Churches of Christ

From Wikipedia, the free encyclopedia

The Churches of Christ discussed in this article are not part of the Independent Christian Churches/Churches of Christ; the United Church of Christ, or the Disciples of Christ. For those congregations within the Churches of Christ that do not agree with the support of church or para-church organizations, please see the churches of Christ (non-institutional).

Churches of Christ
Classification	Christian, Restoration Movement
Orientation	New Testament, Restoration Movement
Polity	Congregationalist
Development
Separations	Disciples of Christ
Statistics
Congregations	40,000
Members	5,062,074
This box: view • talk • edit

Churches of Christ are a movement of autonomous Christian congregations associated with one another through common beliefs and practices. They seek to base doctrine and practice on the Bible alone, and see themselves as recreating the New Testament church established by Christ.

Historically, Churches of Christ in the United states were recognized as a distinct movement by the U.S. Religious census of 1906. Prior to that they had been reported in the religious census as part of the Movement that had its roots in the Second Great Awakening under the leadership of Thomas and Alexander Campbell, Walter Scott, and Barton W. Stone. Those leaders had declared their independence from their Presbyterian roots, seeking a fresh start to restore the New Testament church, and abandoning creeds. The names Church of Christ, Christian Church and Disciples of Christ were adopted by the movement because they believed that these terms were found in the Bible. Other names the movement did not believe to be biblical were rejected, such as Campbellite, Stoneite, Campbell-Stone movement, and even Restoration Movement. Even so, the rejected terms are used by those outside the movement to identify it.

A split occurred between those who used musical instruments in worship (now usually known as Christian Churches and Disciples of Christ) and those who did not because their use is not mentioned in the New Testament. It is this latter branch which is the subject of this article. Though officially recognized as distinct movements from 1906, the actual separation of the Churches of Christ from the Christian Churches had already been taking place gradually for decades.

Contents 1 Overview 1.1 Common beliefs and practices 1.2 Demographics 2 Name 3 History in America 4 Church organization 4.1 Congregational autonomy 4.2 Congregational leadership 4.3 Variations within Churches of Christ 5 Hermeneutics 5.1 Doctrine of Salvation (Soteriology) 5.1.1 Baptism 5.2 Non-instrumental worship 5.3 Other theological tendencies 5.3.1 Eschatology 5.3.2 Work of the Holy Spirit 6 Churches of Christ outside the United States 7 See also 8 References 9 Notes 10 External links

[edit] Overview

“	Members of the church of Christ do not conceive of themselves as a new church started near the beginning of the 19th century. Rather, the whole movement is designed to reproduce in contemporary times the church originally established on Pentecost, A.D. 30. The strength of the appeal lies in the restoration of Christ's original church.	”
	— Batsell Barrett Baxter, [1]

Modern Churches of Christ have their historical roots in the Restoration Movement, which was a converging of Christians across denominational lines in search of a return to a hypothesized original, "pre-denominational" Christianity. Participants in this movement sought to base doctrine and practice on the Bible alone, rather than recognizing the traditional councils and denominational hierarchies that had come to define Christianity since the first century.

Members of the Churches of Christ believe that Jesus founded only one church, that the current divisions between Christians are not God's will, and that the only basis for restoring Christian unity is the Bible.^[1] They typically prefer to be known simply as "Christians," without any further religious or denominational identification.^{[2][3][4]:213} They see themselves as recreating the New Testament church established by Christ.^{[5][6][7]:106}

[edit] Common beliefs and practices

Churches of Christ generally share these traits:^[1]

• Refusal to hold to any formalized creeds or statements of faith, preferring instead a reliance on the Bible alone for doctrine and practice^{[8]:238,240 [9]:123 [7]:103}
• Autonomous, congregational church organization without denominational oversight^{[8]:238 [9]:124}
• Local governance^[8]:238 by a plurality of male elders^{[10]:47-54 [9]:124}
• Baptism by immersion of consenting believers (Believer's baptism)^{[8]:238 [9]:124} for the forgiveness of sins^{[9]:124 [1][7]:103}
• Weekly observance of Communion^[9]:124 on Sunday^{[8]:238 [7]:107} (also referred to as the Lord's Supper or, especially in British congregations, the "breaking of bread"). All but "a very small segment" use unfermented grape juice instead of wine.^[11]:491
• Practice of a cappella singing in worship^{[8]:240 [9]:125}

In keeping with their history, Churches of Christ claim the New Testament as their sole rule of faith and practice in deciding matters of doctrine and ecclesiastical structure. Although they view the Old Testament as divinely inspired^[7]:103 and historically accurate, they do not see its laws as binding under the New Covenant in Christ (unless they are repeated in the New Testament). They believe that the New Testament demonstrates how a person may become a Christian, thus a part of the universal church of Christ, and how a church should be collectively organized and carry out its scriptural purposes.

