INTRODUCTION
Outline.
1. The Retraction Movement
2. The Reformation Movement
3. The Restoration Movement
Remarks.
1. In this lesson we will be discussing the theme: “The Departure from the Faith.” It should be noted that Paul begins our lesson describing “the retraction movement” or “the departure from the faith!” It should also be noted, that, before there could be a “departure from the faith”; there must have been first, an “establishment of the faith.” One must belong, before they could departure. It should also be understood – that Paul called this movement, “the faith.”
2. First, we will consider the “retraction movement” or the “departure from the faith.” The word “retraction” means to depart, retreat or leave behind.” The Spirit predicts a “departure from the faith.” Let’s be clear here, the prediction is a “departure from the faith.” The idea here is leaving the “One Faith,” Ephesians 4:4-6. This “retraction” will be a desertion from the “truth”; to embrace the “doctrines of devils; lies and hypocrisy” that are opposed to “the faith.” This departure would be led by men whose “consciences have been sheered with a hot iron.” Lead by teachers, preachers and leaders whose minds “have been branded by the evil one.”
3. Second, we will address the “reformation movement” or man’s attempt to “return to the faith” as outlined in the New Testament. This movement began and continued from AD 1513 to AD 1809; these dates are merely estimates. The movement’s faith is noted as beginning with “Martin Luther” in Wittenberg, Germany. Luther was a Roman Catholic priest, and found problems with its religious practices and started a rebellion that lasted nearly three hundred years. Martin Luther attempted to reform the Catholic denomination. He was followed by many others religious leaders whose intentions were honest and good – but, could not obtain “unity of their cause”; which was guided by the “thinking and reasoning of men.” Every denomination that exist today; is a spin off from the “reformation movement,” that began by Martin Luther and others. Instead of true “reformation,” it created confusion to “the faith”; concealing the truth, rather than illuminating it to the world. These men were in truth, “the blind leading the blind,” Matthew 15:14. They neither sought the real light, which illuminates from the word of God, Psalms 119:105.
4. Finally, we will investigate the “restoration movement” or the work of faithful men to bring believers back to the bible and to “the faith.” The movement was happening throughout the world – and not just in America. It was called by some “the Great Awakening.” Honest and sincere men and women were seeking for the “truth which is after godliness,” Titus 1:1-3. It exploded in America around the early 1800s and has continued unto this day. This period gave birth to men of faith such as, “Barton W. Stone, ‘Raccoon’ John Smith, James O’Kelly, Thomas and Alexander Campbell”; just to mention a few. We will highlight the difference between these two movements. The one, “reformation movement” attempted to reform existing religions; the other “restoration movement” sought to restore the faith and practices of the New Testament; “that faith, once delivered unto the saints,” Jude 3; Ephesians 4:4. With this introduction, let’s consider our first point, “the Retraction Movement.”
BODY OF LESSON
I THE RETRACTION MOVEMENT
A. Mystery of Godliness. The apostle Paul begins his discussion of this “retraction” or “departure” after defining the “mystery of godliness.” Notice: “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory,” 1 Timothy 3:16.
1. Here he speaks of the unifying teaching of the Spirit concerning the “mystery of godliness.” The Holy Spirit which revealed the truth, speaks now of a departure from the faith, John 16:13.
2. He then notes this same Spirit that “justified Christ” now speaks of this “departure from the faith.” The word departure, in Gr: “aphistemi” means “a falling away, to apostatize,” Luke 8:13; 1 Timothy 4:1; Hebrews 3:12.
3. Paul had warned the Galatians of such a departure, Galatians 1:6-12. He thought it very strange that these “new babies” in Christ were on the immediate verge of “departing from the grace of God; unto another gospel, which is not another.”
4. He admonished the elders at Miletus to be on guard for this departure, Acts 20:17-32. Paul instructs them that some: “shall arise from among them to draw away disciples unto themselves.”
5. Paul repeats this “warning” in his second Letter to Timothy, 2 Timothy 4:1-5. He charges the young evangelist to:
a. Preach the word “in and out of seasons;” when they want it and when they don’t want it.
b. That the “time will come they (the church) will not endure sound doctrine; or they will no longer desire ‘sound doctrine’ or the ‘truth’ to be preached unto them.”
c. But after their own lust “they shall heap to themselves teachers, having itching ears;” they will search for the doctrines that satisfy the lust of the flesh and not the spirit.
d. They shall “turn away their ears from the truth, and shall be turned unto fables;” they will chose error in place of truth.
e. But “watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” But you must be on guard, to stand and preach against these heresies. You must endure afflictions; do the work of an evangelist and make full proof of thy ministry.
f. Conclusion: In these verses Paul reminds the preach that a “falling way” a “departure from the faith” or the church “will not endure sound doctrine.” They shall “turn away their ears from the truth,” as a result of preachers which have “itching ears.” The church shall “turn away their ears from the truth and be turned unto fables.” The church must remain on guard for such departures even in our day and times.
