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May 1: A Diary of Salvation

1 May, 2014 in May 2014 by davidtmyers | No comments

Lilias Dunbar was born in 1657 to parents of high society in Scotland. Yet such extraordinary circumstances did not guarantee a long life.  Early in her young life, both parents died, leaving her an orphan. Reared by a cousin, she eventually was taken into the family of a pious woman by the name of Lady Duffus, who reared this adopted daughter not just in manners, but also in the things of the Lord. When Lilias was seventeen years of age, a bout with small pox brought her dangerously ill. The sickness led her to promise God that if He healed her, she would strive to be His servant.  Made well, she responded to her promise to be the Lord’s servant by seeking to establish her self-righteousness. It was only when her adopted mother passed away in 1677, that she became a genuine believer in the Lord Jesus.

Listen to her profession of faith as found in her diary for May 1, 1677.  She writes: “The Lord, who is the Almighty, by his power, made my soul to close with the Lord Jesus, wholly on the terms that the gospel holdeth forth; and the Lord himself gave me faith to believe in Jesus Christ, that he was my Savior, which I could never attain before that time on good grounds. On that blessed morning to me, I got the Rock of ages to be my support, and I got Christ Jesus to be to me the end of the law for righteousness, to comfort me inwardly, under my disconsolate condition outwardly; for it was but fifteen days after the death of my Lady Duffus, who was in place of my parents and all my relations to me. Now I cannot pass by without observing the wisdom and goodness of God to me, in choosing that day and time for my deliverance out of the hands of all mine enemies, that I might serve him without fear. It was the time wherein I was more desolate. I was deprived of my parents by death, and had not the expectation of other means to supply my wants. It was then I was deprived of the only person in the world who took care of me, when it pleased the wise Lord by death to put a separation betwixt my Lady Duffus and me, who died April 16, 1677. Then it was that the gracious God, who delights in showing mercy, did enlarge my heart and make me to take hold of him who is the pearl of great price, in whom all fullness dwells.”

What is interesting to this author about this profession of faith is the custom in those days for new-born Christians to have their religious experiences tested, by communicating their profession of faith with godly minister.  In Lilias Dunbar’s case, she went to a minister who was then in prison due to his field preaching, under whom this young convert had heard him preach to her. She brought all that the Lord had done for her soul, which her pastor confirmed the Spirit’s work in her.

At age 22, she married Alexander Campbell. Eventually they would have a dozen children, but not without difficulties in the way.  She was charged by the authorities with not attending the parish church where the prelacy pastors led the worship.  They brought charges that she instead was attending the outdoor worship of banished Presbyterian pastors meeting in the pastures of the land.  She pleaded guilty to the charges and was sentenced to be banished from the kingdom of Scotland. Such punishment was never carried out however.

Words to Live By:  What a worthwhile practice our historical character  had in seeking to test her religious conversion before a godly minister. Such a practice today would remove the “easy-believism” experiences which are too often found today in the visible church. Second Corinthians 13;5 is clear: “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you — unless indeed you fail the test?” (NAS)

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April 30: Birth of Robert Baillie, in Glasgow

30 April, 2014 in April 2014 by davidtmyers | No comments

Who am I?  Born in 1602 in Glasgow, Scotland, I graduated from the University there.  Through hard work, I gained a working knowledge of thirteen foreign languages.  Ordained into the Church of Scotland, I  came heartily into the Covenanters.  I served as a Presbyterian pastor, an Army chaplain, and a professor of divinity at Glasgow University.  I was a member of the Glasgow Assembly when Presbyterianism was reintroduced in Scotland.  Especially I enjoyed my time-serving as a non-voting member of the Westminster Assembly.  Through all of these experiences in my life, I wrote letters which today are studied by many to gain an  understanding of my times. Who am I?

If you, the reader, answered Robert Baillie, you are correct.

