DOCSLIB.ORG

Bc Goodpasture, the Gospel Advocate

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bc Goodpasture, the Gospel Advocate COMMON CAUSE: B. C. GOODPASTURE, THE GOSPEL ADVOCATE, AND CHURCHES OF CHRIST IN THE TWENTIETH CENTURY Except where reference is made to the work of others, the work described in this dissertation is my own or was done in collaboration with my advisory committee. This dissertation does not include proprietary or classified information. John C. Hardin Certificate of Approval: Wayne Flynt David Edwin Harrell, Jr., Chair Distinguished University Daniel F. Breeden Eminent Scholar Professor Emeritus in the Humanities Emeritus History History Charles A. Israel George T. Flowers Associate Professor Dean History Graduate School COMMON CAUSE: B. C. GOODPASTURE, THE GOSPEL ADVOCATE, AND CHURCHES OF CHRIST IN THE TWENTIETH CENTURY John C. Hardin A Dissertation Submitted to the Graduate Faculty of Auburn University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Auburn, Alabama May 9, 2009 COMMON CAUSE: B. C. GOODPASTURE, THE GOSPEL ADVOCATE, AND CHURCHES OF CHRIST IN THE TWENTIETH CENTURY John C. Hardin Permission is granted to Auburn University to make copies of this dissertation at its discretion, upon request of individuals or institutions and at their expense. The author reserves all publication rights. Signature of Author Date of Graduation iii VITA John Clinton Hardin III was born in 1970 in Decatur, Alabama, to Clinton and Barbara (Akers) Hardin. He grew up in Moulton, Alabama, where he graduated from Lawrence County High School in 1989. He entered Auburn University that year and graduated in 1993 with a degree in history. He later earned masters degrees at Lipscomb University in Biblical studies (1997) and at Auburn University in history (2002). He has worked as a campus minister intern for Auburn Church of Christ, as a graduate teaching and graduate research assistant (with the Alabama Review and the online Encyclopedia of Alabama) for Auburn University, and as an archivist for the Alabama Department of Archives and History in Montgomery, where he is currently employed in the Public Services Division. He is married to Amie Alexander Hardin, who is originally from Walker County, Alabama, and who works as a registered dietitian. They were married in 1993 and have two daughters, Abbie and Maggie. iv DISSERTATION ABSTRACT COMMON CAUSE: B. C. GOODPASTURE, THE GOSPEL ADVOCATE, AND CHURCHES OF CHRIST IN THE TWENTIETH CENTURY John C. Hardin Doctor of Philosophy, May 9, 2009 (M.A., Auburn University, 2002) (M.A.R., Lipscomb University, 1997) (B.A., Auburn University, 1993) 362 Typed Pages Directed by David Edwin Harrell, Jr. From 1939 to 1977, Benton Cordell Goodpasture (1895-1977) edited the Gospel Advocate. Founded in 1855 and published weekly in Nashville, the paper was a crucial center of influence for Churches of Christ, a loose-knit group of autonomous congregations concentrated in the South. After 1945, Goodpasture, the Advocate, and a network of like- minded preachers, churches, and institutions were at the center of the group’s transition from a marginal position in society. The influential editor nurtured growth and denominational identity by promoting the group’s interests, activities, and institutions, and used his significant informal power to isolate a small minority of churches resisting modernization. The apparent majority consensus that he helped cement in the 1950s came under attack from the left during the 1960s. His leadership role then took on a defensive, caretaker quality, but he remained an important symbol of stability for mainstream Churches of Christ to his death. v ACKNOWLEDGMENTS Several people deserve my thanks. Mrs. Freddie Goodpasture (now deceased) enriched this study by graciously allowing me access to her husband’s papers before generously donating them to the Disciples of Christ Historical Society. Numerous librarians and archivists were of assistance: Erma Jean Loveland, Carisse Berryhill, and Chad Longley at Abilene Christian University; Terence Sheridan and Kay Newman at Southern Christian University; Marie Byers and David Howard at Lipscomb University; Hope Shull and Sherry Jennette at Freed-Hardeman University; Dena Luce at Faulkner University; Timothy Nutt at the University of Arkansas; David McWhirter and Mac Ice at the Disciples of Christ Historical Society; Henry Terrill at Harding University; Don Meredith at Harding University Graduate School of Religion; and Jane Henderson at Auburn Church of Christ. My thanks also go to Terry Gardner, John Allen Chalk, Fletcher Srygley, Don Haymes, and Tom Olbricht. Several friends and colleagues deserve my recognition: David Duer, Tom Steed, Bill Becker, Barclay Key, Heath Willingham, John Wigginton, Mark Wilson, Scott Billingsley, Steve Murray, Ken Barr, Jeff Jakeman, Donna Bohanan, Kathryn Braund, Ken and Nancy Noe, Bill Rogers, and my co-laborers at the Alabama Department of Archives and History. Ed Harrell, the director of this piece of work, displayed infinite patience, while committee members Wayne Flynt, Charles Israel, and Richard Penaskovic (as outside reader) provided detailed feedback. I offer my deepest gratitude to all my family, especially my wife, Amie, and my daughters, Abbie and Maggie, who put up with me most of all. vi Style manual used: The Chicago Manual of Style, Fifteenth Edition Computer software used: Corel WordPerfect 12 vii TABLE OF CONTENTS CHAPTER 1 INTRODUCTION: “THE CAUSE WE LOVE” . .1 CHAPTER 2 THE FIRST YEAR: “TO THE TOP” . 