The Mexican Revolution began in 1910 and continued on for about ten years. Appearing on the pages of the Presbyterian Survey in 1915, there was this introduction to a brief article on Presbyterian missions to the Mexican people:

“Among the hundreds of thousands of Mexican people who have peacefully invaded our borders, and have come to make their permanent home in our country, there is no more important center than San Antonio. Apart from the thousands who are transiently here for safety and sustenance incident to the military and industrial troubles in the Republic of Mexico, we have a large permanent Mexican population which is steadily growing. Because they speak the Spanish language only, it is impossible to serve them by the ordinary Home Mission forces. A separate force and equipment must be provided, as distinct as if located in a foreign land.

“For ten years we have had at San Antonio a Presbyterian work for the Mexicans. It was established by Rev. Walter S. Scott, and has been served at different times by two Mexican pastors, Rev. Abram Fernandez and Reynaldo Avila. . . .”

Walter S. Scott, the first person ordained in Texas as an evangelist of the Presbyterian Church in the United States (aka, Southern Presbyterian) to Mexican Americans, was born in Monterrey, Nuevo León, Mexico, on August 6, 1865, to Walter and Mary (Pirie) Scott. The Scotts had moved from Texas to Mexico during the Civil War and raised their son to be bilingual. The family returned to San Antonio in 1878.

Strongly influenced by the evangelical teaching of Melinda Rankin, who at that time was operating a foreign mission station in Monterrey, Scott decided to seek opportunities to fulfill his childhood ambition of missionary service. Although he never completed a formal theological education, the Presbytery of Western Texas ordained him in 1892 as “an evangelist to the Mexican people” because of the exceptional nature of his ministry and his ability to speak Spanish fluently. Using San Antonio as home base, Scott visited small towns in South Texas, where he held revivals and organized churches. Statistics in 1902 showed eleven churches, eleven Sunday schools, twenty-five elders, and 618 communicants in the region. Five years later there were seventeen churches, nearly 1,000 communicants, and four ordained Mexican-American ministers. In 1908 the Synod of Texas (PCUS) approved the formation of the Texas-Mexican Presbytery, which continued to be that denomination’s focal point of Mexican-American missions, until its dissolution in 1955.

However, Scott’s ministry was not without problems. Personality clashes between him and Robert C. Campbell, a fellow missionary leader, led to repeated financial and jurisdictional problems and did considerable damage to the Texas-Mexican Presbytery after 1908. Scott’s personal life also caused him problems. His marriage in 1889 to Mary Case of San Antonio was unhappy despite the birth of three children. His frequent and lengthy trips to South Texas missions led to a separation in 1911 and a bitter divorce in 1916. During his years in the mission field Scott was based in San Marcos (1892-1904), San Antonio (1905-12), Taylor (1914-20), and Waco (1921-37). He organized churches and Sunday schools in Central Texas until the Great Depression curtailed missionary activities. In 1935 the Advanced Field, a missionary jurisdiction established by Scott in Taylor, was absorbed by the Texas-Mexican Presbytery, and Scott became a member of that body. He retired the same year and died in Temple, Texas, on December 7, 1937. Many Mexican-American congregations trace their origins to Scott and his pioneering ministry.

Words to Live By:
God is not hindered by our sin. He can use us for His glory in spite of our shortcomings and failures. That fact gives us no room to be complacent with sin in our lives, but at the same, when all is said and done, the Lord will accomplish His purposes, for His glory. It was a common saying among the Puritans, “Better to suffer the greatest adversity, than to commit the least sin.” Would that all of us, as God’s people, would live our lives in an exceptional way—exceptional for obedience to His Word and exceptional for holiness, mercy and love.

For Further Study:
The records of the Texas-Mexican Presbytery (PCUS), 1861-1954, as well as a small manuscript collection for Rev. Scott are to be found preserved among the Seminary Archives at the Austin Presbyterian Theological Seminary, Austin, Texas

STUDIES IN THE WESTMINSTER SHORTER CATECHISM
by Rev. Leonard T. Van Horn.

