Three Streams

Introduction

“One of the main changes brought about by the Reformation was in regard to the place of the bible…Once the Bible had become an open book, people began to ask questions.” [1]

The Reformation brought about both a reformed church with a reformed theology which drew its strength from the teachings of scripture. However, the invention of the printing press made the scriptures available in all the major European countries from the third decade of the sixteenth century onwards. Not only did people begin to ask questions but with the same zeal that led to the reformation many began to critique the already fragmenting Presbyterianism of the day. In the eighteen hundreds in particular there was an upsurge in the rise of new denominations, and the cry of each one being that of a call for the church of Jesus Christ to return to ‘New Testament’ principles and practices.

A return to ‘New Testament Principles and Practices’

The following exhortation of A.F. Johnstone was not unique to the Baptists but was very much the ‘spirit of the age’.

Let the Baptist Union of Scotland arise and gird itself to the work, sending faithful preachers two and two into every county and town in Scotland, to preach a pure gospel and to restore New Testament institutions and primitive Christianity to our land. [2]

This desire for a ‘pure’ gospel and New Testament Church was without a doubt the cry of the day. This desire of God’s people can be seen in the formation of many new churches such as the Baptists, Salvation Army, Methodists, and Congregationalists, Evangelical Union (EU), Brethren, Pentecostals and later the Charismatic movement. However this was evidently not without its conflicts, the problem being very few could agree what the ‘New Testament pattern’ was and even when groups did come to agreement they would eventually split later over some doctrinal or ecclesiastical issue, such as the case with the Brethren who came out from the established churches to worship around the Lords table only to later split over who should and should not be received at the table.

Restored Truths?

Yet the contributions of each of these denominations, albeit very schismatic at the time is not to be overlooked. Each group often rediscovered some biblical truth that others had missed. Anabaptists rediscovered believers baptism, (and not without a cost) yet this was rejected by the reformers. However believers Baptism later became a characteristic of many of the newer denominations. Many other restored truths can be found among the particular denominations i.e. Priesthood of all believers which led some churches in the direction of Congregationalism and Baptist. The Holiness movement although not without its doctrinal controversy brought the emphasis of Holiness and sanctification to the forefront of church life. The Brethren brought a fresh focus on the Lords Supper as a central act of worship and also in many ways released it from the hands of the clergy into that of the believers. Darby’s Pre Millennial theology which he inherited from Edward Irving seriously shaped the thinking of many of the newer denominations particularly that of the Brethren, Baptist and Pentecostal. Irving also in many ways was seen as the fore runner of the Pentecostal and Charismatic movements with his tongues/Spirit baptism teaching. Although largely debated some argue that the Pentecostals restored the biblical teaching on Baptism in the Holy Spirit, while this may be seriously contested they certainly paved the way for the Charismatic movement which has certainly swept across all denominations by shaping their experience of the Holy Spirit, Spiritual gifts and worship.

Regarding the nature of the Charismatic renewal some have been unsure whether it has brought about unity or has been the cause of division among the churches. Some Evangelicals have seriously doubted whether it can even be classed as Evangelical particularly since it has been embraced by Roman Catholics and Anglicans.

A study of restorationism has located it (Charismatic Renewal) firmly in the Evangelical Protestant tradition. Furthermore, as a Scottish Roman Catholic Bishop has remarked the effect of renewal on a catholic was usually to give him ‘something of the Evangelical emphasis on Jesus as his personal Saviour’. If the Charismatic movement brought Christians of different backgrounds together, it did so on a basis that was discernibly Evangelical in appearance.[3]

Evangelistic Zeal

For much of the time the new movements where mostly marked by an immense evangelistic zeal. Revivalism was on the rise in certain parts of the eighteen hundreds and this led to increased evangelistic fervour, this can particularly be seen in the founder of the Salvation Army William Booth, the Haldane brothers and many others. The passion for souls led to not only increased evangelistic efforts but also to many new churches being planted with new disciples being added. Although many left established churches to join the new denominations thus possibly giving a false sense of growth it is also true that many ‘church goers’ where being challenged by the preaching of a need for personal conversion, thus many of the preachers of the new moves would be responsible for the conversion of many connected to the more established churches. Desire for mission both home and abroad was on the increase and training schools for missionaries and ministers where also being regularly established.

