The life of Dr. James Fishback has found little place in the public eye for many generations. This, all but forgotten leader in the process of the restoration of the ancient order of things, led a colorful and diverse life. His religious presence in the early to mid 1800s in and around the counties of Woodford, Fayette and Clarke, Kentucky was prominent, and thus should be not be forgotten. In the religious community of his day the name Dr. Fishback was known in most every household. As to his family history and early life, he was the third child of Jacob and Phoebe Morgan Fishback. James recorded the following concerning his parents:

"Jacob Fishback, Revolutionary Soldier, son of Frederick Fishback, and Kathrina Fishback his wife, he was the son of John Fishback and Agnes Hager Fishback, his wife, he the emigrant from Siegen, in Westphalia, Germany, who was one of the twelve heads of families, composing the Colony, brought to Virginia, by permission of Queen Ann, under Governor Spotswood, in 1714. This Colony settled at and founded a town called Germanna, in Orange, now Culpeper County, Virginia. Jacob Fishback was born, April 14th, 1749. He married Phoebe Morgan of Fanquier Co. Va., February 19, 1771. He came with his family to the District of Kentucky in the fall of 1783. In 1787 he moved to Fayette Co., Ky. and settled in what is now Clark County, where he died on the 14th of Sept., 1821, aged seventy-three, and he and his wife are buried there in the Fishback burying ground. In the obituary to his memory it is said: 'Few Christians have had a more extensive and unbroken train of good works to follow them in acts of kindness and charity to the needy and helpless.' Phoebe Fishback, his wife, was born Sept. 15, 1751, in Fanquier Co., Va., and died August 16th, 1837. (Register of the State of Kentucky Historical Society, Vol. 6, p.48)

      There is an unpublished autobiography of the subject of this sketch, the gleanings of which were entered in a volume entitled, Genealogy of the Fishback Family In America by Willis Miller Kemper. From it consider the following:

“Dr. Fishback was born in Culpeper County, Virginia, February 4, 1776, the year that the independence of the United States was declared. His parents migrated to Kentucky in 1783 and arrived in October at their temporary home near the confluence of the Kentucky and Dick's rivers in what is now Garrard County. In 1787 they removed to Fayette County, Kentucky, and made their permanent home about 12 miles east of Lexington.

“For more than a year, during 1793-4, young James attended the Transylvania Seminary in Lexington and during 1795-6 his education was continued at a Presbyterian School at Pisgah in Woodford County, which was conducted by Rev. Andrew Steel. Thereafter he chose the profession of medicine as his calling and entered ardently into the study of the different branches of science appertaining to it.

“During 1799 and 1800 he attended a course of lectures upon medicine in Philadelphia. Then he returned as far as Virginia, where he practiced his profession in Culpeper and Prince William Counties until October 10, 1801, when he returned to Kentucky.

      The potential for success is James' life was seen in the circles within which he walked. He was a charming young man who knew who he was, and what he wanted. Such is evidenced by the women he married. Over the course of his life two women from what might be determined as "American Royalty" graced his home as the lady of the house. The first was Miss Dorothea Dandridge Christian. She was the youngest daughter of Colonel William and Anne Christian. She was Virginia born on the June 5, 1785. Her mother was the sister of American patriot, Patrick Henry. She and James were married April 16, 1802; she was 18, and he was 26. They were married for thirty-eight years when she passed September 17, 1840. She was buried in the Fishback family cemetery near Winchester, Clarke County, Kentucky. The following year he married the widow, Susan Hart Shelby McKinney. She was the daughter of the first and fifth governor of the state of Kentucky, Governor Isaac Shelby. She had survived two husbands and at the age of fifty entered into a marriage with the doctor from Virginia, June 8, 1841. They were married until his death in 1845. Kemper further related:

“In 1805 he was professor of the theory and practice of medicine in the Transylvania University, but for some reason resigned the position the following year.

