Editing Restoration Movement (section)

==Background==

[[File:Ulrich-Zwingli-1.jpg|thumb|upright|Huldrych Zwingli (oil, 1531) by [[Hans Asper]] (housed at [[Kunstmuseum Winterthur|Kunstmuseum]])]]
During the late [[Middle Ages]], dissenters such as [[John Wycliffe]] and [[Jan Hus]] called for a restoration of a primitive form of Christianity, but they were driven underground. As a result, it is difficult to find any direct links between such early dissenters and the Restoration Movement.<ref name = "Allen & Hughes 1988">{{Harvnb | Allen | Hughes | 1988}}</ref>{{rp |13}} Beginning with the [[Renaissance]], intellectual roots become more straightforward to discern presently.{{Sfn|Allen|Hughes|1988|p=11}} At the heart of the [[Reformation]] was an emphasis on the principle of "scripture alone" (''[[sola scriptura]]'').{{Sfn|Allen|Hughes|1988|pp=22–3}} This, along with the emphasis on individuals' rights to read the Bible and interpret it for themselves, and a movement to reduce rituals in worship, contributed to the intellectual background of early Restoration Movement leaders.{{Sfn|Allen|Hughes|1988|pp=32–3}} The branch of the Reformation movement, which was represented by [[Huldrych Zwingli]] and [[John Calvin]], contributed an emphasis on "restoring biblical forms and patterns."{{Sfn|Allen|Hughes|1988|p=33}}

[[File:John Locke by Herman Verelst.jpg|thumb|left|upright|[[John Locke]] by Herman Verelst]]
The rationalism of [[John Locke]] provided another influence.{{Sfn | Allen | Hughes | 1988 | p = 78}} Reacting to the [[deism]] of [[Edward Herbert, 1st Baron Herbert of Cherbury]], Locke sought a way to address religious divisions and persecution without abandoning scripture.{{Sfn | Allen | Hughes | 1988 | p = 78}} To do this, Locke argued against the right of government to enforce religious orthodoxy and turned to the Bible to supply a set of beliefs that all Christians could agree upon.{{Sfn | Allen | Hughes | 1988 | pp = 78–79}} The core teachings which he viewed as essential were the [[messiah]]ship of [[Jesus]] and Jesus's direct commands.{{Sfn | Allen | Hughes | 1988 | pp = 78–79}} Christians could be devoutly committed to other Biblical teachings, but in Locke's view these were non-essentials over which Christians should never fight or try to coerce upon each other.{{Sfn | Allen | Hughes | 1988 | p = 79}} Unlike the [[Puritans]] and the later Restoration Movement, Locke did not call for a systematic restoration of the [[Early Christianity|early church]].{{Sfn | Allen | Hughes | 1988 | p = 79}} One of the basic goals of the English Puritans was to restore a pure, "primitive" church that would be a true apostolic community{{definition needed|date=March 2025}}.{{Sfn|Allen|Hughes|1988|pp=40–41}} This conception was a critical influence in the development of the Puritans in [[Colonial history of the United States|Colonial America]].{{Sfn|Allen|Hughes|1988|pp=50–6}} It has been described as the "oldest [[Ecumenism|ecumenical]] movement in America":<ref>JD Murch, 'Christians Only' (Eugene: Wipf & Stock, 2004), p. 360</ref>{{Blockquote | Both the great founding documents of the movement are authentically ecumenical. In ''The Last Will and Testament of the Springfield Presbytery'' (1804), Barton Stone and his fellow revivalists dissolved their exclusive presbyterial relationship, desiring to "sink into union with the Body of Christ at large." Five years later Thomas Campbell wrote in ''The Declaration and Address of the Christian Association of Washington'' [PA] (1809) "The church of Christ on earth is essentially, intentionally and constitutionally one."{{Sfn | Fife | 1999 | p = 212}}}} 
During the [[First Great Awakening]], a movement developed among [[Baptists]] known as [[Separate Baptists]]. Two themes of the movement were the rejection of creeds and "freedom in the [[Holy Spirit in Christianity|Spirit]]."{{Sfn | Allen | Hughes | 1988 | p = 65}} The Separate Baptists saw scripture as the "perfect rule" for the church.{{Sfn | Allen | Hughes | 1988 | p = 66}} However, while they turned to the Bible for a structural pattern for the church, they did not insist on complete agreement on the details of that pattern.{{Sfn | Allen | Hughes | 1988 | p = 67}} The group originated in [[New England]] but was especially strong in the [[Southern United States]], where the emphasis on a biblical pattern for the church grew stronger.{{Sfn | Allen | Hughes | 1988 | p = 67}} In the latter half of the 18th century, Separate Baptists became more numerous on the western frontier of [[Kentucky]] and [[Tennessee]], where the Stone and Campbell movements would later take root.{{Sfn | Allen | Hughes | 1988 | p = 68}} The development of the Separate Baptists on the southern frontier helped prepare the ground for the Restoration Movement. The membership of both the Stone and Campbell groups drew heavily from the ranks of the Separate Baptists.{{Sfn | Allen | Hughes | 1988 | p = 67}} Separate Baptist restorationism also contributed to the development of [[Landmarkism]] in the same region as the Stone-Campbell movement and at about the same time. Under the leadership of [[James Robinson Graves]], the Landmark Baptists sought to define a blueprint of the so-called "primitive" church, believing that any deviation from that blueprint would prevent a person from being part of the "true" church.{{Sfn|Allen|Hughes|1988|p=68}}

