Cane Ridge Revival, Church of Christ, and Mormonism

Unveiling Mormonism

In this episode Pastor Bryan does a deep dive on the historical context in which Mormonism was born.

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The Cane Ridge Revival of 1801 (Smith was born in 1805) was one of the most significant events of the Second Great Awakening, attracting thousands of people to the rural meeting grounds near Cane Ridge, Kentucky. Often described as America’s first "camp meeting," it became a powerful symbol of the evangelical fervor and transformative social energy characteristic of the revivalist movement. Organized by Presbyterian minister Barton W. Stone, the Cane Ridge Revival ultimately became a catalyst for the Restoration Movement and helped shape the trajectory of American evangelical Christianity in the 19th century.

Key Aspects of the Cane Ridge Revival

1. The Setting and Attendance:

• Cane Ridge was a small frontier settlement with a simple log church, yet the revival attracted an astonishing 10,000–20,000 people over the course of several days in August 1801. This was unprecedented for the time, especially in such a remote area. Attendees came from multiple states and diverse denominations, including Presbyterians, Methodists, and Baptists, drawn by word-of-mouth and the promise of a powerful religious experience.

1. Camp Meeting Format:

• The revival used the camp meeting format, which would become a hallmark of the Second Great Awakening. People set up tents and stayed on the grounds for days, worshiping and participating in continuous services. Multiple preachers spoke simultaneously from different locations, allowing crowds to move from one sermon to another and creating an immersive, 24/7 environment of worship, singing, and prayer.

1. Emotional and Physical Reactions:

• Attendees reported a wide range of intense physical and emotional responses to the preaching, which were often seen as signs of divine presence. People fainted, trembled, shouted, spoke in tongues, and even went into "fits." Some fell into trances, while others cried out in repentance or sang with ecstatic fervor. These manifestations were controversial but contributed to the atmosphere of awe and fervor, as many saw them as evidence of the Holy Spirit’s power.

1. Emphasis on Personal Conversion:

• The revival centered on personal conversion experiences and repentance, stressing a direct relationship with God that didn’t depend on church tradition or hierarchy. The Cane Ridge preachers, including Stone, called people to experience a "new birth" and a deep personal commitment to Christ. This call for individual faith resonated strongly with the democratic and egalitarian ideals of the early American frontier, where settlers sought new spiritual freedoms along with their new land.

1. Interdenominational and Ecumenical Nature:

• Unlike typical religious gatherings of the time, the Cane Ridge Revival welcomed people from various denominations, encouraging unity in worship despite doctrinal differences. This ecumenical spirit reflected a belief that all Christians could be unified in Christ, which later became a central tenet of the Restoration Movement. Barton W. Stone, who organized the revival, would go on to champion the idea of a unified, non-denominational church.

1. Lasting Impact and the Restoration Movement:

• Cane Ridge’s impact extended far beyond the revival itself. Stone and other ministers were inspired to reject traditional denominational labels and creeds, seeing them as barriers to true Christian unity. In 1804, Stone and several other ministers issued the “Last Will and Testament of the Springfield Presbytery,” declaring their independence from the Presbyterian Church and their intention to follow the Bible alone as their guide. This document marked the formal beginning of Stone’s Christian Church or Christian Connection, one branch of what became known as the Restoration Movement.

1. Criticism and Controversy:

• The revival faced criticism from more traditional church leaders, who were skeptical of the intense emotional displays and lack of doctrinal oversight. Some saw the unrestrained atmosphere as chaotic and even dangerous, believing it encouraged emotional excess at the expense of sound doctrine. This controversy, however, only increased the revival’s notoriety and solidified its reputation as a revolutionary religious event.

Influence on American Religion

The Cane Ridge Revival was instrumental in shaping the Second Great Awakening and set the stage for the proliferation of revivalism across the United States. Its emphasis on personal salvation, direct access to God, and non-denominational unity became foundational principles for the broader Restoration Movement, influencing leaders like Alexander Campbell and Sidney Rigdon. Moreover, Cane Ridge popularized the camp meeting model, which spread throughout the frontier, particularly in the American South, and contributed to the formation of other denominations, such as Methodism and Baptist churches.

Legacy of Cane Ridge

Today, Cane Ridge is remembered as a landmark event that demonstrated the appeal of revivalist Christianity to the growing American frontier population and laid critical groundwork for the Restorationist ideals of unity, simplicity, and Bible-based faith. It also underscored the importance of the camp meeting as a uniquely American religious tradition, a format that would influence Protestant gatherings for decades to come.

