1795 JOHN P. THOMPSON 1871

Early in the nineteenth century the question of slavery became a bone of contention in many churches. The Bracken-Baptist Association of Kentucky divided on this issue. The majority were "stand-patters." The antislavery group called themselves "Friends of Humanity," organized a new association, and petitioned the State legislature for a gradual emancipation of the slaves. This brought these early Emancipationists into disfavor with the majority of the body politic.

John P. Thompson as a boy in his teens took an active part in this new cause for freedom. He became so unpopular that he realized his outlook was not bright in Kentucky. Longing for more freedom he anticipated the Mason and Dixon line in March, 1821. Like many another adventurer of these early days he was both a schoolteacher and a preacher. -When he came to Rush County he found an opportunity for all his splendid talents.

He united with the Flat Rock Baptist Church and began to preach for them once a month. In the fall of this year he was sent as a delegate to the White Water Baptist Association. He was elected secretary of this yearly meeting. This group was divided into two parties called the" Means" and" Anti-Means" Baptists. This gave him no little trouble. To add to his confusion in the year of 1826 he subscribed for the Christian Baptist, in which he got accounts of remarkable meetings being held near his old home. Newcomers brought to him interesting stories of what was happening in Bracken and adjoining counties in Kentucky. He resolved to visit the scenes of his childhood and investigate these new teachings.

He visited his old home in the summer of 1828. The leading preachers were Walter Scott and Raccoon John Smith. Scott made him think. Smith stirred his feelings. He was so thoroughly aroused that he returned home with a new message in his heart. He foresaw the strife and schism that would result in any attempt to change his position. He weighed this matter, spoke of it to his wife, and with her consent resolved to "open his mind and heart to every ray of light and to follow the truth of God at whatever sacrifice of property, friends or reputation." At the next meeting he felt little inclined to preach. His old landmarks had been removed. There was little enthusiasm in his message. The next meeting was held at the home of Elias Stone. It was a small cabin, and a large congregation assembled. Mr. Thompson took his position at the door so all could hear. He did not intend to bring any" strange things." But as he warmed to the occasion the new ideas recently acquired began to stir in his heart. With devotion to God and a sincere desire for his fellowmen, when about half through his sermon, his spirit overleaped all barriers that creeds and traditions had thrown about him. .

As if suddenly inspired he proclaimed to his astonished hearers, the" fulness, the freeness, and the simplicity of the gospel of Christ." Madison Evans says, "That service was the beginning of the Reformation in eastern Indiana. Hitherto the people had taken little interest in . the study of the Bible, but now that Book is made the most popular one in the community. The people began to call Bible things by Bible names, and to demand a 'Thus saith the Lord.' At this time there were only three houses of worship in Rush County. Thompson was still a nominal Baptist and did not want to cause a division. He was held in high esteem by his church. The orthodox brethren regretted the change that had taken place in his preaching, but they had great faith in him. They said, "Let Brother Thompson alone; when this excitement is over he ,viii teach the converts experience and doctrine. Then he will return to the teachings of the fathers."

At this time we want to introduce to you Ryland T. Brown, twenty years old. You will see him on the stage of action many times in the next sixty years-if you read on. In his address at the Semi-Centennial of the Little Flat Rock Church, delivered on May 15, 1880, he says: "In the spring of 1827 there occurred the first visible ripple on the surface of religious society in this region. The Flat Rock Baptist Association had issued a request that all churches of that jurisdiction conform their articles of faith to the form adopted by the Association. The church on Clifty, of which I was a member, proposed to comply with the request, and a motion was made to rescind the existing articles and adopt those of the Association. I moved a division of the question and the articles were revoked without a dissenting vote. Then I immediately moved that the New Testament be adopted as the exponent and measure of our faith. My motion was seconded and came fairly before the church. For two hours the church struggled to avoid a direct vote rejecting the New Testament, and finally succeeded in laying my motion on the table. Returning from the Medical College in Cincinnati in the spring of 1829 I found the whole country moved by an intense religious excitement, the central figure of which appeared to be John P. Thompson, of the Little Flat Rock Church. He was preaching every night at schoolhouses, private homes, and in a few meetinghouses, going from neighborhood to neighborhood and baptizing the people without waiting for the church to hear their experience and decide on the soundness of their conversion.

"I understood what all this meant, for I had heard some of the great leaders in Cincinnati."

The crisis sooner or later inevitable was now at hand. On the fourth day of July, 1829, sixty members of the Flat Rock Baptist Church withdrew to organize a church at Fayetteville in Fayette County, taking the Scriptures as their rule of faith and practice. They applied for membership in the White Water Baptist Association and one of their elders presented the New Testament as their articles of faith. The application was referred to a committee, with instructions to inquire into the case and report the next year. The report was never made.

"Other churches took this advanced ground previous to this date," says Dr. Brown, "but this was the first church to come into what was later called the Reformation, knowing the full import of their action." This church was known as the Orange Church at the close of a century, and they had a splendid centennial celebration on the first Lord's day in July, 1929." -Disciples Of Christ in Indiana, Cauble, p. 46-48