January 2015

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January 20: Rev. Charles Cummings

20 January, 2015 in January 2015 by davidtmyers | No comments

Presbyterians in Southwest Virginia Declare Independence from England

In September of 1774, the first Continental Congress met in Philadelphia to protest some British laws which were deemed injurious to the people of the American colonies. One of these laws was the surrender of all territory north of the Ohio River to Quebec, a Roman Catholic province. With that protestation, these early risings of independence sent petitions to their British rulers, urging at the same time that the people of the colonies take action by boycotting certain British goods. All over the colonies, committees came together to discuss their collective responses to this call.

On January 20, 1775, a group of people representing southwest Virginia, met in the town of Abington, Virginia. A committee was formed, made up primarily of Presbyterians in two churches pastored by Charles Cummings. Their names deserve to be mentioned, as they were the key Presbyterian laymen of that area. They were, along with their rank, Colonel William Christian, Colonel William Preston, Captain Stephen Trigg, Major Arthur Campbell, John Montgomery, James McGavock. William Campbell, Thomas Madison, Daniel Smith, William Russell, Evan Shelby, and William Edmundson.

After discussion together, they as a body sent an address to the Second Continental Congress, soon to meet, which included the following words:

“We by no means desire to shake off our duty or allegiance to our lawful sovereign, but on the contrary, shall ever glory in being the loyal subjects of a Protestant prince descended from such illustrious progenitors, so long as we can enjoy the free exercise of our religion as Protestants and our liberties and properties as British subjects. But if no pacific measures shall be proposed or adopted by Great Britain, and our enemies will attempt to dragoon us out of those inestimable privileges which we are entitled to as subjects, and to reduce us to slavery, we declare that we are deliberately and resolutely determined never to surrender them to any power upon earth, but at the expense of our lives.”

Here was no wild-eyed statement of revolution, but rather a carefully formulated statement of subjection to lawful authority, as long as the latter did not seek to take away the rights and privileges of its citizens, and thereby make them little more than slaves. It was thought that the wording of this declaration was essentially that of Presbyterian pastor Charles Cummings.

They were sent to the Second Continental Congress as the spirit of southwest Virginia with regards to the important issues of liberty and justice for all.

Words to Live By: “Without counsel plans fail, but with many advisers they succeed.” Proverbs 15:22 (ESV);

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January 19: Who Owns Your Church Property?

19 January, 2015 in January 2015 by archivist | No comments

Two Cases that Came Before the Supreme Court.

When the Presbyterian Church in America was formed in 1973, most of the churches leaving the old denomination were able to keep their property. Off-hand, I know of only one church that lost its property. Moreover, these churches did not have to pay exit fees. This was a great providence of God in allowing the faster initial growth of the new denomination, and the legal basis for this provision came as a result of the  work of two churches in Georgia. Savannah, GA pastors Clifford Brewton and Todd Allen, together with their respective Sessions and congregations, had the decade before fought the matter through the civil courts, all the way to the Supreme Court, and so paved the way for the 274 churches that would later form the PCA. 

 

WHO OWNS YOUR CHURCH PROPERTY? A JURIST SPEAKS
Reprinted from Contact: Newsletter of the Presbyterian Churchmen United, Number 6 (January 1971)

(NOTE: The following address by Judge Leon F. Hendricks was delivered at a rally sponsored by the Presbyterian Churchmen United, and held at the First Presbyterian Church of Jackson, Mississippi.)

The question is simple. The answer is difficult and complicated.

Before an answer is attempted there are other questions that arise.

Is a congregation of the Presbyterian Church, U. S. in reality the true legal owners of the church property or does it legally belong to Presbytery, Synod, or to the General Assembly of the denomination known as the Presbytenan Church in the United States?

Ultimately, the question is whether a majority of the members of a local Presbytenan church may withdraw from the Presbyterian Church in the United States and take wIth them the title, use and control of the church property.

The United States Supreme Court in the case of Watson vs. Jones, 13 Wall 679, 20 L Ed. 666, decided in the year 1871, classified the questions concerning the right of property held by religious bodies under three headings.

Most of our local Presbyterian churches would fall in the third category, to-wit:

“Where the property is not subject to any expressed trust and is held by a congregation, whose church government is hierarchIal or connectional in nature.”

The Presbyterian Church, U. S. is representative in government. Some of our civil courts have put our Church in the same class as Catholic, Episcopal and Methodist, whose government is hierarchial or connectional in nature. For this reason these civil courts have held that the property of a congregation is subject to an implied trust in favor of the General Church. The Supreme Court of Florida and South Carolina have so held and one or two local congregations in these states lost their property when they withdrew from the General Church.

The Supreme Court of Mississippi has never had before it a case involving a congregatIon of the Presbyterian Church, U.S.

