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The roots of the separation can be found in the polarization resulting from three major controversies that arose during the early 20th century.[32]:185 One, which was a source of division in other religious groups, was "the theological development of modernism and liberalism."[32]:185 The early stages of the ecumenical movement, which led in 1908 to the Federal Council of Churches, provide a second source of controversy.[32]:185 The third was the practice of open membership, in which individuals who had not been baptized by immersion were granted full membership in the church.[32]:185 Those who supported one of these points of view tended to support the others as well.

Support by the United Christian Missionary Society of missionaries who advocated open membership became a source of contention in 1920.[32]:185 Efforts to recall support for these missionaries failed in a 1925 convention in Oklahoma City and a 1926 convention in Memphis, Tennessee.[32]:185 Many congregations withdrew from the missionary society as a result

Because of this separation, many independent Christian Churches/churches of Christ are not only non-denominational, they can be anti-denominational, avoiding even the appearance or language associated with denominationalism holding true to their Restoration roots.

How could one little piano cause so much devastation among brethren?

The Benevolent Empire, fueled by "disinterested benevolence" and perfectionism, also pushed for various national and social reforms.

Other social reform efforts also began during this time. Dorothea Dix worked for reform in the care of the insane. Christians promoted penal reform in the 1830s. Elizabeth Cady Stanton and Susan B. Anthony pushed for women's rights. Horace Mann and others crusaded for free public education between 1820 and 1840. Mann belonged to the Christian Connection, a descendant of the New England Christians. A number of different reform efforts directed their attention to the "peculiar institution," American slavery.

The Benevolent Empire and all its inter-relationships illustrated the power of Christianity's moving tide in the early 1800s. Many thought all this labor would usher in the millennium. Timothy Smith, in his landmark book, Revivalism and Social Reform, said: The logical chronological sequence...was as follows: revivalism, reinforced by a perfectionist ethic of salvation, pressed Christians toward social duty. . . the rhetoric of the appeals for social reform. . . .

scientists have long since abandoned use of the term "character" and, instead, use the term psychological motivators to measure the behavioral predispositions of individuals.

4) Forced-formality focuses on strict, uniform compliance with specific rules of conduct, (i.e., walking in lines, arms at one's sides), or formal forms of address ("yes sir," "no ma'am"), or other procedures deemed to promote order or respect of adults.

each generation has exhibited attitudes and behaviors that conservative segments of preceding generations uneasily assimilate.

Mid-twentieth century During the late-nineteenth-century and twentieth-century period, intellectual leaders and writers were deeply influenced by the ideas of the English naturalist Charles Darwin, the German political philosopher Karl Marx, the Austrian neurologist and founder of psychoanalysis Sigmund Freud, and by a growing strict interpretation of the separation of church and state doctrine. This trend increased after World War II and was further intensified by what appeared to be changes in the nation's moral consensus in the late 1960s. Educators and others became wary of using the schools for moral education. More and more this was seen to be the province of the family and the church. Still, due to a perceived view of academic and moral decline, educators continued to receive mandates to address the moral concerns of students, which they did using primarily two approaches: values clarification and cognitive developmental moral education.[16] Values clarification. Values change over time in response to changing life experiences. Recognizing these changes and understanding how they affect one's actions and behaviors is the goal of the values clarification process. Values clarification will not tell you what you should have, it simply provides the means to discover what your values are. This approach, although widely practiced, came under strong criticism for, among other things, promoting moral relativism among students. Cognitive-developmental theory of moral education and development sprang from the work of the Swiss psychologist Jean Piaget and was further developed by Lawrence Kohlberg. Kohlberg rejected the focus on values and virtues, not only due to the lack of consensus on what virtues are to be taught, but also because of the complex nature of practicing such virtues. For example, people often make different decisions yet hold the same basic moral values. Kohlberg believed a better approach to affecting moral behavior should focus on stages of moral development. These stages are critical, as they consider the way a person organizes their understanding of virtues, rules, and norms, and integrates these into a moral choice.