The Truth in Print Vol. 23 Issue 1, Feb. 2017
A Publication of the Valley church of Christ,
2375 W. 8th Street, Yuma, AZ 85364 (928-782-5058)
Website
Address ~ http://yumavalleychurchofchrist.com
Educational
Institutions Among the Brethren by Robert F. Turner
(Preceptor 1962)
Preface: The below is the first of six articles written
in 1962 by brother Robert Turner as duplicated by brother Dan Gatlin. A link
will be provided should you desire to read them in full, and I believe it will
benefit you to do so. However, I’m compelled to warn that the below approach
captioned with the catch phrase “hasten leisurely” was not and is not today the
way to deal with apostasy. The phrase as you’ll see was taken from the
president of Franklin College who urged brethren in 1850 to “hasten leisurely”
in their conclusions touching the subject of the Bible in Colleges,
Professorships in Sacred History and Theological Schools. Brother Turner adopts
and repeats it as that which best expresses his own personal feelings on this
matter in 1962 — some 112 years later. We must never convince ourselves as
Christians only that to deal with error immediately and demand repentance will
do more harm than good — those involved in error must repent and stop the
practice thereof (Cf. Acts 15:1-2; Gal. 2:14). Although you find no scriptures
in the several pages of these articles — “church history” has been and easily
may be accompanied by New Testament Scriptures to expose the false practices,
motives and patterns produced by the human wisdom that seeks to establish human
organizations to do the work Christ gave the churches of Christ to do.
Bob Lovelace
——————————
(The following series of six
articles were published in Preceptor magazine by Bro. Robert F. Turner between
April and October of 1962. My attempt has been to duplicate all bolds and
CAPITALS as originally written. It has been difficult to determine some of the
bold lettering in some faded areas. Dan Gatlin)
—————————————————-
EDUCATIONAL INSTITUTIONS AMONG THE BRETHREN
By Robert F. Turner (Preceptor, April 1962)
Educational projects among members
of the church of Christ began in the same way any other private enterprise or
social service began among brethren. Educators, trained in their field, and
interested in the secular training of youth, became Christians. Immediately
their interest in the whole of life was given a new dimension. To the extent
that each was zealous to spread the cause of Christ, he sought opportunity to promote
this cause in his particular field of endeavor. The schools, therefore, are
nothing more than private enterprises of businesses, operated on the same basis
as farms or factories owned and operated by Christians. Their purpose is
SECULAR EDUCATION. The Bible is taught because the individual teachers are
interested in the spiritual development and eternal destinies of all who come
under their influence, and use every opportunity available to promote the cause
of Christ. PLEASE read the next paragraph!
If the above explanation of
educational institutions among brethren were complete—and if the practices of
my brethren were consistent with this frequently stated theory—the task of
tracing the historical development of such institutions, and showing their influence
upon the cause of Christ generally, would be both simple and pleasant. BUT
THERE IS MORE, MUCH MORE, TO THE STORY.
The statements of the first
paragraph are highly commendable—as a theory. When brethren accept them as
historical facts, however, they must be questioned. My brethren, in common with
most of humanity, seem content to establish acceptable theories and
terminology; and then ignore both the theory and the fair and obvious meaning
of words in their practice. I am persuaded that when on objectively studies the
history of educational institutions among brethren, two additional facts become
apparent. (1) Almost from the beginning, there has been the feeling that these
schools were something more than private enterprises—that they were actually
adjuncts of the church. Despite repeated lip-service to the private enterprise
theory — there have been few generations, if any, when the schools were
seriously regarded as parallel to a Christian’s farm or factory where he chose
to teach Bible. (2) This “brotherhood institution” feeling—seldom expressed,
but easily traceable — has had a tremendous influence in molding a
denominational concept of the church.
Today the church faces anew many of
her age-old problems. Current studies of the organizational structure and work
of the church have focused attention upon everything resembling “brotherhood
activity.” This, compounded by efforts to put the schools in the local church
budget, has brought on a rash of adverse criticism for all schools operated by
brethren. I do not believe the schools are “sacred cows,” immune from
criticism; nor do I believe that they should be used as whipping posts for the
critically minded. I am convinced that many unfounded statements are being made
about the schools, and that unwarranted generalizations are being plucked from
the history of these institutions. I am equally convinced, however, that we can not fairly and objectively consider the “institutional”
problems of our day without recognizing the relation of schools to these problems.
Perhaps my personal feelings about
the matter are best expressed by a statement from Tolbert Fanning, as found in
the September, 1850, issue of Millennial Harbinger. Fanning, then president of
Franklin College, wrote: “We beg leave, most respectfully, to ask our brethren
connected with colleges, and others who may be interested in the education of
youth, if it would not be proper to ‘hasten leisurely’ in their conclusions
touching the subjects of the Bible in Colleges, Professorships in Sacred History
and Theological Schools?”
In the 1962 Lectures at Florida
Christian College an open forum discussion of colleges, and their right to
exist, was presented. At the request of the college, I presented a lecture on
the “Historical Development of Educational Institutions.” The school is to be
highly complimented for the willingness to provide such opportunities for her
own examination; in fact, Florida Christian College is probably unique among
such schools in this respect. But the purpose of this series of articles is
neither to attack nor defend any particular school. Instead, I hope to make
some small contribution to a better understanding of the schools operated by
brethren, and urge brethren to “hasten leisurely” in their conclusions
regarding such schools. We may destroy in a few years, the work of generations.
On the other hand, through blind acceptance of the “Bible” schools, we may
harbor the Trojan horse of institutionalism. “Hasten leisurely” indeed!!
The history of schools operated by
brethren in this country divides itself readily into three periods. Schools
established before 1850 belong to the Pioneer Period, and included Bacon
College, established in 1836, and later developed into Kentucky University;
Bethany College, established in 1841 by Alexander Campbell; Franklin College,
established in 1845, by Tolbert Fanning; and Burritt College established in
1849. During the early days of these schools theories were being formulated and
patterns formed that indelibly marked the educational picture among brethren.
We shall have occasion to note how much our present concepts differ from those
formulated in early days; but we should remember that antiquity alone proves a
thing neither good nor bad.
The second chronological division
of our study may be called the Medial Period, the period of change, between
1850 and 1930. From Add-Ran College, established in 1873, to Harding College,
established 1922; this period embraces such schools as Freed-Hardeman College,
1885; David Lipscomb College, established in 1891 as Nashville Bible School;
Potter Bible College, established in 1901; Gunter Bible College, 1903; Abilene
Christian College, established in 1906 as Childers’ Christian Institute; and Clebarro College, established in 1909. For a concise and
readable history of this important period read, “A History of Christian
Colleges” by M. Norvel Young.
