on these days in the American Restoration Heritage: April 26 – May 2

Among the things that happened this past week in the American Restoration Heritage history:

April 26

April 26, 1885 – Two months after her death at the age of fifty-three, a women’s missionary society in the Restoration Heritage today honors the memory of the first female editor of a paper within our tribe. Over the course of 20+ years, Marcia Melissa (Bassett) Goodwin had edited several papers: The Christian Monitor (the first paper among us designed exclusively for women), Mother’s Monitor, Ladies Christian Monitor, Christian Companion, and Missionary Tidings.

Marcia was married twice. Her first husband, Orson Rodolphus Colgrove, a sheriff, was murdered in 1869, the chief suspects in the case being the Ku Klux Klan. Her second husband, Elijah Goodwin, was a quite influential pioneer evangelistic preacher in our heritage in Indiana, well known for his skills in persuasion. And yet, Elijah struggled with how a lack of deep unity among us often impaired our witness. He once put it like this:

“We have said more on this subject than any other people during the last quarter of a century, and yet we do not exhibit to the world any more of that union than we ought.”

April 27

April 27, 1865 – Today, the worst maritime disaster in the history of the United States takes place on the flood-swollen Mississippi River and it’s all about greed. Some of those killed are of the Restoration Heritage, as are some of those who survive, and it is a family with deep roots in the Restoration Heritage that is instrumental in saving the lives of no small number of the survivors.

The U.S. government is offering money for safe passage of every Union soldier recently liberated from Confederate POW camps in the South to Northern soil. The amount offered is five dollars per enlisted man and ten dollars for each officer. The greed of a Union officer with a strong say as to the transport of the men, Lt. Colonel Reuben Hatch, and the Captain of the steamboat Sultana, J. Cass Mason, leads to the placement of 2,350 people (2,150 of them ex-POWs) on a craft rated to safely ferry less than 400. On this trip, literally every available square foot of room on the ship is occupied by human flesh.

During the trip up river, just a few miles north of Memphis, Tennessee, one of the Sultana‘s boilers, hastily patched up recently rather than truly repaired, explodes. The explosion of that boiler is quickly followed by the explosion of two more. As a result, whether due to the effects of the explosions, the ensuing fires, or by drowning in the waters of the mighty Mississippi, 1,800 of the 2,350 aboard die. Captain Mason is among the dead.

The vast majority of the ex-POWs aboard the Sultana are from states in which members of Restoration Heritage churches are numerous: Indiana, Kentucky, Michigan, Ohio, Tennessee, and West Virginia. Consequently, a number of the fatalities, as well as the survivors, are of our tribe. For example, we know that John C. Maddex of the U.S., 54th Indiana Infantry is one of those who survives today’s disaster and it is Maddex, who, years after the war, is a founding member of a Restoration Heritage church in Paynesville, Indiana.

While rescue efforts come to pass through the efforts of many, no small number of those who survive are saved through the efforts of members of a well-known Restoration Heritage family in that area, the Bartons, who are also married into another Restoration Heritage family, the Edmunds.

April 28

April 28, 1772Abner Jones, a man born today in Royalton (Worcester County), Massachusetts, reminds us to not be too smug about our religious ancestors. Those who comprised the leadership and membership of the Stone-Campbell Movement are anything but alone in attempts in the United Sates in the 1800’s to “restore primitive Christianity.” To leave man-made traditions and to seek Scripture alone as guide does not mean people will arrive at the same understanding of Scripture or the same practice of expression of Christian faith. The ministry of Abner Jones, an associate by the name of Elias Smith, and the “Christian Connection” alone is proof enough of the point.

In 1791, years before the Stone-Campbell Movement grows legs and in an entirely different neck of the woods (New England), Abner Jones takes up preaching. However, as he preaches, he seeks to be “just a Christian,” totally free and independent of denominational creeds, doctrines, and ties. In his quest to do such, Jones jettison’s his Calvinist upbringing, including such matters as unconditional election and predestination. He plants several churches and these churches establish ties with each other, becoming known simply as the “Christian Connection.” Elias Smith assists in the development of this ministry, but will eventually leave the Christian Connection in 1817 to join the Universalist faith.