21 CHAPTER 3 THE FORTIES: “SAFE IN YOUR HANDS” . 62 CHAPTER 4 THE FIFTIES: “ON THE MARCH” . 118 CHAPTER 5 THE SIXTIES: “FORCES OF LIBERALISM” . 182 CHAPTER 6 THE SEVENTIES: “THE ANCHOR THAT HOLDS” . 251 CHAPTER 7 CONCLUSION: “A TOWERING OAK”. 303 BIBLIOGRAPHY . 332 viii CHAPTER 1 INTRODUCTION: “THE CAUSE WE LOVE” Although they were born some twenty years apart, N. B. Hardeman and B. C. Goodpasture had much in common. Both men preached among Churches of Christ for decades, and both served that body in influential leadership positions–as educator and editor, respectively. The eldest, Hardeman, lived from 1874 to 1965. He was co-founder and longtime president of Freed-Hardeman College, a Henderson, Tennessee, school started in 1908 and supported by members of Churches of Christ.1 A legendary orator, Hardeman solidified his reputation as a preacher during a series of five acclaimed “Tabernacle meetings” sponsored by Nashville churches between 1922 and 1942. He became a household name among Churches of Christ as a result of the first meeting, delivering thirty- nine sermons to a total of 160,000 people in Ryman Auditorium.2 The sermons were published, and “at least two generations of Church of Christ preachers cut their theological teeth on those lectures.”3 The younger Goodpasture, born in 1895, did not come to prominence until 1939, when he was named editor of the Gospel Advocate. Published in Nashville, the weekly paper was the oldest institution among Churches of Christ, a fellowship of loose-knit, autonomous congregations with its greatest strength in the South, especially Tennessee and Texas.4 Goodpasture was a relatively little-known Atlanta preacher and Advocate staff 1 writer when he ascended to the editor’s chair. Although he was already known and admired by Hardeman, in his new position he would win the elder statesman’s complete confidence and earn his highest esteem.5 Hardeman would come to think of Goodpasture as “the standard bearer for the Church,” and would often tell him as much.6 “I love and appreciate what you have done and are yet doing for the Cause we love,” he informed Goodpasture in 1963. “Men of your ability and devotion to duty are mighty scarce.”7 Hardeman was not alone in his opinion of Goodpasture, who would remain in charge of the Gospel Advocate until his death in 1977. Church leaders and lay members alike looked to the editor for leadership. But the record of the Hardeman-Goodpasture relationship yields more than evidence of Goodpasture’s personal influence. It also sheds light on the root and base of his influence, namely the central place of the Advocate among Churches of Christ. An illuminating example is contained in a letter from Hardeman to Goodpasture in 1953. Now 79, Hardeman’s long tenure as president of Freed-Hardeman had ended in 1950. Still a household name, he asked the editor to announce to Advocate readers that he was continuing to preach and was “not retired by a long sight.” Stressing that he was in good health, he suggested that Goodpasture “make mention of the fact that brethren everywhere speak of my sermons as better than usual.” Although he was already scheduled for several speaking engagements over the next two years, Hardeman clearly wanted to make sure that churches did not forget about him.8 Like thousands of preachers since 1855, Hardeman knew to turn to the Gospel Advocate when he needed to get a message out to the churches. Preachers knew also to turn to Goodpasture when they needed his influence to help them secure permanent employment. In March 1959, Memphis preacher J. M. Powell, brother-in-law to Goodpasture and 2 Hardeman’s biographer, contacted the editor to ask a favor himself: “Will you probe the possibility of me going to the Harding Road church in Nashville? I hear they are looking for a preacher.” He would be interested in any church that Goodpasture recommended, but his “preference” was the Nashville congregation.9 These requests of Goodpasture give evidence of de facto organization in a self-proclaimed undenominational tradition, and they raise a host of questions about Goodpasture, the Gospel Advocate, and Churches of Christ in mid- twentieth-century America. The Restoration Movement and Churches of Christ Originating in the first decade of the nineteenth century, the American restoration movement, often called the Stone-Campbell movement, began to blossom in the 1820s and 1830s, and so did its papers and editors.10 Alexander Campbell’s Christian Baptist (1823- 1830) and Millennial Harbinger (1830-1870), Barton Stone’s Christian Messenger (1826- 1845), and Walter Scott’s Evangelist (1832-1842) defined the movement in its first generation.
