A Political Issue Divides the Old School General Assembly
by Rev. David T. Myers

With the Old School General Assembly meeting on May 16, 1861, the unity of the nation was at stake.  Fort Sumter in Charleston, South Carolina has been attacked and captured.  Southern states had already seceded from the Union.  The slavery issue, which had been debated in previous assemblies, became secondary to the important matter of preserving the union.  Thus, Rev. Gardiner Spring,  the pastor of Brick Presbyterian Church in New York City, New York suggested that a committee be formed to consider the following resolutions before the assembled elders.

          “Resolved, 1.  That in view of the present agitated and unhappy condition of this country, the first day of July next be hereby set apart as a day of prayer throughout our bounds; and that on this day ministers and people are called on humbly to confess our national sins; to offer our thanks to the Father of light for his abundant and undeserved goodness towards us as a nation; to seek his guidance and blessing upon our rulers, and their counsels, as well as on the Congress of the United States about to assembly; and to implore him, in the name of Jesus Christ, the great High Priest of the Christian profession, to turn away his anger from us, and speedily restore to us the blessings of an honorable peace.

          Resolved, 2  That this General Assembly, in the spirit of that Christian patriotism . . . do hereby acknowledge and declare our obligations to promote and perpetuate . . . the integrity of the United States, and to strengthen, uphold, and encourage the Federal Government in the exercise of all its functions  under our noble Constitution: and to this Constitution, . . . we profess our unabated loyalty.”

Interestingly, some of the main opposition to this resolution came from Dr. Charles Hodge, of Princeton Theological Seminary.  He protested that the General Assembly had no right to decide to what government the allegiance of Presbyterians is due, that it was neither North nor South. His alternate resolutions lost before the assembly.  When the issue came to a vote, with an amendment offered by John Witherspoon II,  the Spring Resolutions, as they were known in church history, passed by 156 to 66. Tragically, they also brought about the schism between Old School Presbyterians, dividing North and South.

To read a full account of what came to be called the Gardiner Spring Resolutions, click here.

Words to Live By: There is a reason why the Confessional Fathers in chapter 31:3 specifically stated that “Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical; and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.”

A Tale of An Unusual Providence

It was on this date, May 15th, in 1984 that Dr. Francis A. Schaeffer died. We have previously written of his death, and separately have posted a letter he wrote to Dr. Robert Rayburn during the time when both men were battling cancer.

But today, in observation of Schaeffer’s passing, we want to speak not of his death, but of his new life in Christ—some interesting archival evidence of his coming to faith in Christ. This is a bit of an unusual story, admittedly with some reading between the lines, with some previously unseen details of Schaeffer’s coming to faith in Christ.

About ten or twelve years ago, as I was leaving the PCA Historical Center for the day, a seminary student [Dawson Bean, to be exact, now laboring as a chaplain in Texas] ran to catch up with me and asked if I had any samples of Dr. Schaeffer’s handwriting in the Archives. I indicated that we did, but inquired further. Often when people ask a question, that question doesn’t really get at what they’re actually after. As he began to explain further, the story became more interesting.

It was Dawson’s habit while studying in the library, when he would get tired of sitting after an hour or so, he would get up and browse through the stacks of the books in the library. Notably, and to his credit, he said he tried to be methodical in his browsing, moving from one shelf to the next, range by range, in his review of the library’s holdings. Then one day, he came to a new shelf and as was his habit, began pulling down various books to inspect them closer. This particular day, in the book he opened, he was surprised to see the signature of Francis A. Schaeffer, with a date of 1929. [the comment “Not Sound” is in a different hand]:

None of the other books on that shelf had that same signature, but there was a small slip of paper tucked into this book, with some writing on it. Putting the book back, the student had the presence of mind to seek out someone who might help confirm the signature as Schaeffer’s. On a following day, we met again and confirmed the handwriting from other examples in the Historical Center, and the student happily returned to his studies.

What is remarkable to me about this story is the background information. The book in question was a small hardback published by the Jehovah’s Witnesses! And there on the shelf with other JW publications, was another volume with an inscription from Aunt Mabel and Uncle Harrison, a couple who were in fact Schaeffer’s aunt and uncle.

From this it is easy to surmise that as Fran Schaeffer began to be interested in spiritual matters (he is usually noted as having become a Christian in 1930), others in his family might have been aware of those stirrings. This aunt and uncle had probably heard that he had begun to read the Bible, and so looked around for something they could contribute. It might be a stretch to conclude that they were themselves JW’s, but it is at least curious that they apparently continued to gift several JW publications over the years.

