7 December 1939 Gospel Advocate: The Nashville Special

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.

Front Cover

Content Summary

[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.

Rear Cover

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

Central Church

David Lipscomb College Church

Acklen Avenue Church

Chapel Avenue Church

Eleventh Street Church

Reid Avenue Church

Cedar Grove Church

Trinity Lane Church

Fairview Church

Russell Street Church

Donelson Church

Third and Taylor Church

Mead’s Chapel Church

Highland Avenue Church

Fifth Street Church

Seventh Avenue Church

Hillsboro Church

Madison Church

Radnor Church

Whites Creek Church

Fanning School and Church

Lischey Avenue Church

Belmont Church

Waverly-Belmont 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:

Bells Bend

Dickerson Road

Edenwold

Eighth Avenue

Fourth Avenue

Gorman Avenue

Green Street

Jo Johnston

Pennsylvania Avenue

Richland Creek

Rural Hill

Twenty-Second Avenue

Watkins Chapel

Buford’s Chapel [this is an earlier name for Whites Creek church listed above]

Neely’s Bend

Pennington’s Bend

Woodson Chapel

Una

Goodlettsville

Otter Creek

Ivy Point

Fourteenth and Jackson

Twenty-Sixth and Jefferson

Sixth and Ramsey

Fairfield and Green

South Hill

Horton

——-

Neither on this map nor inside are:

South Harpeth

Philippi

Hill’s Chapel

Antioch

Burnette’s Chapel

Gilroy

Smith Springs

Pasquo

Pleasant Hill

Little Marrowbone

Chapel Hill (possibly a variant name for Little Marrowbone)

Bethel

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.

A strategy for congregational research

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, Nashville, TN

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.

Twelfth Avenue North, 5.26.10 5

Twelfth Avenue North, 5.26.10 7

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.

,Twelfth Avenue Directory photo p1

Twelfth Avenue Directory cover

Twelfth Avnue Directory.1

Twelfth Avnue Directory.2

Twelfth Avnue Directory.3

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.

OLYMPUS DIGITAL CAMERA

OLYMPUS DIGITAL CAMERA

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.”
Twelfth Avenue Adult Class 1950s

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.

Twelfth Avenue North, 5.26.10 1

OLYMPUS DIGITAL CAMERA

OLYMPUS DIGITAL CAMERA

OLYMPUS DIGITAL CAMERA

OLYMPUS DIGITAL CAMERA

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…

Twelfth Avenews Bulletin.1

Twelfth Avenews Bulletin.2

Sources:

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 Facebook group

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…)

Name Authority for Nashville, Tennessee Stone-Campbell Congregations

Name Authority for Nashville Tennessee Stone-Campbell Congregations, September 2012

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.)

S. H. Hall remembers David Lipscomb

S. H. Hall remembers David Lipscomb

Samuel Henry Hall was born in Smyrna, TN 23 December 1877.  Baptized by F. W. Smith in a meeting at Rock Spring Church of Christ in 1892, he began preaching a few years later in 1896.  By the time he entered Nashville Bible School in 1902 he had been preaching about six years, had taught school, was married and had a young son.  While a student at NBS he roomed with H. Leo Boles.  When these memoirs were published, first in 1955 under the title Sixty Years in the Pulpit (privately printed by John Allen Hudson of Old Paths Book Club), Hall had lived in Los Angeles for five years.  Hall preached often in revivals and gospel meetings throughout his career, and earlier at Sichel Street Church of Christ, Los Angeles, from 1920-1922.  His brief stay in California came between two long ministries, first at West End Church of Christ in Atlanta from 1906-1920 and at Russell Street Church of Christ in Nashville from 1922-1950.  During his ministries in Atlanta and Nashville, both churches grew to considerable size.  West End Church in Atlanta grew to about 350 members (large for a Church of Christ in Georgia at that time) and Russell Street in Nashville, with over 1000 members, was among the largest congregations of any group in Nashville.  He served on the Board of Directors at David Lipscomb College prior to his move west in 1950.  Additional information is available at here.

—–

Excerpted from chapter 3 of S. H. Hall, Sixty-Five Years in the Pulpit, Or, Compound Interest in Religion. Nashville: Gospel Advocate Company, 1959. Pages 13-14. 

DAVID LIPSCOMB, whom I first came really to know after entering the Nashville Bible School.  When I entered that school[1] I had deep-seated prejudice against him because of the influence of the “A. McGary and Lipscomb controversy” over what was called “rebaptism” and “shaking them in,” the latter being the expression used by McGary against Lipscomb and the former the word used in speaking of those who stood with McGary.  My father was a regular reader of the Firm Foundation and took a radical stand for McGary’s side of the question, and it was through his influence that prejudice against Lipscomb found a strong place in my heart.  I took a class under Brother Lipscomb, primarily to give him all the trouble I could when such questions came up.

            But, let me state that this is where I got what I sometimes call “my second conversion.”  I found Lipscomb so everlastingly fair in all that he said about other religious bodies and those of our brethren who differed with him that it revealed something within me that was all wrong and led me to see how utterly wrong I was in taking a position and holding to it with bull-dog tenacity instead of studying the question with the sole desire to get the truth, even when it condemned me.  It was the influence of Lipscomb that planted, never to be rooted up, the following scriptures – Micah 6:8, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to lover mercy (kindness), and to walk humbly with thy God?”  Jeremiah 5:1, “Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.”  To be absolutely just in representing others, never falsely accusing them, and to be as fair in stating their positions as you are in stating your own, was the lesson I got from Lipscomb—and it saved me.  For had I continued with the unfair and prejudiced way I had been handling questions with those whom I differed, I would have been lost—no doubt about this.  The awful danger of our “receiving not the love of the truth, that we might be saved” about which we are warned in 2 Thessalonians 2:10-12 had never dawned upon my heart.  Lipscomb planted that warning, and he lived what he tried to get over to his students.  He is the only editor—there may be one or two exceptions—who, occasionally, in his writing would take up some statement that he had formerly made and state, “I am sure I was mistaken in the position I took on this scripture and want to now correct it.”  He looked for his own mistakes as well as the mistakes of others.  Hw often did I hear him in the class, when some young preacher would start off on a tirade /14/ against the Baptist or Methodist on some position, gently say, “You are mistaken there—here is their position,[2] and he would give it exactly as their best scholars taught it.  All liars shall have their part in the lake of fire and brimstone, so the Book declares.  So far as I know, it is just as bad to lie about others by accusing them of believing something they do not believe as it is to lie in a horse swap.  If not, why not?


[1] 1902; he was twenty-four years old, married with a two-year old son, and had been preaching 6 years.

[2] Hall does not close his quotation.  It may end here or at the end of the paragraph.