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Discovering Our Roots: The Ancestry of Churches of Christ
This rich and challenging book explores the roots or ancestry of the Churches of Christ and others who stand as heirs to the Stone-Campbell movement of the early nineteenth century. It asks, 'Where did we come from? How did we get this way? Why do we read the Bible the way we do? What has been the heart of our movement?' And it asks further, 'What can we learn from those who have viewed restoration of apostolic Christianity in ways quite different from our own?' The authors begin their story in the fifteenth and sixteenth centuries - the age of Renaissance and Reformation. They isolate the stream of restorationist thought that arose in that age and then follow that stream through the Puritans, the early Baptists in America, the frenzy of pure beginnings in the early decades of American nationhood, and down to the Stone-Campbell movement.
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First published January 1, 1988
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March 26, 2025
The goal of this work of history by Allen and Hughes is to alert those within the Churches of Christ to the ways in which their identity has been—often unbeknownst to them—shaped by tradition (6). Allen and Hughes argue that tradition is necessary to understand for those within Churches of Christ but made more difficult by their shared identity—inherited from tradition—that contends that tradition itself is a barrier to Christian life and doctrine (3). This book seeks to illuminate the ways in which the primitivist goal of restoring apostolic Christianity (especially its forms and practices) has been tried before in different times and places, particularly the Protestant Reformation era (chs 2-6), the Enlightenment era (ch 7), and during the American Restoration Movement (chs 8-9). This tradition of anti-traditionalist primitivism constitutes its own unique tributary in the great stream of the Christian tradition (3). By way of contrast, Luther (ch 10), the Anabaptists (ch 11), and the Pentecostals (ch 12) are presented as foils or alternative restorationist visions to the one that historically has animated the Churches of Christ. According to Allen and Hughes, these three were more concerned about recovering the spirit and teaching of the early church than with restoring its forms and practices.
This brief historical survey highlights the diversity of ways in which the restorationist goal has been defined throughout history and suggests that the project of restoration is often determined more by the particular social and historical contexts of the ones doing the restoration than is often admitted. In this case, the American context often set the agenda and determined the language of restoration for Churches of Christ (2). On the one hand, the prevalence of the restoration idea in history poses no threat to the CoC identity and might even serve to validate the legitimacy of the primitivist quest, since Churches of Christ have always claimed a continuity with the early church and affinities with other groups seeking to restore would seem to indicate that this is a legitimate goal and not a sectarian quirk. On the other hand, the diversity of ways in which the restoration idea was conceptualized might serve to cast doubt on the CoC hermeneutic itself and its confidence in the simplicity of the biblical pattern. If there is more than one way to restore the first century church as witnessed in the NT, then the ways in which Churches of Christ attempt restoration are not immediately obvious, commonsensical, or unaffected by their own presuppositions and history.
Two particularly revealing portraits are the affinities between Churches of Christ and the Puritans and the Mormons. Despite radical differences between Churches of Christ and the theology of both groups, what all three hold in common is a desire to replicate the forms of NT worship in service of a greater eschatological goal. Many laypersons within Churches of Christ would be surprised to learn of how similar the Puritan plea sounds to the restorationist plea of Churches of Christ. The Puritans argued that the NT contained a complete pattern of church practice that must be duplicated (43), appealed to the construction of the ark as an example of the detail necessary to please God (44), argued that the silence of scripture was prohibitive (44), wrote of restoring “the biblical pattern” (52) and the “primitive apostolic church” (53). Moreover, New England Puritans like John Cotton were opposed to instrumental music (54). The extent to which the New England Puritans were similarly shaped by a common early American context can be seen in how both groups shared millennial goals that involved America as the arena of God’s providential activity (55). The Puritans believed themselves to be a righteous remnant at odds with broader Christendom whom they regarded as abandoning the true simplistic worship of the NT much as Churches of Christ view themselves in conflict with mainstream Protestantism and its deviations from first century practices. A stark difference, however, is that though the Puritans were dedicated to restoring the NT church’s forms and patterns, they also remained committed to Calvinist covenant theology (40), while CoC leaders often rejected the very idea of theology (104).