In years to come, Christian Connection churches often sprout up in the same fields that Stone-Campbell churches are often found growing. However, while those of the Christian Connection share a number of things in common with the Stone-Campbell churches, matters both great and small, they differ enough that they do not unite. They both seek to be independent of man-made teaching and to be guided solely by Scripture, but they approach the process differently and so, arrive at different conclusions One example of difference is that Christian Connection churches are not minded to practice weekly communion, practicing quarterly observance instead, something Stone-Campbell churches cannot abide.

As time rolls on, the Christian Connection evolves. Ultimately, it merges with the Congregational Church in 1931 and then later with the Evangelical and Reformed Church in 1957, and so, comes to form the group known today as the United Church of Christ.

April 29

April 29, 1820 – Today, a man is born in New York who will come to offer the church a unique evangelistic tool, and it is the very production of this tool that perhaps reveals to us some of the state of mind of not just that man, but a large portion of a movement. The man’s name is Montgomery C. (“M.C.”) Tiers and he will become a preacher within the Restoration Heritage.

Remarkably, it is during the third year of the American Civil War (1864) that Tiers edits and publishes a 289 page book entitled The Christian Portrait Gallery: Consisting of Historical and Biographical Sketches and Photographic Portraits of Christian Preachers and Others. Of course, given the war, there would be no chance for such a work to originate in the South, much less for it to acquire any real success in terms of circulation there. This work is published in the North, in Cincinnati, Ohio, with expectations of its widest circulation being in the North.

Close to forty pages of text open the work and attempt to sketch with words something of what Restoration Heritage churches are about; what life as member of such a church is like. For example, the work contains the following snapshot of precisely how, as we say today, people “officially place membership” with a specific congregation:

“New Members

“As soon as expedient after immersion, the new disciple is expected to present himself to some particular congregation for membership; and he is received into the communion of the Church by the right hand of fellowship, presented by either one of the elders in behalf of the congregation, or by the entire membership in person. The latter is the usual method, but there are some exceptions in favor of the former.”

The textual portrait of Restoration Heritage church life is followed by pictures and textual abstracts of sixty preachers, none of whom are under the age of forty. Who to include, and who not to include, in such a work? Some of the preachers who make appearance are people we would expect to see, their names still instantly recognized by many today (e.g. – Alexander Campbell, Sr., Thomas Campbell, Walter Scott, Barton W. Stone, Sr., etc.). Naturally, others are figures not nearly so well remembered now (e.g. – A. Chatterton, George Elley, Almon B. Green, Eleazar Parmlay, etc.). Doing so politely, without naming names, Tiers notes in the book’s preface: “One or two well-known brethren, whose prominent positions and increasing influence are highly appreciated by the writer, as they are by brethren at large, have, after repeated importunities, ‘respectfully declined’ representation among ‘distinguished brethren.'”

I find Tiers’ book intriguing. Not so much for its content, but for its approach … and what it might be saying about the times in which the book appeared. Is it possible that Tiers’ book includes more pictures than Tiers intended to share? That is, is it simply an evangelistic tool best used in the hands of those who are a bit more well-to-do with those who, being yet to believe, are also a bit more well off in society (i.e. – a tool the well-heeled and/or prosperous can use to reach the skeptical prosperous)? Or does this book’s very existence also portray a growing desire on the part of Restoration Heritage members for more respectability in society, representing a distinct turn from standing against culture to a stance seeking more acceptance by it? Is there a growing restless in the Restoration Heritage, at least in the northern half of the country at that time, to make sure that those with whom they interact know that they are not composed of merely – to borrow a phrase from the KJV in Acts 4.13 – “unlearned and ignorant men?”

The work is clearly at pains at times to “dress up” the Heritage’s preachers in finer duds. For example, while “Raccoon” John Smith is included among the sixty, his nickname is not published, but reads instead (perhaps in our eyes today even worse!), “R***** John Smith.” And, in several remarks in the preface, Tiers is quite revealing, the following serving as an example:

“… this work is written with reference to its influence on the ‘uninformed’ world, rather than of the Church. I have desired to let the ‘world’ know, what I am entirely conscious is the fact, that the Gospel which we preach has not been received simply by the ignorant, illiterate, and rude of this generation, but that many of the highly-gifted and influential of our age have been constrained, by the weight of the evidence, to yield assent to its claims, and to devote themselves to ministry. Feeling conscious of this, I am willing and desirous that the character and extent of our success as a people shall be made known everywhere through the persons, lives, and characters of those who have been the instruments.”

