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September 9: Oswald T. Allis

9 September, 2012 in September 2012 by archivist | No comments

This Day in Presbyterian History:  

Born this day on September 9, 1880,

Oswald Thompson Allis was born in Wallingford, Delaware county, Pennsylvania to Oscar Huntington Allis, M.D. and his wife Julia Waterbury Thompson Allis, on this day, September 9, in 1880. He was raised in the family home at 1604 Spruce Street, in Philadelphia. Decades later, this same location was to serve as the cradle for the newly formed Westminster Theological Seminary.

His education included an A.B. degree from the University of Pennsylvania in 1901; the Bachelor of Divinity degree from Princeton Theological Seminary in 1905; the A.M. degree from Princeton University in 1907; and finally the Ph.D. degree from the University of Berlin in 1913, with a dissertation focused on the study of selected Babylonian cuneiform texts.

Dr. Allis first served as Instructor in Semitic Philology at the Princeton Theological Seminary from 1910-1922 and then as Assistant Professor of Semitic Philology at the same institution, from 1922-1929. Reorganization of the Princeton Seminary placed modernists in control of the school and so prompted the resignations of Drs. Allis, J. Gresham Machen, Robert Dick Wilson and Cornelius Van Til. Over the summer of 1929, plans were laid for the organization of Westminster Theological Seminary. Classes began in that autumn and Dr. Allis served as Professor of Old Testament History and Exegesis at Westminster from 1929-1930 and then as Professor of Old Testament from 1930-1936. When Dr. Machen and others were forced in 1936 to leave the Presbyterian Church in the U.S.A. denomination over their involvement with the Independent Board for Presbyterian Foreign Missions, Dr. Allis chose to remain in the denomination, but retired from his teaching post. Independently wealthy, he was able to devote the remainder of his life to research and writing.

Dr. Allis was the editor of The Princeton Theological Review from 1918-1929 and, beginning in 1929, maintained a position as Editorial Correspondent for The Evangelical Quarterly up until the time of his death, with many of his articles appearing in that publication.

A 1931 promotional brochure for Westminster Theological Seminary prepared by the Student Committee on Publications had these comments regarding Dr. Allis and his teaching:

“It is the painstaking and thorough accuracy of Dr. Allis in whatever he does, that causes his students to marvel. We watch him unravel the intricacies of Hebrew syntax, and his patience is a constant example and inspiration to us.”
“Dr. Allis’ favorite class room pastime is to answer critics who seek to prove the Old Testament untrue and unreliable. He shows how these would-be Bible destroyers are often false or inaccurate, and frequently so even in the realm of sheer facts. To sit under his teaching is to have one’s faith renewed in the Old Testament as the altogether reliable inspired Word of God.”

Words to live by: The Word of God is sure and reliable, and the Christian can rely fully and completely upon His every promise to the believer. In all that comes against us in this life, He is our refuge. The very character and nature of God is our strong sanctuary in times of trial.

Through the Scriptures: 2 Chronicles 30 – 32

Through the Standards: The first petition of the Lord’s Prayer according to the Shorter Catechism

WSC 101 — “What do we pray for in the first petition?
A.  In the first petition, (which is, Hallowed be thy name,) we pray, That God would enable us and others to glorify Him in all that whereby he makes himself known, and that he would dispose all things to his own glory.”

June 27 : The Constitutional Covenant Union

27 June, 2012 in June 2012 by archivist | No comments

This Day in Presbyterian History:

A Plan of Action for Revival

If you look at some of the early Presbyterian Guardian issues on-line, you will notice on the masthead the name of the Constitutional Covenant Union.  What was this organization?

The Covenant Union was an independent agency organized after the 1935 General Assembly of the Presbyterian Church, U.S.A.  That national meeting brought some powerful indications that the conservative Presbyterians days were numbered in the visible church.  So there went out a call to the supporters of the true Presbyterians to come to Philadelphia for a meeting on June 27, 1935.  Over one hundred people answered the call.  The Constitutional Covenant Union was organized, with officers elected, an executive committee named, and a constitution adopted.  Chapters were to be organized, and a program of reform of the Presbyterian Church USA promoted.