“In 1808 he was a member of the State Legislature and by 1810 he says: 'The practice of medicine which I had followed with great assiduity had become disagreeable to me, and I had for some short time engaged in the study of law. This I did as much for the knowledge of the principles of law as for anything else, and I engaged in the practice of it up to the end of the year 1816.'"

“We have thus far considered Dr. Fishback as an exponent of two of the learned professions. In each of these he attained more than ordinary success and honor. But his career, to this period of his life, must be regarded as, in a degree, only preliminary to his major activities in theology. These brought him even greater distinction. On several occasions in early life, the pious examples of his parents caused him to consider seriously the subject of religion, but during his experiences as a medical student the effects of these influences were apparently lost. However, he could not have been long established in Lexington before problems in theology lay firm and permanent hold upon his mind, for in 1809 we find that he published an extensive pamphlet by which he "exploded Natural Religion and the existence of religion in the world of Revelation.'"

“In 1810 Dr. Fishback united with the Presbyterian church in Lexington under the pastoral care of Rev. R. H. Cunningham; and very soon organized a Wednesday evening prayer meeting in that church.

      His continued his research in the study of origins. It caused him to recognize the lack of works in print on the subject of Christian Apologetics. This led him to write a volume on the subject. Dr. Fishback reflected:

“In 1813 I published my book entitled 'The philosophy of the human mind in regard to religion, or a demonstration that Religion entered the world by Revelation.' "The book consisted of 306 pages Octavo.  

      Concerning the effects of the volume, years later he would recall:

“This volume contained much original matter in defense of the Bible. It excited much attention and great opposition, but was never refuted. It caused me to be summoned before the Session of the Presbyterian Church in Lexington, and after a long trial I was condemned by the Session for heresy, from which I took an appeal to the Presbytery and was there condemned. From that decision I appealed to the Synod and had the judgment of the lower courts set aside. 

“Alexander Campbell, who then lived in Brooke County, Virginia, got one of the books and read it in 1814 or 1815, and he informed me afterwards that it was the first view he had ever had of the origin, nature, design and use of the word of God. He at once exploded Natural Religion and adopted the principles fully contained in the Philosophy. It was these principles that he brought to bear so forcefully and triumphantly in his debate with R. Owens at Cincinnati against Atheism. His arguments contain much that is in my book and in some parts is literally extracted from it. All that he had said and written that is true in building up his new sect he has obtained from the above book.

      By 1816, the subject of baptism as to its mode and nature had so captivated the 40-year-old Presbyterian minister that he penned:

“When I joined the Presbyterian Church in 1810 I had not investigated the subject of Baptism either as to the proper subjects of it or as to the mode, meaning, or origin of it. At a subsequent period I attended to it and found that the Scriptural views of the ordinance had been wholly mistaken by Pedobaptists, and after examining the Baptist views of it and the order of the church was convinced that in these respects the Baptists were right and was baptized at Bryants the 4th Saturday in November 1816, and on the 4th Saturday in the next month, December 1816, was licensed to preach the Gospel as a member of the Baptist Church. The month after I joined the first Baptist Church in Lexington, then just constituted.

“I now abandoned all other pursuits and gave myself wholly to the ministry of the word and August 22, 1817, was ordained in the first Presbyterian Meeting House in Lexington, in which I had seven years before made a profession of religion.  I was ordained by the laying on of hands of a Presbytery composed of Elder Jac. Breath (sic)(Creath), J. Vardeman and Jas. Welch."

“The honorary degree of Doctor of Divinity was conferred upon Dr. Fishback by Transylvania University, July 9, 1823.” The following October, Baptist minister Alexander Campbell of Bethany, then Virginia, engaged in a debate with Presbyterian, William L. McCalla in Washington, Kentucky. After the debate Campbell visited the town of Lexington. On that occasion he had the opportunity to preach at the Lexington Baptist Church, who’s minister at the at time was Dr. James Fishback. A friendship formed between the pair, and as early as August the following year, his name began appearing in the pages of Campbell’s paper, The Christian Baptist.

