Church History

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The Fundamentals was a series of articles first published between 1910 and 1915 as the fulfillment of an oil millionaire’s (Marsden, 118) dream. He didn’t dream of becoming a Christian publishing magnate. Rather, Lyman Stewart aimed to fortify Christian leaders in the fundamentals of the faith against the tide of unbelief—specifically the unbelief of higher criticism.*

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With the renewed interest today in the Reformation, its history and theology, it is not surprising to find more and more books written for children that highlight some of the heroes and heroines of that era. What follows are two brief reviews of recent books devoted to lesser-known Reformation-era figures.

Rightly viewing tradition

The religious scene of South Africa is populated by mainline Protestant churches, some of whom place great emphasis on tradition. However, in many of these churches, the gospel itself is all but invisible, an assumed but unseen foundation of the house. The problem is, most of those in the house have never clearly heard or understood the gospel, and the same might be said for many of the religious professionals who teach there.

Once a person comes under the sound of the true gospel and believes it, he is struck by the sad irony of having attended a church for decades in which the gospel itself was never proclaimed. Inevitably, this new-found knowledge of biblical truth tends to produce a desire to distance himself from anything and everything connected with the former church, including any allegiance to tradition. Since such churches often rely on and turn to their traditions, the new Christian concludes that tradition must be part of the problem that caused the gospel itself to go into eclipse in such churches.

The truth is, tradition is indeed a double-edged sword. When tradition preserves the truth, it is a reliable record that comes to a newer generation without that generation having to re-invent the wheel. When tradition preserves untruths, it becomes the guardian of a lie that will not die. It is an accomplice to deception, using its antiquity to give credibility to its spurious beliefs and practices.

In reaction to gospel-eviscerated traditionalism, it is possible to identify tradition itself as the problem. This would be a mistake. If a particular museum keeps something worthless, this does not negate the value of museums. Clearly, what matters is what tradition preserves. A gospel-eviscerated tradition is a bad one. A gospel-centered tradition is a good one.

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America’s history is punctuated, and at times littered, with the stories of religious leaders of every denomination, stripe and reputation. From Cotton Mather and Charles Wesley to Billy Sunday and D.L. Moody to Oral Roberts and Jerry Falwell, a nation born out of a desire to worship God as we are inclined to do so has given rise to some interesting personalities.

Among the most flamboyant, notorious and controversial of these was “Dr.” J. Frank Norris, Pastor of the First Baptist Church of Fort Worth, Texas. He was, inarguably, one of America’s first “megachurch” pastors, but he was much more than that. He was also a showman, muck-raking journalist, astute businessman and, in the minds of some, a murderer.

Pastor David Stokes,* a man who grew up in fundamentalism and one who was well-acquainted with the reputation of J. Frank Norris, has written a mesmerizing book about the sensational murder trial of the pastor from Fort Worth as he stood to account for the shooting of D. E. Chipps with a pistol from his desk—right in the pastor’s office. The Shooting Salvationist is impeccably researched from the archives of Ft. Worth and Austin, Texas newspapers, Norris’ own Searchlight tabloid and numerous other documents located in the archives of the local libraries, the University of Texas at Arlington and the Arlington Baptist College.

The book is not intended to be a treatise on southern fundamentalism, the gifts of Norris or the history of religion in Texas or elsewhere. Instead, it is clearly a historical work with nary a suggestion that it was being written by a minister—let alone one who can trace his spiritual heritage back to the doorstep of the infamous “Texas Hotel,” located very near Norris’ office. It is a work of history and fact that has the feel and vibe of a John Grisham novel about some sort of trial in a hot and humid southern town.

Every generation or so, Hollywood takes the story of some real or imagined colorful religious icon and makes a movie about it. Works like “Elmer Gantry,” “The Apostle” and “Leap of Faith” are examples. If ever there was a book that was ready to be turned into this generation’s “Elmer Gantry” it is The Shooting Salvationist. In fact, the book reads much like a movie script with a precise coverage of detail that can, at times, be almost mind-dulling. Stokes expertly captured the feel and atmosphere of American life during that era from his examination of the Scopes Monkey Trial to the heydays of Ft. Worth’s rise to prominence to the powerful influence of the tabloid style of journalism then practiced by the likes of William Randolph Hurst and Norris himself.

Republished with permission from Baptist Bulletin July/Aug 2011. All rights reserved. This article is condensed from a paper presented at a Baylor University conference. A full version will be published in the Detroit Baptist Seminary Journal.

