DOCSLIB.ORG

From Segregation to Independence: African Americans in Churches of Christ

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
From Segregation to Independence: African Americans in Churches of Christ View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive FROM SEGREGATION TO INDEPENDENCE: AFRICAN AMERICANS IN CHURCHES OF CHRIST By Theodore Wesley Crawford Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2008 Nashville, Tennessee Approved: Dr. Dennis C. Dickerson Dr. Kathleen Flake Dr. John S. McClure Dr. Lucius Outlaw To my father, who helped make this possible but did not live to see its completion and To my wife, Kim, whose support is responsible for this project ii TABLE OF CONTENTS Page DEDICATION……………………………………………………………………. ii LIST OF ABBREVIATIONS…………………………………………………….. v INTRODUCTION………………………………………………………………… vii Chapter I. UNDERSTANDING CHUCHES OF CHRIST……………..……………. 1 Denominational Organization…………………………………………. 1 Churches of Christ Journals………………………………………….... 7 Churches of Christ Schools………………………………………...….. 21 Churches of Christ Lectureships………………………………………. 34 Conclusion……………………………………………………………... 38 II. SEGREGATION…………………………………………………………... 40 White-Imposed Segregation…………………………...……………… 41 The Life and Ministry of Marshall Keeble…………...……………….. 61 Conclusion…………………………………………………………….. 83 III. INDEPENDENCE………………………………………………………… 84 The Foundation of Independence..……….…………………………… 85 African American Independence……………………………………… 98 White Responses to the Civil Rights Movement……………………… 117 A United Effort: The Race Relations Workshops…………………….. 128 Conclusion…………………………………………………………….. 134 iii IV. THE CLOSING OF NASHVILLE CHRISTIAN INSTITUTE…………… 137 Nashville Christian Institute: Concealing the Secret.…………………. 138 The Aftermath of Nashville Christian Institute’s Closing…………….. 147 Conclusion…………………………………………………………….. 161 V. GREATER SEPARATION COMING……………………………………. 162 African American Churches of Christ………………………………… 163 Jack Evans………………………………………………………… 163 Southwestern Christian College…………………………………... 170 African American Lectureships and Journal……………………… 176 Denominational Estrangement—Viewed Through Biblical Hermeneutics………………………………………………………….. 182 The Historic Stone-Campbell Hermeneutic………………………. 183 A Hermeneutical Shift…………………………………………….. 194 A Clash of Cultures…………………………………………………… 212 Conclusion……………………………………………………………. 219 EPILOGUE……………………………………………………………………….. 221 BIBLIOGRAPHY…………………………………………………………………. 226 iv LIST OF ABBREVIATIONS AME Church Review AME Ch Rev American Christian Review ACR Atlantic Monthly Atl Mon Baptist Message Bapt M Baptist Standard Bapt St Bible Banner BB Century Magazine Cent Mag Christian Baptist CB Christian Chronicle Mid-South Edition CC MS Christian Chronicle Supplement CC Supp Christian Chronicle CC Christian Echo CE Christian Evangelist C Ev Christian Index CI Christian Leader CL Christian Standard CS Christian Studies C St Church History Ch H Contending for the Faith Cont F Firm Foundation FF First Century Christian FCC Gospel Advocate GA Journal of Blacks in Higher Education JBHE Journal of Negro History Journ Neg Hist Journal of Presbyterian History Journ Pres Hist Journal of Southern History Journ Southern Hist Lard’s Quarterly LQ Light Light Millennial Harbinger MH Mission Mission North American Christian NAC Presbyterian of the South Presb S Presbyterian Journal Presb J Presbyterian Outlook Presb Out Presbyterian Quarterly Presb Q Restoration Review Rest Rev Restoration Quarterly RQ Royal Service Roy Serv South Atlantic Quarterly SAQ Southern Presbyterian Journal SPJ v Voice of Missions VM William and Mary Quarterly WMQ Wineskins Wineskins vi INTRODUCTION Race matters. Even within a religious body that at times has claimed virtual immunity from the pressures of its social and historical context, the ever present and powerful confrontation between white and black has greatly affected the formation of Churches of Christ identity. Without a convention to make official pronouncements on race relations or a conference to declare the formation of two denominations along the Mason-Dixon Line some may believe Churches of Christ have escaped the grasp of perhaps the most volatile issue in American history.1 Nevertheless, one of the few denominations established on American soil did not avoid the effects of America’s most intractable dilemma.2 A history of segregation within the Churches of Christ has obscured their evolution in the late 20th century towards de facto denominational independence of their African American congregations. Predictably, much of that independence can be traced to the cultural and political effects of the Civil Rights Movement at mid century. This project seeks to recover that history. In addition, this project seeks to prove that Churches of Christ journals, colleges, and lectureships shielded from view the full measure of the separation between African American and white members of the denomination. 1 Jess O. Hale Jr. argued that slavery did not divide the Stone-Campbell Movement as it did other American denominations during the Civil War in “Ecclesiastical Politics on a Moral Powder Keg: Alexander Campbell and Slavery in the Millennial Harbinger, 1830-1860,” RQ 39, no. 2 (Second Quarter 1997): 65–81. 