December 2017

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Our God Is Faithful, from Generation to Generation.

On this blog, now nearing the end of its second year, we have on numerous occasions made use of the news clippings preserved in seven scrapbooks gathered by the Rev. Henry G. Welbon. Henry had a keen eye for the value of history, and those scrapbooks contain valuable coverage of the modernist controversy of the 1930’s. Additionally, Rev. Welbon also wrote histories of two churches that he served.

welbonHenryGHenry Garner Welbon was born in Seoul, Korea on September 28, 1904. His father, Arthur Garner Welbon [1866-1928], was a missionary sent to Korea under the auspices of the Presbyterian Church, U.S.A. Upon arriving in Korea in 1900, a year later he married Sarah Harvey Nourse, a missionary nurse who had arrived on the mission field a few years earlier.

The Welbons served at several mission stations, raising a young family there on the field, until Mrs. Welbon’s declining health forced the family to return to the United States in 1919.

Up until that time, Henry had attended the Pyongyang Foreign School in Korea. He then completed his secondary education in California, before the family relocated to Maryville, Tennessee. Henry graduated from Maryville College in 1927, though he had suffered the death of his mother in 1925, and his father returned to the mission field shortly thereafter.

Pursuing a call to the ministry, Henry entered Princeton Theological Seminary in 1927 and was there during those turbulent years that witnessed the reorganization of Princeton and which in turn led to the formation of Westminster Theological Seminary. Henry was one of those that left Princeton to complete his education at Westminster, graduating there in 1931. He was licensed just before graduation and ordained in September of 1931 by the Philadelphia Presbytery (PCUSA), being installed in what some term a “yoked” pastorate, serving both the Head of Christiana PCUSA church in Newark, Delaware and the Pencader Presbyterian Church in Glasgow, Delaware. Now settled as a pastor, he married his dear wife Dorothy the following June of 1932.

Following his convictions, Rev. Welbon led his congregations to take a stand for the gospel, though it meant the loss of their respective buildings. This was in 1936, and Rev. Welbon became one of the founding ministers of the Presbyterian Church of America [later renamed as the Orthodox Presbyterian Church]. Then in 1938, he was among those who left the PCofA to form the Bible Presbyterian Church, with Rev. Welbon serving the BP congregation in Newark, DE until 1942.

Our own records do not tell how he spent the years between 1942 and 1946, but in post-war years, his facility with the Korean language became important to the U.S. government. The government eventually wanted to relocate him to Korea, but wise friends there urged him not to take that appointment. Wise advice indeed, in the late 1940’s. Later in life, Rev. Welbon returned to missions, serving first as a teacher in Japan, 1966-69, and then as pastor of the Presbyterian Church of Boatswain Bay, Grand Caymans, 1969-71. Thereafter, he was honorably retired as a member of the Delmarva Presbytery of the RPCES.

In the closing years of his life, and after the death of his beloved wife Dorothy, Rev. Welbon got on a train in the Spring of 1999 and left his home in Tucson, Arizona to travel across the country to research his family history. This had been a life-long project, and he hoped to finally locate some of the last necessary bits of information. St. Louis was one stop in his journey, and I was honored to meet him at that time. He continued on to Washington, D.C. to complete his research and then returned home to finish writing his family history. Completing that work, he took it to the publisher and died the very next day, on December 11, 1999.

Words to Live By:
Arthur and Sarah Welbon had six children, two of whom died in Korea while still quite young. They lived their lives in service to our Lord, as did their son Henry. Time does not permit us to search out the lives of their other children, but of the surviving children, one of Henry’s sisters, Mary, was the ancester—the great-grandmother—of Gabriel Fluhrer, a graduate of Greenville Seminary who served for a time at Second Presbyterian Church (PCA) in Greenville, and who now serves as an associate pastor at the ARPC’s First Presbyterian Church in Columbia, South Carolina. And as Rev. Fluhrer himself once said, as he reflected on his family’s heritage,

“Praise God for His covenant faithfulness to generation after generation.” 

Rev. Welbon authored four books, of which the first two are currently preserved at the PCA Historical Center:

A History of Head of Christiana Church. (1933).
A History of Pencader Presbyterian Church,. (1936).
A History of Christian Education in Delaware. (Univ. of Delaware, M.A. thesis, 1937).
A History and Genealogy of a Welbon Family which Came from Lincolnshire, England to Detroit, Michigan in 1854. (1999).

[with gentle humor, it’s hard not to notice, that when Rev. Welbon found a title he liked, he stuck with it!]

The grave site of the Rev. Henry G. Welbon can be viewed here.

 

 

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STUDIES IN THE WESTMINSTER SHORTER CATECHISM
by Rev. Leonard T. Van Horn

Q. 40. What did God at first reveal to man for the rule of his obedience?

A. The rule which God at first revealed to man for his obedience, was the moral law.

Scripture References: Rom. 2:14,15; Rom. 10:5.