Q. 86. What is faith in Jesus Christ?

A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

Scripture References: Heb. 10:39. John 1:12. Phil. 3:9. John 6:40.

Questions:

1. Why is faith in Jesus Christ called a “saving grace”?

It is called a “saving grace” because it is a gift of God and is given to the sinner not because of any merit or worth the sinner has (l Cor. 4:7).

2. Why is this faith called faith in Jesus Christ?

It is called such because Christ is the principal object of saving faith according to Acts 16:31.

3. Why is the word “receive” used in this Question?

The word “receive” is used because Christ is offered in Scripture as a gift. He is given to those who are without hope in themselves, have nothing and are nothing.

4. Why does the Question mention resting on Him alone for salvation?

The person coming to Christ must rest on Him alone because the Bible reveals Him as the only foundation on whom one can rest his confidence, his trust.

5. What is this salvation that is received by the person coming to Him?

This salvation includes three things:

(1) Deliverance from the curse of the law.
(2) Deliverance from the dominion of sin.
(3) The blessedness of heaven.

6. Who offers Christ to us?

God offers Christ to us, God the Father who made the offer in John 3:16.

7. Do all believers have the same measure of saving faith?

No, all believers do not. Some have little faith and others have strong faith (Note the comparison of Matt. 14:31 and Rom. 4:20), But even those with little faith have sufficient to get to glory if it is saving faith.

PREACHING THE SAVING FAITH

D. Martyn Lloyd Jones, in his wonderful book, Spiritual Depression: Its Causes and Cure, states:

“Lop-sided Christians are generally produced by preachers or evangelists whose doctrine lacks balance, or rotundity, or wholesomeness. More and more as we proceed with our studies we shall see how vitally import are the circumstances of the birth of the Christian.”

The preaching of, witnessing to, saving faith in Jesus Christ is an awesome responsibility of the believer. Too often it is not done at all. Too often when it is done it is done with methods that are far from being all-inclusive, theologically speaking. It is simply a “passport to heaven” approach or an offering of the forgiveness of sin without anything else being mentioned.

The whole salvation message should be preached or witnessed to by a believer. Usually deliverance from the curse of the law (from the wrath of God) is made plain, it is offered by the person speaking. The individual hearing it simply then thinks in terms of his deliverance and possibly the fact he will someday reach heaven. But what about the time in between, the months and years before he goes to meet his Lord? Is not the doctrine of the deliverance from the dominion of sin part of saving faith?

I once heard an evangelist give the invitation in a very plain, Scriptural manner. In it he certainly emphasized that “If you believe in the Lord Jesus Christ your sins will be forgiven” but he also made it very plain that a part of saving faith-if it is truly wrought in. the soul-is the fact regeneration has taken place in the soul and now there will be a new principle of life present and that new life will produce fruits of holy living. It meant new life will want, for the most part, to live a holy life. The new life will have power to—will to want to—conquer sin and obey God and to make his will the rule of life in the days to come.

It is true that this faith will start small for it is a new life. But it will grow and will want to grow. Why can’t this be made plain to those coming to Christ, why can’t they be made to see in t.he beginning that the Christian life is not simply a passport to heaven but also a life of hating and fleeing from sin? Paul knew this and wrote II Cor. 5:17 for all of us to see and believe.

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. 6 No.3 (March 1967)
Rev. Leonard T. Van Horn, Editor.

Author of an Old Classic

Nathaniel Smyth McFetridge was born in Ireland, 4 August 1842. His parents immigrated to the United States while he was still a child and Nathaniel was raised in Catasauqua, Pennsylvania. His formal education began at Lafayette College in Easton, Pennsylvania. While attending there, he won the school’s Fowler Prize for an essay on Chaucer’s Canterbury Tales. McFetridge graduated from Lafayette in 1864, shortly before the inauguration of the Rev. William C. Cattell as president of Lafayette.