Robert Baillie was born on this day, April 30, 1602.   We could write many things about  his accomplishments in the churches in Scotland, but what stands out to this author is the informative letters which he wrote, not only describing Scottish life and times, but also his description of the Westminster Assembly, of which he was a non-voting attendee from Scotland.

Consider his graphic description of the appearance of the assembly as they held their discussions (Note: the term “prolocutor” means a chairman.)

“(The commissioners) did sit in Henry VII’s chapel, in the place of convocation; but since the weather grew cold, they did go to Jerusalem chamber, a fair room, in the abbey of Westminster, about the bounds of a college forehall, but wider.  At the one end, nearest the door, and on both sides, are stages of seats . . . . At the upmost end, there is a chair, set on a frame, a foot from the earth, for the master prolocutor Dr. Twisse.   Before it, on the ground, stand two chairs, for the two master assessors Dr. Burgess and Mr.  White; before these two chairs through the length of the room, stands a table, at which sit the two scribes, Mr Byfield and Mr Roborough.  Foranent the table, upon the prolocutor’s right hand, there are three or four ranks of forms.  On the lowest, we five (ie. Scottish commissioners) do sit; upon the other at our backs, the members of the Parliament deputed to the Assembly.  On the forms foranent us . . . the divines sit as they please, commonly they keep the same place.  The lords of Parliament used to sit on chairs in that end about the fire.  We meet every day of the week, except Saturday.  We sit commonly from nine to two or three afternoon.  The prolocutor, at beginning and end, has a short prayer . . . .”

As to the content of the Standards, this came in by parliament procedure, as is seen in the following descriptive paragraph by Mr. Baillie.  He writes:

“When, upon every proposition by itself, and on every test of Scripture that is brought to confirm it, every man who has said his whole mind, and the replies, the duplies, and triplies are heard, then the most part call ‘to the question,’ Byfield, the scribe, rises from the table and comes to the prolocutor’s chair, who, from the scribe’s book, reads the proposition, and says, ‘As many as are in opinion that the question is well stated in the proposition, let them say Ay;’ when Ay is heard, he says, ‘As many as think otherwise say No.’  If the difference of ‘Ayes’ and ‘Noes’ be clear, as usually it is, then the question is ordered by the scribes, and they go on to debate the first Scripture alleged for proof of the proposition. . . No man contradicts another expressly by name, but most discreetly speaks to the prolocutor, and, at most, holds to general terms, ‘As the reverent brother who lately or last spoke on this hand, on that side, above, or below . . . .”

Now to some of our readers, the above is boring, boring, boring!  But remember the momentous issues of theology were being carefully considers in these difficult days in England and Scotland.  Such carefulness was demanded by those times.

It is interesting that at the close of the Assembly, the Parliament of England made a handsome present of silver plate for Robert Baillie, with an inscription on it speaking of their great respect for him, even though by his own testimony, he did not participate in the verbal parts of the Assembly.

What is also interesting is that though firmly attached to Presbyterianism and against prelacy, he was a member of the Covenanter faction known as Resolutioners, and not the Protesters.  The latter two parties of Covenanters had separated from each other over the issue of how much power should be given to the king of England in the ordering of church affairs.  To the Protester Covenanters, the answer was simple — there is no king but King Jesus.  For that position, they were to suffer countless deaths at the hands of the government.  And yet Robert Baillie was featured in the book of Scot Worthies by John Howie.

Words to Live By: Reformed Christianity would not be privy to his detailed portrait of the Westminster Assembly were it not for his observations written and preserved for us online.  No man, and certainly not any minister, is perfect.  And neither was Robert Baillie.  This author does not agree with his stance in being a Resolutioner.  But we can rejoice in this seventeenth century  journalist in giving us a record of the makings of the Westminster Confession of Faith and Catechisms.

 

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April 29: Chaplain A. J. Dieffenbacher

29 April, 2014 in April 2014 by davidtmyers | No comments

A Casualty of D-Day

The following account comes from THE INDEPENDENT BOARD BULLETIN, Vol. 10, no. 10 (October 1944): 4-7. This was (and is) the newsletter of the Independent Board for Presbyterian Foreign Missions.

