The Restorationist movement arose in the early 1800s in Kentucky and western Pennsylvania amid the Second Great Awakening as an attempt to bypass denominational divisions and restore the original order of the early church. They discarded creeds and confessions and denominational names. Instead, they sought to affirm only the plain and simple doctrines of Scripture. One of their early slogans (ironically something of creed itself) was “We have no creed but Christ, no book but the Bible, no law but love, no name but the Divine.” Another one was “Where the Scriptures speak, we speak; and where the Scriptures are silent, we are silent.” As one early writer explained, “Henceforth, the plain and simple teaching of the Word of God itself was to be their guide. God himself should speak to them, and they should receive and repeat His words alone. No remote inferences, no fanciful interpretations, no religious theories of any kind, were to be allowed to alter or pervert its obvious meaning.”
The Restorationist movement is strongest in Kentucky, Tennessee, the southern Midwest, and the southern Great Plains.
History
Two Restorationist groups were founded by two Presbyterian ministers, Thomas Campbell and Barton Stone. These groups merged in 1832 as the Christian Church/Disciples of Christ (later a group split off from them called the Churches of Christ). These churches gave up infant baptism and Calvinism and more, with some variety among them.
Barton Stone in Kentucky (Christian Church)
Barton Stone became a Presbyterian through the influence of James McGready and was ordained as a Presbyterian minister in the 1790s. But he soon began to question Calvinist doctrines (or had already begun to do so, subscribing to the doctrinal standards only as far as they are consistent with Scripture, rather than because they are consistent with Scripture).
Stone participated in the revivals and camp meetings that broke out around 1800 in Kentucky, including the Cane Ridge revival of 1801. Camp meetings originated from Presbyterian communion services, and one of the largest was the Cane Ridge revival in 1801. 18 Presbyterian ministers along with some Baptists and Methodists ministers preached to the people. 750 of those present received tokens to take Communion, but about 15,000 people were in attendance. It lasted a week (i.e. until food ran out).
Much good was done through these revivals, despite weird excesses, but some of the energy was misdirected. In the midst of the excitement, holding to Calvinistic doctrines and Presbyterian qualifications for office seemed less important than evangelism. One group eventually formed the Cumberland Presbyterian Church. Another similar group of four ministers (including Stone) formed themselves into the Springfield Presbytery in 1803, independent of the Synod of Kentucky, after the synod censured a minister from deviating from the Westminster Confession of Faith. The Springfield Presbytery attracted 15 churches and then dissolved in 1804. But when it dissolved, the last six ministers produced a document, determining to be known only as Christians. Their followers would be the nucleus of the Christian Church, although all but one of Stone’s fellow signers either returned to the Presbyterian church or joined the Shakers. But it continued to gain followers and had about 12,000 people by 1830.
Barton Stone denied Calvinism, infant baptism, and the doctrine of substitutionary atonement (preferring a view more like Charles Finney’s moral influence theory). He also basically denied the doctrine of the Trinity (he seems to have denied the eternality of Christ and to have argued that the three persons are one in purpose and mind rather than in substance, similar to the later Mormons). These views did not necessarily represent the churches connected with him, as they were each independent, and he dropped his explanations of the Trinity and the atonement as he united with the Campbells.
Thomas and Alexander Campbell in Pennsylvania (Disciples of Christ)
Thomas Campbell (1763-1854) began as an Associate Presbyterian from northern Ireland in a context where there had been many strong divisions among splintering Presbyterians. The “Reformed Presbyterians” had remained separate from the Church of Scotland in 1690. In 1733, the Associate Presbyterians left the Church of Scotland. Then the Associate Presbyterians split in 1747 into the Burghers and Anti-Burghers over an oath required of the burgesses of towns. Both groups split again in the 1790s over the paragraph in their confession regarding church-state relations (WCF 23.3) into old light and new light. Thomas Campbell was a minister in the Old-Light Anti-Burgher Associate Presbyterians. These divisions were especially strong because each group insisted that it was the true church in the region and did not practice communion with the others (to recognize the church you left by communion with it would imply your own group was schismatic for maintaining separation from it).
While the Restorationist movement was unfortunate, I can sympathize with Thomas Campbell's desire for Christian unity in the context all these divisions. Unfortunately, he reacted to this situation in such as way as to swing to an opposite extreme and ironically led the formation of another denomination.
When Thomas moved from Ireland to western Pennsylvania he was initially received by the Associate Presbyterians there in 1807. When he began giving the Lord’s Supper to believers from other denominations, controversy broke out and he renounced the jurisdiction of the denomination in 1808-1809. He formed a Christian Association united by an Declaration and Address, sought ministerial communion with the mainline Presbyterian church, but after this was declined, they struck out on their own as an independent church in 1811. He was also joined by his son, Alexander Campbell, who would continue as a leader of the movement until his death in 1866.