2 The “encounter of black and white” has been described as one of three central themes of American religious history. David W. Wills, “The Central Themes of American Religious History: Pluralism, Puritanism, and the Encounter of Black and White,” in African American Religion: Interpretive Essays in History and Culture, ed. Timothy E. Fulop and Albert J. Raboteau, 7–20 (New York: Routledge, 1997). vii This study contributes to the study of American church history in two ways. First, it challenges the illusion of racial unity among those congregations associated with Churches of Christ. African American and white members of this predominantly southern branch of the Stone-Campbell Movement mirrored the white-imposed segregation of their regional peers in the late 19th and early 20th centuries; and, following the American Civil Rights Movement, the denomination remained divided as African Americans formally declared their independence from white paternalism and control. Second, this study reveals the power of unofficial denominational bodies to mask significant division existent within a radical congregational denomination. Lacking centralized authority, Churches of Christ sought to mediate their theology through denominational journals, colleges, and lectureships. As the only centralized voices of the denomination, these entities failed to address the division between African Americans and whites, thereby providing a false veneer of cohesion to insiders and outsiders of Churches of Christ. These three bodies not only failed to cohere African Americans and whites, they also helped maintain the illusion of racial unity within Churches of Christ. Race and Racism At the outset of this project, one must become familiar with two key terms: race and racism. “Race” is a socially constructed phenomenon; therefore, one is incorrect to speak of the “white race” or the “African American race” as if lighter skinned individuals are necessarily and by nature classified separately from darker skinned individuals. In 1887, a Presbyterian leader made the statement, “The distinctions of race are drawn by viii God Himself.”3 He was wrong. Society has drawn the boundaries of race, not God. Such a statement may seem curious, for human beings are certainly born with different physical characteristics, such as skin color. To recognize the social construction of race, however, is to acknowledge that only certain physical features aid in race classification. As Michael O. Emerson and Christian Smith point out, though people have all sizes of feet and shapes of ears, those physical features are not used to classify one race from another.4 Society has chosen only certain physical features among many as racial determinants. It not only uses a select group of physical features to determine race, it also attaches social meaning to only certain physical characteristics.5 For example, a person with a large nose or red hair does not automatically have to fight the stereotypes of mental inferiority or financial hardship. A person born with black skin, however, often has to fight both. Those members of society who have exercised their hegemonic power have attached significant meaning to white and black skin color. In his discussion of “scientific racism,” Brad Braxton reminds his readers that countless white scientists, in their efforts to support the myth of white intellectual superiority, have attempted to prove that the skulls of white persons were larger than the skulls of black persons.6 These quasi- scientific efforts, however, followed centuries wherein society attached positive connotations to white and negative connotations to black. 3 C. R. Vaughan, “The Southern Assembly,” Presb Q 1 (July 1887): 147. 4 Emerson and Smith, Divided by Faith: Evangelical Religion and the Problem of Race in America (New York: Oxford, 2000), 7. 5 Ibid. 6 Braxton, No Longer Slaves: Galatians and African American Experience (Collegeville, MN: Liturgical Press, 2002), 8. ix Some scholars have suggested that white racism toward African Americans began on another continent, arguing that even before American colonization began, the English had certain views of white and black. Of that time and place, wrote Winthrop Jordan, “white and black connoted purity and filthiness, virtue and baseness,
Load more

Recommended publications
  • Differences Baptists and Campbellites
    DIFFERENCES BETWEEN BAPTISTS AND CAMPBELLITES By J. W. PORTER; " "'}1': -t;1' -.. ' ," ~ ,; .' • - .1" Jifftrtncts Jttwttn Japtists and tampbtllilts By 1. w. PORTER Price 35c Published by MRS. J. W. PORTER 189 Kentucky Ave. Lexington, Ky. 1938 Copies of this book may be obtained from Mrs. J. W. Porter, 189 Kentucky Avenue, Lex­ ington, Kentucky, upon receipt of the price, 35c per copy. Churches desiring to use this book for train­ ing schools and study courses are urged to write for special prices on orders of this nature. DIFFERENCES BETWEEN BAPTISTS AND CAMPBELLITES J. W. PORTER INTRODUCTION Some years since, the writer was requested by the Baptist State Mis­ sion Board of Kentucky to prepare a statement of the differences between the faith of the Baptists, and the 'Ancient Gospel", as propounded by Alexander Campbell. In pointing out these differences, all quotations will be made directly from the writings of Alexander Campbell. This would seem to be perfectly fair and to place us on safe ground. Mr. Campbell, by common consent, was the founder of the sect, known as the "Christian Church"; "Church of the Disciples"; "Reformers"; "Campbellites", et al. He was the propounder of its faith, and the pastor of its first society, and therefore to him we must go to ascertain its teachings. It may be said that many of his people no longer believe the tenets and teachings of Mr. Campbell. This may be true, and we trust it is, but since not one single article of his faith has been repudiated by his people, as a de­ nomination, it is but fair to hold tha.t they still believe the tenets that called them into being.
