We return today to Leonard Van Horn’s series on the Westminster Shorter Catechism. Today we come to Catechism Question 3.

Instruction in the Westminster Standards.

The Historic Standards of Presbyterian Denominations.

STUDIES IN THE WESTMINSTER SHORTER CATECHISM

Q. 3 What do the Scriptures principally teach?

A. The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.

Scripture References: Micah 6:8. John 20:31. John 3:16. 2 Tim. 1:3. Questions:

1. Why does our Catechism place such importance on the Scriptures? There could be no Catechism without the Scripture, for the foundation of the Catechism itself is in the acceptance of the full truthfulness of the Bible as the Word of God. It is within the Word of God we find our way to eternal life. “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Tim. 3:15)

2. What is meant by the word “principally” in this question?

It means that though all things revealed in the Scriptures are equally true, yet everything in it is not equally necessary to salvation.

3. What are the two important teachings of the Word of God?

The two important teachings are what we believe and what we should do.

4. What is belief according to the Scriptures?

It includes three parts: (1) To be persuaded of the truth. (2) To credit the truth of a person. (3) To trust, to have confidence in a person. We must have faith (belief) in the words of God and in the God who speaks them. This is a personal trust in the living God through the living Christ.

5. Why is belief placed before duty?

This is the order of Scripture. The Christian is saved by grace through faith and is created unto good works. The foundation of the faith, “I am the Lord thy God” is presented in the Law before God presents His people with the Commandments. What we believe is important in order that we might do what is well-pleasing in the sight of God. Alexander Whyte says, “An orthodox faith and an obedient life is the whole duty of man.”

6. Could there be any significance in the fact that both the Larger and Shorter Catechisms have this same question?

Yes. True happiness for man comes only when he recognizes three important teachings of the Bible: First, that he is a lost sinner. Second, that Jesus Christ is his Redeemer from sin. Third, that he is to live a holy life based upon the revealed will of God, the Scriptures.

Our title is rapidly becoming a popular question of this age within the walls of the church. Back some years ago the cry was, “No Creed but Christ!” This slogan was accepted by many and led many away from established systems of belief. As a dangerous trend in the life of the church, this departure prompted some to look for “revelations” outside of the revealed Word of God. Even this trend though can not be compared to the danger that is spreading throughout the church today, the danger of suggesting what we believe is not really important.

It is important to note that Question No. 3 of the Shorter Catechism places the matter of our belief in a prominent place. Our Lord did the same thing. In Matthew 22:37, 38 he says, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy MIND.” The Bible leaves no doubt in the mind of anyone that what we believe is important.

Today in many Presbyterian churches there is a prejudice against creeds, against doctrine. This is shown in our failure to teach our Standards. It is also seen in the failure always to insist that candidates for the ministry be thoroughly conversant with the Standards. Again it is seen in the growing emphasis within the church today of obedience to the church as an institution without regard to the teaching of the Bible or of the accepted Creed.

Does it matter what we believe? It certainly does, if we are going to be a confessing body. It certainly does, if we want to continue to hear a gospel message in our church. The very heart of the gospel message is that we may receive the gift of salvation by believing (trusting) in Christ as our Saviour. Without this act of faith or belief we are lost, with it we are saved. Thus what we believe does make a difference, namely, where we shall spend eternity — heaven or hell.

It is equally true that it matters what we believe because the duty which God requires of us is based on what we believe. The widely accepted definition of belief is that “it is the assent of the mind to what is told us on competent and credible authority.” Our Bible is our competent and credible and infallible authority. Our Standards contain the system of doctrine taught in the Holy Scriptures. Therefore any indifference to doctrine, any attempt to bypass or alter it to suit modern man, any movement to permit, as acceptable practice, less than a complete committal to our doctrinal standards should be recognized as contrary to historic Presbyterianism.

Originally published by THE SHIELD and SWORD, INC.
Dedicated to instruction in the Westminster Standards for use as a bulletin insert or other methods of distribution in Presbyterian churches.

Vol. 1, No. 3    March, 1961

By Rev. Leonard T. Van Horn

Bonus – An Outline of the Westminster Shorter Catechism:

The Catechism uses 107 Q. & A. to give an overview of the central teachings of Scripture.

