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On the purpose of God for the Church, Wallis writes:. All of this is familiar to us now, but then was couched in a revivalist zeal that seemed very attractive. Wallis was asked to speak on the subject of the New Testament church at the Devon conferences where of course soul-mates in doctrine, David Lillie and Cecil Cousen were delighted to see the restoration doctrine given a public airing.

At their third and final conference in on the theme of "Apostolic Commission" not only Wallis, but Hugh Thompson and Barney Coombs attended, men who would become leading figures in the later Restoration churches. At this time the revivalists from all camps were trying to work together.

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Wallis in particular flitted from Michael Harper's Anglican Renewal meetings to conferences with Lillie and Cousen, to house meetings with the small band of independent leaders such as John Noble and Gerald Coates who were just beginning to set up fellowships of their own; Graham Perrins was also involved from an early stage, having been present at Lillie's meetings. It was only later, as the different visions hardened into dogma, that the groups went their separate ways. Attending one of the Devon conferences of Lillie and Wallis with which Cecil Cousen was also closely involved was a newly-converted Welshman called Bryn Jones who was to become a leading figure in the Restoration Movement.

Bryn Jones and his brother Keri were born in Aberdare, Wales. Bryn was converted in and the following year, having been baptised in the Spirit, he joined the Assemblies of God. Shortly after his conversion he travelled to Europe and returned in via the States. This was the first contact between the American and British charismatic fellowships, so gives us an important marker for what followed.

Later, in , Ewing invited Bryn Jones to preach at a convention in Waco. Jones also preached at a number of other churches, including Ewing's home church in St. Louis, Missouri. By the 's that church numbered 4, members and considered Bryn Jones its Apostle. It was later discovered that Ern Baxter had direct links with many of the churches Bryn Jones visited in the States.

Given the involvement of Ewing and Baxter with the Latter Rain Revival, it seems obvious that their teachings helped to formulate early Restoration thinking. Secondly, there is the input from the sonship teachings of T. Austin Sparkes. His books, written from the 's to the 's, and drawing from earlier sources than the Canadian LR revival, speak of the now-familiar concepts of "fullness", the One New Man, the Corporate Christ, Unity and the Restoration and Glorification of the Body. The community there was dominated by T. Austin Sparke's teaching, and was thoroughly restorationist without being pentecostal.

An elder at Honor Oak in the 50's and 60's was a man called Maurice Smith , later a prime mover in the Restoration Movement. He and other Honor Oak members attended Gerald Coates's home church meetings in the late 's. Maurice Smith himself left Honour Oak in with Ted Crick, of whom more later and made contact with many independent house meetings and itinerant leaders, forging the links that would become the organisation we know today. At Westwatch, the Restoration doctrine was preached with fervour.

Arthur's Wallis's vision of a massive endtime revival leading to the demise of denominations, full Church unity, and reorganisation into a new Apostolic Church was incorporated into plans for a British Charismatic Network that would bring about these ideals in a practical way. The Restoration Movement was being born!

But the milk of its earliest diet was certainly "sonship" and "fullness". By , Maurice Smith ex-Honor Oak was trying to organise joint meetings for all the independent charismatic groups, and he wrote to eighteen leaders calling for united discussions on the future of the renewal. Sid Purse of Chard was initially keen, but later recognised the meetings as an attempt to "organise" unity, and he withdrew his support. Wally North never came, and others declined to be involved after they saw what was going on.

However, a group later known as the "London Brothers" formed from these meetings, the first one of which was held in the Leprosy Mission Hall in North London in These London meetings became a popular venue for budding Restorationists. John Noble played a major part. In time the meetings transferred to the London School of Economics and the numbers swelled to over five hundred. A restoration magazine appeared in David Lillie was a guest writer, and the topics were apostleship, unity, non-denominationalism, the restoration of the New Testament pattern, and the overcomers who would take the Church to glory.

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Discipleship was not yet an issue. His style from the beginning was different to the London Brothers, his fellowships were more classically Pentecostal, and governed by a more authoritarian style of leadership. Jones organised, from onwards, camp meetings that became the famous Dales Bible Week at the Great Yorkshire Showground near Harrogate.

The Northern branch of Restoration was to become the dominant force for some years, and its magazine "Restoration", started in , became the organ for the whole Movement. However, in a watershed event took place that was to unite all camps of the budding Restoration Movement, and helped it to adopt officially its neo-latter-rain doctrine. Arthur Wallis, fired by his endtimes vision which was becoming ever more radical, called a national leaders' meeting in to discuss eschatology. He wanted to do away with the "doom-and-gloom" theology of pre-millennialism.

He believed what was needed was a united leadership to oversee the coming of the kingdom, and the restoration of the glorious endtime church. What began as a meeting to discuss theology, turned into a workshop for the establishment of the Restoration Network. During the meetings the leaders received new revelation that God wanted them to be the apostles and prophets of the new order. They were to be the inner court where the rules and laws of God's kingdom would be revealed through prophecy, and be transmitted to the flock by the authority of anointed leadership.

They were God's Government on earth. Originally seven leaders formed into partnership based on this ideal. This "magnificent seven" met a number of times, and received personal prophecies telling them what their functions in the Church were to be. Some were appointed as apostles, some as prophets and some as evangelists and teachers. The "fabulous fourteen" as they were known, believing they were to be the foundation of the New Church, came to the conclusion that they must covenant to one another and become submitted to the authority of one another as elders.