      In the book, Disciples of Christ in Kentucky, Dr. Alonzo Fortune referred to a series of articles that appeared in the Christian Baptist beginning in February, 1825 under the title, “A Restoration of the Ancient Order of Things.” This series energized many Baptists in Kentucky toward a re-analysis of their stand in view of the Scriptures. None were more moved by the concepts being shared than Dr. Fishback.

      By 1826 the question of substituting the Bible as authority over the Philadelphia Confession of Faith led to a point of extreme excitement in the Lexington Baptist Church. Over the previous ten years, the doctor had been a member and preacher for the church. According to Kemper, in that period the church grew from 8 or 10 to over 175. At a meeting of the church leaders, Dr. Fishback put forth an official proposal that the church change its name to the church of Christ. The proposal was defeated, but ultimately a division took place and a group pulled away. They began meeting on Mill Street, calling themselves the church of Christ, under his leadership. This designation of church of Christ was completely separate from the name already being used interchangeably with the “Christian Church” by the Christian movement led by Barton W. Stone.

      Stone’s forces united with the Reformed Baptists/Disciples of Christ movement in the region at a special meeting at the Hill Street church of Christ in Lexington on January 1, 1832. Though Dr. Fishback’s group at Mill Street church of Christ looked and enjoined the movement, he struggled with the essentiality of baptism for the remission of sin, a central doctrine prescribed in the group’s unity.

      In the spring of 1834, Dr. Fishback took exception to some things Barton W. Stone was teaching on the subject of the atonement, the work of the blood of Christ in the forgiveness of sin. In the March issue of the Christian Messenger, Stone had written that his study of the Scriptures revealed that Christ’s sacrifice was not made in order to satisfy God’s wrath, as much as it was to admonish the sinner in the knowledge that it was done as a part of God’s mercy being extended to him in forgiveness. Stone argued against Jesus being a substitute for us, saying that if forgiveness could only be done if there was a substitute, then any forgiveness anytime would demand a substitute, a payment of sorts to satisfy justice. From this article, Dr. Fishback began publically to distance himself from the Stone movement, saying that Stone denied the role of the blood of Christ in redemption. Stone responded to it in the pages of the Christian Messenger, (1834, Vol. 8, pps. 203ff), saying that his statements had been misapplied by Dr. Fishback. Yet the distancing continued, even to the point that he left the Mill Street church of Christ and went back to preaching for the mainstream Baptists. Later that year, Stone moved to Jacksonville, Illinois and became less of a voice in the movement, at least locally. For the next several years Dr. Fishback preached for the Mount Vernon Baptist Church in Woodford County, but his beliefs that unity upon the Scriptures alone continued in his thoughts.

      In 1841, John T. Johnson and others from within the Disciples/Christian movement began advertising for a unity meeting among churches around Lexington. When the event in early April began it was relatively ignored by most of the denominations in the area save Dr. James Fishback. The following is a length excerpt from History of the Disciples Of Christ, by W.T. Moore on pages 378-381 of the event. Alexander Campbell wrote Johnson the following:

“Beloved Brother Johnson:

“Your motive is an excellent one, and I will travel one hundred miles out of my way to attend such a meeting in Kentucky, on my return from Washington the ensuing Spring. Let us have a real big meeting on the subject of Union, on Truth, and in Truth.

“Although this invitation was extended to all denominations, as a matter of fact, not one representative participated in the meeting, except Dr. Fishback, who was already practically in sympathy with the Disciples, and actually united with the Church at Lexington shortly after the meeting. Truly has it been asked, where were the leaders among the Methodists, Baptists, and Presbyterians?

“However, the union meeting was held according to appointment, and continued for three days. In view of the importance of this meeting, it is believed that a full report of what took place, as well as Mr. Campbell's animadversions upon the same, should be carefully preserved, therefore we quote the account as given by the Secretaries, H. B. Todd and G. W. Elley.