    [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]
  • Baptist History
    180 Baptist History Periodicals Tennessee Baptist History . Vol. 7. Fall 2005. No. 1. (Published annually by TN Baptist Historical Society, 8072 Sunrise Baptist History Circle, Tn 37067). Thomas. Both Sides. New York Independent. Four Editorials. Published as a tract. 1897. Sermons of the 27th Annual Sovereign Grace Conference August 5-7, 2008 Web Sites Gameo—http://www.gameo.org/encyclopedia/contents/ H8358.html Haemestede. Dutch Martyrology— 1559. http:// gracewood0.tripod.com/foxefreeman.html [Mcusa] Mantz.—http://www.mcusa-archives.org/ events/news_release_Anabaptist Library. Edited by —http://www.apostolicchristianchurch.org/ Pages/Library-Anabaptist%20History,% Laurence and Lyndy Justice 20Rise.htm Pilgrim Publications—http://members.aol.com/pilgrimpub/ spurgeon.htm Whitsitt—http://www.lva.lib.va.us/whatwehave/bio/whitsitt/ index.htm —http://geocities.com/Athens/Delphi/8297/diss/dis- c31.htm#N_101_#N-101 Victory Baptist Church 9601 Blue Ridge Extension Kansas City, Missouri 64134 816-761-7184 www.victorybaptist.us Printer’s logo And/or info Bibliography 179 Shackelford, J. A. Compendium of Baptist History . Louisville: Baptist Book Concern, 1892. Spurgeon, C.H. and Susannah, and J.W. Harrald. C.H. Spurgeon: The Early Years and The Full Harvest (2 vols.). Edinburgh: Banner of Truth, 1967. Thomas, Joshua. The American Baptist Heritage in Wales . La- fayette, TN: Church History Research and Archives, 1976. Torbet, Robert G. A History of the Baptists. 1950. Tull. Shapers of Baptist Thought . 1972. —Study of Southern Baptist Landmarkism in the Light of Historical Baptist Ecclesiology . Arno Press, 1980. Verduin, Leonard. The Reformers and Their Stepchildren . Sarasota, Florida: The Christian Hymnary Publishers Reprint, 1997 (First Published in 1964).
    [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]
  • FALL / WINTER Order Online at Utpress.Org Or Call 800-621-2736
    FALL / WINTER Order online at utpress.org or call 800-621-2736 FALL / WINTER NEW BOOKS Archaeology ............................................................................................. 7, 16 Architecture ............................................................................................ 10, 11 Biography .............................................................................................. 1, 2, 6 Cemetery Studies .......................................................................................... 7 Civil War ............................................................................................. 3, 12, 13 Early American History ................................................................................. 17 Environmental Studies ...................................................................................4 History of Technology ................................................................................... 17 Holocaust Studies .........................................................................................6 Literary Criticism ..........................................................................................14 Memoir .................................................................................................... 6, 9 Mining ........................................................................................................ 17 Native American Studies ...........................................................................16, 17 Nature .........................................................................................................4
    [Show full text]
  • Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University
    Pepperdine University Pepperdine Digital Commons Churches of Christ Heritage Center Jerry Rushford Center 1-1-1998 Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University Follow this and additional works at: http://digitalcommons.pepperdine.edu/heritage_center Part of the Christianity Commons Recommended Citation Rushford, Jerry, "Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882" (1998). Churches of Christ Heritage Center. Item 5. http://digitalcommons.pepperdine.edu/heritage_center/5 This Book is brought to you for free and open access by the Jerry Rushford Center at Pepperdine Digital Commons. It has been accepted for inclusion in Churches of Christ Heritage Center by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected]. CHRISTIANS About the Author ON THE Jerry Rushford came to Malibu in April 1978 as the pulpit minister for the University OREGON TRAIL Church of Christ and as a professor of church history in Pepperdine’s Religion Division. In the fall of 1982, he assumed his current posi­ The Restoration Movement originated on tion as director of Church Relations for the American frontier in a period of religious Pepperdine University. He continues to teach half time at the University, focusing on church enthusiasm and ferment at the beginning of history and the ministry of preaching, as well the nineteenth century. The first leaders of the as required religion courses. movement deplored the numerous divisions in He received his education from Michigan the church and urged the unity of all Christian College, A.A.
