Save the Date: Restoration Day September 7, 2020

Abilene Christian University and its Center for Restoration Studies will host Restoration Day 2020 on September 7 to mark the anniversary of Thomas Campbell’s Declaration and Address and highlight the Stone-Campbell Restoration Movement’s historic emphasis on unity in the Body of Christ.

This year’s Restoration Day activities will be held virtually and will center upon one of the most important figures in the movement’s history, Alexander Campbell. Dr. Douglas A. Foster, professor emeritus of church history at ACU and one of the foremost scholars of the Restoration Movement, recently completed the first ever critical biography of Alexander Campbell entitled A Life of Alexander Campbell. Dr. Foster will share his wisdom via a recorded lecture on the topic of Campbell’s life and ministry, and as an added bonus, Dr. Foster will speak from behind Thomas Campbell’s pulpit from Ireland, currently housed at ACU’s Center for Restoration Studies.

Watch the video here:

Restoration Day 2020: Alexander Campbell and Believer’s Immersion by Dr. Douglas A. Foster from ACU Library on Vimeo.

Blessings,

Wes Crawford, PhD

Assistant Professor of Church History
Director, Center for Restoration Studies
Abilene Christian University

Ask the archivist: What is a finding aid?

A researcher asks this question by email:

“Can you explain what a Finding Aid is, and if I would be able to see anything from these files?” 

Thank you for this question, I appreciate the opportunity to clarify these terms and concepts.  A finding aid is a guide to a collection of archival materials.  Archival materials are usually defined as unique items created by a person or an entity in the course of doing what they do. Unique is defined as one-of-a-kind, especially when referring to the personal papers of a person or family.  Mass-produced materials like books or periodicals are usually not included in the strict definition of ‘archives.’  Likewise, artifacts are not usually thought of as archival, either.  So in this sense an archive is neither a library nor a museum, strictly speaking.

Letter of Recommendation for both G.W. Varner and A.V. Varner signed by the entire congregation. George Washington Varner Papers, Center for Restoration Studies Manuscripts #295

Archival materials are those materials created by a person or entity in the course of doing something.  For example, a preacher preaches sermons and so creates handwritten study notes, or typed notes, or word-processed notes in a digital file, or drafts outlines or full manuscripts of the sermons, plus bulletin articles, correspondence, and the like.  A business or an organization (such as a church) does the same thing: they print bulletins or newsletters, engage in contracts, publish reports, issue directories or membership lists, or create recordings of their activities in some form or fashion.  We can’t–and shouldn’t– save everything, but that is a post for another day.

An archival collection then is the assembly of those materials, and we make every attempt to preserve them in the order left by their creator because that order reflects their use and conveys meaning about their use.  For example, we would not rearrange a preacher’s topical sermon notes and place them into an arbitrary organizational scheme (even such as putting them in order of the books of the Bible) because that disrupts their created order.  Likewise, we would not rearrange a set of sermon notes from biblical-book order to create a chronological order.  Nor would we rearrange correspondence originally filed by date into a new arrangement by the last name of the correspondent.  The point here is that the physical order matters and tells us something.  In short, we try to leave it alone and describe it as-is as far as possible because the order should be allowed to speak for itself.  In some cases we receive items in no order, and we have to impose an order otherwise the collection is so disorganized it is not at all useful.  In those cases, we document both the initial disarray and our choices in bringing order to the chaos.

A finding aid describes the materials so a user determine 1) what is in the collection, and 2) where in the collection it is located.  Without this critical information, researching in a collection is unnecessarily time-consuming and difficult.

Compiling a finding aid is itself time-consuming and can be difficult (especially if materials come to us in no order whatsoever), but that is part of what we do.  A finding aid could be very specific, even down to the item level.  Compiling his kind of description is very tedious and time-consuming, and for that reason we almost never use it.  However, these are extraordinarily helpful for researchers and some collections merit this attention.

On the other end of the spectrum, finding aids could simply describe a collection at the broadest possible level: the collection level.  For example, the finding aid could simply say, the Doe Family Papers contain materials from and about the Doe Family, in 5 boxes.  That is a legitimate (albeit super-basic) finding aid.  It is up to the researcher then to ask questions and dig deeper.  If they are interested, they can explore further.  The downside is that a researcher will have to dig, sometimes deeply, before discovering something useful, or realizing the collection does not contain information relevant to their needs.

These two examples are polar opposites and are really rather simplistic when it comes to actual practice. Sometimes a one-size-fits-all approach works well…except when it doesn’t.  A major goal of archival description is to render collections accessible and useful.  Some collections are best served by hybrid approaches to arrangement and description.  In each case we balance specificity against efficiency.  In practice we might describe the components of a collection differently.  We might say, OK, sermons in boxes 1-2, in biblical-book order, correspondence in box 3, and then list all the names of the correspondents.  That strikes a fair balance because if a researcher is looking for sermons on Psalms, they can find them easily enough, and if they are looking for John Doe letters, they can easily determine if the collection has any.  And we do not need to list every sermon, or describe every letter.

The benefit here is that more collections get some description, albeit less detailed, rather than one collection getting an item-level finding aid and no other collection receiving much description at all.  After all, we have over 500 collections so we must draw a line somewhere; we try to achieve folder-level specificity if at all possible because it really helps the researchers while allowing us to keep describing all of our collections (and new ones are coming in regularly).  Researchers can search the finding aid, locate the folder they are interested in, and go from there without having to search through boxes of un-described materials.  That is an ideal we aim for.  In some cases we are less specific simply because we have not yet gotten to those collections…yet.  And we can always come back to collections and beef up the description.