“Agreeably to the above public notice a very large audience assembled in the Christian meeting house in Lexington, Ky., at eleven o'clock. After prayer and praise, Brother J. T. Johnson explained the object of the meeting, and moved that Brother Asa E. Runyan, of May's Lick, be chosen president, and H. B. Todd and George W. Elley, secretaries. Unanimously adopted.

“The meeting being thus duly organized, Brother Johnson offered the following resolution, which was read, and after a short discussion carried unanimously in the affirmative:—Resolved, That Christian union is practicable.

“It was then, on motion of the same, Resolved unanimously, that Brethren Fishback and Campbell be requested to address the convention on the subject of the foregoing resolution, in the order of their names.

“The Convention then adjourned till half-past two o'clock. Met according to adjournment at halfpast two P.M. Dr. Fishback then addressed the audience for about two hours. An account of the position sustained by him in the discourse, and the discussions growing out of it, will be found below.

“On motion of Brother Campbell, it was then Resolved, That the discourse of Brother Fishback, and those to be delivered during the meeting, be made the, subject of free inquiry and criticism.

“On motion of the same, Resolved, That Brother Shannon be requested to deliver, at seven o'clock this evening, a discourse on the sin of schism. Adjourned till seven o'clock.

“In pursuance of the foregoing resolution, at the time appointed, Brother Shannon delivered a discourse; in which, after snowing that all who sincerely love the Lord Jesus, and truly believe on Him, could be united in one holy and happy brotherhood without any sacrifice of truth of conscience, he proved from various scriptures, and especially from the fifth chapter of Galatians, that sects among Christians were ranked by Paul among the works of flesh (such as drunkenness, etc.) which exclude men from the kingdom of God.

“Adjourned till half-past ten o'clock next morning.

“Saturday morning met according to adjournment. Brother Campbell then addressed the meeting till half-past four P.M. (with exception of a short intermission for dinner), in proof of the following proposition:— Resolved, That the union of Christians can be Scripturally effected by requiring a practical acknowledgment of such articles of belief and such rules of piety and morality as are admitted by all Christian denominations.

“Adjourned till seven P.M., after which hour the Convention was occupied during the evening in the discussion of the first discourse.

“Dr. Fishback, in his address, and in the discussion of it in reference to Christian union, maintained that the first object ought to be to give to the Scriptures in the view of the mind their appropriate divine origin, authority, and use—not merely as a sufficient rule of faith and practice in religion, but also as the only means of spiritual ideas, knowledge, and faith; and to place Jesus Christ as the Light of the World, and as Prince and Saviour upon his throne, the Word of God as the means of obtaining spiritual ideas and of communicating original spiritual knowledge and of converting the world, and creates the necessity for the doctrine of the immediate physical operation of the Spirit in the production of faith, instead of the spiritual moral influence by the word in the record God hath given of his Son, and makes the faith of that word no better than the faith that Simon Magus had.

“He alleged that the Spirit of God has ever been essentially omnipresent, but after the sanctification and exaltation of Jesus Christ he was graciously poured out and continues poured out, and is graciously omnipresent to bless the word of the Gospel wherever it is faithfully taught, and used for the conversion of sinners and for the sanctification of the saints. He attributed the divisions among professedly Bible Christians, and the prevalence of sectarianism, and the existence of Roman Catholicism to the want of true views of the divine origin, authority, and use of the word of God in religion and morality, and unscriptural views of Jesus Christ as Prince and Saviour and Lord of all.

“On the subject of baptism he maintained that without contending for the truth of any particular view of the mode or subject, there is Scriptural ground for an honest difference of opinion among the sincere Disciples and followers of Jesus Christ, laid in the weakness and imperfection of man, and that they ought not to disown one another at the Lord's Table as Christians on account of their difference.”