B. Now the Spirit speaketh expressly. The Spirit clearly spoke in revelations to Paul and other inspired men regarding this departure, 1 Timothy 4:1; 2 Thessalonians 2:3. This will occur in the latter times; in the not so distant future. He doesn’t suggest how far away this departure lurks; he merely states it will come. Paul affirms: “some shall depart from the faith.” There shall be a “great apostasy.” Paul in this Letter notes some signs or teachings of this great apostasy. Notice:
1. First, they are giving heed to seducing spirits. The apostle seems to recognize a supernatural element which speaks by false prophets, in false utterances which claims to be from God. These seducing spirits might work through hierarchs, who claimed to speak for God, or through councils which claimed to make infallible utterances.
2. Further, they are teaching the doctrines of demons. These doctrines are the work and suggestions of demons. The Gr: “daimonion,” which means demons, not devil, always refers in the New Testament to an “evil spirit.”
3. Next, they will be speaking lies through hypocrisy. He states: "Some shall depart from the faith ...through the hypocrisy of men, speaking lies." These are men which will speak lies; some no doubt because of deception; and others to insight deception. They may know the “truth” but for “filthy lucre sake,” Titus 1:11.
4. Additionally, the great deceiver shall “come after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall sent them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness,” 2 Thessalonians 2:9-12. Illustrate: Tares among the wheat, Matthew 13:24-30; Matthew 13:37-43; Matthew 13:49-50.
5. Finally, this is due largely because their conscience are sheered with a hot iron. The liars just mentioned, have had the sensitiveness of their consciences destroyed by the branding iron of the devil. They have become blinded by the evil one – they are preaching a message of deceit and deception. And for it, they have become the product of their own words of deception. Paul concludes: “But evil men and seducer shall wax worse and worse, deceiving, and being deceived,” 2 Timothy 3:13.
C. Doctrine of this departure. Paul gives some signs of this departure in the next few verses. We will find these “doctrines” as teaching of demons. They are opposed to “sound doctrine” which he speaks of throughout 1 and 2 Timothy and Titus. These doctrines will include, but are not limited to:
1. Forbidding to marry. Not long after Paul's time the superior holiness of the unmarried life began to be preached in the church, and this resulted at last in monasticism and a celibate clergy. This is one of the doctrines of the Holy Roman Catholic church. It however, is not a teaching of the New Testament. Notice:
a. Paul to the Hebrews: “Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge,” Hebrews 13:5.
b. No Apostle, evangelist, minister, pastor or leader in the New Testament ever forbad the union of marriage before one could serve in the work of the Lord. This is heresie ordained by the evil one – the devil himself.
c. Peter, the lead apostle to the Jews was married “and carried about his wife.” Notice Paul: “Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?” 1 Corinthians 9:5; Matthew 8:14; Mark 1:30.
d. The bishops or elders, “are to be the husbands of one wife,” 1 Timothy 3:2; 1 Timothy 3:12; Titus 1:6.
e. The widows are to be “the wife of one husband,” 1 Timothy 5:9.
2. Commanding to abstain from meats. The practice of abstaining from meats came out of a misinterpretation of the “Letter to the Gentiles” in Acts 15. In that Letter, they were commanded to:
a. Abstain from meat offered to idols, and from things strangled and from fornication, Acts 15:28-29. What the deceivers had done was to drop the clause: “offered to idols” in their teaching; and made it a commandment to abstain “from meats” or all meats. This of course was not the commandment of God, Acts 10:9-15; Acts 11:5-10. God had created all things good, and nothing to be refused. Notice Paul’s instruction in the text:
1) First, God hath created all things. The foods which God hath created are for use, to be eaten thankfully by those who know the truth, instead of having their minds darkened by delusions. Notice Paul’s instruction:
2) Further, every creature is good. Everything God had created is good and has its proper use, Genesis 1:31. Hence, it is not to be refused, as sinful or unclean. This applies to what God has created. God did not create one thing that was not good. Therefore, all should be received.
3) Finally, if it is received with thanksgiving.
a) It is sanctified by the word of God. God has sanctified all things through His Word.
b) And through prayer, after the giving of thanks before eating God’s blessings.
b. These practices are still found among certain orders of the Latin and Eastern churches; the “abstaining from meats.” It was once forbidden for Catholics to eat meats on Fridays. This teaching was later amended and they were permitted to indulge in meats. In which time was the Pope infallible, when they could not eat, or now that they can eat?
c. He concludes, “If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained,” 1 Timothy 4:6.
