May 2012

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May 21 : The First General Assembly in America

21 May, 2012 in May 2012 by davidtmyers | 2 comments

This Day in Presbyterian History:  

 The First General Assembly Held in America

To Presbyterians, the American Revolution had been a holy war.  And now with its winning, Christian Presbyterians could get back to growing the church.  And that growth took place in a period of spiritual progress.  From New York all the way south to the Carolinas, new settlements were begun, with Presbyterian missionaries and ministers being sent throughout the whole length of the land.

But as the churches and  the presbyters  became more and more distant from one another, there was a concern about attendance.  In all the synods put together, over one hundred ministers were absent in any given year with only six of the churches presented by elders.  In one synod, a new moderator was elected, and then excused when it became known that he had not been present for the previous eleven years.  Clearly something had to be done.

The sixteen Presbyteries were organized into four separate synods in 1785.  They were: Philadelphia, New York and New Jersey, Virginia, and the Carolinas.  Numerically, this meant that there were four synods, sixteen presbyteries, 177 ministers, 111 licentiates, and 419 churches.

It was on May 21, 1789, that the first General Assembly was held in the original city of Presbyterianism, Philadelphia.  John Witherspoon was chosen to preach the first sermon of that assembly.  The delegates chose the Rev. John Rodgers to be the first moderator.  He had been trained back in the Faggs Manor Presbyterian Church under New Side Minister Samuel Blair.

Some housekeeping had to be done in light of the separation from England.  No longer could the civil magistrate be considered to be the head of the church.  So chapters in the Westminster Standards which put him as the head of the church were re-written in the light of the American victory in the American Revolution.  No one denomination would any longer be considered a state church, whether it was Anglican, Roman Catholic, or Presbyterian.  There was a separation of church from state.

Words to Live By: Names are important.  At this first Assembly, they called themselves “The Presbyterian Church in the United States of America.”  Whatever your church is called and known in your locality, if it is an evangelical and Reformed church, live according to its biblical testimony in the light of the Word of God.  Only then can you win to Christ the many who reside outside of the Savior.

Through the Scriptures: Psalms 120 – 123

Through the Standards: Private and public confession of sin part of repentance

WCF 15:6
“As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizes his brother, or the Church of Christ, ought to be willing, by a private and public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.”

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May 20 : Reunion of the Old & New Schools (PCUSA)

20 May, 2012 in May 2012 by davidtmyers | No comments

This Day in Presbyterian History:   Does Doctrine Divide While Mission Unites?

This was the sentiment when the schism of 1837 between the Old School and New School Presbyterians was  healed in the days following May 20, 1869.  Doctrine had divided the Presbyterian church but it was not insignificant doctrines.  It is what made the Presbyterian Church what it was, namely, a biblical, Reformed church according to its subordinate standards, the Westminster Confession of Faith and Catechisms.  The Old School, led by Princeton Theological Seminary men, held to it, while the New School Presbyterians, led by men like Albert Barnes and Charles Finney, wanted to weaken it.  (We will see all of the issues in an upcoming devotional on the schism on June 5)  But for this day, we look at the first day of the General Assembly in 1869 when there was talk of and actions of reunion.  Why did this change take place?

The pivotal reason was that a terrible Civil War had taken place in the land which consumed their attention and placed concerns for doctrine to shift to secondary place.  Ministers and churches of both Old School and New School Presbyterians were now united in political issues as it had to do with the support of the Federal government.  Slavery concerns were now a dead issue in that the war had brought  freedom for blacks.  Reconstruction was now the matter on the front burner, and both Old School and New School pretty much agreed on that.

It can also be said that the New School had become more conservative in their theology.  They had departed from the Plan of Union with the Congregationalist churches.  The New England theology which denied of certain fundamental doctrines was, for the most part, no longer an issue in their ranks.  In other words, if there was any problem with the Confessional Standards, it wasn’t an open one.  Many of the men and churches who had fought the earlier issues had passed to their heavenly reward, so they were not in the church any longer. Other men were filling their pulpits and positions.

With the opening of this Assembly, the presbyters voted to send the reunion plans down to the Presbyteries.  In the intervening months, 113 Old School presbyteries approved it, with 126 out of 129 Old School presbyteries approving the reunion plans as well.  Only fifty – two ministers of the Old School Presbyterians protested, led again by Princeton Seminary men, like Charles Hodge.

At the next General Assembly in Pittsburgh in 1870, after the required number of presbyteries had passed it,  there was a symbolic march of delegates from each assembly to a certain street in that city, where joining forces, arm in arm, they marched in tandem to Third Presbyterian Church for a mass meeting.  A broadening church had begun in the Presbyterian Church in the United States of America.  Mission and how to serve the masses via ecumenical means, became the watchword for the church.  It would be only a question of time when Reformed conservatives would begin to not recognize the church of their spiritual fathers.

