Leaven Volume 7 Issue 4 Restoration Themes Article 10 1-1-1999 The Restoration Movement and the Ecumenical Movement Robert Oldham Fife Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Fife, Robert Oldham (1999) "The Restoration Movement and the Ecumenical Movement," Leaven: Vol. 7 : Iss. 4 , Article 10. Available at: https://digitalcommons.pepperdine.edu/leaven/vol7/iss4/10 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Fife: The Restoration Movement and the Ecumenical Movement 212 Leaven, Fall, 1999 The Restoration Movement and the Ecumenical Movement BY ROBERT OLDHAM FIFE The American Reformation of and Stephen C. Neill call the Church") on the basis of what is the nineteenth century, often called Declaration "one of the great now called the "Chicago-Lambeth the Restoration movement, com- milestones on the path of Christian Quadrilateral."!" These develop- menced as an "ecumenical" Unity in America."? ments were all precursors to the movement in the true sense of the The ecumenical vision of the contemporary Ecumenical move- word. I This is not to imply that the Stone-Campbell movement is ment, as were the Stone-Campbell Stone-Campbell movement enhanced by the fact that it did not reforms. covered "the whole inhabited originate in a vacuum. In 1801 a It is significant that the pio- earth," but it is to affirm that the "Plan of Union" was adopted by neers of this heritage recognized vision, principles, and practice of the Presbyterian General Assembly their particular, historical endeavor the endeavor were of universal and Congregational Associations as "the current reformation" of the significance.' in New England." In 1838 the church-not as the church itself. Both of the great founding Lutheran leader Samuel They were "voluntary advocates documents of the movement are Schmucker issued his Fraternal for church reformation."!' They authentically ecumenical. In The Appeal to the American Churches. 7 constituted a community of Last Will and Testament of the Three years later Thomas H. Vail understanding and concern that Springfield Presbytery (1804), invited "sister denominations" to existed within and for the service Barton Stone and his fellow join under the Episcopal structure of the church. They knew that one revivalists dissolved their exclu- in one "Comprehensive Church."" was not baptized into the Reforma- sive presbyterial relationship, In 1853 the "Muhlenberg Memo- tion, nor did one commune as an desiring to "sink into union with rial" urged Protestant Episcopal advocate of the Reformation; the the Body of Christ at large."? Five bishops to set up a more inclusive ordinances belonged to the church. years later Thomas Campbell ecclesiology "as is compatible with The role of the Reformation was to wrote in The Declaration and the essential Faith and Order of the serve as a community of witness, Address of the Christian Associa- Gospel.?? This was followed by calling the church to realize its tion of Washington [PAJ (J 809), William Reed Huntington's "Christ-given" unity offaith, order, "The church of Christ on earth is proposal, which would create the and life for the sake of its "Christ- essentially, intentionally and "Catholic Church of America" given" mission in the world." constitutionally one.:" Ruth Rouse (later revised as "a National Published by Pepperdine Digital Commons, 1999 1 Leaven, Vol. 7 [1999], Iss. 4, Art. 10 Restoration Themes 213 Two significant events demon- Christians may unite and build had commenced. Nor was this strate the unitive concern of the together, and that we most rectified by continuing schisms first generation of nineteenth- affectionately invite all the within both fellowships. century reformers. The first was religious parties to investiga- However, in North America, tion of this truth. 15 the Union Meeting between the Britain, and Australia, there were "Christians" of the Stone Reforma- prominent leaders who continued This unity meeting, with its tion and the "Disciples" of the to be concerned for what they two resolutions, deserves far more Campbellian Reformation. This considered the "catholicity" of the contemporary attention than it has meeting took place in Lexington, nineteenth-century Reformation. In thus far received. Here in one Kentucky, over New Year's 1830/ the United States, three figures 13 assembly, what William Robinson 31. It was followed by a general may be considered representative: discerned at Amsterdam (1948) as flowing together of congregations Peter Ainslie, F. D. Kershner, and virtually incompatible "protestant" from the two streams. Here was W. E. Garrison. and "catholic" views of the church "grass roots ecumenism," which In 1910 Peter Ainslie" led in were embraced. 