The Origin of Denominations -- Part II
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THE RESTORATION MOVEMENT (Continued)
7. Barton W. Stone, a Presbyterian preacher. At the time of his
ordination as a preacher for the Presbyterian church, Stone was
having some difficulties accepting their "Confession of Faith."
When asked, "Are you willing to receive the Confession of
Faith," he answered, "As far as I see it is consistent with the
Word of God." This statement was accepted and he was ordained.
About this time, there were others in the Presbyterian
Church having the same problems that Stone was having. Among
them were Richard McNemara, John Thompson, John Dunlavy, Robert
Marshall and others. All these men were preaching the
sufficiency of the Gospel to save men and that men were capable
of believing and obeying the testimony of the scriptures.
"The Presbytery of Springfield, Ohio, arraigned McNemara on
the charge of heresy, and the case came before the synod at
Lexington, Ky. Foreseeing their fate before that body, Stone,
McNemara, Thompson, Dunlavy and Marshall drew up a protest,
declaring their independence and withdrawal from the
jurisdiction of the synod. The synod then suspended them and
declared their congregations vacant. This act produced great
commotion and division among the churches and confirmed the
seceding ministers in their opposition to creeds and
authoritative ecclesiastical systems. But as yet they had no
thought of ceasing to hold the Presbyterian faith, and that
they might continue in the service of the Church organized
themselves into an independent presbytery, called the
"Springfield Presbytery," but soon finding this position an
impossible one and the whole system out of harmony with their
views, they now took another step in their work of reform.
Renouncing their allegiance to all authority but that of their
divine Master, they resolved to be governed by the Bible as
their only rule of faith and practice." (J. W. Shepherd, ibid.,
page 164.)
Soon after, Stone announced that he no longer could preach
for the Presbyterian Church and thus relinquished his financial
support from them. Plans were made to dissolve the "Springfield
Presbytery." On June 28, 1804, they issued, "The Last Will and
Testament of The Springfield Presbytery." It is one of the
classical documents that came out of the restoration movement.
Infant baptism was discontinued and shortly thereafter
immersion prevailed generally among the churches.
(Personal Note: I had the privilege of visiting Cane Ridge,
Ky. and the building where Stone did most of his preaching. On
Stone's tombstone is inscribed: "Barton W. Stone. The Church of
Christ at Caneridge and other generous friends in Kentucky,
have caused this monument to be erected, as a tribute of
affection and gratitude to BARTON W. STONE minister of the
gospel of Christ and the distinguished reformer of the 19.
century. Born Dec 21, 1771, DIED Nov 9, 1814." On the tombstone
of William Rogers, in the same cemetery, is inscribed: "Born in
Campbell Co., Va., July 7, 1784, removed with his father to
Cain Ridge, Bourbon, Co., Apr 1798. United with the Church of
Christ at Cane Ridge in 1807. Died Feb. 15, 1862 in the 78 year
of his age." I thought it interesting that in 1807 the church
was referred to as the "Church of Christ." ---J.T.)
8. Thomas Campbell, the father of Alexander Campbell, came to
America May 27, 1807. He left his family in Ireland intending
to send for them when he established himself. He was a preacher
for the Seceder Presbyterian Church and was received cordially
by the Philadelphia Synod, assigned to work in Washington
County, Pennsylvania.
In 1809, Campbell allowed those who were not members of the
Seceder Presbyterian Church to partake of the communion. For
this action, he was persecuted by the Synod and withdrew
himself from them and preached as an independent. His zeal
increased in his desire to extend Christ's kingdom. He also had
gained much influence in the area in which he lived. "No
meeting houses were at his command; but he held his assemblies,
after the pioneer fashion, in private dwellings, barns,
schoolhouses and under green trees. In these labors it was no
part of his plan to organize a separate religious party." (J.W.
Shepherd, Ibid. pg. 178.)
Many of his friends and hearers had accepted the principles
he was teaching and were in regular attendance. He suggested
that they meet together and determine what would be the best
way to give more order and permanency to their efforts. At the
appointed day there was a large group who met in an old
farmhouse. "They were plain, hard-working pioneers, but they
were men and women of faith, whose hearts were pained at the
division into warring sects and parties. Though belonging to
different religious parties, they had met to seek a pathway of
closer fellowship." (J. W. Shepherd, Ibid., pg. 179.)
Campbell delivered his message, concluding, "Where the
Scriptures speak, we speak; where the Scriptures are silent, we
are silent." When his speech was concluded opportunity was
given for others to speak. "Andrew Munro spoke, 'Mr. Campbell,
if we adopt that as a basis, then there is an end to infant
baptism.' This remark and the manifest conviction that it
carried with it, produced a great sensation, for the whole
audience was composed of pedo-baptists who cherished infant
baptism as one of their cardinal doctrines. 'Of course,' said
Mr. Campbell, in reply, 'if infant baptism is not found in
Scripture we can have nothing to do with it.'" (J. W. Shepherd,
Ibid., pg. 180.)
