Name Authority for Nashville Tennessee Stone-Campbell Congregations, 5th edition, revised and enlarged. April 18, 2020. This list comprises 440 variations of time, place and character names for 247 known congregations of the Stone-Campbell Movement in Nashville and Davidson County, Tennessee from 1812 to March 2020.
I published a chapter in The Faithful Librarian: Essays on Christianity in the Profession. (McFarland and Company, 2019) in which I provide for the first time a critical, source based account of Claude Spencer’s career and contribution to archival sensitivity in the Stone-Campbell Movement. Below are the opening and closing paragraphs of the chapter:
As the pioneering archivist of the Restoration Movement or Stone-Campbell Movement, comprising the Christian Churches, Churches of Christ, and the Christian Church (Disciples of Christ), Claude Elbert Spencer (1898-1979) came onto the scene during the emergence and professionalization of library study and the concomitant higher expectation of library work in the academy; he possessed a native impulse and a unique vocational imperative to collect history; and finally he owned a theological subjunctive to embrace the breadth of Stone-Campbell material in a single archive. This essay narrates the contours of his life’s story and work as it relates to the formation of the archive he conceived. Further, it attends to the values and virtues that compelled his collecting and guided his service. Spencer’s bibliographic work was exemplary and his archival work was peerless in his denomination. The story behind this work and the values that undergird it invite contemplation by those who would serve as archivists in denominational settings.
It is remarkable that a boy who learned to read at age nine would five years later become de facto librarian of his high school, and five years after that lead the library at his college in exchange for tuition, room and board. It is remarkable that librarian who wouldn’t have known a Disciple book if it hit him in the head would compile a bibliography so authoritative it remains unsurpassed after seventy years. It is remarkable that he formed a collegial society to serve the academy and the congregation, the graduate seminar and the Sunday school roundtable. It is remarkable that he maintained an unrelenting commitment to charity and equal representation in collecting scope in the face of bitter intramural disputes over bureaucracy the very existence of which fractured the ecclesial fellowship he loved and served the entirety of his career. It is remarkable that he recognized the need for, and advocated for needed research topics that were years ahead of their time. It is remarkable that though he held no degree beyond the ars baccalaureus in education, no less than 84 master’s theses and doctoral dissertations credit his advice, counsel, and assistance.* It is remarkable that he attained expertise with minimal formal coursework and professional training, but so mastered ‘library economy’ and was so productive in keeping up a demanding schedule, that the upon his retirement he was replaced by two and one-half full-time equivalents with graduate degrees in history, library science, and theology.
Spencer’s legacy survives in the several bibliographic works he authored, in the catalog records he generated, in the finding aids he assembled, and in the indexes he compiled. His legacy survives among the holdings of Disciples of Christ Historical Society, of which he was visionary and architect. His legacy endures in the community of librarians, archivists, historians, students and independent scholars he formed. His legacy endures in the scholarship he facilitated by virtue of his quiet diligence in collecting, organizing, describing, preserving, and advocacy for print and archival materials of the Stone-Campbell heritage, consisting of the Christian Churches, the Churches of Christ, the Christian Church (Disciples of Christ) and related groups.
The chapter was a sheer pleasure to research and write. Stone-Campbell historical scholarship came into its own because of Claude Spencer. First he raised awareness of its need, articulated that vision in plain terms, and then set about sourcing everything a scholar would need to write. Look at the footnotes of the historical works published by or about anything Stone-Campbell since World War 2. Look hard enough, and follow the references long enough, and you will find precious few that do not cite materials he gathered, inspired others to gather, or quote those who deal with those primary sources. I think he surpasses all historians as the most significant single figure who has contributed to ‘Restoration history.’
*– I have since located two additional theses, for a total of 86.
The December 6, 1917 issue of Gospel Advocate was devoted to the memory of the recently-deceased David Lipscomb. It is a rich treasure of memories and tributes. To my knowledge this issue was the first to carry Lipscomb’s photograph on the cover. Similar covers followed in 1931 (the July 11 Davidson County Special Number) and 1939 (the December 7 special issue about the history of the Nashville congregations).
These three issues are of significant historical value. As primary sources they provide information unavailable elsewhere. As interpretive reflections they are a beginning point for how Lipscomb was remembered and how congregational history was recorded and carried forward. The 1917 issue, other than newspaper obituaries and Price Billingsley’s diary, is the first secondary source about the life and impact of David Lipscomb. The Billingsley diary (housed at Center for Restoration Studies, Abilene Christian University) contains a description of the funeral along with its author’s candid thoughts and impressions. It was not intended, at the time, for public reading.
