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A Life of Alexander Campbell
The first critical biography of Alexander Campbell, one of the founders of the Stone-Campbell Movement A Life of Alexander Campbell examines the core identity of a gifted and determined reformer to whom millions of Christians around the globe today owe much of their identity—whether they know it or not. Douglas Foster assesses principal parts of Campbell’s life and thought to discover his significance for American Christianity and the worldwide movement that emerged from his work. He examines Campbell’s formation in Ireland, his creation and execution of a reform of Christianity beginning in America, and his despair at the destruction of his vision by the American Civil War. A Life of Alexander Campbell shows why this important but sometimes misunderstood and neglected figure belongs at the heart of the American religious story.
304 pages, Paperback
Published June 2, 2020
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August 7, 2020
I had not read or studied the life of Alexander Campbell although I had some familiarity due to my involvement in the Stone-Campbell Movement and specifically my place of my employment. A full review is being published in a journal but here are a few impressions.
While reading the book, I wish I had kept a notebook to jot down all of the things I wanted to look up or follow-up for later reading or research. I thoroughly enjoyed how Foster set the stage historically to introduce Campbell and his ideas. While focused on the Stone-Cammpbell movement, there is quite a bit about reforms in Presbyterian and Baptist churches during this time period as well due to the frequent debates. From the book, I have the impression that while doing a great deal of good work that can be lauded, Campbell was a hot-head and a genius who thought highly of himself.
While reading the book, I wish I had kept a notebook to jot down all of the things I wanted to look up or follow-up for later reading or research. I thoroughly enjoyed how Foster set the stage historically to introduce Campbell and his ideas. While focused on the Stone-Cammpbell movement, there is quite a bit about reforms in Presbyterian and Baptist churches during this time period as well due to the frequent debates. From the book, I have the impression that while doing a great deal of good work that can be lauded, Campbell was a hot-head and a genius who thought highly of himself.
June 15, 2020
Alexander Campbell is an iconic figure in American religious history. He is considered one of the founders of the global movement one of the largest and most influential religious movements founded in the United States, which includes the Disciples of Christ, the Churches of Christ, and the Christian Churches/Churches of Christ. This is known to some at least as the Stone-Campbell Movement. So, who is Alexander Campbell?
Douglas Foster, formerly professor of church history at Abilene Christian University and now scholar-in-residence at the university, has authored a biography of Campbell published as a contribution to Eerdmans Library of Religious Biography. Although Foster writes as an insider (he is affiliated with the branch of the Stone-Campbell Movement known as the Churches of Christ), he has written a scholarly and critical biography of Campbell. Foster cares about the legacy of this man, but he's not afraid to reveal Campbell's dark side. In other words, this is an appreciative look at Campbell's life and ministry, but it's not a hagiography.
So, why a new biography? In part it is due to Campbell's place in the history of American religion, but also because even within his own tradition he is not well known. Even in those who may know about him, have a tendency to use his legacy selectively. Thus, the Disciples (my tradition) might focus on his efforts at pursuing Christian unity, while those in the Churches of Christ might focus on his attempt to restore the ancient order, that is New Testament Christianity. But there is more to Campbell than either of those trajectories, and Foster has done an excellent job of revealing them.
What is not prominent in this biography is his home life. We learn some things about his family, including his two marriages, but they're not prominent. This moves semi-chronologically, but it does so to along thematic movements.
The book is divided into five sections. Section One is titled "Formation" and includes three chapters, focusing on the Protestant Ireland into which he was born. We learn about his father's theological and cultural formation (Thomas is considered one of the key founding figures and was Alexander's primary teacher). Finally, there is a chapter on the formation of Alexander's mind. This chapter focuses on the time spent in Glasgow, while his family waited to join his father in the United States. Campbell took an opportunity to study at the university there, as well as discover his own discomfort with the Presbyterianism that he had inherited.
