February 2015

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February 13: Warrior Presbytery Established (1972)

13 February, 2015 in February 2015 by Wayne Sparkman | No comments

Warrior Presbytery Leaves the Southern Presbyterian Church

[text from an article in The Southern Presbyterian, vol. 1, no. 2 (February 1973):

Twenty-one churches and five ministers were dismissed, at their own request, from Tuscaloosa Presbytery (PCUS), on Tuesday, February 13, 1973 at Linden, Alabama. The Presbytery included the phrase “with their property” in each of the actions. It also passed a legally worded “quit claim” to cover all the churches dismissed. The congregations of these churches had voted to request this, most of them unanimously. The parent group is the Presbyterian Church in the United States, formed in Augusta, Georgia in 1861.

The Presbytery Meeting was, for the most part, congenial and quiet. There was a spirit of understanding and of helpfulness among the men of opposing sides. At the close, several shook hands and expressed Christian love for one another and wished the blessings of God upon the other. The Moderator of this meeting was a revered minister of the Presbytery who had recently retired, Rev. John Preston Simmons of Aliceville. His prayers and general spirit were used by God to bring about this separation in relative peace and clam.

Only one church and minister were disappointed. Although they were dismissed, the action was contested by a complaint addressed to Synod and will have to be settled before the action can become effective (under the rule that one-third of the members of Presbytery supported the complaint).

This is action is parallel to that which brought into being the first Presbytery in the Continuing Presbyterian Church, Vanguard Presbytery. The new Presbytery in West Alabama will be named Warrior because most of the churches are in or near the basin of the Black Warrior river.

Ministers and Churches of this new Presbytery include William C. Dinwiddie, pastor of Greensboro, Akron, and Newbern; Virgil Pino, pastor of Uniontown, Gastonburg, and Faunsdale; Willard W. Scott, pastor of Brent; Cecil Williamson, Jr., pastor of Crescent Hill and Valley Creek; and Charles L. Wilson, pastor of Aliceville and Pleasant Ridge. The following churches are at present without a pastor : Cedar Grove (Epes), Coatopa, Emelle (pastoral relation was severed at the time of dismissal), Gainesville, Geneva, Myrtlewood, Sumterville (Bethel I), Oxford, Linden and York.  The action which was suspended by the complaint involved Woodland Heights Church and William H. Rose, pastor.

This is the action for which much prayer has been made. The men insist that this is a positive action intended to preserve Biblical Faith and Presbyterian Order. It is a part of a much larger move planned by many churches and ministers across the South under the leadership of four organizations of conservative churchmen.

Words to Live By: Division is always something to be entered into with great trepidation. Schism can be defined as a sinful, prideful division. But there is a division that truth itself requires. Jeremiah Burroughs, a Puritan especially noted for his efforts at healing divisions, said that “It is not enough that we are one, unless we are one in Christ” and “The division that comes by truth is better than the union that comes by error.” The measure of a biblical separation will always be one where there is brokenness over our own sins as well as over the sins of the Church, when staying would require us to sin.

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February 12: A Division Repented Of

12 February, 2015 in February 2015 by Wayne Sparkman | No comments

Take Care How You Stand Against Error.

The following letter requires some introduction and explanation. The Rev. Gilbert Tennent was a prominent Presbyterian in the middle of the eighteenth-century. He took a strong stand against formalism and what is often termed “dead orthodoxy.” Gilbert Tennent had become one of the leading lights in what historians now call the Great Awakening. He favored the practice of revivals, but was opposed by some among the Presbyterians in the colonies. Eventually there was a division in the still rather young Presbyterian denomination, a division between the Old Side and the New Side, with Tennent one of the leaders of the New Side faction. But no sooner had this split occurred, than Rev. Tennent began to regret the division. For one, there were other, greater errors afoot.

