Two recollections on the Rev. Dr. Archibald Alexander, first professor of the Princeton Theological Seminary. The first of these is found on page 1 of THE CHRISTIAN OBSERVER, vol. 48, no. 45 (10 November 1869), though the author of the piece is identified solely by the pseudonym “Memor.” The second account is drawn from RECOLLECTIONS OF USEFUL PERSONS AND IMPORTANT EVENTS, by S.C. Jennings, D.D. (1884), pp. 99-100.

For the Observer and Commonwealth
REV. DR. ARCHIBALD ALEXANDER

Dear good old Dr. Alexander! How we loved him in New Jersey! Many a time have I seen people stop and look at him as he passed—even those who had never seen him loved and admired. The true Christian knew why. In the pulpit he was very different from many of the present day, but we all felt that he was indeed a minister of Jesus Christ unto us, and in the sacred desk, and at the communion table we seemed to be brought near to God and to Heaven. In this respect few were his equals and this power is a great gift. Many living servants of God know that they feel his influence to this day and thank God for it. Sabbath afternoon we met in the lecture room for conversation up on some subject before announced. Any student said what he wished, and they spoke freely, moderately and well. But our spiritual feast was when Dr. Alexander and Dr. Miller, and young professor Hodge, as he was then, sitting in their chairs would give us the essence of their matured thoughts. At the time I admired and relished it, but in riper years only could I really appreciate our privilege. There was no apparent effort, but the spring of living thought seemed to pour forth spontaneously. In this exercise Dr. Alexander excelled, and I thought could condense more ideas in a few sentences than any man I ever met. He was so devout and spiritual and earnest that we felt his words. “Pray”—on one occasion, he said, “pray on. And if in the closet alone with God you desire to remain longer and God seems indeed to be there,—Pray on; and if your heart inclines you to tarry longer—pray on and hour after hour—hour after hour. It is a heavenly gale, and you may make more advances than you have in a year, ‘Pray on.’ ”  —Memor.

The Christian Observer 48.45 (10 November 1869): 1.

“Between the years 1824 and 1827, Drs. Alexander and Miller and Professor Hodge were (in the Presbyterian Church) the only public instructors of theological students. Dr. Alexander commenced this work in 1812. Twelve years afterward he was still vigorous in mind. In body he was rather small, with some gray hairs. As he sat in the recitation room, reclining his head upon his hand, small, piercing eyes looked upon the students, ready to approve their performances; or, when need be, to correct their mistakes. He appeared rather reserved, and yet in private was very paternal, exercising his thorough knowledge of human nature with great skill.

“A peculiarity in him was the clearness of his style in teaching and preaching. His great learning enabled him to use the very words—mostly of Saxon origin—by which his hearers comprehended the truth easily. This example of his should be imitated by young ministers of our time. While he adapted language to his subject, as when he wrote his volume on the Canon of Sacred Scriptures, and that on the Evidences of Christianity, his manner of preaching was more like his admirable book of Christian Experience—clear, practical and searching. There was no going outside of the themes of the Bible to find something new and entertaining. He condemned unprofitable speculations in the class room, and never practiced them in the pulpit. In his lectures on pastoral care to the students, he recommended special seasons of labor to promote revivals, wisely chosen, with the choice of proper persons to give aid in the preaching. I remember when there was a revival at Princeton, he went to give instruction to the young.”

Jennings, S.C., Recollections of Useful Persons and Important Events within Seventy Years. Vancefort, PA: J. Dillon & Son, 1884. Pp. 99-100.

The following short article appeared on the pages of The Charleston Observer in 1840, reprinted there from The Presbyterian, a Philadelphia paper.  The article was written in response to actions taken in the Presbyterian Church at that time, correcting the error of disuse into which the diaconal office had fallen. This was a noted problem in the first half of the nineteenth century that only began to be seriously addressed in the period following the Civil War. 