McFetridge began his studies for the ministry at Western Theological Seminary in Pittsburgh, where he studied under the renowned Archibald A. Hodge. McFetridge graduated from Western in 1867 and was ordained into the ministry by the Presbytery of Erie (PCUSA), being installed in 1868 as pastor of the First Presbyterian Church of Oil City, PA. That church had been organized in 1861 with twelve members and two ruling elders. His predecessor, the Rev. W.P. Moore, had served the Oil City congregation as stated supply since 1863.

Whatever the cause, a major loss of membership in the Oil City congregation—between 1865 in 1872 and dropping to the 151 members reported in 1873—may have been what prompted his relocation to the Wakefield Presbyterian Church of Germantown, PA in 1874. Transferring his credentials, Rev. McFetridge was received by the Presbytery of Philadelphia, North and served as the first pastor of the Wakefield congregation, from 1874 until 1885. It is interesting to note that the congregation began as the Wakefield Sunday-school, located in Fisher’s Hollow, PA. This Sunday-school was organized in 1856 by Quakers (Society of Friends, Orthodox), and was constituted in part by members of the Fisher family who had immigrated from Wakefield, England. Active participation in the school by Philadelphia-area Presbyterians eventually overtook the more subdued methods of the Quakers, and by 1873 the decision was made to establish a Presbyterian congregation. With the assistance of three other Presbyterian churches in Germantown, a site was secured and almost the entire membership of the School, faculty and students alike, joined in the organization of a new Wakefield Presbyterian Sunday-school. It was this group that then formed on 4 May 1874 the new congregation that occupied the chapel erected on Main Street below Fisher’s Lane. Under Rev. McFetridge’s leadership, the church grew from 22 members to over 200 members at the time of his departure.

It was also during the Wakefield pastorate that Rev. McFetridge delivered the six lectures from which he later gathered the text of Calvinism in History. Published in 1882, it predates Abraham Kuyper’s more widely known Stone Lectures for 1898, which were published under the title Lectures on Calvinism. It might be an interesting exercise to compare the two works, though at the start, Kuyper’s treatment is immediately seen as more scholarly and profound, whereas McFetridge aimed his work at the average person in the pew.

Rev. McFetridge was noted in the 1885 Minutes of General Assembly (PCUSA) as without charge, but the circumstances of his leaving the Wakefield church are now lost to history. By 1886 he had relocated to St. Paul, Minnesota, was received by the Presbytery of St. Paul, and is noted as laboring as a professor. He may also have been employed by Macalester College, which opened in 1885 with five professors on its staff. Rev. McFetridge was residing in St. Paul at the time of his death on 3 December 1886, at the age of 44.

Noted honors included the honorary Doctor of Divinity degree, and in 1878 he brought the Annual Sermon before the Brainerd Evangelical Society of Lafayette College. The Brainerd Society was named in honor of David Brainerd, and was Layfayette’s first student-led Christian organization. The Society was founded in 1833 and was in existence until 1956, making it the longest running student organization on that campus. The year before Rev. McFetridge spoke, the Brainerd Society had come into affiliation with the Young Men’s Christian Association. Other speakers before the Brainerd Society included Matthew Allison in 1854, James W. Dale in 1862 and Thomas Hasting Robinson in 1867.

The Minutes of the Wakefield Presbyterian Church of Germantown, PA are preserved at the Presbyterian Historical Society in Philadelphia, PA and these encompass the years of Rev. McFetridge’s pastorate, 1874-1885.