[edit] Demographics

These churches comprise about 5,062,074 members in over 40,000 individual congregations worldwide.^[12] Approximately 13,000 congregations exist in the United States comprising about 1.3 million members,^[13] representing 1.5% of the US adult population.^[14]:12,16 Roughly 1,240 congregations, with 172,000 members, are predominately African-American. 240 congregations with 10,000 members are Spanish speaking.^[15] The average congregation size is approximately 100 members.^[15] In 2000, the Churches of Christ were the 12th largest religious group in the U.S. based on number of members, but the 4th largest in number of congregations.^[16]

Within the U.S., the brotherhood grew by approximately 2% over the period from 1980 through 2007.^[16] Membership grew in 33 states and declined in 17. The current retention rate of young adults graduating from high school appears to be approximately 60%.^[16] The percentage of members attending services appears to be high relative to that of other Christian groups.^[16] Membership is concentrated, with 70% of the U.S. membership in 13 states.^[16] Churches of Christ had a presence in 2,429 counties, placing them fifth behind the United Methodist Church, Catholic Church, Southern Baptist Convention and Assemblies of God - but the average number of adherents per county was low at 677.^[16] Divorce is a problem, but at 6.9% the divorce rate is much lower than national averages.^[16]

[edit] Name

"Church of Christ" is the most common name used by this group. In keeping with their non-denominational focus, recently some congregations have identified themselves primarily as community churches, and only secondarily as Churches of Christ.^[15] A much earlier tradition is to identify a congregation simply as "the church" at a particular location.^[15][17]

A primary motivation is the desire to use a scriptural or Biblical name - to identify the church using a name that is found in the New Testament.^{[17][18][19]:7-8 [10]:163,164} One of the early slogans of the Restoration Movement, coined by Alexander Campbell, was to "[c]all Bible things by Bible names."^[15] There is also a desire to avoid names that associate the church with a particular man (other than Christ) or a particular doctrine or theological point of view (e.g. Lutheran, Wesleyan, Reformed).^[18][3] This desire is based on a belief that Christ established only one church, and that the use of denominational names serves to foster division among Christians.^{[17][20][21][22][23][10]:23,24} One slogan used to describe the ideal of unity is taken from Thomas Campbell's Declaration and Address: "The church of Jesus Christ on earth is essentially, intentionally, and constitutionally one."^[24]:688

Several alternative descriptions have been recognized as scriptural, based on their use in the New Testament: "church of God," "church of the Lord," "churches of Christ," "church of the first-born," "church of the living God, "the house of God," and "the people of God."^[17][25] While recognized as scriptural, terms such as church of God and Christian Church are avoided to avoid confusion or identification with other groups that use those designations.^[17][18][26] As a practical matter, use of a common term is seen as a way to help individual Christians find congregations with a similar approach to the scriptures.^[17]

There is also recognition that a scriptural name can be used in a "denominational" or "sectarian" way.^[17][18][25] The exclusive use of the term "Church of Christ" has been criticized on this basis.^[17][18][25]

Many congregations and individuals do not capitalize the word "church" in the phrases "church of Christ" and "churches of Christ."^[27] This is based on the understanding that the term "church of Christ" is used in the New Testament as a descriptive phrase, indicating that the church belongs to Christ, rather than as a proper name.^[17]

[edit] History in America

See also: Restoration Movement and Restoration Movement#Churches of Christ/Disciples of Christ split

This section needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (October 2008)

