DID OUR RESTORATION PIONEERS SEEK INCLUSION AMONG DENOMINATIONAL BODIES?

Brother Waddey:

I'm doing some research on the Restoration Movement. Was it considered an "alternative" to existing churches (denominations) when it began?

Bill

Dear  Brother Bill:

I think it is fair and factual to say that each of the four major streams of the early Restoration pioneers saw their efforts as an alternative to the denominationalism of their day.

For example: James O'Kelly and his followers left the Methodist Church and resolved to be Christians only.  They did not seek acceptance with other denominational bodies.

Drs. Abner Jones and Elias Smith broke with and left the Baptist Church and set about planting churches that were simple Bible Christians.  They likewise did not seek membership with other denominational bodies, but proceeded independently.

Barton Stone and his coworkers withdrew themselves from the Presbyterian synod and proceeded independently.  They soon dissolved their Springfield Presbytery and launched out in a quest to be Christians only.  They were quite willing, to accept into their fellowship, others with the same commitment, and were ready to merge their efforts with those of A. Campbell and his friends since both groups had the same agenda...."Back to the Bible to be Christians only."

Thomas and Alexander Campbell, originally Presbyterians,  left the Baptist  church and proceeded to call others out of their denominational organizations to stand with them on the Bible only.  It is of interest that entire congregations of denominational people embraced the call for restoration.  Entire associations of Baptist churches left their denominational affiliation and committed themselves to be simple Bible Christians.  The Mahoning and the Elkhorn Baptist Associations come to mind as examples.  I once preached for the M'Bella church of Christ in the Eastern state of Nigeria.  It had been a Methodist church of some 300 members.  Brother Jim Massey was invited to speak to them (prior to 1966).  The entire congregation (except for the preacher) was convinced of Bro. Massey's back to the Bible plea.  All the adults were baptized.  They changed the sign on their building and proceeded to worship God after the New Testament pattern.  That story has been repeated hundreds of times.

Our first generation of missionaries to Europe (1945-1965) converted many Catholic and Protestant preachers and won a few congregations to the Restoration plea.  The late Bro. Marvin Bryant, formerly a Presbyterian preacher, spent much of his career in a ministry directed to religious leaders of denominational bodies.  Before his death some 135 leaders had been won.

When apostasy festered in the brotherhood following the Civil War, a new approach arose, promoted by men like David S. Burnett and J.  H. Garrison.  They and their sympathizers craved acceptance and fellowship with denominational bodies.  They encouraged our preachers to participate in ministerial alliances and ecumenical activities.  Their descendants took membership in the early organizations promoting ecumenism such as  The Federal Council of Churches, etc.  Of course that element of our people were the same ones who wanted instrumental music in worship, a missionary society to coordinate brotherhood evangelistic actives, women preachers, etc.  They were also the ones who eagerly embraced theological liberalism.  They left us and became the denominations we know as the Disciples of Christ and Christian Churches, Our contemporary Change Agents are following in the footsteps of those men and are headed in the same direction....away from New Testament Christianity and into denominationalism.  In passing you will note that they are vigorously working to revise and rewrite our brotherhood history in order to make their departure look respectable.

You will find the historical record of the teaching and action of our early pioneers in Earl West's Search for the Ancient Order, and the many biographies of that first and second generation of preachers.  It will be an eye-opening and inspirational study.