The Origin of Denominations -- Part I
 

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 THE RESTORATION MOVEMENT

 I. INTRODUCTION:

         Thus far in this series of studies we have been noticing an
    attempt to "Reform" the Roman Catholic Church. By this, we mean,
    the Reformers sought to correct some of the errors which they saw
    in the Catholic Church. There was no attempt on the part of most
    of the reformers to do away with the Catholic Church, only to
    correct that which they saw as wrong. Thus, in most of the cases,
    some of the Catholic church doctrines and practices remained
    intact while parts were discarded, changed and/or corrected. Many
    of these reformers remained in the Catholic Church seeking their
    reforms, while others broke away, yet retaining much of the
    apostate church. This is why many of the modern day denominations
    have a definite Catholic Church flavor.

         In the early 1800's, a movement sprang up from various
    places to "Restore" New Testament Christianity. Rather than
    seeking to correct the errors of the Catholic Church, the desire
    was to go all the way back to the New Testament and make all
    things according to the "divine pattern."

         "Restoration" in not "Reformation." The "Restoration"
    movement made no attempt to reform any religious body. It was not
    an attempt to establish a new church, nor yet another church
    among the many. It was the desire of the early "restorers" to
    rebuild that which God gave in the first century. It was their
    intent to lay aside all of the denominational pollutions, and
    practices, and build again that which Christ established under
    the direction and guidance of the inspired apostles. Their claim
    was, "Where the Scriptures speak, we speak; and where the
    Scriptures are silent, we are silent." It was their desire to
    have a church with the same rule of faith and practice, the same
    worship, the same conditions of salvation, as that found in the
    first century.

II. THE RESTORATION PLEA:

    1. Christ is recognized as the supreme authority in all matters
       of religion.

    2. The New Testament scriptures as the only authoritative rule of
       faith and practice.

    3. A proper distinction between the Old and the New Testaments.
       The Old Testament serves for examples and admonitions, but the
       New Testament as the pattern for God's people today.

    4. To make the church today exactly like the church of the first
       century, thus to "Restore New Testament Christianity."

III. THE RESTORATION MOVEMENT:

    1. At the close of the eighteenth century and the beginning of
       the nineteenth century there were simultaneous movements by a
       number of different men. Their aim was to "restore"  New
       Testament Christianity. Their work in most instances was
       separate from the others, taking place in widely scattered
       places. Some of the prominent reformers were:

    2. James O'Kelly, a minister in the Methodist Church, pleaded for
       congregational government and the New Testament as the only
       authority in faith and practice. He was joined by Thomas Coke,
       Francis Asbury and others. They were not successful in their
       efforts and on December 25, 1793, at Mankintown, N. C.,
       withdrew themselves. In 1801, they "resolved to be known as
       Christians only, to acknowledge no head over the Church but
       Christ, and to have no creed or discipline but the Bible."

    3. Abner Jones, a physician, of Hartland, Vt., a member of the
       Baptist Church, became "greatly dissatisfied with sectarian
       names and creeds, began to preach that all these should be
       abolished, and that true piety should be made the ground of
       Christian fellowship. In September, 1800, he succeeded by
       persevering zeal in establishing a church of twenty-five
       members at Lyndon, Vt., and subsequently one in Bradford and
       one in Piermont, N. H., in March, 1803.

    4. "Elias Smith, a Baptist preacher, who was about this time
       laboring with much success in Plymouth, N. H., adopted Jones'
       view and carried the whole congregation with him. Several
       other preachers, who were raised up in the newly-organized
       churches, traveled extensively over the New England States,
       New York, Pennsylvania, Ohio and into Canada, and made many
       converts. Those in this movement also called themselves
       Christians only, and adopted the Bible as their only rule of
       faith and practice." (J. W. Shepherd, The Church, The Falling
       Away, and The Restoration, page 149.)

    5. "Dr. Chester Bullard, formerly a Methodist, became a pioneer
       in the cause of primitive Christianity in Southwest Virginia.
       During the course of his work in that field he came into
       possession of some of the writings of Alexander Campbell and
       was greatly surprised how nearly alike their views were."
       (Leslie G. Thomas, Restoration Handbook, page 74.)

    6. "On a notable occasion the Methodists, who had become greatly
       stirred by Dr. Bullard's preaching, chose one of their
       preachers, T. J. Stone, to represent them in a debate with Dr.
       Bullard on the 'Act of Baptism.' The debate was to be held in
       a grove at a place some distance from Dr. Bullard's home, and
       he had to start the day before in order to reach the place in
       time. Late in the afternoon of the first day's journey he fell
       in with the preacher who was to be his opponent in the debate.
       Stone had been studying the Campbell and Rice Debate in search
       of arguments to sustain his side of the question. As they rode
       along together their conversation turned to the debate, and Dr.
       Bullard noticed a lack of confidence in the language of his
       opponent. The doctor turned the conversation so that he might
       learn the cause of this, and soon reached the conclusion that
       his opponent had little relish for the debate, and, in short,
       in his research his confidence in affusion had been
       overturned. Dr. Bullard finally said, 'You had better let me
       baptize you tomorrow instead of debating.' Stone replied: 'If
       it were not for two or three things in the way, I would.'

          "That night they spent at Stone's home, and the doctor soon
       perceived that one of the greatest things in the way was
       Stone's wife. Accordingly he gave her much attention, and the
       three searched the Scriptures the greater part of the night. A
       large crowd assembled the next day to hear the discussion. Dr.
       Bullard announced that there would be no debate, but that he
       would preach that morning and Stone in the afternoon; also
       that their would be an immersion immediately after the morning
       discourse. Much to the surprise of all, both Mr. and Mrs.
       Stone presented themselves for baptism when the invitation was
       given." (J. W. Shepherd, Ibid., pg. 151-152.)