Load more

Recommended publications
  • The Millennial Harbinger, Volume 2
    The Millennial Harbinger, Volume 2 The Millennial Harbinger, Volume 2; Alexander Campbell, Charles Louis Loos; 1731; W.K. Pendleton, 1731 DOWNLOAD PDF FILE: http://variationid.org/.R0KBH5n.pdf The Millennial Harbinger, Volume 1; IOWA:31858045999616; 1858; Alexander Campbell, Charles Louis Loos The Millennial Harbinger; IOWA:31858045999509; 1847; Alexander Campbell, Charles Louis Loos; Bethany (W. Va.) The Millennial Harbinger, Volume 1; Volume 7; IOWA:31858045999475; 1843; Alexander Campbell, Charles Louis Loos The Millennial Harbinger, Volume 3; Volume 6; MINN:319510007410657; 1849; Alexander Campbell, Charles Louis Loos The Millennial Harbinger, Volume 7; Bethany (W. Va.); NYPL:33433082198569; 1843; Alexander Campbell, Charles Louis Loos 8 See Campbell, "Conclusion of Volume II," Millennial Harbinger, II (December 1831), 568; Forrester, "Progressive Development 40 See "The Second Coming of the Lord," Christian Standard, I (June 2, 1866), 68; "Que- ries," Gospel Advocate, XL (June 23, 1896). With religious leaders in Scotland re- veals his deep longing to see the millennial harbinger. Hopkins' 142-page "Treatise on the Millennium" appended to his two-volume work, The System Whatever the tragedy of the ultimate secularization of the millennial hope, it becomes. SEARCH BY CITATION. Volume: Issue: Page: cit., pp. 6â7; WE Garrison, Religion Follows the Frontier: A History of the Disciples of Christ, New York, 1931, pp. 201â2. 7 cit., p. 81; Rowdon, op. cit., pp. 23â6; Millennial Harbinger and Voluntary Church Advocate, 1835, pp. 10 ff. 9. HISTORY AUSTRALIA, VOLUME 2, NUMBER 2, 2005 MONASH UNIVERSITY EPRESS men are, to a great degree, unshackled and more easily brought to judge for themselves, in matters of faith, than they are in our native land.2 Millennial Harbinger (Bethany, West Virginia).
    [Show full text]
  • Enter Your Title Here in All Capital Letters
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by K-State Research Exchange THE BATTLE CRY OF PEACE: THE LEADERSHIP OF THE DISCIPLES OF CHRIST MOVEMENT DURING THE AMERICAN CIVIL WAR, 1861-1865 by DARIN A.TUCK B. A., Washburn University, 2007 A THESIS submitted in partial fulfillment of the requirements for the degree MASTER OF ARTS Department of History College of Arts and Sciences KANSAS STATE UNIVERSITY Manhattan, Kansas 2010 Approved by: Major Professor Robert D. Linder Copyright DARIN A. TUCK 2010 Abstract As the United States descended into war in 1861, the religious leaders of the nation were among the foremost advocates and recruiters for both the Confederate and Union forces. They exercised enormous influence over the laity, and used their sermons and periodicals to justify, promote, and condone the brutal fratricide. Although many historians have focused on the promoters of war, they have almost completely ignored the Disciples of Christ, a loosely organized religious movement based on anti-sectarianism and primitive Christianity, who used their pulpits and periodicals as a platform for peace. This study attempts to merge the remarkable story of the Disciples peace message into a narrative of the Civil War. Their plea for nonviolence was not an isolated event, but a component of a committed, biblically-based response to the outbreak of war from many of the most prominent leaders of the movement. Immersed in the patriotic calls for war, their stance was extremely unpopular and even viewed as traitorous in their communities and congregations. This study adds to the current Disciples historiography, which states that the issue of slavery and the Civil War divided the movement North and South, by arguing that the peace message professed by its major leaders divided the movement also within the sections.
