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Origins of the Restoration Movement: an Intellectual History

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Origins of the Restoration Movement: an Intellectual History Origins of the Restoration Movement: An Intellectual History By Richard M. Tristano The Origins of the Restoration Movement: An Intellectual History Richard M. Tristano For Barbara GRCA A-81/P-470 December, 1998 The cover depicts Thomas Campbell composing the Declaration and Address. It is a re- production of a stained glass medallion in the Thomas W. Phillips Memorial, The Disciples of Christ Historical Society, Nashville, Tennessee. (courtesy of the Disciples of Christ His- torical Society) Copyright 1998 by the Glenmary Home Missioners Library of Congress Catalog Number: 88-083888 Published by the Glenmary Research Center 750 Piedmont Ave. N. E. Atlanta, GA 30308 ISBN: 0-914422-17-0 Contents Introduction ..................................................................................................................................... 1 Chapter One European Origins ..................................................................................................... 11 Chapter Two Barton Stone and the American Context ................................................................ 25 Chapter Three From Scottish Presbyterianism to American Restorationism ............................... 42 Chapter Four Alexander Campbell and the Restoration Movement ............................................. 64 Chapter Five Separation, Unification and Independence Walter Scott ........................................ 77 Chapter Six Intellectual and Social Origins of Division ............................................................... 92 Chapter Seven Epilogue .............................................................................................................. 110 Notes ........................................................................................................................................... 125 Acknowledgments It is a pleasure to thank all of the people who helped me complete this work. Chronological- ly, at least, first thanks is due to Rev. Bernard Quinn. It was Father Quinn who, as former direc- tor of the Glenmary Research Center, suggested the Churches of Christ as a topic of study. I am certain that this study is not quite what he had in mind originally; still I hope he finds that his di- rection has resulted in something useful. To Rev. Lou McNeil, present director of the Glenmary Research Center, I owe many thanks. First of all, it was he who informed me of the intellectual connection between Alexander Campbell and Catholic neo-Thomism, and he was a constant guide through the difficulties presented by the philosophy of John Locke and others. Most of all, I thank him for his confidence in me and for his almost inexhaustible patience in letting me cul- tivate some new ground at the Research Center. The staff at the Glenmary Research Center helped in innumerable ways. David Dybiec, An- tonette Willingham, and Phillip Brown assisted me often in the preparation of this manuscript. I thank Joseph Flowers, Jr. for preparing computer compilations of church membership statistics which I used in this study. I am especially grateful to Mary May, whom I shall call editor, but who in fact performed many other duties as well in guiding this study to publication. I gratefully acknowledge the kindness of Dr. Channing R. Jeschke, Librarian of the Pitts Theology Library, Candler School of Theology, Emory University. He has graciously opened up to me the vast resources at his disposal. Without them, this research would have been impossible. Dr. Robert Hooper and Dr. William Collins of David Lipscomb University gave generously of their time, not only reading the manuscript but also sharing their expertise with me. Dr. Mac Lynn, also of David Lipscomb University, has been an invaluable resource who saved me from many errors. His three-page summary of the Restoration Movement was a con- stant reminder that brevity and clarity are just as important as evidence and detail. Of course, nei- ther he nor anyone else mentioned here is responsible for my errors or for my opinions. -RMT Introduction This is the third in a series of studies on Southern religion. The first focused on the two pre- dominant white religious groups in the South: Southern Baptists and United Methodists. The second study was confined to black evangelical religion. Both of these studies were historical in nature and concentrated on examining the origins and basic beliefs of each group. The general purpose of this series is to foster a better understanding of Southern religion by studying some of its components. In truth, this third study is more dissimilar than similar to its predecessors. Part of the reason for this is rooted in the Restoration Movement itself. First of all, the movement is not exclusively “Southern”; it was established and grew on the frontier, from Pennsylvania to Tennessee. More important, it was not “Southern” in a cultural sense. This can be best demonstrated by the fact that unlike Baptists, Methodists, and Presbyterians, the Restoration Movement did not split into Northern and Southern wings before the Civil War. The reasons for this lack of identification with the Southern world view are complex. In essence, the Restoration Movement was a critique of American religion in general and of Southern religion in particular. The movement rejected both the denominationalism of American religion, and the emphasis on the emotive and on per- sonal “experience” which was characteristic of nineteenth-century Southern religion. Before continuing, it is really necessary to give a brief overview of the Restoration Move- ment, which spawned three very different contemporary groups. The first is the Christian Church (Disciples of Christ), the most liberal of the three groups. Each of the three Restoration groups developed, in large part, out of the issue of extracongregational societies. The general trend over the last half of the nineteenth century was to create various boards and agencies to supervise spe- cific tasks. By the turn of the century the need for a general convention was broadly recognized, and in 1917 the International Convention of Disciples of Christ was established. In the 1960‟s further discussion was underway for a major restructuring of the fellowship‟s organization, lead- ing to the adoption of “A Provisional Design for the Christian Church” in 1968. The result was a form of church government which was democratic but which many also perceived as being fully “denominational.” In this church there are three levels of church polity: general, regional, and congregational, each managing its own property, finances, and programs. A general assembly meets biennially, elects officers, and has a general office located in Indianapolis. Thoroughly ecumenical, the Disciples became charter members of the Federal Council of Churches when it was organized in 1908, and in 1950 they were among the original members of the National Council of Churches. They have been active in the World Council of Churches since its founding in 1948. The Disciples took with them the greater share of the Restoration Movement‟s historic insti- tutions of higher education. Bethany College in West Virginia (founded by Alexander Campbell) and Transylvania College in Lexington, Kentucky are the two oldest colleges in the movement. Butler University, Drake University and Eureka College are among the better known Disciples‟ colleges and universities. Texas Christian University in Fort Worth, Texas is the largest and best known educational institution associated with the Restoration Movement. 1 The Christian Churches and Churches of Christ is the middle group within the Restoration Movement. This group gradually split from the Disciples over many years. The origin of this fis- sure can be traced back to the late nineteenth and early twentieth centuries. While these devel- opments are part of the intellectual history of the Restoration Movement they do not relate to its intellectual origins. Briefly, then, the Restoration Movement was affected by the general growth in influence of American religious liberalism and the disputes revolving around Darwinism and biblical infallibility issues which were a part of the times. Open communion and cooperation with non-Disciple Christians in organizations such as the National Council of Churches was also a source of controversy. While these issues were discussed for decades, it was not until 1927 that the first move to- wards separation became concrete. In that year the conservative Disciples acknowledged that they were outvoted at the Convention and so formed one of their own, the North American Christian Convention. While still designating themselves as Disciples of Christ, in reality they constituted a separate group. The reorganization of the Disciples of Christ in 1968 precipitated a formal break. In 1971 they requested the Yearbook of American Churches to list them as a sepa- rate religious body. The Christian Churches and Churches of Christ consider themselves to be a non- denominational fellowship. There is no general organization. The North American Christian Convention is headquartered in Cincinnati and meets annually. It is not considered an official agency but rather a gathering of interested individuals for consultation and fellowship. There is also a National Missionary Convention, founded in 1947 with headquarters in Copeland, Kansas. The two most influential periodicals are the Christian Standard and the Restoration Herald, both published in Cincinnati, There is also a Directory of Ministry which is the principal
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