Although the Church of Christ traces its roots through autonomous congregations since the first century A.D., the American Restoration Movement of the 18th and 19th centuries resulted in the significant development and growth of Churches of Christ in America and elsewhere. This movement was an emergence of seekers who perpetuated ideals that have existed throughout church history regarding inspired truth over ecclesiastical tradition or dogma. The Restoration Movement largely promoted a return to the purposes of the first century churches as described in the New Testament and is considered by some historians to be part of the Second Great Awakening. One major impetus of the movement was the Kentucky Cane Ridge Revival in 1801, which resulted in many from various traditions no longer holding to their denominational ties and referring to themselves simply as "Christians" or "Disciples." Several Churches of Christ were established as a result of this revival, with some denominational congregations even dropping their traditional titles in favor of "Church of Christ," "Disciples of Christ," or "Christian Church." While ever emphasizing that the Bible is the only source to seek doctrine, an acceptance of Christians with diverse opinions was the norm in the quest for truth. "In essentials, unity; in non-essentials, liberty; in all things, love" was an oft-quoted slogan of the period.^[28] The Restoration Movement solidified as a historical phenomenon in 1832 when restorationists from two major movements championed by Barton W. Stone and Alexander Campbell merged (historians thus often refer to it as the "Stone-Campbell Movement"). Following Stone's death in 1844, Alexander Campbell served as the most influential surviving voice.

[edit] Church organization

[edit] Congregational autonomy

Church government is congregational rather than denominational. Churches of Christ purposefully have no central headquarters, councils, or other organizational structure above the local church level.^{[8]:238 [29][9]:124 [4]:214 [7]:103} Rather, the independent congregations are a network with each congregation participating at its own discretion in various means of service and fellowship with other congregations (see Sponsoring church).^{[1][30][31][9]:124} Churches of Christ are linked by their shared commitment to restoration principles.^[1][7]:106

[edit] Congregational leadership

Congregations are generally overseen by a plurality of elders (also known in some congregations as shepherds, bishops, or pastors) who are sometimes assisted in the administration of various works by deacons.^{[1][10]:47,54-55 [9]:124} Elders are generally seen as responsible for the spiritual welfare of the congregation, while deacons are seen as responsible for the non-spiritual needs of the church.^[32]:531 Deacons serve under the supervision of the elders, and are often assigned to direct specific ministries.^[32]:531 Successful service as a deacon is often seen as preparation for the eldership.^[32]:531

Elders and deacons are appointed by the congregation based on the qualifications found in I Timothy 3 and Titus 1.^{[10]:53,48-52 [33]} Congregations look for elders who have a mature enough understanding of scripture to enable them to supervise the minister and to teach, as well as to perform "governance" functions.^[34]:298 In lieu of willing men who meet these qualifications, congregations are sometimes overseen by the congregation's men in general.^[35]

Title	Qualifications	Duty	Authority
Elders/Bishops	husband of one wife, reverent, able to teach, sober, father of believing children	overseers of the church	I Timothy 3:1-7; Titus 1:5-9; I Peter 5:1-3
Deacons	husband of one wife, reverent, in control of household	to serve the general needs of the congregation	I Timothy 3:8-12

While the early Restoration Movement had a tradition of itinerant preachers rather than "located Preachers," during the 20th century a long-term, formally trained congregational minister became the norm among Churches of Christ.^[32]:532 Minsters are understood to serve under the oversight of the elders.^[34]:298 While the presence of a long-term professional minister has sometimes created "significant de facto ministerial authority" and led to conflict between the minister and the elders, the eldership has remained the "ultimate locus of authority in the congregation."^[32]:531

Churches of Christ hold to the priesthood of all believers.^[36] No special titles are used for preachers or ministers that would identify them as "clergy."^[7]:106 Many ministers have undergraduate or graduate education in religion, or specific training in preaching through a non-college school of preaching. Churches of Christ emphasize, based on Romans 1:7 and other passages, that each member is a minister and a saint, that no believer is more important than another, and that all should use the gifts he or she has to serve others.

[edit] Variations within Churches of Christ

Since Churches of Christ are autonomous, not denominational, and purposefully do not maintain an ecclesiastical hierarchy or doctrinal council (as they hold the Bible alone as the only source of doctrine), it is not unusual to find variations from congregation to congregation. For example, some allow for more open interpretations regarding worship and other church practices, while others hold to more strict interpretations. The level of fellowship and cooperation that will exist between those of varying opinions will depend on each member and local congregation. Congregations and members are free to study the scriptures and to the best of their abilities ascertain God's revealed will. Yet, most Churches of Christ have the similarities mentioned in the introduction.

