Is in honor, bound

Having staked out a position that since Jesus Christ prohibits his followers from using carnal weapons by which they fight, maim, or kill for the establishment of the kingdom of God, much less for a “human government”, David Lipscomb makes this point about voting:

“But if he [a Christian] cannot fight himself, can he vote to make another fight? What I lead or influence another to do, I do through that other. The man who votes to put another in a place or position, is in honor, bound to maintain him in that position, and is responsible for all the actions, courses or results that logically and necessarily flow from the occupancy and maintenance of that position.”

–David Lipscomb, “Preface” Civil Government. Its Origin, Mission, and Destiny, and the Christian’s Relation To It. Nashville: Gospel Advocate Publishing Company, 1889, p. iv.

Consider the implications of Lipscomb’s position.

Teaching through David Lipscomb’s Civil Government

It took but little thought to see that Christians cannot fight, cannot slay one another or their fellowmen, at the behest of any earthly ruler, or to establish or maintain any human government . But if he cannot fight himself, can he vote to make another fight? What I lead or influence another to do, I do through that other. The man who votes to put another in a place or position, is in honor, bound to maintain him in that position , and is responsible for all the actions, courses or results that logically and necessarily flow from the occupancy and maintenance of that position. A man who votes to bring about a war, or that votes for that which logically and necessarily brings about war is responsible for that war and for all the necessary and usual attendants and results of that war.

–David Lipscomb, “Preface,” Civil Government. Its Origin, Mission, and Destiny, and the Christian’s Relation To It. Gospel Advocate Publishing Company: Nashville, 1889, p. iv.

Almost fifteen years ago I proposed to work through, on this blog, D. Lipscomb’s Civil Government. It is clear that did not happen.  I have since then taught or presented about Lipscomb and his book three or four times.  One of those was briefly for the Smyrna Church in one class session; another was for faculty at Abilene Christian University as one class of a three-part series in the Adams Center for Teaching and Learning; and twice now I have taught through it in extended fashion for the University Church in Abilene.  The first was in September and October 2016 just before the general national election.  As the Lord wills, next week I will complete my part (in three sessions) of a larger series on religion and politics.  My co-teachers surveyed the landscape in broader ways, first by describing the polis and how communities and nations have organized to achieve their various ends.  Some of that set-up included a resume of some key Biblical texts along with some broad categories of how Christians have engaged civil powers.  Some of that will continue in the final weeks of the class. 

My task is to present Lipscomb’s position.  I do so for these reasons:

1) I surveyed the class (about 50 the first night) and it confirmed my suspicion that nearly all of us were educated at or worked for one of the Christian universities among Churches of Christ.  I think all but two or three indicated they either went to one of these schools or worked for one.  For many, like me, it was both.  Many were ACC alums, but a few Harding, Oklahoma Christian, and one (me) Lipscomb grad.  Point being is that almost all of us were trained in or worked in settings that would not exist had it not been for the educational trajectory established by David Lipscomb and James A. Harding at the Nashville Bible School, and before them by Tolbert Fanning at Franklin College.  Some had teachers who were only a generation removed from Lipscomb himself.  For example, some in the class remembered Jesse Sewell in his later years in Abilene; JPS sat at Lipscomb’s feet.  Whether those teachers carried forward the Lipscomb view in its broad sweep or in any of the particulars is another question.  Point is that we have been formed in a way by someone whose name might not know, or know only by name.  Most only knew Lipscomb by name.  I asked a corollary question: who has actually read DL’s book?  Only one hand.  A few read parts of it.   So, as I told the class, we are so close, yet so far to David Lipscomb.  Why not think together about the central theological conviction of a man whose worked has shaped us in ways we might not even be aware of?

2) Whatever we think of the broad sweep of Christian history, or of Restoration history, or of David Lipscomb, we care most for the testimony of the Holy Bible and what it might say, and how it might instruct and guide us.  Thus my second reason for taking this approach.  Lipscomb’s book is nothing if not a thorough handling of the Biblical text.  So, he will be a good conversation partner.  He has done what we hope to do: engage the Bible.  He, too, has convictions about the nature of Scripture, how it teaches and guides the church, and like us he is concerned that the church be faithful to the teaching of the apostles and evangelists as we have them in the received word.  By reading his book, we will have some pegs in the wall on which we can begin to hang our thoughts about the teaching of the Bible, our interpretive strategies, and our doctrinal convictions.

