question raised would be:
Is the doctrine clearly taught in the word of God. If clearly taught in the word of God,
        the case admits of a very simple solution.

The party rejecting the doctrine would stand, on that ground, and for that reason alone, condemned;
        while the party accepting, would have to be held as no party, but as the church.
But suppose the doctrine not to be clearly taught, or suppose it to admit of a reasonable doubt whether it is taught or not, how, then, should we proceed?
In that case the difference should be regarded as a difference of opinion, and hence should be made no test of soundness in the faith, or of fellowship.
Here, if brethren were possessed of even the most ordinary share of love, the difference would either permanently rest or permanently end.
But if one of the differing parties should
persist in an effort to force its opinion on the other,
or should dogmatically require subscription thereto,
or should make it any such test as has just been named,
then such party would have to be regarded as having become heretical, and would have to be repudiated.
The other party would have to be held as the church

1867 Dr.H.Christopher.Instrumental.Music.html


Following the Civil War, instrumental music in worship began to be introduced first in a few, then in more and more of the churches in the restoration movement. With the introduction of the instrument also came the resistance and controversy, which its opponents readily provided.

A statement more insightful than the words of J.W. McGarvey in 1868, regarding the coming controversy, would be difficult to find. In response to A.S. Hayden’s attempted justification of its use as an expression of expediency and progress, McGarvey stated: “you know that such are the convictions of a very large number of the best and most intelligent class of your brethren, that they will resist to the very last extremity the introduction of instrumental music in the worship, and that they will never, while they live, permit it to rest anywhere in peace” (p. 217).

The following years evidence the accuracy of McGarvey’s 1868 evaluation and forecast. Churches in various cities and towns experienced the introduction, resistance, and resultant controversy; various periodicals mirrored the widening discussions and consequently sharpening debates; church records documented the pattern of introduction, use, resistance, controversy, hardening of support and opposition, and ultimately division when the offending wedge was not withdrawn. And so the history unfolded


7. "Well, the churches generally are going into it, and it is 'a foregone conclusion that they will have and use the organ,' and it is useless to stand against it."
        No "the churches generally" are not gone into it, nor are they going that way.
        We do not know the number of churches in the United States;
        but doubt not that six thousand would be a low enough estimate.

How many of them use the organ in worship? We do not know this with certainty, but probably not more than from [431]  one hundred and fifty to two hundred, and certainly not five hundred. [1877]

The organ party is yet small, and would amount to but little, had it not found way into a few places of note and prominence. There are still whole States that have not an organ in the Church.

We think there is not one in use in Canada, not one in Virginia, Tennessee, nor Texas, that we have heard of; scarcely any in Kentucky, West Virginia, Arkansas, Missouri, Kansas, Nebraska, and many other States. The organ is still the exception, not the rule; and the party is small. The main body are true to the great principles of reformation--to the divine purpose of returning to and maintaining, the original practice in all things.

1883 Nashville

Choate/Woodson note that like David Lipscomb, E. G. Sewell worked for the Gospel Advocate to earn a living

and preached for the Woodland Street Church in Nashville. He received little for his preaching. A new building was constructed in 1880 and Sewell was asked to preach there longer and devote more time.

As well funded by the Standard

"From the North, where the Society system was deeply imbedded in the churches, people moved into Nashville and many filled the Woodland Street church. By the end of 1882, a woman from Kentucky asked Sewell about forming an auxiliary society to the Christian Woman's Board of Missions. Sewel objected, and gave his reasons.

But as always, when a group in a congregation wants something, and the preacher stands in their way, there is only one thing to do: dismiss the preacher. Sewell was ousted and at the beginning of 1883, W. J. Loos, son of C. L. Loos, president of the Foreign Society, was hired. In the fall of that year young Loos attended the annual convention at Cincinatti, telling them with some embarassment that he was ashamed to admit he was from Tennessee for the churches of his state were doing nothing."

When he returned, Sewell refuted the false charges about Tennessee churches. Loos was check-mated and was replaced later by R. M. Giddens who "fanned the flames of Societyism." 

"The women were soon busily at work to form an auxiliary society. Sewell's pleas to Giddens went unheeded. During the following summer,

the women wrote letters to the churches of the state
asking funds be
sent to them
they could hire a State Evangelist. Before long, plans were laid
        to secure the services of A. I. Myhr.

"Lipscomb had agreed to publish information in the Advocate after being assured that evangelism was the goal. However, Giddens failed to get the work under the Woodland Street elders. J. C. McQuiddy who had helped raise the money and Sewell who was an elder were not consulted about Myhr.

Myhr made his goals clear about promoting the Society and Instrumental music
even though it would divide the churches. Myhr's goal, Lipscome believed, was to
"ostracize, boycott, and starve every preacher that does not APPROVE the society."


Without denying support for Evangelists Campbell warned about the mercinary clergy, the dominant pastor was and is divisive and the only way that the NACC has helped any churches of Christ impose instruments.

"The pastor is not a necessity. He is a FUNGUS GROWTH upon the church, the body of Christians, DWARFING its growth, PREVENTING its development of its members; and until the church GETS RID of him it will NEVER prosper as it should. In the Bible we can find all the necessities.

"I can testify from my own observation that a good eldership will lose its efficiency, and its members become both UNABLE and UNWILLING to do the work of elders, in a very few years after the employment of a pastor. And if under the pastor system a good eldership has ever developed, I have never seen or heard of the case. I don't believe that has or ever will be done." --James A. Harding, Gospel Advocate, May 20, 1885

Preaching for pay? "Give money to make poor pious youths learned clergy, or vain pretenders to erudition; and they pray that they may preach to you; yes, and pay them too.

Was there ever such a craft as priestcraft? No, it is the craftiest of all crafts. It is so crafty that it obtains by its craft the means to make craftsmen, and then it makes the deluded support them!" (Campbell, Alexander, Christian Baptist, Dec. 1, 1823, Vol. 1, p. 91).

Wonder why the Stone-Campbell Sectarians never use that?

"Those who lord it over the people will soon begin to destroy Them. The word Balaam means 'the destroyer of the people.' If we turn back to the history of this strange figure as recorded in the book of Numbers we find that which clarifies three passages in the New Testament where 'the error of Balaam' (Jude 11), 'the way of Balaam' (II Pet. 2:15) and 'the doctrine of Balaam' are discussed." (Barnhouse, D.G., Revelation, Zondervan, p. 54

 See John Calvin on the need for a Restoration Movement excluding professional preachers.

These are Paul's words. Let them, then, show us that they are ministers of the gospel, and I will have no difficulty in conceding their right to stipend.

The ox must not be muzzled that treadeth out the corn [1 Cor. 9:9]. But is it not altogether at variance with reason that the ploughing oxen should starve, and the lazy asses be fed?

They will say, however, that they serve at the altar. I answer, that the priests under the law deserved maintenance, by ministering at an altar;

but that, as Paul declares, the case under the New Testament is different. And what are those altar services, for which they allege that maintenance is due to them?

Forsooth, that they may perform their masses and chant in churches, for example, partly labor to no purpose, and partly perpetrate sacrilege, thereby provoking the anger of God. See for what it is that they are alimented at the public expense!

Aeschines Against Ctesiphon

3.[220] And you blame me if I come before the people, not constantly, but only at intervals. And you imagine that your bearers fail to detect you in thus making a demand which is no outgrowth of democracy, but borrowed from another form of government. For in oligarchies it is not he who wishes, but he who is in authority, that addresses the people;
        whereas in democracies he speaks who chooses,
        and whenever it seems to him good.
And the fact that a man speaks only at intervals marks him as a man who takes part in politics because of the call of the hour, and for the common good;
        whereas to leave no day without its speech,
        is the mark of a man who is making a trade of it, and talking for pay.

2 A quiet citizen, as distinguished from the professional political blackmailer,su_kophant-ēs

Pl. Cur. 2.3 And then those Grecians with their cloaks, who walk about with covered heads, who go loaded beneath their cloaks with books, and with baskets6, they loiter together, and engage in gossipping among themselves, the gad-abouts

6 With baskets: In the "sportule," or "baskets," the poor, and the parasitical dependants on the rich, carried away the scraps that were given to them after an entertainment was concluded.

Amos 8:1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.
Amos 8:2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
basket from H3611 keleb keh'-leb From an unused root meaning to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute:—dog.

Revelation 22:13 I am Alpha and Omega, the beginning and the end, the first and the last.
Revelation 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Revelation 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Revelation 22.15 exō hoi kunes kai hoi pharmakoi kai hoi pornoi kai hoi phoneis kai hoi eidōlolatrai kai pas philōn kai poiōn pseudos.
Revelation 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

Pornos , ho, A. catamite, Ar.Pl.155, X.Mem.1.6.13, D.22.73
2.  sodomite, D.Ep.4.11, Phalar.Ep.4.
3.  in LXX and NT, fornicator, LXXSi.23.16, 1 Ep.Cor.5.9, al.
II. Idolater, Suid.

Xen. Mem. 1.6.13 So is it with wisdom. Those who offer it to all comers for money are known as sophists, prostitutors of wisdom,
        but we think that he who makes a friend of one whom he knows to be gifted by nature, and teaches him all the good he can, fulfils the duty of a citizen and a gentleman.
Sophis-tēs , master of one's craft, experts, poets, musicians, harpists, "making melody in holy places."  a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, 3. later of the rhētores, Professors of Rhetoric, and prose writersApollōnidē sophistē

2Corinthians 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

G2585 kapēleuō kap-ale-yoo'-o From κάπηλος kapēlos (a huckster); to retail, that is, (by implication) to adulterate (figuratively):—corrupt.

ka^pēl-euō ,
1) to be a retailer, to peddle
2) to make money by selling anything
a) to get sordid gain by dealing in anything, to do a thing for base gain
b) to trade in the word of God
1) to try to get base gain by teaching divine truth
c) to corrupt, to adulterate
1) peddlers were in the habit of adulterating their commodities for the sake of gain
k. tēs hōras anthos or tēn hōran, of prostitutes

Instead of killing all of the people of Lydians, croesus advised:

Hdt. 1.155 [3] “O King, what you say is reasonable. But do not ever yield to anger, or destroy an ancient city that is innocent both of the former and of the present offense. For the former I am responsible, and bear the punishment on my head; while Pactyes, in whose charge you left Sardis, does this present wrong; let him, then, pay the penalty.
Grant, then, forgiveness to the Lydians, and to make sure of their never rebelling against thee, or alarming thee more,
send and forbid them to keep any weapons of war, command them to wear tunics under their cloaks, and to put buskins upon their legs,
..........and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein), and shop-keeping (Hucksterism). 
So wilt thou soon see them become women instead of men,
and there will be no more fear of their revolting from thee."

-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton  David's garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi -kitharizein te kai psallein kai kapêleuein [prostitutes, petty trade, playing tricks, corrupting] paideuein tous paidas. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."

The word kitharizo means to PLAY THE CITHARA and does not include singing.

-Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,

-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.

-Arassô ,of any violent impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a mortar, strike with a shower of stones.
a). kitharēn strike the lyre, Orph.A.382; humnon, melos, etc., Nonn.D.1.15,440, etc.
2. c. dat. modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the other
Pound in a mortar, “holmō a.Nic. Th.508

Used by O.E.Payne to justify PSALLO as a command [p.106

7 The gad-abouts: Drapetæ. From the Greek dremō, "to run." He probably alludes to the propensities of the Athenians for gossipping and running about from place to place. Probably, at the time of Plautus, they had begun in considerable numbers to resort to Rome. By his reference to the books, he is, perhaps, more particularly alluding to their Philosophers. The Romans considered it effeminate in civil life to go with the head covered.

su_kophant-ēs became notorious as pettifoggers, blackmailers, professional swindler or confidential agent,

kolax , a^kos, ho,
A. flatterer, fawner, Ar.Pax756, Lys.28.4, Pl.Phdr. 240b, etc.; “tukhēs kolakesAntipho Soph.65; “pantes hoi k. thētikoi kai hoi tapeinoi k.Arist.EN1125a1, cf. 1108a29, Thphr.Char.2.1; parasite, Eup.159.1, Antisth. ap. D.L.6.4.
2. in later Gr., = Att. goēs, Moer. p.113 P.

Clement of Alexandria, Stromata I

But he that speaks through books, consecrates himself before God, crying in writing thus:

Not for gain, not for vainglory, not to be vanquished by partiality, nor enslaved by fear nor elated by pleasure;
but only to
reap the salvation of those who read, which he does,

not at present participate in, but awaiting in expectation the recompense which will certainly be rendered by Him, who has promised to bestow on the labourers the reward that is meet.

But he who is enrolled in the number of men [Ps. li. 7-12.] ought not to desire recompense.

For he that vaunts his good services, receives glory as his reward.
And he who does any
duty for the sake of recompense, is he not held fast in the custom of the world, either as one who has done well, hastening to receive a reward, or as an evil-doer avoiding retribution?

We must, as far as we can, imitate the Lord. I And he will do so, who complies with the will of God,

receiving freely, giving freely, and receiving as a worthy reward the citizenship itself.