Section Two is titled "Creation." Here we explore Campbell's emerging career upon landing in the United States. In this chapter, Foster takes not of Campbell's embrace of the American Dream and the emerging millennialism, which is central to what comes with it. Campbell believed that God intended to use the United States, and more specifically white Christian America, to usher in the millennium. The form he embraced is an expression of postmillennialism that is deeply rooted in white supremacist views (this revelation will make many of his descendants cringe). This millennial vision leads to his embrace of the idea of restoring the "Ancient Gospel and Order of Things," a vision he believed was found in the New Testament. This vision led to his rejection of creeds and other forms of tradition, which he believed got in the way of God's vision for the world. If restorationism was part of his agenda, so was Christian unity, but not in the modern ecumenical sense. he believed that the path to unity required people to leave their denominations and join in this new movement he was establishing.
While he was working on these two elements of his agenda, he engaged in several other activities. He engaged in the translation of the New Testament, seeking a more up to date, more easily read version. He made use of earlier texts, with his own spin. He ran into a lot of opposition, even among Baptists who didn't appreciate changing the name of John the Baptist to John the Immerser, even though they appreciated the emphasis on immersion. He engaged in debates defending Protestant Christianity, first with atheist Robert Owen and then with Roman Catholic Bishop Purcell. Finally, Foster takes note of two "crucial institutions." These include Bethany College, an educational institution that placed the Bible at the center of the curriculum. The second institution was the American Christian Missionary Society, which gave institutional support to his vision of reform, enabling cooperation among churches.
In Section Three, we encounter eight chapters, that begins with the rise of Anti-Campbellism. These efforts emerged among Presbyterianism, whom Campbell debated on the form of baptism and among Baptists, mainly over whether baptism is for the remission of sins (and what that means). Then there are the internal debates, also focusing on baptism. One Disciple preacher, John Thomas, took a narrow view of baptism, insisting if one had not been baptized by immersion one was not a Christian. This controversy, which culminated in Thomas' departure to found the Christadelphian church, also led to Campbell's famed Lunenburg Letter, in which he affirmed believer baptism by immersion but also affirmed that unimmersed Christians were Christians. There is a chapter on Campbell's engagement with Mormonism, which he took a strong position against. In part, this was due to the fact that a number of leading Mormons, including Sidney Rigdon, had been Disciples before joining Joseph Smith's church. Then there is Campbell's debates with the Presbyterians over baptism (chapter 13), debates which allowed Campbell to develop his baptismal theology. There is a chapter on his clashes with the Baptists, with whom he had affiliated for a period (even editing a journal in the 1820s titled the "Christian Baptist." Again the issue was baptism. While he debated and clashed with Presbyterians and Baptists, he also clashed with leaders within his own tradition. There is an intriguing chapter that details his conflict with Walter Scott over who first restored the ancient order of things and preached about baptism for the remission of sins. We get the sense here that Campbell was intent on claiming primacy in the movement, and he would defend that primacy most strongly in his journal. They finally reconciled, but not before revealing that both men had strong egos that needed to be stroked. If the conflict with Scott had to do mainly with primacy, Campbell also found himself in conflict with Barton Stone. While he approved of the merger of the two movements, he always treated Stone with a degree of caution. He was concerned with Stone's theology regarding the nature of God and again regarding Baptism. his affirmation of the merger resulted in large part from presuming that the Stone churches had embraced his vision of restoration. Foster makes note of the title given to this movement -- The Stone Campbell Movement, noting that Campbell would never have accepted that designation. Thee is a discussion of other conflicts that were internal to the movement with Jesse Ferguson, Tolbert Fanning, and his close friend Robert Richardson, with whom he broke fellowship for a few years.
Section For is titled "Surrender," and the first chapter in this section looks at the threat of slavery to the movement. Campbell was personally opposed to slavery, but not on religious or moral grounds. He read Scripture literally and found it defended there. But he did believe that it threatened the progress of the conversion of the world, as it divided the nation and its churches. He looked at how slavery had divided Methodists, Presbyterians, and Baptists, and feared that it would do the same to his movement. This is an important chapter for it helps us understand the complicated nature of this debate in the antebellum period. It also reveals that one can be opposed to slavery and still be a white supremacist. Campbell sought to offer a moderate position that both opposed slavery, but not for the sake of the slave, but for the nation. The chapter on the Civil War is connected with Campbell's vision of the Millennium and the way in which the War threatened to undermine his millennial vision of the United States being God's chosen vessel for the conversion of the world. This is also a period of physical and mental decline as Campbell aged greatly. He opposed secession and lived in what became West Virginia after secession. While not necessarily a pacifist, he believed war, especially within the nation undermined God's vision, and for that reason, he sought a middle ground. Then in chapter twenty, we watch as Campbell dies at the age of 78, not long after the conclusion of the war, his energy having left him. But, he was honored within his tradition, nearly declared a saint.