Questions:

1. How many laws has God given to man?

God gave to his people the moral law, which is still in force today, and ceremonial and judicial laws. These last two, as given to the Jews, have ceased to have any binding force under the Christian economy.

2. Is the moral law a rule of obedience to both believer and non-believer?

Yes the moral law is a rule of obedience to both. Our Confession teaches, “The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof.” (Chapter 21, Section V)

3. Can a man be saved by keeping the moral law?

No, a man is only saved by grace through faith. In addition, it would be impossible for man to keep the moral law perfectly.

4. If man cannot be saved by it, and yet is still bound by it, of what use is it?

The use of the moral law is that it is a “schoolmaster to bring us unto Christ, that we might be justified by faith.” (Gal. 3:24). The word “schoolmaster” is the idea of training and discipline in the passage cited. A pertinent passage here is I Tim. 1 :8.

5. How does the law bring men to Christ?

The law brings men to Christ by convincing men of sin and of convincing them of its consequences if it is not atoned for and forgiven. It also awakens them to their need of a Saviour for that sin. ‘

6. After a man is saved is the law of any further use?

The law is a perpetual reminder of the will of God for His creatures. For the Believer it is intended as a rule of life and conduct which is absolute and unchanging. See Rom. 7:6,12; Titus 2:11,12.

“O HOW I LOVE THY LAW!”

The above declaration is one of the richest fruits of grace that a redeemed soul might have for in it there is the most important connection between the love for his Maker and being obedient to the same Maker. There is nothing incompatible between love and obedience and the Law of God is a wonderful motivator towards each of them.

In our Catechism, as we begin a study of the laws of God, it is important that we have the correct perspective between the law of God and the fact that we are sinners saved by grace. It has been said many times that we are sinners saved by grace but we are still sinners! The sinner therefore has shortcomings, so many times goes the road of sin rather than the road of obedience to Him. And if it were not for the law of God the road of sin would be taken many more times than it is. For the law of God has some very important duties, duties for which we should be praying.

There is the duty of instructing the believer. There is a way of lite that is well-pleasing to God and the believer is instructing in this way of life by the law of God. Paul states in I Cor. 9:21 that he is “in the law to Christ” and that he delights in that law after the inward man. He delights in it as he reads it, is instructed by it, follows it by grace.

There is the duty of humbling the believer. The law of God causes the believer to recognize his shortcomings tor it is a rule against whose measurement the believer so many times comes short. As the believer sees his shortcomings, and grieves over his shortcomings, he begins to be humble under the rule of the Almighty, Sovereign God and thereby gets into right relationship with his Maker, through his enabling grace.

There is the duty of causing the believer to apply to the Lord Jesus Christ for the ever-necessary sanctifying Spirit. The power at the victorious life comes from the Lord Jesus Christ through the indwelling presence and power of His Holy Spirit, enabling the Believer more and more to die unto sin and to live unto righteousness.

Do we love His law? Even better, do we really love Lawgiver? If we do we will recognize that there is no holiness where there is not subjection to the commandments of our Lord. And where there is .subjection to the commandments there is delight, (Psalm 119:35),

Published By: THE SHIELD and SWORD, INC.
Vol. 3 No. 40 (April, 1964)
Rev. Leonard T. Van Horn, Editor

It is commonly noted that there were four main organizations that were formative of the Presbyterian Church in America :
1. Concerned Presbyterians, a layman’s group led by ruling elders;
2. Presbyterian Churchmen United, an organization for pastors;
3. The Presbyterian Journal, a magazine begun in 1942; and
4. The Presbyterian Evangelistic Fellowship, a ministry focused on revival.
The Reformed Theological Seminary in Jackson, MS should probably be added to that list, given that some sixty-three of the PCA’s founding fathers had graduated from RTS, even though the school had only just been organized as recently as 1964.

But to our point, the publications issued by the first two of the above groups can now be accessed online at the PCA Historical Center’s web site.

Following the late 1964 organization of Concerned Presbyterians (good evidence that it was the ruling elders who were leading the movement for renewal in the Church!), an organization specifically for pastors was later formed in 1969 under the title Presbyterian Churchmen United. Contactthe newsletter issued by this group, first appeared in May of 1970. Then, just prior to the formation of the Presbyterian Church in America (in December of 1973), the group accordingly published their closing issue in September, 1973.

With the posting of these two newsletters, all can now read of those days, the concerns, the challenges, their hopes and the Lord’s blessings.

These were the days of small beginnings! Our God has been and always remains faithful! May He be praised. May we be found faithful to His covenant and obedient to His Word.

Click the cover image below to view the contents and to access issues of Contact :

While searching out a question today for a patron of the PCA Historical Center, I came across this letter to the editor of CHRISTIANITY TODAY [the new series, for a change!] In this letter, Ned B. Stonehouse, professor at Westminster Theological Seminary and biographer of Dr. J. Gresham Machen, writes to offer a corrective to a statement in a previous issue of the magazine.