"The hire of an harlot shall not come into the sanctuary," it is said: accordingly it was forbidden to bring to the altar the price of a dog. (male prostitute)

And in whomsoever the eye of the soul has been blinded by ill-nurture and teaching, let him advance to the true light, to the truth,

which shows by writing the things that are unwritten. "Ye that thirst, go to the waters," [Isa. lv. 1] says Esaias, And "drink water from thine own vessels," [Prov. v. 15] Solomon exhorts. Accordingly in "The Laws," the philosopher who learned from the Hebrews, Plato, commands husbandmen

not to irrigate or take water from others, until they have first dug down in their own ground to what is called the virgin soil, and found it dry.

For it is right to supply want, but it is not well to support laziness.

For Pythagoras said that,
"although it be agreeable to reason to take a share of a burden, it is not a duty to take it away."


There is nothing about Daniel Sommer's claimed bad attitude which can divert people from the facts abot imposing instruments as the "laded burden" straw which broke the backs of people who had been lulled into the Cult of Unity. The only lovely and honorable "evangelist" who understood the CENI of the Great Commission was labeled a Sommerite. But, then so was Carl Ketcherside and Leroy Garret in attitude: we might say that the Stone-Campbell Movement derived from Daniel Sommer

There was never any organizational union between the Church of Christ and the Disciples (Christian Churches).  However, at one time there would have been nothing in the public assembly which would offend the Bible knowledge and sensibilities of most people.  If and when it is apparent that one group in "fellowship" is purpose driven to "infiltrate and divert" your congregation, and when that attacking church is organized and financed, the honorable thing to do is to try to cut off contact with that group.  Several "unity lovers" have discovered since the origin of the Stone-Campbell Movement that they will not, have not hesitated to twist all recorded history of the "instrument cult" to take you captive.

Rick Atchley: The era of the progressive Church of Christ is over.

Back in the 80’s you could go to any major city, especially in the South, and you could find a progressive Church of Christ — and if they would preach grace, and if they would put words on a screen, and if they would let divorced people place membership, they would grow.

The generation of Boomers has enough denominational loyalty that they’re going to find the least legalistic

Well, we discipled the children of those progressive churches
        for a whole generation to grow past us Boomers.
        They never heard the sermons we heard.
        They never heard the rationale for a cappella music.

We sent them to youth rallies and Church of Christ events
        with some of the finest Christian bands in the world.
        We discipled our children to leave our Movement!

The church at Sand Creek was without any of the innovations.  When a group attempted to impose instrumental music there was objection.  To their credit they left rather than steal the property.  A Supreme Court decision declared that the property belonged to the non-instrumental group which had founded the congregation

People do not let minimal ethics stop them when they use the law and lying to take over a church as a defacto Christian Church.  People of the Stone-Campbell Cult love to point to Sand Creek to denounce them for refusing to be TAKEN CAPTIVE.  People who use virtual violence against Daniel Sommer over the instrument issue are the same ones who get violent when Churches of Christ will not submit to what Scripture and recorded history calls sin: "making the Lamb dumb before the slaughter."

Whatever the few dupes of the NACC claim about "everone wants instruments" the lust usually begins with one misleader. As confessed, they "cut out" a small herd and instill the idea into their heads. Rick Atckley took over a decade of being "intentional" as they say before a spirit told him that it was time to preach that sermon enforced by David Faust and the NACC.

Dainel Sommer Addresses Sand Creek.  About 20 decided to force instrumental music and 100 Christian Church and filed a lawsuit to take over the new brick church house.  opposed.  The 20 discorders took the name The Illinois Supreme court decided that the group founded by the principles of Alexander Campbell and existing since 1834 owned the propert.  In his very godly address Daniel Sommer concludes:

"When they determined to have their devices if they had only left the established congregations in peace and had gone out into new fields and built up churches, they would have acted with some honor.

But instead of so doing they have thrust their devices upon congregations established upon primitive simplicity, and thus have become usurpers of other men's labors. We were once a happy and a peaceful and a prosperous people and for peace we pled.

We entreated them for God's sake and for the love of heaven not to thrust their devices upon us, but they would not hearken. WHAT THEN MUST BE DONE? In the language of the Apostle Peter I answer: "THE TIME IS COME THAT JUDGEMENT MUST BEGIN AT THE HOUSE OF GOD."

It is not an honorable thing to denounce Churches of Christ as sectarian by attempting to force them to approve of that which has divided since singing as an ACT was first introduced in the year 373.

The Britannica Notes that: Or Click Here

The introduction of musical instruments (reed organs) into Christian worship led to many local disputes. Other innovations added occasion for controversy--the infringement of the "one-man pastoral system" on the local ministry of elders, introduction of selected choirs, use of the title Reverend, and lesser issues.

In 1889 several rural churches in Illinois issued the Sand Creek Declaration, withdrawing fellowship from those practicing "innovations and corruptions."

Foster etal loves to use the "rural" word to describe how churches of Christ had such an appeal in Tenneessee.  However, it was the Bible Reading Moms who forced the Stoneites to preach baptism in North Alabama where the appeal to raw emotion (called sorcery or witchcraft) failed to produce the falling down mad conversions.

R. L. Dabney Presbyterian
It has always been common among the advocates of this Popish mode of worship,

to meet the objections of simple minded Protestants to the organ,
with the retort that their scruples were the relics of fanatical prejudice,
and rustic ignorance.

It is not strange that men, such as the present advocates of the organ in Presbyterian churches in America, should bring such a charge against such men; many of them educated amidst the richest specimens of the fine arts in the old world, their youth imbued with the spirit of a gorgeous and poetic age?

According to Philo, the gods of the pagans exploit this weakness of men. For the sake of a better effect, and with the intention of more easily cheating their devotes, that they have set their lies to melodies, rhythms and meters.." Click for more.

"Philodemos considered it paradoxical that music should be regarded as veneration of the gods while musicians were paid for performing this so-called veneration. Again, Philodemus held as self-deceptive the view that music mediated religious ecstasy. He saw the entire condition induced by the noise of cymbals and tambourines as a disturbance of the spirit. (Paul called it mad or insane)

He found it significant that, on the whole, only women and effeminate men fell into this folly."

"According to Philo, the gods of the pagans exploit this weakness of men. For the sake of a better effect, and with the intention of more easily cheating their devotes, that they have set their lies to melodies, rhythms and meters.." (Father Johannes Quasten, p. 52)

Contrary to the instrumental group who got in debt and needed entertainment to dig them out, Alexander Campbell derived his views of a professional clergy from John Calvin.

"A preacher, like any other man who gets in debt and fails to pay, soon becomes demoralized, and indifferent about paying--becomes, indeed, dishonest.

"We have never been willing, when not actively engaged in preaching to sit around on our professional dignity, but have labored at whatever work presented itself to make a living." (West, p. 167)
In 1890 the first convention was called at Chattanooga to organize the state society. The only churches in the state of Tennessee were those who had already adopted the organ in their worship. The Christian Standard pumped up the news and "it is reported that the brethren in Nashville, Tennessee are desirous of entertaining our National Convention next year."

This of course was just two congregations. A survey showed that out of 2500 members in Nashville, less than one hundred wanted the society.
Lipscomb noted that among the Society people "the Bible is as popular as last year's almanac."

"The supporters of the missionary society organized the Tennessee State Missionary Convention on October 6, 1890, with one purpose in mind, as stated by J. H. Garrison. He said at that time:

"We will take Tennessee for organized mission work...within five years."

A. I. Myhr was dispatched to Tennessee to head the new state society despite the protestation of David Lipscomb that Tennessee was not a destitute mission territory. Myhr and his supporters moved resolutely ahead to accomplish their mission.

"Their efforts met with some success and the intent was clear. Myhr was aggressive and abrasive in his operations. His actions were of such a nature, in promoting the missionary society, that he came under the direct attack of E. G. Sewel and David Lipscomb. And as later event proved, Myhr was no match for Lipscomb and the Gospel Advocate.
1890 The Plan:   Again "We will take Tennessee for organized mission work...within five years."
  1. Why would anyone ENDORSE and accept pay from those always on a hostile path?

    Myhr made his goals clear about promoting the Society and Instrumental music
    even though it would divide the churches. Myhr's goal, Lipscome believed, was to
    "ostracize, boycott, and starve every preacher that does not APPROVE the society."

  2. How could any godly person REBUKE and use all of the RACA words on a people who simply refused to be TAKEN?

Notice that the use of the organ affected only a few Christian Churches.  That did not prevent the Disciples leadership , prompted by the Standard, to IMPOSE instruments into the Christian churches. This is proof that Churches of Christ had no organs.

"As early as 1882, Sewell and Harding were urging that a separation be brought about to identify that part of the Christian Church fellowship which supported the organ and the society. Lipscomb, at the time, rebuffed his brethren who called for such division. He sought no compromise, but hoped that the church would not suffer division."

That, of Course, proves that they saw the Christian Church Fellowship as not the same as The Church of Christ.

Not until 1878 did anyone in history MISuse psallo to justify the massive discord they had already sown by using the ORGAN and Life Members of even children of the Missionary Society. This has a foundation beginning in heaven where Lucifer began to TRAFFICK in some spiritual world we do not understand. Being CAST AS PROFANE (a musical term) out of heaven he or most often showed up in the garden of Eden as the serpent meaning a MUSICAL ENCHANTER.

"By 1897, Lipscomb was reconciled to the fact that division had already occurred and the supporters of the innovations would be satisfied with nothing less than a complete take-over of the churches... (Adron Doran, J.E.Choate, The Christian Scholar, p. 59

1901  Instruments of Music in the Service of God By David Lipscomb

Instruments had been added into the Disciples of Christ--Chrisitian Churches. In time the determination was to "take Tenneessee for the organ and society party within five years."  That is proof that churches of Christ in Tennessee did not belong to the Stone-Campbell and God wants people to stop lying to "take Tennessee a hundred years later."

When the church determines to introduce a service not required by God,
        he who believes it wrong is compelled to refuse in any way
        to countenance or affiliate with the wrong.

         Sometimes when a part of a church insists on and adopts the wrong,
had I not better yield than to create division in the church? 

A church that requires disobedience to God to maintain peace in it is already an apostate church; it has rejected God as it only Ruler. 

While forbearance and love should be exercised in seeking to show them the right and persuading them to do it, it is sinful to so affiliate with them as to encourage and build up a church that is going wrong. 
In the case where the Society and Organ party goes to law to seek control of the property they have stolen, Lipscomb urged people not to go to law over property.


In 1902 the church at Newbern was taken over by society and organ people. The church, against Lipscomb's advice, sued to retain the property. Of course the society could muster a majority and won the lawsuit. The decision was handed down in 1905 that the trouble did not warrant the intrusion of the courts:

"The pro-organ party had said during the trial thatwhen the organ was used as a part of the worship, it was sinful; but they defended it on the ground that it was an AID to worship.

Lipscomb, on the other hand, had insisted that it was a distinct serviceand when persisted in always supersedes and destroys congregational singing.

"The court, passing on this phase of the question, said that the claim that the organ was not a part of the worship was untenable  and it could not be considered as merely an aid to worship."

There is no command, example or remote inference that any of God's people assembled for congregational singing with instruments.  Of course it comes as no surprise that Doctors of the Law who take away the key to knowledge do not care enough to grasp that SPEAK is the direct command for teaching the written LOGOS of the Living Word.  Bringing in an organ as an AID was grasped by Churches of Christ as a weapon of violent invasion.

The the Logos.Mythos or Word.Music proof that when people move away from the Logos.Word of Jesus Christ they have fallen into an effeminate or perverse trap and will never get out.
Logos, Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Logos, verbal noun of lego
        Opposite kata pathos
        Opposite music, poetry or rhetoric
        Opposite human reasoning
        Opposite Epagoge bringint in to one's aid, introduction
                Alurement, enticement, incantation, spell

Epagōg-ē , , 2. bringing in to one's aid, introduction, 3. invasion, attack,
5. process of reasoning, Aristox.Harm.pp.4,53M.
b. esp. in the Logic of Aristotle, argument by induction (cf. “epagō
7. leading away into captivity, captivity, LXX Is.14.17: generally, distress, misery, ib.Si.23.14 


Stark: In the Stark Warlick Debate thought of worship as the emotion of the soul and that it might "produce singing, shouting, praising, leaping, dancing, hand clapping, or thanksgiving and such should not be suppressed by man made rules."