FAITHFUL UNTO DEATH

dieffenbacherAJIn the falling of the Reverend Arthur Johnston Dieffenbacher on the battlefields of Normandy, July 5, 1944, the Independent Board for Presbyterian Foreign Missions has lost its first and one of its best missionaries by death. Few details are known even at this writing but in Arthur Dieffenbacher’s passing his family, the Board, China and a host of friends have sustained a very great loss; yet we know that God’s people should view all things from the standpoint of eternity and therefore we can rest assured that God Who knows all things “doeth all things well.”

Arthur Dieffenbacher was born in Titusville, Pa., April 29, 1909; and thus was but a little over thirty-five years of age when the Lord called him home. His early years were spent at Erie, Pa. where he was graduated from high school at the early age of fifteen. Two years of college work at Erie followed, and two years later in 1927 he was graduated from Grove City College. In 1931 he finished his theological education at Dallas Theological Seminary, with a Master’s degree in his possession and also credit toward a post-graduate Doctor’s degree. He had proved himself precocious during his school days, but he was also in advance of his years in the things of the Lord, his deep interest in these things showing itself, for instance, in his spending the first night of his college life away from home in a prayer meeting with a group which was destined to aid him greatly to the clear insight into God’s word which his later years so fully exhibited.

In September, 1932, Mr. Dieffenbacher was appointed a missionary of the China Inland Mission and in company with his intimate friend John Stam, who himself was destined to become a martyr, soon left for China. There, after language study and a brief period of work in Changteh, Hunan Province, he met in 1934 Miss Junia White, daughter of Dr. Hugh W. White, editor of The China Fundamentalist. Miss White and he were soon engaged, but because of illness and other causes they were not married until June 1938, joining at about the same time also and with the good wishes of the China Inland Mission, the Independent Board for Presbyterian Foreign Missions with the principles and purposes of which both were in full sympathy.

dieffenbacherMrMrs_1940All the years spent in China were filled with adventure which included a flight from Chinese communists in 1935; and the summer of 1938 saw battles raging all around Kuling where Miss White and Mr. Dieffenbacher had been married. Indeed China had been engaged for a whole year then in the war which was to engulf eventually so many lands and was, for Arthur Dieffenbacher, to end so tragically upon the battlefields of Nor­mandy. On their way from Kuling this young bride and groom had to pass through the battle zone, just behind the fighting lines, but God gave them protection and enabled Arthur even then to point a sore-wounded and dying Chinese lad, a soldier, to Christ as the Lamb of God who was slain for our sins.

This trip led to Harbin, Manchuria, the “Manchukuo” of the Japa­nese, where two years of happy, fruitful work ensued, years which saw the beginning of what despite the hardness of the soil of that great cos­mopolitan city might have developed into a much greater work had it not been for the tyranny of Japan and the war which was so soon to bring to an end so much Christian work both in the Japanese empire and in China. In the testings of those years in regard to Shinto and the Japanese demands upon Christians Arthur and his wife remained faithful.

In the summer of 1940, after eight years in China, Mr. Dieffenbacher returned to America with his wife on furlough. There on June 19, 1941, a little daughter, Sara Junia, was born. As war conditions were gradually spreading it was thought that Mr. Dieffenbacher ought to return alone to Manchuria and so passport and passage were obtained but ere he could sail the events of December 7, 1941, compelled all such plans to be abandoned for the time being, and as it proved in Arthur’s case, forever.

In America Mr. Dieffenbacher proved to be a good and effective mis­sionary speaker. He also rendered efficient aid at his Board’s headquarters in Philadelphia. Later he held a brief pastorate in the Bible Presbyterian Church of Cincinnati, Ohio. But when the American Council of Christian Churches obtained for its member Churches a quota of Army chaplaincies, Mr. Dieffenbacher applied for a chaplaincy and was appointed and joined the Army on July 18, 1943.