The issue of the Advocate, however, is a product of the McQuiddy Printing Company and is most certainly intended to capture the mood and ethos in the air just after Lipscomb’s death and by way of the mails deliver it to subscribers wherever they may be. In point of time, it is the first published sustained historical reflection on Lipscomb’s life and ministry. The 1931 and 1939 special issues focus on Lipscomb’s activity on the ground among the citizens of Nashville’s neighborhoods. Here his legacy is as a church planter: an indefatigable, patient, faithful steward. He plants, he teaches, he preaches, he organizes. He observes shifting residential patterns and responds with congregational leadership development. To meet the needs of the emerging streetcar suburbs, he urges elders to take charge of teaching responsibilities, engage evangelists and establish congregations through peaceful migrations and church plants. The 1931 and 1939 issues are testimonies to the effects of this approach. Along the way they preserve details and photographic evidence that is simply unavailable elsewhere.
All three are available for download below.
In 1939 Frederick John Foakes Jackson* published A History of Church History: Studies of Some Historians of the Christian Church (W. Heffer & Sons Ltd: Cambridge). His final book–he published it at age 84–it surveys in fourteen chapters just what its title suggests using biographical and bibliographical lenses.
Foakes Jackson studied under Bishop John Lightfoot at Trinity College, Cambridge and likely he first read church history under Lightfoot. He returns full circle to his teacher in the final chapter of this final book under the title “The Books Recommended by Bishop Lightfoot.”
The entire book though is somewhat of a tribute volume to Lightfoot. Foakes Jackson not only ended the book with a very kind nod to his teacher, he prefaced it with a subdued compliment to Lightfoot’s erudition and personal magnanimity. After three unsuccessful attempts at gaining a scholarship to study at Cambridge, Foakes Jackson obtained in 1880 the Lightfoot Scholarship in Ecclesiastical History. From there his teaching career launched and sailed for the next six decades. The Preface to A History of Church History contains the reply Foakes Jackson received when, upon learning of this award he wrote a note of thanks to the Bishop. The closing line of the reply reads: “I trust you will take up some portion of history and make it your own that you may give it in due time to others.”
Take up…make it your own…give it to others. I imagine Foakes Jackson at near ninety rereading the treasured letter from the patron who enabled his early university career.
There is wisdom here from Lightfoot and Foakes Jackson. As church historians, or congregational historians, or teachers in congregational settings, or preachers, we stand in a tradition. We are not the first to undertake the task of sorting out our past. We are not the first to stand before a class or congregation. We are not the first to write or research or sift or evaluate or craft the product of our study. We are not the first and we will not be the last. We have neither the first nor the final word. But we have our word, and with that a responsibility to pay close attention to those who precede us, add to it in our own way with criticism, insight, research and commentary, and then hand it off again. Just as our predecessors entrusted the work to us, we entrust it to others. We have responsibility to look backward at the tradition we have inherited; likewise we bear a responsibility to pass it forward after we make our contribution. We care about the past, we steward our gifts and resources in this moment, and we care about the future. We receive, we give. We take up, make it our own, and then give it away.
This inspires me to be responsible with what I receive. It inspires me to take seriously and steward wisely the opportunities and resources available to me. It underscores for me the reality that I am part of a community, one that ‘right now’ as much as it is past/future. For some of us the community may be a professional guild, or it may be the Wednesday night regulars, but there is a community. It encourages me to submit the fruit of my work to the good of the community.
* Wikipedia will get you started; follow the links there to good and useful information about FJFJ.
Among the Churches of Christ recently (within the last 40 or so years) closed in Nashville is the 22nd Avenue Church in North Nashville.
Begun as a mission from Twelfth Avenue, North Church in the early 1920’s, Twenty-Second Avenue was always a rather small congregation and never a wealthy or affluent one.
The earliest record I can find of it in the Nashville city directories is in 1926 when it met at 1609 22nd Ave. North. The 1937 City Directory lists the congregation as meeting at 1626 22nd Avenue North. On 14 October 1932 the building, presumably at 1609, burned. In debt and poor (“our membership is composed mainly of people who have little of this world’s goods…”), they met in private homes and a former automobile repair shop on 21st Avenue until funds were raised to buy the corner lot at 1626 22nd Avenue and Osage Street. Upon it they constructed with donated labor and supplies a small frame meetinghouse. See Gospel Advocate 1933:93.