3. Paul’s teaching regarding meats. In the Roman Letter Paul provides instructions for the believers regarding “meats” in his discussion of “diets, days and drink,” Romans 14:1-23. Notice his instruction:
a. First, he entreats the stronger members to receive the “weak in the faith,” Romans 14:1-3; Romans 15:1. They must be kind and understanding of their weaker brothers.
b. Further, he condemns those that “judge his brother” because of their weakness, Romans 14:4; Romans 14:10-13. He states: “Let every man be fully persuaded in his own mind” regarding the eating of meats and observing day, Romans 14:5. This is a matter of conscience and not doctrine. Let each make up their own mind regarding meats or herbs.
c. Next, he declares nothing is unclean of itself, Romans 14:14-15.
d. Additionally, he speaks of meats and the kingdom of God. He writes: “For the kingdom of God is not of meat and drink; but righteousness, and peace, and joy in the Holy Ghost,” Romans 14:17-19.
e. Finally, he reminds the Romans that meat “destroys not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence ...And he that doubteth is damned if he eats, because he eateth not of faith: for whatsoever is not of faith is sin,” Romans 14:20-23.
f. Conclusion: The saint’s favor before God is not based upon the content of his diet; but in the purity of his conscience in what he eats: “Hast thou faith? Have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth,” Romans 14:22.
D. Paul’s instruction to Corinth regarding the eating of meat. He says: “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. But take heed lest by any means this liberty of yours become a stumbling block to them that are weak ...Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend,” 1 Corinthians 8:8-13.
E. Paul’s instruction about the market place. He gives further instruction for the purchasing and eating of meats from the shambles. Notice: “Whatsoever is sold in the shambles, that eat, asking no questions for conscience sake: For the earth is the Lord’s and the fullness thereof,” 1 Corinthians 10:25-26. This is Paul’s guiding instruction – “by it and fry it” – asking no question of the merchant. Notice:
1. First, if an unbeliever bid you to a feast. “If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no questions for conscience sake. But if any man says unto you, this is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fullness thereof,” 1 Corinthians 10:27-28.
2. Further, conscience, I say, not of thine. Refuse to eat for conscience sake, “not thine own, but the other: for why is my liberty judged of another man’s conscience? For if I by grace be partaker, why am I evil spoken of for that which I give thanks?” 1 Corinthians 10:29-30.
3. Finally, do all to the glory of God. His conclusion: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved,” 1 Corinthians 10:31-33. Seeing we have discussed the “departure”; let’s consider the “reformation movement.”
II THE REFORMATION MOVEMENT
A. The Reformation Movement: The religious movement initiated by Martin Luther in the 16th Century to reform the Roman Catholic Denomination. After about, 9 centuries of Catholicism. The Reformation began by a priest named, Martin Luther, in 1517.
1. Martin Luther was a priest by religious profession in the Catholic order. While struggling against the “Selling of Indulgence,” he became enraged and denounced this practice authorized in the Catholic order, by John Tetzel, a papal commissioner sent to sell indulgence in Germany, to raise money to rebuild St. Peter's Basilica, in Rome. Reference, Halley's Bible Handbook, Halley, p. 787.
2. While in Wittenberg, Germany, in his opposition he nailed to the cathedral door, his famous 95 thesis protest against Catholicism. He was later excommunicated, and stripped of his priesthood. He married a nun in total defiance of the papal’s required for celibacy.
3. His followers form the Lutheran denomination after his death in 1520. This was the beginning of the “Protestant Movement” in Germany. Luther's religious reforms eventually turned into a European movement. Reference, Western Civilization Since 1500, Kirchner, p. 41-42.
4. On 31 October 1517, Luther wrote to Albrecht, Archbishop of Mainz and Magdeburg, protesting the sale of these indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences," which came to be known as, The 95 Theses.
5. Luther's writings circulated widely, reaching France, England, and Italy as early as 1519. Students thronged to Wittenberg to hear Luther speak. He published a short commentary on Galatians and his Work on the Psalms. This early part of Luther's career was one of his most creative and productive. Three of his best-known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian. From these works Luther formed his teaching regarding “justification by faith.” Notice:
a. First, Luther determined in his studies, that justification was entirely the work of God. This teaching by Luther was clearly expressed in his 1525 publication: On the Bondage of the Will, in rebuttal to an article: On Free Will, by Desiderius Erasmus, in 1524.
1) Luther based his position on predestination based upon Saint Paul's epistle to the Ephesian church, Ephesians 2:8-10.
2) Against the teaching of his day that the righteous acts of believers were performed in cooperation with God. Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ; but, actually is the righteousness of Christ, imputed to Christians (rather than infused into them), through faith.
