100 Divergent Riversand, at least in terms of Zwingli 's definition of a sacrament as an oath or pledge, wasthe rite of pledging oneself to the community of believers. In the <strong>English</strong> separatisttradition there was no objection to infant baptism, but the rite was simple. In the<strong>English</strong> Baptist tradition, both General and Particular, the term 'sacrament' came tobe replaced by the term 'ordinance', and although believers' baptism was insistedupon, the rite was not regarded as conveying any spiritual gifts. At most it was afaithful response to the gift of faith and the Spirit. This was taken even further by theQuakers, for whom inner enlightenment was all that was needed. Here the Zurichtheology which had stressed the difference between the outward and inward was takento its ultimate conclusion. Only the inward is necessary. <strong>The</strong> ritual ofbaptism, howeverbasic, can be entirely dispensed with.
CHAPTER5Some New Churches of the Eighteenth and Nineteenth Centuries <strong>The</strong> eighteenth and nineteenth centuries witnessed a number of revivalist movementswhich resulted in the foundation of new churches. For this chapter, six have beenselected: the Moravians, Methodists and the Swedenborgians belonging to theeighteenth century; and the Disciples of Christ, the Catholic Apostolic Church andthe Church of lesus Christ of Latter Day Saints, from the nineteenth century. <strong>The</strong>sehave been chosen either because of their distinctive theology and practice, or, in thecase of Methodism and Mormonism, their growth to be a mainline andlor world-widedenomination. <strong>The</strong> first three have the common link of Pietism, and their founderfigures, Count Zinzendorf, lohn Wesley and Emmanuel Swedenborg met one another,and both Wesley and Swedenborg at one time worshipped with the Moravians inLondon. I However, Swedenborg claimed to receive visions and revelations of heavenlythings and a 'New Church', and the new church which was founded upon his writingswas a Restorationist Church. <strong>The</strong> three nineteenth-century churches are all examplesof Restorationist Churches, which believed they were refounding the ApostolicChurch, and preparing for the Second Coming of Christ.Three Eighteenth-Century Churches of the Pietist <strong>Tradition</strong><strong>The</strong> MoraviansIn one sense the Moravian Church was not a New Church, since it traces its roots toa sub-group of the Bohemian Brethren or Hussites of the fifteenth century, the UnitasFratrum. 2 This group thrived until the Battle of White Mountain in 1620, whenCatholic forces defeated its army, and the group was then subjected to persecution. Itcontinued as an underground movement, calling itself '<strong>The</strong> Hidden Seed'. In 1722some of the families emigrated to Saxony as refugees and settled on land belongingto Count Nikolaus Ludwig von Zinzendorf. Under Zinzendorf's patronage, the churchwas 'refounded' at Herrnhut, and developed extensive missionary work in the NewWorld. In order to facilitate this work in British colonies, the Moravians founded aI For a general survey, Mark A. NoH, <strong>The</strong> Rise ofEvangelicalism. <strong>The</strong> Age ofEdwards. Whitefield andthe Wesleys, Intervarsity Press, Downers Grove, IL, 2003.2 I am indebted to Colin Podmore for his help with this section, particularly with recent German works.See also Colin Podmore, <strong>The</strong> Moravian Church in England. 1728-1760, Clarendon Press, Oxford, 1998.