Prior to January 19, 1970 it would have been the opinion of many lawyers:

(1) “That if a Presbyterian Church is incorporated under the laws of Mississippi, as some churches now are, legal ownershIp is in the entity known as the First Presbyterian Church of Jackson, for an example;

(2) “That the legal title is in the Corporation but the Corporation holds title in trust for and on behalf of the Congregation which may be identified in case of division, by the governing body of the Presbyterian Church in the United States. The trust extends to an implied prohibition against diversion to uses not approved by the Presbyterian Church or foreign to its doctrines;

(3) “That ownership is in the Corporation. Control is in the Congregation, but identity is not determined by a majority of the members and the control is limited by and subject to the government of the Presbyterian Church in the United Church in the United States;

(4) “That a majority of the members of the local church cannot withdraw from the Presbyterian Church in the United States and take with the church properties without the consent of the general Church.” In my opinion the Presbytery could give that consent under the provisions of our Book of Church Order.

Now, what happened on January 19, 1970? The two Savannah Presbyterian Churches finally won the legal battle for their local church property. The Supreme Court of the United States refused by a vote to again hear the appeal of Presbyterian Church in the United States against the Savannah churches on the ground that no substantial federal question had been raised by the parent Church’s appeal. By this action the decision of the Supreme Court of Georgia, rendered on April 14, 1969, became final. Thus, The Hull Memorial and the Eastern Heights Churches of Savannah were awarded their property and the legal title was declared to be in the local congregations.

In 1966 two churches withdrew from the Presterian Church, U. S. The Presbytery of Savannah and the general church intervened and attempted to take the property of each of the churches. The trial court of Georgia decided in favor of the local churches and on appeal the Supreme Court of Georgia affrmed. On petition the Supreme Court of the U. S. took jurisdiction and reversed on the grounds that the Georgia Courts decided the controversy on ecclesiastical law which the Civil Courts could not do under the first and fourteenth amendments, and sent the cases back to the Supreme Court of Georgia for further proceeding not inconsistent with the decision of the U. S. Supreme Court. The Supreme Court of Georgia then adopted the “Neutral principle” approach and found the legal title in the local churches and awarded them their respective properties. So this ended the matter.

Hence, it is the judgment of many that in any future case involving local property of a congregation in the Presbyterian Church in the United States, a State Civil Court cannot apply the implied trust theory. This would violate the decision in the Savannah cases, and also the holding in the Maryland Church of God case.

This conclusion is reached because there is no ecclesistical law in the Presbyterian Church, U. S., which binds the local church property to any superior tribunal. Our Book of Church Order gives the control of local church property to the local congregation. It can buy, sell and mortgage such property. The only case where a superior ecclesiastical tribunal has anything to do with local church property is when a church ceases to exist and no disposition has been made of its property. Then and only then the property shall be transferred to The Presbytery. This has always been the historic position of The Presbyterian Church, U. S. This position may now be enforced in a civil court.

It is hoped and believed that the other states, as Georgia did, will adopt the “Neutral principles of law” approach; which means legal and equitable principles of ownership are studied and applied to a factual sItuation, such as, Where is the title vested? Who paid for the property? Who has the use and control since the church was built? Who controls the membership? Who has the authority to buy, sell or mortgage the property?

The State Courts will find that for most local Presbyterian Churches the answer will be the local congregations.

The State Courts may also now consider special state statutes govern:ng church property. We have a good one in Mississippi. which is Section 5350 of the Code of 1942.

When a church is organized under it the section provides that the church “shall be a distinct and independent society” and that its property “shall not be divested out of the same, or encumbered, except by a deed, deed of trust, or mortgage, duly executed under the authority of a resolution adopted by a majority vote of the members present at a meeting duly called by that purpose, at which meeting at least twenty percent (20%) of the members in good standing of such organized society must be present.” If your church is not incorporated under the provisions of that section I suggest that it be done. The procedure is simple.

Who Owns Your Church Property? At this time, it is my opinion that the local congregation does. The General Church recognizes this. Because it intervened in the Savannah cases, and one or two overtures were offered at the Memphis, 1970, General Assembly to change the Book of Church Order as to property so as to give control to The Presbytery. Thus our Higher Court realizes the force of the Georgia cases and the Maryland case. Careful watch will have to be made of the aforesaid overtures.

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January 18: How Shall We Preach the Gospel?

18 January, 2015 in January 2015 by archivist | No comments

Next week we will return to the Leonard Van Horn series on the Westminster Shorter Catechism. [here’s where everybody says, Awww!!]. But with yesterday being the anniversary of the birth of Thomas Dwight Witherspoon, I thought we would post one of his last published messages. A few aspects of this message are, admittedly, dated. But there is much sound wisdom for preachers, and with an eye to the basic principles noted, applicable for anyone who would communicate the good news of salvation through Jesus Christ alone. We will return to Van Horn’s lectures on the Shorter Catechism next Lord’s Day.

