Immutable Kingdom – Part 56

The Immutable Kingdom – Part 56

By Scott A. Klaft

 

Tolbert Fanning

Prior to the American Civil War, there were many powerfully influential preachers in the South. Names such as, J.B. Ferguson, Sandy E. Jones, J.K. Speer, John Mulkey, J.M. Barns, and W.H. Wharton were among them, but one name stood out above the others. Tolbert Fanning, without question, left a longer lasting influence in the Southland than any other.

Despite being far from hansom, Fanning had the advantage of being a giant of a man at six foot six inches tall, weighing two hundred and forty pounds most of his life. He was in no sense of the term “fat,” but rather, he was in such good physical condition that he would often do the work of two men. It was nothing unusual to him to spend all day at school, or on the farm, and then write and study at night until 2:00 AM on a regular daily basis.

Possessing a powerful mind, strong will, unrelenting courage, great self-reliance, and tenacity, Fanning was an intensely independent personality, and he was unyielding in any goals he set out to accomplish. Thoroughly meticulous about deciding what was right regarding contentious issues, he would then commit himself wholly behind what he believed. Some considered him rather overbearing, and even his friends admitted this was one of his few weaknesses.

Born in 1810, the Fanning family moved from Tennessee to Lauderdale County in Alabama where Tolbert would learn the value of hard work and economy amidst the poverties of a pioneer life. Methodism was dominant in the community, his mother professing to be a Baptist, and his father holding no religious beliefs at all; but, Tolbert was at all times desiring to do God’s will.

At the age of seventeen, he heard the complete gospel preached by B. F. Hall, and he came forward at the offering of the invitation concluding the discourse. No sooner was he immersed but he began to try his hand at preaching. Anywhere from the fields to the church building, he would speak at every opportunity. Most of his earliest sermons were woefully lacking polish and organization, and a few who heard him thought he would ever make much of a preacher.

In fact, between outspoken elderly ladies trying to give him advice, and the overly critical pioneer preachers, he might have gotten very discouraged by their comments. One elderly lady once told him, “Brother Fanning, you never can preach, and will always run your legs too far through your breeches. Do go home and go to plowing.” A visiting preacher commented, “I do not think you will ever be a preacher. It might be well for you to go at something else.”

Today, we are fortunate that he did not listen to them. Both of those people would live to see the day when he could preach to a great host of people for three hours straight and hold their rapt attention. He developed into a speaker of great power. His lessons were clear. His voice was distinct and pleasant. His English and grammar was pure. While Fanning was a man of great firmness, he remained humble and kind in his ministering labors. Once, while holding a debate, his opponent resorted to calling him a brute. He simply got up and walked out, ending the debate; and, to the thinking person, he carried with him the victory.

Like many of the great preachers of that time, Fanning preached in many places. He took an extended tour with Alexander Campbell in 1835. He taught in several schools called “Female Seminaries”. He eventually became the president of Franklin College in Tennessee, where he would hold tremendous influence over many of the young men who would become some of the Southland’s greatest preachers. He also edited several papers; first Christian Review, and then he worked with William Lipscomb on editing the Gospel Advocate, as well as several others after the war.

After two years of noticeable decline, though his voice was strong, his body had the tired, stooped appearance of a rapidly breaking man. In the last week of April, he had terrible pains in his side. He asked his brethren to come to his bedside on the following Lord’s Day, May 3, 1874, to break bread and sing. Most found it a difficult task amidst the tears, but they did the best they could. Shortly after, at 12:30 P.M., this great, godly man expended his last, noble breath.

(Next Week: Jacob Creath, Jr.)

Immutable Kingdom – Part 55

The Immutable Kingdom – Part 55

By Scott A. Klaft

 

Benjamin Franklin

There is no exaggeration in saying that from the time of the death of Alexander Campbell in 1866, the most prominent man in the brotherhood (which rematerialized from the Restoration efforts) was Benjamin Franklin. From 1835, his influence was limited to the narrower region where he preached, but his work then extended to writing and editing in 1845; and, from that time until his death, his rarely idle pen soon set him apart as one of the greatest champions of truth since apostolic times.

Born on February 1, 1812, in eastern Ohio among five other brothers and a sister, Ben grew-up and became employed by his Uncle in a gristmill. After he married, he bought acreage in the wilderness upon which he built a cabin.