In the same way that the Fort Lauderdale Five had developed "covering" in 's, so did the fourteen leaders of the British Restoration church. This was the real beginning of the radical change of direction for the charismatic church in Britain. The "fourteen" spent the years between 72 and 74 developing their ideas of apostolic leadership, and the rulership of the restored Church. It is significant that American leaders like Orvil Swindoll and Ern Baxter had a hand in this development.

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Argentinean Juan Carlos Ortiz was also influential in the development of "discipling" techniques, and his followers had already visited the Leprosy Hall meetings in the late 's. Bryn Jones and Ern Baxter, of course, had already met and had mutual contacts in the States. Baxter was invited to speak, along with Bryn Jones, at the Capel Bible Week in , and later went on to achieve an almost godlike status amongst the Restoration fellowships.

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He could do no wrong. Sadly, his doctrine was way off base and he carried the infection of his Latter Rain beliefs to Britain. Ern Baxter's teaching was, like that of Arthur Wallis, derisive of pre-millennialism, and contained the concepts of the Pattern Son and the Corporate Christ as well as the role of the Church in bringing in the Kingdom.

Reflections on the Restoration Movement : Larry Miles :

T here had been a window of opportunity in the early 70's, especially after the conspicuous failure of Anglicanism to pastor the spiritual revival that God was sending, for a genuine new move of the Holy Spirit to awaken the Church to her gifts and her responsibilities. Though many did benefit from what God accomplished at that time, the verdict of history is that as so often before fears, false teachings and the basic desires of the flesh prevailed over the Holy Spirit's leading so that the fire was quenched.

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It seems to be the pattern that after the first uncoordinated attempts to seek and sustain renewal in the Church, bureaucracy, authority and officialdom step in to "organise" things on God's behalf. On the one hand we have the spectacle of church leadership eager to maintain its power and authority among the people; on the other hand we have the Christians in the pews fearful of launching out into uncharted waters, seeking to be led, and lazy enough to settle into an ecclesiastical routine rather than follow the Holy Spirit without being able to predict "whence it cometh and whither it goeth" Jn New Age is thinking based on totalitarian unity and that is why it is a danger The Christian approach grows out of the Scriptural teachings about human nature; men and women are created in God's image and likeness Gen 1.

The human person is a mystery fully revealed only in Jesus Christ cf. GS 22 ,and in fact becomes authentically human properly in his relationship with Christ through the gift of the Spirit. The key is to discover by what or by whom we believe we are saved. Do we save ourselves by our own actions, as is often the case in New Age explanations, or are we saved by God's love? Key words are self-fulfilment and self-realisation , self-redemption. New Age is essentially Pelagian in its understanding of about human nature. For Christians, salvation depends on a participation in the passion, death and resurrection of Christ, and on a direct personal relationship with God rather than on any technique. The human situation, affected as it is by original sin and by personal sin, can only be rectified by God's action: sin is an offense against God, and only God can reconcile us to himself.

In the divine plan of salvation, human beings have been saved by Jesus Christ who, as God and man, is the one mediator of redemption. In Christianity salvation is not an experience of self, a meditative and intuitive dwelling within oneself, but much more the forgiveness of sin, being lifted out of profound ambivalences in oneself and the calming of nature by the gift of communion with a loving God.

The way to salvation is not found simply in a self-induced transformation of consciousness, but in a liberation from sin and its consequences which then leads us to struggle against sin in ourselves and in the society around us. It necessarily moves us toward loving solidarity with our neighbour in need.

New Age truth is about good vibrations, cosmic correspondences, harmony and ecstasy, in general pleasant experiences. It is a matter of finding one's own truth in accordance with the feel- good factor. Evaluating religion and ethical questions is obviously relative to one's own feelings and experiences. His followers are asked to open their whole lives to him and to his values, in other words to an objective set of requirements which are part of an objective reality ultimately knowable by all.

The tendency to confuse psychology and spirituality makes it hard not to insist that many of the meditation techniques now used are not prayer. They are often a good preparation for prayer, but no more, even if they lead to a more pleasant state of mind or bodily comfort.

The experiences involved are genuinely intense, but to remain at this level is to remain alone, not yet in the presence of the other. The achievement of silence can confront us with emptiness, rather than the silence of contemplating the beloved. It is also true that techniques for going deeper into one's own soul are ultimately an appeal to one's own ability to reach the divine, or even to become divine: if they forget God's search for the human heart they are still not Christian prayer.

New Age practices are not really prayer, in that they are generally a question of introspection or fusion with cosmic energy, as opposed to the double orientation of Christian prayer, which involves introspection but is essentially also a meeting with God. In New Age there is no real concept of sin, but rather one of imperfect knowledge; what is needed is enlightenment, which can be reached through particular psycho-physical techniques.

Go where your intelligence and intuition lead you. The most serious problem perceived in New Age thinking is alienation from the whole cosmos, rather than personal failure or sin. The remedy is to become more and more immersed in the whole of being. In some New Age writings and practices, it is clear that one life is not enough, so there have to be reincarnations to allow people to realise their full potential.

Without the knowledge Revelation gives of God we cannot recognize sin clearly and are tempted to explain it as merely a development flaw, a psychological weakness, a mistake, or the necessary consequence of an inadequate social structure, etc. It wounds the nature of man and injures human solidarity Some New Age writers view suffering as self-imposed, or as bad karma, or at least as a failure to harness one's own resources.