November 2012

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November 20: WLC Q. 172

20 November, 2012 in November 2012 by davidtmyers | No comments

This Day in Presbyterian History:

Should Spiritual Hindrances Preclude You From Partaking of Communion? 

Presbyterians must have taken November 20 in history as a day off, because this contributor can find nothing significant on this particular day.  So we turn to the Larger Catechism questions and answers as they deal with the sacrament of  the Lord’s Supper.

On November 14 (read), we saw the important requirement of self-examination with respect to partaking of the Lord’s Supper.  Christian Presbyterians cannot state that they don’t know how to prepare for the Lord’s Supper, since this catechism answer tells them all they might wish to know with respect to this preparation.

But the question arises about Christians who have doubts about their spiritual state.  Should they refrain from partaking of Communion? That is a question which has perplexed many a church member, and one which teaching or ruling elders have to answer all the time in counseling or home visitations.  Larger Catechism No. 172 has the answer.

It reads, “One who doubts of his being in Christ, or of his due preparation to the sacrament of the Lord’s Supper, may have true interest in Christ, though he be not yet assured thereof;  and in God’s account has it, if he be duly affected with the apprehension of the want (lack) of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians)  he is to bewail  his unbelief, and labor to have his doubts resolved; and, in so doing, he may and ought to come to the Lord’s Supper, that he may be further strengthened.”

Two types of Christians are spoken of in this catechism of worthiness to partake of the Lord’s Supper.  There may be those in our churches who doubt the fact that they know Jesus Christ as Lord and Savior.  This doubt may exist for a variety of reasons, but it is present in their spiritual lives.  And as important as the need to find assurance is in a Christian’s life, yet we are not saved by this assurance.  We are saved because we  have repented of our sins and put our trust alone in Christ alone.

The second type of Christian with whom our catechism answer deals,  is the one who has not followed in time spent in spiritual preparation or with sincerity of heart the self-examination proscribed in Larger Catechism Number 171. Should that individual come and partake?

In both cases, our Confessional fathers answer in the affirmative.  And the reason being, is that the Supper is designed “for the relief of weak and doubting Christians.” It is a spiritual meal which is appointed just for them.  Yes, the doubting believer and ill prepared communicant should “bewail his unbelief.”  The word “bewail” is an old English word which speaks of sorrowing over sins of omission and commission. We should put some effort into resolving whatever doubts we have of our personal salvation. Let the Word of God, prayer, the regular worship of God, and fellowship be the channel of blessings which will help us to know with certainty that we are born again.

But, in this matter of the Lord’s Table, we should come expecting the benefit from the Lord Himself, that a reminder of His death, burial, and resurrection will have its proper effect in our hearts, leading us in the work of sanctification.

Words to live by: With monthly or quarterly observances of the Lord’s Supper in our Presbyterian and Reformed churches, there really should be no excuse in being present and accounted for in these observances of the Lord’s Supper. This question and answer however deals with continuing doubts about our salvation in Christ and for one reason or another, failure to properly prepare for the Lord’s Supper. Now that we know that our Confessional fathers have sought to prepare for those two cases of  hesitation in partaking of the Lord’s Supper, we can proceed in a more biblical way in dealing with these two cases. Let us respond with the proper spirit of preparation for, and participation in, the Lord’s Supper.

Through the Scriptures:  1 Thessalonians 1 – 5

Through the Standards:  Definition of the Lord’s Table, from the Catechisms

WLC 168 — “What is the Lord’s Supper?
A. The Lord’s Supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is shewed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with the other, as members of the same mystical body.:

WSC 96 — “What is the Lord’s Supper?
A.  The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.”

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November 19: John L. Burns

19 November, 2012 in November 2012 by davidtmyers | No comments

This Day in Presbyterian History:

Two Heroes of Gettysburg Attend a Presbyterian Church

The High Water Mark of the Civil War, the Battle of Gettysburg, had been fought that July of 1863. Attending just four months later in the same town of Pennsylvania, was President Abraham Lincoln for the dedication of the new National Cemetery in that town. The president wasn’t the main speaker that day of dedication.  But he  delivered a short pithy message which he thought was a failure, due to its brevity, but which turned into an immortal address which the world will long remember.

One of the residents of Gettysburg Lincoln wanted to meet, after the presentation, was local and later national hero John L. Burns. The latter was the only civilian who grabbed his old War of 1812 flintlock, and exchanging it for a more modern weapon from a wounded Union soldier, joined in the fighting of the Confederate army on July 1, 1863.  His fame immediately after that brief stint in battle, at which he was wounded three times, caused his name to be on every lip, including that of President Lincoln.