The photo below is, I assume, of the second building at 1626 22nd Avenue, North:
in 1933 the congregation had three elders, W. T. Phillips, H. V. McCool and A. B. Sweeney, with G. A. Helton serving as Treasurer. They supported, partially, a “Brother Jones” in Metropolis, Illinois and maintained a “small fund for foreign mission work” in addition to local benevolence ministry.
From 1933 to 1979 my trail grows cold.
By 1979 I understand that 22nd Avenue relocated north of the Cumberland River to 3903 Milford Road. Alas! I see from Google Maps that whatever structure existed at 3903 Milford Road, it has very recently seen the business end of a wrecking ball. Milford Road Church of Christ does not appear in the 1983 Where the Saints Meet. A Google search turns up Rose of Sharon Primitive Baptist Church using that address. Yet if Google Maps is any indication, there is no one meeting in any building at 3903 Milford Road today. I may have missed my chance to photograph the Milford Road building by a few months.
Who might have information from 22nd Avenue Church of Christ: bulletins, directories or photographs? Who could fill in any information, at all, in the forty year gap from 1933-1973? Who has a photograph of the first building at 1609 22nd Avenue? Or of the Milford Road structure? Who preached for this congregation? Where did the members go when they disbanded? Are any former members still living?
7 December 1939 Gospel Advocate “Nashville Special”
This special issue of Gospel Advocate highlights with historical sketches and photographs several dozen Churches of Christ in Nashville, Tennessee, the City of David (Lipscomb). In view of an upcoming lecture at Lipscomb University (I’m co-presenting with Christopher Cotten, John Mark Hicks and Jeremy Sweets), this will be the first of several daily posts of the photographs from that issue. From now until the end of June I will post one photo daily. Look for the portraits of Fall, Fanning, Sewell, McQuiddy and Harding tomorrow and the meetinghouses in alphabetical order beginning 23 May until 30 June 2013, d.v. …. You are invited to our sessions Monday July 1 and Tuesday July 2. See the Summer Celebration schedule for time and place. Please come, I’d like to meet and talk with you.
[B. C. Goodpasture], “How Special Was Prepared”, page 1166:
In collecting the material for the special number of the Gospel Advocate we have sought a short history and a picture of the meetinghouse of every congregation in what might be called the Nashville district. There are some congregations not within the city limits which have been so vitally related to the work in the city that it was thought proper to include them. To this end each congregation was asked by telephone or letter to supply a sketch of its work and a good picture of its meetinghouse. We are grateful that most of the congregations complied with our request, but regret that some did not. Except where otherwise stated, we have used only the material that was sent in to us. Where the type of meetinghouse and of picture permitted, the cuts are uniform in size.—EDITOR.
H. Leo Boles, “General History of the Church in Nashville,” 1146-1148. Included in this brief essay are portraits of Philip Slater Fall, Tolbert Fanning, Elisha Granville Sewell, Jephthah Clayton McQuiddy and James Alexander Harding. David Lipscomb’s portrait graces the front cover. The bulk of the issue are the sketches and photos of the congregations and their meetinghouses. Boles’ task is to introduce the issue with a lead-off broad historical resume.
List of Congregations, pages 1148-1167
Listed below, in the order of appearance, are the congregations featured; those without an accompanying photograph marked with an asterisk [*]. I cannot discern an organizing principle, if there was one, governing the listing of the congregations. For their relative locations consult the map on the back cover.
Lindsley Avenue Church
Twelfth Avenue Church
Old Hickory Church
Charlotte Avenue Church
Grandview Heights Church
Riverside Drive Church
Shelby Avenue Church
Joseph Avenue Church
Grace Avenue Church
Park Avenue Church
Park Circle Church
Lawrence Avenue Church
David Lipscomb College Church
Acklen Avenue Church
Chapel Avenue Church
Eleventh Street Church
Reid Avenue Church
Cedar Grove Church
Trinity Lane Church
Russell Street Church
Third and Taylor Church
Mead’s Chapel Church
Highland Avenue Church
Fifth Street Church
Seventh Avenue Church
Whites Creek Church
Fanning School and Church
Lischey Avenue Church
New Shops Church*
Neely’s Bend Church*
W. E. Brightwell, “Record Not Complete”, pages 1166-1167:
“Some congregations failed to provide a picture of their building; some prepared something, but there was a slip-up in delivery.” Brightwell briefly recalls details about Green Street, Eighth Street [Eight Avenue, North], Jo Johnston, Twenty-Second Avenue, Otter Creek, and Reid Avenue. Within Brightwell’s note are photographs of the Home for the Aged (overseen by the Chapel Avenue Church), Jackson Park Church and Rains Avenue Church. He closes by asking, “What became of the sketches for Jackson Park and Rains Avenue congregations? Gorman Avenue, Richland Creek, Edenwold, Fourth Avenue, South, Pennsylvania Avenue, Ivy Point, Dickerson Road, and possibly others within the area of Greater Nashville, failed to report, or something happened that their report did not arrive in time.”