Q. 1-12 : concern God as Creator.
Q. 13-20 : Original sin & man’s fallen nature.
Q. 21-38 : Christ our Redeemer & the benefits of redemption.
Q. 39-84 : The Ten Commandments.
Q. 85-97 : The Sacraments of Baptism & Holy Communion.
Q. 98-107 The Lord’s prayer.

A Watchful Shepherd After God’s Own Heart
by David Myers

It is true that Today in Presbyterian History has already posted two articles on Robert Smith, one on October 3rd and a second one on December 27th. So why post another one on this early Presbyterian pastor on March 25, 1751? The answer is that he was indeed that important in the church history of early America.

Summing up what we had written before, Robert Smith had been born in Ireland and emigrated with his parents to the American Colonies when he was around seven years of age. His parents were farmers, tilling the rich land around about 40 miles west of Philadelphia along the Brandy wine River. An early conversion to Christ through the Gospel preaching of George Whitefield brought him new life in Christ. An equally early call to be a servant of the Lord brought him to Samuel Blair’s school in Chester County, Pennsylvania, where he received gospel training to prepare him for the pastoral ministry.

It was on this day, March 25, 1751, that Robert Smith was installed the pastor of a double call, in Leacock and Pequea, Pennsylvania. After a while, he left the Leacock congregation to concentrate on the spiritual field ready for harvest in Pequea, Pennsylvania, where he was to minister for the next 42 years.

It was here that the title of our post was proven to be true, as he was “a watchful shepherd after God’s own heart.” It was said that he made it his gospel business to enlighten the understanding . . .

In this ministry, he had the loving support of his wife, Elizabeth Blair, the sister to his friend and former teacher, Samuel Blair. They were married May 22, 1750 and through the years, enjoyed the arrival of seven children. Two died in their early years, two became doctors, and three followed their father into the spiritual ministry of others. The latter three included Samuel Smith, who became the second professor succeeding John Witherspoon at Princeton . His brother John would both pastor and become the first president of Hampden-Sidney College down in Virginia. William served as the pastor of a Presbyterian church before he switched his allegiance to the Reformed Dutch Church in New Jersey. In all three cases, however, the godly ministry of Robert Smith’s echoed in their ministry to saints and sinners alike.

Robert Smith was a strict Calvinist with an earnest adherence to the Westminster Standards. As such, he was recognized for his conviction by becoming the second Moderator of the General Assembly of the Presbyterian Church in America. He was elected a trustee of Princeton after that school of prophets was begun, and was faithful to his call to educate students. In fact, it was after he had been present at such a meeting that he fell from his horse, returning home after the week’s meetings. An elder of a nearby church found him, with his horse grazing near his body, and took him to his own home. He would die soon afterwards and is buried in Pequea’s church cemetery, east of Lancaster, Pennsylvania

Words to Live By:
If you are a member of a Presbyterian church with such a pastor like Robert Smith, pray much for his ministry to you and yours (Remember Ephesians 6:18, 19); serve the Lord in the area of your spiritual gifts, (Remember 1 Peter 4:11), and obey his spiritual leading as Scripture commands. (Remember Hebrews 13:17)

Another post “from the month” but not tied to the day. This particular article appeared while Samuel G. Craig was editor of THE PRESBYTERIAN, a Philadelphia based magazine. Just a very few years later, Mr. Craig started the Presbyterian and Reformed Publishing Company, now known to most as P&R Publishing.

A PLEA FOR THE CATECHISM
by E.P. Whallon
[The Presbyterian 98.10 (8 March 1928): 4.]

A church that educates its children in the doctrines of God’s Word and trains them in the performance of Christian duty, is sure to be a stable and strong organization, and without this there is no promise of abiding strength nor assurance of any real stability. The children and young people must be trained to be intelligent in their conception of Christian truth, and substantial and reliable in their rendering of Christian service, and we may confidently expect the Holy Spirit to bless this to their regeneration.

The children of this generation, even those of our Presbyterian families, are exactly similar to those in corresponding families, are exactly similar to those in corresponding situations in earlier days. Those who are carefully and prayerfully trained up in the nurture and admonition of the Lord will be found, according to the divine promise, not departing when they are old, from the way in which they should go. If they are neglected, they will turn every one to his own way. As ministers of the gospel, as Christian parents, and as professed believers, we cannot afford or consent to believe anything else or less than this. The responsibility is, as it always has been, since the time of Eli, whose “sons were vile and he reproved them not,” largely with the parents, where God first lodged it and from whom he does not remove it. Children must be taught and trained, if they ultimately walk in ways of pleasantness and paths of peace.