      As was stated above my W.T. Moore above, within a short time Dr. Fishback joined forces once again with the Christian movement. In the pages of the Millennial Harbinger it was reported,

“Our brother, the learned and eloquent Dr. Fishback, has given himself and his influence to the cause of reformation. I had the pleasure of some very pleasing interviews with our venerable brother, who has indeed for many years been laboring in the cause of primitive Christianity with but little between us in all vital matters affecting the sanctification and perfection of the church. Many years since, the Doctor took some very bold and rapid steps in advance of the age, and indeed laid a foundation for a more sound philosophy on the subject of the Bible and spiritual influence than was either comprehended or appreciated by any of his slate contemporaries. The mellowing influence of age and experience has confirmed our brother in what was not only true but useful in these researches, and he is at this time one of the first men of the age in the comprehension of primitive Christianity, as he is in his ability to communicate to the conviction and edification of those who can be taught the divine excellency and loveliness of Bible Christianity. (MH, 1842, page 451.)

The following year, an open letter appeared in the pages of the Millennial Harbinger from the pen of Dr. James Fishback. In the opening paragraphs he stated,

“I have lately become a member of the Church of Christ on Main street, in this city, which is some times called the church of the Reformers. I joined this church, after obtaining a letter of dismissal from the church at Mount Vernon, because of its convenience, and from a belief that I could do and enjoy more good here than in my previous situation. (MH, August, 1843, pages 357, 358.)

In the course of the lengthy treatise that followed he explained what he called, “ . . . my present position and the relation I sustain to the various Christian denominations and to the world.” In an attempt to disavow his former commitment to Calvinism, he went to great lengths explained the fallacy of the doctrines of election and irresistible grace as being long hindrances to many to obey the plain Biblical call for repentance of any sinner. He said of Calvinism, “This theory has mingled with the creeds for the last fourteen hundred years, and is a leading reason why the world is not now converted.” (page 360). Further he expressed,

“The Augustinian or Calvinistic theory is, that God’s grace is exerted upon the heart, or is received into it at a moment when the whole force of man’s native voluntary powers are in direct opposition to it; and that the work thus effected on the involuntary powers, or the disposition of the man, is the procuring cause of every desirable change of these powers. Whereas the Bible teaches that these powers are changed through the truth as it is in Jesus Christ believed, and that man is led to the choice of it on the ground of its rightness . . . The Spirit has sealed no man before the truth of the gospel brought him to surrender himself to Jesus Christ by an act of faith or trust. Eph.1. 13.

      By way of conclusion, Dr. Fishback expressed desire for union with all believers as Jesus called for in John 17:20,21. However in order to do so it was paramount that the Scriptures be held as the basis for such union.

      In the following issue of the Millennial Harbinger, September, 1843, Alexander Campbell included Dr. Fishback’s involvement in an upcoming debate that was to be held in Lexington in November of that year. N.L. Rice, the Kentucky champion debater among the Presbyterians was set to face Alexander Campbell in a discussion on the nature of baptism. In a list of preliminaries and rules of discussion set out in print, Campbell reported the previously agreed upon determination by he and N.L. Rice.

“10. This discussion shall be conducted in the presence of Dr. Fishback, President Shannon, John Smith, and A. Raines, on the part of the Reformation; and President Young, James K. Birch, J. F. Price, and John H. Brown, on the part of Presbyterianism.” (MH, 1843, p.425.)

      The 18-day debate took place as scheduled in the Main Street Christian Church beginning November 15th. The great statesman and friend of Alexander Campbell, Henry Clay was the chief moderator. During the debate, Rice attempted to tear down the force of the argument that baptism was for the remission of sins sighting things in print written in previous years by Dr. James Fishback, and others who sat on the podium with Campbell. The now 67 year old doctor from Culpeper County, Virginia had previously held to the doctrine of hereditary total depravity as was charged by Rice. However the explanation of his beliefs in the August, 1843 issue of the Millennial Harbinger dispelled any confusion over his views. Calvinism and its tenants had become a belief of the past for Fishback, but no more.

      For the last eighteen months of his life, Dr. Fishback continued to promote the cause of restoration. According to the Fishback family historian, Willis Miller Kemper, “after a lingering illness,” Dr. James passed from this life, June 26, 1845 at the age of 69 years, 4 months, and 22 days. He was survived by his wife, Susan. He was laid to rest in the Fishback family cemetery in Clarke County, Kentucky.