Is such an approach a good one? Or is it one of the reasons some “well-known brethren … respectfully declined” to participate? We’re left to wonder, but it is not at all difficult to imagine the possibilities.

And so, we’re moved to ask today: can efforts to extend the good news of Christ to others actually be motivated by, and morph into, the bad news of the church seeking the world’s acceptance … and the church being utterly blind to it in all in the process? And if so, when and where exactly is the tipping point reached, and how can we discern its placement, lest we possibly go past the point of no return?

April 30

April 30, 1863 – Today, a preacher preaches a strong word that still needs to be heard.

“The rude and denunciatory style of political discussion, the irreverent and oft-times slanderous attacks on our rulers – such as the Bible will not allow to be employed against the devil himself* – ought to be religiously discountenanced. Prayer, earnest and affectionate, should be constantly offered for those in authority, particularly in these perilous times.”

So preached Isaac Errett today – a Thursday – to all assembled in a Restoration Heritage church building in Detroit, Michigan. Errett’s sermon is entitled “The Claims of Civil Government” and the occasion is the fact that today, by resolution of the U.S. Senate and by proclamation of the President, Abraham Lincoln, is a day “set apart … for National prayer and humiliation.” The proclamation reads:

“Whereas, the Senate of the United States, devoutly recognizing the Supreme Authority and just Government of Almighty God, in all the affairs of men and of nations, has, by a resolution, requested the President to designate and set apart a day for National prayer and humiliation.

“And whereas it is the duty of nations as well as of men, to own their dependence upon the overruling power of God, to confess their sins and transgressions, in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon; and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history, that those nations only are blessed whose God is the Lord.

“And, insomuch as we know that, by His divine law, nations like individuals are subjected to punishments and chastisements in this world, may we not justly fear that the awful calamity of civil war, which now desolates the land, may be but a punishment, inflicted upon us, for our presumptuous sins, to the needful end of our national reformation as a whole People? We have been the recipients of the choicest bounties of Heaven. We have been preserved, these many years, in peace and prosperity. We have grown in numbers, wealth and power, as no other nation has ever grown. But we have forgotten God. We have forgotten the gracious hand which preserved us in peace, and multiplied and enriched and strengthened us; and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

“It behooves us then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.

“Now, therefore, in compliance with the request, and fully concurring in the views of the Senate, I do, by this my proclamation, designate and set apart Thursday, the 30th day of April, 1863, as a day of national humiliation, fasting and prayer. And I do hereby request all the People to abstain, on that day, from their ordinary secular pursuits, and to unite, at their several places of public worship and their respective homes, in keeping the day holy to the Lord, and devoted to the humble discharge of the religious duties proper to that solemn occasion.

“All this being done, in sincerity and truth, let us then rest humbly in the hope authorized by the Divine teachings, that the united cry of the Nation will be heard on high, and answered with blessings, no less than the pardon of our national sins, and the restoration of our now divided and suffering Country, to its former happy condition of unity and peace.

“In witness whereof, I have hereunto set my hand and caused the seal of the United States to be affixed. …

“By the President: Abraham Lincoln

“William H. Seward, Secretary of State.”

* Jude 9-10

It must be remembered in our time, that at that time, in many quarters, not merely the South, Lincoln was anything but popular. Indeed, he was despised by many in the North. That revulsion and hatred will grow all the more bitter and intense the following year (1864) as Lincoln signs off on “total warfare” (i.e. – General Sherman’s infamous “March to the Sea“). Even the one who signed this proclamation with him, William Seward, frequently and vigorously – some might say viciously – disagreed with him and opposed him. One need only peruse the political cartoons of the time to get a feel for the sort of speech that was common on the street … the very sort of speech upon which Errett took careful aim and fired.

Wouldn’t you like to know how Errett’s words were received and if they drew any return fire? What sort of personal price, great or small, did Errett pay to say such, if any? I don’t know, though I do know his sermon is still in publication in paperback today. And wouldn’t you really like to know if anyone really changed their words and ways as a result of Errett’s sermon? But, God alone knows. I like to think that even if Errett had known ahead of time the worst possible scenario, that these words would fall on deaf ears and no one would make any change at all, he would still have proclaimed them.