Milton Coalter, in his book, Gilbert Tennent: Son of Thunder, explains:

Tennent was convinced that the Moravian system represented the greatest challenge to the Awakening’s integrity to date because it threatened to capsize the revival’s previous balance between a fervent experimental piety and sober theological reflection. But many Awakening supporters did not see these dangers in the Moravians’ theology. Indeed, they regarded the Unitas Fratrum as the truest expression of the movement.
The growing success enjoyed by Zinzendorf’s followers in attracting revival converts soon threw Tennent into a period of soul searching. The Awakening leader began to ask himself if the movement he had promoted was not the spur to doctrinal error and emotional enthusiasm that his opponents had claimed it to be from the start. Tennent expressed his inner turmoil over this question in a letter to Jonathan Dickinson during February 1742:

“February 12, 1742.

TennentG_02“I have many afflicting thoughts about the debates which have subsisted in our synod for some time.  I would to God the breach were healed, were it the will of the Almighty.  As for my own part, wherein I have mismanaged in doing what I did, I do look upon it to be my duty, and should be willing to acknowledge it in the openest manner.  I cannot justify the excessive heat of temper which has sometime appeared in my conduct.  I have been of late, since I returned from New England, visited with much spiritual desertion and distresses of various kinds, coming in a thick and almost continual succession, which have given me a greater discovery of myself than I think I ever had before.  These things, with the trial[2] of the Moravians, have given me a clear view of the danger of every thing which tends to enthusiasm and division in the visible church.  I think that while the enthusiastical Moravians, and Long-beards or Pietists, are uniting their bodies, (no doubt to increase their strength and render  themselves more considerable,) it is a shame that the ministers who are in the main of sound principles in religion should be divided and quarrelling.  Alas for it!  my soul is sick for these things.  I wish that some scriptural methods could be fallen upon to put an end to these confusions.  Some time since I felt a disposition to fall on my knees, if I had opportunity, to entreat them to be at peace.

“I remain, with all due honour and respect, your poor worthless brother in the ministry.

“P.S.—I break open this letter myself, to add my thoughts about some extraordinary things in Mr. Davenport’s conduct.  As to his making his judgment about the internal states of persons or their experience, a term of church fellowship, I believe it is unscriptural, and of awful tendency to rend and tear the church.  It is bottomed upon a false base,—viz.:  that a certain and infallible knowledge of the good estate of men is attainable in this life from their experience.  The practice is schismatical, inasmuch as it sets up a term of communion which Christ has not fixed.  The late method of setting up separate meetings upon the supposed unregeneracy of pastors is enthusiastical, proud, and schismatical.  All that fear God ought to oppose it as a most dangerous engine to bring the churches into the most damnable errors and confusions.  The practice is built upon a twofold false hypothesis—infallibility of knowledge, and that unconverted ministers will be used as instruments of no good in the church.  The practice of openly exposing ministers who are supposed to be unconverted, in public discourse, by particular application of times and places, serves only to provoke them instead of doing them any good, and declares our own arrogance.  It is an unprecedented, divi-sial, and pernicious practice.  It is lording it over our brethren to a degree superior to what any prelate has pretended, since the coming of Christ, so far as I know, the pope only excepted; though I really do not remember to have read that the pope went on at this rate.  The sending out of unlearned men to teach others upon the supposition of their piety in ordinary cases seems to bring the ministry into contempt, to cherish enthusiasm, and bring all into confusion.  Whatever fair face it may have, it is a most perverse practice.  The practice of singing in the streets is a piece of weakness and enthusiastical ostentation.

“I wish you success, dear sir, in your journey; my soul is grieved for such enthusiastical fooleries.  They portend much mischief to the poor church of God if they be not seasonably checked.  May your labours be blessed for that end!  I must also express my abhorrence of all pretence to immediate inspiration or following immediate impulses, as an enthusiastical, perilous ignis-fatuus.”

[1] This letter was published in the Pennsylvania Gazette, and can also be found reprinted in Hodge’s History of the Presbyterian Church.

[2] Brainerd to Bellamy, March 26, 1743, writes as follows—“The Moravian tenets cause as much debate as ever; and for my part I’m totally lost and non-plussed about ‘em, so that I endeavour as much as possible to suspend my judgment about ‘em, for I cannot tell whether they are eminent Christians, or whether their conduct is all underhanded policy and an intreague of Satan.  The more I talked to Mr. Noble and others, the more I was lost and puzzled; and yet Mr. Nobel must be
a Christian.