3) By approaching it this way, I can be faithful to the design of the class, which is titled very purposely the ‘Conversations Class.’  Though I lectured far more than is typical for this class, the point is to generate conversation: thinking aloud, raising questions (especially the questions that often people suppress when they come to ‘church’), and exploring the implications of various positions and interpretations.  We designed this class to purposely engage controversial questions.  I can think of no better place than the Conversations Class (or any other class at University Church) in which I would want to sit with my beloved fellow Christians to explore topics such as ‘religion and politics.’  As I told them Wednesday night, there is no better place than this room to talk and think about these questions.  And because this topic is so charged, approaching it through the lens of history for the purpose of helping us think together about our faith, is, I think, a very sound pedagogical strategy.  We can enjoy the historical distance (both the chronological distance and the theoretical distance) as a safe approach to interpretive grids (such as Lipscomb’s hermeneutic) or theological convictions (all civil powers are ipso facto rebellion against God) or to practical implications (such as should Christians vote).

What I hope we gain from this class is understanding of Lipscomb’s position. The quote above is provocative, and provocative as it is may be, it is tame by comparison to other portions of the book.  My goal is that we understand what Lipscomb claims.  Further, that we understand that it was a viable trajectory among Churches of Christ even as recently as a few generations ago.  Further, that these views were held by our close forbears; and finally, that as a conversation partner he will prompt us to ask of ourselves: what we will do with the text of the Bible?, and, how we will appropriate its message?

— 

Related posts:

David Lipscomb on voting, 1921

The Christian’s relation to worldly governments, 1910

David Lipscomb: A Bibliography

C. E. W. Dorris helps us remember how Tolbert Fanning eulogized Barton Stone

Charles Elias Webb Dorris was a collector, and reader, of old periodicals.  His complete set of Gospel Advocate was one of the few in existence in his lifetime. Its rarity ensured he was sought after by budding historians such as Earl West (Search for the Ancient Order) and Stephen Eckstein (Churches of Christ in Texas).

Dorris used his library and the documents of the past therein  to engage with the issues of his day.  This is particularly true of the institutional controversy in the late 1940s through the 1950s.  I am thinking of a series of articles he penned for Preceptor.  He also occasionally sent snippets to B. C. Goodpasture for inclusion in Gospel Advocate.  Under the title “Honor to Whom Honor” he states that he has “thought for a long time that writers both past and present, give Alexander Campbell honor that belongs to Barton W. Stone. In this I am not by myself as will be seen in the following from the pens of Philip Mulkey and Tolbert Fanning.”  Dorris’ point is that Stone’s work preceded Campbell’s in time and his doctrine of restoration, “the ‘Bible alone’,” and the church also preceded Campbell’s.

The Mulkey excerpt is from Old Path Guide, 1879, pp. 291-292.  Perhaps I will at some point post it.  But here I am more concerned to post the short note Dorris quotes from Tolbert Fanning.

Dorris says, without further comment:

“Tolbert Fanning, in commenting on the death of B. W. Stone, said:

If justice is ever done to his memory, he will be regarded as the first great American reformer,–the first man who, to much purpose, pleaded the ground that the Bible, without note, commentary, or creed, must destroy antichristian powers, and eventually conquer the world.  Although I have heard Father Stone slandered, and his views grossly perverted, yet never did I hear mortal man utter a syllable derogatory to his moral worth. A man more devoted to Christianity, has not lived not died, and many stars will adorn his crown in a coming day. ” (Christian Review, 1844, page 288.)

–C. E. W. Dorris, “Honor to Whom Honor,” Gospel Advocate, July 19, 1951, p. 452.

What catches my eye, aside from Dorris’ use of the past and his claim about Stone, is how Fanning characterizes Stone’s work.  For Fanning, Stone is the pathbreaker who pleads for the Bible against “antichristian powers.”  This is how Fanning epitomizes Stone’s life’s work.  The Bible “without note, commentary, or creed must destroy antichristian powers and eventually conquer the world.”

This is how Fanning characterized Stone’s work.  Dorris picks it up and uses it a century later.  Did the readership of Gospel Advocate  in 1951 characterize the work of post-war Churches of Christ in the same way?  Would they recognize in their churches of that day Fanning’s description of Stone’s work?