The approach taken to restoring the New Testament church has focused on "methods and procedures" such as church organization, the form of worship, and how the church should function. As a result, most divisions among Churches of Christ have been the result of "methodological" disputes. These are meaningful to members of this movement because of the seriousness with which they take the goal of "restoring the form and structure of the primitive church."^[4]:212

Three quarters of the congregations and 87% of the membership are described by the The Encyclopedia of the Stone-Campbell Movement as "mainstream," sharing a consensus on practice and theology.^[15] The remaining congregations may be grouped into four categories, the largest of which is the churches of Christ (non-institutional). Approximately 2,055 congregations fall in this category.^[15][37] The second group does not use separate Bible classes, and consists of approximately 1,100 congregations. A third group does not use multiple communion cups (approximately 550 congregations; this category overlaps somewhat with those congregations that do not use separate Bible classes for children). The fourth group "emphasize[s] mutual edification by various leaders in the churches and oppose[s] one person doing most of the preaching." This group includes roughly 130 congregations.^[15][37] These groups generally differ from the mainstream consensus in specific practices, rather than in theological perspectives, and tend to have smaller congregations on average.^[15]

[edit] Hermeneutics

“	If it's not in the Bible, then these folks aren't going to do it.	”
	— Carmen Renee Berry, The Unauthorized Guide to Choosing a Church[8]:240

Churches of Christ seek to practice the principle of the Bible being the only source to find doctrine (also known as "sola scriptura").^{[9]:123 [38]} The Bible is generally regarded as inspired and inerrant.^[9]:123 Churches of Christ generally see the Bible as historically accurate and literal, unless scriptural context obviously indicates otherwise. Regarding church practices, worship, and doctrine, there is great liberty from congregation to congregation in interpreting what is biblically permissible, as congregations are not controlled by a denominational hierarchy.^[39] Their approach to the Bible is driven by the "assumption that the Bible is sufficiently plain and simple to render its message obvious to any sincere believer."^[4]:212 Related to this is an assumption that the Bible provides an understandable "blueprint or constitution" for the church.^[4]:213

Historically, three hermeneutic approaches have been used among Churches of Christ.^[40][41]:387

• Analysis of commands, examples, and necessary inferences;
• Dispensational analysis distinguishing between Patriarchal, Mosaic and Christian dispensations; and
• Grammatico-historical analysis.

The relative importance given to each of these three strategies has varied over time and between different contexts.^[40] The general impression in the current Churches of Christ is that the group's hermeneutics are entirely based on the command, example, inference approach.^[40] In practice, interpretation has been deductive, and heavily influenced by the group's central commitment to ecclesiology and soteriology.^[40] Inductive reasoning has been used as well, as when all of the conversion accounts from the book of Acts are collated and analyzed to determine the steps necessary for salvation.^[40] One student of the movement summarized the traditional approach this way: "In most of their theologizing, however, my impression is that spokespersons in the Churches of Christ reason from Scripture in a deductive manner, arguing from one premise or hypothesis to another so as to arrive at a conclusion. In this regard the approach is much like that of science which, in practice moves deductively from one hypothesis to another, rather than in a Baconian inductive manner."^[40] In recent years, changes in the degree of emphasis placed on ecclesiology and soteriology has spurred a reexamination of the traditional hermeneutics among some associated with the Churches of Christ.^[40]

A debate arose during the 1980s over the use of the command, example, necessary inference model for identifying the "essentials" of the New Testament faith. Some argued that it fostered legalism, and advocated a hermeneutic based on the character of God, Christ and the Holy Spirit. Traditionalists urged the rejection of this "new hermeneutic."^[42] Use of this tripartite formula has declined as congregations have shifted to an increased "focus on 'spiritual' issues like discipleship, servanthood, family and praise."^[41]:388 Relatively greater emphasis has been given to Old Testament studies in congregational Bible classes and at affiliated colleges in recent decades. While it is still not seen as authoritative for Christian worship, church organization or regulating the Christian's life, some have argued that it is theologically authoritative. ^[41]:388