Given Brightwell’s note, I thought it worthwhile to discern which congregations were absent. It became readily apparent that there was no mention, at all, of any African-American congregation or preacher in the issue. There is a list of six “Colored Churches” on the rear-cover map.
If George Philip Bowser’s 1942 directory is any indication, Nashville was as much “Jerusalem” for African-American churches of Christ as it was for whites. In 1942 Nashville claimed six black Churches of Christ, the same as are listed on the rear cover of this ‘Nashville Special.’ No other city in America at that time, known to Bowser at least, had as many black congregations or as many members among them. Were Bowser to describe these congregations, their establishment and growth and the great men and women who built and nurtured them, he might use Henry Leo Boles’ words which opens this ‘Nashville Special’: “Nashville, Tenn., has been called the modern Jerusalem. There are more churches of Christ in this city than in any other city of the world. The church in Nashville, like the church in Jerusalem, had a small beginning, but it has grown to great proportions.” If not, at least his data would support the claim nonetheless.
The rear cover, with map, lists sixty-five congregations, fifty-nine [white] and six “colored.”
The congregations listed below have neither photo nor sketch in the issue proper:
Buford’s Chapel [this is an earlier name for Whites Creek church listed above]
Fourteenth and Jackson
Twenty-Sixth and Jefferson
Sixth and Ramsey
Fairfield and Green
Neither on this map nor inside are:
Chapel Hill (possibly a variant name for Little Marrowbone)
All of these are in Davidson County, reasonably within the bounds of Goodpasture’s “Nashville district” or Brightwell’s “Greater Nashville.”
The 1939 City Directory lists a Sanctified Church of Christ at 408 16th Avenue, North and a Metropolitan Church of Christ on East Hill as a ‘Colored’ congregation. The same directory lists Emanuel Church of Christ which I have confirmed is not a Stone-Campbell congregation. Sanctified is entirely new to me; there is an outside chance it could be the predecessor to the Fifteenth Avenue, North congregation (est. 1955 according to the 2012 Churches of Christ in the United States). If so then it is a black congregation…15th Ave is a plant from Jefferson or Jackson Street. Metropolitan Church is likewise new to me.
Remember, check back daily for a new photograph. Comments are welcome for memories, suggestions, etc. Should you like to contact me privately, do so at icekm [at] aol [dot] com. Should you have or know someone who has photographs, directories, bulletins or other paper from any of these congregations, please contact me.
This notice appears in the 20 November 1889 Gospel Advocate at page 739:
I have been having a protracted meeting in North-east Edgefield. I have established a congregation with nine members. I administer the loaf with them every Lord’s day. I am also teaching in South Nashville, had one addition last night, Bro. Calvin Hardison, by confession and reclamation. Please note that we will start a protracted meeting Wednesday night, the 13th of this month. I preach three times every Lord’s day, twice in South Nashville, and at 3 P. M. in Edgefield.
W. M. SLAY.
Nashville, Nov. 11, ’89.
There have been four baptisms at Gay Street church recently under the preaching of Bro. Howell.
It is difficult to compile a short list of lacunae in Nashville Stone-Campbell history. A thorough-going narrative of the rise of black Churches of Christ, vis-a-vis Gay Street Christian Church would make such a list, and high on it, too. Back of that, though, is the rise of Second Christian Church (the name by which is known Gay Street in earlier days) vis-a-vis the white Church Street Christian Church, of which Philip Slater Fall was long-time pastor. Its deep origins lie in the ‘colored’ Sunday Schools of the 1830’s and there is some connection to the slaves owned by William Giles Harding, horse-breeder extraordinaire and owner Belle Meade mansion. They worshiped as Grapevine Christian Church, very likely in the plantation’s vineyard.
If we are to meet these lacunae head-on, notices such as this in Gospel Advocate will be exceedingly helpful. I am confident others, perhaps many more, are out there in Gospel Advocate alone. Similar items exist in Christian Standard. If we ever find old issues of Christian Echo…ever…what a gold mine that would be!
