Editing Restoration Movement (section)

==United movement (1832–1906)==
The merger raised the question of what to call the new movement. Finding a biblical, non-sectarian name was important. Stone wanted to continue to use the name "Christians," while Alexander Campbell insisted upon "Disciples of Christ".<ref name="McAlister & Tucker, 1975" />{{rp |27–8}}{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | ps =, 'Alexander Campbell'}} Stone advocated using the name "Christians" based on its use in {{bibleverse|Acts|11:26|NIV}}, while Campbell preferred the term "disciples" because he saw it as both a more humble and an older designation.{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | p = 551 | ps =, 'Names of the Movement'}} As a result, both names were used, and the confusion over names has continued ever since.<ref name = "McAlister & Tucker, 1975" />{{rp |27–8}}

After 1832, use of the term "Reformation" became frequent among leaders of the movement.{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | p = 551 | ps =, 'Names of the Movement'}} The Campbells had designated themselves as "Reformers," and other early leaders also saw themselves as reformers seeking Christian unity and restoring apostolic Christianity.{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | p = 551 | ps =, 'Names of the Movement'}} The movement's language at the time included phrases such as "religious reformation," the "present reformation," the "current reformation" and "the cause of reformation."{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | p = 551 | ps =, 'Names of the Movement'}} The term "Restoration Movement" became popular by the late 19th century.{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | p = 551 | ps =, 'Names of the Movement'}} It appears to have been inspired by Alexander Campbell's essays on "A Restoration of the Ancient Order of Things" in the ''Christian Baptist.''{{Sfn | Foster | Dunnavant | Blowers | Williams | 2004 | p = 551 | ps =, 'Names of the Movement'}}

The combined movement grew rapidly over the period from 1832 to 1906.<ref name = "Tristano 1998"/>{{rp|92–93}}<ref name= "1906 Religious Census">{{Citation | first = William C | last = Hunt | title = Religions Bodies: 1906 | volume = Part 1, Summary and General Tables | publisher = [[United States Census Bureau|Bureau of the Census]], [[United States Government Printing Office|Government Printing Office]] | location = [[Washington, DC]] | year = 1910}}.</ref>{{rp |25}} According to the 1906 U.S. Religious Census the combined membership of the movement made it the 6th largest Christian group in the country at that time.<ref name= "1906 Religious Census" />{{rp |27}}
{| class="wikitable" | align = center
|+ Estimated Membership
|-
! Year !! 1832 !! 1860 !! 1890 !! 1900 !! 1906
|-
| Membership || 22,000<ref name = "Tristano 1998"/>{{rp|92}} || 192,000<ref name = "Tristano 1998"/>{{rp|92}} || 641,051<ref name = "1906 Religious Census"/>{{rp|25}} || 1,120,000<ref name = "Tristano 1998" />{{rp|93}} || 1,142,359<ref name = "1906 Religious Census" />{{rp |25}}
|}

===Journals===
{{Blockquote |The Disciples do not have bishops; they have editors| early movement historian William Thomas Moore<ref name = "Encyclopedia of the Stone-Campbell Movement: William T. Moore">{{Harvnb | Foster | Dunnavant | Blowers | Williams | 2004 | pp = 543–44, "Moore, William Thomas"}}.</ref>}}

From the beginning of the movement, the free exchange of ideas among the people was fostered by the journals published by its leaders. Alexander Campbell published ''The Christian Baptist'' and ''The Millennial Harbinger''. Stone published ''The [[Christian Messenger]]''.<ref name = "Garrison & DeGroot, 1948" />{{rp |208}} Both men routinely published the contributions of persons whose positions differed radically from their own. Following Campbell's death in 1866, the journals were used to keep the discussions going. Between 1870 and 1900, two journals emerged as the most prominent. The ''[[Christian Standard]]'' was edited and published by [[Isaac Errett]] of [[Cincinnati]]. ''The Christian Evangelist'' was edited and published by [[JH Garrison]] from [[St. Louis]]. The two men enjoyed a friendly rivalry and kept the dialog going within the movement.<ref name="Garrison & DeGroot, 1948" />{{rp|364}}