In the Army Arthur Dieffenbacher won recognition for two things. For one, he took with his men, for example, the whole system of training including the dangerous and difficult “infiltration” course and other things which were not required of chaplains, but which he did that by all means he might win some. This ambition to win men to Christ was the second notable trait of which we speak. Indeed it showed itself not alone while he was in the Army but also throughout all his life. He always preached to convince, convert and win. On his way to England with his unit he with two other God-fearing chaplains, won eighty-four men to Christ. A brief letter home, mentioning this asked, “Isn’t that great?” Truly it was great and not merely in the opinion of his friends, we believe, but also in the sight of the Lord. Some of his friends are praying that from among those eighty-four after the war some may volunteer to take Arthur Dieffenbacher’s place in China. God is able to bring such things to pass.

The time from April to June 24, 1944, was spent in England. There, too, Arthur Dieffenbacher was constantly on the search for souls and also for that which would bring inspiration to his men and to his family and friends at home. Some of the poems he found and sent home testify at once to his love for good poetry and for the things of the spirit, especially for the things of the Lord. He believed thoroughly that he was in God’s will. He longed to see his wife and child and mother again but assured them that “no good thing would the Lord withhold from them that walk uprightly.” He rejoiced in full houses of soldiers to whom to preach the Gospel of salvation. He was often tired after a long day of duties done, but preached and lived that we are “More than Conquerors” through Christ. With it all he learned to sew on buttons and patches and to wash his own clothes and his good humor bubbled over into his letters when he said, “Oh, boy, you should see the result!” Up at the front large at­tendances at services were the rule, men searching for help, for strength, for God, as they faced the foe. Perhaps a premonition was felt of what was to come. He wrote, “There are so many chances of getting hurt in war or in peace that which one affects you is by God’s permission. Hence I don’t worry, but take all reasonable precautions and trust the rest to God. His will is best and His protection sufficient.” On July 3, he wondered how they would celebrate the Fourth, and knew not that on the morrow of that day he would celebrate humbly but joyfully in the Presence of God. When killed by German artillery fire his body was recovered by his senior chaplain, Chaplain Blitch, and later an impressive funeral service was held.

“Faithful unto death” are words which characterized the whole life of Arthur Dieffenbacher. The realization of that fact brings an added meas­ure of consolation to his mother, Mrs. Mildred J. Dieffenbacher, to his wife and will, in time, to his little three-year-old daughter as she comes to understand what her father was and what he did. It brings consolation also to The Independent Board for Presbyterian Foreign Missions and to all his friends. But as Arthur Dieffenbacher himself would have been the first to say, all he was and did he owed to Christ in whom he was called, chosen and empowered and made faithful till that day when surely he heard the welcome “well done, good and faithful servant, enter thou into the joy of thy Lord.”

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April 28: PCUSA Sues PCofA Over Name

28 April, 2014 in April 2014 by davidtmyers | No comments

You Can’t Say That!

Talk about Goliath against David.  This was the case on this day April 28, 1937 when the Presbyterian Church in the United States of America went to court against the Presbyterian Church of America.  They had been successful in winning the church properties of those ministers who had been suspended from their ranks.  They had been successful in evicting them from the manse or parsonage.  They had been successful in removing their life insurance policies.  Now they wanted their name.

Their argument was simple.  Plans had been under way for some time for a proposed union of the United Presbyterian Church of North America with the Presbyterian Church in the United States of America.  And one of the names floated for that proposed union was the Presbyterian Church of America.

MudgeLSThe principal witness for the Presbyterian Church, U.S.A., was the denomination’s Stated Clerk, Lewis Seymour Mudge. Key to the whole case was the question of similarity of names as the sole basis for the suit against the Presbyterian Church of America.  Attempts by the latter group to show the doctrinal reasons for the new church were then met with objection after objection by the attorney for the Presbyterian Church, U.S.A.