3) These religious positions were completely in accord with some of the teachings of the 1 century Church, conveyed in the Letter of Paul to the Romans. He however, opposed the writings of James on “faith and works,” James 2:14-26.
b. Further, he believed, “That faith alone makes someone just and fulfills the law." He wrote, "Faith is that which brings the Holy Spirit through the merits of Christ."
c. Faith, for Luther, was a gift from God; the experience of being justified by faith was "as though I had been born again." His entry into Paradise, no less, was a discovery about "the righteousness of God" – a discovery that "the just person" of whom the Bible speaks (as in Romans 1:17), lives by faith. He explained his concept of "justification" in the Smalcald Articles:
1) The first and chief article is this: “Jesus Christ, our God and Lord, died for our sins and was raised again for our justification,” (Romans 3:24-25). He alone is the Lamb of God who takes away the sins of the world. (John 1:29); and God has laid on Him the iniquity of us all, (Isaiah 53:6). He further argues.
2) All have sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood, (Romans 3:23-25).
3) Reference, Martin Luther in the Smalcald Articles: Second Part, Article I in Concordia: The Lutheran Confessions. Saint Louis: Concordia Publishing House, 2005), p. 289.
c. Next, he taught God’s grace was necessary to believe. This cannot be otherwise acquired or grasped by any work, law or merit. Therefore, it is clear and certain that this faith alone justifies us ... Nothing of this article can be yielded or surrendered, even though heaven and earth and everything else pass away, (Mark 13:31).
d. Additionally, Luther believed: “justification was by faith only; and salvation was entirely by the grace of God.”
e. Finally, Luther's rediscovery of "Christ and His salvation," was the first two points that became the foundation of the “Reformation Movement.” His railing against the sale of indulgences brought to light these simple truths of the New Testament.
f. Conclusion: We make no attempt to judge Luther’s faith or test the sincerity of his work. Martin Luther’s convictions regarding “faith” and “grace” were the central themes of Paul’s writings in the Romans, Galatians, Ephesians and the Hebrews Letters. However, Luther’s inclusion of the word “only” as it applies to faith and justification, made his argument and conclusion an error regarding the redemptive work of Christ, and the believer’s obedience to the gospel of Christ, Romans 1:16-17; Romans 6:17-18; Romans 10:16-17.
B. Henry the VIII King of England. He desired a divorce from his wife Catherine of Aragon. He wanted to Marry Ann Boleyn, in defiance to Catholic teaching. He banded Catholicism from England, divorced his wife and married Ann Boleyn. He started the Episcopalian order in 1534, in England from an adulterous union.
C. John Calvin arrived in Switzerland in 1536. He denounced papacy and professed Protestantism. He organized the Presbyterian order that same year. He set up headquarters in Geneva, Switzerland. His work with Martin Luther; formed the major basis of the “Protestant Movement.” Notice:
1. He believed the Bible was the infallible guide for the church, however, he also believed the Bible could be properly interpreted only by the “elect of God.”
a. He gave the Ten Commandments a very important place in theology.
b. He taught that the purpose of life was to glorify God instead of seeking pleasure.
2. Calvin’s discipline was excommunication for those who would not conform to his rule. He required every church member to partake of the communion at least four times a year, but he believed the sacraments were only to be taken by the “elect of God.”
3. At Geneva, Switzerland, 1536 – He cursed the world with his doctrine – which entailed the Augustinian Influence – or the Tulip Doctrine. This form of teaching was influenced largely by St. Augustine of Hippo. Luther teaching proposed:
a. Total Hereditary Depravity - (Sin of Adam inherited by all mankind.)
b. Unconditional Election - (Predestination.)
c. Limited Atonement - (Jesus died for a limited amount of people.)
d. Irresistible Grace - (Given to those predestined irresistibly to salvation.)
e. Perseverance of The Saints - (Once Saved Always Saved.)
4. He was a prolific writer, and published many volumes regarding his teachings. John Calvin and Martin Luther were men of similar belief regarding the salvation of the sinners were “by faith and without works from the Law.”
5. Later, he began to preach the doctrine of the “Reformation Movement.” Notice:
a. First, he became the organizer of a “Systematic Protestantism” and laid down principles which have influenced a large part of the Protestant’s world, even until today.
b. Further, the term "Calvinism" was used to designate the system of theology defined by him. This was the teaching of salvation for the sinner as formed by his thinking and beliefs.
c. Finally, the word "Presbyterian" was adopted to describe the system of government Calvin believed should define the organization of the church in Switzerland.
6. The Council of Trent (1545-1563) became the counter-reformation movement, organized by the Catholic Council. This was prompted by the Reformation Movement.
a. As well as decrees, the Council issued condemnations of what it defined to be heresies committed by Protestantism and, in response to them, key statements and clarifications of the Catholic dogma was agreed upon and published.
b. The tenants of the Trent Council were that it:
1) Declared the traditions of the church to be as equal authority with the Bible.
2) Reasserted the divine character of the papacy.
