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.
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.
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…)
Click above to download a document listing 319 variants of time-, place- and character-names for the 227 known congregations of the Stone-Campbell movement in Nashville and Davidson County, Tennessee from 1812 to September 2012.
To my knowledge my work in this area is the only such compilation, and therefore, the most complete. The initial publication of the list to this blog was in May 2010 as a first step in my research toward a book on the Restoration Movement in Nashville. I blogged then:
With over 200 congregations in this county, the congregational research alone will take years, perhaps the remainder of my life. If I live to be 100 I may not finish even a rudimentary survey. It may be too much: too many congregations, too many preachers, too much ‘story’ to tell.
But this is where I am at the present. I publish the list here to generate interest, additions, subtractions, corrections and clarifications. Look it over and if I need to make changes, please let me know.
While congregational history is only one aspect of this project, this is where it all played out…on the ground in the congregations on a weekly basis. Few congregations have attempted more than a list of preachers or a narrative of the expansion of the church building. What I propose, as I wrote above, may be too much…too far to the other extreme. But that fact changes not one whit the necessity of it being done.
The story of these churches in Nashville needs to be told. I ask for your help in telling it. look over my list; I solicit your critique. Contact me at icekm [at] aol [dot] com.
(The first version of the name authority, from May 2010, can be found here.)
Click above to download a document listing 286 variants of time-, place- and character-names for the 228 known congregations of the Stone-Campbell movement in Nashville and Davidson County, Tennessee from 1820 to May 2010.
To my knowledge this is the first such compilation, and therefore, the most complete. The publication of the list to this blog is a first step in my research toward a book on the Restoration Movement in Nashville. With over 200 congregations in this county, the congregational research alone will take years, perhaps the remainder of my life. If I live to be 100 I may not finish even a rudimentary survey. It may be too much: too many congregations, too many preachers, too much ‘story’ to tell.
But this is where I am at the present. I publish the list here to generate interest, additions, subtractions, corrections and clarifications. Look it over and if I need to make changes, please let me know.
The story of these churches in Nashville needs to be told. I ask for your help in telling it.
Nashville Churches of Christ History group is open to anyone interested in the Stone-Campbell movement in Nashville and Davidson County. Here is the first post I made a few days ago:
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 1820’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.
The group is open to all. Help spread the word and generate interest.
This from the August 1942 issue of Apostolic Times, a monthly published in Nashville by James A. Allen. In 1941 Allen is in his late fifties. He has been editor of Apostolic Times, a paper he originated and printed himself, for a decade. He preceded Foy E. Wallace, Jr. as editor of the Gospel Advocate, serving in that capacity for most of the 1920’s until 1930. Though not a student of either David Lipscomb or James A. Harding at Nashville Bible School, Allen claims both as his teachers and mentors. Allen’s family worshiped at South College Street Christian Church in South Nashville where Lipscomb was an elder and Harding often preached. His father, J. G. Allen, was an elder with Harding at Green Street Church of Christ, a congregation planted by South College Street. Late in life he worshiped at Duke Street Church of Christ in northeast Nashville. Allen spent all of his life, that I can find, preaching and teaching for these three congregations (South College in 1920 moved a block east and took the name Lindsley Avenue Church of Christ). He, of course, preached often elsewhere in meetings.
Allen’s paper opposes all shades of secularism, denominationalism, premillennialism, worldliness and modernism in Churches of Christ. Allen hesitates little, it seems, to call names. He praises his friends as strongly as he censures his opponents. He envisions a simple and primitive Christianity and urges his readers in every issue of the paper to stay with the Bible and with the historic Restoration Plea. He frequently contributes articles to the Times (as he did in the pages of Advocate) fleshing out his understanding of both of these…the Bible and the Restoration.
This item appears on page 152, as the editorial of the August issue:
Dear Bro. Allen:
I read the Apostolic Times every month, and I think it is a very splendid paper.
There is a question I would like for you to answer for me: Can a man who is a Christian participate in carnal warfare and still remain a Christian? I know that it is wrong to kill, but if he is commanded by civil authorities to do something else, what must he do?
* * * *
No, a Christian cannot engage in carnal warfare. “For though we walk in the flesh, we do not war according to the flesh (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds.” (1 Cor. 10;3, 4.) “For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-ruler of this darkness, against the spiritual hosts of wickedness in the heavenly places.’ (Eph. 6:12)
The position occupied by the churches of Christ has been known and accepted by the Federal Government for many years, and it is nothing less than a tragedy that a few have recently endeavored to compromise it. They argue that a man is in one sphere as a Christian and that the same man can act in a totally different sphere as a citizen.
But to assume that any one can live one sort of life as a Christian, in one sphere, and that he can step out of that sphere into another, and in the other do things that all recognize he cannot do as a Christian, is to assume that a Christian can live a sort of Dr. Jeckel [sic] and Mr. Hyde kind of life that utterly incompatible with the teaching of Christ. The genius who thought up this absurdity ought to be real ashamed of his brain-child. The Christian life embraces every thought and action. When a man steps outside of it into another sphere he ceases to be a Christian.
God is the Ruler and Governor of the universe. He is over-ruling all. He is using every man for the work that that man has fitted himself to do. He does not use Christians for work they cannot do as Christians.
It is not a question of love for or loyalty to this great country. We are living under the greatest and best form of government in the world. We would gladly give our lives for this glorious land of freedom and liberty if we could do it without violating the law of God as given in the New Testament. The influence of the gospel is what has made the United States great and the greatest service a Christian can render his country is not to engage in carnal war but to labor for the spread of the gospel.
Some ask, Suppose a ruffian should attack your wife or daughter, would you kill him? such a question is like asking what would become of the man who was killed on his way to be baptized. Questions of this kind involve consequences and consequences are in the hands of God. It is our part to obey God. What happens when we obey Him is in His hands.
Allen does not print the querist’s name. We are left to wonder whether it is a potential infantryman or one’s wife, mother or child. We do not know if the author is a preacher. We do not know if he or she is young or old. In the end it matters little for us because there is no way we can know; it seems to have mattered none for J.A.A. and he very likely knew. What I think is certain is that our anonymous writer is very concerned about the war and very concerned about how to live out in its midst a faithful Christian commitment. This is Allen’s concern as well.