Section Five focuses on his Legacy. Foster details the ways in which his story has been told down through the years and his influence has been shared. What we discover is that Alexander Campbell was a complicated person. He had a strong vision for reforming the church, but he was also vain and egotistical. he was beloved by many but he could easily fall into conflict with co-workers. And he was a white supremacist. That can't be set aside, especially at this time in history. Foster writes that "Alexander Campbell was a complex, brilliant, indefatigable, arrogant, racist, aggressive, prolific leader who made a lasting impact on the Christian world. He was a man whom God used and whom God chastened. His spiritual descendants have inherited everyone one of his characteristics." (p. 331). That final sentence is quite true!
This is one of those biographies that is a must-read for Campbell's spiritual descendants, even those who might prefer Stone over him. It would be a most useful read for those outside the tradition who wish to understand how Christianity existed in the first half of the 19th century. This may shock some of his spiritual descendants, but that is the way it is!
Douglas Foster, formerly professor of church history at Abilene Christian University and now scholar-in-residence at the university, has authored a biography of Campbell published as a contribution to Eerdmans Library of Religious Biography. Although Foster writes as an insider (he is affiliated with the branch of the Stone-Campbell Movement known as the Churches of Christ), he has written a scholarly and critical biography of Campbell. Foster cares about the legacy of this man, but he's not afraid to reveal Campbell's dark side. In other words, this is an appreciative look at Campbell's life and ministry, but it's not a hagiography.
So, why a new biography? In part it is due to Campbell's place in the history of American religion, but also because even within his own tradition he is not well known. Even in those who may know about him, have a tendency to use his legacy selectively. Thus, the Disciples (my tradition) might focus on his efforts at pursuing Christian unity, while those in the Churches of Christ might focus on his attempt to restore the ancient order, that is New Testament Christianity. But there is more to Campbell than either of those trajectories, and Foster has done an excellent job of revealing them.
What is not prominent in this biography is his home life. We learn some things about his family, including his two marriages, but they're not prominent. This moves semi-chronologically, but it does so to along thematic movements.
The book is divided into five sections. Section One is titled "Formation" and includes three chapters, focusing on the Protestant Ireland into which he was born. We learn about his father's theological and cultural formation (Thomas is considered one of the key founding figures and was Alexander's primary teacher). Finally, there is a chapter on the formation of Alexander's mind. This chapter focuses on the time spent in Glasgow, while his family waited to join his father in the United States. Campbell took an opportunity to study at the university there, as well as discover his own discomfort with the Presbyterianism that he had inherited.
Section Two is titled "Creation." Here we explore Campbell's emerging career upon landing in the United States. In this chapter, Foster takes not of Campbell's embrace of the American Dream and the emerging millennialism, which is central to what comes with it. Campbell believed that God intended to use the United States, and more specifically white Christian America, to usher in the millennium. The form he embraced is an expression of postmillennialism that is deeply rooted in white supremacist views (this revelation will make many of his descendants cringe). This millennial vision leads to his embrace of the idea of restoring the "Ancient Gospel and Order of Things," a vision he believed was found in the New Testament. This vision led to his rejection of creeds and other forms of tradition, which he believed got in the way of God's vision for the world. If restorationism was part of his agenda, so was Christian unity, but not in the modern ecumenical sense. he believed that the path to unity required people to leave their denominations and join in this new movement he was establishing.
While he was working on these two elements of his agenda, he engaged in several other activities. He engaged in the translation of the New Testament, seeking a more up to date, more easily read version. He made use of earlier texts, with his own spin. He ran into a lot of opposition, even among Baptists who didn't appreciate changing the name of John the Baptist to John the Immerser, even though they appreciated the emphasis on immersion. He engaged in debates defending Protestant Christianity, first with atheist Robert Owen and then with Roman Catholic Bishop Purcell. Finally, Foster takes note of two "crucial institutions." These include Bethany College, an educational institution that placed the Bible at the center of the curriculum. The second institution was the American Christian Missionary Society, which gave institutional support to his vision of reform, enabling cooperation among churches.