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February 11: Allan A. MacRae

11 February, 2015 in February 2015 by archivist | No comments

Snapshot of a Social Gathering at Westminster

macrae05February 11, 1902 marks the birthday of Allan Alexander MacRae, whose papers are preserved at the PCA Historical Center in St. Louis. Educated at Occidental College (1923), Princeton Seminary (1927) and the University of Berlin (1929), MacRae returned to the States at the urging of Paul Woolley to serve as one of the founding faculty at Westminster Theological Seminary, where he remained 1929-1937.

Allan remained close to his parents and it is interesting to note among his papers, that he had carefully kept copies of every letter he sent home to his mother and father. And he wrote home nearly every day while away at school and even later in his new career as a professor. Transcribed below is one such letter, which provides an interesting insight into the social life of the early Westminster Seminary faculty.

Philadelphia, Pa., Oct.22, 1933.

Dear Folks,

Another week has passed by, and how it has flown.  It was quite a busy week.  There was the regular school work, there were the first classes of the year in the University and there were two special things.  These latter were the tea at the Allises last Wednesday afternoon and the party at the Wallaces on Friday evening.  Both these events were particularly pleasant.  The Allises gave a tea in honor of the Kuipers.  They invited over a hundred people.  They asked me, and the others of our faculty to stay most of the time from four to six to help entertain the visitors.  It was a very friendly reception.  Everyone was so cordial and harmonious.  Most of those who came knew most of the others.

On Friday evening the Misses Wallace, two maiden ladies who have been friends of the Seminary and have been present at most of our functions right from the start, entertained the faculty of the Seminary at their apartment in one of the suburbs.  They asked Dr.Machen to speak on mountain climbing.  He gave a very interesting talk indeed.  Then Jimmie Blackstone, who was also invited, sang several numbers for us, and one of the Misses Wallace read some poems she had written.  Dr.Kuiper was asked for a few remarks.  After that we had a spelling bee.  Most of those on the side on which I happened to be chosen were spelled down rather soon, and for a long time I was the lone survivor on our side, while the opposing team still had three standing.  These three were Dr. Machen, Paul Woolley and John Murray.  Then I put one ‘m’ too few in the word persimmon, and left the three of them alone.  So their side was victorious in the contest.  After that ice cream was served.  When we all came to leave, some one happened to look at a watch, and we could hardly believe it was actually past midnight, the evening had been so pleasant.  The only people invited who were not members of our faculty, beside Mr. and Mrs. Blackstone, were Mr. and Mrs.Freeman, whom I mentioned to you recently.  They took John Murray and me with them in their car, which was pleasant and also a great convenience
for us.

GriffithsHM1938H.M. Griffiths is having quite an unpleasant experience.  A week ago yesterday he developed a severe case of acute appendicitis, and that afternoon he was operated on.  They think the appendix might have ruptured soon if they had not taken it out.  Early this week some infection set in, so he had a disagreeable week.  I think they feel that that is pretty well over now,  I saw him yesterday.  He was quite uncomfortable, but is new getting along well, I believe.

Yesterday after faculty meeting John Murray and I went out to Germantown together and visited Griffiths.  Then John and I ate together in the neighborhood.  John had to come back to the city, as he was going right out to Oxford, Pa. to spend the week-end with one of our graduates.  I walked across Germantown to the Woolleys’ home.  I had a nice visit with Paul, and then had supper with both of them.  After supper I played a bit with Edward, who is very friendly.  Paul sat over in the corner, and seemed to have a great time, watching me playing hide and seek with Edward.  I took the train home early, leaving just as soon as I had said goodnight to Edward, so as to get a real good night’s sleep myself.