It was on November 19, 1863  that the President of the United States met John Burns at the home of attorney David Wills. The latter had been responsible more than any one else for setting aside the plots of ground which later on became the National Cemetery of Gettysburg. Wills was also a ruling elder in the Presbyterian Church of Gettysburg on Baltimore Street. Together, John Burns and Abraham Lincoln, along with David Wills,  walked south down Baltimore Street to the building of the Presbyterian Church to attend a patriotic service held there that evening.  It was reported that the seventy-one year old Burns slept through much of the service, but Abraham Lincoln was able to be present for most of the service, before duties called him back to Washington, D.C.

A century later in 1962, the church building was replaced with another building, and all the furnishings with it, with the exception of “the Lincoln – Burns Pew” which can still be seen in the new church at the same location.

Words to live by:  There are “heroes” in church history who have been mentioned in great advances of the Lord’s kingdom and church. In point of reference, this very  historical devotional  is all about Christian, and more specifically Christian Presbyterians who have been used of the Holy Spirit to advance the Kingdom of Christ in various periods of time and places. It is as we acknowledge these men and women of the Presbyterian faith that we are more fully appreciate the progress of the church in general, and our local church in particular. So, as you look at your church of your choice, who among them can be found who have in the past or present been instrumental in advancing the cause and kingdom of Christ? After you identify them, why not go up to them and thank the Lord for their spiritual gifts which have been used for God’s glory and His cause?  It will both praise the Lord and encourage their  hearts to know that someone has remembered them for all their hard work.

Through the Scriptures:  Acts 15 – 18:11

Through the Standards:  Definition of the Lord’s Supper, in the Confession

WCF 29:1
“Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord’s Supper, to be observed in His Church, unto the end of the world, for the perpetual remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and, to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body.”

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November 18: Hudson T. Armerding

18 November, 2012 in November 2012 by archivist | No comments

This Day in Presbyterian History:

Saving the Best to the Last

This writer was simply transferring his ordination from the Ascension Presbytery to a central Pennsylvania presbytery, having been called to a congregation within the bounds of Susquehanna Valley Presbytery in 1990.  Being examined on the basic distinctives of the Reformed Faith was  expected and welcomed.  What was not expected, especially in the field of theology, was being examined by Dr. Hudson T. Armerding, the former president of Wheaton College.  Just a year before on November 18, 1989, he had been ordained by  this Presbytery of the Presbyterian Church in America.  And while it is not usual for a person to be ordained one year, and then placed on the committee of examinations the following year, this was an exception because of the spiritual gifts and special ministries of this godly man already in the kingdom of God.

Since this writer’s father was graduated from Wheaton College in the mid twenties of last century, I  have had several conversations with this man of God.  He told me that when he was the president of Wheaton College, there was a rule instituted by him that every new faculty member had to read the Systematic Theology of Dr. J. Oliver Buswell, a former Wheaton College president himself. This Reformed treatment of theology by this Presbyterian author was that important to the future teachers of the College in the mind of Dr. Armerding.

As a resident of the Quarryville Retirement Home, and later officer of it, Dr. Armerding was faithful to attend many quarterly meetings of the central Pennsylvania Presbytery, though as a retired minister, he wasn’t required to attend.  From this author’s standpoint, it was a joy to know him and talk about the work of the Lord.  He is now a member of the heavenly general assembly.

Words to live by:  The heart of godly leadership was the theme of at least two of his books which Dr. Armerding wrote for the watching world.  As a former Navy officer and college president, he observed the importance of that type of leadership in both the nation and the church.  Wherever God has placed you, especially if you have oversight over the hearts and minds of others, study the traits of godly leadership.  Those who are under such godly leadership, especially in our local churches, pray and obey  in the Lord such leadership,    for one day they will have to give an account to the Lord God about your soul.  They desire to do this with joy, and not with grief, for that will be unprofitable for you.

Through the Scriptures: Galatians 4 – 6

Through the Standards:   Proof texts of baptism

Colossians 2:11, 12
“and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which also you were raised up with Him through faith in the working of God, who raised Him from the dead.”

Acts 16:14, 15
“A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized, she urged us, saying, ‘If you have judge me to be faithful to the Lord, come into my house and stay.’  And she prevailed upon us.”

Acts 16:33
“. . . and immediately he (the jailor who had believed in the Lord Jesus) was baptized, he and all his household.”

Acts 8:38
“And (the eunuch) ordered the chariot to stop, and they both went down into the water, Philip as well as the eunuch, and he baptized him.”

November 17: W.G.T. Shedd

17 November, 2012 in November 2012 by davidtmyers | 2 comments

This Day in Presbyterian History:

A Long Name, With an Influential Theology System

William Greenough Thayer Shedd was born in June of 1820 of a distinguished New England lineage. His father was a minister, though it is not clear whether he was a Congregationalist or a Presbyterian pastor. (In early years, both groups were closely aligned in that region.) When William Shedd was eleven years old in 1831, his family moved to Lake Champlain, New York. This enabled William to later attend the University of Vermont, where a teacher introduced him to philosophy and literature. Graduating in 1839, he began to teach in New York City. It was here that William made a public profession of faith and began to attend a Presbyterian Church.