In Section Three, we encounter eight chapters, that begins with the rise of Anti-Campbellism. These efforts emerged among Presbyterianism, whom Campbell debated on the form of baptism and among Baptists, mainly over whether baptism is for the remission of sins (and what that means). Then there are the internal debates, also focusing on baptism. One Disciple preacher, John Thomas, took a narrow view of baptism, insisting if one had not been baptized by immersion one was not a Christian. This controversy, which culminated in Thomas' departure to found the Christadelphian church, also led to Campbell's famed Lunenburg Letter, in which he affirmed believer baptism by immersion but also affirmed that unimmersed Christians were Christians. There is a chapter on Campbell's engagement with Mormonism, which he took a strong position against. In part, this was due to the fact that a number of leading Mormons, including Sidney Rigdon, had been Disciples before joining Joseph Smith's church. Then there is Campbell's debates with the Presbyterians over baptism (chapter 13), debates which allowed Campbell to develop his baptismal theology. There is a chapter on his clashes with the Baptists, with whom he had affiliated for a period (even editing a journal in the 1820s titled the "Christian Baptist." Again the issue was baptism. While he debated and clashed with Presbyterians and Baptists, he also clashed with leaders within his own tradition. There is an intriguing chapter that details his conflict with Walter Scott over who first restored the ancient order of things and preached about baptism for the remission of sins. We get the sense here that Campbell was intent on claiming primacy in the movement, and he would defend that primacy most strongly in his journal. They finally reconciled, but not before revealing that both men had strong egos that needed to be stroked. If the conflict with Scott had to do mainly with primacy, Campbell also found himself in conflict with Barton Stone. While he approved of the merger of the two movements, he always treated Stone with a degree of caution. He was concerned with Stone's theology regarding the nature of God and again regarding Baptism. his affirmation of the merger resulted in large part from presuming that the Stone churches had embraced his vision of restoration. Foster makes note of the title given to this movement -- The Stone Campbell Movement, noting that Campbell would never have accepted that designation. Thee is a discussion of other conflicts that were internal to the movement with Jesse Ferguson, Tolbert Fanning, and his close friend Robert Richardson, with whom he broke fellowship for a few years.
Section For is titled "Surrender," and the first chapter in this section looks at the threat of slavery to the movement. Campbell was personally opposed to slavery, but not on religious or moral grounds. He read Scripture literally and found it defended there. But he did believe that it threatened the progress of the conversion of the world, as it divided the nation and its churches. He looked at how slavery had divided Methodists, Presbyterians, and Baptists, and feared that it would do the same to his movement. This is an important chapter for it helps us understand the complicated nature of this debate in the antebellum period. It also reveals that one can be opposed to slavery and still be a white supremacist. Campbell sought to offer a moderate position that both opposed slavery, but not for the sake of the slave, but for the nation. The chapter on the Civil War is connected with Campbell's vision of the Millennium and the way in which the War threatened to undermine his millennial vision of the United States being God's chosen vessel for the conversion of the world. This is also a period of physical and mental decline as Campbell aged greatly. He opposed secession and lived in what became West Virginia after secession. While not necessarily a pacifist, he believed war, especially within the nation undermined God's vision, and for that reason, he sought a middle ground. Then in chapter twenty, we watch as Campbell dies at the age of 78, not long after the conclusion of the war, his energy having left him. But, he was honored within his tradition, nearly declared a saint.
Section Five focuses on his Legacy. Foster details the ways in which his story has been told down through the years and his influence has been shared. What we discover is that Alexander Campbell was a complicated person. He had a strong vision for reforming the church, but he was also vain and egotistical. he was beloved by many but he could easily fall into conflict with co-workers. And he was a white supremacist. That can't be set aside, especially at this time in history. Foster writes that "Alexander Campbell was a complex, brilliant, indefatigable, arrogant, racist, aggressive, prolific leader who made a lasting impact on the Christian world. He was a man whom God used and whom God chastened. His spiritual descendants have inherited everyone one of his characteristics." (p. 331). That final sentence is quite true!