The ''Gospel Advocate'' was founded by the [[Nashville, Tennessee|Nashville]]-area preacher [[Tolbert Fanning]] in 1855.<ref name="Encyclopedia of the Stone-Campbell Movement: Gospel Advocate">{{Harvnb | Foster | Dunnavant | Blowers | Williams | 2004 | p = 361 | ps =, ''Gospel Advocate''}}.</ref> Fanning's student [[William Lipscomb (clergyman)|William Lipscomb]] served as co-editor until the [[American Civil War]] forced them to suspend publication in 1861.{{Sfn|Foster|Dunnavant|Blowers|Williams|2004|p=361|ps=, ''Gospel Advocate''}} After the end of the Civil War, publication resumed in 1866 under the editorship of Fanning and Lipscomb's younger brother [[David Lipscomb]]; Fanning soon retired, and David Lipscomb became the sole editor.{{Sfn|Foster|Dunnavant|Blowers|Williams|2004|pp=361–62|ps=, ''Gospel Advocate''}} While Lipscomb was the editor, the focus was on seeking unity by following scripture exactly, and the ''Advocate'''s editorial position was to reject anything that is not explicitly allowed by scripture.{{Sfn|Foster|Dunnavant|Blowers|Williams|2004|p=362|ps=, ''Gospel Advocate''}}

''The Christian Oracle'' began publication in 1884. It was later known as ''The Christian Century'' and offered an interdenominational appeal.<ref name="Garrison & DeGroot, 1948" />{{rp|364}} In 1914, Garrison's Christian Publishing company was purchased by R.A. Long. He established a non-profit corporation, The Christian Board of Publication" as the Brotherhood publishing house.<ref name="Garrison & DeGroot, 1948" />{{rp|426}}

===Anabaptism and materialism controversies===
{{unreferenced section|date=November 2018}}
The [[Christadelphians]], [[Church of the Blessed Hope]], and [[Church of God General Conference|Church of God (General Conference)]] also have roots in the restoration movement, but took their own direction about this time.

In 1832 [[Walter Scott (clergyman)|Walter Scott]] baptised [[John Thomas (Christadelphian)|John Thomas]], an English doctor who had emigrated to the United States. Thomas was a strong supporter of Alexander Campbell and the principles of the Disciples movement, and he quickly became a well-known leader and teacher. In 1834, however, Thomas took a contrary position to Campbell on the significance of baptism which led to a sharp conflict between the two men. While Campbell believed baptism by immersion to be very important, he recognised as Christians all who believed Jesus of Nazareth to be Messiah and Lord, and recognised any prior baptism. For this reason, members of Baptist churches who joined the Disciples movement were not required to be baptised again. Thomas, on the other hand, insisted that a baptism based on a different understanding of the gospel to that held in the Disciples movement was not a valid baptism, and he called for rebaptism in his periodical, the ''Apostolic Advocate''. Campbell viewed this as sectarianism, which cut across the fundamental commitment of the Disciples movement to "the union of all Christians," and rejected "[[anabaptism]]." The two men became estranged.

Thomas began to refuse to share prayer, worship, or communion with those he considered not to be validly baptised Christians. His theological views also continued to develop. By 1837 he was teaching [[annihilationism]], and he debated a Presbyterian clergymen, Isaac Watts. Campbell interpreted this as [[materialism]] and believed that it undermined the biblical doctrine of the resurrection, and he reacted strongly. In the ''Millennial Harbinger'' Campbell announced that he could no longer consider Thomas a brother. Many congregations of Disciples took this as an indication that they should withhold fellowship from Thomas, and he found himself on the margins of the movement. Thomas continued to have supporters among the Disciples but moved further from Christian orthodoxy. In 1846 he published a "Confession and Abjuration" of the faith he held at his baptism, and he arranged to be baptised again. Despite this, when he toured the United Kingdom to give prophetic lectures in 1848–1850 he played down his separation from the Disciples movement, in an endeavour to access congregations in Britain. But his true position was discovered by James Wallis and David King, and the movement closed ranks against him.

In 1864 he coined the name "Christadelphian" for those who shared his views and sought to register as conscientious objectors to military service. The name was adopted by [[Robert Roberts (Christadelphian)|Robert Roberts]], the Scottish protege of Thomas, for the periodical which he had just begun to publish in [[Birmingham]]; and the sect began to grow rapidly.

[[Benjamin Wilson (biblical scholar)|Benjamin Wilson]] left the Disciples about the same time as Thomas, but split with Thomas in 1863 over disagreements about eschatology, forming the Church of God of the Abrahamic Faith. During the American Civil War his followers also sought to register as [[conscientious objector]]s. Some congregations were unable to register this name because of local regulations and chose an alternative name, Church of the Blessed Hope; but the two names referred to the same sect. The sect divided in 1921, and the Church of God (General Conference) was formed by the larger grouping.