3) Condemned as heresy the Lutheran doctrine of “justification by faith only.”
4) Made everything so clear that no one need err either in doctrine or duty; and demanded that the lives of priests and bishops should be an exemplification of Christian purity and morality.
c. The Council thought that these measures would establish controls on the “Protestant Movement.” Reference, Mediaeval and Modern History, Myers, p. 310-311.
7. Calvin died in 1564 and Theodore Beza took his place as leader. Reference, the Eternal Kingdom, Mattox, p. 257-260.
D. John Smythe, an Episcopalian by confession, became dissatisfied with “infant baptism and church membership.” He broke from their ranks in 1607, and founded the Baptist Denomination in Holland around, 1609-1611.
1. The first group of Baptist in America was formed at Providence Rhode Island, NY, in 1639, by Roger Williams.
2. The Baptist Denomination was made up of many great men that opposed the teaching of the Catholic religion. Their intentions were admirable, but they did not bring “unity to the body” of religious believers, through their work in the Reformation.
E. John Wesley, sought faith for the “common man.” He founded the Methodist Denomination in England, in 1739.
1. He believed:
a. Party names were unscriptural.
b. Baptism was a burial in water (not sprinkling or pouring).
c. The Lords Supper should be observed every “first day of the week,” and
d. Instrumental music should not be allowed in the worship of God.
2. Wesley’s views are a far cry from what Methodists believe today.
3. There were of course many more reformers. All their efforts failed in a reformation of organized religion. Instead, they started more and more denominations. These men determine it was impossible to reform something when its origin was wrong in the beginning. Each reformer created his/her own doctrine in their reformation attempt, Judges 21:25; Proverbs 14:12.
4. None sought out the divine pattern already revealed in the New Testament, Ephesians 4:1-6; John 14:6. There was no “search for the ancient order of things,” Jeremiah 6:16; John 5:39.
5. These were not all of the great Reformers, but the ones that made a tremendous impact on the rejection of the Catholic dogma, order and its teaching throughout the world. 6. This movement created more and more denominations, religious confusion and division. This was due entirely because they sought to correct religious problems, without agreeing that God’s word must be the standard of their work, and not of human wisdom. This failure made it necessary for another movement to rise to correct this error. That movement was called: “the Reformation.” Let’s consider now some of the restoration preachers, their work and their ultimate success.
III THE RESTORATION MOVEMENT
A. Reformers sought to reform denominationalism and each failed. The failure of the “Reformation Movement” was due largely in the inability of these religious leaders to unite in any doctrine of the New Testament. This failure resulted in a new movement, which was called the “Restoration Movement.” Remember, these teachers and preachers would have “itching ears and would turn away from the truth,” 2 Timothy 4:3. Reformers could not form a single message to “unify” their work, in reforming Catholicism. In the Restoration:
1. The men that made up this movement determined it was necessary to return to the “pattern” outlined in the New Testament, and form its faith, teaching and religious practices solely upon it.
2. They sought out the church in the New Testament; its faith, plan of salvation and religious practices.
3. They sought out biblical authority for the plan of church organization; salvation, evangelism, communion and worship. Notice:
a. First, they realized they could not improve or make better what God had already ordained in the New Testament.
b. Further, they sought to follow the “pattern of conversion,” as outlined in the New Testament.
c. Next, they sought to restore in the New Testament church with its doctrine and religious practices.
d. Finally, they preached the gospel as it was outlined in the New Testament.
1) They became known as “restoration preachers.”
2) The “restoration movement” began in many countries around the world at the same time; and it eventually made its way to America, in order to flee religious oppression.
B. Methodist preacher, James O’Kelly. The Restoration Movement had its initial beginning in Ireland and England. It started in America around 1739, by a preacher called, James O’Kelly.
1. James O’Kelly was a Methodist by religious profession, who believed in the New Testament’s form of “congregational government.”
2. He withdrew himself from the Methodist faith in Mankintown, Virginia, in 1739.
3. He formed a group of believers which called themselves, the New Testament church, and by name “Christians,” Acts 11:26.
C. Baptist preachers. Here are two Baptist preachers that were instrumental in the “Restoration Movement.” These men were concerned with restoring the “Ancient Order of Things,” Jeremiah 6:16. This meant a return to the bible for its doctrine and principles given to the first Century church. Notice:
1. Dr. Abner Jones. He was a Baptist by religious profession. He became dissatisfied with party names and creeds that plagued its membership.
a. His ministry. Elder Jones had entered the ministry in 1801. He organized several Christian churches in New Hampshire and Boston, Massachusetts, prior to settling in Haverhill, Massachusetts and preaching in nearby Salem.
