Editing Restoration Movement (section)

==Campbell movement==
{{main |Disciples of Christ (Campbell Movement)}}
{{Wikisource |Declaration and Address of the Christian Association of Washington}}
[[File:CampbellThomas.png|thumb|upright=0.6|left|[[Thomas Campbell (clergyman)|Thomas Campbell]]]]

=== Background ===
The Campbell wing of the movement was launched when [[Thomas Campbell (minister)|Thomas Campbell]] published the ''[[Declaration and Address|Declaration and Address of the Christian Association of Washington]]'' in 1809.<ref name="McAlister & Tucker, 1975" />{{rp|108–11}} The Presbyterian Synod had suspended his ministerial credentials. In ''The Declaration and Address,'' he set forth some of his convictions about the church of Jesus Christ. He organized the [[Christian Association of Washington]] in [[Washington County, Pennsylvania]] on the western frontier of the state, not as a church but as an association of persons seeking to grow in faith.<ref name="McAlister & Tucker, 1975" />{{rp|108–11}} On May 4, 1811, the Christian Association reconstituted itself as a [[Congregationalist polity|congregationally governed]] church. With the building it constructed at Brush Run, Pennsylvania, it became known as [[Brush Run Church]].<ref name="McAlister & Tucker, 1975" />{{rp|117}} When their study of the New Testament led the reformers to begin to practice [[Immersion baptism|baptism by immersion]], the nearby [[Redstone Baptist Association]] invited Brush Run Church to join with them for the purpose of fellowship. The reformers agreed, provided that they would be "allowed to preach and to teach whatever they learned from the Scriptures."<ref name="Davis, 1915">Davis, M. M. (1915). [https://archive.org/details/bub_gb_HHgRAAAAIAAJ <!-- quote=davis "how the disciples began". --> ''How the Disciples Began and Grew, A Short History of the Christian Church''], Cincinnati: The Standard Publishing Company</ref>{{rp|86}}

[[File:Alexander Campbell Age 65.jpg|thumb|upright=0.6|[[Alexander Campbell (clergyman)|Alexander Campbell]]]]
Thomas' son Alexander came to the U.S. to join him in 1809.<ref name="Allen & Hughes 1988" />{{rp |106}} Before long, he assumed the leading role in the movement.<ref name="Allen & Hughes 1988" />{{rp |106}} The Campbells worked within the Redstone Baptist Association during the period 1815 through 1824. While both the Campbells and the Baptists shared practices of baptism by immersion and [[Congregationalist polity|congregational polity]], it quickly became clear the Campbells and their associates were not traditional Baptists. Within the Redstone Association, some of the Baptist leaders considered the differences intolerable when Alexander Campbell began publishing a journal, ''The [[Christian Baptist]],'' which promoted reform. Campbell anticipated the conflict and moved his membership to a congregation of the [[Mahoning Baptist Association]] in 1824.<ref name="McAlister & Tucker, 1975" />{{rp|131}} In 1827, the Mahoning Association appointed [[Walter Scott (clergyman)|Walter Scott]] as an [[Evangelism|evangelist]]. Through Scott's efforts, the Mahoning Association grew rapidly. In 1828, Thomas Campbell visited several of the congregations formed by Scott and heard him preach. Campbell believed that Scott was bringing an important new dimension to the movement with his approach to evangelism.<ref name="McAlister & Tucker, 1975" />{{rp|132–3}}

Alexander used ''The Christian Baptist'' to address what he saw as the key issue of reconstructing the apostolic Christian community in a systematic and rational manner.<ref name="Allen & Hughes 1988" />{{rp|106}} He wanted to clearly distinguish between essential and non-essential aspects of primitive Christianity.<ref name="Allen & Hughes 1988" />{{rp|106}} Among what he identified as essential were "congregational autonomy, a [[Ecclesiastical polity|plurality]] of [[Elder (Christianity)|elders]] in each congregation, weekly communion and immersion for the remission of sins."<ref name="Allen & Hughes 1988" />{{rp|106}} Among practices he rejected as non-essential were "the holy kiss, deaconesses, communal living, footwashing and charismatic exercises."<ref name="Allen & Hughes 1988" />{{rp|106}}

[[File:Walter Scott (Evangelist).jpg|thumb|upright=0.6|left|[[Walter Scott (Clergyman)|Walter Scott]]]]
Several Baptist associations began disassociating congregations that refused to subscribe to the [[Confession of Faith (1689)|Philadelphia Confession]].<ref>{{Citation | url = http://www.reformedreader.org/ccc/pctoc.htm | title = Reformed reader | contribution = Philadelphia Confession}}.</ref> The Mahoning Association came under attack. In 1830, The Mahoning Baptist Association disbanded. The younger Campbell ceased publication of the ''Christian Baptist''. In January 1831, he began publication of the ''[[Millennial Harbinger]]''.<ref name="McAlister & Tucker, 1975" />{{rp|144–5}}