And so, three questions come to mind. (1) Are we preachers today as quick, clear, and courageous as Errett to confront similar sin from our pulpit when we know that many of our people daily mock and revile President Barak Obama, and/or other government authorities? (2) If we heard such words in a sermon, could/would we truly hear them deeply, and then go on to change our spirit and speech? (3) Would we strongly encourage and support our preacher in speaking to us words of truth forthrightly, in love, on every subject, including this one?

May 1

* May 1, 1866 – The founding editor of what is to become the flagship publication of our heritage tells us why the paper exists.

Today, Tolbert Fanning reveals to us the driver behind the publication of the Gospel Advocate (GA). Fanning founded the GA and served as its editor from its start in 1855 until November 1861, at which time the Civil War caused it to shut down for a time. When the GA resumed publication in 1866, Fanning co-edited the paper with David Lipscomb. In the GA, Fanning tells us:

“The fact that we had not a single paper known to us that the Southern people could read without having their feelings wounded by political insinuations and slurs, had more to do with calling the Advocate into existence, than all other circumstances combined.”

* May 1, 1870 – Church raffles, lotteries, and auctions are innocent, harmless affairs, actually even helpful, to a church, right?

“Wrong!” says “C.C.L.” in an article appearing in The Millenial Harbinger under the title “Religious Fairs.” After a lengthy quotation of condemnation of such by a secular paper, C.C.L. adds his own remarks, some of which read:

“It is sad to think that with many Christian people, and in many churches, the scandalous exhibition of raffling, lotteries, mock auctions, or real ones, selling things often utterly useless or ten times their sale value, together with the endless, ridiculous maneuvers, chicaneries and trumperies, – are not in themselves sufficient to show the utter unfitness of such practices in the church, or for the purposes of the church of Christ. …

“It is the old strategy of the temptation in the wilderness over again – evermore repeated through the ages. Every ingenious device is to be borrowed from the world and used to make up for the deficiencies of the divine arrangements, in order to make religion more attractive and more successful than the New Testament order makes it. We see this all around, and often very near us. – We will not ‘assist,’ as the French say, that is, give our presence and countenance, at the unlawful marriage of the church and the world … or pray over it. We find daily more and more, that what is needed – we say we feel it, – is a strong, vigilant resistance against the besieging temptation of worldliness around the gates of the church.”

Who is C.C.L.? The man Alexander Campbell considered to be the finest student/scholar with whom he ever had dealings in his school, Bethany College: Charles Louis Loos.

May 2

May 2, 1611 – Which translation of the Bible is a preacher or teacher to use, and should its acceptance, or lack thereof, help determine the selection? Is there “a right one” and just who is to hold court to decide the matter?

Today, the version of the Bible that those of us with a few gray hairs have heard some of our fellow church members say “was good enough for Jesus and the apostles and so, should be good enough for us today,” makes its publishing debut.

One of the factors that helps the King James Version of the Bible (KJV) to ascend to dominance in the field is that it is deliberately translated for how it will sound when read aloud. That is, one of its translators’ foremost concerns is that it is worded in such a way as to strongly appeal to the ear. Further, the translators choose to utilize many words no longer commonly in use during their time (e.g. – “thou,” “sayeth,” etc.). Why? So as to help convey the impression that the Bible is indeed an old authority, lest their fresh rendering of it be perceived as “some new thing” and be rejected.

However, the KJV is largely rejected during its first few decades of existence; the older and well-established Geneva Bible is perceived as better than this new creation. However, the KJV eventually ascends to the translation throne and secures it from any potential rivals. Its reign is measured not in decades, but centuries.

Now language is a very fluid thing; it is constantly changing. And by 1826, the English language has changed a great deal since the time of the KJV’s first publication. Those of the Restoration Heritage are not immune to the effects of this change and so, when Alexander Campbell edits and publishes the New Testament known as the Living Oracles (LO), he does so largely out of frustration with how the KJV’s language has come to obscure the meaning of Scripture. But, similar to the KJV, the LO is not widely adopted by the rank-and file members of the Restoration Heritage, even though it is often utilized by preachers and respected church leaders. No small number of folks in the crowds and in the pews are somewhat suspicious of, even rebellious against, any change in which version of the Bible appears to hold sway.