    [Show full text]
  • History of the Church: Lesson 5 the Restoration Movement
    HISTORY OF THE CHURCH: LESSON 5 THE RESTORATION MOVEMENT INTRODUCTION: The reformers sought to REFORM the apostate church, but those active in the Restoration movement were desirous of RESTORING the true church of the first century (cf. Jer.6:16). I. RESTORATION LEADERS: A. James O'Kelly (1757-1826) 1. Methodist preacher who labored in Virginia and North Carolina. 2. Favored congregational government, and the New Testament as the only rule of faith and practice. a) Wanted Methodist preachers to have the right to appeal to the conference if they didn't like their appointment. 3. James O'Kelly, Rice Haggard and three other men withdrew from the conference in 1792. They formed the "Republican Methodist Church" in 1793. 4. In 1794, at a meeting conducted at the Lebanon Church in Surrey County, Virginia, they adopted the name, "Christian" and devised a plan of church government. 5. Agreed to recognize the scriptures as sufficient rule of faith and practice. The formulated the "Five Cardinal Principles of the Christian Church." a) Christ as head of the church. b) The name "Christian" to the exclusion of all others. c) Bible as the only creed - - rule of faith and practice. d) Character, piety, the only test of church fellowship and membership. e) The right of private judgment and liberty of conscience. B. Elias Smith (1769-1846) and Abner Jones (1772-1841) 1. Both Baptists. 2. Agreed with O'Kelly on his major points 3. In 1808, Smith and Jones established churches in New England. 4. Organized an independent "Christian Church" at Lyndon, Vermont in 1801.
    [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]
  • 12 Reasons Why Baptism Is Not Essential for Salvation
    Twelve Baptist Objections Met & Answered A series of radio addresses directed at answering twelve objections raised by a Baptist preacher to the Bible doctrine concerning baptism “for the remission of sins” as taught in Acts 2:38 and other New Testament texts. These sermons were delivered by Jeff Asher over KGAS 1590AM on the Words of Life Broadcast sponsored by the Northside Church of Christ which meets at 701 West Cottage Road in Carthage, Texas. Prepared by Jeff Asher (2005) 12 Reasons Why Baptism Is Not Essential For Salvation By Dr. Robert Morey The idea that baptism is essential for salvation is a pernicious doctrine taught by Roman Catholics, Mormons, Lutherans, United Pentecostals, and the Campbellites who have the gall to call themselves the “Church of Christ.” The Campbellites are referring only to those baptisms performed according to their doctrine of baptism. No one else’s baptisms are viewed as valid, not even those done by other Campbellite cults! While the first reason applies only to the Campbellites, the other arguments can be used against anyone who claims that baptism is essential for salvation. The Twelve Reasons 1. If the Campbellite doctrine of baptism is true then the very men who founded the “Restoration Movement” which later developed into the “Church of Christ” churches were never saved! All Thomas and Alexander Campbell had was the infant baptism they received from the Presbyterians and the adult baptism they received from the Baptists! They were never baptized a third time “in order to obtain remission of sins” according to the Campbellite doctrine of baptism.
