sign in sign up
<<
Home , Christian Baptist, Declaration and Address, Restoration Movement, Rubel Shelly, Springfield Presbytery, William Reed Huntington

Leaven

Volume 7 Issue 4 Themes Article 10

1-1-1999

The and the Ecumenical Movement

Robert Oldham Fife

Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven

Part of the Biblical Studies Commons, Commons, and the Religious Thought, and of 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 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 ." 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 (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 "as is compatible with The role of the Reformation was to wrote in The Declaration and the essential and Order of the serve as a community of witness, Address of the Christian Associa- .?? 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 on earth is proposal, which would create the and life for the sake of its "Christ- essentially, intentionally and " 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- may unite and build had commenced. Nor was this strate the unitive concern of the together, and that we most rectified by continuing 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 , 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 , over New Year's 1830/ the , 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 ," 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 . 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 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 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: that was signified in the tional Convention of Disciples of separate census listing of 1906 Christ, Kershner chose the theme Resolved: That the , 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 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 . Many Churches facing two alternatives: Connelsville, Philadelphia, congregations have been engaged One was to form a tightly knit or New York, is not in local ecumenical activity such the church of Christ. The mainline denomination whose as that led by 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- 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 had prayed for. He test of unity for the whole united maintenance of a tension wrote: church'?' Is this not what the between the local and the nineteenth-century reformers universal." Christian union is a more sought in their quest of the univer- intimate, spiritual, celestial sal through recovery of "original More recently, in the United sort of thing, into which we ground" that is set forth in scrip- States the restructured Christian can enter only in our indi- ture? Church (Disciples of Christ) vidual capacity and upon our own individual responsibility. In Britain, William Robinson actively participated in the Consul- It presupposes closer acquain- gave ecumenical leadership to tation on Church Union" and is tance, stronger personal Churches of Christ, both as a now a "covenanting" denomina- confidence, more spiritual participant at Amsterdam and in a tion in COCU's successor, the attachment, a real oneness of Church of Christ Uniting." This long career as a teacher. Robinson spirit, a full coalescence of has necessitated abandonment of noted the Amsterdam statement, in the joint participation certain historic Disciples prin- "The Body of Christ is a unity ... of the same holy spirit." ," and commented, "This is so ciples, involving as it does accep- much in line with the spirit of the tance of in any "mode," Such a view of unity makes it , and clerical two Campbells." But he grieved evident that believers need not our failure-"our inability to administration of the sacraments await "the coming " understand our great pioneers, to with lay participation permitted. to enjoy the gift of the unity translate their work into the idiom This church is to be proclaimed on created by the Holy Spirit while of our own day, to make them January 1,2,000.32 they seek the goal of unity in "the known to the religious world of The congregational polity of faith and in the knowledge of the our own day, and to produce Christian Churches and Churches " through "speaking the of Christ has not lent itself to truth in love" (Eph 4: 13, 15).

Published by Pepperdine Digital Commons, 1999 3 Leaven, Vol. 7 [1999], Iss. 4, Art. 10

Restoration Themes 215

To encourage this, it would union negotiations involving the Prot- 20 See David Edwin Harrell Jr., "Pe- seem that the two resolutions of estant Episcopal Church. It is composed culiar People: A Rationale for Modem of four principles that have thus far re- Conservative Disciples," in Robert O. the 1841 Union Christian Meeting mained nonnegotiable: (1) holy scrip- Fife, David Edwin Harrell Jr., and deserve our serious contemporary ture as the word of God,(2) the primi- Ronald E. Osborn, Disciples and the reconsideration. tive , (3) the two sacraments, and Church Universal, Reed Lectures for (4) the historic episcopate. 1966 (Nashville: Disciples of Christ ROBERT OLDHAM FIFE has taught 11 See , 4. Historical Society, 1967),35. Restoration Studies at Milligan See also the extended series of articles 21 Peter Ainslie was a widely known entitled "The Progress of Reform," in minister of the Christian Tabernacle in College, and Emmanuel School of which the terms "the Reformation," "the Baltimore. See Finis S. Idleman, Peter Religion, Johnson City, TN. present reformation," and "the current A ins lie: Ambassador of Goodwill (Chi- reformation" are used. Millennial Har- cago, 1941). Notes binger (1832): 135ff. 22 Peter Ainslie, Christian Union