    [Show full text]
  • The Origins of the Restoration Movement: an Intellectual History, Richard Tristano
    Leaven Volume 2 Issue 3 The Restoration Ideal Article 16 1-1-1993 The Origins of the Restoration Movement: An Intellectual History, Richard Tristano Jack R. Reese [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Reese, Jack R. (1992) "The Origins of the Restoration Movement: An Intellectual History, Richard Tristano," Leaven: Vol. 2 : Iss. 3 , Article 16. Available at: https://digitalcommons.pepperdine.edu/leaven/vol2/iss3/16 This Book Review is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. 46 Leaven, Summer1993Reese: The Origins of the Restoration Movement: An Intellectual History, Book ~ e= Reviews •.•.•0 ~Z > ~~. ~(1§3~ Z >'~ ~>C1~ () ~ Jack Reese, Editor ~ ~ ~~;;C= ~tz ~ ~=~~~r-.~ ~ ACHTEMEIER ~CRADDOCK ~ ~~~~=~~ Tr~~Z ~~ ..,-.; C1 LIPSCOMB BOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKS The Second Incarnation: A Theology for the Church," "The Worship ofthe Church," and so on. 21st Century Church What Shelly and Harris promise instead is an ar- Rubel Shelly, Randall J. Harris ticulation of the church as the continuation of the Howard Publishing Company, 1992 ministry ofJesus - a second incarnation. The book asks the question''What if Jesus were a church?" It Shelly and Harris have done their readers a is their hope that this question will provide the great service by articulating in a thoughtful and theological energy for our tradition to move pur- readable way their thinking on the nature of the .posefully into the next century.
    [Show full text]
  • Attitudes Toward Ministry Education Among the Founders of the Restoration Movement
    Attitudes Toward Ministry Education Among the Founders of the Restoration Movement By Kerry Williams Any examination into the present-day methods of ministerial education employed among Churches of Christ should include a thorough analysis of the figures who conceived of and shaped the Restoration Movement at the beginning of the nineteenth century, from which the Churches of Christ came. What did the founders feel were necessary skills and knowledge for successful ministry? How effective did they consider clergy training in their time to be? What methods of ministry training did they endorse, and which approaches did they reject? The answers to these and other questions are vital in order to understand why Churches of Christ have employed the philosophies of education that are presently used, and how those pedagogical models came to be. The American Restoration Movement represents a unique American religious heritage. Three present religious groups find their origins in the movement: Churches of Christ, Disciples of Christ, and Christian Churches. Each of the three sects are distinctive in doctrine and practice, having taken different evolutionary courses from their commonly shared heritage.1 Yet, all three still retain specific markers unique to their restoration heritage and find commonality in their shared origins. Together, these three religious groups constitute the largest religious communion originating on American soil. In his article concerning the identity of “Campbellites” (Restoration followers of Alexander Campbell), James Cook asserts that Restoration followers 1 Henry E. Webb, In Search of Christian Unity: A History of the Restoration Movement (Abilene: ACU Press, 2003), 5. 1 were most distinctly American in that their core spiritual identity was interwoven with their “blatant Americanism.”2 As a result, one would expect that recognized religious historians, particularly those who focus upon religious development in the United States, would devote significant attention to the Movement and the men who formed it.