      Dr. Fishback and J. T. Johnson, etc.— In 1836, J. T. Johnson and Dr. Fishback came into collision in the papers. I once thought I would not introduce the doctor's name into the life of the subject of this writing; but I have concluded that a brief notice of him is called for. The writer knew Dr. Fishback for some twenty-five years. He was a man of very fine personal appearance, fine speaking talent, respectable learning, and good mind. He seemed, too, to be a good man—a pious man. His great fault was want of decision of character, fixed principles. He was much given to change. He was first a Presbyterian, then a Baptist, then an Independent Christian; then in '32-3 and '34, he was very friendly with us. I preached for him in Lexington, and also at Mt. Vernon, I think, in '32. He was so much pleased with my sermon at Mt. Vernon, that he made a speech in favor of it, and would have his brethren raise something to help me. It was a meeting in the week, and not very many were present. Subsequently he became violent in his opposition to the reformation, and went back to the Baptists; but finally, I think, he united with the Church of Christ at Lexington, and died among us. We are poor, weak creatures. I would throw the mantle of charity over the doctor's aberrations, and hope he has been saved. I liked Dr. Fishback personally, though I was never very intimate with him.

      In 1836, he wrote some severe articles in the Baptist Banner, which J.T. Johnson felt it his duty to notice. He [Dr. Fishback] wrote over the signature of "Observer." We propose to make a few extracts from his replies to those articles. They will be found in the "Gospel Advocate" for 1836, on pages 37-9, 55-61. He thus introduces his first article:

      "The reformation principles have been so grossly traduced and caricatured by Dr. Fishback, in his 4th No., published in the Baptist Banner, that we design to place his conduct before the public, that they may know what reliance is to be placed in his word or promise, however solemnly pledged. 'Now [says the doctor], I do not hesitate, with full consideration of the subject, to pronounce that the reformation is wholly wrong on the subject of justification and forgiveness of sins; and, therefore, it is not easy to suppose it right on anything else.'" The doctor, in his articles, spoke disrespectfully of B. W. Stone's views. On page 61 of the Advocate, J. T. Johnson thus addresses him: "Learn to be as humble and as good a man as B. W. Stone, and imitate his virtues, instead of holding him up to the hatred of the religious community. Have you forgotten what brotherly love and confidence you manifested toward him while you were discarded by the Baptists? Did the old man persecute you? Did he ever refuse you the hand of friendship, or reject your overtures for united action in the cause of Christ? Do you recollect how you urged the brethren, including your humble servant, to visit Mt. Vernon, and assist in the proclamation of the gospel, even after you knew our sentiments? Do you recollect the assistance rendered you by brethren Fleming, Palmer, Rogers, and the accessions at some of those meetings? Do you recollect eulogizing any of the brethren?"

      But I dislike to make any reference to these matters, and therefore close what I wish to present in one more brief extract from the last article of J.T. Johnson, in response to the doctor. He says, in conclusion: "We hope you will yet become sufficiently humble and docile to be taught by the apostles the true doctrine of faith, repentance and immersion for remission of sins, the gift of the Holy Spirit, and the gift of eternal life, by a continuance in well doing, seeking for glory and honor, and immortality. He who fights against the reformation principles, fights against the sword of the Spirit, and will, like many who have gone before, fall a victim to his own folly and imprudence." So believed J.T. Johnson, and so believes the writer; and so finally thought, I presume, our erratic, but I hope sincere brother, Dr. Fishback. If we are true to ourselves, to our great positions, as certainly as God lives in heaven, and Jesus, the Christ, is the Son of God, we must succeed. Dr. Fishback wrote a book in 1813, which, when a young man, I read with great interest. I have forgotten its title; but he demonstrated to my satisfaction that the idea of a self-existent Being entered the world by revelation. This being true, Infidelity, Deism, has not one inch of ground to stand upon. I esteem it a valuable work.