Words to Live By:
“There is nothing which so constantly controls the mind of a man, and so intensely affects his character, as the views which he entertains of the Deity. These take up their abode in the inmost sanctuary of the heart, and give tone to all its powers and coloring to all its actions. Whatever the forms and activities of the outward life, as a man “thinketh in his heart, so is he.” Men do, undoubtedly, liken God, in a measure, to themselves, and transfer to him somewhat of their own passions and predominating moral qualities, and determine the choice of their religion by the prevailing sentiments of their hearts and the habits in which they have been trained; but it is also true that their conceptions of God have a controlling influence in forming their character and regulating their conduct. The unfaithful servant in the parable of the Talents gave as the reason for his idleness his conception of the master as a hard and exacting man. He shaped his conduct not by what the master was, but by what he believed him to be. And if that divine parable have a worldwide application, it discloses the secret spring of a man’s life in the conceptions which he has of God. As these are true or false, so his character and life will be. “As long as we look upon God as an exactor, not a giver, exactors, and not givers, shall we be.” “All the value of service rendered,” says Dr. Arnot, “by intellectual and moral beings depends on the thoughts of God which they entertain.” Hence no sincerity of purpose and no intensity of zeal can atone for a false creed or save a man from the fatal consequences of wrong principles.” [—Opening paragraph of Calvinism in History.]

The Writings of Nathaniel Smyth McFetridge—
1864
An essay on the Prologue of Chaucer’s Canterbury tales (s.l. : s.n., 1864), 16pp.; 22cm. [This was McFetridge’s winning submission for the Fowler Prize at Lafayette, and so it is likely that it was published in Easton, PA by the College. Copies have been located at the New York Public Library; Lafayette College and Brown University]

1879
Memorial sermon : preached in the Wakefield Presbyterian Church, Germantown, July 13, 1879. (Philadelphia : Press of Burk & M’Fetridge, 1879), 17pp. [Sermon in commemoration of William Adamson. Copies of the sermon have been located at Emory University’s Pitts Theological Library; Lafayette College; and the Presbyterian Historical Society in Philadelphia]

1882
Calvinism in History (Philadelphia : Presbyterian Board of Publication, 1882), 157pp.
Reprints include, among others:
1. (Philadelphia : Presbyterian Board of Publication and Sabbath-school Work, 1912, © 1882), 157pp.
2. (Edmonton, AB, Canada : Still Water Revival Books, 1882; rpt 1989), xi, 120pp.
3. Available at the Internet Archive, in multiple formats, here: https://archive.org/details/calvinisminhisto00mcfe
Louis F. De Boer reviewed Calvinism in History some years ago, but found the work deficient. He concludes his review:

“. . .the book remained, for me at least, a disappointment. The book references such inspired writing on the subject as Daubigne’s histories of the Reformation and Motley’s histories of the Dutch republic, but its own insipid prose fails to rise to their level, and stir the reader with what God hath wrought in history through the faith of the Calvinists. Unfortunately, most people will never take the time to read the lengthy works noted above. Which leaves me with the conclusion, that a short book (this one consists of 113 pages) that does justice to the subject is just waiting to be either written or reprinted. Hopefully, that challenge will be taken up in the near future by someone who is saddened by the abysmal ignorance of this generation of the theological foundations for their liberties, prosperity, and indeed for all that they have historically held dear.”

Which then raises the question whether Darryl Hart’s very recent work, Calvinism: A History, might not be the treatment that has successfully taken up that challenge? To read Louis F. DeBoer’s review of this work, click here.

1883
Thompson, Robert Ellis and Nathaniel S. McFetridge, The dear man of God : Doctor Martin Luther of blessed memory. 1483-1883 ; proceedings at the observance of the fourth centenary of his birth, in the Presbyterian Church of Abington in Pennsylvania ; with a memorial discourse (Philadelphia : s.n., 1883), 43pp. [the latter memorial discourse is by N.S. McFetridge; copies located at the Yale University Library; New York Historical Society; Lafayette College; Lutheran Theological Seminary; and the Presbyterian Historical Society]

Sources—

Coffin, Selden J., Record of the Men of Lafayette (Easton, PA : Skinner & Finch, Printers, 1879), pg. 66.