It was on August 17, 1809, Campbell and his followers
decided they would form "The Christian Association of
Washington." They drew up a statement expressing their purpose
and intentions, which they called, "Declaration and Address."
"The principal points of the 'Declaration and Address' may
be summarized as follows: (1) The Unity of the Church. ' That
the church of Christ on earth is essentially, intentionally,
constitutionally one.' (2) Christian Fellowship. That, although
there must be separate local congregations, yet they should be
one with no schisms and discord. (3) Terms of Communion. That
nothing be required of Christians as articles of faith but what
is expressly taught and enjoined upon them in the word of God.
(4) That the New Testament is supreme authority for Christians
in all matters of faith and practice." (John D. Cox, Church
History, page 81.)
9. Alexander Campbell, son of Thomas Campbell, attended the
University of Glasgow, Scotland, arrived in America September
29, 1809. While reading a proof copy of the "Declaration and
Address," in conversation with a Mr. Riddle, the matter of
infant baptism was discussed. Campbell was not ready to give up
infant baptism as yet, but when his first child was born (March
13, 1812) he was compelled to study the question thoroughly. He
was soon convinced that only a penitent believer was to be
baptized. He was also convinced that the original word for
baptize meant immersion. "On June 12, 1812, Alexander Campbell
and his father, together with other members of his family, were
immersed in Buffalo Creek by Mr. Mathias Luce of the Baptist
Church. However, it was thoroughly understood and agreed by Mr.
Luce and those who were to be baptized that they were not to be
required to give a 'religious experience' as was practiced by
the Baptists and that the only confession they were to make was
the one made by Peter at Caesarea Philippi, that Jesus is 'the
Christ, the Son of the Living God.'" (John D Cox, Ibid., pg.
86.)
The "Brush Run Church," which had its beginning on May 4,
1811, with 31 members, now took a stand on immersion for
baptism. This in turn made them enemies among the
Presbyterians, and friends among the Baptists. They became
associated "with the Redstone Baptist Association in 1813, on
the condition that they be allowed to teach and preach what
they learned from the Holy Scriptures. They withdrew from this
association in 1816. In 1823 they joined the Mahoning Baptist
Association. Later they severed all connection with the
Baptists." (John D. Cox, Ibid., pg 86.)
"Alexander Campbell rapidly became the leading champion of
the Restoration, advocating the principles his father set forth
in the paper, the 'Christian Baptist.' He became one of the
foremost Bible scholars of his day and also distinguished
himself as a great debater. Always desiring the truth, he held
several discussion with leading religious advocates. His chief
debates were: the debate with Robert Owen on the Evidences of
Christianity; the debate with Bishop John G. Purcell on Roman
Catholicism; and the discussion with N. L. Rice on the Design
of Baptism, infant Baptism and the work of the Holy Spirit."
(Frank Pack, Lessons in Church History.)
10. John Smith, preacher for the Baptist church who espoused the
restoration principles. He did much to open the eyes of the
people to the need to return to the Bible for all that we do.
On January 1, 1832 at Lexington, Kentucky, he had the
opportunity to speak before a group gathered to discuss their
differences. On that momentous occasion he made this plea:
"For several years past I have stood pledged to meet the
religious world, or any part of it, on the ancient gospel and
order of thing as presented in the words of the Book. This is
the foundation on which Christians once stood, and on it they
can, and ought to, stand again. From this I can not depart to
meet any man, or set of men, in the world. While, for the sake
of peace and Christian union, I have long since waived the
public maintenance of any speculation I may hold, yet not one
gospel fact, commandment, or promise will I surrender for the
world. Let us, then, my brethren, be no longer Campbellites or
Stoneites, New Lights or Old Lights, or any other kind of
lights; but let us all come to the Bible, and to the Bible
alone, as the only book in the world that can give us all the
light we need."
11. Walter Scott, a Scotch Presbyterian. Thomas Campbell had this
to say about Walter Scott, "Mr. Scott has made a bold push to
accomplish this object by simply and boldly stating the ancient
gospel and insisting upon it, and then by putting the question
generally and particularly to males and females, old and young:
Will you come to Christ and be baptized for the remission of
your sins and the gift of the Holy Spirit? Don't you believe
this blessed gospel? Then come away. This elicits a personal
conversion; some confess faith in the testimony, beg time to
think; others consent, give their hands to be baptized as soon
as convenient; other debate the matter friendly; some go
straight to the water, be it day or night, and upon the whole
none appear offended."
Conclusion:
1. The list of men who gave themselves to the restoration movement
could be multiplied over and over again. Such men as Tolbert
Fanning, David Burnett, Jacob Creath, Benjamin Franklin, Samuel
Rogers, J. W. McGarvey, etc.
2. During the first part of the nineteenth century the church was
the fastest growing religious organization in the world. But,
brethren became dissatisfied with the simple organization of
the church as revealed in God's Word.
3. This dissatisfaction resulted in yet another religious division
and the creation of another denomination.
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