One example will suffice. John Augustus Williams, an early chronicler of the experiences of pioneer preacher “Racoon” John Smith, tells us of some of the trials Smith faced – literally – because he dared to make use of something other than the KJV:

“For the mere reading of that book [LO] John Smith was arraigned before the North District Association in 1827. He was formally charged not only with reading it in his family, but actually quoting it from the pulpit. During the discussion of that serious charge, some of the good old preachers present declared King James’ Bible to be the only true word of God. John Smith in reply expressed his deep sympathy for the poor Dutch, who consequently had no word of God among them, and could not read it if they had. A prominent clergyman had, just before this, obtained a copy of the book, and, having read it, atoned for his offense by piously burning it to ashes.”

Some things never change – including the natural tendency to resist change.

on these days in the American Restoration Heritage: January 25-31

Among the things that happened this past week in American Restoration Heritage history …

January 25

Jan. 25, 1989 – Having served as a preacher for over fifty years and as an influential editor of both the Firm Foundation (1955 to 1983) and Image magazine (1985-1989), Reuel Gordon Lemmons dies of a heart attack in Austin, TX at the age of 76. Lemmons’ ministry through the years is characterized by a strong emphasis on evangelism (especially foreign mission work) and as acting as something like a mediator between, or bridge reaching out to, both “traditional” and “progressive” elements in the Restoration Heritage.

January 26

Jan. 26, 1828 – Samuel Robbins, a deacon in a church, writes in his diary: “All the Baptist church went from Braceville Ridge to Warren to hear Walter Scott preach for they heard that he was turning the world upside down.”

January 27

Jan. 27, 1942 – Eighty year-old John Moody (J.M.) McCaleb, a long-time Restoration Heritage missionary to Japan, marries forty year-old Elizabeth Reeves. Two years later, John & Elizabeth will welcome the birth of a daughter, Ann Elizabeth.

I will relate more about J.M. McCaleb in a future entry (on Sept. 25, his birthday). For now, I’ll just note that some of us with gray hair today can remember having sung many times in years gone by a song that J.M. wrote: The Gospel is for All.

January 28

Jan. 28, 1812 – On this day, Lewis Lettig (“L.L.”) Pinkerton is born to William & Elizabeth Pinkerton near Baltimore, Maryland. L.L. will be baptized by Alexander Campbell in the fall of 1830. He will make his living for a time as a doctor, but in 1838 will become a preacher. Near the close of the following year he will move to Kentucky and will be instrumental in the baptism of literally thousands of people there in the 1840’s and 1850’s.

In 1859, his ministry will become a center of controversy as he leads a church in Midway, Kentucky to make regular use of a melodeon during Sunday services. He is not the first to introduce instrumental music into corporate worship gatherings of a Restoration Heritage church, but he will come to be the one best remembered for having done so.

When the Civil War breaks out, L.L. will become a surgeon, as well as something of a chaplain, in the U.S.A., 11th Kentucky Cavalry. During the course of his military service he will suffer a severe heat stroke and his health will never be the same again.

Following the war, and much to his dismay, though he will be able to regain employment with the University of Kentucky, L.L. will find that he is no longer welcome as a preacher in most Restoration Heritage churches in Kentucky. Why? Apparently not so much because of the melodeon and Midway, but because of his having served in the Union Army rather than the Army of the Confederacy. His grief is compounded upon the sudden death of his first-born son, William White Pinkerton, at the young age of 26, on Christmas Day, 1866.

As a result, Pinkerton will increasingly develop something of an odd duality of character. In the company of family, friends, and supportive church members, he will be very well known for his humility, sympathy, peacefulness, prayers, and how he spends much of his time in ministry among poor blacks in Central Kentucky. However, whenever L.L. takes up pen in hand, his character can undergo a less than constructive transformation. The paper that he co-edits for a short time in 1869-1870 (The Independent Monthly) is, in the words of one biographer, laced with “fiery prose and personal attacks against those who oppose him.”

L.L. will die on this same day, Jan. 28, his birthday, in 1875, at the age of 63.