The Modern Period, after 1930,
include such schools as Pepperdine College, established in 1937; Alabama
Christian College, established as Montgomery Bible College, 1942; Florida
Christian College, established in 1946; and Central Christian College,
established in 1949. Within the past ten years a promotional “fever” has swept
through the churches, and schools have sprung into being so rapidly it is
difficult to keep the count. Some of these are firmly planted, no doubt, and
will take their place with the “regulars” of school history; but others will
close their doors for lack of funds, and because of regional difficulties. It
is much too early to judge many of these schools by historical standards, and
the reader is asked to assign these schools a place in the light of current
information. The historical portion of our study will be chiefly concerned with
the Pioneer and Medial periods, and the development of theories and practices
that have established the generally accepted concepts of so-called “Christian”
education today.
In my studies of the history of
educational institutions among brethren I find two questions which never seem
to get the attention they deserve. They are integrant in many problems of the
past and present; and sometimes are the basic issue of some particular “battle”
without ever being recognized per se. I am not certain that I can properly
frame them, but perhaps the reader will be charitable, and grapple with the
principle involved instead of quibbling over my terminology.
(1) Re. Distinctive and Peculiar
Purpose of the Bible:
May the Word of God (the Bible) be
used with divine approval for any purpose other than the salvation of the soul?
(May the ultimate goal—salvation of the soul—be dismissed; the Bible taught or
studied with divine approval, when the only goal is temporary and earth-bound?)
(May the Bible be used as a secular subject, or study, with divine approval?)
(Is it wrong to consider the Bible as a text-book for secular, material,
temporal purposes only?) (Must all study and teaching of the Bible be a
spiritual activity, to have divine approval?) This multi-framing could go on
forever, apparently; but if you do not now understand the issue I have in mind,
we may as well pass on to the next problem.
(2) Re. Distinctive and Peculiar
Function of the Church:
Do the scriptures teach that the
dissemination of the Word of God is an exclusive function of the church? (Is it
wrong for any organization—body of people, acting collectively, other than the
church, to teach the Word of God?) (Does any body of
people, acting collectively—a functional unit—other than the local church, have
the right to teach, or cause to be taught, the Word of God?) (Define and
clarify the “all-sufficiency” of the church with reference to the teaching of
the Word of God. Does this mean that only the church “as such” may teach, or
cause to be taught, the Word of God?) Brethren, I am well aware of the double-meanings,
repetitions, etc. of these questions. If you dislike one or more “wordings” you
may pass to another—I have tried to cover the issue in the words of many
different “schools” of thought. How do you answer your questions?
And thus we introduce our study of
Educational Institutions Among Brethren. Next issue,
the Lord willing, we will present the story of the earliest theory of education
among pioneer brethren in this country.
LINK:
http://yumavalleychurchofchrist.com/articles/edinstitutionsbyturner1962.htm
By Robert F. Turner (Preceptor, May, 1962)
(Article II of a series on history of Educational
Institutions Among Brethren.)
Alexander Campbell was an educator.
At sixteen years of age he assisted his father in a private academy in Ireland,
and after coming to this country he engaged in educational enterprises both as
a means of livelihood and as a public service. He established Buffalo Seminary
in his own home in 1818. As a delegate to the Virginia Constitutional
Convention in 1829 he introduced the resolution regarding universal education.
In fact, Clayton Morrison, former editor of the Christian Century, thought
Campbell’s greatest contribution to society lay in the field of education. Nor
was Campbell alone as an educator among pioneer preachers. Walter Scott, P. S.
Fall, Tolbert Fanning, and other stalwarts were school teachers, editors of
farm magazines, and operators of academies of one kind of another.
These men lived and worked in an age
when illiteracy was high. The states could not provide adequate educational
facilities—in fact, some of them were still debating the advisability of
providing schools for all citizens. Schools were a luxury on the early
frontier, and school teachers were at a premium. A moderately well educated man could render a valuable public service,
and operate a profitable business enterprise, by opening an “academy” or
“institute”—as they were called.
And early gospel preachers had even
higher motives for establishing schools. In contrast to the popular doctrines
of direct and mystical influence of the Holy Spirit upon the soul, these men
held that the truths of religion are a revelation in the word of God; and that
to enjoy their blessings, one must apply his mind to understand the Bible.
Their preaching was an appeal to the understanding of man, trusting the power
of truth believed to move the heart and conscience. “In this view of religion
they held that men of cultivated minds would more readily grasp religious
truth, and especially that such would be more successful in communicating the
knowledge of truth to others. Their zeal in religion, therefore, made them
zealous in the cause of education.” (See “Life of Benj. Franklin;” Franklin and
Headington; p. 389-f).
During this same period the “Whole
Man” concept of secular education was gaining wide acceptance in educational
circles. This was a recognition of the physical, social, and moral needs of
man, in place of the earlier exclusive appeal to the intellect. The restoration
“preacher-educators” (or “educator-preachers” as the case may be) readily
accepted this concept of education, and proposed the Bible as the “text-book
for moral science.” The need for “moral education” became the basis for the
positive aspect of a theory of education developed among brethren. There was
also a negative aspect to this theory.
Restoration preachers placed great
stress upon the non-denominational character of Christianity. They battled
incessantly with the sectarianism of their day, and they saw the “Theological
Seminaries” as breeding grounds for “creedalism” and
the “clergy system.” Consequently, they had a strong aversion to “preacher
training” schools. Further, they proposed the adequacy and sufficiency of
Christians “in their church capacity” to do all the work divinely assigned to
them. Alexander Campbell had written (in Christian Baptist, 1823):
“In their church capacity alone they
moved. They neither transformed themselves into any other kind of association,
nor did they fracture and severe themselves into divers societies. The viewed
the church of Jesus Christ as the scheme of Heaven to ameliorate the world; as
members of it, they considered themselves bound to do all they could for the
glory of God and the good of men. They dare not transfer to a missionary
society, or Bible society, or education society, a cent or a prayer, lest in
doing so they should rob the church of its glory; and exalt the inventions of
men above the wisdom of God.”
Campbell later tried to “soften” the
application of these statements—when criticized for his part in the forming of
the missionary society, and for changes in Bethany College. But the influence
of such statements on the early theory of education among brethren is clear and
unmistakable. The schools were not to perform the work of the church.
One may state this early theory of
education as follows: Secular education, so needful to man, includes the
development of man’s physical, social, intellectual and moral capacities. The
Bible, as the text-book of moral science, should be taught in secular schools;
but distinctive doctrines and theology are not the province of such schools.