===Missionary society controversy===
In 1849, the first national convention was held at Cincinnati, Ohio.<ref name="Garrison & DeGroot, 1948" />{{rp |245}} Campbell had concerns that holding conventions would lead the movement into divisive denominationalism. He did not attend the gathering.<ref name="Garrison & DeGroot, 1948" />{{rp|245}} Among its actions, the convention elected Campbell its president and created the [[American Christian Missionary Society]] (ACMS).<ref name = "Garrison & DeGroot, 1948" />{{rp|247}} By the end of the century, the [[Foreign Christian Missionary Society]] and the [[Christian Woman's Board of Missions]] were also engaged in missionary activities. Forming the ACMS did not reflect a consensus of the entire movement, and these para-church organizations became a divisive issue. While there was no disagreement over the need for evangelism, many believed that missionary societies were not authorized by scripture and would compromise the autonomy of local congregations.<ref name="Encyclopedia of the Stone-Campbell Movement: Missionary Societies Controversy">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, {{ISBN|0-8028-3898-7}}, {{ISBN|978-0-8028-3898-8}}, 854 pages, entry on ''Missionary Societies, Controversy Over'', pp. 534-537</ref>

The ACMS was not as successful as proponents had hoped.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, {{ISBN|0-8028-3898-7}}, {{ISBN|978-0-8028-3898-8}}, 854 pages, entry on ''Louisville Plan, The'', pp. 496-497</ref> It was opposed by those who believed any extra-congregational organizations were inappropriate; hostility grew when the ACMS took a stand in 1863 favoring the [[Union (American Civil War)|Union]] side during the Civil War.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/><ref name="Encyclopedia of the Stone-Campbell Movement: American Christian Missionary Society">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, {{ISBN|0-8028-3898-7}}, {{ISBN|978-0-8028-3898-8}}, 854 pages, entry on ''American Christian Missionary Society'', pages 24-26</ref>  A convention held in [[Louisville, Kentucky]], in 1869 adopted a plan intended to address "a perceived need to reorganize the American Christian Missionary Society (ACMS) in a way that would be acceptable to more members of the Movement."<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/>  The "Louisville Plan," as it came to be known, attempted to build on existing local and regional conventions and to "promote the harmonious cooperation of all the state and District Boards and Conventions."<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/><ref name="Encyclopedia of the Stone-Campbell Movement: Conventions">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, {{ISBN|0-8028-3898-7}}, {{ISBN|978-0-8028-3898-8}}, 854 pages, entry on ''Conventions'', pp. 237-240</ref>  It established a General Christian Missionary Convention.<ref name="Encyclopedia of the Stone-Campbell Movement: Conventions"/>  Membership was congregational rather than individual.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/><ref name="Encyclopedia of the Stone-Campbell Movement: Conventions"/> Local congregations elected delegates to district meetings, which in turn elected delegates to state meetings.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/> States were given two delegates, plus an additional delegate for every 5,000 members.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/> The plan proved divisive and faced immediate opposition.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/><ref name="Encyclopedia of the Stone-Campbell Movement: Conventions"/> Opponents continued to argue that any organizational structure above the local congregational level was not authorized by scripture, and there was a general concern that the board had been given too much authority.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/> By 1872 the Louisville Plan had effectively failed.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/><ref name="Encyclopedia of the Stone-Campbell Movement: Conventions"/> Direct contributions from individuals were sought again in 1873, individual membership was reinstated in 1881, and the name was changed back to the American Christian Missionary Society in 1895.<ref name="Encyclopedia of the Stone-Campbell Movement: Louisville Plan"/><ref name="Encyclopedia of the Stone-Campbell Movement: Conventions"/>

===Use of musical instruments in worship===
[[File:American Organ Odilienberg 1.jpg|thumb|upright|[[Melodeon (organ)|Melodeon]]]]
The use of [[musical instrument]]s in worship was discussed in journal articles as early as 1849, but initial reactions were generally unfavorable.<ref name="Encyclopedia of the Stone-Campbell Movement: Instrumental Music">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, {{ISBN|0-8028-3898-7}}, {{ISBN|978-0-8028-3898-8}}, 854 pages, entry on ''Instrumental Music''</ref>{{rp |414}} Some congregations, however, are documented as having used musical instruments in the 1850s and 1860s.<ref name= "Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}} An example is the church in [[Midway, Kentucky]], which was using an instrument by 1860.<ref name= "Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}} A member of the congregation, L. L. Pinkerton, brought a [[Pump organ|melodeon]] into the church building.<ref name= "Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}}<ref name = "Brewster 2006">{{Citation | first = Ben | last = Brewster | title = Torn Asunder: The Civil War and the 1906 Division of the Disciples | publisher = College Press | year = 2006 | isbn = 978-0-89900-951-3}}, 135 pp.</ref>{{rp |95,96}}<ref name="Encyclopedia of the Stone-Campbell Movement: L. L. Pinkerton"/>{{rp |597–598}} The minister had been distressed to his "breaking point" by the poor quality of the congregation's singing.<ref name="Brewster 2006" />{{rp |96}} At first, the instrument was used for singing practices held on Saturday nights but was then incorporated into worship on Sundays.<ref name="Brewster 2006" />{{rp |96}} One of the elders of that assembly removed the first melodeon, but it was soon replaced by another.<ref name = "Brewster 2006" />{{rp |96}}

