Volume 12 Issue 2

The publication of this issue of SCJ coincides with two historic events for the Stone-Campbell Restoration Movement, one—the publication of Thomas Campbell's Declaration and Address, two—the 100-year commemoration of this document with the Great Communion held at Forbes Field in Pittsburgh in 1909. What should we do about this? Hopefully, many from all three streams—Disciples of Christ, Churches of Christ (a cappella), and Christian Churches (independent)—will have participated in the regional celebrations of the Great Communion on October 4th. Personally, I am going to the Great Communion being held in Pittsburgh and also one in Washington County, Pennsylvania, where the document was first published. But, beyond rehearsing the past, which has its measure of joy and assurance that we are part of a significant, Christian movement, what does any of this mean for our future?

Thomas Campbell had a vision of reformulating Christianity, at least Protestant Christianity, into some form of unified stance. He was convicted about this based on his correct understanding of Scripture that, as he says in his most memorable, "Prop. I" from the Address, "That the Church of Christ upon earth is essentially, intentionally, and constitutionally one." He was appalled at the animosity between denominations that he found in America and believed the many opportunities of this new nation included the opportunity—even the mandate—to sweep away the past and try to start fresh like the earliest Christians. This would be no easy task, since so many human traditions regarding the interpretation of Scripture had arisen, many with the originally noble purposes of warding off heretical doctrine and questionable Christian cults. But he had a dream and a plan that he mapped out in the Declaration and Address.

Since then, much has happened, an initial swelling of numbers from the American "frontier" of Ohio, Kentucky, and Indiana, a slow north/south division after the Civil War creating Churches of Christ (a cappella), an exodus from the Disciples of Christ by "independent" Christian churches in this century, and lately, since the 2006 North American Christian Convention, a concerted effort by at least some leaders of Christian churches (independent) and Churches of Christ (a cappella) to function as friends and coworkers in a growing number of ministry areas. But where do we go from here?

Our past can guide us but should not limit us. John Stackhouse, Jr., whose book Making the Best of It: Following Christ in the Real World (Oxford University Press, 2008) is reviewed later in this issue, gives the following insight that we should listen to: "The conclusions of one age become the tradition that guides the next, but they do not provide all that the next age needs in exactly the formulation it needs" (173). The best way, then, to carry Thomas Campbell's worthy dream forward is to reconsider its intentions in light of today—and tomorrow—and reformulate it. Our world is far different than the world of 200 years ago—or 100 years ago. And in that light, Doug Foster, has attempted to restate Campbell's propositions for today in a pamphlet SCJ has distributed at conferences all during this commemorative year.

However, more is needed. With local congregations removing references to their denominational ties as fast as they can, with Christian churches (independent) bursting their seams, and with streams of the movement in more of a cooperative spirit than ever, in many ways, we are in a stronger position to move toward Thomas Campbell's dream than even he was. But it needs to become our dream too. We need to see a unification of believers—if not in formal unity, then at one in attitude, cooperation, and kinship—as something we strive for in our personal relationships with Christian friends, our congregation-to-congregation relationships across the spectrum of Christianity, and certainly in our uniting in efforts with the other streams of our Stone-Campbell heritage.

Those of us who embrace scholarship and are part of the SCJ scholars community can lead the way in all these efforts—as we have been doing—by modeling the unity of Christ's church to colleagues, students, and people in the church who look to us for leadership. We can determine to mine the principles of our Stone-Campbell heritage as a part of our research disciplines and articulate them afresh in light of the contemporary world and American culture. We need to act on our unique position to aid those in our churches, both those who care about our distinctive heritage and those who know nothing about it, to understand and enact its key principles in their lives by speaking and writing about these things whenever opportunity arises. SCJ and the SCJ Conference, to which all are invited to contribute in the years ahead, are open opportunities to do just that.

Regarding the 2010 conference, the ninth annual SCJ conference, hosted by Cincinnati Bible Seminary and Cincinnati Christian University, is April 9-10 (8:30 Friday–Noon, Sat). The theme, Blending New and Old: Spirituality for the 21st Century, features Scot McKnight (Karl A. Olsson Professor in Religious Studies, North Park University) who will present "Spirituality in a Postmodern Age" and "Spiritual Disciplines Today." Ron Heine (Professor of Bible and Christian Ministry, Northwest Christian College) will present "Spirituality in Origen." Fred Norris (Professor Emeritus of World Christianity, Emmanuel School of Religion) will present "Spirituality in Gregory of Naziazen." David Fleer (Professor of Bible and Communication and Special Assistant to the President, Lipscomb University) will present a sermon, "The Challenge of Spirituality for Academic Scholars." Related papers or papers on other biblical, theological, or historical topics are sought for parallel sessions, from experienced scholars as well as from student scholars. Send your paper title (no abstract needed) to William Baker, SCJ (scjeditor@aol.com). Two continuing study groups welcome submissions: the Christian Education group (jestep@lccs.edu) and the Biblical Teaching on Women group (jdmiller@milligan.edu). Four new study groups welcome submissions: Contemporary Religious Movements (brian.smith@fcc.edu); Old Testament Prophecy and Contemporary Application (bembryj@esr.edu); Purity in Mark's Gospel (michaelhalcomb@hotmail.com); Reexamining Theology in the Restoration Movement (jasonfikes@gmail.com). A formal student-paper competition is also being organized for two levels (junior/senior; M.A./M.Div.) on any themes with an additional special prize category for Stone-Campbell themes (Rick Cherok, rick.cherok@ccuniversity.edu). Make all submission contacts by December 1, 2009. To Register: Go the SCJ web site (stone-campbelljournal.com) after January 1 or contact Susan Fisher at susanfisher@wanax.com.