David Lipscomb: A Bibliography

Compiled by McGarvey Ice, 9 November 2017

I list entries under three headings: BOOKS and MONOGRAPHS are stand-alone publications authored by David Lipscomb, or contain his works as edited by others; ESSAYS or CHAPTERS are materials authored by Lipscomb and published during his lifetime. These are not stand-alone publications; finally, BIOGRAPHICAL and INTERPRETIVE list biographical sketches about Lipscomb (published during his life and after his death) and scholarly interpretive works about his life and thought. I list entries under each heading chronologically by date of first publication. I note subsequent editions and/or reprintings only at the entry of first publication. In a few cases I add additional notes. Additions, corrections, and comments are welcome at mac.ice@acu.edu.  Click here to download the bibliography in PDF format.

BOOKS and MONOGRAPHS

Lipscomb, David. The Religious Sentiment, Its Social and Political Influence: An Address Before the Alumni Society of Franklin College, Tenn., delivered on the 4th of July, 1855. Nashville: Cameron & Fall, 1855. 36 p.

Lipscomb, David. Offerings to the Lord: A Tract. Nashville: Lipscomb & Sewell, 1878. 42 p.

David Lipscomb. Offerings to the Lord: A Tract. Nashville: Lipscomb & Sewell, 1878.

[Lipscomb, David] The Standard and the Hymn-Book, with An Exposition of Its Course Toward the Missionary Society. Nashville: A. M. Sewell, 1883. 32 p.

[David Lipscomb] The Standard and the Hymn-Book, with An Exposition of Its Course Toward the Missionary Society. Nashville: A. M. Sewell, 1883.

Lipscomb, David. Difficulties in Religion Considered. [Nashville?: Lipscomb & Sewell?, prior to 1888, possibly in 1885]. Perhaps bound with John T. Poe, What Must I Do To Be Saved? and John T. Poe, The Identity of the Church. This content may be the same as the chapter by the same name in Salvation from Sin (1913).

Lipscomb, D. Christian Unity. How Promoted, How Destroyed. Faith and Opinion. Nashville: Gospel Advocate Publishing Company, 1891. 64 p. Reprinted by McQuiddy Printing Company, Nashville, 1916. Reprinted under a short title, On Christian Unity, by Doulos Christou Press, Indianapolis, 2006.

D. Lipscomb. Christian Unity. How Promoted, How Destroyed. Faith and Opinion. Nashville: McQuiddy Printing Company, Nashville, 1916.

Lipscomb, D. Civil Government. Its Origin, Mission, and Destiny, and the Christian’s Relation To It. Nashville: Gospel Advocate Publishing Company, 1889. 158 p. Reprinted by McQuiddy Printing Company, Nashville, 1913; Gospel Advocate Company, 1957. Reprinted by Vance Publications, Pensacola, 2006. This material appeared earlier in Christian Quarterly Review, issues of October 1888, January 1889 and July 1889.

D. Lipscomb. Civil Government. Its Origin, Mission, and Destiny, and the Christian’s Relation To It. Nashville: Gospel Advocate Publishing Company, 1889.

Lipscomb, D. Life and Sermons of Jesse L. Sewell. An Account of His Life, Labors and Character. Nashville: Gospel Advocate Publishing Company, 1891. 318 p. Second and third ‘editions’, actually printings, in 1891 by Gospel Advocate Publishing Company. Fourth ‘edition’ by Gospel Advocate Company, Nashville, 1954.

Lipscomb, David. Notes on the International S. S. Lessons for 1895. Nashville: Gospel Advocate Publishing Company, [1895]. 279, 1, 34 p.

David Lipscomb. Notes on the International S. S. Lessons for 1895. Nashville: Gospel Advocate Publishing Company, [1895]

Lipscomb, David. Notes on the International S. S. Lessons for 1896. Nashville: Gospel Advocate Publishing Company, [1896].

Lipscomb, D. A Commentary on the Acts of the Apostles, with Questions Suited for the Use of Families and Schools. Nashville: Gospel Advocate Publishing Company, 1896. 249, 5 p. Printed at least four times, one perhaps as late as 1939.

[Lipscomb, David] Instruments of Music in the Service of God: An Examination of the Subject from the Teaching of Both the Old and the New Testaments. Nashville: McQuiddy Printing Company, [1903]. This tract first appeared in a three-part series of articles in Gospel Advocate in October 1901.