Sensing the call to the ministry, he attended Andover Theological Seminary. There he met and was influenced by Prof. Leonard Woods, who was a solid Old School Presbyterian. Graduating from Andover, Shedd became a pastor in the Congregational denomination in Vermont. Even though he was Old School Reformed in his thinking, he taught briefly at the New School Presbyterian institution of Auburn Theological Seminary, from 1852-1854.

After the Congregationalists decided to stop emphasizing the distinctive doctrines of the Christian faith, Pastor and Professor Shedd made his switch to the Presbyterian distinctives of his younger years. Leaving Auburn, he was professor of church history at Andover from 1853-1862, and then for two years as co-pastor at the Brick Presbyterian Church in New York City. His life’s primary work occurred while teaching at Union Theological Seminary in New York City, where he was to teach for eleven years, 1874-1892. Just before the end of his teaching ministry,  he wrote his most famous book on “Dogmatic Theology.”

And yes, he took a strong stand against the unbelief of his fellow teacher, Charles Briggs, and Shedd also argued against the revision of the Westminster Standards, which was also being suggested in those days. He died on November 17, 1894.

Words to live by:  When a pastor or professor can summarize his thoughts on paper and in published works, then solid convictions can continue to have an influence for righteousness which would not otherwise be the case if that one just taught or preached in one place in history. Some churches and educational institutions (may their tribe increase) are offering sabbaticals to their pastors and professors for exactly that reason, that is, that they may examine themselves pastorally or professionally in their calling, or write down some thoughts for the benefit of the church at large. Support such efforts, if you are a member of a church, or on a board for higher education. They are that beneficial to the wider church.

Through the Scriptures:   Galatians 1 – 3

Through the Standards:  Improvement of baptism

WLC 167 — “How is our baptism to be improved by us?
A.  The needful but much neglected duty of improving our baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to,  the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of  sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, a those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.”

Image source: Photo facing page 96 in A History of Auburn Theological Seminary, 1818-1918. Auburn, NY: Auburn Seminary Press, 1918. Scan prepared by the staff of the PCA Historical Center.

Secondary sources (articles) for further study:

• Bowden, Henry Warner, “W.G.T. Shedd and A.C. McGiffert on the Development of Doctrine,” Journal of Presbyterian History, 49.1 (Fall 1971): 246-265.
• Crisp, Oliver D., An American Augustinian: Sin and Salvation in the Dogmatic Theology of William G.T. Shedd. Waynesboro, GA: Paternoster, 2007.
• Crisp, Oliver D., “William Shedd on Christ’s Impeccability,” Philosophia Christi, 9.1 (2007): 165-188.
• Crisp, Oliver D., “Sin, Atonement and Representationalism: Why William Shedd was not a Consistent Realist,” Scottish Bulletin of Evangelical Theology, 24.2 (Autumn 2006): 155-175.
• Crisp, Oliver D., “Shedding the Theanthropic Person of Christ,” Scottish Journal of Theology, 59.3 (2006): 327-350.
• Crisp, Oliver D., “Federalism vs. Realism,” Charles Hodge, Augustus Strong and William Shedd in the Imputation of Sin,” International Journal of Systematic Theology, 8.1 (January 2006): 55-71.
• Crisp, Oliver D., “Pulling Traducianism Out of the Shedd,” Ars Disputandi, 6 (2006). [pages not indicated]
• Crisp, Oliver D., “Scholastic Theology, Augustinian Realism and Original Guilt,” European Journal of Theology, 13.1 (2004): 17-28.
• Curry, Daniel, “Coleridge,” Methodist Review, 36 (January 1854): 34-57.
• Duncan, J. Ligon, III, “Divine Passibility and Impassibility in Nineteenth-Century American Confessional Presbyterian Theologians,” Scottish Bulletin of Evangelical Theology, 8.1 (Spring 1990): 1-15.
• Gomes, Alan W., “William Greenough Thayer Shedd on Evangelical Unity: Some Prescriptions–Theoretical and Practical,” Presbyterion, 29.1 (Spring 2003): 9-26.
• Harris, George, “Professor Shedd’s Dogmatic Theology,” Andover Review, vol. 11, no. 62 (Fall 1889): 168-179.
• Mouw, Richard J., “Baptism and the Salvific Status of Children: An Examination of Some Intra-Reformed Debates,” Calvin Theological Journal, 41.2 (November 2006): 238-254.
• Newby, John, “The Eschatology of American Reformed Theologians of the 19th Century,” Studia Historiae Ecclesiasticae, 25.1 (June 1999): 112-131.
• Ropes, Charles Joseph Hardy, “The Doctrine of Endless Punishment,” Andover Review, vol. 8, no. 43 (July 1887): 92-95.