That program was set introduced by an opening statement.  The purposes were two-fold.  It said, “we, the members of this Covenant Union are resolved, in accordance with God’s Word and in humble reliance upon His grace, to maintain the Constitution of the Presbyterian Church in the USA, (1) making every effort  to bring about a reform of the existing church organization and to restore the church’s clear and glorious Christian testimony, which modernism and indifferentism have now so grievously silenced, but (2) if such efforts fail, and in  particular, if the tyrannical policy of the present majority triumphs, holding ourselves ready to perpetuate the true Presbyterian Church, USA, regardless of cost.”

The meeting in Philadelphia would last from June 11 to June 14.  It was upon its closing promptly attacked by not only the church machine of the denomination, but also from a surprising corner in the Rev. Samuel Craig, editor of Christianity Today.  Remember, the latter magazine had been set up by Samuel Craig to expose the apostasy of the Presbyterian Church USA.  But there were changes being made in his purposes around this time.  Instead of supporting the Independent Board for Presbyterian Foreign Missions, he had resigned from both it, and the Board of Trustees of Westminster Seminary.  Now Craig was advocating the support of sound missionaries of the official Board of Foreign Missions.  When that became known, the Rev. McAllister Griffiths resigned as managing editor of Christianity Today, and became the editor of the Presbyterian Guardian.

Rallies began to be held in all parts of the country sponsored by this Covenant Union, with chapters formed in those areas.  However, even with this remnant meeting, it was obvious that the second purpose of the Covenant Union would be realized.  When the 1936 General Assembly met, and the supporters of the Independent Board for Presbyterian Foreign Missions were disciplined with expulsion, there was a call for another meeting.  Taking place on June 11 – 14 in Philadelphia, the Covenant Union was dissolved and the Presbyterian Church of America came into being.   (See June 11)

Words to Live By: J. Gresham Machen said on this occasion that we cannot trust the world.  We cannot trust civilization.  We cannot trust the visible church.  When God speaks through His Word, we can trust only Him.  His words are still true today.  Make the blessed Book of books your guide this day.

Through the Scriptures: 2 Kings 14:21 – 25; Jonah 1 – 4

Through the Standards: The first commandment: Sins forbidden

WLC 105 — What are the sins forbidden in the first commandment?
A.  The sins forbidden in the first commandment are, Atheism, in denying or not having a God; Idolatry, in having or worshipping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts upon us; and ascribing the praise of any good we either are, have or can do, to fortune, idols, ourselves, or any other creature.”

WSC 47 — “What is forbidden in the first commandment?
A. The first commandment forbids the denying, or not worshiping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.”

June 19: Death of Charles Hodge [1797-1878]

19 June, 2012 in June 2012 by archivist | No comments

This Day in Presbyterian History: 

Charles Hodge enters into eternity

Early in July of 1878, on the pages of The Christian Observer, this brief note appeared under the title, “Calvinism and Piety,” :

The Christian Union, which has no friendship for Calvinism, closes its article on the death of Dr. Hodge, as follows:

Dr. Hodge, who was the foremost of the old Calvinists in this country, was, in character, one of the sweetest, gentlest and most lovable of men. His face was itself a benediction. We doubt whether he had any other than a theological enemy in the world. Curiously too, the peculiar tenets of his theology were reserved for the class-room and for philosophical writings. In the pulpit he preached a simple and unsectarian gospel; his favorite texts were such as “Believe on the Lord Jesus Christ and thou shalt be saved;” and his sermons were such as the most successful missionaries delight to preach in foreign lands. In Princeton he is regarded as without peer in the conduct of the prayer meeting. His piety was as deep and as genuine as his learning was varied and profound. The system of theology of which he was the ablest American representative seems to us, in some points, foreign to the teaching of the New Testament, but the life and personality of the man were luminous with the spirit of an indwelling Christ.