These commands of men are the creed of their division of God's people.  Like Paul's '"man of sin," they have taken their place in the temple of God and assume to speak as God.  God put it into his sanctuary by command; and if he has not taken it out, it remains there, unless some one claiming superior authority to God shall as God put it out of the temple of God. That character Paul calls "the man of sin who opposseth and exalteth himself above all that is called God: The Doom of such is HELL.  I need no authority for using it; for where there is no law, there is no transgression. [p.15]

What have they to do with my worship of God? The whole thing comes from a devilish, domineering spirit, which, instead of worshipping God, has taken God's seat in judgment to control the praise others may bring...  it is well enough to teach them: but 'rebellion is as the sin of witchcraft, and stubborness is as iniquity and idolatry. (1 Samuel 15:23)

Like Paul's '"man of sin," they have taken their place in the temple of God and assume to speak as God.  God put it [instrumental music] into his sanctuary by command; and if he has not taken it out, it remains there, unless some one claiming superior authority to God shall as God put it out of the temple of God.  That character Paul calls "the man of sin who opposseth and exalteth himself above all that is called God: The Doom of such is HELL.  I need no authority for using it; for where there is no law, there is no transgression. [p.15] What have they to do with my worship of God? The whole thing comes from a devilish, domineering spirit, which, instead of worshipping God, has taken God's seat in judgment to control the praise others may bring...  it is well enough to teach them: but 'rebellion is as the sin of witchcraft, and stubborness is as iniquity and idolatry. (1 Samuel 15:23)

Who put the twelfth commandment into God's law, saying, "Thou shalt not have an instrument of music in the congregation of the saints?"  David [Lipscomb], the destructive critic, when, like the "man of sin," he sits in the temple of God, says: "Thou shalt not."  That is the corner stone of his departure--the foundation of his schism.  Their church is built upon it, and a few old fogies have made it a test of fellowship.  God will shake their thunder out of them and put some lightning into them one of these days. [p.28]

1903 J.W.McGarvey What Shall we do with the Organ

Before this it had bred similar evils among Methodist societies and Baptist and Presbyterian churches; for all these bodies in their early days knowing that the practice originated in the Roman Catholic Church, regarded it as a Romish corruption and refused to tolerate it until it was forced upon them by the spirit of innovation which characterized the present century.

Now it is obvious that these evils, the baleful effects of which will never be fully revealed until the day of judgment,
> must be charged either against those who have introduced the instrument
> or against those who have opposed its introduction.
I begin by arguing that the practice belongs to a class of things expressly condemned in the New Testament.
Jesus said in reference to certain additions which the Pharisees had made to the ritual of the law: "In vain do they worship me, teaching as their doctrines the precepts of men." In these words he propounds the doctrine that all worship is vain which originates in human authority; or, to put it negatively, that no worship is acceptable to God which he himself has not authorized.
Paul echoes this teaching when he condemns as "will worship" the observance of, ordinances "after the precepts and doctrines of men." (Col. 2: 20-23, R. V.) The Greek word here rendered "will worship" means
worship self-imposed, as distinguished from worship imposed by God; and the practices referred to in the context are condemned on this ground, thus showing that all self-imposed worship is wrong in the sight of God.
To deny, then, that the present use of instrumental music in the church is a part of the worship,
is a subterfuge and an afterthought ingeniously got up to obscure the fact that it comes under the condemnation pronounced against vain worship and will worship.

DEAR BROTHER: Your second question is this: "

> Should we fail to convince the brethren that the use of the organ is wrong,
> what else can we do to keep them from forcing it upon us?"

Did I not know that organs have often been forced into churches by the act of a few individuals without asking formal consent, and

that majorities have often put them in without regard to the protests of minorities, I would be surprised at the form in which you put your question;

but I hope that the brethren to whom you refer are too conscientious to do such a thing.

If conscience does not deter them, they ought to be restrained by fear of bringing into contempt the practice which they advocate; for nothing can sooner bring the use of the organ into contempt

than to see its advocates force it upon churches in an unchristian manner.

To act wickedly in order to worship God more to your taste is to imitate Rachel, who stole her father's gods in the hope that the stolen property would help her religiously (And give her the deed to her father's property!)


Christian Union: Chapter 5 - Period Of Reunion 1906
By J.H. Garrison

Speaking of a National Organization by others, he notes:

"These fragmentary movements, while of value in preparing the way for something better, were not satisfactory. It was believed that something better was practicable, and the great Inter-Church Conference in New York City in November, 1905 was called, in this conviction. It was believed that the time had come when the evangelical Protestant bodies of Christendom--

J. H. Garrison defines the instrument as "matters of opinion" but if you don't share his opinion then you are disloyal to the "progressive" movement and to Christ. Furthermore, to allow Paul's instructions about singing in church to govern one's worship practices is equivalent to falling back under the Law of Moses. With that in mind it is easy to see how division was necessary.

    "The same erroneous method of reasoning has been applied to the Sunday-school, to missionary organizations. "We come now to the consideration of the very latest of these efforts to give visible and tangible expression to the growing unity of the Church, for the double purpose of
        utilizing this unity in the service of our common Master, and of
        promoting a still closer unification of the religious forces of Christendom.

    "We are bound, therefore, by every consideration of loyalty to Jesus Christ, and by every regard for our future growth and development, to co-operate to the fullest extent possible,--which would be in different degrees, no doubt, in different places--
       with all who love and serve our Lord Jesus Christ for the advancement of his kingdom among men.

This is what the federation movement means, and as such, it is the next logical step--the next inevitable step--toward the complete unity of Christians.

      But there are other ways in which some have been disloyal to this high ideal. This ideal implies that Christianity consists, as it does, of faith in and devotion to Christ, and is pre-eminently a spiritual religion; that it is a life, rather than a system of doctrine, although it involves sound doctrine. And yet it has often happened that in their preaching and teaching the chief emphasis has been laid by these men on things that are external, rather than on things which are internal and vital. Obedience to an externalcommand, like baptism or the Lord's Supper,

    In some instances local churches have been rent asunder over the organ question, and sister congregations have been alienated from each other because of the different ways of doing missionary work. It is easy to see, of course, how utterly inconsistent with any claim of catholicity of position or spirit, for the movement,

The fact that they had almost no success in their hostile takeover of Churches of Christ, the Disciples of Christ-Christian churches tried to COUNT the Churches of Christ as their members--all of them.

The Churches of Christ did absolutely nothing sectarian: by definition the Sectarians or Heretics are those who IMPOSE something not required over the views held entoto.  En toto included almost 100% of the churches in Tennessee in 1906.  Therefore, the Disciples/ Christian churches financed by their denominatal money extorted from the congregations were not even COUNTABLE in the state and the Society could not tolerate such a census.

The 1906 Census which was, I believe, the first, saw the Disciples / Christian Churches attempting to do a body count including the Churches of Christ in Nashville. The Census taker knew this was utterly false and consulted Lipscomb who just said NO to the body snatchers.

The Disciples-Christian churches already had a Denominational Movement underway and needed the body count to send them vast sums of money.

As far as the PRESENT CLAIM by the Christian Churches you have to grasp that they did not begin to hold separate denominational meetings until 1927 and were still counted as Disciples unto THEY were removed from the census as late as 1971. That was the time when Garrett etal began to "cut out" Churches of Christ where "unity" meant you AFFIRM instruments or you CONFORM and then we can have unity.

Now why would people fall for the NACC effort at "unity" and claiming that Churches of Christ were legalistic sectarians when the Christian Church did not BEGIN to SECT out of the Disciples until 1927?

When Churches of Christ denied that they had ever been "joined" even fraternally since the introduction of instruments among the Disciples which split that group. At that time the Disciples/Christian Churches issued a Centennial edition of the Declaration and Address which should prove to anyone that Churches of Christ could not be counted on.

1907 -- Disciples in the United States become charter members of the Federal Council of Churches; a College of the Bible is founded in Melbourne, the first school established to serve the Movement in Australia and New Zealand

[linked image]
While Churches of Christ were NEVER joined to this institution intended to include 'ALL OF CHRISTENCOM', the Christian Churches (NACC) began their defection in 1927 and were not DISCOUNTED in the Disciples census. The only ones who ever SECTED out of an organized SECT is the NACC and it is not honest by convince people that the Church of Christ sected out of the Christian Churches which would not be formalized for decades.

While churches attacked by the society and organ party were split and families and friends were forced apart, in Tennessee there was virtually not vicroy from the attack.

Only when individual Christian churches were "infiltrated and diverted" was fellowship impossible. It borders on insanity to make a living telling everyone that Churches of Christ were even when they refused to continue fraternal fellowship when to do so would be to turn the flock over to the Purpose Driven Cult.

As the 1890s closed and the present century opened, the discussions and divisions over instrumental music, along with other equally disputed matters, reached a crescendo that could not be ignored. In 1907 David Lipscomb explained the results in the following words:

“These disciples [with whom Lipscomb was associated] have separated from the Christian Churches’ that grew out of the effort to restore pure primitive Christianity, by remaining true to the original purpose and the principles of fidelity to the word of God as the only sufficient rule of faith and practice of Christians. This seems to be as accurate an idea of the facts concerning these churches as I can give” (p. 457).

1908 Otey Briney Debate

During the days of September 14-18, 1908 brothers W.W. Otey and J.B. Briney, at the meeting house of the Trinity Methodist church in Louisville, Kentucky, engaged in a series of discussions. The two questions discussed are seen in the following propositions.

(1) The use of instrumental music in connection with the songs sung by the church on the Lord's day, when assembled for edification and communion, is opposed to New Testament teaching and sinful. W.W. Otey, affirms. J.B. Briney, denies.

(2) The use of such organizations as the Illinois Christian Missionary Society, the Foreign Christian Mission Society, etc., is authorized in the New Testament Scrip-tures and is acceptable to God. J.B. Briney, affirms. W.W. Otey, denies.

1911 James A. Harding
John Mark Hicks and others at Lipscomb University--once a Bible College--claims that the church should be built on the Harding -- Lipscomb.   Hicks makes Harding out to object to instruments on some kind of unclear LAW of of worship. The implication is that Harding and others never had any Biblical foundation.  However, Harding writes

J. W. McGarvey And A Very Dark Spot, Christian Leader and The Way Vol. 25, No. 49 (December 5, 1911), 8.

For fifty years I have been deeply, personally interested in the Church, and an eager reader of its literature; and I know that more congregations have been divided among us by pressing instrumental music into them than by all other causes. Next to the organ, the missionary societies have been our greatest causes of division and strife.

He faults McGarvey because he even preached in churches he considered beyond the pale.  Like Campbell, McGarvey would take his message into hell if it would help.  However, Harding debunks Hicks, Valentine and the other "scholars" by saying.

If Lard, McGarvey, Graham, Grubbs, and men of like faith, had resolutely marked and turned away from them that were causing the divisions and occasions of stumbling contrary to the doctrine they learned; if they had resolutely turned away from them, if they had marked them as they really are—as men who do not serve the Lord Christ, as men who serve their own bellies, as men who are enemies to God and his Church, who by their smooth and fair speech beguile the hearts of the innocent—if the brethren I have mentioned had resolutely refused to have any fellowship whatever with these dividers of churches, these lovers of their own bellies, we would have had a very different story to tell now.  What they ought to have done then, we ought to do now. 

We ought to have no fellowship whatever, religiously, with those who have divided, or are dividing churches.  Unless they repent, confess their sins, and turn resolutely form them, all Christians must mark and avoid them—or bring upon themselves the curse of an outraged God.  – Potter Bible College, Bowling Green, Ky., November 28, 1911.

Undoubtedly James A Harding understood ALL of the reasons that McGarvey fought against instruments. The vilest of all in these men's minds would be someone who would deliberately sow discord in the interest of a making more money.

1920 At the very beginning of this debate some churches defended the instrument by saying it was used “only in the Sunday School” and not “in the worship”.  At Newbern, Tenneesee, defending the right of the instrumentalists to take over the church, the Disciples declared that the organ (only) would not be used as worship but as an AID.  They declared that if the organ (only) were used as worship it would be a sin. From the sunday school classes the organ inched its way into the regular "worship service."

In 1920 The Christian Standard published O.E. Payne's "Instrumental Music Is Scriptural." Isn't it amazing that it took that many years before this authority was discovered: “instrumental music unavoidably inheres in psallo, and that therefore to employ it is mandatory

This Stone-Campbell History:
Payne, p. 106-107 433 B.C. Heredotus I, 155 state:
"This noted traveler an scholar, known as the "father of history," and who was, as well, "the father of georgaphy," chronicles the conqueror's decree for keeping the people of vallal state in subjection--a method in vogue to this day

"And bid them train their sons to play the cithara and to play the lyre [psallein'] and to keep shop."

That is, forbid them the use of arms or weapons of war, lest tey rise in rebellion."

Isn't that an amazing confession: Music derived from mystery means "to make the lambs dumb before the slaughter."

The universal "rest of the story" as also listed by Tom Burgess who did not know the trick God was pulling on he and Payne.
See Heredotus 1 here.
Grant, then, forgiveness to the Lydians, and to
make sure of their never rebelling against thee, or alarming thee more, send and forbid them to keep any weapons of war, command them to wear tunics under their cloaks, and to put buskins upon their legs,
..........and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein),
..........and shop-keeping (Hucksterism). 
So wilt thou soon see them become women instead of men,
and there will be no more fear of their revolting from thee."

-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton  David's naked dance garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi
kitharizein [play the Cithera phormiggi Especially theinstrument of Apollo, Apollyon, Abaddon]
        te kai
psallein [singing]
kapêleuein [corrupting the Word: selling learning at retail]

paideuein [chastise like animals] tous paidas [children]. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."

The word kitharizo means to PLAY THE CITHARA and does not include singing.  psallein means SINGING

-Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,

-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.