I am enjoying my beginning Hebrew classes again as much as anything I do.  I am presenting the material in a somewhat different order, and am surely enjoying it.  Early in the week my eyes bothered me a bit.  I stopped in at an optician’s and he spent a long time adjusting the glasses and the way they hung on my nose and ears.  They were hurting my nose.  Since that time, they do not hurt my nose at all, and the eyes have been very greatly improved.  Evidently they were not hanging right on my face.  I hope you are both well and happy as I am.  I will close, very lovingly,

[/s/, Allan A. MacRae]

Words to Live By:
Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. (Eph. 6:2-3, KJV)
Allan MacRae honored his parents first and foremost by himself living an honorable life before the Lord. But even in a small simple thing like frequent communication, he exhibited his care, concern, and respect for his parents. For those who are not so wise, the Lord teaches us to forgive, as we remember our own sins and failings and praise God that in Christ alone our sins are covered. But when we find a good example like Dr. MacRae, it is interesting to watch the rest of his life. Having lived long on the earth, Allan MacRae died in 1997, at the age of 95.

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February 10: Columbia Theological Seminary

10 February, 2015 in February 2015 by davidtmyers | No comments

Moving Day

Thomas Goulding, George Howe, Aaron Leland, Benjamin Morgan Palmer, James Henry Thornwell, William S. Plumer, Joseph R Wilson, John L. Giarardeau, Charles Colcock Jones, Francis R. Beattie — if you live outside the southern states of this great land, you may not have any recognition of these men and their important place in God’s kingdom.   But if you reside within the southern states, these are the worthies of the cross associated with Columbia Theological Seminary, and the southern visible church.

» Pictured at right, Dr. John L. Girardeau [1825-1898] »

It was on April 1, 1824, that the Presbytery of Southern Carolina began the first steps to organize a theological seminary to serve the entire Southeastern part of the country.  Up to this date, there were only four Presbyterian seminaries in operation, namely, Andover in Massachusetts, New Brunswick in New Jersey, Princeton, also in New Jersey, and Auburn in New York.  The new seminary, known later as Columbia, began in Lexington, Georgia with one professor (Thomas Goulding) and five students.  Later, the theological school was moved to Columbia, South Carolina, with two teachers (Goulding, and Thomas Howe) and six students.  Two of the six became foreign missionaries.  Between that year of 1830 and 1910, the membership of the Presbyterian Church, U.S. (aka, Southern) rose from 10,000 members to 70,000 members.  And the seven hundred and fifty candidates of the gospel ministry who went through those hallowed halls would minister to that remarkable3 growth of the visible church.

Then in the second decade of the twentieth century, there was a geographic shift in the population of the southeastern United States, such that Atlanta, Georgia became the unofficial capital of that area.  In response, Columbia Theological Seminary began a $250,000 endowment campaign on February 10, 1925 as part of a strategic plan to relocate the Seminary, from the city which gave it its name, to Decatur, Georgia, just outside Atlanta. That move was accomplished in the year of 1930. Today, Columbia Seminary is one of ten seminaries of the Presbyterian Church U.S.A.

« To the left: This building—designed by Robert Mills—was the chapel of Columbia Theological Seminary when the seminary was located in Columbia, South Carolina. Mills had designed the building as the carriage house for the Ainsley Hall mansion. The chapel building was relocated to the property of Winthrop College in 1936. [photograph by Barry Waugh, 18 July 2006]

Statistical trivia: Among the founding fathers of the PCA, the overwhelming majority of these pastors were educated at Columbia Theological Seminary:

5 — Austin Presbyterian Theological Seminary, 1929, 1939, 1942, 1953
2 — Biblical Seminary, 1961, 1963
83 – Columbia Theological Seminary, 1934-1970
2 — Dallas Theological Seminary, 1937, 1941
3 — Erskine Theological Seminary, 1953, 1966
2 — Faith Theological Seminary, 1948, 1955
3 — Fuller Theological Seminary, 1953, 56, 59
2 — Gordon-Conwell Theological Seminary, 1953, 1970
1 — Grace Theological Seminary, 1970
2 — Louisville Presbyterian Theological Seminary, 1942, 1955
1 — New Orleans Baptist Theological Seminary, 1965
1 — Northwestern Evangelical Seminary, 1938
1 — Pittsburgh-Xenia Theological Seminary, 1951
2 — Princeton Theological Seminary, 1928, 1954
1 — Reformed Episcopal Seminary, 1952
35 – Reformed Theological Seminary, Jackson, MS 1969-1973 [RTS opened its doors in the fall of 1966]
1 — Seabury-Western Theological Seminary, 1957
1 — Toronto Bible College 1948
14 – Union Theological Seminary, Richmond, VA, 1919-1968
15 – Westminster Theological Seminary, 1929-1972
1 — WTNC, 1934
1 — Wheaton College, 1939 [James R. Graham, D.D.]