What We Have in Common
Churches of Christ have a high view of biblical (NT) authority. They are generally more orthodox on things like the Trinity than Barton Stone originally was. Because their churches are basically independent, there is some variety, and some of their pastors are more like us. They were originally Postmillennial and are generally Amillennial today (not Pre-millennial). While they hold to the necessity of baptism for justification, they do believe that faith in Christ is necessary (baptism does not work automatically). Their local church government (preacher, elders, and deacons) bears some resemblance to the Presbyterian system on a local level, with government by the elders.
Where We Differ
They have a distinctive biblicist insistence on simple doctrines from explicit teachings, combined with a belief that the Old Testament, while inspired, is not binding in the Christian dispensation. We Presbyterians believe instead that all of Scripture is "given by inspiration of God to be the rule of faith and life" (WCF 1.2, cp. 2 Tim. 3:16) and that "The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture..." (WCF 1.6).
They are generally weak on theology. While not as bad as Barton Stone, they can be weak on articulating doctrines like the Trinity and the atonement, often avoiding non-biblical terms. But not everything in Scripture is explicitly taught (as arguments in Scripture itself demonstrate). Clarity can require special terminology. Creeds unite the church in the shared confession of the faith, clarify the church's message, and provide clarity in maintaining standards and discipline against falsehood. We must confess what Scripture teaches.
They deny the "five points of Calvinism" and generally hold to some version of Arminianism (usually a version that is worse than the Wesleyan version). They deny hereditary depravity, unconditional election, irresistible grace (sometimes denying the concept of enabling grace), and the perseverance of the saints. But we assert that we fell in Adam and are so conceived in sin (Rom. 5, Ps. 51:5), and that God gave certain people to Christ to save, who are effectually drawn to Christ and saved in the end (John 6:37-40, 44-45), so that salvation is all of God's grace.
Their idea of faith is not great. From what I have seen, it seems to me that their understanding of faith is sometimes too limited (simply assent to the Bible’s teachings) and sometimes too encompassing, with a murky border between faith and works.
They believe that baptism is necessary for salvation. As one statement says, “We connect with this grace-gift of God when by faith we surrender our lives at baptism.” It is not quite right to call it baptismal regeneration, because such a phrase assumes our understanding of regeneration. They would say a person should believe before being baptized, but deny that faith is a product of regeneration. Nor do they believe that baptism is a satisfaction or meritorious. It might be more accurate to call it baptismal justification by faith. They also believe that baptism ought to be by immersion. But we Presbyterians would point out that Abraham was justified by faith before he received any outward sign, and his experience is used as an example for us. Cornelius received the Spirit before being baptized. Baptism confirms as a seal. God does require a diligent use of the means of grace, but we are justified by faith alone, even before baptism.
When Thomas moved from Ireland to western Pennsylvania he was initially received by the Associate Presbyterians there in 1807. When he began giving the Lord’s Supper to believers from other denominations, controversy broke out and he renounced the jurisdiction of the denomination in 1808-1809. He formed a Christian Association united by an Declaration and Address, sought ministerial communion with the mainline Presbyterian church, but after this was declined, they struck out on their own as an independent church in 1811. He was also joined by his son, Alexander Campbell, who would continue as a leader of the movement until his death in 1866.
In 1816, Alexander preached a sermon on the law before a group of Baptists, alienating the Baptists by arguing that the Old Testament as a whole (not simply the ceremonial law) was for the Mosaic dispensation and was not binding on Christians. “The Bible alone” became in essence, “the New Testament alone.” While Alexander objected to aspects of the Calvinist terminology for the Trinity, he was orthodox in substance on that doctrine, as well as on the atonement (that it not only reconciles man to God, but also God to man).
Walter Scott
Walter Scott was raised as a Presbyterian in Scotland and became convinced of Restorationist distinctives in America and became a noted evangelist connected with the Campbells. He was also noted for describing the gospel as six things, three from man and three from God: faith, repentance, and baptism; and the forgiveness of sins, gift of the Holy Spirit, and eternal life.
Relation to Mormonism
As the Unitarians came from the Congregationalists, and the Oneness Pentecostals from the Pentecostals, so the Mormons are the non-Trinitarian spin-off of the Restorationists (although even within Restorationism there were some with weak or anti Trinitarian views). Mormonism was another attempt to transcend denominational differences, to go back to the early church, and to find unity in a simpler doctrine. But unlike Stone and Campbell, it added new books of revelation and went much further from Scripture in various heretical ways. Alexander Campbell was one of Mormonism’s first critics as it drew away followers, and he accused Joseph Smith of stealing ideas from him and Walter Scott.
Union in 1832
At the beginning of 1832, in Lexington, KY, the Disciples of Christ and the Christian Church united under both names, Disciples of Christ/Christian Church.