-Arassô, of any violent impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a mortar, strike with a shower of stones.
a). kitharēn strike the lyre, Orph.A.382; humnon, melos, etc., Nonn.D.1.15,440, etc.
2. c. dat. modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the other
Pound in a mortar, “holmō a.Nic. Th.508

Don't accues the Spirit of Christ of being an idiot: He knew that if He wanted to hint at playing a harp He had lots of words:

kata-psallô stringed instruments to, [sumposion] kat-auleinkai k. Plu.2.713e :--usu. in Pass., have music played to one, enjoy music, ib.785e; of places, resound with music, Id.Ant.56. 2. Pass., to be buried to the sound of music, Procop.Pers.2.23. 3. metaph., katapsalletai . . hodêmiourgos is drummed out, Porph.Chr.34.

kat-auleô ,A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1: metaph., se . . -êsô phobôi I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros chelônidos psophon to be played to on the flute with lyre accompaniment, II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon subdued by a flute accompaniment, Ptol.Harm.2.12: metaph., to be piped down, ridiculed, gelômenoi kai -oumenoi Anon. ap. Suid., cf. Porph.Chr.34. III. c. acc. rei, play on the flute, ta mêtrôia Duris 16 J.:--Pass., to have played to one as an accompaniment on the flute, -oumenoi pros tôn hepomenôn ta mêtrôia melê D.H.2.19 .

O. E. Payne 423 B.C. Euripides Ion p. 174

O.E.Payne Published Christian Standard, 1921
The Comission on Unity 1922

O.E. Payne Foundational Document: But if it is a self-appointed commission, as I believe it is, I have as much right to offer suggestions as any one. If this commission is calling in O. E. Payne's book on the church-music question in order to destroy it, it is working on the right line, and I want to commend them; but if it is calling in these books in order to give them to others and thus continue their circulation, I suggest a change of name for the commission. It should be called "The Commission on Division" instead of "The Commission on Unity." I doubt whether one church in fifty in this country uses the instrument in their worship. If this book is circulated and read and changes no one, it could not assist in bringing about unity, because we already have unity on that question in most of the churches in these parts; but if it changes some one and makes him believe that he ought to have the instrument in worship, cannot this commission see that this would bring about division. The instrument would be forced into the worship by these new converts made by Payne's book, which would drive out those it did not convert, and thus we would have division instead of unity as a result of this work. Surely this commission could not hope to change every one on this question with this book and thus get every one wrong; but if it did not change all, but changed any, it would cause division instead of unity.

p 106-107 O. E. Payne 
433 B.C. Herodotus (I, 155)
This noted traveler  and scholar, known as the father of history," and who was, as well, "the father of geograypy," chronicles the conqueror's decree for keeping the people of vassal states in subjection--a method in vogue to this day:

     "and bid them train their sons to play the cithara and to play the  lyre  [psallein] and to keep shop."

That is, forbid them the use of arms or weapons of war, lest they rise in rebellion
"The boy's fierse twanging (Psalmoi) shall keep the off."

The Real Ion

The lyre of Phoebus [Apollo, Abaddon, Apollyon] to thy notes attuned [sunoidos]
Will not protect thee; farther stretch thy wings;
Go, wanton, skim along the Delian lake,
Or wilt thou steep thy melody in blood. [kalli-phthoggos , on, A. beautiful-sounding, “ōdaiE.Ion169]

P.S. Psallo is NEVER defined as musicial melody at any time or place.

P. Vergilius Maro, Aeneid Verg. A. 11.836

She said, and from her quiver chose with speed
The winged shaft, predestin'd for the deed;
Then to the stubborn yew her strength applied,
Till the
far distant horns approach'd on either side.
bowstring touch'd her breast, so strong she drew;
Whizzing in air the fatal arrow flew.

At once the twanging bow and sounding dart
The traitor heard, and felt the point within his heart.
beating with his heels in pangs of death,
flying friends to foreign fields bequeath.

The conqu'ring damsel, with expanded wings,
The welcome message to her mistress brings.

Look, what strange bird comes onwards; wouldst thou fix
Beneath the battlements thy straw-built nest?
My singing [psalmos] bow shall drive thee hence; begone,
Or to the banks of Alpheus, gulfy stream,
Or to the Isthmian grove; there hatch thy young;

The Christian Church formed an "organization" called "The Commission on Unity."

There was a campaign for unity in 1917-1923 when leaders of the Christian Churches made overtures to our brethren concerning reunion. John B. Cowden, editor of the Tennessee Christian was the principle promoter for the Christian Church. 1 Numerous tracts were mailed to our preachers, hoping to dissolve their objection to the use of instrumental music in worship. This culminated in the Hardeman-Boswell debate in Nashville in 1923 on that subject.  Unable to sustain their doctrinal position, the unity movement was ended. 2
1. Herman Norton, Tennessee Christians (Nashville, Reed and Co., 1971, pp. 250-251).
   2. William Woodson, Standing for Their Faith (Henderson, TN: J & W. Publications, 1979, pp.78-79).

Not only had the instrumentalists been correct, they now insisted that instrumental music was COMMANDED.  That is a teaching still circulated among the NACC's agents.  This is a pasted in note in my copy which was handed out to "key" preachers they thought they could "cut out" of the herd.  Stone-Campbell or the unity ploy ALWAYS means "We are still trying to force you to accept instruments" so WE can accept you.

Of course, this was just a long list of historical quotations where "psallo" was used in classical literature. The Commission was cock sure that they could force unity-by-instruments that they sent a copy to F.B.Srygley.  After being prodded, Srygley suggested adebate:  The Commission quickly agreed and picked Ira M. Boswell for their side.

1923 boswell-Hardeman Discussion.

The discussion on instrumental music was also held at the Ryman Auditorium in , Nashville, TN from May 31 – June 5, 1923. Boswell’s primary “trump card” was the Greek word psallo. The psallo argument is still being parroted by those among us clamoring for instrumental music even though it has been answered and defeated even before Hardeman’s discussion of the matter.
Now, the question between us is this, and can be reduced to a matter of the utmost simplicity: Brother Boswell, is the instrument the hair?…Is the instrument the bowstring? Is the instrument the strings of the heart? Let us allow the Bible to forever settle that. Paul, what do you say about that? It is not the plucking or the psalloing of the hair; it is not the twitching of a cord or the plucking of the carpenter’s line; it is not the twanging or the twitching of an instrument of artificial mechanism; but it is the touching or the twanging or psalloing of the heart, and that is the thing upon which the psalloing is done. But may I submit to you this idea: In the five times used in the New Testament, the word psallo not one single, solitary time, is ever translated by the King James or by the Revised Version “to play”. These translators, about one hundred and fifty in number, represented the scholarship of the world. They were selected and appointed because of their scholarship; and when they came to the rendition of the word psallo and to the translation thereof, without exception, without dissenting voice, they rendered it “to sing, to make melody”. Where? In the human heart. (pp. 44-45).
The Christian Church and the Stone-Campbell Movement used the same argumenta against giving up the instrument: Daniel Sommer and The Firm Foundation. "This was really the reason behind M.C. Kurfees monumental work on "Instrumental Music." He so completely devastated Payne's contention that most scholars in the Christian Church abandoned Payne, and reverted to their former plea: "It doesn't make any difference; it is a matter of unconcern to God.""

1927 the NACC found founded as the beginning of secting out of the Disciples of Christ.

 A short summary at Wikipedia notes.

The Independent Christian Churches/Churches of Christ and Christian Church (Disciples of Christ) (DoC) parted ways due primarily to disagreements on the denominationalization of the DoC. The split occurred as local congregations refused to take part in rapidly developing extra-congregational organizations that eventually evolved into a General Assembly, which is what drove the Restoration Movement in the first place. They were also disturbed by what they saw as liberal/modernist influences on DoC teaching. This came to a head at the 1926 DoC Convention in Memphis, Tennessee.

The official DoC split from the Restoration Movement Independent Christian Churches/Churches of Christ is difficult to date. Suggestions range from 1926 to 1971 based on the events outlined below:

  • 1926: The first North American Christian Convention (NACC) in 1927 was the result of disillusionment at the DoC Memphis Convention.
  • 1930s - 1940s: Symbolic differences and disagreements flourished.
  • 1955: The Directory of the Ministry was first published listing only the "Independents" on a voluntary basis.
  • 1968: Final redaction of the Disciples Year Book removing Independent churches
  • 1971: Independent churches listed separately in the Yearbook of American Churches.


I knew people who attended Christian Churches who changed the name to The Church of Christ because they rejected instruments proving that not even Christian Churches (with OKelly input) were not UNIONED with the Society-Christian church.
The increase from about 150,000 members in 1906: Ten years later in 1916 the number of members of churches of Christ would rise to about 317,000. That, of course, is an increase of more that 100%. By 1926, a decade beyond that, the numbers in churches of Christ had grown to over 433,000. This represents an additional 50% growth over the previous census.

... Well, by the 1960s, total membership had grown to possibly as high as 2 ½ million.
This shows that the masses of people rejected instruments and undoubtedly defected from the Society-Organ "party" as they called themselves. 

You should grasp that what became the NACC was on its way to secting out of the Disciples for some of the same reasons that Churches of Christ were never "unioned" with the Disciples of Christ other than fraternally prior to the move toward becoming another denomitation (culr).

I have posted the REAL writings between Stone and Campbell.

I showed you that Campbell showed in 1831 there there was nothing in common to unite. He held Stone in some disdain as a "denomination" builder.

A few men shook hands in 1832 and the agreement went no further than the people who met with no authority. The document they all signed would NOT PERMIT what the Disciples of Christ (Methodist-Anglican-Catholic derived) did because they got spooked by Miller and thus are carriers of SDA dogma.

I showed you that in 1837 that Campbell ridiculed the notion of unity among those with nothing in common

In 1843 or so the name MILLENNIAL HARBINGER was adopted to REPUDIATED the Foster-claimed apocalyptic views of the Disciples.

William J. Nottingham Global Ministries.

"My point here is that the first missionary society was the product of a long and intense process which generated considerable soul-searching. There were shared biblical principles and at the same time fundamental differences in theological opinion. Disagreement grew
      concerning congregational ecclesiology,
      commonality in mission with other Christians,
      and also perhaps communion of the Holy Spirit.

This tension would eventuate in separate bodies and institutions of the 20th and 21st centuries.  [Disciples and NACC] A full appreciation is probably hidden from us in the distance from ante-bellum times.
      But the nature of the Bible's authority,

      the relatively new idea of the autonomy of the local congregation,
      and the centrality of millennialist eschatology for these men and women,

with men doing most of the writing which is left to us, seem to me to be mysteries that can only be observed from different angles and rarely entered into existentially by later generations like our own.

This is evidenced in the decisions concerning missionaries growing out of this fervor leading up to the Cincinnati convention: Dr. and Mrs. James T. Barclay were the first. It was in their parlor in Washington, D.C., 1843, that the congregation had been organized which became the Vermont Avenue Church and in 1930 the National City Christian Church.

They went to Jerusalem, not because of Acts 1:8 "beginning with Jerusalem" as a popular Disciples legend has it, but because it was taken for granted by Alexander Campbell and his followers that the Jews were to be converted before the return of Christ.

That was a false assumption: the Millenial Harbinger's major thrust was not to SUPPORT Millerism but to defeat it.  Campbell denies that Jesus will return to Canaan.  Because the Church of Christ did not believe in William E. Miller [Ellen G. White].  You will notice that it was the Disciples who were tilted by Miller.

The title of Campbell's journal proclaimed clearly the eschatology of the pre-Civil War spirituality, so neglected in our denominational memory by scholars and theologians since then.

Notice that Campbell spoke of THE PROTESTANT THEORY: not his because he speaks where the Bible speaks and insists on a NEW HEAVEN and a NEW EARTH and that you could not convert people after the literal earth was burned up.

In the Millennial Harbinger of 1841,
       we read in what is called The Protestant Theory: [NOT that of Campbell]
      "The Millennium, so far as the triumphs of Christianity is concerned, will be a state of greatly enlarged and continuous prosperity, in which the Lord will be exalted and his divine spirit enjoyed in an unprecedented measure. All the conditions of society will be vastly improved; wars shall cease, and peace and good will among men will generally abound. The Jews will be converted, and the fullness of the Gentiles will be brought into the kingdom of the Messiah."

The Second Coming IV. In the Scriptures the reigning of the saints with Christ, is not referred to merely as a state of future prosperity which the church in the latter days was to expect, 

but as the comfort and encouragement of the people of Christ in every age; as something in which they were personally interested, and as intimately connected with the;' resurrection from the dead. 

The truth is, this is the glory to which the suffering church (a character which exclusively belongs to it under the dispensation previous to the Millennium) is elected, being predestinated not only to be partakers of Christ's mercies, but to be partakers of the throne of his glory. 

The converted nation of the Jews, and the remaining inhabitants of the world, will enjoy a state [66] of eminent blessedness; but it will fall far short of that glorious height of dignity to which the once suffering church will be elevated. As kings and priests, it is implied that there are others over whom they are to reign, and for whom they are to interpose.
The founding of the American Christian Missionary Society cannot be separated from the millennialist eschatology of the period

The Disciples followed the Millerites: not Campbell.

nor from the pragmatism which required a foreign dimension to keep pace with other denominations or to outgrow them! D.S. Burnet's book The Jerusalem Mission and Dr. Barclay's book The City of the Great King make this clear, along with speeches and articles by various leaders like Isaac Errett. Barclay wrote in a journal The Christian Age:

"The ACMS...resolved...
     to make the first offer of salvation to Israel. . .
     for the salvation of the Jews...
     for upon the conversion and resumption of Israel
           is unquestionably suspended the destruction of Antichrist
           and the salvation of the world."

