By the time that the "Protestant Reformation" movement was well under way and had given birth to a number of new denominations, there were initiated some widely separated efforts to lay aside religious creeds, names, organizations and practices that were of human origin and to embrace only those that were of divine origin. In view of the fact that these were, basically, efforts to restore among men the primitive church set up by Christ under the divine direction of the apostles rather than efforts to reform some existing human church, these efforts have become known as the "Restoration Movement." Some of the efforts were short-lived; some fell far short of the goal; some merged; some, after seemingly accomplishing their goals, began to drift away from their lofty aims.

In the eighteenth century such efforts as described above were led in Scotland by such men as John Glas, Robert Sandeman and the Haldane brothers, James and Robert. In the United States, at the close of the eighteenth and early part of the nineteenth centuries, they were led by such men as James O'Kelly, Elias Smith, Abner Jones, Barton W. Stone and Thomas and Alexander (father and son) Campbell. O'Kelley come out of the Methodist Episcopal Church and worked in North Carolina and Virginia; Smith and Jones came out of the Baptist and worked in Vermont and New Hampshire; Stone came out of the Presbyterian Church and began his work in Kentucky; the Campbells came out of the Seceder Presbyterian Church after coming to America from Scotland.

Some of these efforts at restoration fell short of their goal and crystallized into new denominations. Such was the origin of the "Christian Church" which in 1931 united with the "Congregational Church (thus forming the "Congregational Christian Church"). However, when most people speak of the Christian Church, they have in mind that religious denomination better known as the "Disciples of Christ." Let us briefly trace her origin:

During the fourth and fifth decades of the nineteenth Century the "Restoration Movement" in America had accelerated to such a degree that tens of thousands of people in various states were forsaking denominations in order to become simply Christians and members of the Lord's church. By turning away from human creeds, names, organizations, ways of worship and practices and embracing the New Testament as the final, complete and sufficient guide, they were having part not in the birth of a new denomination but, in a sense, in the restoration among men of the church as it existed back in the first century. But then disaster came; dark clouds arose. From among the very people who seemed so intent upon being nothing more nor less than the Lord's church in the nineteenth century was destined to arise one of the most liberal of all denominations.

While, from the standpoint of numerical growth, the "Restoration Movement" was becoming so successful, at the same time a climate ripe for departure was building up. Multitudes of people had left various denominations and entered the Lord's church; so many of these had learned little more than first principles, were still steeped in denominational ideas and practices, and were certainly neglected in the matter of "teaching them to observe all things whatsoever I commanded you" (Matt. 28:20). Most preachers were busy in new fields, preaching the rudiments of the first principles and reaping new converts. In so many congregations the development of babes in Christ was neglected; qualified teachers were too few to supply the need.

To make matters worse there arose a host of new preachers not of the same quality as the early evangelists who had paved frontiers before them. These new preachers had more formal education and less devotion to the principles of the restoration. Most of them were zealous and energetic, but many were beset with new ideas and goals without regard to scriptural authority. A desire to bring the disciples and churches closer together and to keep abreast of what was going on led to area meetings of members from many churches. A desire for concerted efforts and cooperative endeavors among congregations led to voluntary county missionary societies, state missionary societies and finally a national missionary society. Out of the restoration there had arisen independent congregations after the New Testament order; now there had arisen a human institution which in time was made a test of fellowship and would eventually dominate churches. "The American Christian Missionary Society" was born in Cincinnati, Ohio in 1849. At Midway, Kentucky in 1859 an instrument of music; a melodian, was introduced into the worship; 'ere long many churches were worshiping with mechanical music. As is usually the case, the majority of churches and disciples soon endorsed the innovations. Many who opposed them were forced by their conviction to either go elsewhere to worship or to establish new congregations. A few churches began to build elaborate buildings for show; organizations within churches were developed; organ recitals were conducted; church bazaars were held; some preachers began to accept the title "Reverend"; located preachers became "Pastors"; discrepant sounds were echoing. Within a few decades following the inception of the national missionary society many preachers and members in the church began to look upon the church as a denomination; not a few preachers began to question the inspiration of portions of scripture. The idea that what God does not specifically forbid or condemn is permissible was championed. Those who opposed the societies, the instruments and other unauthorized features were branded as "non-progressives," "legalists," "anti-missionary," "anti-cooperative," "anti-organ," and even "anti-music." In 1919 the various existing boards and societies were grouped together in the "United Christian Missionary Society." An "International Convention of Disciples of Christ" began as an annual affair.

As time continued, the liberal movement became too liberal for many among the "Disciples of Christ," and they called a halt and endeavored to hold on to some conservative ground. Some "Christian Churches" today are thus referred to as liberal (better known as "Disciples of Christ") and some as conservative.

Many of the preachers and leaders among the Disciples of Christ do not believe that the Bible is inspired of God, that Jesus was truly divine, that he was born of a virgin, that he worked miracles, that he was raised from the dead, that he ascended into heaven, that the soul of man is immortal, that the devil is a real being, that the dead will be raised in the judgement (sic), and that heaven and hell are eternal realities. Modernism has permeated her pulpits and her "theological seminaries." The "social gospel" is highly endorsed. The road of apostasy always leads to infidelity.

Among Disciples of Christ we find the pastor system; titled preachers; women preachers and elders; open membership; organizations--inter-church and intra-church--of men, women and young people; instruments of music in worship; choirs; church benevolent, evangelistic and educational institutions; recreational and entertainment activities; and many other things that were no part of the churches that existed in New Testamet times. The "Church of Christ" did not split off from the "Christian Church"; the "Christian Church" is the result of apostasy from the truth.