This new issue of SCJ features two articles on Stone-Campbell heritage. In the first, Gary Holloway describes the impact of the Thomas Campbell's Declaration and Address over the past two hundred years among those in Churches of Christ (a cappella). In the second, Joe Sprinkle reexamines Alexander Campbell's position on the Law, a matter also addressed in SCJ 2.1 and 5.2. In addition, Carrie Birmingham presents a thoughtful explanation of how public school teachers who are Christian can bring their faith commitment into their vocation, Tremper Longman III provides his intriguing address from the 2009 SCJ Conference on how to read Ecclesiastes, Barry Blackburn offers insight in reading Mark, and Derek Cooper gives a helpful perspective on the impact of James among Puritans.

William R. Baker, Editor

Quotables for this issue where chosen by Jamey and Heather Gorman, Ph.D. Students at Baylor University

"Focusing on what the First Amendment prohibits should not prevent us from recognizing and maximizing the opportunities it provides."

Carrie Birmingham, "Preparing the Soil: The Mission of Christian Teachers in Public Schools." (SCJ 12.2:194)

"Beginning in the late 1960s, another interpretation of the Declaration and Address began to gain traction among Churches of Christ. It took both the restoration and unity themes of the document seriously but saw both not as accomplished works but as desirable aims."

Gary Holloway, "Restoration, Unity, and Freedom: How churches orf Christ (A Cappella) Have Interpreted the Declaration and Address"  (SCJ 12.2:169)

"An increasingly popular view among the Church of Christ writers in the last few decades is that the Declaration and Address views freedom, not restoration, as the path toward Christian unity."

Gary Holloway, "Restoration, Unity, and Freedom: How churches orf Christ (A Cappella) Have Interpreted the Declaration and Address"  (SCJ 12.2:172)

"Those who think Churches of Christ are the entire, united, true church see the Declaration and Address as a pattern for a restoration fully accomplished in Churches of Christ. Those who wish to be more open to other Christians see it as a call to both restoration and unity in our own time. Those who want to embrace the whole wide Christian world see it as an invitation to freedom."

Gary Holloway, "Restoration, Unity, and Freedom: How churches orf Christ (A Cappella) Have Interpreted the Declaration and Address"  (SCJ 12.2:174-75)

"The essence of Campbell's sermon is that Christians are not under the Mosaic law but under the new covenant in Christ. This includes the Ten Commandments...Only those laws repromulgated by Christ apply to Christians."

Joe M. Sprinkle, "Alexander Campbell's View of the Mosaic Law" (SCJ 12.2:178)

"An approach that seeks the moral and spiritual principles of the law that transcend the covenants is one that can acknowledge Campbell's insights and at the same time correct Campbell's excesses concerning the Mosaic law."

Joe M. Sprinkle, "Alexander Campbell's View of the Mosaic Law" (SCJ 12.2:191)

"In Ecclesiastes, the theology of the book is to be derived from the frame narrator as he evaluates Qohelet's message to his son in the epilogue."

Tremper Longman III, "Challenging the Idols of the Twenty-First Century The Message of the Book of Ecclesiastes " (SCJ 12.2:208)

"In the end, though, Qohelet wants to do more than expose his son to 'under the sun' thinking. He wants to lead him to an 'above the sun' perspective."

Tremper Longman III, "Challenging the Idols of the Twenty-First Century: The Message of the Book of Ecclesiastes" (SCJ 12.2:213)

"But if 'the present age' did not end precisely as 'the age to come' began to make itself felt, then one should expect that the salvific work of the Messiah might be multifaceted and executed in stages . This is precisely what we find in Mark's Gospel."

Barry Blackburn, "Liberation, New Covenant, and Kingdom of God: A Soteriological Reading of the Gospel According to Mark (SCJ 12.2:222) (SCJ 12.1:52)

"Through Jesus, we have already tasted the powers of the age to come, and in eagerness and wonder we lean into the future and strain forward toward the new world that he has promised us."

Barry Blackburn, "Liberation, New Covenant, and Kingdom of God: A Soteriological Reading of the Gospel According to Mark" (SCJ 12.2:233)

"Puritan interpreters, though maintaining the centrality of the theological doctrine of justification by faith alone (sola fide), defended the canonicity of James based on their equally central hermeneutical doctrine of the analogy of faith (analogia fidei), which asserts that Scripture must conform to orthodox teaching."

Derek Cooper, "The Analogy of Faith in Puritan Exegesis:.Scope and Salvation in James 2:14-26 " (SCJ 12.2:236)

"According to the Puritan exegetes, the errors of the early Lutherans, Roman Catholics, Arminians, and Socinians, was their failure to correctly identify the scope of the letters of these apostles, thereby hindering a proper reconciliation of Romans with James."

Derek Cooper, "The Analogy of Faith in Puritan Exegesis.: Scope and Salvation in James 2:14-26 " (SCJ 12.2:248)