Distant Voices: Uncovering a Forgotten Past for a Changing Church

by C. Leonard Allen

Churches of Christ are now in a time when the dominant voices of the twentieth-century tradition are being questioned - gently by some, more sharply by others. In a time of questioning, it helps to hear some of the 'distant voices' - those who once occupied a significant place in the heritage but who have been remembered selectively or not at all. This book is an exercise in remembering. It listens to some of the forgotten voices - voices like Baron Stone, Nancy Cram, Alexander Campbell, Robert Richardson, Benjamin Franklin, David Lipscomb, Burke Hinsdale, Silena Holman, T.B. Larimore, James A. Harding, K.C. Moser, G.C. Brewer and others. These distant voices invite the reader to pull up a chair and listen in on the lively conversations out of which the heritage of Churches of Christ took shape. By listening in one will discover a heritage that is broader, richer and more diverse than previously imagined. In the process one will also catch bright glints of time-tarnished ideals, and find unexpected resources for today.

Genres: History, Church History, Theology, Church

199 pages, Paperback

First published January 1, 1993

Reviews

[Robert D. Cornwall · Rating 4 out of 5]

There is much wisdom to be found in the stories of our spiritual ancestors. As a church historian, I may be expected to say that, but it is true. We are the product in some sense of the traditions that have been handed down to us.

"Distant Voices" was written by a Churches of Christ historian and theologian who understands the value of biography. I had the opportunity to hear Leonard Allen speak in the fall of this year (2015) about some of the contributors to our collected stories. While I am a Disciple and Leonard is Church of Christ, we share a common heritage. Many of the stories recounted here speak to all streams of the Stone-Campbell tradition, and even those that don't speak directly can be instructive.

I was especially interested in the chapters on Robert Richardson, a colleague and close friend of Alexander Campbell, who challenged Campbell's rationalism and called for greater attention to the role of the Spirit in our lives. Richardson could be an important conversation point for those of us who embrace the Spirit.

The point here is that there are distant, often neglected voices that bear attending to. For instance, while we honor both Alexander Campbell and Barton Stone, Stone's influence is often placed behind that of Campbell. We've told ourselves that while there were differences, none were all that important. They agreed on the important things. What has happened is that Campbell has had the ascendancy and Stone has been politely set aside. Perhaps that's not a good thing!

This is written for the general audience -- there is a study guide -- and while pitched to churches of Christ I think it has much to offer persons in all three branches.

Leonard is a thoughtful, gracious, and irenic voice in our larger movement. I'm grateful to have made his acquaintance and have opportunity to read this book.

[Jared Greer · Rating 5 out of 5]

In this book, Dr. Allen recounts several prominent individuals, incidents, and theological dialogues that have long been “hidden” from the popular history of the Churches of Christ. Though this work is unquestionably grounded in careful and substantial scholarship, Allen shares these stories as short and digestible anecdotes that are perfectly accessible to lay audiences. In telling these stories, Allen invites those of us who belong to the Churches of Christ to enter into theological dialogue with these great thinkers from our heritage—and to see what these “distant voices” might have to say to the church today. Hearing the aberrant views and theological nuances of these individuals challenges the popular consciousness of the Churches of Christ, and brings the history of the tradition to life in new and exciting ways. The theological topics covered throughout this book include Christian unity, women in ministry, ecclesiastical structure, civic engagement, political allegiance, pacifism, the role of tradition, attitudes toward wealth, the operation of the Holy Spirit, and much more. In many ways, this serves as a great introduction to Allen’s work; many of the stories introduced in this book are expounded upon in greater detail in his other works (e.g., for more on Robert Richardson, see “Participating in God’s Life.”) Dr. Allen does not ask us to accept all of the views discussed; but he does want us to both hear and wrestle with what these “distant voices” have to say to us. The Group Discussion questions in the back of the book are helpful for guided reflection, and they make the book perfect for a class/group study setting. Highly recommend!

[Steve Irby · Rating 5 out of 5]

I just finished "Distant Voices: Discovering a Forgotten Past for a Changing Church," by C. Leonard Allen.

Here's to another rare "second read" book (Allen just entered a rare place with the likes of Moltmann and Yoder). I first read this maybe 25 years ago and thought it was wonderful. Time to see if I agree with a 19 year old me.