Dissertations & Theses—
• Herzer, Mark Andrew, The Influence of Romantic Idealism in the Writings of William Greenough Thayer Shedd. Philadelphia: Westminster Theological Seminary, 2003; Ph.D. dissertation.
•  Munger, Bernard Vernon, William Greenough Thayer Shedd: Reformed Traditionalist, 1820-1894. Duke University, 1957; Ph.D. dissertation.
•  Pollock, Wallace Stanley, The Rhetorical Theory of William G.T. Shedd. Northwestern University. 1962; Ph.D. dissertation.
•  Trechock, Mark A., Orthodoxy for a Critical Period : Five Case Studies in American Protestant Theology, circa 1870.  Iliff School of Theology, 1987; Th.D. dissertation.
• Yeaton, Kenneth L., The Eschatological Perspectives of John Calvin and W.G.T. Shedd. Aberdeen University, 1983; Th.M. thesis.

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November 16: Rev. John McMillan

16 November, 2012 in November 2012 by davidtmyers | No comments

This Day in Presbyterian History:

The Apostle of Presbyterianism to Western Pennsylvania

You cannot miss the connection. William Tennent sets up the Log College in New Jersey to train ministers for the infant Presbyterian Church in the colonies.  Samuel Blair studies under his oversight and eventually becomes the pastor of Faggs Manor Presbyterian Church, near Cochranville, Pennsylvania. A classical school and pastoral school of theology are set up at the latter church. John McMillan, who is born on November 11, 1752, near Faggs Manor of Scots-Irish parents who emigrated from Ireland, studies at Blair’s school, both in the grammar school and then at his pastoral school. He finished his training at Pequea Academy, at Pequea, Pennsylvania under another Presbyterian minister.

Completing his training for the ministry, he attended the College of New Jersey at age 18 and finished by graduating in 1772. There, he studied at the feet of John Witherspoon. Licensed by the Presbytery of New Castle, he began a trek west on foot, preaching to scattered groups of Presbyterians along the way.  Arriving in Western Pennsylvania in 1775, he organized two Presbyterian churches, Pigeon Creek Presbyterian Church, where he ministered for nineteen years, and Chartiers Presbyterian Church, where he ministered for forty-seven years. But to clear up one important detail, McMillan hadn’t forgotten his roots or his training, and was ordained in 1777.

Rev. McMillan set up a classical school and training school for ministers in 1785, which became Canonsburg Academy in 1790, and later, Washington and Jefferson College.  Later on, the University of Pittsburgh came into existence through his efforts. His influence can also be seen in the establishment of the Pittsburgh Xenia Theological Seminary in Pittsburgh, Pennsylvania and the Jefferson Medical College in Philadelphia. Pennsylvania.

It was thought that he had a direct influence upon 100 ministers as they studied for the gospel ministry under him.  It was said of him that he aided the church and education more than any other man of his generation.  He was a pioneer, preacher, educator, and patriot as he engaged in being “The “Apostle of Presbyterianism in Western Pennsylvania.” He would receive his “Well done, good and faithful servant” on November 16, 1833.

Words to live by:  It was reported that he had preached 6000 sermons in his endeavor to reach the West (Western Pennsylvania) for the gospel. That simply proves that the Word will not return to us empty or void, but will accomplish what the Lord wills for His glory and the good of the elect. Let us all remember as witnesses, whether ordained or not, that God is opening and closing doors all the time. Give us insight to see what spiritual doors are open, and by faith to enter into them boldly and faithfully.

For further reading:
• Guthrie, Dwight R., John McMillan: The Apostle of Presbyterianism in the West, 1752-1833. Pittsburgh: University of Pittsburgh Press, 1952. Hb, 296 pp.; indexed; bibliography, pp. 277-287.
Articles:
• Bennett, D.M., “Concerning the Life and Work of the Rev. John McMillan, D.D., Journal of the Department of History (of the Presbyterian Church), 15.4 (1932): 208-216.
• Guthrie, Dwight R., “John McMillan Pioneer Educator,” Journal of the Presbyterian Historical Society, 33.2 (1955): 63-86.
• Macartney, Clarence Edward, “John McMillan: The Apostle of the Gospel and Presbyterianism in Western Pennsylvania,” Journal of the Department of History (of the Presbyterian Church), 15.3 (1932): 121-132.
• Slosser, Gaius J., “Concerning the Life and Work of the Reverend John McMillan, D.D.” Journal of the Department of History (of the Presbyterian Church), 15.3 (35.1): 133-158.

Through the Scriptures:  James 3 – 5

Through the Standards:  There is one baptism

WCF 28:7
“The Sacrament of Baptism is but once to be administered unto any person.”

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