[David Lipscomb] Instruments of Music in the Service of God: An Examination of the Subject from the Teaching of Both the Old and the New Testaments. Nashville: McQuiddy Printing Company, [1903].

Lipscomb, David. The Sabbath: Which Day Shall We Observe—The First or the Seventh?  [Nashville?: Gospel Advocate Publishing Company and/or McQuiddy Printing Company?, prior to 1910].

Shepherd, J. W. Queries and Answers by David Lipscomb, Editor of the Gospel Advocate. Nashville: McQuiddy Printing Company, 1910. 458 p. Second and third editions in 1910 and 1911 respectively, both by McQuiddy Printing Company. Fourth and fifth editions by F. L. Rowe, Cincinnati, 1918 and 1942 respectively. Also a Fifth edition by Gospel Advocate Company, Nashville, 1963. All subsequent ‘editions’ after the first are actually printings.

Shepherd, J. W. Salvation from Sin by David Lipscomb, Editor of the Gospel Advocate. Nashville: McQuiddy Printing Company, 1913. x, 440 p. ‘Second edition’, actually a printing, by Gospel Advocate Company, Nashville, 1950. Reprinted by Faith and Facts, Indianapolis, ca. 1995.

Kurfees, M. C., ed. Queries and Answers by Lipscomb and Sewell being A Compilation of Queries with Answers by D. Lipscomb and E. G. Sewell, covering a period of forty years of their joint editorial labors on the Gospel Advocate. Nashville: McQuiddy Printing Company, 1921. 767 p. Apparently the first printing bears the title as above, both on the title page and spine of the book. Second printing changed to ‘Questions Answered by Lipscomb and Sewell…”. Reprinted under the latter title by McQuiddy Printing Company, Nashville, 1952 and 1957 and by Gospel Advocate Company in 1963 and 1974. The title change may have occurred as early as May 1921; the book was first noted in February 1921.

M. C. Kurfees, ed. Queries and Answers by Lipscomb and Sewell being A Compilation of Queries with Answers by D. Lipscomb and E. G. Sewell, covering a period of forty years of their joint editorial labors on the Gospel Advocate. Nashville: McQuiddy Printing Company, 1921.

M. C. Kurfees, ed. Questions AnswereD by Lipscomb and Sewell being A Compilation of Queries with Answers by D. Lipscomb and E. G. Sewell, covering a period of forty years of their joint editorial labors on the Gospel Advocate. Nashville: McQuiddy Printing Company, 1921.

Shepherd, J. W., ed. A Commentary on the New Testament Epistles by David Lipscomb. Volume I. Romans. Nashville: Gospel Advocate Company, 1933. 285 p.

Shepherd, J. W., ed. A Commentary on the New Testament Epistles by David Lipscomb. Volume II. First Corinthians. Nashville: Gospel Advocate Company, 1935. 274 p.

Shepherd, J. W., ed. A Commentary on the New Testament Epistles by David Lipscomb. Volume III. Second Corinthians and Galatians. Nashville: Gospel Advocate Company, 1936. 304 p.

Shepherd, J. W., ed. A Commentary on the New Testament Epistles by David Lipscomb. Volume IV. Ephesians, Philippians and Colossians. Nashville: Gospel Advocate Company, 1939. 330 p.

Dorris, C. E. W., ed. A Commentary on The Gospel by John by David Lipscomb. Nashville: Gospel Advocate Company, 1939. 339 p.

Shepherd, J. W., ed. A Commentary on the New Testament Epistles by David Lipscomb. Volume V. I, II Thessalonians, I, II Timothy, Titus, and Philemon. Nashville: Gospel Advocate Company, 1942. 324 p.

Shepherd, J. W., ed. A Commentary on the New Testament Epistles by David Lipscomb. Volume I. Romans. Second ed. rev. and enl. Nashville: Gospel Advocate Company, 1943. 292 p. The commentaries were reprinted many times by Gospel Advocate Company, 1940s-present. In 1997 Gospel Advocate Company published a Spanish language edition under the series title Un Comentario Sobre las Epítolas del Nueve Testamento translated by Lionel M. Cortez.

ESSAYS or CHAPTERS

Introduction, Jarvis, Ida Van Zandt, Texas Poems. Nashville: Gospel Advocate Publishing Company, 1893.