Minutes of the General Assembly of the Presbyterian Church in the U.S.A.,(New York: Presbyterian Board of Publications, individual volumes for the years 1872 – 1887).

White, William P., The Presbyterian Church in Philadelphia (Philadelphia : Allen, Lane & Scott, 1895), pg. 151.

Other sources to consult—

Program of exercises held in celebration of the fiftieth anniversary of organization of the First Presbyterian Church of Oil City, Pennsylvania (Oil City, PA : Semi-Centennial Committee of the First Presbyterian Church, 1912), 31pp. [copies held by the Presbyterian Historical Society (Philadelphia), and the Wisconsin Historical Society.

Reeves, Francis B., A Brief Sketch of Wakefield Presbyterian Church and Sunday School, Germantown Avenue below Fisher’s Lane, Philadelphia, 1856-1910. 

First, a portion of biographical background on Dr. Benjamin B. Warfield and his wife Anne. Following that introduction, a letter that we came across, published in an old PCUSA magazine, which provides some additional insight on the marriage of Benjamin and Anne Warfield.

Pictured at right : the grave site of Anne Pearce Kinkead Warfield, [7 April 1852 – 19 November 1915].

Benjamin pursued his theological education in preparation for the ministry by entering Princeton Theological Seminary in September of 1873. He was licensed to preach the gospel by Ebenezer Presbytery on May 8, 1875. Following licensure, he tested his ministerial abilities by supplying the Concord Presbyterian Church in Kentucky from June through August of 1875.

After he received his divinity degree in 1876, he supplied the First Presbyterian Church of Dayton, Ohio, and while he was in Dayton, he married Annie Pearce Kinkead, the daughter of a prominent attorney, on August 3, 1876. Soon after he married Annie, the couple set sail on an extended study trip in Europe for the winter of 1876-1877.

It was sometime during this voyage that the newly weds went through a great storm and Annie suffered an injury that debilitated her for the rest of her life; the biographers differ as to whether the injury was emotional, physical, or a combination of the two.

Sometime during 1877, according to Ethelbert Warfield, Benjamin was offered the opportunity to teach Old Testament at Western Seminary, but he turned the position down because he had turned his study emphasis to the New Testament despite his early aversion to Greek. In November 1877, he began his supply ministry at the First Presbyterian Church of Baltimore, where he continued until the following March. He returned to Kentucky and was ordained as an evangelist by Ebenezer Presbytery on April 26, 1879.

[above excerpt from a biography of B.B. Warfield by Barry Waugh.]

Words to Live By:
How do you define love? We should first think of love not as emotion, but rather understand true love as a committed covenant faithfulness. Emotions will result from such a commitment, but the undying commitment must first form the foundation. Dr. Warfield in his care for his wife exemplified such a love for us. 

A PRINCETON LETTER:
by William E. Bryce, dated 18 May 1888. [as published in The Church at Work, 2.33 (24 May 1888): 4.] :—

The college has taken Dr. Francis L. Patton from us to succeed Dr. McCosh. The seminary has lost a David in Dr. Patton, but gained a Solomon in Dr. Warfield, a man of war exchanged for a man of wisdom.

We are proud of Dr. Warfield. He entered upon a most difficult task when he undertook to fill the chair of Polemic and Didactic Theology after Dr. Archibald A. Hodge. He has succeeded. Not in Dr. Hodge’s way, but in his own way. The two men cannot be compared. They were cast in different molds. Their methods are nto the same. Our ears are no longer tickled with so many apt illustrations and striking epigrams, but we now receive such clear, clean-cut definition, and patient repetition, that “though fools” we cannot err therein. He is quick in apprehending a question, and never non-plussed, “ready always to give an answer to every man.”

Dr. Warfield is a thorough scholar, but he is more than a scholar, he is a gentleman. This year the seminary faculty has taken great pains to impress upon the students that a Presbyterian minister should be a gentleman. Our new professor is an ever present example. However great may be the provocation, he ever exhibits the utmost gentleness.