The rise of this heresy which insists that Jesus utterly failed in His First Advent but with a little help from His friends (unity meetings, Tulsa, Jubilee etal) they PLANNED to be ecumenical and following the Pope's call for Jubilee 2000 to MAKE IT POSSIBLE for Jesus to have His SECOND ADVENT without failing AGAIN.

Joel's Army was part of this and people enlisted to hand out rewards and destroy the non-converts. The Virgin of Guadalupe appeared to one priest and said that she would return and KILL all of the Masons and Pagans.

Campbell denied that there could be a millenium fitted in between Miller's prophecy (and the Disciples belief), the conversion of the Jews and the DATE SET by Miller.

But, bless their heart they tried to do Jesus' work for Him. Guess it was worth SECTING OFF the real Campbell

1832 John T. Lewis Instrumental Music

In 1934-38, Claude Witty, a preacher of the Church of Christ in Detroit, and James DeForest Murch, leading spokesman of the Christian Churches, launched a nation-wide unity movement. 3 After half dozen meetings, Bro. H. Leo Boles was invited to present a lesson on the subject on May 3, 1939.  He made the following plea:
   1. Brethren, lay aside the denominational paraphernalia, destroy all denominational machinery and apparatus, and condemn the denominational spirit among you, and come back to the New Testament, and take up the ‘plea' of the pioneers for unity on the new Testament, and there will be unity between the ‘Christian Church' and the churches of Christ on this point...
   2. You know where you left the churches of Christ, hence, you know where to find then; come back and unity is the inevitable result.
   3. The churches of Christ, so long as they are loyal to the New Testament, cannot compromise on this or any other point so clearly taught in the New Testament. 4
The Christian Church gradually secting out of the Disciples always promoted "unity" by twisting all of the instrumental passages. H. Leo. Boles attended one of them in 1939 and in no uncertain terms the Disciples/Christian churches had destroyed any "fraternal" fellowship by introducing music and the society which all Bible students know is radically outlawed for the Qahal, Synagogue or Church of Christ in the wilderness.

And I believe that is especially true about those tasked to REwrite the history of groups always known as The Church of Christ in every period. The Catholics thought of them as universal (the one true church) but they called themselves The Church of Christ because Jesus of Nazareth "whom God made to be both Lord and Christ" purchased it and is the head of His own kingdom. That kingdom has no other task but to "use one mind and one mouth" to teach "that which is written for our learning." The Laded Burden outlaws all "spiritual anxiety created by religious ceremonialism." Paul used the Greek ARESKOS or Self-pleasure or Latin Placeo which outlaws the same thing clearly defined in the literature as "rhetoric, singing, instruments or drama." Jesus would call them hypocritic arts by pointing to Isaial 6 and Ezekiel 33.

The modern writers of Encyclopedias (smile) and text books have never read the original resources but as in ALL scholarly settings rest on the textbooks YOU must follow if YOU intend to get a passing grade. We will show yoou that Foster has led many simpletons down the path by false teaching about Alexander Campbell and the "apocalyptic tradition." The name MH in fact was to repudiate ALL millennial speculations and to refute the Disciples organization to "save all of the Jews to make it possible for Jesus to return." They fell for the Millerite (SDA) predictions: the Jews didn't want to get saved--thank you very much--and Jesus didn't return. However, it proved the radical separation of the Disciples and Reformers whose churches called themselves churches of Christ. At one time the Stone people called themselves CHRISTIANS and the Campbell disciples called themselves DISCIPLES. Of course a baptized believer is a DISCIPLE and is called a CHRISTIAN but the body bears the name of Christ. Disciples don't DO worship services: they go to BIBLE CLASS.

I have made it my way-past-retirement task to make these ORIGINAL DOCUMENTS from Clay Tablets onward available for anyone wanting to get TRUE HISTORY from the writers mouth--and not get fleeced so you can get a still-bleeding sheep skin. I don't DO dogma and don't join the ANTICHRISTS in their trinitarian worship.

Funding for this project has been provided principally by Disciples of Christ Historical Society and Chalice Press.
I am sorry that you don't completely understand how history works. Here is a link to a website about the most recent work of the history of the Stone Campbell movement. It involves scholars from all traditions of the Stone Campbell movement. I hope you look into this work with an open mind. Read carefully, order the book, read some more, then repost your findings. I will do the same with your posts and websites. I will also pass these along to the authors of this World History of the Stone Campbell Movement.

Blessings in your journey!
World History of the Stone Campbell Movement reviewed
THIS EFFORT IS FUNDED BY THE DISCIPLES OF CHRIST.  Of course, not even the NACC could agree with the total departure of the Disciples from the need for Biblical authority.

THE FINAL DEPARTURE being promoted while being paid by Churches of Christ. Of authority: it is a fact that the Disciples-Christian churches INVENTED the Law of Silence and "traditionalism."

Richard L. Hamm: The first is Scripture, which for Christians means, of course, the Holy Bible (which is to say the whole Bible: the Hebrew and Christian testaments).

The second is reason and the third is experience. We Disciples are quite appreciative of these sources. Our movement was born within the philosophical context of

John Locke who said that truth can be known through reason tempered with experience.
In this
secular age in which we live, I'm afraid that many of us have increasingly depended on these two sources alone, but reason and experience are two valuable sources for understanding God.

No, John Locke never said that. What he said was that Christianity was reasonable once it was revealed but the best of human reasoning could never discover or aid the discover of truth.

John Locke denied that REASON had ever contributed anything to spiritual religion. However, when God reveals, then it seems reasonable to the mind which God created. Locke speaks of HUMAN REASON and concluded that:

1. In this state of darkness and error, in reference to the "true God" Our Saviour found the world.

But the clear revelation he brought with him, dissipated this darkness;
made the
one invisible true God known to the world:
and that with such
evidence and energy,
that polytheism [trinity] and idolatry hath
no where been able to withstand it.

But wherever the preaching of the truth he delivered, and the light of the gospel hath come, those mists have been dispelled.

Sense and lust blinded their minds in some, and a careless inadvertency in others, and fearful apprehensions in most

(who either believed there were, or could not but suspect there might be, superior unknown beings) gave them up into the hands of their priests to fill their heads with false notions of the deity, and their worship with foolish rites, as they pleased; and what dread or craft once began, devotion soon made sacred, and religion immutable.
Perhaps both Locke and the Thomas and Alexander Campbell are hated with a purple passion and slandered because Alexander Campbell wrote:

"Give money to make poor pious youths learned clergy, or vain pretenders to erudition; and they pray that they may preach to you; yes, and pay them too. Was there ever such a craft as priestcraft? No, it is the craftiest of all crafts. It is so crafty that it obtains by its craft the means to make craftsmen, and then it makes the deluded support them!" (Campbell, Alexander, Christian Baptist, Dec. 1, 1823, Vol. 1, p. 91).

"Money is of vital consequence in the kingdom of the clergy. Without it a clergyman could not be made, nor a congregation supplied with a 'faithful pastor.' O Mammon, thou wonder-working god!" (Ibid., p. 124).

In The Reasonableness of Christianity, John Locke put the focus on revealed truth and not on any other thing. Anything which we can EXPERIENCE or our HUMAN REASON are the products of a fallible human which is USUALLY WRONG. If human reason suggests something like the trinity or pagan music as worship do we trust the Bible or do we trust our own feelings.

Richard L. Hamm: The fourth is tradition. The Church has learned some things in the past two thousand years (that's right, the Church learned some things even before Alexander Campbell!). By looking to the Church's tradition (its history, its declarations, its collective wisdom) one can learn much about the nature of God and the nature of humankind. As the sage has said, one who does not learn history is doomed to repeat it. Studying the church's tradition is a way for us to learn some things the easy way!

The Holy Spirit, the Spirit of the Living God, uses these four sources of revelation to teach us who God is and who we are.


John 14:15 If ye love me, keep my commandments.
1John 2:1 My little children, these things write I unto you, that ye sin not.
John 14:16 And I will pray the Father, and he shall give you another Comforter [parakletos], that he may abide with you for ever; And if any man sin, we havean advocate [parakletos] with the Father, Jesus Christ the righteous
John 14:17 Even the Spirit OF truth; whom the worldfor he dwelleth with you, and shall be in you. cannot receive, because it seeth him not, neither knoweth him: but ye know him; 1John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
John 14:20 At that day ye shall know that I am in my Father, and ye in me, and I in you 1John 2:3 And hereby we do know that we know him, if we keep his commandments.
John 14:21 He that hath my commandments, and keepeth
them, he it is that loveth me: and he that loveth me shall be loved of
my Father, and I will love him, and will manifest myself to him.
1John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar 
John 14:22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? and the truth is not in him.  
John 14:23 Jesus answered and said unto him, If a man love me, he will keep my words  1John 2:5 But whoso keepeth his word, in him verily is the love of God perfected: hereby  we that we are inhim.
and my Father will love him, and we will come unto him, and make our abode with him. 1John 4:8 He that loveth not knoweth not God; for God is love.
1John 4:16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

John 14:24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Fathers which sent me. 1John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.
John 14:25 These things have I spoken unto you,
1John 2:7 Brethren, I write no new commandment unto you, but an old
commandment which ye had from the beginning.  
being yet present with you. The old commandment is the
word which ye have heard from the beginning.
John 14:26 But the Comforter, which is the HolyGhost , whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
1John 2:8 Again, a new commandment I write unto you, which thing is
true in him and in you: because the darkness is past, and the true
light now shineth
The Spirit's Name will be Jesus Christ 1John 2:10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. [trap or snare laid for an enemy]
John 14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be IN you.
1John 2:20 But ye have an unction from the Holy One,

khrisma spiritual grace, Isous khristos
and ye know all things
holy spirit or
A good conscience, consiousness.

John 14:9 Jesus
saith unto him, Have I been so long time with you, and
yet hast thou not known me, Philip?
1John 2:22 Who is a liar but he that denieth that Jesus is the Christ?
Which is the same as: Which
is the same as
he that
hath seen me hath seen the

and HOW sayest thou then, Shew us the Father?
He is antichrist, that denieth the
      the Son.
14:10 Believest thou not that I am IN the Father, and the Father IN me? the words that I speak unto you I speak not of myself: but
the Father that dwelleth IN me, he doeth the works.
1 John
2:23 Whosoever denieth the Son

that acknowledgeth the Son 
the same
hath not the Father:

hath the Father also

 Notice that as the Disciples and the REWRITERS of history move closer to the Catholic Church that they have adopted the CUP.
[linked image]

Babylonian background to the huge cup of wine. It is true that a few dupes being led by agents of the NACC have confessed that it takes about a decade to slowly condition the "frogs" to accept instruments.  Even so, among those facilitated by the REwriters of history have caused up to 1/2 of the owners to cast themselves out of their own synagogue.  No matter! you can make up the difference quickly.
Now, as the Babylon of the Apocalypse is characterised by the name of "MYSTERY," so the grand distinguishing feature of the ancient Babylonian system was the Chaldean "MYSTERIES," that formed so essential a part of that system. And to these mysteries, the very language of the Hebrew prophet, symbolical though of course it is, distinctly alludes, when he speaks of Babylon as a "golden CUP." To drink of "mysterious beverages," says Salverte, was indispensable on the part of all who sought initiation in these Mysteries.

From the ingredients avowedly used, and from the nature of others not avowed, but certainly used, there can be no doubt that they were of an intoxicating nature;

and till the aspirants had come under their power,
till their understandings had been dimmed,
and their passions excited by the medicated draught,
they were not duly prepared for what they were either to hear or to see.

If it be inquired what was the object and design of these ancient "Mysteries," it will be found that there was a wonderful analogy between them and that "Mystery of iniquity" which is embodied in the Church of Rome.

Their primary object was to introduce privately, by little and little, under the seal of secrecy and the sanction of an oath, what it would not have been safe all at once and openly to propound.

The time at which they were instituted proved that this must have been the case. The Chaldean Mysteries can be traced up to the days of Semiramis, who lived only a few centuries after the flood, and who is known to have impressed upon them the image of her own depraved and polluted mind. *
* AMMIANUS MARCELLINUS compared with JUSTINUS, Historia and EUSEBIUS' Chronicle. Eusebius says that Ninus and Semiramis reigned in the time of Abraham.
That beautiful but abandoned queen of Babylon was not only herself a paragon of unbridled lust and licentiousness, but in the Mysteries which she had a chief hand in forming,

Thus was this Chaldean queen a fit and remarkable prototype of the "Woman" in the Apocalypse, with the golden cup in her hand, and the name on her forehead, "Mystery, Babylon the Great, the MOTHER of harlots and abominations of the earth."

In Revelation 18 John speaks of the "lusted after fruits" (same as the baskets of summer fruits in Amos) would be destroyed.