    [Show full text]
  • Black, White and Gray
    Our mission: To inform, An international inspire and unite newspaper Vol. 69, No. 8 | August 2012 for Churches of Christ Heat seeker: NBA champion Black, white and Gray CIVIL RIGHTS ATTORNEY who once challenged puts faith first Lipscomb University in court receives BY MURRAY EVANS | FOR THE CHRISTIAN CHRONICLE the Christian university’s highest honor. On the night before the biggest game of his basketball career — one that BY BOBBY ROSS JR. | THE CHRISTIAN CHRONICLE would make his team the NBA cham- pion — Norris Cole was where he often can be found: at a Church of Christ service in Miami, worshiping God with his family and friends. Cole, a rookie guard for the Miami Heat, was a key reserve all season and MURRAY EVANS hit three big Norris Cole at NBA 3-pointers in the KRISTI JONES Finals media day in NBA Finals as Fred Gray accepts an honorary doctorate from Lipscomb University, saying he’s “honored, appreciative and humbled” by the recognition. Oklahoma City. the Heat beat the Oklahoma City NASHVILLE, Tenn. — a school that trained hundreds of bestows on an individual. Thunder in five games to win the title. orty-five years ago, civil rights future black church leaders — to David “It is not every day that you file a law- During media interview times between attorney and preacher Fred Gray Lipscomb College, a higher education suit against an institution and that institu- games, he’d chat with ESPN basketball filed a lawsuit that exposed deep institution with a history of racism. tion later sees fit to honor you,” Gray, 81, analysts and wave to reporters like divides between black and white On a recent Friday night, that same told a crowd of 500 that witnessed the they were old friends.
    [Show full text]
  • 1935: Abilene Christian College Bible Lectures - Full Text E
    Abilene Christian University Digital Commons @ ACU Lectureship Books Lectureship, Summit, and Ministry Events 1935 1935: Abilene Christian College Bible Lectures - Full Text E. H. Ijams John Allen Hudson R. B. Sweet Oscar Smith Ernest Beam See next page for additional authors Follow this and additional works at: https://digitalcommons.acu.edu/sumlec_man Recommended Citation Ijams, E. H.; Hudson, John Allen; Sweet, R. B.; Smith, Oscar; Beam, Ernest; Baxter, Batsell; Armstrong, J. N.; and Long, W. S., "1935: Abilene Christian College Bible Lectures - Full Text" (1935). Lectureship Books. 4. https://digitalcommons.acu.edu/sumlec_man/4 This Book is brought to you for free and open access by the Lectureship, Summit, and Ministry Events at Digital Commons @ ACU. It has been accepted for inclusion in Lectureship Books by an authorized administrator of Digital Commons @ ACU. Authors E. H. Ijams, John Allen Hudson, R. B. Sweet, Oscar Smith, Ernest Beam, Batsell Baxter, J. N. Armstrong, and W. S. Long This book is available at Digital Commons @ ACU: https://digitalcommons.acu.edu/sumlec_man/4 Abilene Christian DELIVERED IN THE AUDITO: ABILENE CHRISTIAN COL ABILENE, TEXA FEBRUARY 1935 ABILENE CHRISTIAN COL] Abilene, Texas CONTENTS Introduction The Church In Its Organization — E. H. Ijams 5 The Church In Its Discipline E. II. Ijams 12 The Church In Its Care of the Poor and Sick John Allen Hudson 19 The Church In Its Care of Widows and Orphans R. B. Sweet 29 The Church In Its Giving or Financial Support R. B. Sweet 45 The Church In Its Preaching and Teaching. Oscar Smith 65 The Church In Its Building Itself Up In Love Ernest Beam 73 The Church In Its Worship.
    [Show full text]
  • Campbellite and Restorationist Traditions in the South
    CAMPBELLITE AND RESTORATIONIST TRADITIONS IN THE SOUTH (Converted to html from Lippy, Charles H. Bibliography of Religion in the South. Macon GA: Mercer University Press, 1985. Used with permission of Mercer University Press) THE FRENZIED EXCITEMENT of nineteenth-century frontier revivalism not only helped to imprint the evangelical style on much of Southern religion, but also led to the emergence of an interest in returning to the practices of primitive Christianity. Both commonsense rationalists and emotional revivalists sought to return to a presumably more pure Christian practice untainted by the accretions of time that had corrupted authentic Christianity. While this restorationist impulse attracted many campmeeting advocates, including Barton W. Stone, in time it coalesced around Alexander Campbell (1788-1866). Restorationists discarded denominational labels at first as signs of division within the one church, preferring to call themselves simply "Christians." In time, however, the followers of Alexander Campbell grew into one of the first indigenous denominations in the United States, the Disciples of Christ or the Christian Church. As the movement grew, it enlarged its vision to include a conviction that American society itself could be transformed into a culture replicating the pure simplicity of New Testament Christian communities even as it extended its following into both the North and the South. For many years Campbell maintained an unofficial headquarters in Bethany, West Virginia. As with other groups, the sectional divisions over slavery brought tension to the movement, which combined with disagreement over religious practices (such as the use of musical instruments in worship, the support of ecumenical missionary societies, and the like) to split the developing denomination in two by 1906, 276 BIBLIOGRAPHY OF RELIGION IN THE SOUTH though for all practical purposes the emerging schism was obvious at least two decades earlier.