“Man: His Beginning, Training, and End” in F. D. Srygley, Biographies and Sermons, A Collection of Original Sermons by Different Men, with a Biographical Sketch of Each Man Accompanying His Sermon, Illustrated by Half-tone Cuts. Nashville: [Gospel Advocate Publishing Company] 1898. pp 165-184. Reprinted by Gospel Advocate Company, Nashville, 1961.

Introduction. Calhoun, H. L. and M. C. Kurfees. Instrumental Music in the Worship. A Discussion Between H. L. Calhoun and M. C. Kurfees, with an Appendix. Introduction by David Lipscomb, Editor of the Gospel Advocate. Nashville; Gospel Advocate Publishing Company, 1901. 48 p.

“Tolbert Fanning’s Teaching and Influence” pp. 7-111; “Address” p. 358-363; “Notice of the Death of William Anderson” pp. 443-447 all in Scobey, James E. ed. Franklin College and Its Influence. Nashville: McQuiddy Printing Company, 1906. Reprinted by Gospel Advocate Company, Nashville, 1954.

Contributor. Lipscomb, A. B. ed. Christian Treasures, An Exposition of Vital Themes by Earnest and Forceful Writers. Volume 1. Nashville: McQuiddy Printing Company, 1916.

Contributor. Lipscomb, A. B. ed. Christian Treasures, An Exposition of Vital Themes by Earnest and Forceful Writers. Volume 2. Nashville: McQuiddy Printing Company, 1916.

BIOGRAPHICAL and INTERPRETIVE

Srygley, F. D. “Life of David Lipscomb,” in F. D. Srygley, Biographies and Sermons, A Collection of Original Sermons by Different Men, with a Biographical Sketch of Each Man Accompanying His Sermon, Illustrated by Half-tone Cuts. Nashville: [Gospel Advocate Publishing Company] 1898. pp 150-164. Reprinted by Gospel Advocate Company, Nashville, 1961.

“David Lipscomb Memorial Number’ of Gospel Advocate, 59:49 (December 6, 1917) contains numerous articles, tributes and memorials.

Boles, H. Leo. Biographical Sketches of Gospel Preachers, Including the Pioneer Preachers of the Resotration Movement and Many Other Preachers Through Decades Down to the Present Generation Who Have Passed to Their Reward. Nashville: Gospel Advocate Company, 1932. pp. 243-247.

West, Earl Irvin. The Life and Times of David Lipscomb. Henderson: Religious Book Service, 1954.

Earl Irvin West. The Life and Times of David Lipscomb. Henderson: Religious Book Service, 1954.

Vaughn, J. Roy, “David Lipscomb” in B. C. Goodpasture, comp. The Gospel Advocate Centennial Volume. Nashville: Gospel Advocate Company, 1956. Ch. 3 devoted to David Lipscomb, pp. 14-40, which includes several articles by Lipscomb.

Barnett, Herman L. “David Lipscomb’s Doctrine of the Church.” MA Thesis, Butler University, Indianapolis, Indiana, 1956.

Harrell, David Edwin, Jr. “Disciples of Christ Pacifism In Nineteenth Century Tennessee,” Tennessee Historical Quarterly, 21:3 (1962): 263-274

Holland, Tom. David Lipscomb: An Example of Ethical Power in Preaching. MA Thesis, Abilene Christian College, Abilene, Texas,1964.

Campbell, Thomas L. The Contribution of David Lipscomb and the Gospel Advocate to Religious Education in the Churches of Christ, Or, David Lipscomb’s Contribution to the Restoration Movement. Southern Baptist Theological Seminary, Louisville, Kentucky, 1968.

Robinson, John Louis. David Lipscomb : Journalist in Texas, 1872. [Quanah, Texas] Nortex, 1973.

Murrell, Arthur V., “David Lipscomb: Moderate in the Middle; or David Lipscomb Reconsidered,” Discipliana 34 (Winter 1974): 43-57.

Seawright, Sandy, “Ten ‘Greatest Tennesseans’—A Reappraisal,” Tennessee Historical Quarterly 35 (Summer 1976): 222-224.

Hooper, Robert E. A Call to Remember: Chapters in Nashville Restoration History. [Nashville: Gospel Advocate Company, 1977].

Robert E. Hooper. A Call to Remember: Chapters in Nashville Restoration History. [Nashville: Gospel Advocate Company, 1977].

Hooper, Robert E. Crying in the Wilderness: A Biography of David Lipscomb. Nashville: David Lipscomb College, 1979.