16 How could the effected union of most of the the establishment of the Commis- same assembly approve them both congregations that advocated the sion on Christian Union, which unless they took more seriously now united Reformations. was the precursor to the contempo- than many contemporary The second significant ecu- rary Council on Christian Unity of "restorationists" the conviction menical event was the Union' the Christian Church (Disciples of that in essence, the church, al- Christian Meeting that was held in Christ). Ainslie founded the though needing reformation, has Lexington in 1841. Called by Elder Christian Union Quarterly in been "maintained in truth"?" John T. Johnson "at the insistence 1911. Thrilled by the Lausanne With the passing of the first of many persons," it promised that World Conference on Faith and generation, the term "current "all religious parties will enjoy Order (1927), Ainslie wrote: equal privileges." Although reformation" fell into disuse or Alexander Campbell did not was so reinterpreted that its I am willing that my denomi- initiate the gathering, he attended. distinction from the church became nation shall be forgotten if There he offered a most significant obscured. Whereas Thomas thereby may be hastened the resolution: Campbell had appealed to "our unity of the Church of Christ. brethren throughout all the That denomination is most Resolved, That the union of churches.?" some second-genera- prophetic which is willing to Christians can be scripturally tion leaders such as Moses E. Lard disappear for Christ's sake-to effected by requiring a practi- affirmed that no unimmersed go to its disappearance as cal acknowledgment of such believer was a Christian." The deliberately as Christ went to articles of belief and such rules grand "We" of "the church of His crucifixion." of piety and morality as are Christ on earth" commonly admitted by all Christian became identified with the lesser But F. D. Kershner was denominations." "we" of the movement. Thus it convinced that the ecumenical could be said, "The group to which witness of the Campbellian The following day, this resolu- I belong is the Church Univer- heritage needed to be preserved for tion was unanimously approved, sal. "20 the whole church." In his 1938 together with one offered toward There is little doubt that the presidential address to the Interna- the close of the meeting: schism that was signified in the tional Convention of Disciples of separate census listing of 1906 Christ, Kershner chose the theme Resolved: That the Bible, and seriously compromised the ecu- "One Holy, Catholic, and Apos- the Bible alone, is a sufficient menical appeal with which the tolic Church." He declared, "The foundation on which all nineteenth-century Reformation congregations represented in this https://digitalcommons.pepperdine.edu/leaven/vol7/iss4/10 2 Fife: The Restoration Movement and the Ecumenical Movement 214 Leaven. Fall. 1999 assembly came into existence in scholars of world-wide reputa- denominational mergers negotiated order to bear witness to the neces- tion."28 "at the top." However, leaders sity for emphasizing the universal From Australia, E. Lyall have been "coming together in elements in their faith instead of Williams highlighted the Christ" in very fruitful meetings every particularity.'?' Campbellian understanding of the with leaders of the Church of God W. E. Garrison also empha- relationship between the local and (Anderson), and significant sized the importance of the univer- the universal. Williams wrote: intercongregational gatherings sal in Christian faith in his famous have been held." There has also "Fork in the Road" address." Long ago Alexander Campbell been growing fellowship with a Garrison saw the Christian said: "A church of Christ at cappella Churches of Christ. Many Churches facing two alternatives: Connelsville, Philadelphia, congregations have been engaged One was to form a tightly knit Cincinnati or New York, is not in local ecumenical activity such the church of Christ. The mainline denomination whose as that led by Rubel Shelly of church of Christ is a very large ecumenical responsibility would Woodmont Hills Church of Christ and widely extended commu- be to negotiate denominational in Nashville. Meanwhile, some nity, and possesses a large mergers." The second fork (which scholars are actively engaged in field, even the habitable Garrison actually preferred) was to the Faith and Order movement. earth." So he expressed the "press toward the ideal of becom- New Testament conception of Campbell was not unaware of ing a microcosm of a total united the Church as an ecumenical the union proposals of his day. He church." Garrison said, "In that community, and gave a lead to watched the Evangelical Alliance case we would have no other a people who were born by an in Europe very closely." But he criteria of our own unity than ecumenical vision, and whose did not think organizational union those which can be the bond and tradition commits them to the was what Jesus had prayed for.