January 29

Jan. 29, 1826 – Alexander Campbell pens the preface to his first edition of a translation of the New Testament entitled The Living Oracles (TLO). In this work Campbell builds on a translation of the New Testament done years earlier (1818) by George Campbell [known especially for his work in the Gospels; no relation to Alexander Campbell), James MacKnight (a scholar of the epistles), and Philip Doddridge (a preacher/hymn-writer). A. Campbell’s contribution consists not only of edits of the translation’s primary text, but also the addition of prefaces to the books of the New Testament, notes, an appendix, and the work of publication. TLO quickly becomes popular within the Restoration Heritage, especially its leaders, and, to a much lesser degree, the wider circle of Christendom who practice baptism by immersion; however, TLO will never be widely adopted outside of these contexts. Still, over the course of Campbell’s years, TLO will appear in six editions and will be frequently reprinted.

Campbell’s publication of TLO arises from his awareness of manuscript discoveries and their comparative research, the advancements in understanding and translation of the Greek language, and a growing, personal dissatisfaction and weariness with the popular, but obsolescent, King James Version (KJV). He had tilled the soil for the public’s reception of TLO in the preceding years (1824-1825) with a series of articles in the Christian Baptist entitled “History of the English Bible.” In this series he laid out his conviction that fresh Bible translation is crucial to the successful inauguration of reformation.

As a sample of the translation offered by TLO, compare it’s rendering of Acts 2.38 with that of the KJV:

“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (KJV)

“And Peter said to them, Reform, and be each of you immersed in the name of Jesus Christ, in order to the remission of sins, and you shall receive the gift of the Holy Spirit.” (TLO)

Given its reasons for being, especially its habit of replacing “churchy” words with words more readily understood, a strong case can be made that TLO is the forerunner of most modern Bible translation work in that it sought to simultaneously bring the latest findings of scholarship to the public and to render the Biblical text in such a fashion as to be more readily grasped and understood by all.

This is all the more interesting since over the course of the past sixty years it has been common in some Restoration Heritage quarters to (mistakenly) argue that the KJV was the deliberate and happy translation of choice among the early Restoration Heritage leaders. For as Bobby Valentine has noted: “… there is not a single defense of the King James Version written by a member of the Stone-Campbell Movement whether ‘liberal’ or ‘conservative’ in the nineteenth century!” The Restoration Heritage’s early leaders longed not to enshrine the KJV, but to be done with it. The existence and pervasive use of TLO is evidence enough to the fact.

TLO‘s preface, as well as Campbell’s series of articles, remain potent reading to this day for any and all who either lift up any one translation as supreme or who are skeptical of the need for ongoing translation work. In Campbell’s words: … the illiterate have stronger faith who read many translations, than the same class who have read but one.”

[Sidebar: If you’ve ever sung O Happy Day, likely at a baptism, then you’ve sung the work of Philip Doddridge. Though not living to the age of fifty (1702-1751), Doddridge authored over four hundred hymns, often concluding or following up his sermons with one of his songs.]

January 30

Jan. 30, 1908James Sanford (J.S.) Lamar dies in Augusta, Georgia. An 1854 graduate of Bethany College, he had taken up preaching in Augusta, Georgia. Having a keen interest in writing, Lamar had wasted no time in putting his talent to use and so, had established a paper entitled the Christian Union, a paper that often took to task not only Benjamin Franklin’s American Christian Review, but Tolbert Fanning and David Lipscomb’s Gospel Advocate as well. Aside from relatively brief interruptions (1864-1865; 1875-1876), J.S. lived, and preached, in Augusta for not much short of thirty years (1854-1884).

The year 1859 was a watershed year in J.S.’s life. That year he had turned thirty years old, had received his M.A. from Bethany College, was selected as a trustee of Bethany College, had become one of the vice-presidents of the American Christian Missionary Society (ACMS), and had penned his best remembered, most influential, and most highly praised book, The Organon of Scripture; or, the Inductive Method of Biblical Interpretation (OS). The OS had received high praise among Restoration Heritage leaders and was well on the way to becoming “one of “the” hermeneutical handbooks on Bible interpretation for an entire generation. In the words of Tim Sensing, the OS “… effectively systematized the grammatical-critical model of interpretation advanced by first-generation leaders like Alexander Campbell and Walter Scott.” The effects of this work continue to be felt today.

