Introduction

Through the late 1990s there has been a gathering conversation among what some have characterized as the grace-oriented churches of Christ. An analogous conversation intersected the journey of the Restoration Movement in the 1850s when Robert Richardson and Tolbert Fanning bantered back and forth in the pages of the Millennial Harbinger and the Gospel Advocate .

Common Practices and Beliefs

The current conversation seems to be predicated upon a number of common beliefs and practices.

Exploring long held beliefs within the 20th century restoration heritage . The development of fresh ideas, theology, practices, and connections via conversations, conferences, think-tanks, gatherings, retreats, publications, online resources, as well as other means.

A network of weblogs and writings stimulating the imagination and thinking of emergent leaders and churches.

A common interest in providing ways for people to belong, identify with, and participate in the conversation, the community, and mission at varying levels.

While there are commonalities between the emergent church conversation and the on-going conversation among the emergent churches of Christ, paradoxically, distinct differences exist.

At this time it is uncertain as to whether the emergent conversation will evolve beyond the current chatter and become a movement.

External links

Emergent Restoration Christ:

Norway Avenue church of Christ; Huntington, West Virginia

Farmer's Branch church of Christ; Dallas, Texas

The Gap is an expression of the emergent conversation gathering in the Southeast church of Christ; Friendswood, Texas

Northwest church of Christ; Shoreline, Washington

Gateway church; St, Albans, West Virginia

Crosspointe church; full expression of the emergent church Ashland, Kentucky

References

C. Leonard Allen and Danny Gray Swick; Participating in God's Life: Leafwood Publishers 2001

Notes

For the restoration churches of the twenty-first century the present conversation is in a certain sense a déjà vu experience. The conversation/exchange of the 1850s presented a crossroad. Two roads came together but in the end diverged in two different directions. The conversation (the Fanning/ Richardson exchange) passed so quickly that the memory of it has been largely lost. In that exchange Richardson argued that one does not properly interpret the Scriptures via formal/rational reading. Fanning believed rationalism was necessary to preserve true Christian faith against the dangerous threats of mysticism. The conversation gathered but with time the eighteenth century church of Christ overwhelmingly chose Fanning’s path.

Frequency of the Lord's supper; offering instrumental accompaniment in the worship assembly as well as the long held tradition of acapella singing; what must be understood before one's baptism is considered a valid baptism; allowing a non-Christian to belong to a faith community (claim ownership, be a part of, serve, etc.) before he committs his life to Christ.