I post it to raise awareness: there is a significant gap in our understanding of the local congregational context from which emerged the Womack-Bowser-Keeble orbit of black acapella Churches of Christ. Such published reports are one kind of light. Another source are congregational records. Then there are personal familial archives containing photos, letters, mementos. Any of these are immensely helpful, but I want to raise awareness that the congregational records, if there be any…if any were even kept…if anyone originated a list of members or kept tally of income and expenses…will break new ground and lift our eyes to new horizons of understanding. I also post it as an appeal: who has anything to contribute to this story? As always, I welcome input, suggestions and corrections.
My Nashville research across the last ten years has evolved from an interest in Central Church (where I was then Associate Minister) to a much, much larger scope including each congregation in the county, every para-church ministry based in Nashville, and how the larger issues within Stone-Campbell history interact with local history in one city resulting in the ministry conducted on ground, in the trenches, in the congregations. With that comes the innumerable evangelists, ministers and pastors who held forth weekly from pulpits across the city. Ambitious? Yes. Perhaps too ambitious. That may be a fair criticism, but the field is fertile and the more I survey the landscape and read the sources and uncover additional data, the more I’m convinced to stay the course.
In the last four years especially I have focused my efforts to obtain information about the smaller congregations, closed congregations, particularly congrgations which have closed in the last 40 to 50 years. My rationale for this focus is that some history here is in some cases, potentially recoverable. There are larger affluent congregations which have appearances of vitality…they are going nowhere soon. I can only hope some one among them is heads-up enough to chronicle their ongoing history and preserve the materials they produced. On the other hand are congregations which have long-ago closed and chances are good we might not ever know anything of them except a name and possibly a location (for example, Carroll Street Christian Church is absorbed into South College Street in 1920 forming Lindsley Avenue Church of Christ…no paper is known to exist from this church, and I can’t even find one photo of the old building, and there is no one remaining who has living memory of this congregation). For all practical purposes Carroll Street Church of Christ may remain as mysterious in twenty years as it does now. I’d be surprised to learn of 3 people now living in the city of Nashville who have even heard of it.
But the several congregations that closed in the 50’s-80’s (and some even in the last five years) remain accessible if only through documents and interviews. Theoretically the paper (the bulletins, meeting minutes, directories, photographs, even potentially sermon tapes) has a good chance of survival in a basement or attic or closet. Chances are still good that former members still live, or folks might be around–in Nashville or elsewhere–who grew up at these congregations. Theoretically. Potentially. Hopefully.
Yet as time marches on there are more funerals…for example in the last year I missed opportunities to speak with three elderly folks about their memories at these now-closed churches…they were too ill to speak with me and now they are gone! I did, however, speak at length with one woman in ther 90’s who I thought died long ago! She is quite alive and lucid!
So from time to time I will highlight on this blog these closed congregations…closed in the recent past…with hopes that someone somewhere might look for them (I get hits on this blog by folks looking for all sorts of things, among them are several Nashville Churches of Christ). Maybe we can stir up some interest and surface additional information.
A few days ago I posted about one such congregation, the Twelfth Avenue, North Church of Christ. I have in the queue a post about New Shops Church of Christ in West Nashville. There are more, several more.
Stay tuned, and remember, save the paper!
Twelfth Avenue Church of Christ began in 1904 as a swarm from North Spruce Street Church of Christ (also known as Eighth Avenue, North Church and earlier as North Nashville Christian Church). Numbering about a dozen, they met first in a private home, in rented space at the Presbyterian Church on 14th Avenue, North, (pictured below) and in the home of Mr. and Mrs. E. L. Luton on 14th Avenue North across the street from the Presbyterian church. The earliest preaching for this small group was from Henry Leo Boles and Samuel Parker Pittman in particular, and others in general, from Nashville Bible School. They met in the afternoons; I suspect that they may have also met at their former congregation(s) until this new work could get off the ground. I have seen several references in the Nashville newspapers of that time to ‘missions’ which met in the afternoons.
By 1906 they purchased a lot on Twelfth Avenue, North, upon it built a small frame meeting house measuring 24′ by 36′. Additions were numerous from protracted meetings held by John T. Poe of Texas and Joseph McPherson, preacher/mail carrier of Nashville. When Poe arrived and saw the little frame building, he declared: “I did not come here to hold a meeting in a sweat-box.” A tent secured, his meeting went on as planned resulting in several additions to the church. While Poe referred to it as a ‘Sweat-box’ the little fram church building was nicknamed among the members as the ‘Cracker Box’ and apparently with a tinge of nostalgia. In any case, it was soon to small to accomodate the growing congregation. By the late 1910’s the building was enlarged three times. This 1934 directory photo shows it when the seating capactity in the auditorium was 500 plus 14 Sunday School rooms.