The early Restoration Movement of the 1800s in America was an effort by various Christian groups to return to what they believed were the authentic teachings and practices of the New Testament church. Emerging amid this movement were groups that came to be known as Christian Churches, Churches of Christ, and the Disciples of Christ. The movement came out of the Second Great Awakening and focused on rejecting traditional denominations and creeds, prioritizing Bible-based beliefs, and pursuing unity among Christians by restoring what adherents saw as the primitive church founded by Jesus.

A significant and sometimes overlooked aspect of this movement was its influence on early Mormonism, particularly through Sidney Rigdon, a well-known preacher in the Restorationist circles who ultimately joined the fledgling Church of Jesus Christ of Latter-day Saints. Rigdon’s involvement created an intersection between Mormonism and Restorationism that would shape the development of Mormon theology, organizational structure, and community goals.

The Restoration Movement: Core Beliefs and Goals

In the early 19th century, several prominent preachers and religious leaders sought to unify Christians by moving away from established denominational doctrines toward a model they believed represented the original teachings of the New Testament church. Leaders like Thomas and Alexander Campbell and Barton W. Stone emphasized the importance of baptism, the simplicity of early Christian worship, and the rejection of complex creeds in favor of "Bible-only" Christianity.

These leaders believed that modern Christianity had fallen into apostasy, deviating from the original practices and purity of the New Testament church. As such, they advocated for a "restoration" rather than a reformation, seeking not just to reform the existing churches but to reestablish the primitive church on American soil. This framework of restoration influenced Mormonism profoundly, particularly through the work and beliefs of Sidney Rigdon.

Sidney Rigdon: From Restorationist Preacher to Mormon Leader

Sidney Rigdon was a dynamic preacher deeply involved in the Restoration Movement. He was close to Alexander Campbell, a central figure in the movement, and initially preached Restorationist principles to congregations in Ohio and Pennsylvania. Rigdon’s theology was heavily rooted in the idea of restoring the true church that had been lost after the death of the apostles, a concept central to the Restoration Movement and one that he would later find compatible with Joseph Smith’s teachings.

Rigdon’s Early Life and Ministry

• 1793: Sidney Rigdon was born in Pennsylvania. He was raised in a Baptist family and became a preacher within the Baptist tradition.
• 1819-1821: Rigdon studied under Andrew Clark, a Baptist minister, and eventually became a minister himself, serving in Pennsylvania and later in Ohio. He initially preached within the Baptist framework.

Involvement in the Restoration Movement

• 1821-1826: Rigdon became influenced by the ideas of the Restoration Movement, which was championed by Alexander Campbell and Barton W. Stone. This movement sought to restore Christianity to its New Testament roots, rejecting creeds and denominational divisions.
• 1826: Rigdon aligned more closely with Alexander Campbell and began to preach the principles of the movement. This was especially evident when he adopted the Restorationist plea for a return to the original teachings of the Bible, particularly regarding baptism by immersion and a simpler, non-denominational church structure.
• Rigdon was well-known for his charismatic preaching and drew large crowds, especially in Ohio. He established congregations that embraced Restorationist ideals.

Break with the Campbell-Stone Movement and Conversion to Mormonism

• 1829: Despite his prominence in the Campbell-Stone Movement, Rigdon began to show interest in religious ideas that extended beyond the strict biblical primitivism of Campbell. He also engaged in deeper theological speculations, which were less aligned with Campbell’s rational and scriptural approach.
• 1830: The key turning point occurred when Sidney Rigdon was introduced to Joseph Smith and the newly published Book of Mormon through a fellow CofC preacher Parley P. Pratt. Rigdon reportedly met Smith in October 1830, and by December 1830, Rigdon had converted to Mormonism. This event was a major shock to the Restoration Movement, especially for Campbell, who saw Rigdon’s departure as a serious blow.
• After his conversion, Rigdon brought many of his congregants from Ohio into the fledgling Mormon movement, helping the young church grow significantly. Rigdon quickly became one of Joseph Smith’s closest advisors and helped shape early Mormon theology.

Aftermath and Later Life

• Rigdon became a key figure in the development of Mormonism, playing a role in its theological, political, and social development. He served as a spokesman, missionary, and even as Joseph Smith’s running mate during Smith’s ill-fated 1844 U.S. presidential campaign.
• 1844: After Joseph Smith’s assassination, Rigdon sought to become the leader of the church but was outmaneuvered by Brigham Young. He eventually broke away from the mainline Latter-day Saints and attempted to lead a splinter group but never regained the prominence he once had.

Rigdon’s Conversion and Influence in Mormonism

In 1830, Rigdon was introduced to the Book of Mormon through Parley P. Pratt, a fellow preacher who had converted to the fledgling LDS Church. Rigdon was captivated by the Book of Mormon's restorationist themes, particularly the emphasis on the re-establishment of Zion and the gathering of a covenant people in the last days. Rigdon converted and, along with many members of his congregation, joined the Church of Christ—the original name given to the LDS Church by Joseph Smith.