1) In 1811, he attended worship at the Christian Church in Assonet, Massachusetts. In his memoirs, it is mentioned that this church had formerly been of the Baptist denomination, but had come in recent years into the Christian Connexion. He continued to preach in New Hampshire and Milan, New York until 1833.
2) In September, 1833, he accepted the post of minister in the Assonet church. In 1835, his wife, Damaris, died, and was buried in the churchyard. She along with several others would later be moved to the Assonet Burying Ground.
3) Elder Jones left Assonet in early 1838, moving first to Portsmouth, New Hampshire and then Upton, Massachusetts.
4) In 1839, he married Nancy F. Clark (also Clarke) of Nantucket, and in 1840 he moved from Upton to Exeter, New Hampshire. After his death in 1841, his funeral was conducted by the Reverend Elijah Shaw of Lowell.
b. His writings. Abner Jones wrote many hymns, and together with Elias Smith he published multiple hymnals for use in the Christian Churches. In 1807, at the request of others, he wrote his autobiography, "The Life and Experience, Travels and Preaching of Abner Jones." Almost half a century later, his son would use this book as the basis of his own book "Memoirs of Abner Jones.
c. His teachings. The following summarizes the basis of his beliefs in support of the “Restoration Movement.”
1) He began preaching that “party names” should be abolished and abandoned.
2) He formed a group of believers in Lyndon, Vermont, in September 1801.
3) He taught believers should be called the New Testament Church and “Christians.”
4) He was instrumental in leading many to the “saving faith in Christ.”
d. Reference, the Centennial of Religious Journalism, "Thy kingdom come," edited by John Pressley Barrett, Second Edition, Dayton, Ohio: Christian Publishing Association, 1908, pages 285-296.
2. “Raccoon” John Smith. John was baptized into the Baptist faith at an early age, in 1799. He became a Baptist preacher in 1808, and began his first work in the Bethel Baptist Church in Parmleysville, Kentucky. In the spring of 1824, Alexander Campbell visited Kentucky and met with Raccoon John Smith and Barton W. Stone at Flemingsburg.
a. His ministry.
1) First, for John, this meeting was the realization of a long anticipated dream. Although none of the three ministers had met each other, the trio established a foundation which eventually led to the union of the three men of God under a “common faith"; that "faith once delivered unto the saint." Stone was a leader in the Cane Ridge Revival and had become fascinated with Campbell's ideas.
2) Following this meeting with Alexander Campbell, John openly disavowed the tenets of the Baptist faith. His announcement stunned the Baptist community and struck hard at his old friends in Wayne County.
3) He continued to be their friend, but he was no longer welcome in their gatherings. Conventional Baptists rejected the Campbell-Smith-Stone doctrines and condemned “Raccoon” John Smith, as a traitor and apostate teacher and preacher.
b. His teachings.
1) The movement grew, culminating in the establishment of the new Christian Church in 1831. One of the first Christian Churches to be organized was in Wayne County.
2) Elder Smith gave a “unity” sermon on New Year’s Day, 1832 in Lexington, Kentucky. The lesson resulted in the unifying of two different groups in the “Restoration Movement.”
3) Elder Smith was credited with pioneering the cause of Christian “unity” by the restoration of New Testament Christianity.
4) Raccoon John Smith was known as one of the greatest evangelists of his day. He ministered not just to a community, but to an entire state and to the nation. The inscription on Elder Smith's monument in the Lexington Cemetery is concise, meaningful and worded so thoughtfully: “In memory of John Smith, an elder of the Church of Christ.”
D. Presbyterian preachers. These made up many of the restoration preachers.
1. Barton W. Stone a Presbyterian preacher. First ordained a Presbyterian minister, he and four other ministers of the Washington Presbytery resigned after arguments about doctrine and enforcement of policy by the Kentucky Synod. This was in 1803, after Stone had helped lead the mammoth Cane Ridge Revival, a several-day communion season attended by nearly 20,000 persons. Notice:
a. Stone and the others briefly founded the Springfield Presbytery, which they dissolved the following year, resigning from the Presbyterian Church altogether. They formed what they called the Christian Church (Disciples of Christ), based on scripture rather than a creed representing the opinion of man.
b. He later became allied with Alexander Campbell, a former Presbyterian minister who was also creating an independent path, sometimes allied with Baptists, and formed the Restoration Movement. Stone's followers were first called "New Lights" and "Stoneites." Later he and Campbell tried to bring groups together that relied solely on the Scriptures. The Stone Christian Churches and Churches of Christ and Campbell Disciples of Christ developed from this movement.
c. He became famous in Cane Ridge, Kentucky in 1801. During his month long revival meetings, he preached a return to the New Testament pattern. He would later unite with the Campbell in their restoration efforts. Barton W. Stone taught:
1) The bible is the only rule of faith.
2) All believers should united and abandon all creeds.