THE KIND OF PREACHING NEEDED AMONG THE UNEVANGELIZED PEOPLE OF OUR COUNTRY.

tdwportrait02BY T. D. WITHERSPOON, D.D., LL.D., PROFESSOR OF HOMILETIC AND PASTORAL THEOLOGY IN THE PRESBYTERIAN THEOLOGICAL SEMINARY, LOUISVILLE, KY.

It seems strange to speak of unevangelized people in this great Christian country of ours. And yet there are multitudes, amounting in the aggregate to millions, who never hear the Gospel preached, who make no claim to be in any true sense Christians, and who, practically considered, are as truly heathen as if they were in the heart of Africa or China. When we come to look more closely into the condition of these unevangelized people we find them falling naturally under two great classes: first, those who by reason of geographical isolation are beyond the reach of the stated means of grace; and second, those who by reason of social or spiritual isolation fail to come under the influence of the means of grace that are ready at hand.

As an illustration of the former class we have multitudes of people in secluded mountain hollows and out on the broad prairies who have no church edifice of any Christian denomination, or other place of stated religious worship, within twenty or thirty miles of their homes. They are practically without the opportunity of hearing the Gospel or of being taught the way of life. As illustrative of the latter class we have in all our great cities communities of the under classes of society, congregated by thousands in attics, basements, tenement-houses, and flats, who are within five minutes’ walk of churches and mission chapels whose doors are freely open to them, in which they are invited to seats without cost, in halls lighted, warmed, and supplied with the best services of ministry and choir; and yet who, from long-cherished prejudices and misconceptions, from a social ostracism real or imagined, refuse all invitations to enter, and live and die within sound of church bells, “so near and yet so far.” We suppose ourselves to have gotten a hearing. The unevangelized people are before us; how shall we preach?

I do not know how to answer this question better than by giving a concrete case. A few weeks since I had the opportunity, which I had long coveted, of hearing for the first time the most successful preacher to the unevangelized masses that I know. Going to the nearest railway station, hiring a horse and riding thirty miles across two mountain ranges, I came at sunset to the little county-seat in whose court-house the services were being held, there being no church edifice of any denomination in the place. It was in the latter part of May, when the people were all in the midst of the busiest season with their crops, and when it was most difficult to secure a congregation. As we entered the court-house at the hour of service I was astonished to find it packed to its utmost capacity, with many outside who could not get in. The dingy and uncomfortable court-room was only dimly lighted by one or two flickering coal-oil lamps. There were no musical attractions beyond the presence of a brother with a good voice who, accompanied by a small organ, led very simply in the singing of the most familiar Gospel hymns. It was evident that the preaching was what had gathered this great crowd of people, most of whom rarely if ever heard the Gospel preached. I had, therefore, full opportunity to study the preacher and the sermon—a sermon which, admirable from beginning to end, produced so profound an impression upon the people that I was not surprised when one of the rude mountaineers told me, after the service, that if that man preached a few days longer the court-house yard would not hold the people that would gather to hear.

Taking this sermon as a model of the kind of preaching needed, the following conclusions, I think, may be safely reached:

First, as to subject-matter, it is not necessary that we should select any out-of-the-way themes, or sensational topics, or subjects different from those that we would preach to one of our ordinary congregations of unconverted people. The text selected was John xii. 21, “We would see Jesus;” the theme, the threefold one, Jesus as a Friend; Jesus as a Savior; Jesus as a Brother. The sermon was as evangelical as possible—a simple setting forth of Christ in His varied relations to men. It is a common mistake to suppose that people who are not accustomed to attend church will not be interested in the simple story of the cross. On the other hand, if we will reflect a moment, we will see that there are reasons why they should be more interested in a simple Gospel sermon than those who are constant attendants upon the sanctuary, and yet who have not yielded their hearts to Christ. Because men never hear preaching it is not to be supposed for a moment that they do not think, and think profoundly, on the subject of religion. Many of them are the children of pious parents. They have drifted away from their early moorings, but have retained to a greater or less degree the influence of early religious impressions. All of them are, in the light of conscience, self-convicted sinners, however they may strive to close their ears to the verdict of the inward and spiritual monitor whose voice they can not altogether hush. Hence the story of the cross, of One who died for sin, of One whose blood cleanses from guilt, is just the story that they need to hear; and it comes home to them with all the more power because they have not been case-hardened by its frequent repetition in their ears, as those have who all their lives have been sitting under the sound of the Gospel. It is the dictate of the highest spiritual philosophy, as well as a conclusion from the largest experience and observation, that the subject-matter of our preaching to the unevangelized should be preeminently Christ in His person and His work; that in a stricter sense than under any other circumstances we should hold ourselves to the law of the great Apostle, and “know nothing among men save Jesus Christ, and Him crucified.”