“His heart is as soft as a woman’s. To a worm he would give the path.” Yet with all his delicacy of feeling are coupled the sterling qualities of a true manhood, which command the highest respect and reverence.

When the balmy days of Spring came, Dr. Warfield could often be seen walking with his wife about their little garden.

Now this is a small matter; we often see people walking in their garden and think nothing of it. But such a display of domestic feeling is so unusual in Princeton that the eye of the seminary student cannot but see, and his heart cannot but be affected at the sight.

One cannot but feel that the man who walketh in gardens is near to Him “that dwelleth in gardens.”

It was my intention to say something about the undercurrents of thought and of feeling among the students themselves, but my space being limited I shall reserve that for a future letter.

The Church at Work, 2.33 (24 May 1888): 4.

LAYMEN, BEWARE !
[excerpted from Biblical Missions, newsletter of the Independent Board for Presbyterian Foreign Missions, vol. 1, no. 9 (September 1935) 3-4.]

The persecution of the Independent Board goes on apace. On August 2, 1935, the session of Harriet Hollond Memorial Presbyterian Church, Philadelphia, voted to place on trial two of its members, Miss Mary Weldon Stewart and Murray Forst Thompson, Esq., “because of their refusal to resign from the Independent Board for Presbyterian Foreign Missions.”

On September 9, at 8 o’clock P.M., the session met in the church “for the presentation and reading of the charges and specifications and to deliver a copy to the accused.” This action has evoked great interest. It marks the first time in many years that a woman has been brought to trial in the Presbyterian Church in the U.S.A.  Furthermore, the defendants are only unordained communicant members of the church; and the nature of the charges filed against them is intensely interesting since neither Miss Stewart nor Mr. Thompson has taken any ordination vows which (however erroneously) could be made the basis of a charge of an offense.

When the Presbytery of Philadelphia referred their cases to the session of Holland Church, Miss Stewart and Mr. Thompson issued a joint statement in which they said: “We desire to make plain our reasons for not obeying the mandate of the General Assembly.

That mandate was unlawful and unconstitutional because the Assembly sought to bind men’s consciences in virtue of its own authority and because it sought to deal with an organization which is not within the church.

That mandate was un-Presbyterian and un-Christian because it condemned members of the church without a hearing and without a trial.“No real Christian could obey such a command, involving as it does implicit obedience to a human council and involving also the compulsory support of the Modernist propaganda of the Board of Foreign Missions of the Presbyterian Church in the U.S.A.

This whole issue involves the truth and liberty of the gospel of our Lord Jesus Christ.  The question is whether members of a supposedly Christian church are going to recognize as supreme the authority of men or the authority of the Word of God, whether they are going to obey God rather than men.

We refuse to obey men when we believe their commands are contrary to the Bible.  We are thus taking our stand for the infallible Word of God, and in doing so, we plant ourselves squarely upon the Bible and the Constitution of the Presbyterian Church in the U.S.A.”

This proceeding against lay members of the Independent Board in obedience to the unconstitutional action of the General Assembly should make it perfectly plain that the liberty of the rank and file in the church is threatened just as much as that of ministers and other office-bearers.

THE TRIAL ITSELF
The first session of the Stewart-Thompson trial was characterized by a series of legal errors on the part of the session which was trying the case.  For example, before the court was properly constituted it decided to go into executive (secret) session. For a while it seemed that the entire procedure would end in confusion.  It is rather difficult, you see, to try two lay members of the church whose sole “sin” is their refusal to compromise with Modernism! But at last the charges and specifications were read, and the court adjourned to meet again on September 23.

Words to Live By:
Acts 5:27-29 was their guiding principle, as it remains ours today:
²⁷ And when they had brought them, they set them before the council: and the high priest asked them,
²⁸ Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.
²⁹ Then Peter and the other apostles answered and said, We ought to obey God rather than men.