Robert E. Hooper, Crying in the Wilderness: A Biography of David Lipscomb. Nashville: David Lipscomb College, 1979.

Hooper, Robert E., “The Lipscomb Family,” Nashville Families & Homes, Paragraphs from Nashville History Lecture Series 1979-1981. Nashville: The Nashville Room, The Public Library of Nashville & Davidson County, 1983, pp. 90-103.

Dunnavant, Anthony L. “David Lipscomb on the Church and the Poor.” Restoration Quarterly, 33:2 (1991): 75-85.

Dunnavant, Anthony L. “David Lipscomb and the ‘Preferential Option for the Poor’ among Post-Bellum Churches of Christ.” Poverty and Ecclesiology: Nineteenth-Century Evangelicals in the Light of Liberation Theology, Collegeville: Liturgical Press, 1992, pp. 27-50.

Brewster, Ben. “Torn Asunder the Civil War, David Lipscomb, and the 1906 Division of the Disciples.” MA Thesis, Cincinnati Bible College & Seminary, Cincinnati, Ohio, 1999.

Foster, Douglas A. “Churches of Christ and Baptism: An Historical and Theological Overview.” Restoration Quarterly, 43:2 (2001): 79-94.

Roberts, R. L. “Lipscomb, David” in Richard T. Hughes and R. L. Roberts, The Churches of Christ. Denominations in America, 10. Henry Warner Bowden, Series Ed. Westport: Greenwood Press, 2001: 252-253

Little, David L. “The Aversion to Biblical Interpretation in the Thought of David Lipscomb and Tolbert Fanning.” Restoration Quarterly, 44:3 (2002): 159-164.

Casey, Michael W. “From Religious Outsiders to Insiders: The Rise and Fall of Pacifism in the Churches of Christ.” Journal of Church & State, 44:3 (2002): 455.

Hooper, Robert E., “Lipscomb, David (1831-1917), Encyclopedia of the Stone-Campbell Movement. Douglas A. Foster, Paul M. Blowers, Anthony L. Dunnavant, D. Newell Williams, Eds. Grand Rapids: Eerdmans, 2004: 480-482.

Hicks, John Mark and Bobby Valentine. Kingdom Come: Embracing the Spiritual Legacy of David Lipscomb and James Harding. Abilene, TX : Leafwood Publishers, 2006.

Foster, Douglas A. “The 1906 Census of Religious Bodies and Division in the Stone-Campbell Movement: A Closer Look.” Discipliana, 66:3 (2006): 83-93.

Mead, Jason. “An Abandonment of the Christian Religion”: War, Politics, and Society in the Writings of Tolbert Fanning and David Lipscomb, 1855-1876.” Journal of East Tennessee History, 82, (2010): 33-52.

Hooper, Robert E. Crying in the Wilderness: The Life & Influence of David Lipscomb. [Nashville: Lipscomb University, 2011]

Robert E. Hooper. Crying in the Wilderness: The Life & Influence of David Lipscomb. [Nashville: Lipscomb University, 2011]

Grubbs, Shaun. The Heritage of Pacifism in the Stone-Campbell Movement: A General Study. MA Thesis, Abilene Christian University, Abilene, Texas, 2012.

Brown, Joel A. “Concern for the Poor in the Nashville Bible School Tradition: David Lipscomb and James A. Harding.” Restoration Quarterly, 55:2 (2013): 91-106.

 

Singing our way into the vision of the Beatitudes: Robert Foster’s ‘Hymn XI’

In 1818 at Portsmouth, New Hampshire Robert Foster (1789?-1835) used the presses at the Gazette office to print a pamphlet of twenty-two pages containing one dozen hymns.  Nearing 30 years of age, Foster was a young preacher among the ‘Christian’ movement.  The decade ahead would hold for him several opportunities to preach and especially publish.  Before his death in 1835 he served as secretary to the General Christian Conference, edited a major periodical among the movement, (Herald of Gospel Liberty, later The Christian Herald) and issued a major hymnal in 1824, (Hymns, Original and Selected for the Use of Christians, revised and reissued in 1828).  His singular contribution to the literature of the Christian movement is as a publisher and editor.

Though he may have been involved in publishing as early as 1812, it appears the 1818 book was the first he compiled:

[Robert Foster, compiler] Hymns, and Spiritual Songs. Original and Selected. Portsmouth, N.H.: printed at the Gazette Office, 1818. [1] 22 pages.