But passing to a second point, when we come to the manner of the preaching, we may learn much from the study of the sermon to which I have alluded. Taking it again as my guide, I lay down as my first principle that the preaching shall be sympathetic in tone. One of the first rules laid down for the orator is, “ Make much use of sympathetic emotion.” A great writer on sacred rhetoric pronounces it “the orator’s right arm.” This is particularly true where those whom you are to address are, from causes already alluded to, disposed to regard themselves as outcasts from Christian sympathy. It is indispensable that there shall be constituted between preacher and hearers at the earliest possible moment the bond of a common sympathy. Unfortunately, the attempts to do this are often exceedingly unwise. There is sometimes a maudlin assurance of profound and pitiful concern that is so patronizing and so condescending in its tone that it offends and provokes. There is with a certain class of self-styled evangelists a species of demagogism that seeks to ingratiate itself with the non-churchgoing masses by pandering to the spirit of opposition to the churches. Men of this class denounce the churches as cold and proud and seclusive. They endeavor to make of the indifference of Christian people in general toward outsiders the dark background on which their own yearning solicitude and affectionate regard may stand conspicuously forth. There are no greater enemies to the community than these mountebanks, whose chief stock in trade consists of abuse of the churches, and who conceive it to be their mission to widen the breach between the churches and the masses of the people, and thus undermine the power of the church to do them good.

The sermon of which I speak was entirely free from both these faults. The speaker in the treatment of his first head—Christ as a Friend—set forth with wonderful power and beauty Christ’s philanthropic interest in men—all men. He dwelt upon and illustrated His sympathy with the toils, cares, sicknesses, and sorrows, especially of those in the humbler walks of life. While the preacher made no reference to his own sympathy with men, yet, from beginning to close, you were impressed with the thought that the disciple had caught the spirit of the Master, and that there was in his bosom, tho not expressed in words, something of the same divine love for the souls of men, and the same tender sympathy with them in their troubles, which he was showing to be so conspicuous a feature in the character and life of Christ. No wonder then that long before he had concluded this first head he had that great throng of rough children of the forest so completely under his power that he could move them to tears at will. And this is and must always be the first element of power in dealing with these unevangelized people. We must get hold of their sympathies. We must get into their hearts.

A second principle to be laid down is that the preaching must be candid and thoroughgoing in its dealing with sin. When our mountain evangelist had presented fully under that first head what might be called the humanitarian view of Christ in His relations to men, he passed with all the momentum of the sympathy awakened to his second thought—that men need something more than a friend—they need a Savior from sin. And never in my life did I hear a more terrific arraignment of sin, not sin in the abstract, but sin in the concrete, the sin of the men and women before the speaker as it stood out in the light of their own memories and under the scourge of their own consciences while he spoke. But for the hold which he had gotten upon them in the first head of his discourse, his hearers would have revolted against the strong arraignment; but, with that hold, his sharpest rebukes were but the faithful woundings of a friend. The arrow went home, armed with the resistless power of love.

And so I contend that in all our preaching to the unevangelized, we must deal closely and faithfully with these great questions of guilt and depravity. We must presuppose the presence and power of conscience. We must expect the presence and power of the Holy Spirit. That was an unevangelized man before whom Paul “reasoned of righteousness, temperance, and judgment to come” until the man trembled. Those were for the most part unevangelized people before whom John spoke of “the ax laid at the root of the tree,” and of “the chaff to be consumed with unquenchable fire.”

A third principle illustrated in the sermon is that the preaching should be characterized by great fulness and circumstantiality of Scriptural narrative. Persons who have been trained from childhood to listen to preaching may be held for three quarters of an hour to a train of logical reasoning or doctrinal exposition; but for those without this training it will be found that a large proportion of the sermon must be occupied with incident and illustration. Fortunately for the speaker the Scriptures are a great storehouse of incidents and illustrations, supernaturally preserved, and fitted to his hand. And there is this advantage in addressing the class to whom the true evangelist goes, that these stories come to them with a freshness and with the charm of a novelty that they do not possess for those to whom they have been repeated over and over again. It was exceedingly interesting to look into the faces of the simple-hearted mountain people and watch the play of emotion as the speaker, in his inimitable way, would tell the story of Christ’s dealing with some penitent or suffering soul while He was on earth. These were the passages of his sermon that were most replete with power, and so I contend that one characteristic of all preaching to these unevangelized masses should be fulness of Scripture narrative. I have also added circumstantiality, for the preacher is apt to forget that these people are not as familiar with the details of the Gospel narratives as ordinary sermon-hearers are. In our customary preaching we may and ought to presume upon a certain familiarity with the details of the more prominent incidents in the life of our Lord. In narrating them it is sufficient to. touch upon certain salient points, to give, as it were, mere outline sketches, trusting to the memory to fill in the rest; but in speaking to those who have not had the advantages of our ordinary hearers, the Scriptural narrative needs to be presented in its minuter details, and much of the strength and impressiveness of the narration will depend upon the graphic and vivid way in which the details are presented. One great secret of success in strictly evangelistic preaching is found in this power of Scriptural narration. Mr. Moody has it to a wonderful degree. Let any one read Mr. Moody’s sermons and he will soon discover that this is one of the marked elements of his power.