Many scholars associated with the Churches of Christ embrace the methods of modern Biblical criticism, but not the associated anti-supernaturalistic views. More generally, the classical grammatico-historical method is prevalent, which provides a basis for some openness to alternative approaches to understanding the scriptures.^[41]:389

[edit] Doctrine of Salvation (Soteriology)

Churches of Christ are strongly anti-Calvinist in their understanding of salvation, and generally present conversion as "obedience to the proclaimed facts of the gospel rather than as the result of an emotional, Spirit-initiated conversion."^[15]

Churches of Christ hold the biblical view that humans of accountable age are lost because of their sins.^[9]:124 These lost souls can be redeemed because Jesus Christ, the Son of God, offered Himself as the atoning sacrifice.^[9]:124 Children too young to understand right from wrong, and make a conscious choice between the two, are believed to be innocent of sin.^{[7]:107 [9]:124} The age when this occurs is generally believed to be around 13.^[7]:107

Churches of Christ generally teach that the process of salvation involves the following steps:^[1]

1. One must be properly taught, and hear (Rm 10:17, Matt. 7:24),
2. One must believe or have faith (Heb 11:6, Mk 16:15-16),
3. One must repent, which means turning from one's former lifestyle and choosing God's ways (Acts 2:38, 17:30, Luke 13:3),
4. One must confess belief that Jesus is the son of God (Matthew 10:32-33; Acts 8:36-37),
5. One must be baptized for the remission of sins (Acts 2:38; I Pet 3:20-21; Romans 6:3-5; Mark 16:16; Acts 22:16),
6. One must remain faithful unto death (Rev. 2:10).

[edit] Baptism

Baptism has been recognized as an important rite throughout the history of the Christian Church.^[43]:11 However, Christian groups differ over the manner in which baptism is administered,^[43]:11 the meaning and significance of baptism,^[43]:11 its role in salvation,^[43]:12 and who is a candidate for baptism.^[43]:12

Baptism in Churches of Christ is performed only by bodily immersion,^{[9]:124 [7]:107} based on the Koine Greek verb baptizo which is understood to mean to dip, immerse, submerge or plunge.^{[1][43]:139 [44]:22 [10]:313-314} Immersion is seen as more closely conforming to the death, burial and resurrection of Jesus than other modes of baptism.^{[43]:140 [10]:314-316 [1]} Churches of Christ argue that historically immersion was the mode used in the first century, and that pouring and sprinkling later emerged as secondary modes when immersion was not possible.^[43]:140 Over time these secondary modes came to replace immersion.^[43]:140 Only those mentally capable of belief and repentance are baptized (i.e., infant baptism is not practiced because the New Testament has no precedent for it).^{[1][9]:124 [10]:318-319}

Churches of Christ have historically had the most conservative position on baptism among the various branches of the Restoration Movement, understanding baptism by immersion to be a necessary part of conversion.^[45]:61 The most significant disagreements concerned the extent to which a correct understanding of the role of baptism is necessary for its validity.^[45]:61 David Lipscomb insisted that if a believer was baptized out of a desire to obey God, the baptism was valid, even if the individual did not fully understand the role baptism plays in salvation.^[45]:61 Austin McGary contended that to be valid, the convert must also understand that baptism is for the forgiveness of sins.^[45]:62 McGary's view became the prevailing one in the early 20th century, but the approach advocated by Lipscomb never totally disappeared.^[45]:62 More recently, the rise of the International Churches of Christ (who insisted on re-baptising anyone joining their movement) has caused some to reexamine the issue.^[45]:66

Churches of Christ consistently teach that in baptism a believer surrenders his life in faith and obedience to God, and that God "by the merits of Christ's blood, cleanses one from sin and truly changes the state of the person from an alien to a citizen of God's kingdom. Baptism is not a human work; it is the place where God does the work that only God can do."^[45]:66 Baptism is a passive act of faith rather than a meritorious work; it "is a confession that a person has nothing to offer God."^[46]:112 While Churches of Christ do not describe baptism as a "sacrament," their view of it can legitimately be described as "sacramental."^{[45]:66 [44]:186} They see the power of baptism coming from God, who chose to use baptism as a vehicle, rather than from the water or the act itself,^[44]:186 and understand baptism to be an integral part of the conversion process, rather than just a symbol of conversion.^[44]:184 A recent trend is to emphasize the transformational aspect of baptism: instead of describing it as just a legal requirement or sign of something that happened in the past, it is seen as "the event that places the believer 'into Christ' where God does the ongoing work of transformation."^[45]:66 There is a minority that downplays the importance of baptism in order to avoid sectarianism, but the broader trend is to "reexamine the richness of the biblical teaching of baptism and to reinforce its central and essential place in Christianity."^[45]:66

