September 2013

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September 10: Samuel James Pierce Anderson

10 September, 2013 in September 2013 by archivist | No comments

How the West Was Won

From The Christian Observer, vol. 52, no. 40 (1 October 1873): 1, column 6.

Rev. S. J. P. Anderson, D.D.

andersonsjp04The life of Dr. Anderson, up to the time of his failing health, and retirement from the ministry, had been one of remarkable success. He was born in Prince Edward county, Virginia, on December 5th, 1814, the son of Sterling C. Anderson, of Appomattox, VA. The early years of his life were spent in the country, on the farm of his father, where, at a village school, and with the aid of a tutor at home, he was prepared for college. In 1831, he went to the University of Ohio, at Athens, and afterwards to Hanover College, Indiana, where he graduated in 1835. His theological course was pursued at Union Theological Seminary.

[Above right:  One of several images of the Rev. S.J.P. Anderson preserved at the PCA Historical Center. The actor Henry Fonda bore a striking resemblance, don’t you agree?]

The first charge of Dr. Anderson was at Danville, Virginia, where he remained five years, the pastor of a large and constantly increasing congregation. From Danville, he removed to Norfolk, VA, where he soon took rank as one of the ablest and most effective preachers in that State—so famous for its preachers.

AndersonSJP02After remaining five years at Norfolk, he was called to St. Louis, and in 1851 was engaged as the pastor of the Central Presbyterian church in that city. At the time that Dr. Anderson took charge of the church it was far from being in a prosperous condition. It was yet in its infancy, few in numbers, embarrassed with debt, and greatly afflicted by the death of its first pastor, Rev. Alexander Van Court, of precious memory! The task before him was a difficult one; but, by faithful preaching and earnest work, with the blessing of God, he was enabled to accomplish it with success. Under his ministry the church grew steadily, was increased by considerable accessions from time to time, until it became, at length, one of the largest and most influential churches in the city.

It is not too much to say of Dr. Anderson, that he was, in his day, a man of eminent usefulness and power in the ministry. He was a preacher of marked ability—earnest, evangelical and eloquent. He was a man of fine scholarship, large reading, and almost faultless taste; his mind was richly stored, not only with biblical, but also with historical learning, and the whole was laid under contribution to the pulpit. His sermons were not only sound and able, as expositions of gospel truth, but they were usually finished productions as they came from his hand, abounding in happy illustration, delivered in a pleasing, captivating style, and with a voice the richness and sweetness of whose tones lent a charm to every word that he uttered. It was indeed a strange providence as we look at it, which, before he had passed the meridian of his life, when he was yet in the vigor of his manhood, and in the full tide of his popularity and success, prostrated his health, deprived him of his voice, and consigned him to retirement and silence. But there can be no doubt that it was meant in wisdom and love. It was of the nature of the disease that Dr. Anderson suffered and of which he died, greatly to depress his spirits, and the latter years of his life were in consequence passed under a cloud of despondency  and melancholy which never wholly cleared away, until the Master sent him the glad message of dismissal, and called him to “Come up higher.”

Amid all the clouds and darkness, however, that gathered about him, his hope of salvation was never for a moment obscured. He was wont to speak often of this as one of the sweet tokens of the favor of God. Everything else in his condition seemed to him to be dark and hopeless, but this blessed assurance of a personal interest in Christ never forsook him. Never did the sky grow so dark above him, but this bright star still trembled on the horizon of his hopes. His faith in Christ was firm as a rock to the last, and simple as that of a little child; his trust was solely on that precious blood that cleanseth from all sin, and he felt that he had nothing to fear. Death, the last enemy, whom we all so dread to meet, was disarmed of its terrors to him.–Old School Presbyterian. The Rev. S.J.P. Anderson breathed his last on September 10, 1873.

centralPC_STL_sm[The Central Presbyterian Church began as the Fourth Presbyterian Church in 1844 and acquired its present name in 1846 when it met in a small building at 6th and St. Charles Streets. Early clergy included Rev. Joseph Templeton and Rev. Alexander Vancourt, Rev. S. J. P. Anderson, and Rev. Robert G. Brank. In 1849 it moved to its own building at 8th and Locust where it remained until 1873. At that time it moved to a temporary chapel at the NE corner of Lucas and Garrison. Forced to retire a few years earlier, 1873 was also the year of Rev. S.J.P. Anderson’s death. A new church was built at the Lucas and Garrison location in 1876. This building was used until 1906 when the congregation moved to Delmar and Clara. The church is currently located at the corner of Hanley Road and Davis Drive in Clayton, Missouri. The architect’s drawing at left shows the church’s last building as envisioned by the architect, though the tall spire was never installed.]