This is one of those biographies that is a must-read for Campbell's spiritual descendants, even those who might prefer Stone over him. It would be a most useful read for those outside the tradition who wish to understand how Christianity existed in the first half of the 19th century. This may shock some of his spiritual descendants, but that is the way it is!
January 1, 2021
Foster's last paragraph, in this book, says: "People who write biographies are often tempted to begin with a preconceived notion of the ideas that they want to promote and then proceed to look for a 'usable history' to promote them. I am not free from that tendency. Yet hope that this treatment of Campbell provides readers with a picture of a gifted yet flawed man driven to discover and follow the will of God and to teach it as he saw it to as many people as he could. That is not a bad desire." (page 332)
About 55 years ago, I read Louis Cochran's "biographical narrative" of Alexander Campbell called "The Fool of God." Since then, my knowledge of Campbell has been from bits and pieces from histories of the Restoration movement (or the Stone-Campbell movement), or a mini-biography in one volume with several other leaders of the movement. I am glad that I have had the opportunity to read this book, and appreciate Doug Foster for writing it. I learned some things that I am glad that I know, and I learned some things that I wish that I did not know. But, I suppose that is true about studying the life of any man.
If you have any interest of religion in early American history, and in particular of the "Restoration Movement," you owe it to yourself to read this. It interested me so much, that some time in the two or three weeks, I am going to start Wrather's three volume biography of Campbell; and then tackle (or attempt to) Richardson's mammoth "Memoirs of Alexander Campbell."
About 55 years ago, I read Louis Cochran's "biographical narrative" of Alexander Campbell called "The Fool of God." Since then, my knowledge of Campbell has been from bits and pieces from histories of the Restoration movement (or the Stone-Campbell movement), or a mini-biography in one volume with several other leaders of the movement. I am glad that I have had the opportunity to read this book, and appreciate Doug Foster for writing it. I learned some things that I am glad that I know, and I learned some things that I wish that I did not know. But, I suppose that is true about studying the life of any man.
If you have any interest of religion in early American history, and in particular of the "Restoration Movement," you owe it to yourself to read this. It interested me so much, that some time in the two or three weeks, I am going to start Wrather's three volume biography of Campbell; and then tackle (or attempt to) Richardson's mammoth "Memoirs of Alexander Campbell."
January 26, 2026
Douglas Foster provides a balanced perspective of the life of this incredibly significant American Christian reformer. At times he is very critical, showing the unfortunate character flaws of Alexander Campbell. However, he does not use these flaws to demonize him, as he is really no worse than any disciple struggling to live up to the standard set by Christ. He simply reveals how these character traits have been passed down to the heirs of his reform movement, most of the time unknowingly.
That said, Foster also demonstrates many strong aspects of Alexander Campbell’s character, including his determination to pursue the truth of God’s word as he understood it, even in the face of intense opposition. He was a man with a brilliant intellect whose zeal for studying and teaching the Scriptures was unmatched by practically anyone else in his lifetime. He was at times arrogant, elitist even, but he was also bold and unwavering in his devotion to God. He served his master imperfectly, yet faithfully until the day he died.
One of his primary concerns and pursuits throughout his life was the unity of all Christians in accordance with “the ancient gospel and order of things.” This has been nobly carried on by many of those who have inherited the Church of Christ or Disciples of Christ tradition in America and elsewhere. However, we also need to be aware of our weak points. Perhaps our biggest weak point is the elitism we oftentimes struggle with, almost blindly in most cases.
Reading this book has helped me take a step back and realize that we are certainly not the only faithful disciples in the world, which is something I always suspected—though with much doubt and uncertainty. Alexander and his father Thomas never believed this, nor did Barton Stone, and neither should we. Our goal should always be perfect unity in truth, never compromising one for the other; but to think that we are better than every other group of professed Christians in the world is perhaps an arrogant assumption, to say the least.