Words to Live By: Statistics say that the average American family will move every seven years of his life and work.  Of course, there are always exceptions to this rule, and you reader might say that you have lived in the same location all of your life!  But whether you move or stay in one location, Christ describes us as the salt of the earth and the light of the world.  As salt, we are to flavor our circumstances in life as well as restrain the corruption which is all around us in varying degrees.  As light, we are to shine forth the rays of the gospel, especially to reveal the sinfulness of our culture, for the world is in spiritual darkness.  As Christians remember their calling, there will bloom wherever they are planted, whether they move frequently or remain in one location all of their lives.

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February 9: Twice-Named Denominations

9 February, 2015 in February 2015 by davidtmyers | No comments

What’s in a Name?

Solomon wrote once that “a good name is to be chosen rather than great riches.”  (Proverbs 22:1a ESV)  And while this text speaks of one’s personal name, it could also have an application to the name of a denomination.  What’s in a name, after all?  That question was the issue in February, 1939 when the Presbyterian Church of America had to be renamed, just two and one half years after taking it up in 1936.

The Presbyterian Church in the U.S.A. had taken the young denomination to court over the issue of its chosen name.  That whole scene will be dealt with in a future historical devotional on April 28.  When the PCUSA won the court case, the General Assembly of the PCofA decided not to contest the lower court decision.   Calling a special meeting in the month of February, the question was simple.  What do we call ourselves now?

Many names were suggested by the teaching and ruling elders.  Some of them were: Evangelical Presbyterian Church, Presbyterian and Reformed Church  of America, North America Presbyterian Church, Presbyterian Church of Christ, Protestant Presbyterian Church of America, Seceding Presbyterian Church  of America, and this contributor’s favorite, Free Presbyterian Church of the World!  Oh yes, one other name was also suggested.  It was the Orthodox Presbyterian Church.

In the end, on this day, February 9, 1939, the name of Orthodox Presbyterian Church won over “Evangelical Presbyterian Church” by a close margin, but a winning margin. Certainly, each of the above suggested names meant something to the proponents of them, or they wouldn’t have been suggested in the first place.  The choosing of the winning name spoke volumes about the orthodox or straight, right, and true convictions which led the men and women out of the apostate Presbyterian Church in the U.S.A. in the first place.  Biblical orthodoxy would be the hallmark of the continuing church, as it had been back in 1936.

The managing editor of the Presbyterian Guardian, Thomas R. Birch, said that year of 1939 in his editorial,

“You whose privilege it is to bear that name (e.g. Orthodox Presbyterian Church), bear it proudly, gladly, holding its banner high.  It is a true and a great name, a name to exult in and a name to make you humble.  It tells the world exactly what you are and where you stand in the present death-struggle between the forces of faith and the battalions of unbelief.  It proclaims to the world that here is a Presbyterian church that takes its confession of faith seriously.  At the very outset it is a name with a meaning.”

The OPC is not alone in having to find a new name. The name originally chosen in 1973 for what was to become the Presbyterian Church in America (PCA) was the “National Presbyterian Church,” but seeking to avoid a conflict with the Washington, D.C. congregation of the same name, we wisely chose another name in 1974 and so came to be the PCA.

Words to Live By: Biblical orthodoxy is, sadly, in ruins in some Presbyterian denominations and churches.  Let it not be in the specific church with which you are associated as a member or a minister.  Stand for the truth of the gospel, believing Martin Luther’s words to be true, “Let goods and kindred go, This mortal life also; The body they may kill: God’s truth abideth still, His kingdom is forever.”

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