Up to this point in 1833, no one in the Franklin family had developed any interest in religion whatsoever; hence, the boys tended to be rough in character, conducting somewhat of a profane lifestyle. It all changed that year, when Samuel Rogers moved into their area, opening a school where Ben and the boys would attend. Being neighbors, Rogers began to study with Ben’s father each Saturday, agreeing to mark Bible passages where they disagreed. Avoiding every sign of prejudice in belief, when they were finished, not a single passage had been marked; and, soon, the entire Franklin family was baptized into Christ, including Ben.

Ben wasted no time before devouring his Bible in study, preparing himself to preach. With a limited education and poor grammar, the average listener would have thought he had little hope of success as a preacher. His delivery put his backwoods culture on display. He had developed the poor habit of repeating the phrase, “My dear friends, and brethring.” A visiting pioneer preacher once decided to poke a hole in paper for every time he repeated the phrase. At the end of the sermon, he counted over one hundred and fifty holes.

Yet, despite handicaps, he developed into one of the most powerful advocates of the gospel ever known on American soil. His widely known fame was attributed to his skill in writing and debating; but, from the pulpit, it is said, he came as near perfection in presentation as any preacher that could be found. Quoting scripture at great length, he never pretended to be something he was not but preached the gospel without compromise. Many commentators could be listed who, in their volumes of memoirs, all spoke of Ben Franklin as the greatest gospel preacher they had ever heard, and that, as long as Franklin lived, the Restoration would still be alive.

As he began to write, early in his ministerial efforts, his fame grew, and it took him many places. He wrote and edited many papers, often working with many other great names among the brotherhood. There was, however, a five-year period between 1850 and 1855 when disappointment and struggle characterized his life. Finances ran out for his publishing interests, and he often did not have sufficient funds to support his family. As circumstances began to smooth out for him later, he was somewhat frustrated at the lack of interest in the evangelistic efforts in which he had been persuaded by some other brethren to participate.

Franklin was often conflicted between a desire for unity in the brotherhood, and his passion for standing for the truth. Occasionally, he could be persuaded to agree to one or the other against his better judgment. Although he found himself involved in one, at heart, Franklin knew that Missionary Societies were as unscriptural as the innovation of mechanical instruments, a subject upon which he stood as stalwart as a giant oak.

Until October 23, 1878, Franklin remained busy in the Kingdom, but after lunch that day, he complained of the pain on his heart. His wife and daughter tried to move him from his chair to bed, but he refused, saying, “Don’t touch me. My time has come.” At four o’clock, he became unconscious; and, by five, he breathed his last at sixty-seven years old. Two days later, after the funeral, the worn body of a great man was laid reverently and tearfully in his grave.

(Next week: Tolbert Fanning)

Immutable Kingdom – Part 54

The Immutable Kingdom – Part 54

By Scott A. Klaft

W. K. Pendleton – continued

Always dignified, courteous, graceful and rarely known to get unduly excited, William Kimbrough Pendleton was well known for his broad knowledge and calm, deliberate consideration of every issue, which naturally made him a leader in the early days of Restoration efforts. Born into a family of old Virginia aristocrats, not only does a reading of his ancestral history tell of heroic achievements and courageous leadership, but his pedigree of education was rarely equaled.

Two years before entering the University of Virginia to study law, his father and mother had started reading the writings of Alexander Campbell with great interest; they were soon baptized into Christ. It was quite natural, therefore, that William receive much of his religious influence from reading the Millennial Harbinger and old issues of the Christian Baptist along with his own Bible.

It was the custom of Alexander Campbell to travel extensively, preaching and teaching. His travels would often bring him to Virginia, and he would occasionally bring his daughter, Lavinia, a woman of great beauty and upbeat personality. On one of Campbell’s visits to the University, Pendleton was in bed sick. His friends came to see him and commented on the great beauty of Lavinia Campbell. He joked with the other boys, promising that he would recover quickly, meet the young beauty, and win her heart before they could get a chance. Amazingly, that is exactly what he did. In June 1840, Pendleton had come to hear Campbell preach, and he was finally motivated to be baptized. By October 14 of the same year, he and Lavinia were married in the Campbell Mansion at Bethany.