This year marks the 400th anniversary of one of the most important pieces of English literature ever released. Arguably, no other book has had the widespread influence and lasting significance of the King James Version (KJV or AV) of the English Bible. Its American title is derived from King James (Stuart) the First of England (James VI of Scotland). His initial idea was for a new common Bible version, but there is no evidence that he ever authorized it for use in all English churches. Given the prevailing politics, with the Puritans agitating for religious freedom, it is unlikely that he would have attempted a formal declaration. Nevertheless, the new translation became the dominant English version and held that position for most of the next three centuries.

But with its celebrity status comes some interesting history. In the late 19th century, John William Burgon and some of his associates argued for the KJV against the Revised Version—not because the KJV was a superior English translation but because the underlying Greek text was a better Greek text than the RV used (the Westcott and Hort text).

Since the 1960s, some Christians have been debating the continued usefulness of the Authorized Version and the underlying Greek text for regular use in the life of the church. The battle over Bible versions in general, and the battle for the KJV in particular, has been a significant issue within some segments of American Protestantism. At the worst, some have come to regard American Christian fundamentalism as closely associated with the “KJV 1611.” The debate has reached the point where non-fundamentalists think the movement is cultish, and some laypeople within fundamentalism itself think that God is the One Who personally “authorized” the KJV as the Bible for the English-speaking world.

The defense of the KJV takes two approaches. Some argue that the KJV 1611 is the most accurate rendering of the original manuscripts for the English-speaking world, a position still held by some GARBC pastors. Other advocates (called KJV-only in this article) are more dogmatic, with many colorful figures advocating a range of peculiar views, for example, that the KJV is the perfect Word of God, able even to correct Greek and Hebrew manuscripts themselves. Both of these views will be examined in this article.

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2011 marks the 400th anniversary of the King James Bible. The King James Bible has shaped the English language, inspired political and religious thought for generations and, arguably, changed the world.

Reprinted with permission from As I See It. AISI is sent free to all who request it by writing to the editor at dkutilek@juno.com

It has been widely publicized that the year 2011 is the 400th anniversary of the original publication of the “Authorized” or King James Version of the Bible in English. Historically, this translation has been the most widely used, at least since it overtook the previous champion, the Geneva Bible of 1560 (chiefly, at least initially, as a result of the legal suppression of the printing of the Geneva Bible by the British monarchy, in favor of the KJV).

Note, however, that the great majority of the editions and copies of the KJV printed and read in the past 400 years have been revisions rather than reprints of the original form of the KJV, with literally tens of thousands of revisions in spelling, punctuation and the use of italics, plus many hundreds of revisions in the precise wording of the text. Later editions also included the switch from “black letter” (“Gothic”) type to Roman, the widespread omission of the Apocrypha in the 18th and later centuries, along with the omission of an extended calendar and charts of biblical genealogies. Most unfortunately, later editions omit the extremely important and informative introductory essay, “The Translators to the Readers,” which was included in the original edition. In short, most KJV users, particularly those who claim to be “King James Version 1611 Only” in their beliefs, have never actually seen or used a real 1611 King James Version in the original form in which it was issued from the press in 1611.

“Dr. Watts’s Hymn-book does not satisfy and suffice me,” said London Congregational minister Thomas Toke Lynch to his Mortimer Street church in 1851 (Memoir of Thomas T. Lynch, p. 95). Three years later, Lynch began penning his own hymns. In November 1855, while minister at Fitzroy Chapel on Grafton Street, Lynch published The Rivulet: A Contribution to Sacred Song also known as Hymns for Heart and Voice. A second edition appeared in 1856 and a third in 1868.

Lynch’s hymns were laden with his own religious interests and poetic expressions and light on doctrine, creed or orthodoxy. In the preface to the second edition, Lynch wrote that his intent was to supplement, not supplant, existing hymnody.

Within two months of the first edition of The Rivulet, conflict broke out among religious newspapers and within the Congregational Union the likes of which has never been seen in any denomination concerning a hymn book. John Campbell, editor of the Congregational Union’s official newspaper, used a newspaper not supported by the Union, titled the British Banner, as a means of criticizing Lynch, his hymns, and those who spoke favorably of them. James Grant, editor of the Morning Advertiser, joined Campbell’s cause. The Nonconformist and Eclectic Review fought back by supporting Lynch and his hymns. By the time “The Controversy”—as it came to be called—ended a year and half later many other periodicals joined the fray. Hundreds of articles and pamphlets had been written in criticism or defense of the hymnal. The bitter debate so engulfed the Congregational Union that the regular autumnal meeting scheduled for September 23, 1856, at Cheltenham, was canceled out of fear that peace could not be maintained.