Because of the belief that baptism is a necessary part of salvation, some Baptists hold that the Churches of Christ endorse the doctrine of baptismal regeneration.^[47] However, members of the Churches of Christ reject this, arguing that since faith and repentance are necessary, and that the cleansing of sins is by the blood of Christ through the grace of God, baptism is not an inherently redeeming ritual.^[47][43]:133

[edit] Non-instrumental worship

The Churches of Christ generally combine the lack of any historical evidence that first century churches used instruments in worship, ^[48] and the belief that there is no scriptural support for using instruments in the worship service^{[10]:244-246 [1]} to decide that instruments should not be used today in worship. Churches of Christ have historically practiced a cappella music in worship services.^{[1][8]:240 [9]:124}

Scriptural backing for this practice given by members includes:

• Matt. 26:30: "And when they had sung a hymn, they went out to the Mount of Olives"^[10]:236
• Rom. 15:9: "Therefore I will praise thee among the Gentiles, and sing to thy name"^[10]:236
• Eph. 5:18,19: "... be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart"^{[10]:236 [1]}
• I Cor. 14:15: "I will sing with the Spirit, and I will sing with the understanding also."^[10]:236
• Col. 3:16: "Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God."^[10]:237
• Heb. 2:12: "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee"^[10]:237

There are congregations that do permit hand-clapping and musical instruments.^{[49][8]:240 [50]:417} This is not a formal distinction; church members simply refer to congregations as "instrumental" or "non-instrumental."

[edit] Other theological tendencies

This section needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (October 2008)

“	Churches of Christ avoid the term "theology," preferring instead the term "doctrine": theology is what humans say about the Bible; doctrine is simply what the Bible says.	”
	— Encyclopedia of Religion in the South[4]:213

Many leaders argue that the Churches of Christ simply follow the Bible, and have no "theology."^[51]:737 Theology as classically understood - the systematic development of the classical doctrinal topics - is relatively recent and rare among this movement.^[51]:737 Because Churches of Christ reject all formalized creeds on the basis that they add to or detract from Scripture, they generally reject most conceptual doctrinal positions out of hand.^[52] Churches of Christ do tend to elaborate certain "driving motifs."^[51]:737 These are scripture (hermeneutics), the church (ecclesiology) and the "plan of salvation" (soteriology).^[51]:737

Concepts like Original Sin, Total Depravity, Predestination, and others are thought to be "doctrinal innovations" that remove the focus from plain interpretation of Scripture. Some examples:

Election and predestination are regarded as functions of the exercise of free will (i.e., God has chosen and wishes for all to be saved but only those who choose to believe and submit to Him will be). Those who choose God's way through Christ are elect and therefore saved while those who reject Christ are lost in sin. Despite the similarity of this position to Arminian theology, Churches of Christ generally view it as being directly evident within Scripture rather than being a derived theological doctrine.

The idea "once saved always saved" is also rejected. As generally understood in Churches of Christ, a Christian can consciously decide to cease following Christ and thus lose salvation, or "fall from grace" (2 Peter 2:20-22).

The importance of theology, understood as teaching or "doctrine," has been defended on the basis that an understanding of doctrine is necessary to respond intelligently to questions from others, to promote spiritual health, and to draw the believer closer to God.^[46]:10-11

[edit] Eschatology

Regarding eschatology (a branch of theology concerned with the final events in the history of the world or of humankind), Churches of Christ are generally amillennial, their originally prevalent postmillennialism (evident in Alexander Campbell's Millennial Harbinger) having dissipated around the era of the First World War. Before then, many leaders were "moderate historical premillennialists" who did not, however, advocate specific historical interpretations. Churches of Christ have moved away from millennialism as dispensational millennialism has developed an increasing emphasis on the rapture, the restoration of Israel, Armageddon and related ideas.^[15] Amillennialism and postmillennialism are the prevailing views today.^{[9]:125 [53]}