But we pass on from this to a last principle to be laid down, and one upon which it will not be necessary to enlarge, because it is applicable to all speaking. It is that the illustrations drawn from actual life shall be taken from spheres of life with which the hearers are familiar. In speaking to children we draw our illustrations from child-life, because the children can understand them better and enter into fuller sympathy with them. And so it will be apparent in a moment that there are multitudes of illustrations to be drawn from the Christian fireside, the family altar, and the inner life of the church with which the class of non-churchgoers would be entirely out of sympathy. A young friend of mine, desiring to illustrate the uncertainty of all earthly possessions, took as an illustration the breaking of a bank. He prepared the sermon for a city congregation, and, telling the story in a very pathetic way, it produced a profound impression. Preaching the sermon shortly afterward in a little country church, instead of using as an illustration a sudden frost, or blight, or mildew, he repeated pathetically his story of the fraudulent cashier and the broken bank, and was very much crestfallen when an old farmer said to him, coming out of church, “I didn’t take much stock in that bank story of yours; I think if people has got no more use for money than to hoard it up in bank, some rascal ought to come along and git it and scatter it where it will do some good.” There is a certain range of experiences with which the unevangelized people can not enter into sympathy, and illustrations drawn from these will meet the fate of the very admirable illustration of the young preacher from the broken bank.

If the principles which I have laid down are the correct ones it ought not to be so difficult a matter to reach the outlying masses. If a few men of warm hearts could go among them, not alas, as many of the so-called evangelists now do, as the antagonists of the churches, but as their representatives, not to reproach the church in the hearing of these men for its imagined coldness, but to assure them of the warm sympathy pulsating in the heart of the church for them, they might be won back from their condition of religious isolation, and made to feel at home in our churches, where their spiritual interests can be conserved as they can not possibly be by street-preachings, Salvation Armies, or any other rescue methods, however valuable in themselves they may be.

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January 17: Rev. T.D. Witherspoon [1836-1898]

17 January, 2015 in January 2015 by archivist | No comments

A Living Fire on the Altar of his Heart

Thomas Dwight Witherspoon was born at Greensboro, Alabama, January 17, 1836, educated at the famous academy of Professor Henry Tutwiler, in Green County, Alabama, then the University of Alabama, and the University of Mississippi, where he was graduated in 1856. Witherspoon had by that time decided to enter the gospel ministry, and took his theological course at the Presbyterian Seminary in Columbia, S.C., where Dr. James Henley Thornwell was the able and distinguished President. While attending Columbia, he fell in love with the seminary president’s eldest daughter, but death took her from him the day before the wedding.

Witherspoon was ordained on May 23, 1860, and installed as the pastor of the Presbyterian Church at Oxford, Mississippi, where he was exerting a very fine influence on the students of the university located there, and might well have considered it his duty to remain with his Church. After war’s interruption, having served as chaplain, Witherspoon went on to serve a number of churches before taking up a position as professor in his final years. Dr. Francis Beattie, a close friend, wrote the following tribute, drawing from Witherspoon’s life a number of lessons for young preachers.

TDW_carte_de_visThe Late Thomas Dwight Witherspoon, D.D., LL.D., as a Preacher
by Francis R. Beattie, Ph.D., D.D., LL.D., The Homiletic Review 39.3 (March 1900) 213-219.

While Dr. Witherspoon was very popular as a preacher with the people of the highest culture, he was equally popular with the rough mountaineers of Kentucky. His work of instruction in the Louisville Presbyterian Theological Seminary was supplemented by summer evangelistic campaigns in the mountains. His varied experience makes the study of his personality and his methods of peculiar value to other preachers.

The observant study of the personality and the methods of work followed by effective preachers affords an exceedingly useful form of homiletical research. The careful study of the best treatises on homiletics is a good thing, but to observe the preacher actually at work is often better. In any event, such study of homiletics in the concrete is a valuable addition to its investigation in the abstract.

In this article the personality and pulpit work of the late Dr. Witherspoon, Professor of Homiletics and Pastoral Theology in Louisville Presbyterian Theological Seminary, who passed away deeply lamented a little more than a year ago, will be studied for the purpose, namely, of bringing out some useful hints that may be of value to younger ministers. We have heard many preachers in this and other lands, and we can freely say that, as a sermonizer, the subject of this article had very few equals; and as a preacher, if he had possessed a deep, rich voice, he would have had few superiors in this generation as an effective popular pulpit orator.

It was the writer’s privilege to know him very intimately; and, by the courtesy of his family, he has had the advantage of access to his literary remains for this study. Such a study naturally falls into two parts. The first deals with the personality of the man, and the second with his methods as a preacher.