1 For many Disciples, the Ecumeni- 12 In his series "Restoration of the Quarterly (October 1927): 119. cal movement and the World Council of Ancient Order," Alexander Campbell 23 See Frederick D. Kershner, The Churches are synonymous. However, anticipated several major themes of the Christian Union Overture: An Interpre- the Ecumenical movement preceded contemporary Faith and Order move- tation of the Declaration and Address advent of the World Council at ment. Among these were creeds, minis- of Thomas Campbell (St. Louis: Amsterdam in 1948. As used here, the try, sacraments (ordinances), . Bethany, 1923). Kershner was "free term ecumenical includes many varied See (1823-1829). Church catholic." See A. T. DeGroot, efforts toward Christian unity th'rough- 13 John Augustus Williams, Life of "Disciples Are Free Church Catholics" out the world. Elder John Smith with Some Account of in his Disciple Thought. A History (Ft.

2 See William J. Richardson, the Rise and Progress of the Current Worth: DeGroot, 1965). "Alexander Campbell as an Advocate of Reformation (St. Louis: Christian Pub- 24 F. D. Kershner, Christian Stan- Christian Union," in Lectures in Honor lishing, 1870), 446ff. dard (22 October 1938; reprint 11 April of the A lexander Campbell Bicentennial, 14 See ( 1841): 1970): 5ff. 1788-1988 (Nashville: Disciples of 259. With an intermission for lunch, 25 W. E. Garrison, A Fork in the Christ Historical Society, 1988). Campbell spoke to this resolution from Road (Indianapolis: Pension Fund of the

3 See Declaration and Address of 10 A.M.until 4 P.M.!This shall ever re- Christian Church, 1964). This address the Christian Association of Washing- main one of his most tantalizing ad- was delivered in 1964 when the Dis- ton (1809), and The Last Will and Tes- dresses, for there seems to be no report ciples of Christ were commencing the tament of the Springfield Presbytery, of what Campbell said! process of "Restructure," which would Centennial Edition (Indianapolis: Inter- 15 Ibid., 260. reform them into a tightly knit mainline national Convention of Disciples of 16 See William Robinson, "Evalua- Protestant denomination that could "re- Christ, 1949). European theologian tions of Amsterdam," in Shane Quar- sponsibly" negotiate denominational Eduard Schweizer has called the Last terly 10 (1949): 23. mergers. Will "one of the most amazing testimo- 17The phrase is used by Hans Kung 26 This was the "fork" that Disciples nies of the willingness of a presbytery as an alternative to the Roman Catholic leaders chose; the choice was consum- to die, i.e., to discontinue being a sepa- dogma of papal infallibility. See The mated during the 1960s. By this process rate delegated body." See Eduard Church Maintained in Truth: A Theo- of "Restructure," the churches became Schweizer, Church Order in the New logical , trans. Edward Quinn a self-confessed denomination under the Testament, trans. Frank Clarke (London: (New York: Seabury, 1980). name "Christian Church (Disciples of SCM Press, 1961), 191 n. 7l7. 18 See, e.g., Declaration and Ad- Christ)." 4 Declaration and Address, 16. dress, 3. 27 Ibid. Italics are in the original.

5 See Ruth Rouse and Stephen C. 19 See "Do the Unimmersed Com- 28 Robinson, "Evaluations of Neill, History of the Ecumenical Move- mune?" in Lard's Quarterly 1 (Septem- Amsterdam," 25. See also William ment 1517-1948 (Philadelphia: ber 1863; reprint, Kansas City, .: Old Robinson, Churches of Christ (Dis- Westminster, 1954, 1967), 1: 237. Paths Book Club): 41ff. Lard's position ciples) and the Ecumenical Age (Bir- 6 Ibid., 232ff. is consistent with his definition of "Ref- mingham: Berean, n.d.).

7 Ibid., 244. ormation." Ibid., 5ff. For a contempo- 29 See E. Lyall Williams, A Biblical 8 Ibid., 248ff. rary presentation of this view, see F. Approach to Unity (Melbourne, 1957), "Ibid., 249ff. LaGard Smith, Who Is My Brother? 119. Williams was long the principal of I°Ibid., 250ff. The "Quadrilateral" Facing a Crisis of Identity and Fellow- College of the Bible in Glen Iris, has remained the basis of all subsequent ship (Malibu: Cotswald, 1997). Melbourne, Australia. In a foreword, (Notes continued on pg. 211) https://digitalcommons.pepperdine.edu/leaven/vol7/iss4/10 4