Words to Live By:
Man knows not his time. The Lord may call tomorrow, or our time may come many years from now; but surely we will all die. Keep your accounts current and be diligent, day by day, in what the Lord gives you to do. “So teach us to number our days, that we may present to You a heart of wisdom.” (Psalm 90:12, NASB)

Published works of the Rev. S.J.P. Anderson—

1845
The influence of the Bible on liberty: an address, delivered before the Union Society of Hampden Sidney College, September 18, 1845. Richmond, H.K. Ellyson, 1845. 32pp.

1850
“Form and Spirit,” in The Southern Presbyterian Review, 4.2 (October 1850) 177-197.

1851
“Notes on the Miracles of our Lord,” in The Southern Presbyterian Review, 4.4 (April 1851) 580-589.

“The Variety of Shakespeare, in The Southern Presbyterian Review, 4.3 (January 1851) 343-357.

1852
“The Unity of the Human Race, in The Southern Presbyterian Review, 5.4 (April 1852) 572-601.

1854
“Commemorative Discourse,” in A memorial of the Rev. Stephen Griffith Gassaway, A. M. : late Rector of St. George’s Church, Saint Louis. St. Louis: Printed at the “Missouri Democrat” Office, 1854.

1856
“The Prophets of the Restoration,” in The Southern Presbyterian Review, 9.4 (April 1856) 513-519.

1858
The Power of a Christian Literature : a sermon on behalf of the Assembly’s Board of Publication. Philadelphia : Presbyterian Board of Publication, 1858. 34pp.

1859
“The Fulness of Time, in The Southern Presbyterian Review, 11.4 (January 1859) 556-570.

1861
The Dangers and Duties of the Present Crisis! : A Discourse, delivered in the Union Church, St. Louis, January 4, 1861. St. Louis, Mo.: Schenck, 1861. 18pp.  To view this title, available on the Web, click here.

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September 9: Oswald Thompson Allis

9 September, 2013 in September 2013 by archivist | No comments

Born this day on September 9, 1880,

allis01Oswald 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.

A Sample from the Writings of Dr. Allis:
That the Bible is a self-consistent, self-interpretive book has been the belief of Jews (as regards the Old Testament) and Christians alike throughout the centuries. It is clearly set forth in the Westminster Confession of Faith in the following significant statement: “The infallible rule of interpretation of Scripture in the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one,) it may be searched and known by other places that speak more clearly.” A distinguished theologian, Dr. Charles Hodge, has expressed it as follows: “If the Scriptures be what they claim to be, the word of God, they are the work of one mind, and that divine. From this it follows that Scripture cannot contradict Scripture. God cannot teach in one place any thing which is inconsistent with what He teaches in another. Hence Scripture must explain Scripture.

[Excerpt from “The Law and the Prophets,” as published in The Evangelical Student 4.1 (October 1929): 11-28. To read the full article, click here.

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September 8: The Privilege of Suffering

8 September, 2013 in September 2013 by archivist | No comments

Yesterday also marked the birth date, in 1915, of PCA teaching elder and foreign missionary Francis Rue Steele, who died in 2004. Here today, for our Sunday Sermon, is his article, The Privilege of Suffering.


THE PRIVILEGE of SUFFERING.
by Dr. Francis R. Steele

steel_Francis_RueWhy do Christians suffer? Is there a purpose in it and if so what is that purpose? Should all suffering be treated as a calamity and considered as punishment? How should the Christian behave in the face of suffering; gloomy or patient—or what? Note first of all that there are two kinds of suffering: deserved and undeserved. We are not here concerned with suffering which is the just desserts of our own foolish or sinful behavior. “For what glory is it if when ye be buffeted for your faults ye take it patiently” (I Peter 2:20). “But let none of you suffer as … an evildoer” (I Peter 4:15). But what about undeserved suffering, why is it permitted and how should we behave?