I. The Personality of the Man.

He was a thorough gentleman. He came from noble ancestry, having in his veins the blood of John Knox. He was dignified and courteous, and always showed this in his intercourse with all classes of people. The most cultured greatly respected him, and those in the lowly walks of life always felt at ease in his presence. In him dignity and courtesy, gentleness and strength, self-respect and consideration for others were finely blended.

Such a man had in this respect important gifts for the preacher. The pulpit always needs such men. When the call to the ministry comes to the sons of our best families, the result is one of God’s noblest gifts to His Church. The Church needs men from all the walks of life, and she urgently requires that all alike be gentle and strong, refined and dignified. A boorish manner or a clownish way in the pulpit will greatly limit a preacher’s usefulness. Good manners, fine feelings, and refined instincts on the part of the preacher will touch a responsive chord in all classes.

His mental gifts were superior. This appeared during his career as a student, and was evident all his life. His powers of mind were finely balanced and harmoniously developed. His logical power was good, his philosophical insight was keen, and he could think a matter through in a very thorough way. His imagination was unusually fine. It was vivid, yet always under the control of good taste and judgment. It was this faculty, with the fine poetic feeling which went along with it, that enabled him to produce profound impressions.

For the preacher all this is important. These gifts, used as they were by Dr. Witherspoon, enabled him to reach all classes. He could edify the refined city congregation, and could deeply move a gathering of peasants among the hills. The Church needs the very best minds for her service, for the day is past when these gifts, consecrated to the Master’s service, can any longer be despised. Above all, to the careful cultivation of the imagination every minister should give earnest attention. This faculty gives vividness and concreteness to preaching. Its use enables the preacher to reproduce Scriptural scenes, and to illustrate the truths he presents in such a way that they stand before the audience like very pictures. The truth has color and movement given to it, and it is thus made attractive and effective. If young ministers would save themselves from getting prosy, they must cultivate the imagination.

He had a deeply sympathetic nature. He had a warm heart as well as a good head. His feelings were very kindly, so that he had sincere sympathy with people in all conditions. The result was that rich and poor, high and low felt that they had ready access to him. He could with the same natural graciousness enter the mansion of the cultured and the cabin of the mountaineer. Children were drawn to him, and those in trouble and sorrow readily sought him in seasons of distress. This gave his preaching a warmth and pathos that ministered much comfort to those in trouble.

He was also in ardent sympathy with nature in her varying moods. Some of his most striking illustrations were drawn from this source. When moderator of the General Assembly in 1884, and at the Westminster Assembly Celebration in 1897, illustrations of this kind then used in public addresses produced effects almost electrical. This sympathy enabled him to produce many original illustrations.

Here are vital hints for the preacher. He must have warm sympathies, if he is to get near to his people and to have heart in his work. And sympathy with nature should be cultivated by every preacher. The Old Testament prophets were deeply imbued with the influences from nature; and our Lord constantly drew on nature for His parables and illustrations. Here is a pattern for the preacher today.

To crown all, Dr. Witherspoon was a man of simple faith and devout piety. He came from a godly ancestry. He early devoted his life to the service of Christ in the Gospel ministry. The records of these early years serve to show how earnest he was in this purpose. He had strong and well-grounded convictions in regard to the reality of divine things. He was a firm believer in the Bible as the Word of God. He so received, and so preached it. His piety was simple, natural, and unobtrusive. His life was always marked by high devotion to principle, so that religion with him was not a mere sentiment.

Here, again, is an example worthy of imitation. The spiritual tone of the preacher has much to do with the quality of his preaching. “Like priest, like people” here means that the piety of the preacher will in the long run determine the average piety of the pew. If the preacher is to retain his power, he must have piety as well as learning. No forced utterances about piety will avail if there be not a living fire on the altar of his heart. The preacher must ever keep this fire burning; and this piety must be deeply rooted in principle, so that his life may commend the Gospel which he preaches.

These natural and gracious endowments in the subject of this paper were cultivated by him with great care and constancy. He formed good habits of study in early days, and kept them up all his life. He did not think that when college and seminary days end, hard study may be given up. He not only prepared his sermons with great care, but he continued to read widely in all directions. The stores thus gathered he poured into his sermons. This discipline enabled him to do his work rapidly and thoroughly, and it also made his sermons fresh and instructive. He could scarcely be dull if he tried. He acquired an almost faultless literary style. His sermons are models of pure English, his conversation was always elegant, his articles for the press were clear as crystal, and his letters were always so correct that they were ready for the printer.

All of this is full of meaning for the young minister. Good mental habits, severe intellectual discipline, wide reading, patient methods of study, and thorough work on sermons are simply indispensable for the preacher of the present day. The dead-line is not so much a matter of years as of habits of study. That line is sometimes crossed a few years after the young man leaves the seminary; or it may not be reached at seventy years of age, as was the case with Cuyler and Storrs, now both over seventy. Unremitting study, constant reading and meditation, ever-increasing knowledge of the Holy Scriptures are the secrets of a growing ministry. If learning without piety makes a fruitless ministry, piety without learning is sure to make an ineffective ministry.