[edit] Work of the Holy Spirit

During the late 19th century, the prevailing view in the Restoration Movement was that the Holy Spirit currently acts only through the influence of inspired scripture.^[54] This rationalist view was associated with Alexander Campbell, who was "greatly affected by what he viewed as the excesses of the emotional camp meetings and revivals of his day."^[54] He believed that the Spirit draws people towards salvation, but understood the Spirit to do this "in the same way any person moves another—by persuasion with words and ideas." This view came to prevail over that of Barton W. Stone, who believed the Spirit had a more direct role in the life of the Christian.^[54] Since the early 20th century, many among the Churches of Christ have moved away from this "word-only" theory of the operation of the Holy Spirit.^[55] As one student of the movement puts it, "[f]or better or worse, those who champion the so-called word-only theory no longer have a hold on the minds of the constituency of Churches of Christ. Though relatively few have adopted outright charismatic and third wave views and remained in the body, apparently the spiritual waves have begun to erode that rational rock."^[54]

[edit] Churches of Christ outside the United States

This section needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (October 2008)

At least two distinct groups of churches carry the same name in Churches of Christ in Australia with approximately 150 (out of a total of 180) "Churches of Christ" having a formally defined themselves as members of the "National Conference of Churches of Christ, Inc." By sending appointed delegates to vote at such a National Conference places those churches squarely in a "denominational" structure which would separate them from non-denominational (restoration-movement-style) Churches of Christ in Australia and elsewhere. A similar New Zealand group is the Associated Churches of Christ in New Zealand. These churches take generally ecumenical views, similar to the Disciples of Christ denomination in the US. Of the main American groups the Australia and New Zealand churches are closest in belief and practice to the Disciples of Christ).

Churches of Christ in Europe arose separately from the American Restoration Movement and during the 1840s onwards various movements came into fellowship. The Restoration Movement in the United Kingdom started before the Campbell/Stone movement in the USA. In England, Churches of Christ flourished in the 1600s and before; eventually many became Baptist. Keith Sisman's web site - Traces of the Kingdom can be consulted on early history of the Churches of Christ in Europe^[56]

Most of the Association of Churches of Christ in the UK became part of the United Reformed Church in 1981. Most of the remaining became the Fellowship of Churches of Christ. The latter group and some Australian and New Zealand Churches advocate a "missional" emphasis with an ideal of "Five Fold Leadership." Many people in more traditional Churches of Christ see these groups as having more in common with Pentecostal churches. The main publishing organs of traditional Churches of Christ in Britain are Christian Worker magazine and the Scripture Standard magazine. A history of the Association of Churches of Christ, Let Sects and Parties Fall, was written by David M Thompson.^[57]

The Australian and New Zealander groups planted churches throughout the Pacific Islands (although the American groups are credited with establishing churches in American Samoa, two major island groups within the Kingdom of Tonga and Viti Levu, the main island within the Fiji Islands); the United Kingdom group planted churches throughout the British Empire; and the American groups planted churches throughout the Americas and the rest of the world. These groups often used the name "Church of Christ" and were affiliated with the other churches of that name. While a few such churches still exist, many have merged with other groups.

Very large numbers of Churches of Christ exist in India and sub-Saharan Africa due to the initial work of American missionaries and international Bible correspondence courses, followed by very significant internal organic growth. Significant pockets of Churches of Christ can be found in Latin America, especially in the Mexican states of Nuevo León and Coahuila.

[edit] See also

• Restorationism
• Regulative principle of worship
• Category:Churches of Christ
• Category:Ministers of the Churches of Christ
• List of universities and colleges affiliated with the Churches of Christ

[edit] References

• Brownlow, Leroy. (1973). Why I Am a Member of the Church of Christ. Brownlow Publishing Company, Inc.
• Cartwright, Colbert S. (1987). People of the Chalice. St, Louis, MO: Chalice Press. ISBN 978-0-827229-38-9. 
• Murch, James DeForest (1962). Christians Only, A history of the Restoration Movement. Cincinnati: The Standard Publishing Company. 

[edit] Notes