Social Concern

As well as evangelical concern for souls, there was an increased social awareness which led to increased social action. Many Societies for charitable purpose where formed, Anti-Slavery was not only supported but indeed led by evangelicals such as William Wilberforce. Many Leading social activists where Evangelicals, James Begg demanded a housing reform, William Quarrier set up children’s homes, David Naysmith began work with young men which eventually led him to pioneer Paisley YMCA. The 1^st half of the nineteenth century was marked by a growing interest in education and the evangelical church was not slow in seeking to help provide education particularly for the poor. Sunday schools where established to help provide children with a basic education. Flockhart a renowned evangelist as a pensioner opened a school for fifty boys.

Theological shift

The influence of the Evangelical Union cannot be ignored; it is possibly due to two men in particular James Morrison and John Kirk who had both come under the influence of American Evangelist Charles Finney, which had such an effect that changed the face of Scottish theology. Due to the reformers Scotland had been largely Calvinistic, however Finney led the way in teaching a ‘universal atonement’ in America, James Morison and John Kirk both encountered Finney’s teaching, embraced it, taught it and were persecuted for it and yet in doing so pioneered the way and shaped much of today’s modern evangelicalism. “By the time of Morison’s death, Scottish Theology had generally followed his lead in abandoning the Calvinism of the Reformers and Covenanters for what was considered a more humane theology.”[4]

Negative Consequences

Zeal for pure doctrine, holiness teaching, Premilennialism, separation of church and state (and separatist thought in general) while having many benefits for the church of Jesus Christ recovering from medieval thought, structure and control has also contributed negatively to the development of the church. Denominational barriers have been deeply established thus hampering fellowship among Gods people and an effective witness in the world. Zealousness for purity and separation from the world has led many churches at this point in time to be no longer ‘culturally relevant’. Separation from state has led some (particularly the Brethren movements) to also include non political activity thus neglecting the need to stand up for the rights of the poor and the oppressed and in so doing have handed the baton over to anti-Christian socialists. Negative reactions to modernity led to insular fundamentalism thus widening the gap between the world and the church even further.

Conclusion

The challenge for the church of Jesus Christ today is to recapture that burning zeal to see Gods Kingdom extended in the salvation of souls, minds and social structures. The forefathers’ zeal for truth has much to teach a post-modern world today that fails to recognise truth, yet perhaps post-modern culture has something to say to arrogant narrow mindedness that fails to see the wood for the trees. May there be a new generation of ministers that rise up with that pioneer spirit that loves the lost, forsakes worldly treasures, preaches Christ crucified and laughs in the face of persecution, danger and death.

Bibliography

Allen, D., There is a River: A Charismatic Church History in Outline (Milton Keynes: Authentic, 2004).

Bebbington, D.W., Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, (London, Unwin Hyman, 1989),

Bebbington, D.W. The Baptists in Scotland: A History, (Glasgow, Baptist Union,1988).

Burleigh, J.H.S., A Church History of Scotland, (London, Oxford University Press, 1960).

Dallimore, A. The Life of Edward Irving: The fore runner of the Charismatic Movement, (Edinburgh, Banner of Truth, 1983).

Drummond, Lewis, A., Charles Grandison Finney: and the Birth of modern Evangelism, (London, Hodder & Stoughton, 1983).

Murray, D.B., The First Hundred Years: The Baptist Union of Scotland,(Baptist Union)

Needham, N.R., ‘Morison, James’ in Dictionary of Scottish Church History and Theology (Downers Grove, Intervarsity Press 1993),