Early schools operated by brethren
were secular in their nature. Bacon College, established in 1836 at Georgetown,
Ky., was first proposed as “Collegiate Institute and School of Civil
Engineers.” Its charter, borrowed from a school in Danville, Ky., stipulated
that no peculiar doctrines should be taught. Franklin College, established in
1845 at Nashville, Tenn., by Tolbert Fanning, was an outgrowth of “Elm Craig Agriculture
School” and its charter contained nothing about religion. Burritt College,
1849, began as “a civic enterprise, in response to demand for education” at
Spencer, Tenn. The charter made no religious demands.
Copies of some early charters, and
further notes on this subject, may be found in “A History of Christian
Colleges,” by M. Norvel Young. Concerning Franklin
College, Young writes: “Probably the most revealing thing about the charter was
its silence on the subject of religion. Fanning was a preacher and fully
intended to teach the Bible as a text book in his new college, but he did not
propose that his school should be considered denominational. Although in
practice the members of the board of trustees and of the faculty were, with few
exceptions, members of the churches of Christ, no such requirements were
written in the charter.” (p. 41)
Tolbert Fanning understood and sought
to apply the “whole man” concept of education in the establishment of Franklin
College. He said, “Education, in this establishment, will be divided into
physical, intellectual, and Moral.” “Genuine education implies not the exercise
of the mind alone, or any one of its powers, but it is the full development of
the whole man—body, mind and soul. (Franklin College and its Influences; by
James Scobey; p. 17) Yet Fanning was beset with doubts as he saw secular
limitations placed upon the Bible.
The Millennial Harbinger, Sept. 1850,
contained and exchange between Fanning and A. Campbell re. the
teaching of the Bible in secular schools. Fanning asked, “Is it true, that we
can adopt the Bible as a text-book, (and we all do so,) in our colleges, with
our lectures thereupon, and teach nothing which is ‘peculiar’—which is not
‘Catholic,’ and which is not ‘universally admitted’?” To this, Campbell
replied: “We have been doing this, in our way, ever since the foundation of
Bethany College, and have now had nine years experience;
and although daily, during that period, lectures have been delivered on Patriarchal,
Jewish, and Christian history, our text-books being the five books of Moses,
with other portions of Jewish history, and the five historical books of the New
Testament; and although having in attendance other Protestant denominations,
almost all the while, and occasionally visited by clergymen of different
denominations, we have never heard one exception taken against a single
sentence ever uttered in those lectures, on sectarian grounds. Do not all these
admit the Bible facts, precepts, and promised? And is there not enough of these
for all the purposes of both religion and morality?” (A more complete report of
this exchange will be given in later articles. rft).
Campbell accepted the “whole man”
concept of education, and used the Bible as a text-book of moral science; but
felt that Bible teaching in secular schools had definite limitations. (And
remember, he considered all schools operated by brethren as “secular” even
though he sometimes spoke of “Christian education.”) In 1857 he said,
“Theories, speculations sometimes called doctrines, faith, orthodoxy,
heterodoxy, come not within the legitimate area of collegiate, literary, moral
or Christian education.” (See “Popular Lectures and Addresses,” by Campbell; p.
486)
In his “Address on Colleges” (Ibid.,
p. 303-305) he said: “But essential as religion is, both to the school and to
the state, the preternatural and unfortunate condition of Christendom is such
as to inhibit the introduction of any form of Christianity into the colleges
and seminaries of learning . . . The consequence is, that we must either have
no college with the Bible in it as a text-book, or as many colleges as there
are sects in any given state or territory . . . The questions of this age is,
How is this difficulty to be met and overcome?
“There is but one sovereign remedy
for these educational difficulties and embarrassments. We Protestants have a
Bible, as well as literature; and that Bible, as well as the Greek and Roman
Bible, states certain prominent Christian facts, precepts, and promises, so
plainly, so perspicuously and so fully that all Christendom admits them . . .
These, with the moral evidences which sustain them, are so evident that no
Christian denomination doubts or denies them. They, therefore, are common
property, and, without any factitious aid, are competent to man’s redemption.
They are—1st. That Christ died for our sins; 2nd. That he was buried; and 3rd.
That he rose again from the dead and ascended into heaven . . . Every man that
believes that Christ died for our sins and rose again for our justification, so
far as his faith is concerned, is said by the Holy Spirit to be saved.
“Since, then these facts are admitted
by every denomination of Christians, they may, with great propriety, in all
their evidence and moral grandeur, be taught in every school and college in
Christendom; and that, too, without any censure or exception taken by any
Christian denomination, Greek, Roman or Protestant. That this can be done, is
demonstrated by actual experiment on our part, and with the consent and
concurrence of every denomination in our country. Further than this, public
instruction, ex cathedra, in Christianity, is neither desirable nor expedient
during a collegiate course of learning.” (Abridged, as indicated by dots.—R. F.
T.)
Needless to say, such Bible teaching
in “our” colleges today would be most unsatisfactory, and highly criticized by
all brethren involved. Nor were the brethren of earlier days satisfied with
such teaching, as we shall see in further articles. In fact, here is one of the
major problems of so-called “Christian Colleges”: We seek to justify the
colleges with a theory that differs widely from the practice we demand of those
colleges. We justify them as secular institutions, and criticize them for
secular practices.
But let us “hasten leisurely” with
our conclusions. There is much more, as we continue our study of the history of
educational institutions among brethren.
By Robert F. Turner (Preceptor, June 1962)
(This is article III of a series on the history of
Educational Institutions Among Brethren. The first two
articles are in previous issues of The Preceptor.)
Schools operated by brethren in the
“Pioneer Period” of our study were regarded by the educators as secular
institutions. Their right to be “preacher-training” or “indoctrination” centers
was denied; and definite limitations were placed upon the extent to which the
Bible could be presented. (See Article II) The Bible was to be used as a
text-book for moral science, not to instruct in matters peculiar to the church
of Christ. But what does one mean by “matters peculiar to the church of
Christ”?? Peculiar to plainly taught doctrines of the New Testament, or
peculiar to the widely accepted tenets of a party of people called the Church
of Christ??? A certain ambiguity which attaches itself to this statement today,
was likewise felt in earlier days; and was responsible for one of the first
church-school conflicts among brethren.
Educators of the early days seemed to
have developed a fairly definite theory of education—a principle by which they
thought they could justify their work. But this work required the support of
the brethren—brethren who (1) had no clear and unified conception of the
operation and benefits to be expected of such schools; (2) took an early and
sectarian pride in “our” institutions; and (3) were subject to the same sort of
changes we observe among brethren today. Looking back upon the earlier
educational problems, Franklin and Headington wrote:
“When the Disciples gave of their
money to found and endow colleges, they did so with the idea that the
influences of those colleges would be given to the extension of the principles
of the Reformation. In that sense they were expected to be denominational. But
whether that influence was to be exerted by having these principles regularly
taught, or only through the personal influence and example of teachers, was a
question which people had not well considered. But that all the faculty should
be Christians, and identified with the Reformation, was as well settled and
anything in the public mind.” (Biography of Benjamin Franklin; pp. 397; Publ.