    [Show full text]
  • From Segregation to Independence: African Americans in Churches of Christ
    FROM SEGREGATION TO INDEPENDENCE: AFRICAN AMERICANS IN CHURCHES OF CHRIST By Theodore Wesley Crawford Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2008 Nashville, Tennessee Approved: Dr. Dennis C. Dickerson Dr. Kathleen Flake Dr. John S. McClure Dr. Lucius Outlaw To my father, who helped make this possible but did not live to see its completion and To my wife, Kim, whose support is responsible for this project ii TABLE OF CONTENTS Page DEDICATION……………………………………………………………………. ii LIST OF ABBREVIATIONS…………………………………………………….. v INTRODUCTION………………………………………………………………… vii Chapter I. UNDERSTANDING CHUCHES OF CHRIST……………..……………. 1 Denominational Organization…………………………………………. 1 Churches of Christ Journals………………………………………….... 7 Churches of Christ Schools………………………………………...….. 21 Churches of Christ Lectureships………………………………………. 34 Conclusion……………………………………………………………... 38 II. SEGREGATION…………………………………………………………... 40 White-Imposed Segregation…………………………...……………… 41 The Life and Ministry of Marshall Keeble…………...……………….. 61 Conclusion…………………………………………………………….. 83 III. INDEPENDENCE………………………………………………………… 84 The Foundation of Independence..……….…………………………… 85 African American Independence……………………………………… 98 White Responses to the Civil Rights Movement……………………… 117 A United Effort: The Race Relations Workshops…………………….. 128 Conclusion…………………………………………………………….. 134 iii IV. THE CLOSING OF NASHVILLE CHRISTIAN INSTITUTE…………… 137
    [Show full text]
  • ID Num. Author Title Pub Date Publisher Subject Call Num. 91
    ID Pub Call Num. Author Title Date Publisher Subject Num. 91 Tune, Tom "Ah Wings" Elizabeth Bernard 1975 Tom Tune General Biographies 570 698 Tune, Tom "Ah Wings" Elizabeth Bernard 1975 Gospel Light Publishing Co. General Biographies 570 729 Gariepy, Henry 100 Portraits of Christ 1987 Victor Books Christology 413 299 Hancock, Cline 20 of My Best Sermons Litho Printers Sermons and Lectures of Brethren 580 1313 Wilmoth, Eileen 365-Devotions 1991 Satndard Publishing Co. Inspiration 242 851 Engstrom, Ted W. 52 Workable Junior High Programs 1960 Zondervan Pub. House Church Teachers 920.3 108 McElrath, William N. A Bible Dictionary for Young Readers 1965 Broadman Press Bible Dictionaries 110 American Universal Art 93 Stopple, Libby A Box of Peppermints 1975 forms Corp. Children's Books 910 824 Hooper, Robert E. A Call to Remember 1977 Gospel Advocate Co. Restoration History 550 942 Howe, Joanne A Change of Habit 1986 Christian Communications Autobiographies 554 758 Waddey, John A Child of the King 1978 J.C.Choate Publications Sermon Outlines by Brethren 581 1139 Knox, R.F. A Commentary on First Corinthians 2003 Sain Publications Commentaries 318.58 251 Cartledge, Samuel A. A Conserative Introduction to the New Testament 1941 Zondervon Publishing Co. New Testament Commentaries 318 955 Camp, Robert S. A Critical Look at Evolution 1972 Religious Develop. Corp Evolution 480 340 Coats, Wayne A Critique of How Christianity Grows in the City 1986 Sain Publications Church Growth 700.1 284 Coats, Wayne A Critque of How Christianity Grows in the City 1986 Sain Publications Church Growth 700.1 509 Campbell, Alexander A Debate On Roman Catholic Religion 1914 McQuiddy Printing Co.
    [Show full text]
  • John Augustus Williams, Life of Elder John Smith with Some Account of the Rise and Progress of the Current Reformation (Cincinnati: R.W
    Journal for Baptist Theology and Ministry Vol. 3 No. 1 (Spring 2005): 81-97 “To Answer or Not to Answer”: A Case Study on the Emergence of the Stone-Campbell Movement Amongst the Baptist Churches of Kentucky in the 1820s Rodrick Durst Academic Dean and Vice President of Academic Affairs Professor of Historical Theology Golden Gate Baptist Theological Seminary 201 Seminary Drive Mill Valley, CA 94941 It was the first Sunday of the month, the day on which the half-time pastor of David’s Fork Baptist Church, Kentucky was to preach.1 “Bishop Vardeman was of magnificent proportions, being upwards of six feet in stature, weighing three hundred pounds . possessing uncommon and undiminished energy and vigor, though [56] years of age.”2 His people well knew that Rev. Vardeman was “probably the most effective pulpit orator, and the most successful preacher who ever lived in Kentucky.”3 Vardeman loved these people and had been with them nineteen years. They believed that Rev. Vardeman could preach louder and longer 1Vardeman also became pastor at Bryant’s Station Baptist Church in 1811. See James Taulman, “Baptists and Disciples of Christ,” Baptists in Kentucky, 1776-1976 (Middletown, KY: Kentucky Baptist Convention, 1975), 204. 2J. J. Haley, Debates that Made History: The Story of Alexander Campbell's Debates with Rev. John Walker, Rev. W.L. MacCalla, Mr. Robert Owen, Bishop Purcell and Rev. Nathan L. Rice (St. Louis, MO: Christian Board of Publication, 1920), 51. Also see Alexander Campbell, Debate on Christian Baptism between the Rev. W. L. MacCalla, a Presbyterian teacher, and Alexander Campbell: Held at Washington, KY.
    [Show full text]