In the summer of 1926, the Holiness evangelist Andrew Johnson announced the Suspension of his twenty-seven-part attack on “the biological baboon boosters,” serialized in the Pentecostal Herald, so that he could temporarily return to the camp-meeting circuit. No one in the Holiness Community had been agitating more vigorously to “shake the monkey out of the cocoanut tree,” as he described his Crusade, and he wanted to assure his readers that his “lectures against Darwinism and ‘ape to man’ evolution” would never eclipse the gospel of salvation. “There is nothing like an old-fashioned, soul-saving revival of Holy Ghost religion,” declared the bombastic preacher. “So, let it be distinctly understood that the lectures on Evolution are absolutely secondary to the main line work of intense, soul-saving evangelism to which we have been called and in which we expect to remain.”

In 1903, William James began his address to the Emerson centenary gathering at Concord with a meditation on death and memory:

While James's abridgment of Emerson in the address that followed was unusually apt, Emerson has not been as well served by most who have attempted to call his tune.

The origins of the American-born Churches of Christ are exceedingly complex. While most historians have argued that Churches of Christ separated from Alexander Campbell's Disciples of Christ late in the nineteenth Century, this essay will suggest that the genesis of Churches of Christ was not a matter of Separation from the Disciples at all. Rather, Churches of Christ grew from two early nineteenth-century worldviews that coalesced and intertwined with one another in ways that often defy disentanglement. The first was the apocalyptic perspective of Barton W. Stone; the second was the radically sectarian mentality of the young and brash Alexander Campbell of the Christian Baptist period (1823-1830). As early as the 1830's, these two perspectives wed, brought together in part by the matchmaking power of poverty, marginality, and social estrangement. Together, they clearly shaped a portion of the Stone-Campbell movement that, in due time, would come to be known as a denomination separate from the Disciples; namely, the Churches of Christ.

For over two centuries, the College was the characteristic form of higher education in the United States, and the College was closely allied to the church in a predominantly Protestant land. The university became the characteristic form of American higher education starting in the late nineteenth Century, and universities long continued to reflect the nation's Protestant culture. By about 1900, however, Catholics and Jews began to enter universities in increasing numbers. What was the experience of Jewish students in these institutions, and how did authorities respond to their appearance? These questions will be addressed in this article by focusing on the Jewish presence at the University of Illinois in the early twentieth Century. Religion, like a red thread, is interwoven throughout the entire fabric of this story.