1879)
As early as 1845 there is evidence
that “the brethren” expected more of the colleges than “a secular education in
a Christian environment.” Bacon College was in financial straits, and many
brethren were dissatisfied with the administration of Pres. James Shannon.
Carol Kendrick, editor of the Ecclesiastical Reformer in Kentucky “took up the
battle, and for several months he and Shannon debated the issue before the
brethren of the state. Kendrick charged that the brethren of Kentucky were
refusing to support the school because Bacon College was not serving its
cause.”*** (Note the “cause” brethren thought the school should serve. rft)
“Shannon declared that their charter,
which was borrowed from Centre College at Danville, had stipulated that the
peculiar doctrines of no sect should be preached. Shannon defended the school
by insisting they were teaching the Bible, but that they had consistently
refused to teach peculiar doctrines of the churches of Christ. For the first
time, in all probability, many brethren learned that they belonged to a ‘sect’,
according to Shannon. It is not at all unlikely that Kendrick had struck at the
basic trouble with the College, although there were many who agreed with
Shannon in his viewpoint.” (See Search for Ancient Order, Vol. I, p. 273).
This early conflict between the
desire of the brethren and the policies of the schools is but preliminary to
the Kentucky University battle, of which we shall presently study. Let us note
here, however, that although schools do influence the thinking of the
brotherhood, we should not completely discount the influence of the brotherhood
on the schools. As long as the schools are dependant
upon the approval of the brethren, their policies are usually adjusted to
majority pressures, whether right or wrong. This schools change according to
the changes taking place among brethren . . . and brethren do change. What
happens when the schools is well enough endowed to be self-sufficient?? And
what happens when the school is powerful enough to ignore the thinking of even
a large portion of the brotherhood, or to exert pressures to change this
thinking??? Bacon College, Harrodsburg, Ky., closed in 1850 due to lack of
funds. But the spirit of “brotherhood organizations” was growing. (American
Christian Missionary Society, organized 1849.) “In 1852 at a state meeting of
the churches (emphasis mine, rtf) it was voted to reopen the College, but to
amend the charter so that the school would belong to the “Christians in the
State of Kentucky.” (Private enterprise?? rft) There
was no immediate action, however. Then, at a meeting of the brethren held at
Harrodsburg on Oct. 22, 1855, John B. Bowman proposed that a university be
established upon the ruins of Bacon College. Within a few years $150,000 was
raised, and by September, 1859, the school began operation under the new name,
Kentucky University. The new charter called for “a self-perpetuating board of
thirty curators, two-thirds of whom were to be members of the church in
Kentucky.” (For thought-provoking comments and history of this period, see
Search for the Ancient Order, by Earl West; Vol. I p. 273-f. Vol. II, p.
113-127)
In 1865, following a disastrous fire,
the university moved to Lexington, Ky., and absorbed Transylvania University.
Transylvania had recently negotiated with the Kentucky Legislature to provide a
College of Agriculture and Mechanics, and would receive an endowment from the
State to support this project. Consequently, the “brotherhood of Kentucky” was
soon involved with a State-aligned school, consisting of a “College of Bible”
plus Colleges of Liberal Arts, Law, Commerce, and A & M. Two-thirds of the
board members were members of the church in Kentucky, as demanded by the
charter; but by this time the “brotherhood” was restless and partially divided
over the development of the missionary society, and the “new issue”—mechanical
instruments in the worship. Liberal minded board members were headed by liberal
minded, powerfully wealthy John B. Bowman. The stage was set for trouble.
Bowman and the liberal curators
claimed the school was “non-sectarian.” This sounded like the old refrain, so
in keeping with the early theory of education among brethren, and many were
soothed to sleep by this familiar verbiage. But Bowman considered the churches
of Christ another sect. His ambiguous statement only meant the school would
serve no particular group. By this time the brethren had dismissed their early
reluctance to “indoctrinate” by means of the secular (?) class-room, and a sort
of brotherhood orthodoxy had developed which demanded that “our” church be
promoted by “our” schools.
J. W. McGarvey,
preaching in Lexington and teaching at the College of Bible, opposed the
liberal trends. He was backed by Moses E. Lard and others. Benjamin Franklin
entered the battle, and in the Sept. 1871 American Christian Review wrote
concerning the school: “True, we grant, it is not to be sectarian, but is to be
Christian. It must be under the control of Christians.****
We desire to know that the University is not only nominally turned over to the
brotherhood, but run in accordance with their desires.” (Private enterprise??? rft)
The “bursting point” of this
church-school feud was as spectacular—and ugly—as the repeat performance may be
in our own generation. (God help us!) Bowman and other liberals left the church
where McGarvey preached, and started a new
congregation. The Main St. church withdrew from Bowman. In 1873 McGarvey was ousted from the school. By now, the secular
press and “brotherhood papers” were printing various versions of the battle. In
1874 a group of brethren appealed the matter to the State Legislature. They
proposed a new Board of managers to be selected “by the church in Kentucky.”
(“Fifty congregations” in agreement could represent “the church in Kentucky.”)
A “committee of twenty-one brethren” canvassed the state for resolutions, etc.,
from the churches, but the measure failed to obtain a majority vote in the
Senate.
We are presented here with the
ridiculous spectacle of an “unorganized brotherhood” trying to “own and
control” anything. They could cease to support the school financially, but by
now the university was so well endowed that Bowman laughed at such threats. The
acceptance of State funds had given the general public a voice in the matter;
and to the general public the “brotherhood” was a denomination, seeking to
control a State-aligned University. The denominational characteristics
necessitated by efforts at “brotherhood ownership and control” are further seen
in that when the Board of Curators sought to deal with “the brotherhood” they
did so by appealing to the Kentucky Christian Educational Society, a
fund-raising organization that had existed for some time among members of the
church in Kentucky.
The “brotherhood” lost Kentucky
University—if it ever had the school in the first place. An independent College
of The Bible was finally established in Lexington and J. W. McGarvey,
Robert Graham, I. B. Grubbs, and others served there with honor; but the effect
of the K. U. fight were not easily erased. In later articles we will discuss
the effects of this battle on the theory of “Christian Education” among
brethren—even until our own day. It is foolish to ignore such valuable
“hind-sights.”