3) The bible is a pattern for the NT church, and
4) Believers should call themselves Christians.
d. The Last Will and Testament of the Springfield Presbytery. To publicize the dissolution of this association; they signed a document entitled “The Last Will and Testament of the Springfield Presbytery.”
1) This tract willed that "this body dies, be dissolved, and sink into union with the “Body of Christ” at large."
2) It expressed the desire for Christian union and identified the Bible as the only standard of Christian faith and practice.
3) In addition to signing the Last Will and Testament, they agreed to take "no other name than Christians" on the basis that it was "the name first given by divine authority to the Disciples of Christ. Soon, they adopted the name "Christian" to identify their group.
4) Thus, remnants from the Springfield Presbytery eventually became known as the Christian Church. It is estimated that the Christian Church numbered about 12,000, by the beginning of the 1830s.
e. His preaching marked the turning point of the restoration movement in America. The "Christian" movement associated with Stone merged with the "Disciples" movement led by Alexander Campbell, in 1832.
1) This was formalized at the High Street Meeting House in Lexington, Kentucky with a handshake between Barton W. Stone and "Raccoon" John Smith. Smith had been chosen, by those present, to speak in behalf of the followers of the Campbell’s.
2) A preliminary meeting of the two groups was held in late December 1831, culminating with their merger on January 1, 1832.
3) Campbell had been publishing the Christian Baptist since 1823, and Stone the Christian Messenger since 1826. Through these publications, they had begun bringing their followers closer together in “uniting under Christ.”
f. Stone died on November 9, 1844, in Hannibal, Missouri at the home of his daughter. His body was buried on his farm in Morgan County, Illinois. His final resting place was in Cane Ridge, Kentucky, after internment. Reference, Revolvy.com/topic/Barton W. Stone.
2. Thomas and Alexander Campbell came to America from Ireland in the early 1800s. They settled in Washington County, Penn., in 1807. They were Presbyterians by religious profession. Both became dissatisfied with the doctrine of “closed communion.” They withdrew themselves from their religious order and began to preach a “key principles” of the restoration movement.
a. The “Restoration Movement” has been characterized by several key principles:
1) Christianity should not be divided; Christ intended the creation of one church.
2) Creeds divide, but Christians should be able to find agreement by standing on the Bible itself (from which they believe all creeds are but human expansions or constrictions).
3) Ecclesiastical traditions divide, but Christians should be able to find common ground by following the practice (as best as it can be determined) of the early church.
4) Names of human origin divide, but Christians should be able to find common ground by using biblical names for the church (i.e., "Christian Church", "Church of God" or "Church of Christ" as opposed to "Methodist" or "Lutheran", etc.).
5) Conclusion: These principles made up the basis for the movement. One thing that took longer for the reformers to come into agreement upon was what the New Testament taught, on “baptism for the remission of sins.” Campbell, Stone and Smith eventually came together in their agreement, that “baptism for the remission of sins” was necessary in order to obey the gospel of Christ, as outlined in Acts 2:38; Acts 22:16.
b. Thus, the church, “should stress only what all Christians hold in common and should suppress all divisive doctrines and practices.” A number of slogans have also been used in the “Restoration Movement,” which were intended to express some of the distinctive themes of the Movement. These include:
1) "Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent.”
2) "The church of Jesus Christ on earth is essentially, intentionally, and constitutionally one."
3) "We are Christians only, but not the only Christians."
4) "In essentials, unity; in opinions, liberty; in all things love."
5) "No creed but Christ, no book but the Bible, no law but love, no name but the divine."
6) "Do Bible things in Bible ways."
7) “Call Bible things by Bible names."
c. Alexander Campbell held many debates, meetings and wrote many volumes to enlighten believers in “sound doctrine” and the “faith” that once existed in the first century church.
d. He was instrumental in restoring the New Testament Church and Christianity. It would be impractical to list the many contributions to the “Restoration Movement,” Alexander Campbell has imparted. His many debates, articles, the “Declaration and Address;” and his “Sermon on the Law” presented in the Bush Run Church, in 1816, are just a few of his writings that gave direction to the movement in America.
e. Alexander advanced the cause of Christ through a paper known as the “Millennial Harbinger.” He “contended and defended the faith” throughout his entire life’s work in the Restoration Movement. Reference, Revolvy.com/topic/Alexander Campbell.
3. Walter Scott came to America around 1818. He was a Presbyterian by profession, who found trouble defending his faith. He abandoned his faith the same year; and immediately confessed Christianity. He began to preach the restoration of the New Testament church and doctrine. He was one of the four key early leaders in the Restoration Movement, along with Barton W. Stone, Thomas Campbell and Thomas' son Alexander Campbell. He was a successful evangelist and helped to stabilize the Campbell movement as it was separating from the Baptists.
a. Walter Scott’s teaching. He taught that:
1) Faith is necessary to change the heart.