“I do not substitute obedience to one commandment, for universal or even general obedience. And should I see a sectarian Baptist or a Pedobaptist more spiritually-minded, more generally conformed to the requisitions of the Messiah, than one who precisely acquiesces with me in the theory or practice of immersion as I teach, doubtless the former rather than the latter, would have my cordial approbation and love as a a Christian. So I judge, and so I feel. It is the image of Christ the Christian looks for and loves; and this does not consist in being exact in a few items, but in general devotion to the whole truth as far as known.” - Alexander Campbell, “Any Christians among Protestant Parties,” Millennial Harbinger, September 1837, 412.
That said, Foster also demonstrates many strong aspects of Alexander Campbell’s character, including his determination to pursue the truth of God’s word as he understood it, even in the face of intense opposition. He was a man with a brilliant intellect whose zeal for studying and teaching the Scriptures was unmatched by practically anyone else in his lifetime. He was at times arrogant, elitist even, but he was also bold and unwavering in his devotion to God. He served his master imperfectly, yet faithfully until the day he died.
One of his primary concerns and pursuits throughout his life was the unity of all Christians in accordance with “the ancient gospel and order of things.” This has been nobly carried on by many of those who have inherited the Church of Christ or Disciples of Christ tradition in America and elsewhere. However, we also need to be aware of our weak points. Perhaps our biggest weak point is the elitism we oftentimes struggle with, almost blindly in most cases.
Reading this book has helped me take a step back and realize that we are certainly not the only faithful disciples in the world, which is something I always suspected—though with much doubt and uncertainty. Alexander and his father Thomas never believed this, nor did Barton Stone, and neither should we. Our goal should always be perfect unity in truth, never compromising one for the other; but to think that we are better than every other group of professed Christians in the world is perhaps an arrogant assumption, to say the least.
“I do not substitute obedience to one commandment, for universal or even general obedience. And should I see a sectarian Baptist or a Pedobaptist more spiritually-minded, more generally conformed to the requisitions of the Messiah, than one who precisely acquiesces with me in the theory or practice of immersion as I teach, doubtless the former rather than the latter, would have my cordial approbation and love as a a Christian. So I judge, and so I feel. It is the image of Christ the Christian looks for and loves; and this does not consist in being exact in a few items, but in general devotion to the whole truth as far as known.” - Alexander Campbell, “Any Christians among Protestant Parties,” Millennial Harbinger, September 1837, 412.
May 18, 2021
Often members of the Churches of Christ are ignorant of their own history, thinking that any happenings in church history after Acts 28 are basically irrelevant. Alexander Campbell, as much as anybody, was probably responsible for this kind of thinking, even as he is likely thought of as the leading early light of the 'Restoration Movement'. The story Foster tells of Campbell is the story of a brilliant and ambitious mind, who comes to America and sparks a movement that helped shaped American religious history. But Foster also shows that Campbell at times was an arrogant, self-centered man who, like many people who make their mark on this world, at times could not differentiate personal glory and the good of what they were trying to accomplish. Foster tells about an Alexander Campbell who is not the whitewashed hero he often has been made out to be; he was a man with jealousies, pride, and a sense of disdain towards those who did not see things as clearly as he thought he did. It's an excellent story, well-researched and written.
June 4, 2023
I’ve grown up in and been educated in the Stone-Campbell. In reading this book, I realized that I fit in the category of people Foster describes who are part of the movement, but who know little about Campbell. I have ready many of Campbell’s writings, but was blown away by how helpful the context Foster provided was to understand the man and his writings.
After reading, I have to admit there are feelings of disappointment, sadness, hope, and so many other emotions after better understanding Alexander Campbell. As will all people, he was a complex man. I am grateful for Foster’s labors in inviting the modern reader into the life, context, and setting in which Campbell lived and ministered.
After reading, I have to admit there are feelings of disappointment, sadness, hope, and so many other emotions after better understanding Alexander Campbell. As will all people, he was a complex man. I am grateful for Foster’s labors in inviting the modern reader into the life, context, and setting in which Campbell lived and ministered.
April 22, 2022
Being based in this religious tradition, an insight into the troubled life and theology of it's founder helped bring clarity to the dysfunctions I experience in my own context.
June 21, 2025
Really well written and balanced biography of a complex influencer of the 19th century
Displaying 1 - 8 of 8 reviews