MACARTNEY AND MACHEN
[Christianity Today 6.5 (8 December 1961): 16 [240].]

Please permit a brief footnote to G. Hall Todd’s attractive review of the new autobiography of Clarence E. Macartney (Oct. 13 issue). The book should be widely read because of its firsthand report of the doctrinal controversies of the twenties and thirties as well as for many other features to which the reviewer draws attention.

Particularly gratifying in my judgment is Macartney’s evaluation of the character and witness of J. Gresham Machen which may serve to correct certain persistent distortions. Yet one statement of Macartney’s in this context is highly disturbing. It is that after Macartney offered to act as Machen’s counsel before the Permanent Judicial Commission in 1936, Machen declined, “saying that if I defended him, he might be acquitted, and that was not what he wanted” (p. 189). The full correspondence is available to myself and shows that at this point Macartney’s memory failed him. In a letter of about 1200 words Machen, while expressing deep gratitude for the offer, declined on the ground that he felt that his counsel, who would be his spokesman in connection with the subsequent appraisal of the trial regardless of the outcome, had to be a person who would “represent my view in the most thorough-going way,” which, to Machen’s distress, Macartney did not do.

At this time indeed (May 9, 1936), after many years of struggle for reformation from within, Machen had come to believe that the denomination was apostate and he longed for a separation. Nevertheless, as this letter also emphasizes, Machen’s sense of obligation to fulfill his ministerial vows was such that he could not condone the evil involved in his anticipated condemnation even though it might become the occasion of good. In his own words in the letter, “But I cannot acquiesce in that evil for a moment, and therefore I am adopting every legitimate means of presenting my case even before the Modernist Permanent Judicial Commis-sion.”

NED B. STONEHOUSE
Westminster Theological Seminary
Philadelphia, Pa.

All Glory to the One Who Saved Us.

Yesterday we asked the question “Can we find a sermon by Francis Herron for this date? As it turns out, the answer was “No”. The Rev. Francis Herron was born on June 28, 1774 and he died on December 6, 1860. And to read the history books, he was greatly esteemed by his contemporaries and is remembered by many to this day, yet he published few works (see the list below)), and I could find only one actual sermon that was published.

But listen to what Dr. McKinney, editor of The Presbyterian Banner, said of him :

Dr. Herron was a man of note, unbounded in his hospitalitie, abundant in labors, and wielded an influence such as no other man exerted in this community among all classes of citizens, and among all denominations of Christians. His public spirit, and the wisdom of his counsels, were acknowledged by all. His integrity of character and purity of motive were doubted by none. His sermons were scriptural, doctrinal, practical, and pungent; full of the marrow of the Gospel, and delivered with convincing earnestness. As a pastor he was deeply interested in the welfare of his flock. He trained a most efficient eldership, and taught his people both from the pulpit and by his own example, the pressing claims of Christian benevolence, so that his church ranks with the most liberal [i.e., as in giving freely] in the land. Missionary operations in the West found in him a warm friend, and an earnest advocate. And the Western Foreign Missionary Society, from which our Foreign Missionary Board sprang, and from the beginning of which the Board should date its origin, received his hearty and effective co-operation. Foreign Missions and missionaries had a prominent place in his large and honest heart.
For many years he was an active Trustee of Jefferson College. And the Western Theological Seminary, with its Professors and students, was from its origin, a subject of heart-felt and prayerful solicitude. In the darkest hour he never yielded to despair, but always spoke the cheering word, opened the liberal hand, and rallied his own people to the rescue. And in the day of its final success, none rejoiced more heartily than he. He loved young men, especially candidates for the   holy ministry. No worthy student of theology ever went to him for advice or assistance, without receiving it.

Words to Live By:
It seems to me that the clear lesson, as we look at the life of Francis Herron, is that the character of a pastor speaks far more effectively and convincingly than what he may say or write. That he wrote so little and yet was so highly esteemed and well-remembered only serves to underscore that fact. So too for the rest of us: the world will probably not remember what most of us have said or done, but the testimony of our lives in Christ—the reality of our trust in our living Savior—will have an abiding effect on the lives we have touched. And isn’t that appropriate, that our lives should give all glory to our Lord Jesus Christ, and not to ourselves? We would not have it any other way.

For more on the life of Rev. Francis Herron, see the post by my friend Barry Waugh, at his blog Presbyterians of the Past.

A chronological bibliography for Rev. Francis Herron—
1835
“The duty and reasons of Christian diligence” in The Presbyterian Preacher [Pittsburgh], 1835. Pp. 145-160.

1839
An address delivered in the First Presbyterian Church on the Sabbath evening of January 27, 1839 to the young men of the city of Pittsburgh. Pittsburgh, E.B. Fisher, 1839. 10 p.

1841
Introductory lecture to the second course, delivered before the Wirt Institute, November 12th, 1840. Pittsburgh, Printed by A. Jaynes, 1841. 16 p.

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