Witnesses for the P.C. of A. were a “who’s who” of its early leaders. Ministers Paul Woolley, Edwin Rian, and Charles Woodbridge all testified on April 28 and April 29. Professor John Murray tried to bear witness about the doctrinal differences between the two denominations, but was hindered by objections to his presence on the stand. He left, without testifying.

It took several months before the decision was handed down. But as the historical devotional for February 9, 1939 showed, the decision was made against the Presbyterian Church of America. Moderator R.B. Kuiper called for an earlier than usual General Assembly in that month of February, 1939, and the new name of the Orthodox Presbyterian Church was chosen by the  church.

When the union between the Presbyterian Church of the United States of America and the United Presbyterian Church of North America took place in 1958, their new name was the United Presbyterian Church in the United States of America (UPCUSA). In God’s providence, this gave the opportunity for the southern Presbyterians who left the Presbyterian Church in the United States in 1973 to choose the name, The Presbyterian Church in America, as their new name during their second General Assembly.

PCofA_4thGA_1938OPC_5th_1939Presbyterian Guardian managing editor Thomas R. Birch remarked at the close of his report in the May 29th, 1937 issue, “And once more . . . Gideon’s band of true Christians, the Presbyterian Church of America, has publicly taken its unflinching stand on the side of historic Presbyterianism and the principles of religious liberty for which the fathers fought and died.” His entire article concerning the injunction can be read online in the May 29, 1937 issue of the Presbyterian Guardian. Yet through further legal appeal, it was not until March 15, 1939 that the denomination officially changed its name to The Orthodox Presbyterian Church.  Mr. Birch wrote again at that time regarding the name change, “What’s In A Name?”, on page 47 of the March 1939 issue of The Presbyterian Guardian.

Words to Live By:  Jesus promised His followers that they would be brought up before the courts for the sake of their profession as Christianity.  This was one such example, and it will not be the last time in the history of the Christian church.  Yet God’s Word is sure.  Remain steadfast to the faith, and God’s reward will be ultimately yours in Christ.

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April 27: F. A. Schaeffer: “We Don’t Have Forever”

27 April, 2014 in April 2014 by davidtmyers | No comments

“We Don’t Have Forever,” by Dr. Francis A. Schaeffer: 

The following transcript was originally printed in the PCA Messenger in 1980:

(Francis A. Schaeffer, founder of the L’Abri Fellowship, author of 21 books, and principal in the “How Should We Then Live?” and “Whatever Happened to the Human Race?” film-seminar series, was the featured speaker at the 1980 “Consultation on Presbyterian Alternatives” sponsored by the Presbyterian Church in America. His counsel, excerpted here from the full transcript of his Pittsburgh messages, was heard by participants from several Presbyterian communions.)

Two biblical principles must be practiced simultaneously, at each step of the way, if we are to be really Bible-believing Christians.  One is the principle of the practice of the purity of the visible church.  The other is the principle of an observable love among all true Christians.

Those of us who left the old Presbyterian Church USA (the “Northern” Church) 44 years ago made mistakes which marked the movement for years to come.  The second principle often was not practiced. In particular we often failed to manifest an observable love for the fellow believers who stayed in that denomination when others of us left.

Things were said which are very difficult to forget even more than 40 years later.  The periodicals of those who left tended to spend more time attacking the real Christians who stayed in the old denomination than in dealing with the liberals.  Those who came out at times refused to pray with those who had not come out.  Many who left totally broke off all forms of fellowship with true brothers in Christ who did not come out.

What was destroyed was Christ’s command to love each other.  And what was left was often a turning inward, a self-righteousness, a hardness, and, too often, a feeling that withdrawal had made those who came out so right that anything they did could be excused.

Further, having learned these bad habits, they later treated each other badly when the new groups had minor differences among themselves.