Words to Live By: May we all—those of us who name the name of Christ and who also claim that same biblical faith commonly called Calvinism—so find our maturity in Christ as to live in a similar way, luminous with the spirit of the indwelling Christ, pointing all men and women to the only Lord and Savior, Jesus Christ.

Through the Scriptures: 1 Kings 14 – 16

Through the Standards:  Special and particular uses to saved and unsaved, in the catechisms

WLC 96  — “What particular use is there of the moral law to unregenerate men?
A.  The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, inexcusable, and under the curse thereof.”

WLC 97 — “What special use is there of the moral law to the regenerate?
A.  Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule to the obedience.”

May 23 : Robert Marsden on the 20th Anniversary of the OPC

23 May, 2012 in May 2012 by archivist | No comments

This Day in Presbyterian History: 

Appointed in Defense of the Gospel

Go to any battlefield commemorating the fighting of the War Between the States, or Civil War, and you will find monuments highlighting what took place on  that spot 150 years ago. In like fashion, any denomination which has any history at all, will have various spiritual monuments which remember the constant and never-ending battle for the gospel which took place by its ministers and members on behalf of the everlasting truth.

It was on May 23, 1956 that one of the founders of the Orthodox Presbyterian Church, the Rev. Robert S. Marsden, spoke at the twentieth anniversary of that church in Philadelphia, Pennsylvania. Taking as his text Philippians 1:7, he addressed the assembled members of the Orthodox Presbyterian churches in Philadelphia what is involved in being appointed for the defense of the gospel.

His first point spoke of the past monuments in defense of the gospel as they are found in church history.  Beginning at Pentecost, the minister traced the period of time from the Council of Nicea in 325 A.D. which saved the day for the gospel against the early attacks upon it.  Then the Reformation period of the sixteenth century was raised up by God to preserve the church from Roman Catholic traditions which usurped the gospel.  A jump further to the beginnings of the Presbytery of Philadelphia in 1706, where seven ministers saw the need to organize a new church in the colonies.  Then June 11, 1936, a small band of one  hundred and fifty teaching and ruling elders constituted the First General Assembly of the Presbyterian Church of America, closed out the milestones of the gospel to be memorialized by Biblical Christianity.

After enunciating the summary of the gospel to be that Christ died for our sins, Rev. Marsden outlined the three battles which present themselves before the modern Reformed church.  There are, succinctly, the battle against religionists, the battle against externalism, and the battle against formalism.  How easy it is to be drawn away from the gospel into one of these false viewpoint and actions.

Our assured success, this Orthodox Presbyterian leader stated, falls into keeping our minds in the perpetual character of the war.  As long as we are in the church militant, there will be plenty of fighting on-going.  He reminded the listeners on that June evening in 1956 that battles must constantly be fought at the very point of contact.  All of these conflicts will often result in suffering for Christ, but success is assured if the message and ministry is kept relevant.

The entire message is found in the Presbyterian Guardian on-line archives, Vol 25, number 6 for June 15, 1956.  Readers are urged to read it in its entirety.

Words to Live By: If we as believers do not recognize our appointment by the Holy Spirit to defend the gospel, there is simple no one else who will do it.  Pray for a divine opportunity this week to say a word in defense of that blessed good news.

Through the Scriptures:  Psalms 127 – 129

Through the Standards: Definition of good works

WCF 16:1
“Good works are only such as God has commanded in His holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.”

Image source : Page 95 of The First Ten Years, by Robert S. Marsden. Philadelphia: The Committee on Home Missions of the Orthodox Presbyterian Church, 1946.

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

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

This Day in Presbyterian History:  

The Reformed faith and Modern Substitutes

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

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

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

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

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

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

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

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

Through the Scriptures: Psalms 112 – 114

Through the Standards: The necessity of repentance

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

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