A finding aid, then is a guide to an archival collection.  It takes its shape from the collection itself, and describes both the materials and their arrangement in a manner that allows researchers to determine the contents of the collection, and their location reliably, efficiently, and effectively.

In terms of seeing the collection, you are welcome to visit in person.  If you would like, I can select a few items from the collection to scan and send you.  Or look over the list of folders in the online description and direct my attention to the one or two that look most interesting to you.

Thank you again for your question.

Findings aids for our collections are available online.

T. B. Larimore digital archive now available

A collection of several hundred items of correspondence illustrating the educational work of Theophilus Brown Larimore is now available online.

This online collection contains scans (and in many cases transcriptions) of the full contents of the Theophilus Brown Larimore Papers, Center for Restoration Studies Manuscripts #6 consisting of personal and business correspondence of T. B. Larimore and B. R. Colson  relating to the establishment of Dixieland College in Gainesville, Florida.

This is our first attempt at launching a full-scale online presentation of an entire manuscripts collection in DigitalCommons.  Leveraging remote-work arrangements, courtesy of COVID-19, Amanda Dietz worked from scans prepared several years ago to generate transcriptions of many items of handwritten correspondence.  She then uploaded the entire set with metadata description.  All told, there are over 400 items in this collection.

It is a significant set of materials relating to a proposed-but-never-instituted Christian school in Gainesville Florida.  Scholars interested in higher education among Churches of Christ will find this collection particularly useful, as will anyone interested in Larimore’s life and work.  He was among the most widely-known and successful evangelists among Disciples and Churches of Christ from the latter decades of the nineteenth century until his death in 1929.  Larimore established his reputation as an educator through his first school at Florence, Alabama (Mars Hill College) in the 1880s through which he trained several prominent evangelists.  He also served Freed-Hardeman College in a brief stint.  Dixieland College was one of many efforts by leaders among Churches of Christ to establish high schools and colleges throughout the Untied States. Larimore’s second wife, Emma Page Larimore, was involved also in the planning of this school.  His influence extended widely through his students and his writings, the collecting and editing of which Emma played a critical role.  This set of materials reveals the web of relationships among church periodicals and those who edited them, leading evangelists and writers, educators, and Christian business leaders and local professionals.  The materials give a scarce behind-the-scenes view, in remarkable definition, of the shared efforts requisite to sustaining Christian educational institutions in the early 20th century.

Agreement between G. M. D. Bowers, W. W. Colson, and B. R. Colson to hold land in Dixieland Park for Theophilus Brown Larimore. The one-page typewritten agreement is on Our Florida Friend letterhead and dated 1 May 1913. Recommended Citation: 1 May 1913 property agreement, Dixieland College Material (1), Theophilus Brown Larimore Papers, 1907-1935. Center for Restoration Studies MS #6. Abilene Christian University Special Collections and Archives, Brown Library. Abilene Christian University, Abilene, TX.

Larimore’s partner in the Dixieland venture was Barney R. Colson.  Colson maintained an active correspondence with local constituents as well as leading figures among Churches of Christ, such as H. C. Shoulders, J. B. Nelson, J. W. Grant, J. G. Malphurs, John T. Hinds, J. M. McCaleb, W. S. Long, G. A. Dunn, and J. W. Dunn.  Larimore also received letters form several preachers and teachers interested in the work, such as W. W. Slater and Isaac E. Tackett.

Another significant letter held in this collection is one J. N. Armstrong, former President of Harding College, drafted to the United States government concerning the general position of Churches of Christ regarding the propriety of a Christian participating in war.  Armstrong send Colson a copy of that letter.

Copy of letter and paper J. N. Armstrong sent to the War Department dated 13 October 1935, Theophilus Brown Larimore Papers, 1907-1935. Center for Restoration Studies MS #6. Abilene Christian University Special Collections and Archives, Brown Library. Abilene Christian University, Abilene, TX. https://digitalcommons.acu.edu/dixieland_college_materials/275/

Recommended Citation Copy of letter and paper J. N. Armstrong sent to the War Department dated 13 October 1935, Theophilus Brown Larimore Papers, 1907-1935. Center for Restoration Studies MS #6. Abilene Christian University Special Collections and Archives, Brown Library. Abilene Christian University, Abilene, TX. https://digitalcommons.acu.edu/dixieland_college_materials/275/

Copy of letter and paper J. N. Armstrong sent to the War Department dated 13 October 1935, Theophilus Brown Larimore Papers, 1907-1935. Center for Restoration Studies MS #6. Abilene Christian University Special Collections and Archives, Brown Library. Abilene Christian University, Abilene, TX. https://digitalcommons.acu.edu/dixieland_college_materials/275/

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Related materials:

Manuscripts #6 is the largest set of Larimore-related items we hold.  The other significant collection is from his sister, Mary Larimore Meeks (CRS Manuscripts #264).

Three volumes of Larimore’s sermons, a hymnal, and one slim monograph entitled ‘What Must I Do To Be Saved, are available online;

Letters and Sermons of T. B. Larimore (1900, rev ed. of 1903)

Letters and Sermons of T. B. Larimore (1904)

Letters and Sermons of T. B. Larimore (1910)

What Must I Do To Be Saved? [ca. 1910]

Seventy-Seven Sweet Songs (1906)

In 1986 Doug Foster spoke at the ACU Bible Lectureship about T. B. Larimore’s life and work.  In 1995, R. L. Roberts included Larimore in his lectureship class.