The affinities with Mormonism reveal how the outward forms of worship took priority over theology in the restoration movement. It is revealing that at its inception, Mormonism was shaped by ex-Campbellite Sidney Rigdon, one of the two witnesses to Joseph Smith's reception of the golden plates (95). Mormonism’s millennial goals, in which America played a special role in God’s providence, were similar to Churches of Christ (97). Mormonism also shared a concern for moral purity and restoration of outward forms. Where the groups differ dramatically is in their theology, especially their view of Jesus. However, in the first generation of the restoration movement, such theological details were of little consequence. Barton W. Stone, for instance, was fundamentally an Arian. When theological training is neglected, it is unsurprising that a prominent CoC proponent like Rigdon could join the ranks of Mormonism, a group that shared the CoC’s emphasis on outward forms. The lack of concern for theological differences demonstrates the greatest potential danger in cutting oneself off from tradition—groups lose their guardrails, and they have little bearings or common creed to do triage on theological issues.
This survey is instructive in demonstrating that the CoC’s roots lie not in the NT alone and that the CoC has been shaped in significant ways by history and tradition as have other sects and denominations (2). Indeed, the COC belongs squarely within a tradition of rejecting tradition along with Zwinglians, Puritans, Baptists, and others (3). Recognizing this history will better aid Churches of Christ seeking to disentangle their own traditions from what is taught in the Bible and not place undue confidence on their interpretive tendencies (155). It might also encourage Churches of Christ to “enlarge their circle of discourse” and listen to the wisdom of other traditions (152).
This brief historical survey highlights the diversity of ways in which the restorationist goal has been defined throughout history and suggests that the project of restoration is often determined more by the particular social and historical contexts of the ones doing the restoration than is often admitted. In this case, the American context often set the agenda and determined the language of restoration for Churches of Christ (2). On the one hand, the prevalence of the restoration idea in history poses no threat to the CoC identity and might even serve to validate the legitimacy of the primitivist quest, since Churches of Christ have always claimed a continuity with the early church and affinities with other groups seeking to restore would seem to indicate that this is a legitimate goal and not a sectarian quirk. On the other hand, the diversity of ways in which the restoration idea was conceptualized might serve to cast doubt on the CoC hermeneutic itself and its confidence in the simplicity of the biblical pattern. If there is more than one way to restore the first century church as witnessed in the NT, then the ways in which Churches of Christ attempt restoration are not immediately obvious, commonsensical, or unaffected by their own presuppositions and history.
Two particularly revealing portraits are the affinities between Churches of Christ and the Puritans and the Mormons. Despite radical differences between Churches of Christ and the theology of both groups, what all three hold in common is a desire to replicate the forms of NT worship in service of a greater eschatological goal. Many laypersons within Churches of Christ would be surprised to learn of how similar the Puritan plea sounds to the restorationist plea of Churches of Christ. The Puritans argued that the NT contained a complete pattern of church practice that must be duplicated (43), appealed to the construction of the ark as an example of the detail necessary to please God (44), argued that the silence of scripture was prohibitive (44), wrote of restoring “the biblical pattern” (52) and the “primitive apostolic church” (53). Moreover, New England Puritans like John Cotton were opposed to instrumental music (54). The extent to which the New England Puritans were similarly shaped by a common early American context can be seen in how both groups shared millennial goals that involved America as the arena of God’s providential activity (55). The Puritans believed themselves to be a righteous remnant at odds with broader Christendom whom they regarded as abandoning the true simplistic worship of the NT much as Churches of Christ view themselves in conflict with mainstream Protestantism and its deviations from first century practices. A stark difference, however, is that though the Puritans were dedicated to restoring the NT church’s forms and patterns, they also remained committed to Calvinist covenant theology (40), while CoC leaders often rejected the very idea of theology (104).
The affinities with Mormonism reveal how the outward forms of worship took priority over theology in the restoration movement. It is revealing that at its inception, Mormonism was shaped by ex-Campbellite Sidney Rigdon, one of the two witnesses to Joseph Smith's reception of the golden plates (95). Mormonism’s millennial goals, in which America played a special role in God’s providence, were similar to Churches of Christ (97). Mormonism also shared a concern for moral purity and restoration of outward forms. Where the groups differ dramatically is in their theology, especially their view of Jesus. However, in the first generation of the restoration movement, such theological details were of little consequence. Barton W. Stone, for instance, was fundamentally an Arian. When theological training is neglected, it is unsurprising that a prominent CoC proponent like Rigdon could join the ranks of Mormonism, a group that shared the CoC’s emphasis on outward forms. The lack of concern for theological differences demonstrates the greatest potential danger in cutting oneself off from tradition—groups lose their guardrails, and they have little bearings or common creed to do triage on theological issues.