Ever been sitting around thinking to yourself reflectivity "I wonder where the Restoration Movement came from?" Or possibly "the SoF," that stands for sign out front, "says Church of Christ," Christian Church/Disciples of Christ are involved here too, "I wonder who the OGs are." Or possibly you just asked "what does semi-pelagian mean?" Oddly, me too. Here's your book.

Where does one even begin if not at Cane Ridge? What Cane Ridge was to 19th century Revivalism was what "On The Road" was to the Beat generation or what LSD and Timothy Leary were to "One Flew Over The Cockoos Nest." (I was going to use Woodstock as an example but that was more of an (middle) end than a beginning; or Woodstock '99 as the beginning of its own end via Limp Bizkit's Break Stuff but that's really stretching the analogy.)

Cane Ridge:
So Barton Stone witnessed in TN, around 1798, people being what we may call today as Slain in the Spirit--swooning and falling down. Well, bro didn't sleep on this. He hustled back home to KY and let people know revival was happening. KY didn't let TN best them; revival broke out in Bourbon Co. Then by 1801 the boiling point was hit: revival hit is high point at Cane Ridge. Real quick here: communion during this time was a once yearly event. People would sit around with tons of bread and wine (hopefully wine and not abysmal Welches) and really have an event. Well this yearly (if I remember correctly) event happened at the revival service. An event of this nature would serve about 10% of those in attendance.

This was a heavily Presbyterian event and it looked like Azusa. Barton Stone was a Presbyterian minister and looked at this event fondly as a movement of the Spirit. But these ministers ran up against some tension and ended up bailing on the Presbyterian name for "Christian" and only scripture as a guide. So one thing to keep in mind henceforth is the anti-creedal thrust of the Restoration Movement and the people who lead it. All were Presbyterian and all fell from that creedal tree and rolled as far away from it as possible.

One thing that is a hallmark of Evangelicalism is one having a "conversion experience." Alexander Campbell had disdain for this form of conversion since it was not rational. One was left wondering if one were set free from sin, what was a "conversion experience?" Did I just have one? If not then one was still in their sin waiting on God to give them a sign when they were really forgiven. Campbell believed that there should be a institutional "benchmark" or rite one could pass through that signified remission of sin. [Scratches head] but what could that be? "I got it. And it would even warsh away robbing a Piggly Wiggly in Yazoo and lying about it afterwards!" Campbell reasoned that with a subjective experience in the anxious seat or mourners bench on one hand and baptism on the other one could date the moment of their forgiveness rather than leaving it up to what may be the Spirit or heartburn in minutes or years to come. This old-new idea gained traction quite fast.

By 1832, some thirty years after Cane Ridge, there were two groups who were very similar. Stone had "Christians" (Stonites) and Campbell had "Disciples" (Campbellites). They joined forces but there were many disagreements and differences between Campbell and Stone. Among these were the Trinity and Atonement. It seems that Stone was a Christocentric person who focused on the ethic of Jesus over Campbells focus on the restoration of the New Testament Church.

As can be seen Campbell put a ton of weight on baptism by immersion. It was like the toy in the happymeal: a happy meal is not properly a happymeal if there is no toy. Maybe for Campbell it was the toy and burger while for Stone it was a couple of fries. Stone was more welcoming of people as Christians in good standing on their word rather than by baptism. Campbell wanted a water sample signed by the immerser. Heres the odd part: Campbell believed that full church membership required baptism by immersion but he didn't necessarily see it as salvific. Seen in the historical context and human natures drive for extremes and opposites Campbell is understandable; Stone is who I want to sit beside at the church potluck.

So the Stonites and Campbellites had an unusual relationship. Stone seems to have been more Charismatic in his theology while Campbell thought God ceased miraculously intervening in history. Stone had a pessimistic view of the present and future and Campbell saw the present scientific advancements make the future look bright. Stone liked the revivalistic camp meetings and Campbell disapproved. It seems the big divide between these two could easily be reduced down to Scottish common sense realism. Campbell was greatly influenced by Locke and his theology reflects a huge scoop of the enlightenment almost to the point of being a function Deist, so much so that he saw the S(s)pirit as humans reading scripture. Stone seems a bit more corn-bread than Campbell maintaining the childlikeness and part time cynic.

I'm positive that the vast majority of people in the restoration movement don't know Campbells view of baptism. If they did they would have kicked him out for not being hard-core enough.