We are pleased to observe that the injunctions of the General Assembly, relative to the appointment of Deacons in our several Churches, has attracted attention, and in many instances, has led inferior judicatories to take immediate measures to supply the glaring defect which is so general, and has been so long continued.  The disuse into which the office has fallen, has arisen from a wrong impression, that it may properly be dispensed with in any Church which has no poor dependent on its charity, or where the Elders without inconvenience, can attend to the poor.  In reply to this, we refer to the requirements of the Church, which are imperative on the subject. 
The Deacon is an officer who is spoken of as an indispensable part of a rightly organized Church, and if he may be set aside by such a plea, as the one above alluded to, with the same propriety may the Ruling Elder be dispensed with, on some similar plea. 
The Deacon is a spiritual officer in the Church of Christ, and while it is his peculiar duty to be the almoner of the Church to its poor, it is surely not his only duty.  Is he under no obligations to accompany these charities with kindly visits, religious conversation, and prayer?  Is he not to give counsel to the widow in her affliction, and instruction to the orphan?—He may be a co-adjutor to the Elder, and aid the Pastor materially in the well-ordering of the Church. 
The office of the Deacon was not designed to be a temporary one ; there is not one intimation in Scripture to this effect ; and although it originated in the peculiar wants of the Church at the time, yet those wants will always exist in a degree sufficient to justify its continuance.
—The duty of the Churches, therefore, is clear: they should forthwith choose suitable men to fill this office.—The Presbyterian.

[The Charleston Observer, 14.40 (21 November 1840): 1, col. 6]

Words to Live By:
Rev. James B. Ramsey wrote one of the best short articles I can point you to on the office of the deacon. You can read that article, here. Among other things, he said:

But, it may be asked, of what use are deacons to take care of the poor in churches where there are no poor, or but two or three ? That, indeed, is a sadly defective state of the church where there are no poor ; there must be something very deficient in its zeal and aggressiveness, if amidst the multitudes of poor around us, and mingling with us, there are none in the church itself. . . . Is it not evident that any church that fails to gather in the poor, fails in accomplishing one great design of the Gospel, and in presenting to the world one of the most convincing proofs of the truth and power of Christianity ?

Always a Timely, and Needed, Reminder

[from The Charleston Observer 14.40 (21 November 1840): 1, col. 5-6.]
by “Y.E.K.”

Called to a great work he needs your prayers; “He is an ambassador for Christ; a steward of the mysteries of God, to declare his course; to preach the Word, instant in season, and out of season.” he stands in the place of the Divine Redeemer, to publish His message of mercy, and to urge its acceptance upon mankind. He is appointed to proclaim the mind of the Most High, to declare His law, to utter His threatenings, to speak His promises, to press His claims, to do it truly and faithfully. To accomplish this, he “must give attendance to his preaching, to exhortation, to doctrine, not neglecting the gift he has received with prophecy and the laying on of hands of the Presbytery, meditating continually on these things, that no man may despise his attainments.  This is to be done too, in opposition to the views of many who would have him always among his people; and in preaching a thorougly extemporaneous man, and also in the midst of multiplied and various calls upon his time and attention. He must also “be an example to the flock in word, in conversation, in charity, in spirit, in faith, in purity; in doctrine, showing uncorruptness; in meekness, instructing them that oppose themselves, holding fast the faithful word.”

What knowledge, wisdom and grace, are requisite for all this? How must the heart glow with the love of God! What humility, and patience, and kindness are necessary!  What firmness and decision, tempered with what meekness and love! How must the minister be rooted, and grounded in the truth! What spiritual discernment ppossess, what unquenchable love to souls! What a heavenly mind—a Christ-like temper and a holy life; and who shall possess these without large measures of the Spirit of truth and grace? and this is a gift bestowed in answer to prayer.

Then Christian, pray for that gift to thy minister. Remember too, his work is trying. He is tried, among other things, by the carelessness and inaction of the church—by the apathy and unbelief of his impenitent hearers. Perhaps at the very moment some are complaining of his lifelessness, and look abroad for foreign aid, he is mourning in his closet the spiritual dearth among his people, and beseeching the God of heaven to revive his work, and to render his labors, though he feels personal unworthiness, more efficient and successful.  As he surveys the fruitlessness of his field of labor, his heart almost faints within him. What need of supporting grace.  Christian, seek it in his behalf by prayer.

Think too, of the diversity of opinion and feeling among his people. Lift up your eye. Behold the eager anxieety to catch at something new and strange.  Mark the jealousy and suspicion which exist between brethren. What shall he do? How keep his heart right, and pursue the right course? How stand amid conflicting views, unawed by fear; unwarped by prejudice; meek though bold, and speak the truth as it is in Christ? Who needs your prayers, if he does not need them?