What does the Bible have to say on this point? It says, quite clearly and unmistakably that God permits suffering to come into the lives of His children as a special privilege and that it is an experience to be sought from Him for His glory. How different this attitude is from that of the world toward suffering and, for that matter, of most Christians as well.
The Lord Jesus laid the foundation of this truth in His teaching and it was later developed further by the Apostles. Let us see what they have to say and ask God to clarify our thinking on this much misunderstood point.

UNAVOIDABLE SITUATION:
The whole matter is summarized thus by the Lord: “These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33) The first statement is conditional “ye might have.” The second is unconditional “ye shall have.” If we fail to understand the principles under which God is operating in this present world we may well feel distraught and upset by our experiences. However if we understand we may enjoy the tranquility of soul which resting in the promises and providence of God affords. Our enjoyment of His peace is conditioned by our accepting His will. But in either case we shall experience tribulation; this is inescapable. This is the unavoidable situation confronting Christians because, in the very nature of things, there must be conflict between light and darkness, good and evil, the Christian and the world just as there is between God and Satan. There is no possibility of “peaceful co-existence” between righteousness and unrighteousness.

It is more difficult for those of us who live in North America to appreciate this fact than for those Christians who live among hostile Muslim people in North Africa. The atmosphere of religious respectability and material abundance here at home blinds us to the real world outside. We are easily deceived into equating our social and material comfort with the privileges and benefits we believe are rightfully ours by virtue of our being Christian. If so, however, we are ignorant of two facts. (1) For the first few centuries of its life the whole Christian church was despised and persecuted by the world and (2) the majority of our Christian Brothers and Sisters living outside our artificial environment are still living under extreme hardship and severe persecution even today.

But even more important than that, we have explicit teaching from the Lord concerning the elements of a life of true discipleship. “Remember the word that I said unto you, The disciple is not greater than his Lord. If they have persecuted me, they will persecute you also.” (John 15:20) Or put another way even more forcibly, “It is enough for the disciple to be as his Lord.” (Matthew 10:25) Enough! Who could wish for anything more? Isn’t that the goal and aspiration of my life? But, is it; really? Or have I a mistaken concept of my desire when I sing so heartily “I would be like Jesus.” Do I not really have in mind undescribable joys and pleasures flowing from a life of such sweetness and goodness as I have never known before? If so, then I had better turn my eyes away from these dazzling dreams and listen to His voice again, “If the world hate you, ye know that it hated me before it hated you . . . if they have persecuted me they will persecute you also.” Can it be that I actually desire to be more than He was in this world; more popular, more comfortable? God forbid that He should ever have to say of me, “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.” (John 7:7). God forbid that the world should ever see so much of itself in me or that I should be so attractive and congenial to it that it would look with favor on me while at the same time despising the Lord I profess to follow.

A word of caution is necessary at this point. The world hates Jesus because His life of holiness convicts it of sin. That’s what He meant when He said, “They hated me without, a cause.” (John 15:25) There is no need for us to seek or produce occasion for suffering. No suffering brought on by stupid, sinful or selfish behavior glorifies God. “Let none of you suffer . . . as an evildoer.” (I Peter 4:15). We should rather “seek after godliness and true holiness” and then “think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings.” (I Peter 4:12-13).

UNEXPECTED SOURCE:
It’s no great surprise to us that grossly sinful or viciously anti-religious people treat us rudely or harmfully because of our witness for Christ. Though, be assured, few of us in America ever know anything like the persecution our Christian Brothers overseas suffer constantly. Nevertheless, whether we welcome such treatment or not, we can understand why it comes when it comes. Such people don’t know any better therefore we realize we ought to be patient with them no matter what the cost. Whether we do or not, of course, is quite another matter.

But what if unjust, undeserved treatment comes from within the family of believers? How easily and quickly we become hurt and resentful. Yet wasn’t this precisely our Lord’s experience. Isn’t this peculiarly characteristic of His deepest suffering. He was misunderstood by his closest disciples—even his own family. He was betrayed by one of the twelve. He was deserted by all men at Calvary. He was blasphemously denied by one of the specially privileged three. And “as he was in the world so are we.”