What about the Civil War? Where was the Restoration Movement in regards to this? [Enter David Lipscomb.] Lipscomb was a southern minister in the CoC who was a pacifist. His reach was vast as the editor of the Gosple Advocate and his theology reflected a slice of both Campbell and Stone. Between the Civil War up to WW1 his message of the earthly Kingdom of God and the Christians duty to pacifism and noninvolvement with government took front and center in the Churches of Christ. By WW2 many in the CoC were golden calfing so hard that they called Lipscomb a heretic and that if the FBI knew what he had written in his book "On Civil Government" they would have every copy burned (read On Civil Government, it's great). By the end of the 20th century its hard to find one of Lipscomb's mindset in the Restoration Movement. Though his views of how the ladies contribute to the Body of Christ is archaic.

The above focused on the big three names in the Restoration Movement. I didn't even dive into the itinerant lady preachers (yes we did) and the lady deacons who Alexander Campbell fully supported on scriptural grounds (yes we did). This falls into one of the better books of the year. 25 years after first reading it I greatly enjoyed it.

#DistantVoices #CLeonardAllen #LeonardAllen #RestorationMovement #ChurchOfChrist #ChurchesOfChrist #ChristianChurches #DisciplesOfChrist #BartonStone #AlexanderCampbell #ThomasCampbell #DavidLipscomb

[Alex · Rating 5 out of 5]

This book was very readable. And, it brought out details that I'd forgotten as well as bringing new light to parts of church history that I was previously unaware. This would likely make a good bible study book for those interested in church history. Two notes that struck in particular were:
"Expecting people to unite by understanding it [the Bible] alike will simply ensure continued division in the Christian ranks.
In claiming to take the Bible alone... many believers fail to distinguish between the Bible and the Gospel.... The Gospel... consisted of the simple facts of Christ's death, burial, and resurrection."
C. Leonard Allen discussing Robert Richardson's thought on denominations. Richardson was Alexander Campbell's main biographer and family physician for 30 years. (Distant Voices, p 72)

Barton W. Stone spoke of 4 kinds of union among Christians. 1) Book Union - Union based upon creeds. Accept our creed and we'll be united. Only more division results though from this. 2) Head Union - Reject creeds and rely on the Bible alone. "Each one believes his opinion of the certain texts to be the very spirit and meaning of the texts-and that this opinion was absolutely essential to salvation." 3) Water Union - Unity based upon the doctrine of immersion of believers in water. He claims this to be easily dissolved. 4) Fire Union - The fire of the Holy Spirit by which hard and unloving hearts were sorted and filled with a supernatural love.
Stone put forth the claim that only Fire Union "will stand, no other union is worth the name." (C. Leonard Allen, Distant Voices)

[David Blankenship · Rating 5 out of 5]

The old saying goes that 'history is written by the winners'; this book is filled with the stories of the currents within Churches of Christ that were often forgotten or even suppressed. It's a reminder that history is not inevitable, that where we end up often comes because of choices that were made or not made. And so in this little book we see a lot of 'what ifs' about the Stone-Campbell movement, about issues like gender roles, a greater reliance on the Holy Spirit, pacifism, and the like.

This book is a simple and readable, but it does require some knowledge of Churches of Christ history to make it where these issues make sense.

[Bill Hooten · Rating 5 out of 5]

It is obvious, almost from the very beginning; that Leonard Allen has an agenda, and he is using "distant" voices to shape the past to have more impact in the future. Leonard Allen has been my friend, and my instructor in graduate school. He has written a book with short biographies pf "distant" voices from the past, and how the direction and goals of our movement has changed. Of course, they have changed from the direction and practice of Leonard (and me too, for that matterO

[Paul · Rating 4 out of 5]

I initially thought this book would highlight marginalized voices within Churches of Christ, but a more accurate description is that it recalls the since-marginalized views of otherwise still-prominent Stone-Campbell voices. There are no African American voices at all, which is a huge oversight, although there are two women represented, as well as an insightful discussion of several doctrines held by Barton Stone, David Lipscomb and others that would be considered digressive by the mid-century guardians of the Campbellite consensus. Overall, I enjoyed it, even if it wasn't quite what I was expecting, and it still has some really good lessons for today's Churches of Christ, even 20 years after its publication.

[Chet Duke · Rating 5 out of 5]

This was a fun, eyeopening read. I suspect that anyone who investigates this book and the sources utilized by Allen with be surprised by the shaping of a "hidden history" within Stone-Campbell theology.