Rev 18:14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

Tillô , 2. with acc. of that from which the hair or feathers are plucked, so of the cuckoo, ib.618a29 (Pass.); as a description of an idle fellow Ar.Pax 546, as a punishment of adulterers, Id.Nu.1083; v. paratillô, tephra.

also, pluck live sheep, instead of shearing, toistillousintahupodiphthera
4. t. melê pluck the harp-strings, play harp-tunes, Cratin.256 (lyr.). II. since tearing the hair was a usual expression of sorrow, tillesthai tina tear one's hair in sorrow for any one
III. metaph., pluck, vex, annoy,
Ar.Pax 546 Aristophanes, Peace

[520] Ah! venerated goddess, who givest us our grapes, where am I to find the ten-thousand-gallon words wherewith to greet thee? I have none such at home. Oh! hail to thee, Opora, and thee, Theoria! How beautiful is thy face! [525] How sweet thy breath! What gentle fragrance comes from thy bosom, gentle as freedom from military duty, as the most dainty perfumes!


Is it then a smell like a soldier's knapsack?

Oh! hateful soldier! your hideous satchel makes me sick! it stinks like the belching of onions, [530] whereas this lovable deity has the odor of sweet fruits, of festivals, of the Dionysia, of the harmony of flutes, of the tragic poets, of the verses of Sophocles, of the phrases of Euripides--
[545] Do you see that poor crest-maker, tearing at his hair?
Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters,
        shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be,
        shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Revelation 18:23 And the light of a candle shall shine no more at all in thee;
        and the voice of the bridegroom and of the bride [heiro gamos-sacred sex] shall be heard no more at all in thee:
        for thy merchants were the great men of the earth;
         for by thy sorceries were all nations deceived.
Revelation 18:24 And in her was found the blood of prophets,
        and of saints, and of all that were slain upon the earth.
Revelation 18.22 et vox citharoedorum et musicorum et tibia canentium et tuba non audietur in teamplius et omnis artifex omnis artis non invenietur in te amplius et vox molae non audietur in teamplius

Revelation 18:23] et lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audieturadhuc in te quia mercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes genteset lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audietur adhuc in te quiamercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes gentes
lūcĕo , xi, 2, v. n. Sanscr. ruk, to be bright; Gr. lukhnos, leukos, amphilukē; Lat. lux, lumen, lucidus, luna; O. H.-Germ. liŏht; Germ. Licht; cf. also illustris, I. to be light or clear, to shine, beam, glitter (syn.: splendeo, fulgeo)
I. Trop., to shine forth, to be conspicuous, apparent, clear, evident: “nunc imperii nostri splendor illis gentibus lucet,Cic. Imp. Pomp. 14, 41: “mea officia et studia, quae parum antea luxerunt,id. Att. 3, 15, 4: “cum res ipsa tot, tam claris argumentis luceat,id. Mil. 23, 61: “virtus lucet in tenebris,id. Sest. 28, 60: tota oratio lucet,Quint. 8, 5, 29; 9, 1, 19.—Hence, lūcens , entis, P. a., shining, bright, conspicuous: lucentior usus, Mall. Theod. de Metr. 9, 7. “sedebat In solio Phoebus claris lucente smaragdis,
Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollo as the god of light:
B. Phoe-bēus , a, um, adj., Phœbean, Apollinean: carmina,Lucr. 2, 504: “lampas,the sun, Verg. A. 4, 6: “virgo,Daphne, Ov. P. 2, 2, 82: “laurus,id. Tr. 4, 2, 51: “Rhodos,where the worship of Apollo prevailed, id. M. 7, 365: “lyra,id. H. 16, 180: “sortes,oracle, id. M. 3, 130: “tripodes,id. A. A. 3, 789: “Phoebeā morbos pellere arte,id. F. 3, 827.—
C. Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess, Ov. Am. 2, 8, 12; id. Tr. 2, 400; Luc. 5, 128; 165.

Revelation 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
David's PRAISE word is the Hebrew Halal:  logical since God turned them over to worship the starry host.

Halal h1984 [Praise was under the KING and COMMANDERS of the Army and NEVER under the priests.

cHalal h2490 [the same basic word] The "c" may indicate an Aramic root where Halal means KOSHER MEAT. You are paying TOO MUCH with all of the strange boys around.

  1. to shine
    1. (Qal) to shine [seeking God's favor]
    2. (Hiphil) to flash forth light
  2. to praise, boast, be boastful
    1. (Qal)
      1. to be boastful
      2. boastful ones, boasters (participle)
    2. (Piel)
      1. to praise
      2. to boast, make a boast
    3. (Pual)
      1. to be praised, be made praiseworthy, be commended, be worthy of praise
    4. (Hithpael) to boast, glory, make one's boast
    5. (Poel) to make a fool of, make into a fool
    6. (Hithpoel) to act madly, act like a madman

Used for: NAS (165) - acted insanely, 1; arrogant, 1; boast, 9; boasted, 1; boastful, 3; boasts, 3; boasts boast, 1; deride, 1; drive madly, 1; flash forth, 2; give praise, 1; giving praise, 1; glory, 8; go mad, 1; going mad, 1; mad, 1; madness, 1; make its boast, 1; makes a mad, 1; makes fools, 1; making fools, 1; offers praises, 1; praise, 90; praised, 20; praises, 1; praising, 5; race madly, 1; renowned, 1; sang praises, 1; shone, 2; sing praises, 1; wedding songs, 1;

  1. to profane, defile, pollute, desecrate, begin
  2. (Niphal)
    1. to profane oneself, defile oneself, pollute oneself 1a
  3. ritually 1a
  4. sexually
    1. to be polluted, be defiled
  5. (Piel)
    1. to profane, make common, defile, pollute
    2. to violate the honour of, dishonour
    3. to violate (a covenant)
    4. to treat as common
  6. (Pual) to profane (name of God)
  7. (Hiphil)
    1. to let be profaned
    2. to begin
  8. (Hophal) to be begun
  9. to wound (fatally), bore through, pierce, bore
  10. (Qal) to pierce
  11. (Pual) to be slain
  12. (Poel) to wound, pierce
  13. (Poal) to be wounded
  14. (Piel) to play the flute or pipe

God abandoned Israel's Musical Idolatry sect to worship the STARRY HOST.

He ordained the assembly or "church in the wildernes" to REST, READ or REHEARSE. Loud singing was excluded. This was the synagogue or EKKLESIA for SPIRITUAL PEOPLE.

Later, God granted the KINGS to MAKE MERCHANDISE of the people and use the BOYS to make musical instruments and run before the ORIENTIAL POTENTATE'S CHARIOTS.

"The ritual observances at the Hebrew and at the a Canaanite sanctuary were so similar that to the mass of the people Jehovah worship and Baal worship were not separated by any well-marked line... A sacrifice was a public ceremony of a township or clan... Then the crowds streamed into the sanctuary from all sides, dressed in their gayest attire, marching joyfully to the sound of music, and bearing with them not only the victims appointed for sacrifice, but store of bread and wine set forth the feast...Universal hilarity prevailed." (Gurney, O.R., Some Aspects of Hittite Religion, Oxford University Press, 1977, p. 37).

Heylel (h1966) hay-lale'; from h1984 (in the sense of brightness); the morning-star: - lucifer.

Lucifer is identical to ZOE in many respects and SHE is engaged in trafficing and merchandising: the Temples were "houses of merchandise, den of thieves." Go thou and do likewise.

Merchandise is:

Rekullah (h7404) rek-ool-law'; fem. pass. part. of 7402; trade (as peddled): - merchandise, traffic.

Nophek (h5306) no'-fek; from an unused root mean. to glisten; shining; a gem, prob. the garnet: - emerald.

Thou hast BEEN in EDEN the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy TABRETS and of thy PIPES was prepared in thee in the day that thou wast created. Ezekiel 28:13

By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane [cHalal] out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Eze.28:16

As the king/queen of Babylon she was cast into Sheol with her harps and still breathing harpists. In Revelation 18, the PRESENT musicators work for the same HARLOT and perform SORCERY to decieve and MARKET your flesh. Hee Haw. "War is Hell: so help me I LOVE IT."

The Complete Word Study Dictionary: New Testament, by Spiros Zodhiates, gives us a start:
“Strong’s #5331, pharmakeia, from pharmakon, a drug, which in the Gr. writers is used both for a curative or medicinal drug, and also as a poisonous one. Pharmakeia means the occult, sorcery, witchcraft, illicit pharmaceuticals, trance, magical incantation with drugs (Gal. 5:20; Rev. 9:21; 18:23; Sept.: Ex. 7:22; Is. 47:9, 12). (pp. 1437, 1438)

“Strong’s #5332, pharmakeus; gen. pharmakeos, from pharmakeuo, to administer a drug. An enchanter with drugs, a sorcerer ([i]Rev. 21:8 [TR]) (Ibid., p. 1438)

“Strong’s #5333, pharmakos, gen. pharmakou. A magician, sorcerer, enchanter (Rev. 21:8 [UBS]; 22:15; Sept.: Ex. 7:11; 9:11; Deut. 18:10; Dan. 2:2). The same as pharmakeus (5332). The noun pharmakeia (5331) means the preparing and giving of medicine, and in the NT, sorcery, enchantment.” (Ibid.)
Dem. 25 79  No; I am wrong. He has a brother, who is present here in court and who brought that precious action against him. What need to say anything about him? He is own brother to the defendant, born of the same father and mother, and, to add to his misfortunes, he is his twin. It was this brother—I pass over the other facts—who got possession of the drugs and charms from the servant of Theoris of Lemnos, the filthy sorceress whom you put to death on that account with all her family.
Theōr-is , idos, , II. pl.,= Bakkhai, Id., cf. Plb.30.25.12; of attendants of Apollo, Nonn.D.9.261.

pharma^k-is , idos, fem. of pharmakeus,
A. sorceress, witch, D.25.79, Arist.HA577a13, A. R.4.53:— as Adj., “gunē ph.Ar.Nu.749; irreg. Sup., “pharmakistotatai gunaikōnJ.AJ17.4.1, cf. Suid. s.v. Mēdeia.
II. fem. Adj., poisonous, venomous,sauraNic.Al.538.
“The word translated in the AV ‘witchcraft’ in Gal 5:20 (pharmakeia) is the ordinary Greek one for ‘sorcery,’ and is so rendered in the RV, though it means literally the act of administering drugs and then of magical potions. It naturally comes then to stand for the magician’s art, as in the present passage and also in . . . the LXX of Isa 47:9 . . . translated ‘sorceries’.” (International Standard Bible Encyclopedia, James Orr, Ed., Vol. 5, p. 3097.)

Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children: Isa 47:8

But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments. Isa 47:9

In-canto , āvi, ātum, 1, v. a. and n. *
I.  To sing in, To consecrate with charms or spells: “incantata vincula,

mălĕfĭcĭum , ĭi, n. maleficus,
I. an evil deed, misdeed, wickedness, offence, crime.
2. Enchantment, sorcery, Tac. A. 2, 69 Orell. N. cr.; App. M. 9, p. 230, 24; 231, 28; cf. “magica,id. Mag. p. 278, 21; Schol. Juv. 6, 595.—
Tac. Ann. 2.69 The terrible intensity of the malady was increased by the belief that he had been poisoned by Piso. And certainly there were found hidden in the floor and in the walls disinterred remains of human bodies, incantations and spells, and the name of Germanicus inscribed on leaden tablets, half-burnt cinders smeared with blood, and other horrors by which in popular belief souls are devoted so the infernal deities.
dēvōtĭo  III. Sorcery, enchantment; and concr., a magical formula, incantation, spell, Suet. Calig. 3: “carmina et devotiones,

carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo], I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation
II. Esp., a composition in verse, a poem; poetry, verse, song, whether in a broader sense, of every kind of poetic production, epic, dramatic, lyric (opp. to prose and to cantus, the melody),

For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me. Isa 47:10

Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. Isa 47:12

With regard to pharmakeiaBAGD 2nd Edition says, that in Rev 18:23 the meaning is “sorcery, magic”, and in Rev 9:21, “magic arts”. It also gives usages in many other classical and LXX readings, but for brevity I’ll limit it to the NT usage, and will in the following citations also.
Eph. 4:22 That ye put off concerning the former conversation the old man,
        which is corrupt according to the deceitful lusts;
Phtheirō 3. corrupt, bribe, tina D.S.4.73; lure, entice, trap,kēmoisi plektois porphuras phtheirei genosS.Fr.504 (s. v. l.); “phtheirei gar pronoia tēn aboulianentices to its ruin, entraps   akouō se lurōdou gunaikos
b. seduce a woman, “hupo tēs thugatros adikoumenon kai Dionusiou tou phtheirantos autēn kinaidou” (Dog, Cynic, Catamite)pharmakōn
II b. with a Prep., phtheiresthai pros tous plousious, of hangers-on and flatterers, D.21.139, cf. Plu.Phoc.21, Eum. 14, Ant.24; “eis hēdonas apo . . ponōn” “phthora8), “poson khronon pontou 'pi nōtois halion ephtheirou planon;E.Hel.774;
planos 1. Act., leading astray, deceiving, p. kateseion edōdan the bait, Theoc.21.43, cf. AP7.702 (Apollonid.); p. dōra, agra, Mosch.1.29, Fr.1.10; “pneumata1 Ep.Ti.4.1.
III. of persons, planos, ho, vagabond, impostor, Nicostr.Com.24, Dionys.Com. 4, D.S.34/5.2.14, Ev.Matt.27.63.
1 Timothy 4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,
CORRUPT includes Listening to a female Lyre Player
Lur-aoidos (or rather luraoidos Hdn.Gr.1.229), o(, h(, A. one who sings to the lyre, AP7.612 (Agath.), APl.4.279:—contr. lurōdos , AP6.118 (Antip.), Plu.Sull.33: Adj. -“ōdos harmoniaCallistr.Stat.7.