[[James O'Kelly]] was an early advocate of seeking unity through a return to early Christianity.<ref name="McFadden, 2006">{{Citation |last=McFadden |first=Jeff |title=One Baptism |year=2006 |publisher=Lulu |isbn=978-1-84728-381-8}}, 248 pp.</ref>{{rp|216}} In 1792, dissatisfied with the role of bishops in the [[Methodist Episcopal Church]], he created a schismatic movement of his own. O'Kelly's movement, centered in [[Virginia]] and [[North Carolina]], were originally called the "Republican Methodists". In 1794, they adopted the name "Christian Church".<ref>{{Citation |last=Olbricht |first=Thomas H |title=Who Are the Churches of Christ? |url=https://www.mun.ca/rels/restmov/who.html |archive-url=https://web.archive.org/web/20120111205307/http://www.mun.ca/rels/restmov/who.html |place=[[Canada|CA]] |publisher=Mun |archive-date=2012-01-11 |url-status=dead}}.</ref> During the same period, [[Elias Smith]] of [[Vermont]] and [[Abner Jones]] of [[New Hampshire]] led a movement espousing views similar to those of O'Kelly.{{Sfn|Allen|Hughes|1988|p=68}}<ref name="Encyclopedia of the Stone-Campbell Movement: Christian Connection">{{Harvnb|Foster|Dunnavant|Blowers|Williams|2004|p=190|ps=, ''Christian Connection''}}.</ref> They believed that members could—by looking to Christian scriptures—be Christians without being bound to human traditions{{jargon|date=March 2025}} and the denominations brought by immigrants from Europe.{{Sfn|Allen|Hughes|1988|p=68}}<ref name="Encyclopedia of the Stone-Campbell Movement: Christian Connection" />{{rp|190}}

[[File:1839-meth.jpg|thumb|upright=1.3|1839 [[Methodism|Methodist]] [[camp meeting]], watercolor from the [[Second Great Awakening]]]]
The ideal of restoring a "primitive" form of Christianity grew in popularity in the U.S. after the [[American Revolution]].{{Sfn | Allen | Hughes | 1988 | pp = 89–94}} This desire to restore a purer form of Christianity played a role in the development of many groups during this period, known as the [[Second Great Awakening]].{{Sfn | Allen | Hughes | 1988 | p = 89}}  These included the [[History of the Latter Day Saint movement|Church of Jesus Christ of Latter-day Saints]], [[Baptists in the United States|Baptists]] and [[Shakers]].{{Sfn | Allen | Hughes | 1988 | p = 89}} The Restoration Movement began during and was greatly influenced by, this Second Awakening.<ref name="Encyclopedia of the Stone-Campbell Movement: Great Awakenings">{{Harvnb | Foster | Dunnavant | Blowers | Williams | 2004 | p = 368 | ps =, 'Great Awakenings'}}.</ref>  While the Campbells resisted what they saw as the spiritual manipulation of the [[camp meeting]]s, the Southern phase of the awakening "was an important matrix of Barton Stone's reform movement" and shaped the evangelistic techniques used by both Stone and the Campbells.{{Sfn|Foster|Dunnavant|Blowers|Williams|2004|p=368|ps=, 'Great Awakenings'}}