    [Show full text]
  • A Historical Perspective
    Restoration: A Historical Perspective 44―And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever. 45―Inasmuch as you saw that the stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold—the great God has made known to the king what will come to pass after this. The dream is certain, and its interpretation is sure.‖ - Daniel 2:44,45 NKJV Jesus Taught: Mark 9:1 – Some Standing Here Will Not Taste Death Before The Kingdom Comes Matthew 16:13-19 – ―Upon This Rock I Will Build My Church . And I Will Give Unto You The Keys Of The Kingdom Of Heaven‖ On The 1st Day Of Pentecost • Prophecy Fulfilled – vv.16-21 – Joel 2 – God’s Great And Notable Day – vv. 25-28 – Psalm 16:8-11 – David’s Prophecy • Church Starts – v.38-40 • Kingdom Rule Begins Thru Apostles’ Binding Authority, cf. v.42-47 with Matthew 16:18,19 Problems In The Church Required Letters 1 & 2 Corinthians Disunity Through Partyism Taking Brothers To Law Incest Denial Of The Resurrection, etc. Colossee – Mysticism, Gnosticism Revelation – 7 Churches – With Problems Acts 20:28ff – Paul’s Warnings Roman Church Development • 175 A.D. – It Was Written That A Bishop Was Different From An Departures Elder, One Bishop Over Elders Pope • 250 A.D.
    [Show full text]
  • CIVIL GOVERNMENT. Its Origin, Mission, and Destiny
    CIVIL GOVERNMENT. Its Origin, Mission, and Destiny, - AND THE - Christian's Relation To It. BY D. LIPSCOMB. NASHVILLE, TENN.: McQUIDDY PRINTING CO., 1913. Contents: Preface Chapter 2 Chapter 3 Chapter 4 iii Preface The writer of the following pages was early in life impressed with the idea that God as the Creator, and preserver of the world, was its only rightful law-maker and ruler. And that all the evil that afflicted humanity and the world, had arisen from a failure on the part of man to whom the rule of the earth had been committed by God, to maintain in its purity and sovereignty the authority and dominion of God as the only rule of this world. From the Bible he learned man had sinned against God, that an element of discord and confusion had hence entered into the world, and the world was out of harmonious relations with God and the universe. This being true, it early occurred to his mind, that the one sure and sovereign remedy for these evils, was the absolute submission to God on the part of man, and a restoration of his authority and rule in all the domains of the world. In the study of the Bible, he saw the one purpose of God, as set forth in that book, was to bring man back under his own rule and government so to re-establish his authority and rule on earth, that God's will "shall be done on earth as it is in Heaven." To this end, man's duty is to learn the will of God, and trustingly do that will, leaving results and events with God.
    [Show full text]
  • Journalism's Deep Roots in the Stone-Campbell Movement
    Journal of Discipliana Volume 74 Issue 1 Journal of Discipliana Volume 74 Article 2 2021 Journalism’s Deep Roots in the Stone-Campbell Movement John M. Imbler Phillips Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.discipleshistory.org/journalofdiscipliana Part of the Christian Denominations and Sects Commons, History of Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Imbler, John M. (2021) "Journalism’s Deep Roots in the Stone-Campbell Movement," Journal of Discipliana: Vol. 74 : Iss. 1 , Article 2. Available at: https://digitalcommons.discipleshistory.org/journalofdiscipliana/vol74/iss1/2 This Article is brought to you for free and open access by Digital Commons @ Disciples History. It has been accepted for inclusion in Journal of Discipliana by an authorized editor of Digital Commons @ Disciples History. For more information, please contact [email protected]. Imbler: Journalism’s Deep Roots in the Stone-Campbell Movement Journalism’s Deep Roots in the Stone-Campbell Movement John M. Imbler As the recently constituted nation was expanding beyond the settled northeast, in- formation on a variety of subjects was carried by an increasing number of newly estab- lished local presses. Presidential historian Doris Kearns Goodwin observes, “With few public entertainments in rural America (c. 1850s), villages and farmers regarded the spo- ken word and political debates as riveting spectator sports.” She continues, “Following such debates, the dueling remarks were regularly printed in their entirety in newspapers then reprinted in pamphlet form…where they provoked discourse over a wide space and prolonged time.”1 While her analysis refers to the general population, it also reflects the character of the Stone-Campbell people who were heavily invested in publications.