It appears that the first half or so (remember, only a dozen texts) are ‘original’, presumably original to Foster.  They appear in many subsequent Christian Connection hymnals for forty years hence, in a few books even after the Civil War.

Hymn XI, though, is an Isaac Watts text:

1 Blest are the humble souls that see
Their emptiness and poverty;
Treasures of grace to them are given,
And crowns of joy laid up in heaven.

2 Bless’d are the men of broken heart,
Who mourn for sin with inward smart;
The blood of Christ divinely flows,
A healing balm for all their woes.

3 Bless’d are the meek, who stand afar
From rage and passion, noise and war;
God will secure their happy state,
And plead their cause against the great.

4 Bless’d are the souls that thirst for grace,
Hunger and long for righteousness!
They shall be well supplied, and fed
With living streams and living bread.

5 Blest are the men whose bowels move
And melt with sympathy and love;
From Christ the Lord shall they obtain
Like sympathy and love again.

6 Bless’d are the pure, whose hearts are clean
From the defiling pow’rs of sin;
With endless pleasure they shall see
A God of spotless purity.

7 Blest are the men of peaceful life,
Who quench the coals of growing strife;
They shall be called the heirs of bliss,
The sons of God, the God of peace.

8 Bless’d are the suff’rers who partake
Of pain and shame for Jesus’ sake;
Their souls shall triumph in the Lord,
Glory and joy are their reward.

The Watts text was most commonly used in the 18th century, still rather widely used before the Civil War, but trails off sharply by 1900.  It is little wonder, then that it will likely be completely new to most readers of this blog.  The song has been out of fashion for several generations.

In a simple and straightforward manner Watts sings his way through the Beatitudes. Befitting the genre of ‘spiritual song’, when the church gathers and sings this song, they sing to each other that they might live into the reality envisioned by the Sermon on the Mount.

In each case the first couplet affirms the blessing of God and the final couplet declares the promises of God.  The singing assembly that voices this text reaffirms the blessing of God and the promises of God though it is plainly apparent to them that humility, broken heartedness, meekness, hunger, mercy, purity, peacemaking, and suffering for righteousness are not at all valued in the larger culture.  They know they stand in opposition to such powers and principalities; further, they know in this resistance they stand blessed by God.  Christian conviction deeply values humility, broken heartedness, meekness, hunger, mercy, purity, peacemaking, and suffering for righteousness.  Christians who resist in this way should consider themselves fortunate because God honors his word and keeps his promises.

In 1818 Robert Foster thought it vital to include this text in his little songster.  Singing assemblies of the Christian movement who used this pamphlet knew this song, and employed it in their assemblies to reaffirm their faith and redouble their commitment to live into the good words of the Sermon on the Mount.

Might we sing it again?

Sources:

E. W. Humphreys, Memoirs of Deceased Christian Ministers; Or, Brief Sketches with Lives and Labors of 975 Ministers Who Died Between 1793 and 1880. Christian Publishing Association: Dayton, 1880. s.v. Robert Foster, p. 133.

J. F. Burnett, “The Convention” Herald of Gospel Liberty, June 16, 1910, pp. 758-759.

Hymnals of the Stone-Campbell Movement Timeline at Lincoln Christian University.

‘Blessed are the humble souls that see‘ at Hymnary.org

Robert Foster on Find-A-Grave

 

David Lipscomb on Voting: A Voice from 1921

Lipscomb wrote much more than this about voting and the larger question of a Christian’s relationship to civil powers.  In this compact piece Lipscomb examines the basic issues he understood to be involved in the whole question.  It appears on pages 707-708 of M. C. Kurfees, ed. Questions Answered by Lipscomb and Sewell, Being a Compilation of Queries with Answers by D. Lipscomb and E. G. Sewell, covering a period of forty years of their joint editorial labors on the Gospel Advocate. Nashville: McQuiddy Printing Company, 1921.

——-

VOTING.

A brother and I were talking on prohibition.  He said that if I did not vote in the coming election I would be guilty of the damnation of the drunkard’s soul.  I told him that I never voted.  Please give us your views on the subject.