Despite already having followed through with his plans for a life in politics, steadily making upward motion in the Whig party, Pendleton was feeling the draw and influence of Campbell. Campbell had recognized the great potential in Pendleton early on, and with his plans to open a college at Bethany, he was anxious to have his son-in-law work with him. On September 2, 1841, Bethany College was opened with Pendleton as a teacher of physical sciences; his political interests were set aside.

In 1845, the trustees of Bethany College met and elected Pendleton as vice-president to fill Campbell’s place in his frequent absences. With this added stress and his wife’s increasing sickness, during this time, Pendleton developed the common stomach aliment, then known as dyspepsia. After several fretful years of frail health, Lavinia Pendleton died at the age of twenty nine. The doctors labeled her trouble “consumption”. Early in 1846, he went to see a physician who advised him to take an ocean voyage. That summer, Pendleton, Clarinda Campbell, and a couple from Pittsburgh took a voyage to England and returned somewhat refreshed.

Pendleton found himself taking on even more work as the co-editor of the Millennial Harbinger. During the months of May to October of 1847, Campbell was in England, and the school and the paper were left entirely to Pendleton, which left him little freedom. In the summer of 1848, he took another bride: another daughter of Campbell, Clarinda who was every bit as attractive as Lavinia, but more reserved. This marriage also did not last long. She died in 1850. He married his third wife, Catherine Huntington King from Warren, Ohio, in September of 1855, the same year of his defeat when running for congress.

His work with the school and the paper continued as Campbell grew feebler. In 1864, the paper was completely turned over to him until 1870 when the school duties demanded the termination of the publication. In 1872, after the war and the formation of the state of West Virginia, he was called upon to represent both Democrats and Republicans in the State’s Constitutional Convention. He resigned from Bethany in 1884 due to age, and he moved to Florida in 1886, making regular return trips to Bethany. It was during one of these trips in 1899 that he passed peacefully and quietly away.

(Next Week: Benjamin Franklin, the Preacher)

Immutable Kingdom – Part 53

The Immutable Kingdom – Part 53

By Scott A. Klaft

Walter Scott: Discouragement Overcoming

In his preaching, Walter Scott began stressing the unity of believers on the simple terms of the Gospel of Christ. His conviction was that if all would adhere to the New Testament’s terms, true spiritual unity could finally be achieved based on obedience to Christ, rather than a doctrinal compromise. Soon, many other evangelists would take up the call of the Gospel Plan of Salvation with equally impressive results.

The Restoration Movement was in full bloom in the Western Reserve of Ohio when opposition soon arose. Denominations were aroused, names were called, violence was threatened, excitement was everywhere, and Walter Scott was greatly in demand. People were stirred up like never before.

In 1831, Scott accepted the offer to preach for a congregation in Cincinnati, Ohio, but became very ill with dyspepsia, an extreme form of indigestion. His pulpit efforts were suffering, and the church was not growing. Discouraged, he wrote to the former preacher, asking him to return that they might work together. In 1832, he moved to Carthage, Ohio to preach for a small congregation, but saw few results; and, he again became discouraged. About this time, he started a publication he called, “The Evangelist,” which he continued to publish, on and off, for several years.

Moving back to Pittsburgh in 1844, he was appointed as an elder for the congregation. He began preparations to start a new publication that he would call, “Protestant Unionist,” but on April 10, 1845, a fire swept through Pittsburgh, destroying his printing office. In 1849, his wife died. Within the next year, he married a woman from Kentucky, who would also die in 1854. His next marriage, never particularly congenial, was to a rich widow. Scott had no appreciation for the value of a dollar; he was often so tender hearted he would give away nearly everything he earned. Once, when he had two cows, he simply gave one to his neighbor because he had none. He would be headed home with a full basket of groceries, but often he would arrive with it completely empty. His third wife, not being used to such handling of funds, would overlook the greatness of his soul and run him straight out of the house. He spent many a night sitting on the doorstep of a neighbor. On one occasion, he was found wandering the streets of Cincinnati in daze.

In 1860, he achieved his sixty-fourth birthday. Ever since having become a citizen of the United States, he was always very concerned about the country’s welfare. He paid close attention to the politics of his day as the country headed toward civil war. Toward the end of the year, he refused any invitations to speak, and, in 1861, only accepting once. He spoke about the uncertain state of the nation, encouraging the brethren to try to avoid the conflict, and then quickly sat down. He wrote a letter to his son expressing his extreme grief concerning this, and again later of his terrible remorse at the catastrophe of the fall of Fort Sumter, in South Carolina.

