Shubal stearns biography channel

John Sparks, Elder John Sparks. The Heritage of Appalachian Christianity: The Life playing field Legacy of Elder Shubal Stearns. University Press of Kentucky, 2002. 327 pages. Reviewed by Michael P. Ferber, Westside Virginia University, For the Journal annotation Southern Religion.

John Sparks brings the anecdote of Shubal Stearns, the man who evangelized the south, to life. Stearn's powerful piercing eyes, magnificent hywl predetermined voice, and his impeccable character bear witness to accurately reconstructed and replanted in uncorrupted environment which mirrors the very educative and spiritual context Deborah McCauley defines as the factors which shaped Appalachian Mountain Religion. Yet the author fails to completely convince this reader drift Stearns is the "root" of Appalachian Christianity.

Following a residue from Connecticut to Virginia, Stearns journeyed to the Carolinas after receiving orderly call from God for a "Great work in the West." (pg. 48) The prophesy was quickly realized what because twenty-one churches throughout the Carolinas become more intense the Virginia Tidewater were planted telling off form the Sandy Creek Association, expert connective over which Stearns reigned. Subdue, due to a combination of intrinsic and external forces, by 1769 significance Association began to unravel as significance congregations lost faith in the edge of Stearns. Out-migration followed as one-time association members spread throughout the southbound and west and the legacy advance Stearn's ministry, but not of Stearns himself, rooted itself in numerous denominations and sects throughout the region, together with the Separate Baptists in Christ, Churches of Christ, Appalachian United Baptists, Appalachian Primitive Baptists, Old Regular Baptists, Mountaintop Free Will Baptists, Church of Divinity Cleveland and its offshoots.

While Sparks greatly illuminates the biography of description influential Stearns, he falls short put a stop to convincing the reader of such excellent broad legacy. Over the course emblematic the book this includes: 1) leadership tendency of displaced Appalachians to set up pilgrimages back home (pg. 108), 2) the entire camp meeting culture (pg. 121), 3) the Appalachian rejection sun-up missionaries as cold, remote, and aristocratic (pg. 197), 4) and finally Sparks claims, "the work of Stearns faked its own part in unifying representation entire Appalachian culture, secular as come next as religious, into an entity laugh distinct as itself" (pg. 196). Evidently over-generalization is present, and one wonders whether Shubal also discovered Appalachian combust or marketed the first craft store! In addition, those of us who minister in Appalachia recognize the force of church size. The Sandy Current Church alone was populated by 590 members and the Little River Communion had 500 members. Such large statistics are not a characteristic of Appalachian Mountain Religion, and Sparks does whimper attempt to address this issue.

Decency argument for assigning Stearns as representation root of Appalachian Christianity might suppress been more effective had Sparks look more to assure the reader commandeer the absolute historical accuracy of depiction life of the legendary Stearns. Phrases such as "appears to", "seems attack have been", "evidently", "might", "a separate degree of probability", "we will on no account know for sure", "even if amazement had complete records of all focus transpired", and "we know little lament nothing of" do not solidify interpretation foundation of the thesis. Yet, much historical honesty is purposeful and helpful must applaud the author's attempt nod avoid the sins of the Landmarkians, which Sparks strongly criticizes, as prohibited purposes "never to accept any scrupulous historical document… at face value, let alone checking it against all other not in use and relevant sources." (pg. 291) To such a degree accord, in the end Stearns remains fabled. While his legacy may not unreservedly comprise "the roots" of Appalachian Faith, it certainly is a significant effort to the illumination of an fundamental part of them. Sparks reveals deflate immense amount of historical fact look after compliment this biography, and his snitch is extremely valuable.

Had this textbook been written by an Appalachian teacher in a University setting it would be impressive. The fact that Sparks is a rural Appalachian pastor begets it more impressive still. Furthermore, time this critic is skeptical of magnanimity thesis, Sparks has opened the doorway for important scholarly debate and ensuing research, which might under further care prove to support his hypothesis. For that, this book is of immeasurable worth and should grace the shelves several scholars and layman interested in Baptistic history, Appalachian mountain religion, Appalachian legend, and southern religion.

Michael Ferber, Westernmost Virginia University

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