Words to Live By: Many of us are in everyday life led into dozens of compromise situations which are necessary to simply get along with others.  But when that compromise involves fundamental doctrines which weaken our Christian faith, then there is a call to stand up and be counted and hold firm to the faith once delivered unto the saints.  Are you boldly standing for the historic Christian faith?

Through the Scriptures: Psalm 119

Through the Standards:  Particular repentance more important than general repentance

WCF 15:5
“Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins, particularly.”

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May 19 : The Convocation of Sessions

19 May, 2012 in May 2012 by Wayne Sparkman | No comments

This Day in Presbyterian History:

There was No Ecclesiology 101 on How to Begin a Denomination

There wasn’t a manual on denomination beginnings. No teaching elder had ever taken seminary courses on it. No one on the steering committee had any experience in the process.  It was entirely new to everyone, and yet it was something which had to be done.

Much like the northern Presbyterian church, the seeds of apostasy had entered the Presbyterian Church in the United States in the nineteen thirties of the twentieth century.  It was very small then, most often in the sense of shame of some of the language in the Confessional Standards.  But then there came a decided effort to capture the Southern Presbyterian Church for the liberal agenda, led as usual by the seminaries of the church.  Members would return from, for example, a war, and find that they no longer recognized the church of their fathers.  Principles and practices began to be printed in the denominational agencies which were contrary to the essentials of the Presbyterian faith.   And, like the Northern Presbyterian church experience, various conservative individuals and churches began to organize committees outside the church which would accomplish the work of the church.  So we read of the Southern  Presbyterian Journal, Concerned Presbyterians, The Presbyterian Evangelistic Fellowship, and Presbyterian Churchmen United.  These organizations, and the joint meetings they held, galvanized the conservatives of the Southern Presbyterian church.  Eventually all of these joined forces and established a Steering Committee for a Continuing Presbyterian Church.  Separation from unbelief would be demanded of them.

It was on May 19, 1973 in Atlanta Georgia in the sanctuary of Westminster Presbyterian Church that 450 ruling elders from 261 churches representing 70,800 members joined together in a convocation of presbyters or Sessions.  They listened to stirring messages.  They viewed slide presentations which shared the kinds of churches and ministries which would be a part of any continuing church.  They reaffirmed their committment to the Scriptures, the Reformed faith, and the Great Commission.  And when the pivotal time came for a vote as to whether to proceed ahead and actually begin a new denomination separate from the Presbyterian Church in the United States, the convocation voted 349 – 16.  Yet at the same time, they let it be clearly understood that there was love and respect toward any of their number, or within the church as a whole, who did not believe they should withdraw at this time.  It would be seven more months that such a new denomination became a reality, but this was one of the important beginnings of what became known eventually as the Presbyterian Church in America.  And this beginning came primarily from the ruling elders of the church.

Words to Live By: Pray much for your ruling elder in the congregation of which you are a part.  They are men just like you who sit in the pews.  They have their fears and foibles just like you.  Yet God has called them to be overseers of the flock, to pastor the flock of God whom the Son has redeemed with His own blood.  Therefore, submit to them in the Lord, support them in the work, and be an encouragement to them in their work of shepherding the people of God.  They are a vital part of the church.

Through the Scriptures: Psalms 115 – 118

Through the Standards: Warning and encouragement regarding repentance

WCF 15:4
“As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.”

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May 18 : “The Reformed Faith and Modern Substitutes” by John Murray

18 May, 2012 in May 2012 by archivist | 1 comment

This Day in Presbyterian History:  

The Reformed faith and Modern Substitutes

It is one thing to take a strong stand for the fundamentals of the faith and come out from that denomination which denies them.  It is quite another thing to stand for the essentials of the Reformed faith in the new denomination which you have started with others of similar convictions. This latter matter was the issue facing the early years of the Presbyterian Church of America.

For that reason, Professor John Murray wrote a whole series for the Presbyterian Guardian in 1935 – 1936 (its archival material is on-line now) on The Reformed Faith and Modern Substitutes.  The latter part of the title dealt with two: Arminianism and Modern Dispensationalism.   Readers desiring to get a biblical view of the first substitute are urged to read the Feb 17 and March 16, 1936 issues (Vol 1, numbers 10, 12)  The second Modern Substitute was dispensationalism, as it was then being taught and practiced by the Scofield Reference Bible and all kinds of Bible institutes and churches.  Professor   Murray would deal with this substitute in the  May 18, 1936 (Vol. 2 No. 4) issue of the Presbyterian Guardian.

[click here to read the 18 May 1936 issue of The Presbyterian Guardian.]

Murray’s  point could hardly be missed in the article.  He wrote, “What we are intent upon showing is that the system of (i.e. dispensationalism) interpretation widely prevalent in this country . . . is inconsistent with the system of truth embodied in our Presbyterian standards.”