The K. U. debacle illustrates our
major proposition for this article, viz., ANY PROJECT OR INSTITUTION OPERATED
BY OR FOR THE BENEFIT OF THE CHURCH AT LARGE, “THE BROTHERHOOD,” TENDS TO
DENOMINATIONALIZE THAT BROTHERHOOD. The institution itself may not be so much
to blame as the “brotherhood” conceptions that produce and maintain the
institution. Party ties are made and strengthened, opinions accepted by the
majority become traditions, are crystallized into party tenets; and accepted in
the second or third generation as proof of orthodoxy. When the “brotherhood”
functions, there must be the acceptance of common direction and guidance; the
“brotherhood voice” must be heard. And “brotherhood schools” have paved the way
for denominational organizations among members of the Lord’s church. No amount
of denying can change this obvious historical and current fact.
In A. S. Hayden’s “History of the
Disciples on the Western Reserve” - (pp. 461-f.) he pleads the cause of the
missionary society, and other church combines. He freely credits (?) the school
(Eclectic Institute—later known as Hiram College) with the promotion of such “cooperations” among brethren. He writes: “The chief glory
of that institution has not been told: which was, that it created a most
desirable and useful general confidence among us. We united. We joined hands
around one good enterprise. The purpose succeeded, and vindicated the most
useful sentiment of union in action.*** This
confidence is transferring itself to our missionary work.”
Schools are secular institutions, and
must remain such. History, and common sense, urge us to “hasten leisurely” in
our conclusion concerning them; but God’s Word concerning the organizational structure
of the church demands that we take a firm stand against any “brotherhood
institutions” or church support of any secular enterprise.
By Robert F. Turner
(Article IV in a series on the History of Educational
Institutions).
In previous articles we have traced
the development of a theory of education among brethren of an earlier day. We
have seen schools begin as secular institutions, privately owned, and thought
to have no right as “indoctrination centers;” become “Christian” schools,
considered as brotherhood institutions, and expected to promote “peculiar and
distinctive” doctrines. (Our articles have been necessarily limited in this
historical development, but the story of Kentucky University, with accompanying
citations, amply sustains the above statement).
The K. U. debacle, discussed in
Article III, focused attention upon the schools as “brotherhood”
institutions—and productive of a “brotherhood problem” that has continued to
this day. It set in motion a reactionary feeling which greatly shaped the
popular attitude toward “Bible Schools” from ca. 1890 to ca. 1930, until now.
The Missionary Society and the Instrumental Music issue divided the brethren
into so-called “Progressives” and “Conservatives;” but a few years later the
school problem presented its own divisive power. Some of the conservative (or
“Anti’s” as they were called by the “music and society” brethren) felt that the
schools were right in principle, but that they must guard against abuses of
this principle. Others concluded that the whole principle of secular Bible
schools was contradictory and wrong. We shall study examples of each view, and
their effect upon the history of the church.
Benjamin Franklin, editor of the then
powerful American Christian Review, is a fine example of a truly great man who
“changed” from a promoter and supporter of schools operated by brethren, to an
opponent of such institutions. The following statements, by which Franklin
tells his own story, were originally written in the “Review,” and are quoted
from “The Life and Times of Benjamin Franklin” by Franklin and Headington; Pages 396-399. In 1873 Franklin wrote:
“We gave it as our deliberate
opinion, a year ago, that the majority party in the Board and the Regent
disregarded the wishes of the donors to the University and their brethren in
the State, to whom the University belongs, and who have the right to control it.*** Many well-meaning people thought no harm was meant, and
that the alarm was groundless—that all was safe. But look at the state of thing
now. Leading men in this factious movement are now talking about the churches
taking action in the matter indignantly, and inquiring: ‘What business have the
churches with it?’ This is a little cool. The brethren of the State make up the
churches, and the charter of the University recognizes them as the owners of
the University, and as having the right to control it. The appeal was made in
their name. Under that name they poured out their munificence. It was to be
their University, and they were to control it. It was for the cause—the Bible
cause. But how is it now? It is out of their hands, and, by the dominant party
in the Board, regarded as an impertinence for them to give an expression of
their mind.”
Now brethren of 1962—read these
statements carefully. Bro. Franklin thought brethren of Kentucky could own and
control the school. He experienced a rude awakening. Three years later, when
“liberal” views began to influence the teachers of other colleges, Franklin
wrote: (Oct. 10, 1876 Review.)
“We do not disguise the fact that we
are not working for Bethany College. We are taking no interest in it. We worked
for it all the time till Bro. Campbell died, subscribed and paid $100 to its
support since his death. Things have been occurring all along since to cut our
affections off from it till we have no sympathy with it. We do not believe it
is doing the cause any good. We are now measuring every word we write, and
understand the meaning of every word. We can give reasons for what we are
saying to any extent the reader may desire. We shall put down a very few things
briefly here:
1. We have become perfectly satisfied
that education, in the popular sense, is purely secular, and is not a church
matter. The church ought to be connected with no educational enterprise. We are
in favor of no church college. This is a matter that may be discussed at
length, but we enter into no discussion of it now. Still, this would not
utterly cut off our sympathy with Bethany College, other matters being equal.
2. One of the main pleas Alexander
Campbell made for a college under the control of Christians was, in view of the
moral teaching, that no man was educated in the true sense who was not
cultivated in heart. This we hold to be as true as any principle yet uttered.
To this end there should be sound professors to train students, and there
should be a sound church in the vicinity of the college, maintaining the
highest order of morality, order and discipline.”
Franklin and Headington
summarize Benjamin Franklin’s attitude toward the schools as follows: “He
became finally well grounded in the opinion that all
schools ought to be as purely secular as a book-store, and that religious
instruction should be ministered entirely through the church and Sunday-school,
or by the enterprise of individuals.” (p. 395).
Daniel Sommer purchased the American
Christian Review in 1866. He had previously written for the paper—including
some articles on “Educating Preachers” in which he questioned some practices of
the schools—and now he became the chief opponent of the “Bible College” in the
sense we have been using the terms. His “gloves off” attitude aroused the ire
of college advocates, and his sometimes illogical arguments invited scorn, but his
influence was great in the mid-west. “Sommerism”
became synonymous with opposition to the colleges, and to this day some
brethren feel they have adequately disposed of a critic of the schools when
they call him a “Sommerite.” In sections where Daniel
Sommer’s influence was greatest, conservative brethren generally adopted the
conclusion that “Bible Colleges” (as institutions apart from the local church)
and “the all-sufficiency of the church” were completely incompatible.