2) Repentance is required to change the life.
3) Baptism is commanded to change the state.
4) Remission of sins is granted to cleanse from guilt, and
5) The Holy Spirit is provided to help the believers to live the Christian life, and as the assurance of being “the sons of God.”
b. Walter Scott’s ministry.
1) After moving to Pittsburgh, he was baptized by immersion and became an active member of a small congregation led by a fellow Scotsman named George Forrester. Forrester helped shape Walter's understanding of Christianity, and in particular his belief that immersion was the only appropriate form of baptism.
2) The congregation in Pittsburgh influenced by the movement led by James and Robert Haldane. The Haldane’s hoped to restore New Testament Christianity:
a) Rejected the authority of creeds, observed the Lord's Supper weekly.
b) Substituted believer's baptism by immersion as opposed to infant baptism.
3) Scott married Sarah Whitsette, in 1823, and the family moved to Ohio in 1826. He began working with the Campbell’s in August of that year. He was hired to work as an evangelist in 1827.
a) Within three years he brought over 3,000 converts into the movement.
b) At that time the Campbell’s were associated with the Mahoning Baptist Association; as the number of converts grew, conflicts with other Baptists also grew.
4) In 1839 Scott and the Campbell’s disassociated themselves from the Baptists.
5) Scott continued to preach after 1829, but increasingly his focus shifted to writing. In 1852 the family moved to Covington, Kentucky where he established a school for women.
6) He was famous for his preaching of the New Testament church and the “apostles doctrine,” Acts 2:42. Reference, Revolvy.com/topic/Walter Scott.
E. Contributions of the Restoration Movement. These men did what the reformers could not do. Success came from their willingness to follow the New Testament “pattern.” They did not establish another order, or denomination. They restored the church of the New Testament; with its plan of salvation, government, worship and religious practices. I would ask this august body of people in this audience:
1. If we preached the New Testament, could we enjoy a similar success?
2. I believe so. Don’t You? And If not, why not!
3. Would you join with us in our effort to continue the restoration of the New Testament church here in this city, during this week?
3. Will you unite with us in our continued effort, to preach “Christ and Him Crucified?” Before I conclude, let me review quickly what was presented in this lesson.
CONCLUSION
A. Outline.
1. The Retraction Movement
2. The Reformation Movement
3. The Restoration Movement
B. Remarks.
1. First, we considered the “retraction movement” or the “departure from the faith.” The word “retraction” meant to depart, retreat or leave behind. The Spirit predicts a “departure from the faith.” Let’s be clear here, the prediction is a “departure from the faith.” The idea here is leaving the “One Faith,” Ephesians 4:4-6. This “retraction” was a desertion from the “truth”; to embrace the “doctrines of devils; lies and hypocrisy,” that are opposed to “the faith.” This departure led by men whose “consciences had been sheered with a hot iron.” Lead teachers, preachers and leaders whose minds “had been branded by the evil one.”
2. Second, we addressed the “reformation movement” or man’s attempt to “return to the faith” as outlined in the New Testament. This movement began and continued from AD 1513 to AD 1809; these dates are merely estimates. The movement’s faith was noted as beginning with “Martin Luther” in Wittenberg, Germany. Luther was a Roman Catholic priest, and found problem with its religious practices and started a rebellion that lasted nearly three hundred years. Martin Luther attempted to reform the Catholic denomination. He was followed by many others religious leaders whose intentions were honest and good – but, could not obtain “unity of their cause”; which were guided by the thinking and reasoning of men. Every denomination that exist today; is a spin off from the “reformation movement,” that began by Martin Luther. Instead of true “reformation,” it created confusion to “the faith”; concealing the truth, rather than illuminating it to the world. These men were in truth, “the blind leading the blind,” Matthew 15:14.
3. Finally, we investigated the “restoration movement” or the work of faithful men to bring believers back to the bible and to “the faith.” The movement happened throughout the world – and not just in America. It was called by some “the Great Awakening.” Honest and sincere men and women were seeking for the “truth which is after godliness,” Titus 1:1-3. It exploded in America around the early 1800s and has continued unto this day. This period gave birth to men of faith such as: “Barton W. Stone, ‘Raccoon’ John Smith, James O’Kelly, Thomas and Alexander Campbell”; just to mention a few. We highlighted the difference between these two movements. The one, “reformation movement” attempted to reform existing religions; the other “restoration movement” sought to restore the faith and practices of the New Testament; “that faith, once delivered unto the saints,” Jude 3; Ephesians 4:4. We are grateful to these men and their work; and rejoice in the success of their efforts to restore the church of Christ and its teachings and religious practices.
C. Invitation. Extend heaven's invitation, Matthew 11:28-30.
D. Motivate.
E. Persuade.