And that slip of paper. Was this among Schaeffer’s earliest testimony to his new-found faith? Perhaps so. It reads:

If you can’t read it, this side of the paper reads:

“Studying his word, and doing his work is the only thing I enjoy now”

“The boy him-self must choose, no one can do any-thing but guide him”

“I don’t know what I will do, but I” [incomplete–there might have been a second piece of paper.]

On the back of this paper there is this:

The writing here is easier to read:

“All have sinned and must accept Christ to be saved.”

An evangelical confession of belief, to be sure.

Finally, it is remarkable to realize that Dr. Schaeffer had these books in his possession for some years, but most likely chose to leave them behind at his St. Louis church when he moved his family to Switzerland in the late 1940’s, beginning the ministry that would become L’Abri. Some seven years later, the church relocated to the suburbs, and when Covenant College was formed a few years later, these books must have been donated to the fledgling school’s library. The books were catalogued, labeled and placed on the shelf. Students must inevitably have looked at them from time to time. Someone might have even checked them out. And yet that little slip of paper stayed tucked in that book all those years until the seminary student at the top of our story came across the book.

Words to Live By:
To think that Francis Schaeffer could have been led astray by well-meaning relatives might be quite shocking. But the Lord has given us a promise. He knows those who are His, and He will never lose even one of His dear children.

“This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.”–John 6:39-40, NASB.

The Piano Playing Pastor 

First, a young starlet for whom he played the piano, tried and failed to commit suicide. George Miladin began to think on the things of eternity at that time.  Second, God sent a young man with a Bible and an heart filled with love for the Lord Jesus into his life. After a few months of studying the Book of John with him, and attending worship at his church, the University  Bible Church, George Miladin bowed the knee to the Lord Jesus Christ as Savior. The pastor of that congregation was Milo Jamison who then encouraged the young convert to play the  music for the worship services. 

Which Church was First?
by Rev. David T Myers

Which Protestant church was the first to stop the unsanitary serving of a common cup of grape juice or wine for the Communion service? One would think that this question was and is a senseless question, but no! All sort of denominations want to be the first to be recognized as being the innovators of this practice. And among those churches, such as Methodist Episcopal, Congregational, and Baptist, are two Presbyterian Churches.

The latter are Central Presbyterian of Rochester, New York and Market Street Presbyterian of Lima, Ohio. May 13, 1894 was the original date for the former. And October 7, 1894 was claimed by the Market Street Presbyterian of Lima, Ohio, to have had the foresight to use individual communion cups, therefore taking away the possibilities of the passing of germs.

Now all of this may be interesting to some, but frankly, to this author, what is more important is the following descriptions of how we take the monthly wine or juice of the Lord’s Sacrament. Consider Larger Catechisms 171, 174, 175:

50. 100. 171: They that receive the sacrament of the Lord’s Supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ; of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

50. 100. 174: It is required of them that receive the sacrament of the Lord’s Supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on his death and sufferings, and thereby stir themselves to a vigorous exercise of t heir graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fullness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.

50. 100. 175: The duty of Christians, after they have received the sacrament of the Lord’s Supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance; but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.

Words to Live By:
What a spiritual revival would break out in our churches if these larger catechisms of the Westminster Assembly would be taken to heart and mind and action by the communicant members of our local churches! Pastor: here is your preparation for your people for the Lord’s Supper, and not even before it, but during it and after it as well.

People: here is your preparation for, behavior at, and application from the Lord’s table!

Let us not be caught up with who began the use of individual communion cups, but rather caught up with who in the Church at large and the churches in our communion are seriously and spiritually preparing for, partaking at, and responding to the Lord’s Supper in a biblical way.

THE SCHOOL & FAMILY CATECHIST
Westminster Shorter Catechism, Question 22

Q. 22. How did Christ, being the Son of God, become man?

A. Christ, the Son of God became man, by taking to himself a true body and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her, yet without sin.

ANALYSIS.

Here we are taught four things :

1. That Christ the Son of God became man, by taking to himself both a true body, and a reasonable soul. –Heb. ii. 14. Forasmuch then, as the children are partakers of flesh and blood, he also himself likewise took part of the same. Matt. xxvi. 38. Then saith he unto them, My soul is exceeding sorrowful, even unto death.
2. That Christ, as man, was conceived by the power of the Holy Ghost. –Luke i. 35. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.
3. That he was born of the virgin Mary. –Isa. vii. 14. Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Luke ii. 7. And she (the virgin Mary) brought forth her first-born son.
4. That he was without sin. –Heb. vii. 26. Such an High Priest became us, who is holy, harmless, undefiled, and separate from sinners.