In the south, however, (where the
“music and society” digression was least felt), the Bible School issue seemed
not to have reached such “black and/or white” conclusions. Many educators of
the south accepted theories practically identical with those of Daniel Sommer,
but found means of justifying practices which Sommer declared inconsistent. For
example, David Lipscomb seemed convinced that schools should not be “preacher
factories”—as Sommer might call them. In an article in the Gospel Advocate,
April 8, 1875, he wrote, “We think the most fatal mistake of Alexander
Campbell’s life, and one that has done much and we fear will do much more to
undo his life’s work, was the establishment of a school to train and educated
young preachers.” (For this, and remaining quotations see Search for Ancient
Order, Vol. II, pages 368-f). Yet, in writing about the Nashville School,
Lipscomb emphasized its roll in aiding “those who wish to devote their lives to
the service of God.” Thirty-two regularly enrolled students entered the school
the first year, and twenty-four of these were preparing to be preachers. The
second year thirty-four students enrolled, “all save two or three preparing to
spend their lives in teaching the lost the way of life.” These young men
preached in and about Nashville, and by March, 1893, the Advocate reported that
forty-two persons obeyed the gospel “under their ministry.” Theory
notwithstanding, the practical result and advertised emphasis was “preacher
training.”
The schools must not “do the work of
the church,” everyone seemed to agree. But a careful definition of the “work of
the church”—and what is meant by the “all-sufficiency” of the church in this
field—seems not, to this good day, to be established. In 1891, in written
controversy with a missionary society advocate, Lipscomb stated: “And whenever
you will convince me that the school is usurping any function of the church of
God, takes out of its hands or the hands of individual Christians, what God has
committed to it, I henceforth will oppose all schools. ****I have never found
where the Bible committed to the church or to anybody but parents, the work of
educating their children for making a living. . . . .”
When J. M. McCaleb
wrote to James Harding, asking the difference between the Bible School and the
society in principle, Harding replied: (G. A., Oct. 10, 1895).
“The day the Bible School becomes an
organized society for preaching the gospel, teaching the scriptures, or for any
other purpose, that day I leave it. The Bible School is a school, that is all .
. .***May the richest blessings of God ever rest upon this work, and may He
forbid that it should ever become a Society organized for the purpose of doing
what He has committed to His church.” Harding, as well as Lipscomb, seemed to
feel that unless the school avowed a certain “purpose” it could not be held
accountable for actually doing that particular thing.
Yet, if one seeks an avowed purpose
that conflicts with the divine purpose of the church, it seems to be available.
In the original subscription drive for the building of Nashville Bible School,
is the following clause: (SAO, V. II, p. 381) “The supreme purpose of the
school shall be to teach the Bible as the revealed will of God to man and as
the only and sufficient rule of faith and practice, and to train those who
attend in a pure Bible Christianity, excluding fro
the faith all opinions and philosophies of men, and from the work and worship
of the church of God all human inventions and devices. Such other branches of
learning may be added as will aid in the understanding and teaching of the
Scriptures and will promote usefulness and good citizenship among men.”
Opposition to “Bible Schools” from
Daniel Sommer, and others, had a marked effect upon the schools of the south;
but it seems to have changed terminology more than it changed practices. The
history of Bible Colleges is a mass of contradictions — one can almost “prove
anything he wishes” by searching the records. Now this is not to say that
Lipscomb, Harding, et al., were a bunch of hypocrites, or dolts—far from it.
But it is obvious that such contradiction, however explained, have given fuel
to those who oppose the schools, and provide embarrassment for those who would
defend the schools.
The most serious error in this field
today is made by those who refuse to acknowledge that Bible Schools, as now
operated, ARE A BROTHERHOOD ISSUE—AS THEY ALWAYS HAVE BEEN. Certain basic
questions regarding (1) the work of the church; (2) what is meant by
“all-sufficiency” of the church (as an organization) with respect to teaching
the gospel; (3) Bible as a secular subject; and perhaps other equally important
matter must be faced.
But we must “hasten leisurely” lest
we create new and greater problems.
THE PROBLEM OF CHURCH-SCHOOL TIES
By Robert F. Turner (Preceptor, September 1962)
Throughout the history of Bible
Colleges much attention has been given to the undesirable aspects of
church-school ties. The restoration of New Testament Christianity logically
demands faith in the all-sufficiency of God’s plan — the all-sufficiency of the
Lord’s church to perform her divinely appointed work. Campbell deplored a
church fractured by missionary, Bible or educational societies; and school
officials, from Campbell and Fanning down to the present spokesmen, have
assured us of their opposition to church-schools ties. But such ties exist.
As early as 1852, “at a state meeting
of the churches” it was voted to reopen Bacon College, but “to amend the
charter so that the school would belong to the Christians in the state of
Kentucky.” (Emphasis mine, rft., See Search for
Ancient Order, Vol. 1, P. 273-f.) Practically all Bible colleges (or “Christian
Colleges” as they are now called) operated by brethren since that time have
been widely considered as “our” schools; and I suspect the “quote marks” are
now preserved through opposition to denominational terminology more than by
opposition to the idea expressed. Is this massive contradiction of theory and
practice simply a prolonged, inadvertent abuse; or is some basic error
involved? The importance of the subject justifies our careful and objective
consideration.
On what basis may we say that
“Christian Colleges” are church-related institutions? Since churches of Christ
do not acknowledge an organizational structure larger than a local church, it
is obviously impossible to relate the colleges to a non-existing headquarters.
But this alone does not solve our problem. We may tolerate something we would
not acknowledge. Nor have we dealt fairly with the situation when we claim the
schools are parallel to a store or farm, where Christians—pursuing their
individual occupations—may teach the Bible. Can you honestly imagine a store or
farm in the position currently occupied by “our” schools?
In the absence of direct organizational
ties, other cords may produce the type of church-school bonds we are here
considering. Indirect ownership, doctrinal ties, and support may bind the
churches to a human institution for many years before direct organizational
ties are established. Church history bears repeated witness to this fact; a
fact so clearly proven that it seems only the willfully blind could fail to see
it. Now, do such ties bind the churches and schools?
A few small schools have been
directly owned by single congregations, but this is certainly the exception
rather than the rule. If the universal church has no organizational entity, who
does own “our” colleges? About ten years ago Rex A. Turner wrote an excellent
article on this subject for the Firm Foundation. (It was republished in the
Gospel Guardian, Jan. 29, 1953.) He defined the schools as “Charitable Trusts”
and cited legal definitions for ownership of such trusts. Put briefly, the
schools belong to the Purpose for which they are established, and indirectly to
the donors who support the Purpose. Trustees could sell the schools, but the
proceeds would have to be used cy pres. i.e., for “the
nearest thing to” the purpose set forth in the original charter. All of which
seems to argue against church-school ties via ownership. But there are
practical considerations which greatly nullify the legal consideration.