If 1859 had proved to be a year of great achievement for J.S., 1864 had been a year of great tragedy. In January, his first wife (Mary Rucker, a cousin) had died and in November, Union general William T. Sherman’s “total war” in his March to the Sea had forced J.S. and his children to flee their Augusta home.

In late 1865, J.S. had remarried (Sallie Mayson Ford), returned to Augusta, and resumed ministry there with the First Christian Church. Upon J.S.’s return he had found that his parsonage (paid for by fellow church member Emily Thomas Tubman) was located next door to the parsonage of a Presbyterian minister by the name of Joseph Wilson. The Lamars and the Wilsons became good friends, as did their sons, Thomas Woodrow Wilson and Joseph Rucker Lamar, who were less than a year apart in age. Though J.S. didn’t live to see the day, his son, Joseph Rucker, served as a U.S. Supreme Court justice (1911-1916) and Thomas Woodrow grew up to become the 28th President of the United States (1913-1921).

In 1866, J.S. had had a strong hand in the creation of a new, and very influential, brotherhood paper, the Christian Standard (CS). Edited from the start by Isaac Errett, J.S. had come on board as co-editor of the CS in 1869. The CS is still in publication today.

However, perhaps of greatest significant we should note that J.S. Lamar, increasingly so with age, had come to view the interpretive perspective he had laid out in the OS as a young man as both deficient and defective. Consequently, in his latter years he became increasingly open in terms of how Scripture was to be rightly understood and applied. It is not too much to say that, in a sense, J.S.’s very life was a stage on which one could see an issue played out that many future Restoration Heritage leaders would wrestle with, and still do today, namely, “is it about the man, or the plan?” He had focused the first half of his life primarily on the latter, but spent the latter quarter of his life, increasingly so, on the later. Having always had a deep and passionate desire for unity among Christians, ultimately, J.S. came to view, and practice, the confession that “Jesus is Lord and Christ” as the only practical basis for union among Christians, a position far removed from that which he had once taken, and declared, in the OS.

[Sidebar: * I have yet to discover if J.S. is kin to Mirabeau Buonaparte Lamar, the complicated and colorful second President of the Republic of Texas (1838-1841). However, it is known that both J.S. and Mirabeau’s parents lived, and raised their children in, central Georgia. * J.S. Lamar’s parsonage in Augusta still stands. It now functions as the visitor center for the “Boyhood Home of President Woodrow Wilson.” * J.S.’s daughter-in-law, Clarinda Pendleton (J.R.’s second wife), was the daughter of Alexander Campbell’s son-in-law, William Kimbrough (W.M.) Pendleton.]

January 31

Jan. 31, 1804 – In Lexington, Kentucky, on this date, the four month-old Springfield Presbytery publishes An Apology for Renouncing the Jurisdiction of the Synod of Kentucky; To Which Is Added a Compendious View of the Gospel and a Few Remarks on the Confession of Faith. The purpose of its 141 pages is to justify the group’s departure from the Presbyterian Synod. The work has three parts, each penned by three different authors: Robert Marshall penned the Apology, Barton W. Stone, Sr. wrote the View, and John Thompson crafted the Remarks.

Word of the Springfield Presbytery’s scandalous existence and the Apology‘s publication quickly spreads among Presbyterian churches in the surrounding area. Seven churches in Ohio (Beaver Creek, Clear Creek, Eagle Creek, Orangedale, Salem, Springfield [modern day Springdale, Cincinnati] and Turtle Creek) and eight churches in Kentucky (Bethel, Cabin Creek, Cane Ridge, Concord, Flemingsburg, Indian Creek, Paint Lick, and Shawnee Run) will quickly join the Springfield Presbytery. James D. Murch has observed: “While there were other churches of like views and many groups, unorganized and unidentified where the revival preachers were welcome, there seemed to be little disposition among them to submit to any kind of ecclesiastical authority.”

However, the very growth of the Springfield Presbytery will plant the seeds of its own demise. Again, it is Murch who sums up matters well: “The men who organized the presbytery were soon [among themselves] in the throes of a doctrinal discussion of the atonement and other issues, and it was increasingly apparent that there was little real unity or stability among them. Stone was almost the only stable and dependable man in the group, as time was to reveal.”

The Springfield Presbytery will pen it’s own Last Will and Testament and dissolve itself on June 28 of this same year.