Surely speaking of those both/and churches who have lied, cheated and stolen the church house of widows planning to sow discord as he "unites" with the instrumentals---
Plut. Sull. 33 [2] He conducted the sales of confiscated estates in such arrogant and imperious fashion, from the tribunal where he sat,
        that his gifts excited more odium than his robberies.
        He bestowed on handsome women, musicians, comic actors,
        and the lowest of freedmen, the territories of nations
        and the revenues of cities, and women were married against their will
        to some of his favourites
Aōdos , o( (and in Paus.10.5.12, h(), contr. for aoidos,
A. singer,khrēsmōn” (A. oracular response, oracle) E.Heracl.488, meta Lesbion ōdon, prov. of a second-rate musician, Cratin.243, cf. Arist.Fr.545; “hoi tou Dionusou ō.Pl.Lg.812b; khorous tinas . . ōdous ib.800e; of cicadae,[Locust] “hoi huper kephalēs ō.Id.Phdr.262d, cf. AP6.54 (Paul.Sil.); “ton alektruona ton ōdon apopnixasa mouPl.Com.14D.; hupo ton ōdon ornitha about cockcrow,  
II. the cup passed round when a scolion was sung,
[the crooked generation]
Plat. Phaedrus 262d the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with  words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking.

Mousa , ēs, , Aeol. Moisa
Mouso-ō , A. furnish with power of song, hosa phusis memousōke,
2. to be set to music, “ta di' ōdēs . . mousōthenta kroumataD.H.Dem.40, cf. Cat.Cod.Astr.8(3).188; to be filled with melody, “memousōtai ta peri tēn thalattan hup' ōdēs tōn petrōnPhilostr.Her.10.7.

A.  one who speaks for a god and interprets his will to man, Dios p. interpreter, expounder of the will of Zeus, of Tiresias, Pi.N.1.60; Bakkhou p., perh. of Orpheus, E.Rh.972; [Dionusou p., of the Bacchae, Id.Ba.551 (lyr.); Nēreōs p., of Glaucus, Id.Or.364; esp. of the Delphic Apollo, “Dios p. esti Loxias patrosA.Eu.19; of the minister and interpreter at Delphi, Hdt.8.36,37;
3.   interpreter, expounder of the utterances of the mantis (q.v.), Pl.Ti.72a: hence, of Poets, “Pieridōn p.Pi.Pae.6.6; “Mousan p.B.8.3, cf. Pl.Phdr.262d.
b. metaph., proclaimer, harbinger, kōmou prophatas, of the wine-bowl, Pi.N.9.50; “deipnou p. limosAntiph.217.23; “phthoēs p.Pl.Com.184.4; “tettix . . thereos glukus p.Anacreont.32.11.

The LOCUSTS in Revelation is the Musical Worship Team of Apollo, Abaddon, Apollyon

Tettix Plato calls them hoi Mousōn prophētai, Phdr.262d; but they also became a prov. for garrulity, “lalein tettixAristopho10.7: “t. polloi ginomenoi nosōdes to etos sēmainousiThphr.Sign.54. They were thought to sing continually without food or drink, Ar.Nu. 1360, Pl.Phdr.259c; or on a diet of air and dew,

sēmainō , Il.10.58, etc.; sa_mainō
3. of the Delphic oracle, “oute legei oute kruptei alla sēmaineiHeraclit.93; so of omens, X.Mem.1.1.2,
2. in war or battle, give the signal of attack, etc., Th.2.84, etc.; in full, “s. salpiggiAnd.1.45, X.An. 4.2.1,
II. provide with a sign or mark, seal, sēmainesthai bublō (sc. boun), i.e. by sealing a strip of byblus round his horn, Hdt.2.38, cf. Pl.Lg.954c, X.Cyr.8.2.17, Is. 7.1,2, Hyp.Ath.8:

The Eucharistic Presence from a BIBLICAL PERSPECTIVE  Fr. Abbot Denis

John 6:58 This is that bread which came down from heaven:
         not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

Deut. 8:1 All the commandments which I command thee this day
            shall ye observe to do, that ye may live, and multiply,
        and go in and possess the land which the LORD sware unto your fathers.

Deut. 8:2 And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness,
        to humble thee, and to prove thee, to know what was in thine heart,
        whether thou wouldest keep his commandments, or no.

And he humbled thee, and suffered thee to hunger,
fed thee with manna, which thou knewest not, neither did thy fathers know;
        that he might make thee know that
man doth not live by bread only,
        but by every
word that proceedeth out of the mouth of the Lord doth man live. Deut 8:3

John 6:62 What and if ye shall see the Son of man ascend up where he was before?
John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing:
        the words that I speak unto you, they are spirit, and they are life.

SCRIPTURE CALLS IT THE LORD'S SUPPER: We Preach the Death of Jesus Christ. That means that we consider our flesh dead so that we can can do RATIONAL worship which is ONLY in the human spirit giving heed to the Words of Christ.


The [Independents] chose the status of unqualified autonomy for the local Christian Churches. The liberal Disciples chose the corporate structure of a central controlled denomination. The 1968 Restructure was planned and wrought in bitterness. Where once there had been two churches listed in the 1906 religious census, now there are three polarized Restoration fellowships. Since the 1968 Federal Religious Census, the churches are listed in three separate categories with zero fraternal ties: Christian Church and Church of Christ [Independents]; and Christian Church (Disciples of Christ [the Restructured denomination]; and the Churches of Christ.


J. E. Choate: 

And if a definite date is needed to specify the time when this division got underway, in my personal judgment, the time has to be September 10, 1973.

It was on that date when interested brethren from across the country met in Memphis, TN because they were seriously questioning the integrity of the Herald of Truth under the management of the Fifth and Highland church elders in Abilene, TX.

Elders, preachers, and church members were disturbed by the rumors coming out of Abilene. The firing of E. R. Harper, a good and great man, by the Abilene church was troubling because no reasons were given outside the fact that the Abilene church elders were in charge of the Herald of Truth TV and radio.

Before the 1968 Restructure was completed, local Christian Churches pulled away from the liberal Disciples in droves. They now have great cause for regret. They relinquished all claims to a very large part of the Christian Church fellowship. Today, the Disciples of Christ are suffering the largest decline in membership of all American denominations.

We are now observing the creation of another such denomination under the management of a new generation of change agents. These new Willow Creek-like churches are springing up all over the nation by brethren who think they have church growth all figured out.

The Memphis meeting had not been planned. The Herald of Truth program outside the "anti" element was generously supported by numerous churches across the country. Brother Elkins stated that there were persistent reports that the charismatic movement had made inroads into the Herald of Truth TV program, and also because of the non-distinctive nature of the "Heartbeat" radio program.

The whole matter started with an exuberant statement from the then young Lynn Anderson, Fifth and Highland pulpit minister. In a thoughtless moment he pronounced the traditional churches of Christ to be a big sick denomination. In a Wineskins article of recent vintage Dr. Anderson wants it made known that what he said twenty six years ago that he has not changed his mind.

1978 Rubel Shelly

It was my great good fortune to have the opportunity to serve the same church in Nashville, Tennessee for twenty-seven years. Called the Ashwood Church of Christ when my wife, three children, and I moved to Nashville in 1978, the church is known now as the Woodmont Hills Church of Christ and the Family of God at Woodmont Hills. Mine was a very modest contribution. But the winds of the spirit of God began to blow from unlikely sources. And a church gradually came to understand how to be the family of God in a particular setting for specific purposes-whose work God could bless

Doug Varnado was the initial catalyst for the church's discovery of its identity. He grasped the vision of an insulated church learning how to make contact with its immediate environment. Moving out from a Saturday School (i.e., a one-day per week VBS-type program for neighborhood children) beginning, Doug conceived two ideas that would reform the church's presence and mission

J. E. Choate: 

The forced resignation of Doug Varnado from the Lipscomb Bible faculty has now made its way throughout the brotherhood. Varnado was compelled to leave the Lipscomb faculty. He had no idea that this was his time to go. Doug was planning as the senior minister of the Hendersonville Community Church to install instrumental music in the weekly worship of the church.

Obviously the ruling does not apply to faculty who worship part time with organ churches, or churches which occasionally use instruments of music in worship as in the case of such fellowships as the Otter Creek and Woodmont Hills churches where a very large number of Lipscomb faculty hold membership.

B. Neo-pentecostalism broke out in many of the liberal churches. In 1973 there was a shakeup at Highland church in Abilene. E. R. Harper, the preacher there when “Herald of Truth” started, and who along with Bro. Yater Tant conducted the first public debate on the issue, was fired and one of the elders, W. F. Cawyer, resigned. Others later resigned. There was “tongue speaking” in the church! Because of this, many hundreds of churches discontinued their support of “Herald of Truth”.

E.R.Harper's book 1976

WineSkin.html  Jubilee Lectio Divina

In 1999 "In this broad perspective of commitments, Mary Most Holy, the highly favored daughter of the Father, will appear before the eyes of believers as the perfect model of love towards both God and neighbor.

(Note: just saw her on TV in the middle of some poor woman's cake down in Mexico. People are flocking to the scene).

"May the unassuming Young Woman of Nazareth, who two thousand years ago offered to the world the Incarnate Word, lead the men and women of the new millennium towards the One who is "the true light that enlightens everyone." (Jn. 1:9)


During the week of 7-9 August 1984, 100 representatives from the liberal churches of Christ and the conservative Christian Churches met in Joplin, Missouri on the campus of the Ozark Bible College for a Restoration Summit. The consultation was held at the suggestion of Alan Cloyd, evangelist and editor of Restoration Leadership Quarterly, and Don DeWelt, publisher of One Body. I have not previously said anything about this Summit inasmuch as I wanted to read what some of those who participated in it would report. Many of the reports have already been published, so we can now make some observations about the event.

Some have objected to who was selected from among our liberal brethren.

We were told in the Restoration Leadership Quarterly, Volume 14, number 1, that fifty of our "finest" men would be participating in this endeavor. One look at the fist of men selected, and it soon becomes apparent that our "finest" were anything but our "finest." Many of those named to "represent" us were among the most liberal-minded among us. Many of those fisted are well-known for their spirit of compromise. Those selected for this platform of compromise were not selected by Ken Butterworth and John Shaver, and as far as we have been able to ascertain, were not selected by any faithful brethren we know. When selections were made, where were uncompromising men of God like Franklin Camp, Curtis Cates, Roy Deaver, Bobby Duncan, Garland Elkins, Alan Highers, W.A. Holley, Roger Jackson, Wayne Jackson, Robert Taylor, Bert Thomas, Guy N. Woods and Ernest Underwood? These brethren, are some of our "finest!" (The Bible Way [October 1984], p. 2).

Those who did "represent" our liberal brethren included such names as Marvin Phillips, Rubel Shelly, Robert Hooper, Calvin Warpula, and Reuel Lemmons.


June 7-11 I began at Highland Church in Louisville. Ernest Lyon ministered to it. It had known some of the great men of the past. Among them was E. L. Jorgenson, who had come from a Scandinavian settlement in Nebraska to become one of the great song compilers of his era. With his goal, the upgrading of the vocal music of the congregations, he was led to bring out “Great Song of the Church.” It caught on. He had hit upon the idea of alphabetizing the hymns in several categories. It was a privilege to be in his home and to share experiences with him. He had ministered in Toronto, and had been instrumental in introducing Claude Witty and James DeForest Murch.

These two men began a series of “unity meetings” in 1936. They had agreed that “tradition, creedalism, provincialism, institutionalism, Pharisaism, extremism, indifference, self-sufficiency, ignorance, proselyting, distrust, and all the imps of Satan were running riot. The leadership of the churches were not calling for unity. There was no great uprising of the rank and file demanding it. Yet we, as a people, had preached it; we ought to practice it.”

Men from both sides risked their futures and engaged in irenic discussion. I opposed it with characteristic ignorance. We were the loyal church and that was it. Finally, the radical element from both sides shot down the meetings. Foy E. Wallace had bitterly opposed them in the south. They came to nought because the brethren were thinking war instead of peace. It was war against brethren and it was much more appealing than war against Satan.

Some were quite concerned about the meeting from the beginning. Remembering similar meetings which had been arranged by Christian Church brethren James DeForest Murch and Claude E. Witty beginning in 1938 and the compromising spirit which they sought, some of the more conservative members of the liberal churches were concerned that a spirit of compromise might characterize this meeting. These brethren remembered that a speech by H. Leo Boles had effectively killed the spirit of compromise at Indianapolis in 1939 and they reproduced his speech for distribution at the Restoration Summit. Here is what brother Guy N. Woods related to have occurred:

Under date of September 5, 1 wrote brother Alan Cloyd as follows: "The report has come to me that copies of the speech H. Leo Boles delivered at the 'Unity Meeting' in Indianapolis, Indiana, May 3, 1939, later published in both the GOSPEL ADVOCATE and the CHRISTIAN STANDARD, and recently reprinted in tract form by the Getwell Church of Christ, Memphis, Tennessee, were on display at the 'Unity' meeting in Joplin, Missouri, and that they were removed and burned or otherwise destroyed by you. Is this report correct?" To this he responded, "I did in fact remove the tracts in question. They were uninvited materials which were not appreciated. Brother Boles' language is abusive and crude. I did not feel that these tracts would be in the interest of the meeting. . ." (Gospel Advocate [4 October 1984], p. 580).