Early schools established by our
brethren (Bacon, Bethany, Franklin, and Burritt Colleges) were secular
institutions. In their early years a studied effort was made to avoid the
teaching of “peculiar and distinctive” doctrines. (See Article II, May 1962)
But changing brotherhood conceptions brought about changes in the schools, and
in later years restrictive deeds and clauses, written
into the charters of the schools, gave the schools a “purpose” peculiarly
related to the churches of Christ. As an example, the charter of Gunter Bible
College (19036-28) stipulated that the school “. . . .shall be managed and
controlled as hereinafter set forth by a Board of Directors, each of whom shall
be members of a congregation of the church of Christ, which takes the New
Testament as its only sufficient rule of faith, worship, and practice, and
reject from its faith, worship, and practice everything not required by either
precept or example, and which does not introduce in the faith, worship, and
practice, as a part of the same or as adjunct thereto, any supplemental
organization or anything else not clearly and directly authorized in the New
Testament either by precept or example.”
The Harding College charter (1934)
required that each member of the Board of Trustees shall be “. . . .a member of
the Church of Christ in good standing, who believes in and adheres to a strict
construction of the Bible and who opposed all innovations in the work and
worship of the Church, such as instruments of music, missionary societies,
Christian endeavor societies, all other human inventions not authorized by the
Word of God;. . . .” These charters clearly demonstrate the doctrinal ties that
binds the churches and schools.
Further, as the churches change, the
schools also change. For example, let’s see someone oust a Harding College
trustee today for being a member of a liberal church. Such an effort would
convince us that restrictive deeds, etc., are usually a locking of the barn
after the horse is stolen. They serve admirably with reference to a current
issue, already solved by those making the deed; but they do little to guarantee
doctrinal purity, or adherence to original purpose, in the future. Harding’s
charter could be changed by a two-thirds vote of board members. (For other
school charters, see Appendix, “History of Colleges” by M. Norval
Young.)
An example of church-school ties
brought about through money considerations is found in the history of Burritt
College. (1849-1939) In 1877, Dr. T. W. Brents, a prominent preacher and former physician, was
employed by Burritt College to sell school stock on a 2 1/2% commission basis. Norval Young (History of Colleges, page 60) says, “This
stock was sold to members of the church with the understanding on the bond that
it should be represented by the subscriber during his life, and at his death,
by the church to which he left it. In this way the college was tied more
closely than ever before to the Churches of Christ.”
In the Gospel Advocate of Aug. 4,
1892 (S.A.O., Vol. 11, p. 377), James Harding wrote concerning Nashville Bible
School (now David Lipscomb College): “It is a fact that many young men who want
to attend the school cannot pay tuition and board. In some cases congregations
send and sustain them; in others, individuals have done it; some have worked
their way through . . . . . We would like to hear from individuals and churches
who will take part in this good work.” I believe Harding correctly
distinguished between support of the school and purchase of service; but I am
at a loss to reconcile the above statement with his assignment of secular
education as a parental—not a congregational—responsibility. In any event such
matters strengthened the church-school ties, and today those who advocate the
direct support of colleges by the congregations claim Harding and Lipscomb for
precedent.
Historical record indicate a
fluctuating pattern of church-school ties. From early days, when no tie existed,
the bond grew rapidly (with growing brotherhood organizational plans) until
about 1870. At this time even the conservative Benjamin Franklin wrote of “our
schools” “owned and controlled” by the brotherhood. Then came the Kentucky
University debacle. (See Art. III, June ‘62) This
terrifying blow, coupled with growing opposition to the missionary society,
gave church-school ties a great set-back. Brethren became cautious—wary. Sound
preachers pounded strongly on the “all-sufficiency” of the church. Later, the
Sommer opposition to Bible Colleges had its effect. But with Kentucky
University almost forgotten, and the Sommer opposition largely overcome,
church-school ties once more began to grow. In the 1930’s several prominent
preachers publicly advocated church support of the colleges (those were hard
times, remember?) but the conservative element of the church was too strong at
that time for such a move to succeed. Then, following World War II, the
brotherhood organizers began to gain power; and with these developments,
church-school ties were also promoted.
Today the church-school ties is more
prominent than it has been since the days of the Kentucky University blowup.
Brethren, re-read this paragraph, and think!! Harding College announced her
1960 Lectures by writing, “The theme of the lectureship is ‘Christian
Education,’ approached from the viewpoint of the educational program of the
local church, the Christian College, and individual or corporate projects.” (emp. Mine, rft) In a special issue
of the Gospel Advocate (Apr. 21, ‘60) on Christian Education, A. C. Pullias, president of D. L. C., writes repeatedly of
“church-related colleges”; and Willard Collins cites D. Lipscomb and James
Harding as believing “that the Christian school should be in close relationship
with the church.”
In December of 1960 representatives
of twenty-two schools and colleges operated by brethren met at Henderson,
Tenn., and heard President A. C. Pullias speak. I
will not attempt to “quote” Pres. Pullias, but
present a few of the notes taken by one who heard him, and verified by another
likewise present. The gist of his speech was that colleges and schools should
have Bible for the basis of their educational program, and that churches can
support such schools and colleges. He contended that D. Lipscomb believed
churches could support colleges and schools. He further said that many had gone
out on the plains of Ono and compromised with Daniel Sommer in saying that such
schools were “secular” and that the churches “as such” could not support them.
He said that bringing up children in the nurture and admonition of the Lord was
a matter of Faith—and the “how” was a matter of judgment. He said the Christian
school was one of the “hows” and that until a better
way was shown for doing this job, he would urge brethren to support the
colleges and schools. Can there be any doubt that church-school ties are
growing, and that church support of the schools is being actively pressed?
There is no organic tie between
congregations and the schools—nor is such a thing likely for many many generations. But there are many alarming aspects in
the church-school ties that do exist, and that threaten to increase. Perhaps
these historic studies but review the symptoms of a more deep-seated problem.
Is it possible for brethren to function collectively in the teaching of the
Word of God, in some relationship other than that of the local congregation,
and not infringe upon the all-sufficiency of the Lord’s church? Or, do we need
to re-examine our definition of “all-sufficiency”? You won’t answer these
questions by “blowing your top.”