The Psalmist speaks of this when he cries out, “It was not an enemy that reproached me, then I could have borne it. Neither was it he that hated me that did magnify himself against me, then I would have hid myself from it, but it was ‘thou, a man, my own equal, my guide and acquaintance;” (Psalm 55:12-13) not a declared enemy but a supposed friend. It hurts deeply to remember that once “we took sweet counsel together, and went up into the house of God in company” (verse 14) then to discover that although “the words of his mouth were smoother than butter, yet war was in his heart.” (verse 21)

Such was the heartbroken reply of one missionary to another when the disloyalty of a colleague was revealed, “If an Arab had spat in my face on the street, that I could have understood and accepted it but . . .” Yes, that’s the difference “it was thou.” No matter how willing or able we may think we are to suffer reproach from unbelievers—though rarely tested at this point—it is an altogether different matter when it proceeds from a brother in Christ. Still, it is at exactly this point that we have the pre-eminent example of the Lord “because Christ also (thus) suffered for us, leaving us an example that ye should follow in His steps.” (I Peter 2:21).
We fail the test at this point since we have failed to heed His advice and warning; “in me ye (may) have peace, in the world ye shall have tribulation.” The simple truth is that true, lasting peace can only be found in Christ; He is the only unfailing Friend. Nothing and no one in the world is completely reliable or trustworthy. It is unwise to lean too hard upon even the most saintly Christian. God grant that we seek our peace only in Him and be satisfied. He will never disappoint us.

UNNATURAL REACTION:
No matter what the source, however, most Christians react to suffering in more or less the same way; either bitter resentment or lugubrious silence. Moreover, some Christians seem to take morbid pleasure from their having to “bear a cross,” as they put it. They are at great pains to point out how noble they are to bear so patiently with such misfortune. What a disgraceful parody upon real Christian grace! Such behavior betrays the evil motive of selfish pride behind it. Bearing “a cross” (Mark 8:34) means giving complete obedience to the Lord. It has no reference whatsoever to sickness, accidents, calamity or any other hardship as such.
The gem of truth lies in the very heart of the Beatitudes from the Sermon on the Mount. Following a familiar pattern in Semitic didactic literature we find here two groups of four statements the fourth of each being the major thought of the group. Notice the development (Matthew 5:3-12). The first climax is, “Blessed are they which do hunger and thirst after righteousness.” then follows the second group with its climax, “Blessed are they which are persecuted for righteousness sake.” But the crowning climax brings the lesson home personally, “Blessed are ye when men shall revile you and persecute you and say all manner of evil against
you falsely for my sake.” And finally, “Rejoice and be exceeding glad.” That is the unnatural reaction. “I can imagine suffering wrongfully,” you might say, “yet scarcely consider myself fortunate for it. But as for actively rejoicing in it . . .” Still that’s exactly what Jesus said; and what He meant. No matter what the source when we truly suffer for righteousness sake we should respond with positive joy. “Praise God, I am privileged to suffer shame, of any degree, for His sake!”

But let us turn from the proposition to the practice of this grace as recorded in Acts chapter 5.
Here we read of Peter and John who having been twice falsely arrested and imprisoned for preaching the Gospel were then unjustly and cruelly beaten. Notice their reaction upon their release, “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.” (verse 41). Surely this lies far beyond the ability of most of us. But why does it? Is it not because we fail to recognize such undeserved suffering as a privilege rather than a calamity? Surely this was the source of their joy. They rejoiced that “they were counted worthy.” What an absolutely opposite light this throws on the whole question. Can it be that I have been so blind in my complacency that I interpreted as a special blessing from God the almost total absence of such suffering from my life? Why did it never occur to me to wonder if the reason God spared me from suffering was that He knew I was not worthy. I have been kept from these privileged experiences because God knows I would disgrace Him in them. Did this ever occur to you? Did you ever pray, “O God cleanse me from the fault, the sin, that prevents me from witnessing with rejoicing heart at the privilege of suffering anything for thy glory. Make me worthy to suffer shame for His Name.”

May God give us grace to understand that such suffering for Him is a real privilege to be sought after for His glory. May we realize that it is a gift of great price to be desired eagerly, not a disastrous calamity to be avoided if possible at all cost and if not then to be borne grudgingly. That’s what Paul meant when he said, “Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.” (Phil. 1:29) All of us will readily acknowledge that “to believe” is a gift, a free gift of grace (the basic meaning of the verb in this verse). But few are prepared to accept suffering also as a gracious gift of the same character. May God forgive us for our foolishness and teach us the true value of this high privilege.