Churches of Christ
This non-denominational denomination formed in 1832 split twice in the 1900s. In 1906, it split into the instrumental Disciples of Christ/Christian Church and the non-instrumental Churches of Christ (led by David Lipscomb). Around two decades later, due to the growth of liberalism in the Disciples of Christ, its more conservative churches stopped supporting the denominational missionary society. These independent churches became known as the Christian Churches/Churches of Christ. The non-instrumental Churches of Christ were strongest in the south, the Christian Churches/Churches of Christ were strongest in the north, and the Disciples of Christ/Christian Church were strongest further west.
Walter Scott
Walter Scott was raised as a Presbyterian in Scotland and became convinced of Restorationist distinctives in America and became a noted evangelist connected with the Campbells. He was also noted for describing the gospel as six things, three from man and three from God: faith, repentance, and baptism; and the forgiveness of sins, gift of the Holy Spirit, and eternal life.
Relation to Mormonism
As the Unitarians came from the Congregationalists, and the Oneness Pentecostals from the Pentecostals, so the Mormons are the non-Trinitarian spin-off of the Restorationists (although even within Restorationism there were some with weak or anti Trinitarian views). Mormonism was another attempt to transcend denominational differences, to go back to the early church, and to find unity in a simpler doctrine. But unlike Stone and Campbell, it added new books of revelation and went much further from Scripture in various heretical ways. Alexander Campbell was one of Mormonism’s first critics as it drew away followers, and he accused Joseph Smith of stealing ideas from him and Walter Scott.
Union in 1832
At the beginning of 1832, in Lexington, KY, the Disciples of Christ and the Christian Church united under both names, Disciples of Christ/Christian Church.
Churches of Christ
This non-denominational denomination formed in 1832 split twice in the 1900s. In 1906, it split into the instrumental Disciples of Christ/Christian Church and the non-instrumental Churches of Christ (led by David Lipscomb). Around two decades later, due to the growth of liberalism in the Disciples of Christ, its more conservative churches stopped supporting the denominational missionary society. These independent churches became known as the Christian Churches/Churches of Christ. The non-instrumental Churches of Christ were strongest in the south, the Christian Churches/Churches of Christ were strongest in the north, and the Disciples of Christ/Christian Church were strongest further west.
What We Have in Common
Churches of Christ have a high view of biblical (NT) authority. They are generally more orthodox on things like the Trinity than Barton Stone originally was. Because their churches are basically independent, there is some variety, and some of their pastors are more like us. They were originally Postmillennial and are generally Amillennial today (not Pre-millennial). While they hold to the necessity of baptism for justification, they do believe that faith in Christ is necessary (baptism does not work automatically). Their local church government (preacher, elders, and deacons) bears some resemblance to the Presbyterian system on a local level, with government by the elders.
Where We Differ
They have a distinctive biblicist insistence on simple doctrines from explicit teachings, combined with a belief that the Old Testament, while inspired, is not binding in the Christian dispensation. We Presbyterians believe instead that all of Scripture is "given by inspiration of God to be the rule of faith and life" (WCF 1.2, cp. 2 Tim. 3:16) and that "The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture..." (WCF 1.6).
They are generally weak on theology. While not as bad as Barton Stone, they can be weak on articulating doctrines like the Trinity and the atonement, often avoiding non-biblical terms. But not everything in Scripture is explicitly taught (as arguments in Scripture itself demonstrate). Clarity can require special terminology. Creeds unite the church in the shared confession of the faith, clarify the church's message, and provide clarity in maintaining standards and discipline against falsehood. We must confess what Scripture teaches.
They deny the "five points of Calvinism" and generally hold to some version of Arminianism (usually a version that is worse than the Wesleyan version). They deny hereditary depravity, unconditional election, irresistible grace (sometimes denying the concept of enabling grace), and the perseverance of the saints. But we assert that we fell in Adam and are so conceived in sin (Rom. 5, Ps. 51:5), and that God gave certain people to Christ to save, who are effectually drawn to Christ and saved in the end (John 6:37-40, 44-45), so that salvation is all of God's grace.
Their idea of faith is not great. From what I have seen, it seems to me that their understanding of faith is sometimes too limited (simply assent to the Bible’s teachings) and sometimes too encompassing, with a murky border between faith and works.
They believe that baptism is necessary for salvation. As one statement says, “We connect with this grace-gift of God when by faith we surrender our lives at baptism.” It is not quite right to call it baptismal regeneration, because such a phrase assumes our understanding of regeneration. They would say a person should believe before being baptized, but deny that faith is a product of regeneration. Nor do they believe that baptism is a satisfaction or meritorious. It might be more accurate to call it baptismal justification by faith. They also believe that baptism ought to be by immersion. But we Presbyterians would point out that Abraham was justified by faith before he received any outward sign, and his experience is used as an example for us. Cornelius received the Spirit before being baptized. Baptism confirms as a seal. God does require a diligent use of the means of grace, but we are justified by faith alone, even before baptism.
No comments:
Post a Comment