II. His Methods of Work

tdwportrait02There now lie before the writer several thousand sermons fully written, and sermon briefs, and their perusal has been made with deep and pathetic interest. Beside the sermon books and manuscripts lie two books in which a complete record of his sermon texts and of the date and place of preaching is made. The last entry is No. 4,917, which may be taken to represent the number of his sermons. By following this record one can trace out the whole movement of his life during the almost forty years of his ministry. Some of the most touching entries are of the sermons preached when he was a chaplain in the Confederate army, mainly in Virginia. There is the record of one at Waynesburg, Pa., and another at Gettysburg, Pa., about the time of the terrible battle at the latter place. An inspection of this varied material reveals several instructive features of homiletical value.

There is everywhere evidence of most careful work. Everything about these sermons and addresses impresses one with the marked diligence and system of the work. Here are his first sermons, which were parts of trial for licensure and ordination in 1859-60, and they are in very perfect literary form, and very mature for a young man of twenty- three. Here are a dozen books filled with carefully written sermons, and for each an index, giving the text, with a fitting title for the sermon. The sermons on single manuscripts, and even the outlines of his prayer-meeting addresses, bear the same features of systematic treatment and orderly, careful work throughout.

Here is a good lesson for ministers young and old. A good systematic habit of working will save time and make the task lighter. Once in a while a genius may appear who can set all rules of order at defiance, but the average minister must be content with a genius for hard work, and a systematic habit is his best helpmeet in it. Let the young minister acquire this habit at the outset of his ministry, and he will master circumstances, and not be at the mercy of his surroundings.

Another marked feature of the materials before us is their strictly Scriptural nature. A good text, not a mere catchword, of Scripture is usually chosen, carefully expounded, and then its truth developed and applied in a direct and rational way. We do not observe a single case in which some topic of the times is taken for the sermon theme and a text gotten for it. The text is from Scripture, and its truth is brought out by careful exposition, and then applied to the conditions and needs of the time. This is a vital matter for the preacher to regard.

At the present day there is temptation for ministers to forget their true function. They are to preach to the times; but they should always be sure that the message they bear is not their own, but God’s. To heed this will give directness and power to all preaching.

A further quality of the work before us is its expository character. In some cases there is a thorough exposition of some difficult texts, and in others a comprehensive exposition of connected passages. A series of sixteen sermons on the Book of Job, and one of twelve on the Minor Prophets, illustrate this feature. Much labor has been bestowed upon these expositions. They are so complete in both matter and form as to be almost ready for publication.

Here is a pertinent hint for the pulpit of to-day in regard to the nature and value of expository preaching. The people want to know what the Bible teaches. One of the healthful signs of the present time is this demand of the pew for the Bible, and the pulpit should respond promptly and fully to meet it. This means hard work, for expository preaching of the right kind needs more time and labor than any other. The careful and devout exposition of any book of the Bible in a connected way will do both preacher and people great good.

The work lying before us reveals great variety. This variety appears in different respects. In the selection of themes the whole area of religious truth and duty seems to be covered. The texts are taken from all parts of the Old and New Testaments. Doctrinal, evangelical, and practical themes appear in due Scriptural proportion. Biography, history, prophecy, parable, miracle, and promise all recur in ever-inviting variety as one turns the pages of these sermon books. Christian privileges, the duties of Church officers, and the life and work of the Church are all presented in these sermons.

This is an important feature for all preaching. There must be variety in pulpit work, and endless variety, as the Scriptures exhibit and the needs of the people demand. With Christ crucified as the central theme, the pulpit should cause all its preaching to revolve in constantly recurring variety around this theme. Here is room for endless skill, inventive resources, and patient labor. But it will make the pulpit the minister’s throne, and his ministry a constantly growing power.

Along with this variety we see adaptation in the materials before us. The themes were chosen to fit the circumstances. The sermons and prayer-meeting addresses are appropriate. His sermons to children, of which there are many, and on special academic and other occasions, are admirable in their adaptation. Those preached to the soldiers in camp, to students at the university, to people in sorrow and trouble, and to the plain mountain people are always peculiarly suitable. There is genius for adaptation always. This was one of the most marked features of his whole ministry, and never did it more plainly appear than in his later years, when, with a company of the seminary students, he went, during vacation, to the rough mountains of Kentucky to preach the simple Gospel to the people there.

This reveals a feature of his ministry that every preacher should strive to possess. Many a good man fails for lack of tactful adaptation in his preaching. A good sermon fails to hit its mark simply because the aim was not good. Endless labor, and careful study not only of the truth to be set forth in the sermon, but also of the audience to be addressed, are demanded.

