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Kingdom Come: Embracing the Spiritual Legacy of David Lipscomb and James Harding
"In this volume Hicks and Valentine remind us that our heritage is rich with spiritual mentors. Drawing from the lives of Lipscomb, Harding, and others of like mind, the authors tell a powerful historical and theological story. The heart of the book examines kingdom spirituality through four 'means of grace': reading scripture, ministering to the poor, meeting for worship, and praying. The book ends with an exhilarating description of the freedom enjoyed by citizens of God's kingdom." - From Douglas A. Foster's review of Kingdom Come
224 pages, Paperback
First published May 2, 2006
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Displaying 1 - 2 of 2 reviews
February 11, 2016
A historical-theological treatise attempting to reclaim the "Nashville Bible School Tradition" in churches of Christ.
The authors explore the theology of David Lipscomb and James Harding as exemplars of this "Nashville Bible School Tradition," along with some of the next generation descendants (primarily Anderson and Boll). They compare and contrast their theologies with what they deem the "Texas Tradition" in the "Firm Foundation" and manifest in Austin M'Gary, R. L. Whiteside, and others. They recognize the historical reality that the "Texas Tradition" would "win" inasmuch that their stances on these theological issues would become normative in churches of Christ in the 20th century whereas the views of Lipscomb and Harding were marginalized. In their estimation, this result was less than ideal.
The authors examine various issues chapter by chapter: Kingdom living as resident aliens, God's continued providential work, the continuing work of the Holy Spirit, reading of Scripture, fellowship and assistance of the oppressed, the Lord's table, prayer, pacifism, willingness to countenance different views about "non salvation issues" (particularly eschatology), and the hope of resurrection and renewal.
In each chapter the authors first set forth a coherent view of the NBST based on Lipscomb, Harding, or their later descendants, speak some about the contentions that arose regarding those views (when present), and then their own theological assessment in light of the tradition. It would have been better if the transition from primary sources to the authors' own theological assessment were more clear. The book ends with an assessment of what happened and a way forward.
It is highly likely that the story is a bit more complicated than it has been set forth in this narrative; the authors are attempting to schematize and analyze trends and relationships. The authors are aware of the shortcomings of those regarding whom they write and how their context shaped them.
On the whole, however, the work is compelling in showing that many of the difficulties and challenges that many members of churches of Christ have encountered regarding the "predominant view" on a series of issues is rooted in disputes that have existed within the movement/tradition since its beginnings. Many who may have felt that they were alone and odd in their concerns regarding God's working in His creation, the role and work of the Spirit, the relationship between the Christian and the state, and the final eschaton can find some solace in the recognition that some of their spiritual ancestors held views close to theirs and that the discussion, although presumed to have been settled in the early 20th century, perhaps should be re-opened.
I found the discussion of why the "NBST" fell out of favor a bit lacking. Many more reasons could be adduced. First and foremost, since the "NBST" persons "lost" on certain fronts, especially regarding baptism, their other views would have been seen as suspect. I am not old, but I know how the name of Boll was viewed among many in churches of Christ, and the strong desire to remain quite distant from anything to which he would adhere. The authors seem to primarily lament the aggressive demonization of premillennial views in the early part of the 20th century; while I am sure that many handled the issue in less than godly ways, the shift from historic to dispensational premillennialism at that time was highly problematic, and it is a credit to many in churches of Christ that they resisted falling in line with the rest of Evangelicalism in this matter. In terms of the work of God and the Spirit one can hardly overestimate the impact of the explosion of Pentecostalism right at the end of the lives of Harding and Lipscomb; in polemic it becomes far easier to defend a lack of spiritual gifts and little expectation of God's working in the creation and to condemn even moderate views as pentecostal lite. One could also say that many had to drink Enlightenment rationalism down to its dregs before one could see its ultimate bankruptcy; not a few Christians are seeking re-enchantment on account of it.
Nevertheless, whether you generally doctrinally/theologically agree with Lipscomb, Harding et al or not, this work is worth exploring so as to understand part of the Restoration Movement tradition as it attempts to faithfully serve God despite human innovations in a doctrinally confused world.
The authors explore the theology of David Lipscomb and James Harding as exemplars of this "Nashville Bible School Tradition," along with some of the next generation descendants (primarily Anderson and Boll). They compare and contrast their theologies with what they deem the "Texas Tradition" in the "Firm Foundation" and manifest in Austin M'Gary, R. L. Whiteside, and others. They recognize the historical reality that the "Texas Tradition" would "win" inasmuch that their stances on these theological issues would become normative in churches of Christ in the 20th century whereas the views of Lipscomb and Harding were marginalized. In their estimation, this result was less than ideal.
The authors examine various issues chapter by chapter: Kingdom living as resident aliens, God's continued providential work, the continuing work of the Holy Spirit, reading of Scripture, fellowship and assistance of the oppressed, the Lord's table, prayer, pacifism, willingness to countenance different views about "non salvation issues" (particularly eschatology), and the hope of resurrection and renewal.
In each chapter the authors first set forth a coherent view of the NBST based on Lipscomb, Harding, or their later descendants, speak some about the contentions that arose regarding those views (when present), and then their own theological assessment in light of the tradition. It would have been better if the transition from primary sources to the authors' own theological assessment were more clear. The book ends with an assessment of what happened and a way forward.
It is highly likely that the story is a bit more complicated than it has been set forth in this narrative; the authors are attempting to schematize and analyze trends and relationships. The authors are aware of the shortcomings of those regarding whom they write and how their context shaped them.
On the whole, however, the work is compelling in showing that many of the difficulties and challenges that many members of churches of Christ have encountered regarding the "predominant view" on a series of issues is rooted in disputes that have existed within the movement/tradition since its beginnings. Many who may have felt that they were alone and odd in their concerns regarding God's working in His creation, the role and work of the Spirit, the relationship between the Christian and the state, and the final eschaton can find some solace in the recognition that some of their spiritual ancestors held views close to theirs and that the discussion, although presumed to have been settled in the early 20th century, perhaps should be re-opened.
I found the discussion of why the "NBST" fell out of favor a bit lacking. Many more reasons could be adduced. First and foremost, since the "NBST" persons "lost" on certain fronts, especially regarding baptism, their other views would have been seen as suspect. I am not old, but I know how the name of Boll was viewed among many in churches of Christ, and the strong desire to remain quite distant from anything to which he would adhere. The authors seem to primarily lament the aggressive demonization of premillennial views in the early part of the 20th century; while I am sure that many handled the issue in less than godly ways, the shift from historic to dispensational premillennialism at that time was highly problematic, and it is a credit to many in churches of Christ that they resisted falling in line with the rest of Evangelicalism in this matter. In terms of the work of God and the Spirit one can hardly overestimate the impact of the explosion of Pentecostalism right at the end of the lives of Harding and Lipscomb; in polemic it becomes far easier to defend a lack of spiritual gifts and little expectation of God's working in the creation and to condemn even moderate views as pentecostal lite. One could also say that many had to drink Enlightenment rationalism down to its dregs before one could see its ultimate bankruptcy; not a few Christians are seeking re-enchantment on account of it.
Nevertheless, whether you generally doctrinally/theologically agree with Lipscomb, Harding et al or not, this work is worth exploring so as to understand part of the Restoration Movement tradition as it attempts to faithfully serve God despite human innovations in a doctrinally confused world.
December 21, 2023
2.5 rounded up
Displaying 1 - 2 of 2 reviews