This survey is instructive in demonstrating that the CoC’s roots lie not in the NT alone and that the CoC has been shaped in significant ways by history and tradition as have other sects and denominations (2). Indeed, the COC belongs squarely within a tradition of rejecting tradition along with Zwinglians, Puritans, Baptists, and others (3). Recognizing this history will better aid Churches of Christ seeking to disentangle their own traditions from what is taught in the Bible and not place undue confidence on their interpretive tendencies (155). It might also encourage Churches of Christ to “enlarge their circle of discourse” and listen to the wisdom of other traditions (152).
September 8, 2020
What does it mean to restore the church? What does it mean to build the church “using only Scripture”? What happens when a restoration movement focuses on the forms and procedures of the church first and foremost?
In Discovering our Roots, two Church of Christ affiliated professors uncover the often overlooked historical influences of the 19th century Stone-Campbell Movement that developed into the churches of Christ. While we (members of the churches of Christ) often hold our “Scriptural heritage” (i.e. first-century church discussed in Acts) in high esteem, we rarely talk about our historical roots in the Enlightenment, Puritanism, and other major restorationist movements throughout history.
Understanding the circumstances that led to the Stone-Campbell Restoration movement can better help us answer the questions in the first paragraph. Many churches and denominations began with a desire to somehow emulate the first-century church, and even when restoring the functions of the early church were the main thrust of the changes, we see very different results than our movement. Other restoration movements, such as the Anabaptists and Lutheran movements, sought to restore the ethics and emphasis on grace, respectively, of the first century churches with little regard for church government.
Overall, knowing our history and the way the churches of Christ came to be is important in our interpretation of our moment in history. Many before Stone and Campbell sought to restore the proper functions of the church with equal zeal and reached very different results. Still others interpreted the same texts and saw a different restoration need in their time and place. Perhaps the church is in constant need of restoration, just as we are to constantly improve ourselves, and most importantly, as the authors noted, the grace that ultimately covers our sins can cover the shortfalls of the church as well.
In Discovering our Roots, two Church of Christ affiliated professors uncover the often overlooked historical influences of the 19th century Stone-Campbell Movement that developed into the churches of Christ. While we (members of the churches of Christ) often hold our “Scriptural heritage” (i.e. first-century church discussed in Acts) in high esteem, we rarely talk about our historical roots in the Enlightenment, Puritanism, and other major restorationist movements throughout history.
Understanding the circumstances that led to the Stone-Campbell Restoration movement can better help us answer the questions in the first paragraph. Many churches and denominations began with a desire to somehow emulate the first-century church, and even when restoring the functions of the early church were the main thrust of the changes, we see very different results than our movement. Other restoration movements, such as the Anabaptists and Lutheran movements, sought to restore the ethics and emphasis on grace, respectively, of the first century churches with little regard for church government.
Overall, knowing our history and the way the churches of Christ came to be is important in our interpretation of our moment in history. Many before Stone and Campbell sought to restore the proper functions of the church with equal zeal and reached very different results. Still others interpreted the same texts and saw a different restoration need in their time and place. Perhaps the church is in constant need of restoration, just as we are to constantly improve ourselves, and most importantly, as the authors noted, the grace that ultimately covers our sins can cover the shortfalls of the church as well.
January 3, 2024
i think this was an important read for me to understand the struggle of the church throughout history and the continuing grace that must be given to Gods people who cannot create a perfect church no matter how hard they try
September 7, 2022
One of my roommates from college was reading this on the beach a year or two ago and I asked him if it was good. He said it was interesting how various religious and cultural movements over the past 2,000 years have provided the soil in which the roots of this church were planted (e.g., the renaissance, the reformation, the Puritans, Martin Luther, the Anabaptists, Wesley, etc.). So I bought it. I would concur with David's assessment. It is readable, not a deep dive into various movements, but just 10 or 12 pages each on various movements, so a brief historical foundation. From that perspective it is very good. I think it is interesting how every movement believes it invented or discovered its central theme while in reality it is rooted in movements that came before and influenced by the culture in which it is planted. This book does a credible job of describing that heritage and the soil for this religious fellowship.