There are striking courses of sermons among the material before us. Some of these courses are worth mentioning. One on the apostles and one on the prophets arrest attention. A course on some of the negatives in the Book of Revelations gives: No sin; No tears; No more pain; No more sea; No winter; No night there; No temple. Sometimes two sermons are coupled together so as to make a very vivid contrast: Crowns at the Feet; and Crowns on the Head. One series on “ The Antitheses of Character ” is so marked that it is worth quoting in full: I. Lot, A Worldly Choice; and Moses, A Religious Choice. II. Baalam, A Religious Sentiment; Caleb, A Religious Principle. III. Samson, Endowments Wasted; Gideon, Endowments Consecrated. IY. Jephthah, The Superstitious Vow; Ruth, The Religious Vow. V. Saul, Promotion without Piety; David, Promotion with Piety. VI. Solomon, The Seeker of Wise Counsel; Rehoboam, The Despiser of Wise Counsel. VII. Jonah, Peril in the Midst of Security; Daniel, Security in the Midst of Peril.

This will serve to mark a feature of the work of the subject of this study which is full of suggestiveness for young ministers. There will be pleasure in such work, and its result will always be fresh and instructive to the people. Let the young preacher cultivate the habit of original research into the hidden depths of the Scriptures, and let him seek to exercise in a proper way his inventive skill in framing brief courses of sermons after the manner of those quoted.

Only a closing paragraph can be devoted to the method of preparation as revealed in this material. During the early period, for perhaps ten years, there seems to have been faithful writing in full. Then evening sermons seem to have been preached from notes in an extemporaneous way, but always with vigorous thinking through of the subject. In later years he preached sometimes without writing at all, and then wrote the sermon out afterward. This seems to have been the natural growth of a disciplined and well-stored mind. It affords a suggestion and a warning. It warns the young minister against dispensing with writing his sermons in the early years of his ministry, and it suggests that by patient effort a preacher can do his very best preaching without notes after severe reflection and careful mastery of all his materials. The subject of this study never read his sermons, and his example and advice were always against it.

“After he had served his own generation, by the will of God he fell on sleep.” — “And he being dead yet speaketh.”

For Further Study:
The Thomas Dwight Witherspoon Manuscript Collection is preserved at the PCA Historical Center. Details about the collection can be viewed here.

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January 16: The Man Who Moved a Mountain

16 January, 2015 in January 2015 by archivist | No comments

The Rev. Robert W. Childress passed into glory on this day, January 16, 1956.

childressRobertWhen the Master has a big work to do, He raises up a big man to do it. The Lord does not always choose a man from places such as those where men would look. Such a man, from a most unlikely place, is the subject of this story. This man of God’s choosing was born in the mountains of Patrick County, Virginia, not far from the present Blue Ridge Parkway. He was born in a one-room mountain cabin, born into a large family, his people the direct descendants of Scots-Irish immigrants, and born into deep poverty and ignorance.

Robert W. Childress once said that he did not know when he was given his first drink of liquor. Sundays were spent in gambling, shooting and drinking parties. Schools were little thought of. A church was seldom visited, and the thought of Sunday school was anathema to the people of his community.

But out of this lawless backwater, God saved Robert. He used a young lady who later became his wife, but who died not long after two children were born to this couple. Even in death, his wife continued to live as a powerful influence. Childress said the devil threw him sixteen times, but Christ triumphed in the end, and Robert began to look to how the Lord might use him. Against all odds, he began to pursue an education and before long, now married again and in his thirties, the Lord at last brought him to seminary to prepare for the ministry.

childress_biographyA bunch of the boys dropped in with guns at one of Preacher Childress’ first services in the Virginia mountains. They told him to leave the country, or else.

“They were a little wrought up,” Childress explained. “I’d said something about their making whiskey and naturally it insulted them. They’d wanted me to apologize, and I hadn’t. I’d told them I could be just as crazy as they were.”

“So of course they were upset. They were drinking when they came to the service, and they didn’t know what they were doing. We had a little prayer,” he smiled, “and they let me off.”

“Some folks were a little rough,” he admitted, when he started work in the stretch of rugged country in Floyd, Carroll, and Patrick counties in Virginia.

“They were the best-hearted people in the world, but they just didn’t behave. There was a lot of killing, a lot of drinking, a lot of feuding. But they’ve changed.”

Time was, he recalled, when they said the politicians were afraid to come through the section, “even to solicit votes.” But no more. “There’s hardly any fighting now. There’s less drinking. The homes are better. People are happier.”

Words to Live By:
The Lord raised up Robert Childress to do a big work. He lifted him up out of incredible poverty and spiritual depravity and made him a useful vessel for His service. The faithful preaching of the Gospel of the Lord Jesus Christ brings real change to the hearts and lives of an otherwise lawless people, the world over.

Dust jacket of the biography, The Man Who Moved a Mountain, by Richard C. Davids :

 

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