No matter what may be said by unpractical and inexperienced theorists, there is no way of teaching the great and essential Christian doctrines comparable with what we know as the catechetical method. In our Westminster Shorter Catechism we have a most valuable and condensed compendium of gospel truth. Those who have been so fortunate as to be possessed of this, by having been taught and encouraged to lay it up in their memory, are greatly rich, and those who are disposed to be good and wise friends of their children will see that they lay this away in memory, that they may treasure it as a great possession, strengthened by it in their minds for the practice of it in their lives.

It is not such a formidable task to “learn by heart” all of the Shorter Catechism. If one has learned it well, it can be gone through with question and answer succeeding one another promptly, in twenty minutes, and that is not an exercise that is at all beyond the reach of any young person of ordinary ability. The mastery of these well-prepared, Scriptural answers is adapted to sharpen the intellect for almost any task, and to fortify the heart and soul for the great conflicts of life as to faith and morals. A catechism drill is a most valuable item for Sabbath afternoon in any Christian home, and children who are thus drilled will rise up in after years and call “blessed” the parents who were forceful and attractive and conscientious enough to make this a part of the program of their life.

We do not overlook the fact that there are two other catechisms that are accessible and valuable. One is the “Catechism for Young Children,” beginning with : “Who made you?  God.” The other is the “Intermediate,” prepared, under the direction of our General Assembly, only a few years ago. These three are adapted to the needs and comprehensions of our children and young people, of all ages. It would be well for everyone to go through all three of these, even if they are not all committed to memory. But it would be greatly advantageous to have every answer of the Shorter Catechism thoroughly memorized and laid away for use all through the life.

Nor do we overlook the fact that the learning of Scripture passages, on the great matters of faith and practice, is supremely valuable, and akin to the catechetical method which has just been considered. Every one should know at least one hundred verses of Scripture as familiarly as the figures of the multiplication table or the letters of the alphabet. Many of the Psalms should be memorized, as well as the great passages from the Gospels and the Epistles.

The one who is thus fortified by a knowledge of precious passages from the Holy Scriptures may say: “Thy Word have I hid in my heart that I might not sin against thee.” Those who have learned the Catechisms have come, under God’s good Providence, to know very much as to what we are to believe concerning God and what duty God requires of man.

E.P. Whallon.

Here’s a great sermon illustration, drawn from an earlier time, before GPS navigation.  (Our March date is a bit off, but what can you do?)

WITHOUT POSITION
by C. Laing Herald, Ph.D.
[The Presbyterian 98.10 (8 March 1928): 6-7.]

“Without position” is a nautical term ; it savors of the sea. Years ago, if one sailed the seas on a sailing ship, or wind-jammer, as such vessels were rudely called, one would have become familiar, more or less, with this term. Two vessels at sea, while passing each other within signaling distance, always exchanged the courtesies of the sea by giving their respective nautical positions. Each ship ran her colors to the masthead, thus displaying her nationality; then a board, painted black, was lashed to the shrouds of the mizzen rigging; and on this board was written in large letters, with chalk, the latitude and the longitude each captain thought his ship was in, according to his latest observations. In this way, for the sake of safety, the two captains compared positions. Sometimes, however, especially after a period of heavy or foggy weather, the words written on the board were, “without position.” In other words, the captain of the ship who wrote these words admitted that he did not know where his ship was nautically; that he was really without position; having failed to obtain observations of sun, or the moon, or the stars, so that he might learn from them his latitude and longitude, and being in doubt as to the accuracy of his “dead reckoning,” he was all “at sea” as to his position. Therefore, the words “without position” are significant.  

The science of navigating consists in the knowledge necessary to conduct a ship safely across the ocean, enabling the mariner to determine, from the position of the celestial bodies, with a sufficient degree of accuracy, the position of his vessel at any given time. And while navigation is a science to itself, yet, in a practical sense, it must, of course, be supplemented by seamanship.