Why was this emphasis needed to these Presbyterian pastors and people in the mid-thirties in our Presbyterian church scene?  Arminianism may not have been a problem in the infant Presbyterian church, though this false belief can weave its way into many a congregation. Of far greater issue was modern dispensationalism.  The fact that there was a concern with  their reader’s misunderstanding about the series of articles  led one reporter of the Presbyterian Guardian to seek to clarify what was and what was not being said by Professor Murray.

What was not being said was that all pre-mils in the church were contrary to the Reformed Faith.  It was pointed out that pre-mils could be found on the board and faculty of Westminster Seminary, the Independent Board for Presbyterian Foreign Missions, and the Presbyterian Constitutional Covenant Union. There was no inconsistency between the Reformed Faith and a belief in the premillennial return of Christ.  There was to be a wide area of liberty in the doctrine of last things as it dealt with millennial issues.

However, what was being said was that the dispensational viewpoint regarding the unity of the Scriptures, the unity of salvation, and the unity of the church was contrary to the Reformed faith.  The new church wanted to be in reality as well as in name a Reformed church.   And this would come into the forefront of the Presbyterian Church of America with the tragic division of the young church  in less than two years in 1938.

Words to Live By: Suppose one of your friends, neighbors, work associates would ask you what do you believe about the teachings of your church?  How would you answer them?  First Peter 3:15 reminds us to “be ready to give an answer.”  That word “answer” is where we get our word “apologetics.”  It speaks of a defense of the hope which lies within us.  This is why this contributor is adding each day a Scripture lesson and a section of the Westminster Standards, so that you will be able to make that defense of your belief to others.  Read them faithfully daily.

Through the Scriptures: Psalms 112 – 114

Through the Standards: The necessity of repentance

WCF 15:3
“Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in  Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.”

May 17 : John Witherspoon Brings Politics Into the Pulpit

17 May, 2012 in May 2012 by davidtmyers | 1 comment

This Day in Presbyterian History: 

John Witherspoon Brings Politics into the Pulpit

In our last historical devotional, we saw how the Confession of Faith cautioned synods and council from making pronouncements on political matters.    In this devotional, we see a Presbyterian minister enter the pulpit of a Presbyterian congregation in Princeton, New Jersey on May 17, 1776 to bring politics into the pulpit.  That Presbyterian minister was John Witherspoon, the president of the College of New Jersey.

The timing is interesting.  Battles up north around Boston have already been fought.   In about three weeks, John Witherspoon will affix his signature to the Declaration of Independence.  As he enters the pulpit of the Presbyterian Church, he is going to speak on “The Dominion of Providence over the Passions of Men.  A SERMON preached at Princeton, on the 17th of May, 1776 BEING the General Fast appointed by the CONGRESS through the UNITED COLONIES.  To which is added, An Address to the Natives of Scotland residing in America.”  And you thought your pastor had long sermon titles!

Witherspoon in  taking politics in the pulpit in essence is going to preach on God’s providence, how that God guides and governs and directs and controls all things, from the greatest to the least.   He further uses the appointment of a fast from  Congress to proclaim this message at this time. Let me quote one paragraph from it.

     “You are all witnesses, that this is the first time of my introducing any political subject into the pulpit.  At this season, however, it is not only lawful, but necessary; and I willingly embrace the opportunity of declaring my opinion without any hesitation, that the cause in which America is now in arms, is the cause of justice, of liberty, and of human nature.  So far as we have hitherto proceeded, I am satisfied that the confederacy of the colonies, has not been the effect of pride, resentment, or sedition, but of a deep and general conviction, that our civil and religious liberties, and consequently, in a great measure, the temporal and eternal happiness of us and our posterity, depended on the issue.  There is not a single instance in history, in which civil liberty was lost, and religious liberty preserved entire.  If, therefore, we yield up our temporal property, we at the same time deliver the conscience into bondage.”

With words like this, no wonder that a speaker in England’s Parliament declared that “Cousin American has run away with a Presbyterian parson.”  And that Presbyterian parson was none other than John Witherspoon.  He  closed his sermon with the following words, “God grant, that in America true religion and civil liberty may be inseparable, and that the unjust attempts to destroy the one, may, in the issue, tend to the support and establishment of both.”

Words to Live By:  We as American citizens have no right to pray for any kind of temporal prosperity without the necessity as Christian Americans to pray for spiritual revival in our blessed land.   The two ends must go together.

Through the Scriptures: Psalms 10 – 111

Through the Standards:  Ingredients of repentance in the catechisms

WLC 76 — “What is repentance unto life?
A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, out of the sight and sense, not only of the danger, but also the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavouring constantly to walk with him in all the ways of new obedience.”

WSC 87 — “What is repentance unto life?
A.  Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his  sin, and apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.”

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