A CLOSE LOOK AT “OUR” COLLEGES
By Robert F. Turner (Preceptor, October 1962)
(This is the sixth and last article of a series on Educational
Institutions Among Brethren. You are urged to study
the series as a whole; (beginning with April, ‘62 Preceptor) and your
criticisms will be appreciated. RFT)
I “graduated” from Freed-Hardeman
College in 1936. During the next three years, as a student in the University of
Illinois, I had opportunity to compare these two types of schools. I have given
financial support (albeit somewhat limited) to two of “our” schools, and have
urged others to support them. The administrators and teachers of these schools
have treated me kindly, despite our divergent views on current issues, and I
have no reason to write vindictively. I believe I have been greatly benefited
by my “Bible school” training, and I am no unmindful of the splendid influence
such schools may have had on young people. (I sent my own daughter to A.C.C.
until she withdrew of her own accord.) But I can not
deny a growing reluctancy to encourage such
institutions. And I am thinking of something other than the flagrant abuses
prevalent in many schools today.
This history of Bible teaching
schools operated by brethren is a massive contradiction of theory and practice.
Previous articles have emphasized this fact, and further proof is easily
available to the serious student. These schools are “secular” institutions, that capitalize on their “spiritual”
influence. They are “private enterprises” that “belong to the brotherhood.”
They dare not do “the work of the church” but specialize in preachers and elder
training, indoctrination, devotionals, and the sending out of “soul-saving”
teams. And periodically, as public opinion permits, they ask the churches
(whose work they can not do) to support them from the
church treasury. Such indictments are of record, and few if any schools will
deny them.
If such contradictions occurred
infrequently — perhaps only under some inadvertently poor administration, one
might dismiss them as abusers to which al human
institutions are subject. But almost from the first these schools have operated
at variance with their stated policies; and I am forced to believe there must
be some basic errors or contradictions in our very conception of “Christian
Colleges” — that something is expected of them which is contradictory in its
very nature.
Mind you, I said error in “our”
conception. I am convinced that whatever errors may exist are not simply in the
school itself, but among the brethren who foster and support the school. These
are “our” schools, in a very real sense of the word, and no amount of denying
can change this.
Can it be that we are wedding
cross-purposes when we expect a secular school to produce spiritual results??
As seen in article two, Campbell thought it neither desirable nor expedient to
teach in the secular school anything other than “morals” and those things
common to all religious denominations. The “brotherhood” abandoned Campbell’s
original theory of education when they demanded that peculiar and distinctive
doctrines be taught in the secular schools.
Another pioneer educator, Tolbert
Fanning, wrote Campbell concerning this very matter. (Mil. Harb.,
Sept. 1850, p. 510f) He asked, “1. Is it true, that we can adopt the Bible as a
text-book, (and we all do so) in our colleges, with our lectures thereupon, and
teach, nothing that is ‘peculiar’ — which is not ‘Catholic,’ and which is not
‘universally admitted’? 2. Are we satisfied, from any demonstration whatever,
that religious Professorships in colleges, constitute the best means of
teaching morality and maintaining sound government for youth? 3.To qualify men for preaching the gospel, would it not be
better to establish schools exclusively devoted to this end?” To Campbell’s
discredit, it must be reported that he used ridicule, and side-stepped the last
two questions. But Fanning’s questions are most apropos. It seems highly
possible that he sensed the contradiction in secular Bible teaching, and that
in a school which must not “do the work of the church.”
Perhaps both parties of this
difference contain truth, and both contain error. Perhaps Campbell was right in
saying that the secular school was not the place to teach distinctive doctrinal
matters; and the brethren were right in feeling that the Word of God could not
be properly taught without teaching that which was peculiarly and distinctively
the truth. The error of both parties lay in their thinking that both secular
and spiritual purposes could be blended in one institution of human origin —
the inherent contradiction of secular—Christian.
At this early date everyone concerned
— Campbell, Fanning, and “the brethren” — were convinced of the all-sufficiency
of the church to do her God-assigned work. We may ask, then how could they
justify the establishment of a human institution to teach the Bible? There are
two elements involved here. First, they seemed to be just about as confused as
we are today on this matter of the “all-sufficiency” of the church to preach
the Gospel. And second, they had accepted the “whole man” concept of education;
that training is incomplete which does not develop the “moral” nature of man.
The original purpose of the early schools was to build moral fiber as well as
intellectual acuteness. But the fine-line distinction necessary to separate
“moral training” from the means of soul salvation were lost to the masses. I am
convinced that such a distinction would be even more difficult to maintain
today, with the brethren conditioned to accept “brotherhood institutions.”
The second inherent contradiction in
our conception of “Christian Colleges” lies in their relation to “the
brotherhood.” The local church is the only divinely approved means for
performing the work which God assigned to be done collectively. Or, as others
have put it, the organizational structure of the church begins and ends with
the single independent congregation. First, this principle is scriptural, and therefore
right. Second, this has been a basic consideration throughout the restoration
movement, and is a major deterrent to our becoming “another denomination.”
But early schools were established
during the very time that brethren were developing a “brotherhood”
consciousness, and we have shown that their growth has closely paralleled the
ebb and flow of “brotherhood” activity. We establish a teaching institution,
emphasize its importance in “Christian” development, indoctrination, the
training of preachers, etc., and call on brethren all over the country to unite
in its support “for the good of the cause”; — and then, we wonder why the
church-school ties grow so persistently. How can a large number of brethren
support and encourage such an institution without involving action in a
God-assigned church work? And since the school and its supporters are not a
single local church, how can this avoid becoming a “brotherhood” activity?
There may be a way — but our total “Christian College” history fails to reveal
it.
Benjamin Franklin concluded that the
school should be “as secular as a bookstore”; and I’m inclined to agree with
him. The schools handle a noble product — knowledge. They provide an invaluable
service — instruction and training. Our precious children need these things,
and we should like to provide them at a source that respects their faith in
God, and maintains a surrounding conducive to their continued service to God.
We may be able to accomplish this in our own community, through our influence
as citizens, in the P.T.A., working through and with the local school board; or
we may feel we should unite with other parents and establish such a school of
our own BUT THE SCHOOL MUST REMAIN A SECULAR INSTITUTION — secular in its aims,
as well as it nature.
To develop and maintain this type of
school, we must divorce them from the church and its work. We must not expect
of them anything but that which belongs with secular education. The church or
churches near such a school should make every effort to provide the spiritual
guidance and training needed by the students — and that, not because they are
students of the school, but because they live and worship there, and are the
responsibility of the elders there. And finally, we must love the Lord and His
church enough that when we see the school encroach upon and overshadow the
Lord’s own institution, we will renounce the school rather than seek to change
the church so that the contradiction can be removed. If loving the Lord and His
church more than I love the school is a crime, then I must plead guilty.
Valley Church of Christ
2375 W. 8th Street, Yuma, AZ 85364
(928) 782-5058 ~
http://yumavalleychurchofchrist.com
Sunday Services – Classes ~10:00;
Assembly 10:50 am; Evening: 6:00 pm.
Wednesday evening – 7:00 pm
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