Then think he is a man, liable to the errors, and frailties and sins of men. He is not infallible. He is not all-wise, nor all-prudent, nor all holy. A human being, is he called to these duties and trials. An angel might sink under them, what shall he do?—How much grace does he need? Then what need of prayer in his behalf? Christian, cease to dwell upon his imperfections and proclaim his foibles; go to your closet, and if you can pray, pray that God would anoint him anew for his work. Should you and your brethren do it, you might expect him to be far holier, far wiser, far more efficient and successful. Then, too, your own improvement and happiness call upon you to do this. The connection between the labors of your pastor, and the welfare of the Church is intimate and obvious. You in fact allow it. Therefore you provide for those labors. You erect houses of worship, you employ preacher, you attend to hear. To build up the Church what need that preaching be correct, spiritual, discriminating, earnest; that it be in demonstration of the spirit and with power.

Could the preacher come each Sabbath laden with knowledge, imbued with love, and attended by the Holy Ghost—could he go thus from house to house, and meeting to meeting, how much might be accomplished. Souls would be fed and nourished. The thoughtless be aroused, the fearful encouraged, the doubting confirmed.  Many would arise to new activity in the divine life. Sinners too must feel its influence. God hath constituted the preaching of the Gospel His power and wisdom unto salvation.  Infinite consequences are depending. That Gospel is a savor of life or of death. With God’s blessing it may raise the soul from sin to holiness. It may save it from hell and bear it to heaven. Here is the grand reason after all, to pray for ministers. Their personal difficulties and trials are of small account.—It is that the Gospel may have free course and be glorified; that it may hasten on its way, making glad the city of our God, and bearing salvation to the lost.

If you would love that Gospel, if you would see it triumph, if you love the souls it was given to save, and him who gave it, never forget to pray for your minister. “Finally brethren, pray for us;” then the word of the Lord may have free course and be glorified.

She was Called “Stockade Annie”
by Rev. David T Myers

The woman had run off two surveyors with a shotgun. But one cannot stop the federal government from possessing your land to make it an Army installation, even if your family had owned it since 1835. They took possession of it and in 1942, Fort Campbell was quickly set up and in business on the border of Kentucky and Tennessee. Anna Barr may have lost that fight, but eventually she was in control of Fort Campbell! But we are getting ahead of ourselves in this remarkable true story.

Anna Barr was born on this day of November 7, 1875. One of twelve children, she was tutored at home until age twelve, when she transferred to a “public” school. The popular, but headstrong young Southern belle, met and married at age 31, John Christy Barr, of New Orleans. The latter had been called into the ministry and specifically the Presbyterian ministry in his home town. For the next thirty years, both of them would serve the Lord as pastor and pastor’s wife at Presbyterian churches in that town.

While the church experience would sour her on “organized religion,” nothing could take away her love of God and the good news of salvation which she had received in her heart and was desirous of spreading that good news of eternal life around her. And this is where she began to be known as “Stockade Annie,” of our title. Bereft of her husband by death in 1942, and without children, her “family” would be the soldiers of Fort Campbell in either the stockade or hospital for the next several decades.

To accomplish that, she stated to the commanding general that she needed a pass into the installation. When one did not come readily, she demanded one. And eventually she received it, from him and all succeeding commanders. For the next twenty-three years, she witnessed by means of gospel tracts, Bibles, and most of all, by her personal presence beside her military family. It might mean holding the hands of a soldiers all night in the hospital, or reaching through the bars of the jail of those in trouble with the life changing message of the gospel.

When the Vietnam War came upon our country, she stood at the airport handing out Bibles and New Testaments to her “boys” as they headed over to that war torn country. Opposed to the war, she once tried to see President Nixon to influence him to stop the war, but an open door to the White House was not granted to her. Every Fort Campbell commander knew who she was though.

At the ripe old age of 90, Mrs Barr went to meet her Savior and Lord. It was said that a military funeral was granted to her, with military honors, even though she was only a member of the army of the Lord. Today, in the Don F Pratt Museum just outside of the installation, there is a special remembrance of Stockade Annie’s (Anna Barr) ministry to spiritual needy military men and women at Fort Campbell.

Words to Live By:
Calling all mothers of our subscriber list, don’t think that your ministry is gone in your retirement years. Consider Anna Barr’s example. Talk to your pastor regarding any ministry inside or outside your local congregation which needs your loving and faithful service for Christ. Then prayerfully, give of your spiritual gifts and time to that ministry. Far from simply building a remembrance on earth of your time and talents, your loving service for Christ will be remembered in eternity.