Three days after the fall of that fortress, he became severely ill with what the doctor called “typhoid pneumonia”. It grew worse at a rapid pace, and by the next Sunday, Scott knew the end was near. He dwelt in his memories of his great successes in the Western Reserve. Remembering the force and energy with which he preached, he spoke of it as a great honor to have had the privilege of contributing to the development of the Kingdom of Heaven among men. On the following Tuesday, at ten o’clock in the evening, the “Announcer of the Golden Oracle” finally overcame his discouragements, and passed quietly away.

W. K. Pendleton

One of the most influential of the pre-war preachers and pioneer leaders of the Restoration was William Kimbrough Pendleton. With a broad cultural background and an educated mind, there were few as capable as he. J.W. McGarvey said Pendleton was “one of the clearest headed men” he had ever known. McGarvey met Pendleton as he entered Bethany College (formerly run and founded by Alexander Campbell) in 1847. McGarvey consulted his teacher very often in private counsel.

(W. K. Pendleton, Continued Next Week)

Immutable Kingdom – Part 52

The Immutable Kingdom – Part 52

By Scott A. Klaft

(Walter Scott – continued)

Walter Scott was such a capable teacher at the academy in Pittsburg that its director, George Forrester, handed over the school to him and went into full time religious work. When Forrester accidentally drown, the congregation looked to Scott for leadership, leaving him with both responsibilities.

Over time, the man who came to be known as “the announcer of ‘the Golden Oracle’” had an eloquence that stirred the Western Reserve like none other. Walter Scott and Alexander Campbell met for the first time in the winter of 1821-22. Complete opposites of the same coin, the two instantly became good friends. They both had the same religious background; and, through their own studies, they had come to nearly identical conclusions. Their styles of preaching were nothing alike but rather complemented one another quite well. Where Campbell was coolly logical, self-reliant, and firm, Scott was more emotional and artistically inclined. Consistency of presentation could always be expected of Campbell having fine lessons, but Scott was occasionally timid, often affected by his listeners. In favorable conditions, however, his oratorical eloquence surpassed that of Campbell. During one such occasion, at the height of Scott’s presentation, Alexander, being present, became so emotionally involved in his friend’s sermon, he leapt to his feet and shouted, “Glory to God in the highest!”

Scott was given to emotional fluctuation, but he was not without analytical ability. His thoughts on the Restoration Movement were that it was indebted to the first clear analysis of the cases of conversion in the book of Acts. The more he taught this, the more successful an evangelist he became. In eighteen years, the Campbells were only able to plant two small congregations, but Walter Scott was soon to change this pattern.

The Gospel Restored

When Walter Scott moved to Steubenville, Ohio in 1827, the Mahoning Baptist Association, to which the Campbells belonged, asked him to preach on the Lord’s Day. He was so eloquent, some actually mistook him to be Alexander. The association soon selected Scott as their official evangelist to the Western Reserve of Ohio, appointing to him the responsibility of traveling among the churches to hold meetings wherever he could get a fair hearing.

The “mourner’s bench” system and the predominant Calvinism had created a sense of helplessness in churchgoers. People were being taught that a sinner could do nothing to obtain salvation, but that they must plead with God to somehow grant them “election,” and then somehow confirm it to their satisfaction. The prevalent denominational evangelists believed that they could do nothing more than exhort people to pray. Scott knew this was not correct, and he determined not to imitate their procedures. Making a careful analysis of the conversions in the book of Acts, for the first time, he saw a clear and logical pattern. He concluded that, if this pattern was followed, a sinner could have complete confidence in their salvation. The compilation of the conversions in the book of Acts showed him that faith, repentance, confession, and baptism were all necessary to receive the remission of sins.

He preached this “plan of salvation,” which he called “The Gospel Restored,” with the belief that New Testament preaching would bring about similar results to those recorded in the New Testament. He was not disappointed. From the very beginning of these efforts, the response was enormous. In his first year, over a thousand people were baptized, and later, whole congregations were converted. When the Campbells first heard of the success, they feared Scott was using some from of sensationalism, but after Thomas investigated, they rejoiced for the success of the pure gospel he preached. The main contribution of Walter Scott to the Restoration Movement was fully putting into practice the principles that the Campbells had already been preaching.

(Next Week: Overcoming Discouragements)