===Characteristics===
The [[Age of Enlightenment]] had a significant influence on the Campbell movement.<ref name="Allen & Hughes 1988" />{{rp|80–6}} Thomas Campbell was a student of the Enlightenment philosopher [[John Locke]].<ref name = "Allen & Hughes 1988" />{{rp|82}} While he did not explicitly use the term "essentials" in the ''Declaration and Address'', Thomas proposed the same solution to religious division as had been advanced earlier by Locke and [[Edward Herbert, 1st Baron Herbert of Cherbury|Edward Herbert]]: "[R]educe religion to a set of essentials upon which all reasonable persons might agree."<ref name= "Allen & Hughes 1988" />{{rp|80}} The essentials he identified were those practices for which the Bible provided: "a 'Thus saith the Lord,' either in express terms or by approved precedent."<ref name = "Allen & Hughes 1988" />{{rp |81}} Unlike Locke, who considered the earlier efforts by Puritans to be inherently divisive, Thomas argued for "a complete restoration of apostolic Christianity."<ref name="Allen & Hughes 1988" />{{rp|82}} Thomas believed that creeds served to divide Christians. He also believed that the Bible was clear enough that anyone could understand it and, thus, creeds were unnecessary.<ref name ="Rhodes 2005">{{Citation | first = Ron | last = Rhodes | title = The Complete Guide to Christian Denominations | publisher = Harvest House | year = 2005 | isbn = 0-7369-1289-4}}</ref>{{rp |114}}

Alexander Campbell was also deeply influenced by Enlightenment thinking, in particular the [[Scottish School of Common Sense]] of [[Thomas Reid]] and [[Dugald Stewart]].<ref name="Allen & Hughes 1988" />{{rp|84}} This group believed that the Bible related concrete facts rather than abstract truths, and advocated a scientific or "[[Francis Bacon|Baconian]]" approach to interpreting the Bible. It would begin with those facts, arrange the ones applicable to a given topic, and draw conclusions from them in a way that has been described as "nothing less than the [[scientific method]] applied to the Bible."<ref name="Allen & Hughes 1988" />{{rp|84}} Alexander reflected this Baconian approach when he repeatedly argued that "the Bible is a book of facts, not of opinions, theories, abstract generalities, nor of verbal definitions."<ref name="Allen & Hughes 1988" />{{rp|84}} Just as a reliance on facts provides the basis for agreement among scientists, Alexander believed that if Christians limited themselves to the facts found in the Bible they would necessarily come to agreement.<ref name="Allen & Hughes 1988" />{{rp|84}} He believed that those facts, approached in a rational and scientific manner, provided a blueprint or constitution for the church.<ref name="Allen & Hughes 1988" />{{rp|85}} Alexander was attracted to this scientific approach to the Bible because it offered a reliable basis for Christian unity.<ref name="Allen & Hughes 1988" />{{rp|84}}

Thomas Campbell combined the Enlightenment approach to unity with the Reformed and Puritan traditions of restoration.<ref name="Allen & Hughes 1988" />{{rp|82,106}} The Enlightenment affected the Campbell movement in two ways. First, it provided the idea that Christian unity could be achieved by finding a set of essentials that all reasonable people could agree on. Second, it also provided the concept of a rational faith that was formulated and defended based on facts derived from the Bible.<ref name="Allen & Hughes 1988" />{{rp|85,86}} Campbell's solution to achieve Christian unity combined forsaking the creeds and traditions, which he believed had divided Christians, and recovering the primitive Christianity, found in scripture, that was common for all Christians.<ref name="Allen & Hughes 1988" />{{rp|106}}

Alexander Campbell's millennialism was more optimistic than Stone's.<ref name="Hughes and Roberts, 2001" />{{rp|6}} He had more confidence in the potential for [[Progressivism in the United States|human progress]] and believed that Christians could unite to transform the world and initiate a millennial age.<ref name="Hughes and Roberts, 2001" />{{rp|6}} Campbell's conceptions were [[Postmillennialism|postmillennial]], as he anticipated that the progress of the church and society would lead to an age of peace and righteousness before the [[Second Coming|return of Christ]].<ref name= "Hughes and Roberts, 2001" />{{rp |6}} This optimistic approach meant that, in addition to his commitment to primitivism, he had a progressive strand in his thinking.<ref name="Hughes and Roberts, 2001" />{{rp|7}}