    [Show full text]
  • Periodicals of the Disciples of Christ and Related Religious Groups
    Disciples of Christ Historical Society Digital Commons @ Disciples History Stone-Campbell Movement Periodical Indexes 1943 Periodicals of the Disciples of Christ and Related Religious Groups Claude E. Spencer Follow this and additional works at: https://digitalcommons.discipleshistory.org/all_periodical_indexes PERIODICALS OF The Disciples of Christ SPENCER " NORTH CAROLINA HRISTIAN MISSIONARY CONVENTION C.C.WARE WILSON.N.C. Jlvcnivist !1iW iPii^PHiii PERIODICALS of the DISCIPLES OF CHRIST and RELATED RELIGIOUS GROUPS compiled by Claude E. Spencer Disciples of Christ Historical Society- Canton,, Missouri 1943 DISCIPLIANA LIBRARY CHRISTIAN COLLEGE «5 ^3 jp ATLANTIC WILSON, N. C. Digitized by the Internet Archive in 2013 http://archive.org/details/periodicalsofdisOOclau DISCIPLES OF CHRIST HISTORICAL SOCIETY OFFICERS J, Edward Moseley President W, H. Hanna Vice-president A. T. DeGroot Secretary- treasurer Claude E. Spencer Curator EXECUTIVE COMMITTEE Term Expiring 1943 Term Expiring 1944 Warner Muir W. H. Hanna Merl R. Eppse A. T. DeGroot Walter C. G-ibbs Edgar C. Riley Richard L. James W. E, Garrison George N. Mayhew Eva Jean Wrather Stephen J. England Claude E, Spencer James DeForest Murch J, Edward Moseley Term Expiring 1945 C. C. Ware Colby D. Hall Henry K. Shaw Enos E. Dowling Reuben Butchart Mrs. W. D. Barnhart Dwight E. Stevenson - li- FORWORD Periodicals of the Disciples of Christ and related reli gious groups, made possible through the cooperation of Culver- Stockton college with the Disciples of Christ Historical Society, is the first attempt at a comprehensive list of the periodicals of the Disciples of Christ, the Christian church, and the churches of Christ. In this work I have attempted to list the title of every periodical designed for more than individual church circulation.
    [Show full text]
  • 59-A Firm Foundation Copy
    A Firm Foundation “However, the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, let every one that nameth the name of the Lord depart from unrighteousness” (2 Tim. 2:19). The phrase “Firm Foundation” is the name of a religious journal among brethren, published in Austin, Texas and originating in either the latter part of the 19th century or early part of the 20th. The journal was champion in opposing the “Gospel Advocate” (a journal also among brethren, published in Nashville, Tennessee). The latter paper espoused the doctrine that Baptists (or others practicing immersion) who were baptized to “obey Christ” need not be “rebaptized” when they sought fellowship in churches of Christ. The controversy raged for several years. The phrase “How firm a foundation” is part of a stanza we sing from a beloved hymn. Paul’s words from 2 Timothy 2:19 was not written to promote the rebaptism teaching (however accurate that may have been); it was written following his exposing of two brothers, Hymenaeus and Philetus, whose profane babblings said “the resurrection is already past.” God’s “firm foundation,” something that would endure through the years, was this seal: “The Lord knoweth them that are his;” and, “Let everyone that nameth the name of the Lord depart from unrighteousness.” The first of these statements -- “The Lord knoweth them that are his” -- carried a necessary implication, namely “The Lord does not know those who are not his.” Indeed, Jesus made this statement in the sermon on the Mount: “I never knew you; depart from me, ye that work iniquity” (Mt.
    [Show full text]