UNFAILING POWER:
Granted, then, that suffering for Christ’s sake is a priceless privilege, as I know myself I realize that I am not able of myself either honestly to seek or victoriously to bear suffering of this kind. Are there any resources of spiritual power available for me? I can give intellectual assent to the proposition that that which God wills for my life He is able to perform in my life but how? The answer to this question involves a remarkable spiritual principle. I cannot know the power before or without the suffering. God is not prodigal in His giving. The God of all comfort (strength) has promised to undertake for me under certain conditions. “As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.” (II Cor. 1:5). Would you know to the full the abundant consolation of Jesus Christ? Would you know the preciousness of His presence, the strong comfort of His love? There is only one way. “As the sufferings . . . so the consolation.” The deeper the need the greater the love. The more severe the testing the more powerful the Presence. For it is in “the valley of the shadow of Death” that in the fullest sense “Thou art with me.” We see, therefore, not only that suffering “for righteousness sake” is a high privilege, but also that it is the only way to know the fullness of the comfort of God’s great love.

“But let none of you suffer . . . as an evildoer . . . but rejoice inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” (I Peter 4:15 & 13).

Francis Rue Steel [1915-2004].

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September 7: Vanguard Presbytery

7 September, 2013 in September 2013 by archivist | No comments

Vanguard Presbyterian was organized this day, September 7, 1972. As John Edward Richards wrote, “There were ministers and churches who could not wait for the formation of the new church. Under the Presbyterian system they needed a Presbyterian home.” Richards presented the following report in Contact, the official publication of Presbyterian Churchmen United:

VANGUARD PRESBYTERY

A significant event in the Presbyterian family occurred in Savannah, Georgia on September 7, 1972. A group of ministers and independent Presbyterian churches met and formed Vanguard Presbytery.

Early in August the Reverend Todd Allen, pastor of the Eastern Heights Presbyterian Church of Savannah, contacted the Administrator of the Steering Committee for a Continuing Presbyterian Church and requested advice and counsel with reference to his plan for calling a meeting of the representatives of independent Presbyterian churches and their pastors for the purpose of forming a presbytery that would be faithful to the Word of God and the Reformed Faith. The Steering Committee is ever ready to assist Presbyterian churches in uniting for this worthy purpose. The Administrator was glad to be of what service he could, but the credit for the accomplishment of the Vanguard Presbytery must go to the Reverend Todd Allen and others closely associated with him.

The meeting on September 7 was on a high spiritual plane, beginning with a devotional lesson from Philippians 1:1-6. The Communion service which followed was according to the Word of God and the presiding minister reminded the worshipers that the Sacrament commemorated the substitutionary atonement of our Lord for our sins.

In a most orderly fashion a temporary moderator and clerk were elected and four standing committees were “The Constitution and Service for Constituting the Presbytery”, “Naming and Chartering”, “Presbytery Organization and Schedules” and “Committee of Thanks.” The entire group united in intercession to God for His blessing upon these committees.

The feature of the afternoon meeting was an address by Attorney Owen H. Page. Mr. Page was the attorney for the Eastern Heights and Hull Memorial Churches when these churches went independent in 1966. The case went to the United States Supreme Court and was decided in favor of the local churches’ ownership of their respective properties. The case was decided on neutral principles, that is, without reference to church doctrine or government. Mr. Page stated that the vast majority of church property decisions recently rendered in various states had used the Savannah churches as the precedent effecting their decisions. (Incidentally, state laws vary greatly on the matter of church property and any local congregation wishing to assure the ownership of their church property should consult local attorneys to work out the proper legal instruments.)

The standing committees worked during the afternoon and completed their reports.

The people of the Eastern Heights Presbyterian Church graciously entertained the entire group at supper.

The concluding session of the presbytery was held at 7:00 p.m. All committee reports were unanimously adopted. Rev. Todd Allen was elected Moderator and Ruling Elder Chester Hall of the First Presbyterian Church, Louisville, Kentucky was elected temporary clerk and treasurer. The Presbytery was named “VANGUARD PRESBYTERY, a provisional presbytery for Southern Presbyterian and Reformed churches uniting.” The presbytery accepted an invitation for their November 14 meeting from the Tabb Street Independent Presbyterian Church, Petersburg, Virginia.