We cannot now enter into a lengthened argument on the subject of voting.  We believe the Scriptures furnish a man fully unto all good works.  It nowhere tells or gives the example of any Christian voting or using the governments of earth, which in the Bible are recognized as belonging to the prince of this world, to accomplish good.  God overrules them, as he does all the institutions of evil, to bring good to his children.  We believe that God’s laws, God’s provisions, are sufficient for all the good a Christian can do on earth.  If he will do what God requires, use the appointments God ordained for his use, and leave the results with God, he will save more souls that he will by using any of the powers of earth through which to work.  I know that God’s appointments and agencies look feeble and foolish to men, while man’s look wise and efficient; and if a man walks by his own wisdom, he will follow the inventions of men; but if he trusts God, he will use God’s appointed agencies and leave results in the hand of God.  I have faith in God, so do not expect to vote on any question.  If human government banishes whisky, I will rejoice; but a man that has not moral strength to quit drinking when whisky is in his reach is not fit for heaven.  Sober men that refuse to obey God need salvation as much as [708] the drunkard, and are frequently just as willing to be saved.   A sober man who refuses to obey God does as much harm and needs salvation as much as the drunkard.

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Lipscomb expresses a fundamental principle undergirding his basic thought and approach to any question: “We beleive the Scriptures furnish…”  It follows therefore that Lipscomb will search the scriptures to find a command or example for guidance in how to address any query at hand.  He finds neither instruction for example of voting in Scripture.  He moves to a larger issue and asks of Scripture: how do “governments of earth” function under God?  First, he finds no instruction or example of a Christian using these governments to “accomplish good.”  Second, he finds such governments to “belong to the prince of this world.”  A fundamental assumption of the antagonist in the query affirms the capacity of Christians to do good by voting in prohibition, therefore saving drunk men’s souls.  Lipscomb denies not only this assertion but undercuts the entire argument that Christians ought to vote morality.

“We can do so much good by voting ___X___,” the arguments goes.  “If we do not vote this or that way on this issue or that question then the country will go to hell in a handbasket…”  Or some such.  Lipscomb brooks no ground for this argument.  Instead, when he reads Scripture to find out what the proper course for his life ought to be, he finds that human governements are all already going to hell in a handbasket, period.  He understands Scripture to teach that “governments of earth” are “institutions of evil.”  Whatever good apparently comes from them in actuality comes from God working in spite of them.  They are tools in his hand to do good for his children.

Now this is quite different from any reading of Scripture that justifies one nation, say America, as God’s chosen nation.  Where the good of humanity is concerned (say, in the salvation of a drunkard when prohibition is on the ballot), Lipscomb places his confidence in God working through Christians-working-as-Christians in the lives of those about them who are addicted to alcohol.  For Lipscomb the locus of this salvific activity is the local congregation exerting its gifts of the Spirit in the life of its community.  In other words, Christians ought to take more seriously their idenitiy as Christians in their communities and work in them with grace and purity and peace and redemption, than they take any question up for vote on election day.  So what if prohibition passes thanks to the Christian vote, yet Christians cast about with no confidence in “God’s appointments and agencies” and therefore have no meaningful redmeptive impact on their neighbors?  Can we then say that our vote saved the drunkard from hell?  Can we then say with a straight face our vote saved the nation?

For Lipscomb, one aspect of this is hermeneutical, or how do you read the Scriptures?  Lipscomb finds no command or example for voting, therfore he does not vote.   Historically, this basic approach has been pervasive in Churches of Christ.  It has not been without debate as to application, but it has been pervasive and usually it proved conclusive.   No example of voting=no voting.   Further, the larger theological point Lipscomb extrapolates from what he does find in Scripture is that “God overrules…all institutions of evil.”  Therefore when Christians start talking about salvation or damnation (whether it is saving the drunkard’s soul or keeping our nation from the brink), for Lipscomb, they had better think through their commmitments and loyalties.  About these matters Scripture is clear: God works through his body (the church) as his body works in the world; God works in spite of human governments.  God’s appointments concerning ultimate human good (salvation) center on the redemptive work of the Spirit in the church.  No Christian ought to seek the results (salvation) without working loyally and steadfastly within the means (the church) God appointed.  Really, Lipscomb asks, where is your confidence?

I thought this a challenging little piece from the past to present on Election Day.  If I have misread David Lipscomb I welcome your criticism.  For my readers who attend Churches of Christ, what has been the substance of the discussion at church lately about this election?  Has it tracked more with the querist’s antagonist, or David Lipscomb?