There are three ways of determining the position of a ship at sea; namely, by piloting or bearings, by dead reckoning, and by observation of the celestial bodies, the sun, the moon, and the stars. The first is simple, primitive, and answered so long as a ship remained in sight of land. In this way the position of the ship is determined from the visible objects along the shore, and from soundings. Dead reckoning consists in keeping an hourly and careful record of the course the ship is steering from a known point of departure, the rate of speed she is making, with due allowance for leeway, caused by drift, ocean currents and tides. This method of navigation is largely guess-work, and is, therefore, far from being accurate and trustworthy. The science of navigation really consists in the observation of the celestial bodies and the consequent calculations of the ship’s latitude and longitude from these observations.

But even this science is subject to interruption, and, therefore, subject to error and consequent danger and loss. Suppose, for example, that a captain, because of cloudy or foggy weather, cannot obtain an observation of any of these bodies for several days; suppose that tides and ocean currents, unknown or misunderstood by the navigator, carry the ship out of her course; and suppose that magnetic influences due to atmospheric conditions, or particular latitudes, or induced by the nature of the ship’s cargo, affect the ship’s compass, even her chronometer; under these conditions what is to be done? The most careful calculations of the navigator will of necessity be affected by one or by all of these conditions, and, as a result, his calculations will be erroneous. Thus the ship may be entirely out of position.

But when I think of a ship at sea without position, my thoughts turn in particular to that large, important and necessary institution, the Christian church. Now be careful, you say. Yes; I shall be careful. Do not lay profane hands on the Ark of the Lord, you warn. No; I shall not, for I have in mind the fate of Urriah, who forgot himself and profaned the Ark. Notwithstanding, the church of to-day reminds me so forcibly of a ship without position that I cannot refrain from the reference and its necessary implications. Although I shall speak as one outside of the church, yet I shall speak with reverence, for I regard the church as the most necessary institution to our existence as a nation and to our well-being as individuals. And although, in my criticism, I may be severe, yet I shall try to be just.

It is to be admitted, gladly and gratefully, that the church is the largest, the wealthiest, the most intellectual, and the most necessary organization in American life. And this being true, it is only honorable, on the part of the church, that she stand true in her obligations to the people she professes to serve and to save. Malfeasance in office is one thing the American people will not stand for—not on the part of church officials. No later than yesterday, one of the professors in the university was in my home, and when asked his opinion of a certain minister, replied at once, “Oh, he is not reliable.” This unreliability was not applicable to the morals of the minister, but to his theology, his teachings; or, in nautical words, to his science of soul navigation. How long would the owners of a valuable ship tolerate a captain who was unreliable in his knowledge of navigation and seamanship, and who would, consequently, run their ship upon the rocks? No, no, it will not do. Then what is one to think of these unreliable ministers, these “sky-pilots,” as they are called, in navigating our souls to the next world?

Account for it as one may, the feeling is abroad in the land that the church at the present time is without position. She does not have her headings; she is off in her dead reckoning; in other words, she is all at sea in her theology. Therefore, she is not capable of saving the souls of men.

What has caused the church to lose her position? Have murky skies, thick fogs, heavy storms, contrary winds, uncertain tides, treacherous currents, been the cause?

There are probably two principle reasons : First, certain men occupying the pulpits of the church, like some college professors, have become too brilliant intellectually; at least they think they have; second, sinful nature is essentially opposed to the fundamental teachings of the Bible; the devil hates the truth like the devil. As to the first reason, nearly all the ministers occupying our pulpits are college-bred. While in college, they were taught to believe that the Bible was such an old Book it was out of date, behind the times, and that modern philosophy and science were far in advance of what the Bible taught. These men, being weak mentally and morally, and without a deep religious experience, accepted the teachings of these professors, and have carried these superficial unreasonable, skeptical and dangerous notions into their pulpits; thus they have turned from the Old Book to their own superficial thinking and irrational conclusions.

In other words, they have become wiser than what is written. Accordingly, they have thrown the Compass overboard, and are navigating the ship in accordance with what they think is the right course to steer. I cannot imagine the captain of a ship being such a blockhead. When the captain of a ship does such an irrational thing as to throw the compass overboard, the ship is doomed and all hands with her. Second, inasmuch as this is a fast, wealthy, pleasure-loving, luxurious period in the history of the American people; and inasmuch as the Old Book calls for self-denial in the things which are harmful, and for simplicity in living, the pulpit has surrendered to this appeal of the age; the pulpit has conceded, yielded, compromised; and now it is deceiving. Ministers enjoy popularity; to many of them, life without this vanity is drab, colorless. Hence they are making the popular appeal by preaching a supposed new doctrine, a doctrine which never entered the divine mind, and which, therefore, is not found in the Book. They have given up the ship; they have struck their colors to the enemy. Nevertheless, they are deceived themselves; for, instead of their preaching being popular, common-sense, thinking men reject it, lose respect for the minister, ignore and neglect the church.