Both acceptance of instruments and discussion of the issue grew after the Civil War.<ref name= "Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}} Opponents argued that the New Testament provided no authorization for their use in worship, while supporters argued on the basis of expediency and [[adiaphora|Christian liberty]].<ref name= "Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}} Affluent urban congregations were more likely to adopt musical instruments, while poorer and more rural congregations tended to see them as "an accommodation to the ways of the world."<ref name="Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}}

The ''Encyclopedia of the Stone-Campbell Movement'' notes that Restoration Movement historians have tended to interpret the controversy over the use of musical instruments in worship in ways that "reflect their own attitudes on the issue."<ref name="Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414}} Examples are given of historians from different branches of the movement interpreting it in relation to the statements of early Restoration Movement leaders, in terms of social and cultural factors, differing approaches to interpreting scripture, differing approaches to the authority of scripture, and "ecumenical progressivism" versus "sectarian primitivism."<ref name = "Encyclopedia of the Stone-Campbell Movement: Instrumental Music" />{{rp |414–5}}

===Biblical interpretation===
The early 19th-century Restoration Movement encompassed very different views concerning the role of clergy: the Campbell branch was strongly anti-clergy, believing there was no justification for a clergy/lay distinction, while the Stone branch believed that only an ordained minister could officiate at communion.<ref name="Tristano 1998">{{Citation | first = Richard M | last = Tristano | url = https://webfiles.acu.edu/departments/Library/HR/restmov_nov11/www.mun.ca/rels/restmov/subs/Tristano_Book.pdf | title = Origins of the Restoration Movement: An Intellectual History | publisher = Glenmary Research Center |date=December 1998 | isbn = 0-914422-17-0}}</ref>

Early leaders of the movement had a high view of scripture and believed that it was both [[biblical inspiration|inspired]] and [[biblical infallibility|infallible]].<ref name="Encyclopedia of the Stone-Campbell Movement: Inspiration of the Bible">{{Harvnb | Foster | Dunnavant |Blowers|Williams|2004 | p = 77 | ps =, 'Bible, Authority and Inspiration of the'}}</ref> Dissenting views developed during the 19th century.<ref name="Encyclopedia of the Stone-Campbell Movement: Inspiration of the Bible" /> As early as 1849, Pinkerton denied the inerrancy of the Bible.<ref name="Encyclopedia of the Stone-Campbell Movement: L. L. Pinkerton" /><ref name="Encyclopedia of the Stone-Campbell Movement: Inspiration of the Bible" /> According to the ''Encyclopedia of the Stone-Campbell Movement'' Pinkerton is "sometimes labeled the first 'liberal' of the Stone-Campbell Movement."<ref name="Encyclopedia of the Stone-Campbell Movement: L. L. Pinkerton">{{Harvnb | Foster | Dunnavant|Blowers|Williams| 2004 | p = 597 | ps =, 'Pinkerton, Lewis Letig'}}</ref> In addition to rejecting the plenary inspiration of the Bible and supporting the use of instruments in worship, Pinkerton also supported "open membership" (recognizing as members individuals who have not been baptized by immersion)<ref name="Encyclopedia of the Stone-Campbell Movement: Open Membership">{{Harvnb | Foster | Dunnavant |Blowers|Williams|2004|p = 576 | ps =, 'Open Membership'}}.</ref> and was a strong supporter of the [[Temperance movement|temperance]] and [[Abolitionism in the United States|abolition]] movements.<ref name="Encyclopedia of the Stone-Campbell Movement: L. L. Pinkerton" /> As the 19th century progressed, the denial of the inerrancy of the Bible slowly spread.<ref name="Encyclopedia of the Stone-Campbell Movement: Inspiration of the Bible" /> In 1883 the editor of the ''Christian Standard'', Isaac Errett, said "Admitting the fact of inspiration, have we in the inspired Scriptures an ''infallible'' guide?...  I do not see how we can answer this question affirmatively."<ref name="Encyclopedia of the Stone-Campbell Movement: Inspiration of the Bible" /> Others, including [[John William McGarvey|JW McGarvey]], fiercely opposed these liberal views.<ref name="Encyclopedia of the Stone-Campbell Movement: Inspiration of the Bible" />