1985 After quoting Acts 20:28-31, brother Vick wrote:

. . . The words came to mind as I read of the changing of the guard at the Gospel Advocate (Gospel Advocate, June 6,1985). According to the report, Brother Guy N. Woods is being replaced as the editor of the Gospel Advocate. Though I did not concur with all that brother Woods has done since he has been the Associate Editor and Editor of the Gospel Advocate, he did staunchly and boldly oppose the Joplin Summit, Shelly's false doctrine and took a firm stand on many other issues. Brother Woods truthfully stated, "In keeping with the purpose and origin of the Gospel Advocate, I have dealt firmly, yet kindly, with every major problem facing the Lord's people today; yet, I have never lost sight of the fact that the paper is a family journal and must address itself to the spiritual needs of people." This, I suspect, is the reason for his being ousted from the editor's desk at the Gospel Advocate. . . .

My suspicion for the reason of the change In editors is based on whom the Advocate has announced to replace Woods . . .

I wrote on June 11, 1985, to Nell W. Anderson, President and Publisher of the Gospel Advocate, of my dissatisfaction. In part, I wrote:

"The appointment of Furman Kearley to the editorship of the Gospel Advocate is an indication of the future direction of the paper - a downward trend. His participation in the Joplin Summit in '84 shows his spirit of compromise. This action is a slop in the face to all the faithful defenders of the faith who at one time held the editor's pen for the Advocate but have gone on to their reward, What a sad day in Israel, the Philistine camp rejoices.

"This change in editorship has brought dark and ominous clouds upon the horizon. I, being neither prophet nor the son of a prophet, predict, due to this decision, that the Advocate's influence and circulation will decrease and may even cause its demise" (the Informer [23 June 19851, published by the Shelbyville Road church in Indianapolis, IN).

We doubt the publisher of the Advocate will ever reveal the reason for removing brother Woods from the editor's desk, but we are still of the opinion it was due to his opposition to the unity efforts being presently made with the Christian Church (Ibid. [4 August 19851, p. 3).

3. Brother Woods' successor (brother Furman Keorley) has placed a cloud over his own judgment and stability in recent months by his statements at the Joplin "Summit" meeting. Also, he has lent his name, generally linked with doctrinal soundness through the years, to the many unsound and weak voices on the campus of Abilene Christian University (one of my alma mters). He has no real "track record" of much writing. . . . I cannot understand why a man of such proved scholarship, soundness and stability (as brother Woods) would be unceremoniously replaced with one who has much to prove to many of the Advocate's readers.

As near as we can judge, this replacement of brother I Woods as editor of the Advocate goes back to a conversation that Alan Cloyd, chief instigator of the Joplin Compromise, alleges he had with Anderson after Woods' marvelous editorial "The Joplin Unity Meeting" appeared in the Advocate under the date of October 4, 1984.

To hear Cloyd tell it, he thinks that he did quite a number on Woods with Anderson. If so, would this explain Woods being replaced with one favorable to fellowshipping the Christian Church? (Contending For The Faith July 1985], p. 2).

Alan's parents, though members of the Christian Church, attended our services on several occasions. Though Alan had been raised in the "independent" Christian churches (North America Christian Convention) and attended their college in Cincinnati, he left that group in 1972 through the efforts of Marvin Bryant and Robert Shank, who were concentrating at that time on reaching and teaching denominational preachers - a work in which Alan joined and continues to the present. Truth Magazine Steve Wolfgang

Another unity meeting is to be conducted at Milligan College, Johnson City, Tennessee, April 29,30, 1986. It is billed as Restoration Foro. IV. The title assumes unity; the announced topics for discussion imply unity has been accomplished. Just how the two divided bodies may worship together is not slated for discussion. There can be no unity, no Biblical fellowship in any degree, until this chasm can be spanned. Ignoring the problem of worship, to talk of "The Restoration of Joy," or ''rhe Reality of God," and other like topics is, in effect, to say that the subject of worship with the instrument, or without the instrument, is of little consequence. The attitude of Restoration Forum IV appears to be the same as that of the editor of Gospel Advocate, Furman Kearley; just a matter of conscience; conscience if one worships with the instrument, or conscience if one worships without the instrument. The problem of music in worship has not been dealt with sufficiently in all these meetings, and neither do we expect it to be dealt with in Forum IV. Why Forum IV if there is to be no effort to resolve the obstacle to unity--the music question.Unity.Forum.IV.Defender.html

Dec. 1988, “the Nashville meeting”. Hundreds of “institutional” and “non-institutional” brethren met to hear a program of representative speakers on “the issues”, and to ask questions. From the more liberal speakers there emerged a plea for a “new hermeneutics” (a new set of rules for interpreting the Bible). For these ultra-liberals, direct statement, apostolic example, and necessary inference, for establishing authority, can no longer be accepted.

1. The “expanded role for women” was introduced and pushed. Now there are women filling the pulpits and women elders are beginning to be installed. All this is an avenue to pure, classical modernism. More and more of the Bible is being discarded as the verbally inspired word of God. A young Ph.D., AndreResner, of Abilene Christian University, in an article entitled, “Christmas at Matthew’s House”, wrote that Mary was a sexually questionable woman, and called Matthew, sneaky! This is pure modernism!

Cherokee Sal

2. The Nashville Jubilee (Inc.), which is really from its incipiency a corporation, had its beginning in 1989. Associated with its name in the beginning was the Madison church of Christ, and Rubel Shelley. Max Lucado’s services were employed in the 1994 Jubilee to enhance interest. 10,000 were expected for attendance. Change agents were employed to conduct seminars. The leaders of the Jubilee also have been editors and writers for the publication, “Wineskins”, which promotes a constant barrage on conservatism.

Mike Cope boasts
1989-and-churches-of-christ1989 was an interesting time in Churches of Christ. Three books had just been published that stirred the conversation: Discovering our Roots and Illusions of Innocence by Leonard Allen and Richard Hughes, and The Worldly Church by Leonard, Richard, and Michael Weed. (In 1990 Leonard’s The Cruciform Church would come out; and in 1996 Richard’s Reviving the Ancient Faith: The Story of Churches of Christ in America would be published.)

Let the truth of these words by Allen and Hughes (Illusions) set in:

“The restoration perspective has worked in American life in two important ways. Some Americans have enshrined first times as an ideal to be approximated and even as a kind of transcendent norm that stands in judgment on the ambiguities of the present age. In this case, the myth of first times has been a beacon summoning Americans to perfection. On the other hand, some Americans have fully identified their religious denomination or even their nation itself with the purity of first times. The illusion thereby fostered in the minds of these Americans is that they are an innocent and fundamentally natural people who, in effect, have stepped outside of history, thereby escaping the powerful influences of history, culture, and tradition. These Americans therefore have often confused the historic particularities of their limited experience with universal norms that should be embraced, they have thought, by all people in all cultures and all times.”

In May, I did the opening night keynote at Pepperdine, introducing the book of Exodus. I called it “One Thing Worse Than Bondage.” (Want to guess?) Oliver Howard taught a packed house in Smothers Theater on the topic, “Maintaining Unity in the Face of Divisive Controversies.”

They use Ephesians 4 as demanding that YOU unite with THEIR divisive controversies. THEY break your car and say "I can fix your car for 600 dollars."

Another major class, taught by Randy Mayeux was entitled, “A Local Minister Responds to the Warnings of The Worldly Church.

Then in July, I gave the opening keynote of the first Nashville Jubilee — again on fellowship (and again a topic that I was asked to speak on). That time, some Nashville church — or perhaps it was a few churches — took out an ad in the Nashville paper (I kid you not!) to attack my speech. For reasons I still don’t understand — though I think just because it was such a large gathering of a group that doesn’t normally have “conventions” — there were summaries of that message everywhere from Christianity Today to the New York Times. Again, I kid you not.

I mentioned these three books. However, the discussion had begun a few years before. The real shot across the bow came from a Nashville preacher. It was entitled I Just Want to Be a Christian. Anyone remember that?



"Both" Sides of Nashville Jubilee, Inc. J. E. Choate

"A defense for Jubilee set up by the Madison elders, and also the West End church, is that we want to hear both sides. There are indeed two sides to Jubilee, and we will hear from both. The agendas of the liberal change agents are now in sharp focus. The traditional churches of Christ have an honorable history. We do not need to apologize for our faith and love for the church. Let Rubel Shelly and Victor Knowles confess their own sins, not for the life of David Lipscomb.

See how Victor Knowles scrambles the facts about instrumental music. By association he seems to promote what was always vulgar.

"We need only to look at Jubilee '97 to gather our facts. ("We" is used in this article as a rhetorical device to refer to the traditional churches of Christ.] We belong to that great crowd of witnesses who reverence the memory of David Lipscomb and his kind who stopped the digressives dead in their tracks one hundred years ago.)

"We shall look at Jubilee from three vantage positions-what actually happened during Jubilee '97; how the conservatives see Jubilee; and how the liberal change agents are using Jubilee to capture unsuspecting churches.

"Jubilee '97 was carefully staged and orchestrated against the backdrop of the sports palace just across the street from the old Ryman auditorium where N.B. Hardeman preached the gospel in 1922. The arena was set up to seat 15,000. The arena office reported the actual count to be 10,500. The Pentecostals and Baptists never showed up. Careful plans had been laid for the opening night of Jubilee. An early mailing of Jubilee propaganda from the sponsoring Donelson church painted Jubilee '97 as the meeting which would relegate the previous Hardeman and Collins meetings to relics of another time.

"Rubel Shelly presented Max Lucado as the greatest preacher on planet earth who is best qualified to preach the pure gospel of Christ. To compare this pseudo-gospel preacher to N.B. Hardeman and Willard Collins would be like comparing a head of cabbage to a bust of George Washington.

See the Max Lucado Collected "creed."

See Max Lucado Index of Articles

Max Lucado defending instrumental music

Rubel Shelly Sermon Index

"During the April 22 luncheon in the Sheraton Music City hotel. Dr. Shelly called upon "apostle" Don Finto to bless the food. Max Lucado told us assembled that Don Finto is his hero. The master plan for Jubilee '97 was opened up somewhat for viewing.

"Other Considerations

"Nine local churches supported Jubilee '97-down from previous years. The numbers indicate the DLU employees who attend these churches, 157 in all. The Otter Creek congregation (22), Madison (4), Antioch (15), West End (7), Donelson (7), Greenridge, Woodmont Hills (33), Brentwood Hills (40), Harpeth Hills (23), and the Hendersonville Community Church of Christ (15). We think that there are serious problems for David Lipscomb University reflected in these numbers.

"I counted in Mac Lynn's book 229 churches of Christ with Nashville mailing addresses, and the mailing address of nine big towns within a fifty mile radius of Nashville. Compare the number of nine Jubilee churches with that great number of churches who have nothing to do with Jubilee. 9/229

"Our postmodern liberal brethren are beginning to run scared. I have no doubt that the great majority of the churches of Christ out there love the simple gospel. There is no middle ground in the churches of Christ for those who speak half the language of the Jews and half the language of Ashdod.

See the Christian Chronicle the "organ" of the movement.

Dwaine E. Dunning: There are at least three ways to kill a tree.

You can poison it, or burn it. It might not survive if all the limbs were lopped off.
But men usually choose to kill a tree by
cutting down its trunk.
We take an axe or saw to it not far above the roots and "fell" that tree.

Likewise a system of doctrine may be destroyed in various ways. It might be poisoned (or sweetened in this case) by injecting a different spirit into those who hold the doctrine.

Or its various contentions may be individually or specifically refuted,
lopping off a tree's branches one by one.
A. Ralph Johnson: A Word of Caution

One difficulty with writing is, to accurately convey feelings. It is also difficult, when a subject affects millions of people in different ways, to speak to the needs of each without leaving others feeling pained that they have been lumped with the "bad guys." In citing arguments made against instrumental, I do not wish to imply that all anti-instrumentalists hold to all of them.

I recognize that most anti-instrumentalists are wise enough to reject many of the really outrageous ones. I do not wish to blame all for the folly of a few. Permit me also to explain that I use the term, "anti-instrumental" rather than "non-instrumental" or "a cappella brethren," because those two terms fail to fully express the essence of our situation.

       There are many who by preference, circumstance,
or for other reasons, do not use instrumental music
but do NOT believe that it is sinful.

One MAY by choice sing a-cappella.
        By "anti-instrumental" I mean those
opposed to religious use of instrumental music, as sinful.

I have no problem with those who simply prefer to sing unaccompanied.

Robert Ballard and the NACC: and to refuse to permit that which God Himslef has (P93) SAID TO USE. To forbid their use, where God has  SAID TO USE THEM, as in Eph. 5:19 and Col. 3:16 is flagrant sin (Rev 22:18:19)

4.14.15 38

<img src="cgi-bin/Count.cgi?df=piney/counter_Sectarian.Instrumental.Music.Worship.Timeline.html.dat">