We are honored today to draw our text from the opening chapter to Dr. Kim Riddlebarger’s 1997 doctoral dissertation, B.B. Warfield: The Lion of Princeton, which has since been published in book form and is available here. Our thanks to Dr. Riddlebarger for granting permission to post this excerpt.

“The Pugilist”

Princeton College alumni who remembered Benjamin Breckinridge Warfield’s student days at Princeton recall that on November 6, 1870, the young Warfield and a certain James Steen, “distinguished themselves by indulging in a little Sunday fight in front of the chapel after Dr. McCosh’s afternoon lecture.” Warfield, it seems, “in lieu of taking notes” during Dr. McCosh’s lecture, took great delight in sketching an “exceedingly uncomplimentary picture of Steen,” which was subsequently circulated among the students.[1]  The resulting fist-fight between the two young men ultimately didn’t amount to much, but it earned Warfield the nickname—”the pugilist.”[2]

B. B. Warfield’s earliest days at Princeton, as well as his last, were characterized by a passionate defense of his personal honor. Princeton Seminary colleague, Oswald T. Allis, tells the story about Dr. Warfield’s encounter with Mrs. Stevenson, the wife of the Seminary President, shortly before Warfield’s death and during the height of the controversy at Princeton over an “inclusive” Presbyterian church. When Mrs. Stevenson and Dr. Warfield passed each other on the walk outside the Seminary, some pleasantries were exchanged, and then Mrs. Stevenson reportedly said to the good doctor, “Oh, Dr. Warfield, I am praying that everything will go harmoniously at the [General] Assembly!” To which Warfield responded,

“Why, Mrs. Stevenson, I am praying that there may be a fight.”[3] As the late Hugh Kerr, formerly Warfield Professor of Theology at Princeton Theological Seminary reflects, “from the very beginning to end, Warfield was a fighter.”[4]  B. B. Warfield was not only a fighter, he was also a theological giant, exerting significant influence upon American Presbyterianism for nearly forty-years. John DeWitt, professor of Church History at Princeton during the Warfield years, told Warfield biographer Samuel Craig, that . . . he had known intimately the three great Reformed theologians of America of the preceding generation—Charles Hodge, W. G. T. Shedd and Henry B. Smith—and that he was not only certain that Warfield knew a great deal more than any one of them but that he was disposed to think that he knew more than all three of them put together.[5]

Unlike many of today’s “specialists,” B. B. Warfield was fully qualified to teach any of the major seminary subjects—New Testament, Church History, Systematic or Biblical Theology, and Apologetics.[6]  One of Warfield’s students, and an influential thinker in his own right, J. Gresham Machen, remembers Warfield as follows: “with all his glaring faults, he was the greatest man I have known.”[7]  Hugh Kerr, though critical of Warfield’s “theory of the inerrancy of the original autographs,” still told his own students a generation later that, “Dr. Warfield had the finest mind ever to teach at Princeton Seminary.”[8]

[1.]  Hugh Thomson Kerr, “Warfield: The Person Behind the Theology,” Annie Kinkead Warfield Lecture
for 1982, at Princeton Theological Seminary, ed. William O. Harris (1995), p. 21.
[2.]  Ibid., pp. 21-22.
[3.]  O. T. Allis, “Personal Impressions of Dr Warfield,” in The Banner of Truth 89 (Fall 1971) pp. 10-14.
[4.]  Kerr, “Warfield: The Person Behind the Theology,” p. 22.
[5.]  Samuel G. Craig, “Benjamin B. Warfield,” in B. B. Warfield, Biblical and Theological Studies. (Philadelphia: Presbyterian and Reformed Publishing Company, 1986), p. xvii.
[6]  Ibid., p. xix.
[7]  Ned B. Stonehouse, J. Gresham Machen: A Biographical Memoir (Philadelphia: Westminster Theological Seminary, 1977), p. 310.
[8]  Recounted in personal correspondence of February 25, 1995, from William O. Harris, Librarian for Archives and Special Collections at Princeton Theological Seminary.

Words to Live By:
Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.—Jude, verse 3 (KJV)

Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.—1 Timothy 6:12 (KJV)