April 7, 2025
I must say that while I marked this book as finished I quit reading at about the halfway mark. This book was very insightful in recent church history but it really wasn’t the “Church of Christ” history I was looking for. There were also a lot of connections made that I wouldn’t make a connection. It talked much more about Puritans, the Reformation, & more which are all very good things that i resonate with closely but I wouldn’t say that about the Church of Christ. In terms of writing & history it was great just very hard to read when you are trying to know more about the Church of Christ movement.
January 27, 2025
This is a very breezy read. It is very informative, but Allen and Hughes do not pursue any one subtopic too deeply. They point to a Christian movement, give a brief history, including pioneers of said movement, highlight the restorationist ideals that these movements focused on, make some comparisons/contrasts to the churches of Christ, and conclude. It makes it so you see the similarities but if you'd like to dig deeper they provide a 'For further study' reference list at the end of each chapter, including an asterisk by the work with which they recommend you start.
April 1, 2025
I first read this for a college class over 30 years ago and it changed the way I looked at church history. Reading it again after all these years, it's still an excellent introduction to why Churches of Christ are the way they are. Churches of Christ did not spring magically out of nothing in the early 19th century, but have roots in many different traditions. While there are other books out there which are more in-depth on these subjects, this is a great starting point to begin a journey into the pre-history of Churches of Christ.
January 20, 2021
Shows how the church of Christ restoration approach was largely inherited from puritans and baptists with enlightenment thinking mixed in, and focused largely on worship practices and church organization. Looks at how other groups focused on other restoration aspects such as salvation by grace, communication with God, and spirit-empowered living.
July 31, 2022
Accessible, useful historical and theological outline of restoration movements and impulses. Aims to be broad rather than deep, but that becomes a strength as the book seems aimed at audiences with minimal previous academic knowledge in these arenas.
December 10, 2018
Great book covering a movement of godly men and women.
March 5, 2020
Read sometime in 2019
Didn't go into great detail on the Stone and Campbell movements but did focus on the various influences that formed the CoC belief system.
Didn't go into great detail on the Stone and Campbell movements but did focus on the various influences that formed the CoC belief system.
August 7, 2020
Great book about the history of the Church of Christ movement.
May 2, 2021
A quick read and survey of restoration movements over the centuries that related to the churches of Christ. Very interesting.
January 17, 2008
This book shows how man has tried so many times to restore the primitive church since the Reformation. It's a good history book and provided me with a deeper gratitude for the good men who came over here and set up a free society for the gospel to eventually be restored. It may also help knowing what is in this book when talking to other Christians. Just a thought, the same goes with "Will the Real Heretics Please Stand up?"
June 8, 2023
Richard Hughes and C. Leonard Allen poke a big stick at the notion that the (C)(c)hurches of Christ were established in A.D. 33. Their purpose is not to prove we are no different than every other denomination, but to show that we have a background that spans the 18 centuries between the First and Nineteenth Centuries. A great read for people who have questioned whether we are purely the "New Testament Church" or not.
March 16, 2011
took me forever to get through this, but it was a good history book. I enjoyed the last 3 chapters the best, after the Campbell/Stone stuff was through and they described other restorationist churches.
July 24, 2011
READ OCT 2009
Nice overview describing the connection to the reformation and other major movements.
Best quote, "we cannot escape tradition no matter how hard we might try; rather, we face the choice of being 'unconscious victims or conscious participants'" (p. 154).
Nice overview describing the connection to the reformation and other major movements.
Best quote, "we cannot escape tradition no matter how hard we might try; rather, we face the choice of being 'unconscious victims or conscious participants'" (p. 154).
April 6, 2012
It's a good way to get a basic understanding of how the different denominations came about.
September 21, 2012
A good historical summary of the churches of Christ, with good insight to historical connections with the Reformation.
Displaying 1 - 19 of 19 reviews