We cannot stress both of the principles simultaneously in the flesh.  Sometimes we stress purity without love.  Or we can stress love without purity.  In order to stress both simultaneously we must look moment to moment to the work of Christ and to the work of the Holy Spirit.  Without this, a stress on purity becomes hard, proud, and legalistic.  Without this, a stress on love becomes compromise. Spirituality begins to have real meaning in our lives as we begin to exhibit (and the emphasis here is on exhibit, not just talk) simultaneously the holiness of God and the love of God.  Without our exhibition of both, our marvelous God and Lord is not set forth.  Rather, a caricature is set forth and He is dishonored.

We paid a terrible price for what happened in those early days.  As some of you now come out of your denominations, please do learn from our mistakes.  Each pastor, each congregation must be led by the Holy Spirit.  If some disappoint you, do not turn bitter.

One of the joys of my life occurred at the Lausanne Congress (the 1974 International Congress on World Evangelization in Lausanne, Switzerland). Some men from the newly formed Presbyterian Church in America asked me to attend a meeting they and others had called there. When I arrived I found that it was made up of Southern men who had just left the Presbyterian Church US to form the PCA and some Christians who were still in the PCUS. Someone from each side spoke. Both said to me that the meeting was possible because of my voice and especially my little book, The Church Before the Watching World (published by InterVarsity Press). I must say I could have wept, and perhaps I did. It is possible for us to do better than we would naturally do. It is not possible if we ignore the fleshly dangers and fail to look to our living Lord for his strength and grace.

Those of us who left our old denomination in the Thirties had another great problem, as I see it. It was confusion over where to place the basic chasm which marks off who we are. Does that chasm mark us as those who are building Bible-believing churches and that on this side of the chasm we hold the distinctives of being Presbyterian and Reformed? Or is the primary chasm that we are Presbyterian and Reformed and that we are divided from all who are not? The answer makes a great deal of difference.

When we go to a town to start a church, are we going there with the primary motivation to build a church which is loyal to Presbyterians and the Reformed faith, or are we going there to build a church which will preach the Gospel which historic, Bible-believing Christianity holds, and then on this side of that chasm teach that which we believe is true to the Bible in regard to church government and doctrine? The difference makes a difference to our mentality, to our motivation, and to the breadth of our outreach. I must say, to me one view is catholic, biblical and gives good promise of success; the other is introverted and self-limiting, yes, and sectarian. I spoke of a good promise of success. I mean on two levels: First in church growth and a healthy outlook among those we reach; second, in providing leadership in the whole church of Christ.

We alone do not face this problem of putting the chasm at the wrong place, of course. A too zealous mentality on the Lutheran view of the sacraments is the same. A too sectarian mentality in regard to the mode of baptism is another. The zeal of the Plymouth Brethren for an unpaid ministry is often the same. No, it is not just our problem. But it is our problem. To put the chasm in the wrong place is to fail to fulfill our calling, and I am convinced that when we do so we displease our Lord.

Those who remain in the old-line churches have their own set of problems. In contrast to the problem of hardness to which those who withdraw are prone, those who remain are likely to develop a general latitudinarianism. One who accepts ecclesiastical latitudinarianism easily steps into a cooperative latitudinarianism which can become a doctrinal latitudinarianism and especially a letdown on a clear view of Scripture.

This is what happened in certain segments of what I would call the evangelical establishment. Out of the evangelical latitudinarianism of the Thirties and Forties grew the letdown in regard to the Scripture in certain areas of the evangelical structure in the Seventies. Large sections of evangelicalism today put all they can into acting as though it makes no real difference as to whether we hold the historic view of Scripture or the existential view. The existential methodology says that the Bible is authoritative when it teaches “religious” things but not when it touches that which is historic, scientific, or such things as the male/female relationship.