As an outsider, let me say there are men in our pulpits to-day I would not go to hear, neither would I commit the souls of my family to their guidance in spiritual matters. Moreover, there are millions of men who feel just as I do in this matter, for these ministers are just what the university professor said they were—unreliable. They are wreckers. I should hate to cross the ocean with the captain of a ship who did not understand the science of navigation, and shaped his course according to his notion of things. And how true it is that I will not attend a church the pastor of which does not understand the science of theology, and who is likely, therefore, to wreck my soul and the souls of my family. Enter the different churches to-day—there are noble exceptions, thank God!—and listen to the pseudo-sermons. From these sermons does one receive clear and definite directions of the way to glory? Exactly what course to steer in order to reach that Haven of Rest? Indeed not! Compass overboard, chart torn to pieces, the sky overcast, no observations, contrary winds, treacherous currents, uncertain tides, and the church without position!

As I have said, “without position” is a nautical question. In the sense in which I have tried to elucidate it, it may be a naughty question. Nevertheless, one must grant that it is a knotty question.

Wellston, Ohio.

[Robinson’s Ministerial Directory (1898, p. 306) indicates that Rev. Charles Laing Herald was born in Scotland and educated at Queen’s College, Ontario, B.A., 1884 and McCormick Theological Seminary, 1892. Rev. Herald was ordained May 1892 by the Presbytery of Bloomington and installed as pastor of the Presbyterian church in Wenona, IL, where he served from 1892-94. He then answered a call to serve as pastor of the Tontogany, Ohio church, beginning in 1894. Apparently he remained in the general Ohio area throughout his ministry.]

I never had the pleasure of meeting Dr. Gregg Singer, but he will always hold a special place in my life. His papers were the first collection that I ever attempted to process. As I confidently opened the box and opened one large envelope, the first thing I saw read:

I might as that I amtill mysitifed ax  p why you noukdfinnd my feeble efforts and writig of value to the Church But I wllstill try to coopeate as be t Ican. I may be able to sendyou a copy of over ure whichIhave drfated for a commite of Central CArolina Presbyery for the BCO.

Dismayed and defeated, I put Singer’s papers back on the shelf for some braver day.

But where I thought it was because of his age, it turns out his foibles in typing were a life-long affliction. His friends would tease him about it. Aiken Taylor once replied, “I was able to read your last letter with the help of a ouija board and a crystal ball.”

Charles Gregg Singer was born in Philadelphia on June 3, 1910. His parents were Arthur Gregg and Edith Elizabeth Singer. He graduated magna cum laude from Haverford College in 1933 and received his Masters (1935) and Doctorate (1940) from the University of Pennsylvania. At one point during his years at the University, he served as chauffeur for Dr. J. Gresham Machen, when Machen was speaking on campus.

During World War II, Dr. Singer was the director of the War Manpower Commission in Illinois, and later was appointed to serve on the staff of the US Senate Commission investigating the attack on Pearl Harbor.

Dr. Singer was a highly skilled historian and an excellent teacher. His academic career included posts at Wheaton College, Salem College, the University of Pennsylvania, Belhaven College, Montreat-Anderson, Catawba College, Furman University, and the Atlanta School of Biblical Studies. He was also among the founding faculty at the Greenville Presbyterian Theological Seminary and he was teaching there at the time of his death, on March 22, 1999.

Dr. Morton H. Smith, first Stated Clerk of the PCA, said of Dr. C. Gregg Singer, that he “was committed to the Gospel of the Lord Jesus. He sought to live his faith as well as to teach it. He was a loving and faithful husband, and a loving father to his children. …[H]e was always a warm friend, and an example of what a teacher should be. He was the dean of church historians. His loss will be greatly felt by all who knew him.”