Rigdon’s conversion brought not only his congregation but also his significant theological influence and understanding of Restorationist ideas into Mormonism. He quickly became one of Joseph Smith’s closest associates and was a key architect of early Mormon theology. Rigdon’s views contributed to the LDS Church’s focus on establishing Zion, a consecrated community, and the role of living prophets and apostles, ideas that resonated with many Restorationists who longed for a more direct and literal connection to New Testament Christianity.

Initially, Joseph Smith did seem to align his early movement with the broader Restoration Movement and the shared goal of returning to New Testament Christianity. His early emphasis on restoring Christ's original church and teachings resonated with themes present in the Restoration Movement, especially as he sought to correct what he saw as doctrinal errors and institutional corruption in existing churches. However, Smith’s vision of restoration quickly took on unique features that set it apart from other Restorationist groups, especially after he introduced claims of new revelation and additional scripture with the Book of Mormon.

Early Parallels with the Restoration Movement

1. Biblical Restoration and Anti-Creedalism:

• Like many in the Restoration Movement, Smith initially emphasized returning to the simplicity of the New Testament church. His early teachings rejected traditional creeds, echoed sentiments of apostasy in mainstream Christianity, and advocated for biblically based teachings and structure. This approach would have resonated with Restorationists, who similarly sought to restore the church to its New Testament foundations.

1. Desire for Unity Among Christians:

• Early on, Smith and his followers seemed to share the Restorationist vision of unity among Christians. They referred to the new church as the "Church of Christ", a name commonly used by Restorationist groups to indicate alignment with the apostolic church and distance from denominational labels.

1. Interest in Reform and Purity:

• Smith’s early sermons and teachings focused on reform, personal purity, and a direct relationship with God. These principles were popular among other Restorationists, who viewed reform as a way to recapture the essence of early Christianity.

The Break from Broader Restorationism

As Smith’s movement developed, it began diverging significantly from other Restorationist groups, largely due to Smith’s introduction of additional scriptures (such as the Book of Mormon), new doctrines, and his assertion of prophetic authority.

1. The Book of Mormon and New Revelation:

• The publication of the Book of Mormon in 1830 was a major departure from other Restorationist beliefs, which were rooted in the “Bible alone” principle. This new scripture, which Smith claimed was an ancient record revealed to him by divine means, marked a significant theological innovation that other Restorationists, like Alexander Campbell, strongly opposed. Campbell, who had been an early influence on Sidney Rigdon, was among the first to publicly denounce Mormonism’s claims, arguing that the Bible alone was sufficient.

1. Claims of Prophetic Leadership:

• Smith’s claim of direct revelation and prophetic authority went beyond the Restorationist emphasis on Bible interpretation and communal governance. The idea of an ongoing prophetic office challenged the Restorationist focus on the priesthood of all believers and a congregational style of governance.
• Smith also introduced a structured hierarchy of apostles, prophets, and high priests, which differed sharply from the more egalitarian model promoted by other Restorationist groups. This new structure began with the formation of the Melchizedek Priesthood and the office of apostle, which Smith believed was essential to restoring the fullness of Christ's church.

1. Unique Doctrinal Innovations:

• As Smith’s teachings evolved, he introduced doctrines that further separated his movement from the broader Restorationist cause. These included beliefs in temple ordinances, baptism for the dead, and later, plural marriage. These doctrines were not only distinct from Restorationist beliefs but were seen as controversial and unacceptable within that broader movement.
• The concept of Zion and the gathering of Saints to specific locations (such as Kirtland, Ohio, and later Nauvoo, Illinois) further emphasized the distinct identity of Smith’s movement, positioning it as a separate body of believers rather than as part of the larger Restorationist effort.

Sidney Rigdon’s Role in the Transition

When Sidney Rigdon joined Smith’s church in 1830, he brought with him Restorationist principles, especially the belief in restoring New Testament practices and the importance of gathering believers into a single community. Rigdon’s background and influence initially made the church appealing to those who identified with the broader Restorationist goals.

However, Rigdon’s involvement also hastened Mormonism’s divergence. Rigdon’s acceptance of Smith’s prophetic claims and support for additional revelation helped formalize Mormonism’s theological distinctiveness, which increasingly distanced it from Restorationist groups. Rigdon’s vision of Zion as a literal, theocratic community led by a prophet was appealing to early Mormons but alienated other Restorationists who did not accept Smith’s claims to modern prophecy or additional scripture.

Conclusion

While Joseph Smith’s movement initially shared restorationist ideals and seemed to be aligned with the broader Restoration Movement, it quickly moved...