Not all who have stayed in the liberal denominations have done this, by any means, but it is hard to escape.  I don’t see how those who have chosen to stay in (no matter what occurs) can escape a latitudinarian mentality which will struggle to paper over the differences on Scripture in order to keep an external veneer of unity.  That veneer in fact obscures a real lack of unity on the crucial point of Scripture.  And when the doctrinal latitudinarianism sets in we can be sure from all of church history and from observation in our own period of church history that in just a generation or two the line between evangelical and liberal will be lost.

This is already observable in that the liberals largely have shifted to the existential methodology and have expressed great approval that the “moderate evangelicals” have done so.  The trend will surely continue.  Unless we see the new liberalism with its existential methodology as a whole, and reject it as a whole, we will, to the extent to which we tolerate it, be confused in our thinking.  Failure to reject it will also involve us in the general relativism of our day and compromising in our actions.

The second major problem of those who stay in the liberally controlled denominations is the natural tendency to constantly move back the line at which the final stand will be taken.  For example, can you imagine Clarence Macartney, Donald Grey Barnhouse or T. Roland Phillips being in a denomination in which the baffle line was the ordination of women?  Can you imagine these great evangelical preachers of the Twenties and Thirties (who stayed in the Presbyterian Church USA) now being in a denomination which refuses to ordain a young man whose only fault was that while he said he would not preach against the ordination of women yet he would not say he had changed his mind that it was unbiblical? Can you imagine that these leaders of the conservative cause in an earlier era would have considered it a victory to have stalled the ordination of practicing homosexuals and practicing lesbians?  What do you think Macartney, Barnhouse, and Phillips would have said about these recent developments?  Such a situation in their denomination would never have been in their minds as in the realm of conceivable.

The line does move back.  In what presbytery of the Northern Presbyterian Church can you bring an ordained man under biblical discipline for holding false views of doctrine and expect him to be disciplined?

Beware of false victories.  Even if a conservative man is elected moderator of the general assembly (as Macartney was in 1924), it would amount to absolutely nothing.  Despite the jubilation among conservatives at Macartney’s election, the bureaucracy simply rolled on, and not too many years later conservative leader J. Gresham Machen could be unfrocked.  Nelson Bell was elected moderator of the Southern Church later (in 1972), and nothing changed.  The power centers of the bureaucracy and the liberally-controlled seminaries were unmoved.

There are always those who say, “don’t break up our ranks … wait a while longer … wait for this … wait for that.” It is always wait.  Never act. But 40 years is a long time to wait when things are always and consistently getting worse.  And (with my present health problem) I tell you soberly, we do not have forever to take that courageous and costly stand for Christ that we sometimes talk about. We do not have forever for that. We hear many coaxing words, but watch for the power structure to strike out when it is threatened. If the liberals’ power is really in danger or if they fear the loss of property, watch out!

What of the future? We live in a day that is fast-moving.  The United States is moving at great speed toward totally humanistic orientation in society and state.  Do you think this will leave our own little projects, our own church, and our own lives untouched?  Don’t be silly. The warnings are on every side. When a San Francisco Orthodox Presbyterian congregation can be dragged into court for breaking the law of discrimination because it dismissed an avowed, practicing homosexual as an organist, can we be so blind as to not hear all the warning bells go off?  When by a ruling of a federal court the will of Congress can be overturned concerning the limitation on the willful killing of unborn children, should not the warning bells go off as to the kind of pressures ahead of us?

Who supports these things?  The liberal denominations do, publicly, formally, and financially.  And it puts into a vise those of us who stand for biblical morality, let alone doctrine.  Beyond the denominations, it is their councils of churches that support not only these things but also terrorist groups. They give moral support and money.  Should we support this by our denominational affiliation? We may seem isolated from the results for a time but that is only because we are too blind to see.

I don’t think we have a lot of time.  The hour is very late, but I don’t think it is too late in this country. This is not a day of retreat and despair.  In America it is still possible to turn things around.  But we don’t have forever.

Reprinted from the PCA Messenger
© 1980, Christian Education Committee of the Presbyterian Church in America.

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