The meeting in Savannah was joyously Christian and was without criticism or derogatory remarks concerning any other religious group. The presbytery voted to accept the invitation of the Steering Committee for a Continuing Presbyterian Church for its moderator to become a member of that Steering Committee.

Words to live by: The organizing meeting of the Vanguard Presbytery began with a message on the text of Philippians 1:1-6. The central truth of that message is that “He who began a good work in you will perfect it until the day of Christ Jesus.”
In everything that He does, God unerringly accomplishes His purpose. And here, in this text, the apostle Paul drives home the point that as the Lord has raised you up from death to a living faith in the risen Savior, so He will continue to work in you, bringing you at last to Himself in glory. God’s work is sure, and there is no condemnation for those who in Christ Jesus.

 

 

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September 6: Formation of the Bible Presbyterian Synod

6 September, 2013 in September 2013 by archivist | No comments

The first General Synod of the Bible Presbyterian Church Meets

They said that the Presbyterian Church of America which began in 1936 had been ”a false start.”  Issues regarding  the exact details associated with Christ’s second coming as well as the total abstention from alcoholic beverages formed a divisive wedge between once united brothers in Christ.   The place of independent agencies in the new church versus denomination agencies added another issue to the contention of “a false start” in the Presbyterian Church of America.  Some would even argue that the death of J. Gresham Machen was a blow to the original testimony.  But whatever it was, in 1937, a small group of ministers and ruling elders had gathered in another place from the General Assembly then meeting to set up the rules for association for a new church.


And now, beginning September 6, 1938, and continuing two more days, thirty-nine teaching elders and eleven ruling elders met at the new tabernacle building of the Collingswood Bible Presbyterian Church, in Collingswood, New Jersey.  The name of this new church had been taken from the name of the congregation pastored by the Rev. David K. Myers, a home missionary of the Presbyterian Church of America in Lemmon, South Dakota.  That constituted  the first Bible Presbyterian Church in the nation.  The other churches were represented by seven presbyteries: New Jersey, Great Plains, Philadelphia, Great Lakes, Chicago Bible, Iowa, and California.  In its beginning days, it would have a glorious testimony to the Word of God and the testimony of Jesus Christ.

Some of its original ministers were individuals who had and would have a testimony in present and future years.  They were: Francis A Schaeffer [in the above photo, he is the first man on the left, in the front row], H. McAllister Griffiths, Carl McIntire, Harold S Laird, Oliver Buswell, Allan MacRae, Charles Dana Chrisman, A. Franklyn Faucette, J. A. Toms, and others.  J. A. Toms was elected moderator, and H. McAllister Griffiths was elected the Stated Clerk.  Those who had suffered censure in various degrees by the Presbyterian Church in the U.S.A. were absolved of all such censure.

Two of the original resolutions passed by this new church were the exact two which were issues in the Presbyterian Church of America.  The church was decidedly placed in the premillennial camp by adding parenthesis to the Confessions Standards.  Further, the call for holiness and specifically a call for total abstinence from alcoholic beverages was passed by the new church.

Even though they were classified as independent agencies, both the Independent Board for Foreign Missions and Faith Theological Seminary were endorsed by the new denomination.   

Words to live by:  There is always joy over the birth of something new, especially a church body.  But to have individuals who had stood the test of orthodoxy in an increasing liberal church find out that they cannot agree with one another on other issues is disheartening. The issue of the doctrine of the last things was not premillennialism per se.  It was dispensational premillennialism.  The issue of holiness of life and total abstinence from alcohol was an issue in the days of prohibition, but to this writer it was not a reason to separate from brothers in the Lord.  Westminster Seminary put out a directive right around this time which enjoined its students from alcohol, citing a witness to the world and that of offending brothers in Christ.  But there is encouragement even in small blessings, for just a few years ago, modern Bible Presbyterians approved a motion in granting observer status to the Orthodox Presbyterian Church. There are blessings to brothers who dwell together in liberty.

Coverage of the First General Synod of the Bible Presbyterian Church was provided on the pages of The Christian Beacon, in its September 15, 1938 issue. To view the entirety of that issue as a PDF scan, click here.

Photo source: The Christian Beacon, 3.32 (15 September 1938).

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