North Nashville in the 1910’s and 1920’s was a bustling working class suburb. Described to me by one who lived there in those days as a wonderful place to live with a true community feel, it was, nonetheless, looked down upon as an undesirable section of the city. Living in, or being from ‘North Nashville’ was enough to garner a ‘bless your heart’ from residents of Nshville’s trendier and wealthier sections. Twelfth Avenue Church, however, reached out to its community, however that community was viewed by the larger city. In 1925, as the two photos below indicate, the vitality of its Bible class program was palpable. The Shaub brothers’ classes brought over 1800 for the capstone Sunday of an attendance drive.
Its membership in 1934, at the time the directory pictured here was printed, was 591 with 600 enrolled in sixteen Bible classes. In 1939 the membership numbered 650. My sources estimate the number of baptisms, prior to 1939, to have been in the ‘several thousands.’
Local mission work was always a focal point for Twelth Avenue Church. They began as a mission point…a small group who worshipped together at Eight Avenue Church then swarmed to form another congregation in their section of town. Few in this section of Nashville had cars; walking to church was common and neighborhood churches were the norm. By the later 1960’s interstates 24, 40 and 65 would alter not only Nashville’s physical landscape, but the ecclesiastical, social and racial landscapes; but that is another tale for another day.
Twelfth Avenue Church planted neighborhood congregations at 22nd Avenue, Seventh Avenue North, and Bull Run in Nashville plus congregations in Georgia and Mississippi. Unsuccessful attempts were made, prior to 1934, to plant churches on Dickerson Pike and Murfressboro Pike. The 1934 directory also notes they contributed financially to build a number of meeting houses acros the country as well as to several of the Christian colleges. Local benevolent, or ‘charity work’, was also a mainstay of their day-to-day ministry.
It appears that by March 1, 1934 J. W. Brents became the first located minister at Twelfth Avenue. It is unclear how long he preached there, but the 12th Ave. sketch (authored by Boles) in the December 1939 special Nashville issue of Gospel Advocate does not mention him. Rather, he says, “H. Leo Boles has preached for the congregation since its beginning and has served as an elder for many years.”
By the middle to late 1950’s the frame building was given a brick facade, the steeple removed, air-conditioned and a foyer added with a stone facade. Even so, the membership by then had begun its decline. By 1975 when 12th Avenue Church of Christ closed there were only, ironically, about a dozen members. The old 12th Avenue building is now occupied by Abyssinia Missioanry Baptist Church. My occasional efforts to contact them, over the last three years, has always proved unsuccessful. I’d like to photograph the interior of the building.
The Twelfth Avenews apparently began weekly publication in 1939. Should anyone have copies of this bulletin, or know of any phone calls or emails I should make to obtain copies, please contact me at : icekm [at] aol [dot] com. If the story of the ministry of this congregation is to be at all recovered, it will be through the pages of this bulletin and through interviews with the few surviving members…and they are few. If records from this congregation can be discovered, they will shed light on the life of the congregation served as elder by one of Nashville’s most influential church and educational leaders of the early 20th century: Henry Leo Boles. It will also shed light on the rise and decline of one of the strongest, in its hey day, congregations among Churches of Christ in Nashville, arguably the strongest and most aggressive in North Nashville. If…
H. Leo Boles, “Twelfth Avenue Church” Gospel Advocate, December 7, 1939.
Directory. Twelfth Avenue Church of Christ, Nashville, TN. March 1, 1934.
Interview, Miss Etha Green, September 2012, Nashville, TN.
Nashville Churches of Christ History group is open to anyone interested in the history of the Stone-Campbell Movement in Nashville and Davidson County, Tennessee. When I began the group about three years ago I said this:
I envision this community as a place to share common interest in the rich story of the Stone-Campbell Movement in Nashville. I am conducting research for a book which will highlight each congregation of Churches of Christ and Christian Churches from the 1810’s to the present…basically the entire movement from its beginning in our city until now. I envision this group as a place to share memories, photos, news and generate discussion and interest. Please join and contribute. Please feel free to contact me directly at icekm (at) aol (dot) com.
Since readership for this blog is significantly higher now than it was in 2010, let me offer another invitation. The group is open to all. Help spread the word and generate interest. (astogetherwestandandsing…)