Dr. Singer taught history with a moral purpose. Another account of his life remembers that he would typically lecture using a tall stack of 3 x 5 cards, supplying students with lengthy quotations, often involving original languages, all touching on the major themes and personalities of church history. Whether he was covering Augustine, Anselm, Aquinas, Luther or Calvin, it was clear that he had a close familiarity with the works of each of his subjects. More than simply relating dates and events, Singer’s teaching culminated with interpretation. On that note, it should be mentioned that Dr. Singer’s book, A Theological Interpretation of American History remains in print to this day. [http://www.solid-ground-books.com/detail_1362.asp?flag=1]

It should also be noted that Dr. Singer had long been active as a ruling elder in the context of the old Southern Presbyterian denomination. Singer was also active in the renewal groups which worked to stem the tide of modernism in that denomination and he was the last president of the Concerned Presbyterians organization, staying to man the ship after most left with the formation of the PCA. He was himself received into the PCA in 1987, with ordination as a teaching elder under the authority of Central Carolina Presbytery.

A Sample of his Writing:

“A Cultural Intrusion
by C. Gregg Singer

The intrusion into Christian life and thought of cultural influences originating in a non-Christian environment has been a continuous factor in the history of the Church. At no time in its history has the Church been free from the effects of its necessary contact with various forms of pagan culture, and the more highly civilized the paganism, the more insidious have been the results of these contacts.

The Church was brought face to face with the almost overpowering influences of Greece and Rome when it was most zealous for the purity of the Gospel message and when it was most acutely aware of the great chasm between the message of the Scriptures and Greek-Roman thought.

…Today in the contemporary Church modern paganism may well be invading Christian thought and practice in much the same way as its ancient counterpart infiltrated the early Church. The ecumenical movement stands in relation to Christian orthodoxy today in many respects as cultured paganism in its Greek trappings stood to the Church of the first four centuries. This movement represents a kind of synthesis between Christian and non-Christian thought.

The ecumenical attack on the pure Gospel is much more dangerous because it is more subtle. Although some who are active in the movement would openly sacrifice the supernaturalism of the Gospel in the interests of religious inclusiveness, they are in the minority.

The great majority would prefer a blend of Christian and humanistic elements with a synergistic conception of redemption exalting the value of human effort. In either case they resort to Christian verbiage, thus concealing from the unwary the non-Christian elements in their thinking.

The contemporary invasion of paganism into the Church is not confined to doctrine, it includes government and polity. In fact, there is a curious and remarkably close similarity between the rise of the papacy as the embodiment of absolutism within the Christian community during the Middle Ages and the increasing interest in the ecumenical movement of the present day.

Both developments are but the lengthened shadow of the theory of the corporate state and society over the life of the Church. It was against this heresy that the Reformers brought forth the Biblical doctrine of the priesthood of the believer.

The ecumenical movement reflects the dual trend in modern society toward a consolidation and centralization of power. No sphere of American life has been immune to this disease.

In the area of politics it has taken the form of the constant attempts of the federal government to claim for itself those powers reserved to the states by the Constitution. In the realms of business and commerce it is seen in the continuing trend toward mergers and combination. In the field of labor it has been signaled by the emergence of huge organizations which claim jurisdiction over large numbers of trade unions.

In this country there is an inclination toward bigness for its own sake, to look upon bigness in government, industry, labor and the Church with awe and to regard it as necessarily more efficient. Whether arising in the state, the labor unions, business or education, corporations must inevitably snuff out liberty in the interests of some form of absolutism.

However disastrous its appearance in government may be, its entrance into the life of the Church must be regarded as even more dangerous. The intrusion of absolutism into the Christian community under the guise and cloak of the ecumenical movement is not only the entrance of an essentially pagan political philosophy into the government of the Church but also of paganism itself into the Church’s doctrine and practice.

[excerpted from The Presbyterian Journal, 32.5 (30 May 1973): 7-8. There is more to this article, but it is too lengthy to reproduce here.]

Words to Live By:
Dr. Singer knew the value of history for the Christian. The Christian faith is historically based, being particularly founded on the incarnation, life, death and resurrection of our Lord Jesus Christ, who is eternally the Second Person of the one Triune God. History matters, as it is the unveiling of God’s redemptive and providential plan.

For Further Study:
I did in fact get back to the arrangement and description [aka, processing] of Dr. Singer’s papers. There are still some items to add to that collection, but the bulk of it is described here.