This Day in Presbyterian History

Under the Sun: “When We Must Economize” (1931)

When Samuel G. Craig was editor of The Presbyterian in the late 1920’s, he began to use his position to speak out against the changes going on at Princeton Seminary, as modernists were put in place on the Seminary’s Board of Trustees.  For that vocal opposition, “Management” let him go.  Craig then turned around and formed The Presbyterian & Reformed Publishing Company in 1930 right at the start of the Great Depression.  J. Gresham Machen provided some of the start-up capital.  Craig’s first publication was a bi-weekly magazine called Christianity Today and it ran consistently through the Depression era.  From a conservative Presbyterian viewpoint, Christianity Today and The Christian Beacon were the two publications of record covering the modernist controversy in the Church. Thus the importance of these publications.  Later, as Craig’s attention turned more to publishing books, Christianity Today was slowly put to rest, and the last issue appeared in 1949.  [note: the same name was picked up by a different publishing group in 1956 and that publication continues to this day].

So much for background.  But my point here today is how striking it is, when looking through old issues of Craig’s magazine, that there are so very few references to hard times.  The bulk of the magazine was published from May of 1930 until May of 1940, effectively coinciding with the full duration of the Great Depression.  And yet there are few references to economic disaster.  How should we explain this?  Anyway, here is one of the few such items to appear on the pages of Christianity Today that spoke to the economic situation in those years, an editorial which Craig excerpted from another publication. Good words for the Church when times are tight. And good words even now when the Church so often comes in conflict with the wider culture :—

When We Must Economize
Editorial in Grace and Truth.

When we must economize, where do we start?  The answer to this question is a good test of our love for our Lord.  If our first step in the hour of financial stringency is to discontinue our offerings to our Lord’s work, can we truly say that He has the pre-eminence in our lives?  Does such a step not betray that our love for Him has waxed cold?  Does it not show that we are depending upon ourselves for the supply of our needs rather than trusting His gracious providence?

The spirit of the Macedonian believers was in striking contrast to this.  Of them the apostle Paul testifies that “in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (II Cor. 8:2).  Such a spirit shows that souls are responding in a scriptural manner to the testings which God permits.  But any other spirit shows that our souls are missing the blessing which God designs for us in adversity.

Our gifts should be an expression of the worship of our hearts.  It is poor economy through reducing our gifts to try to make up for shortage of funds caused by expenditures for luxuries.  Such a policy indicates that we are lovers of pleasures more than lovers of God.  God’s Word teaches giving proportionate to our means, and when our income is reduced it may be His pleasure for us to reduce our offerings; but most certainly He would have us start with other things first, and it may even be that in the face of reduced income He would have us increase our giving.

We invite our readers to visit the PCA Historical Center’s collection of Christianity Today. Volumes 1 through 8 are now online (1930-1938). A great deal of very useful content is to be found there.

Not synched to the calendar, but excellent content, speaking of a crucial core need for our day. And not just for children, either!

The Value of Memorizing Scripture and the Catechism in Childhood (1933)
by the Rev. E.E. Bigger

[excerpted from Christianity Today [old series], vol. 4, no. 5 (Mid-September 1933), page 6.]

Paul, in writing to Timothy charged him to “Hold fast to the form of sound words.” 2 Tim. 1:13. Dean Alford, in his Greek Testament, places the stress on the word “form” in this verse. His reason is, the rule that the position of the substantive (subject or object) in relation to the verb, before or after, determines whether the emphasis should be on the substantive or the verb. In this instance the object precedes the verb in the Greek text, hence the emphasis is on the object, “form,”–“The form of sound words,” doctrine. Paul tells us when and by whom Timothy came in possession of “the form of sound words,” viz. “from a child,” young child: “Continue thou in the things which thou has learned and has been assured of, knowing of whom (viz. thy mother Eunice and thy grandmother Lois, 2 Tim. 1:5) thou hast learned them; and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, which is in Christ Jesus.” 2 Tim. 3:14, 15. Timothy, with his mother and grandmother, was probably converted under Paul at Lystra. The Holy Spirit naturally used the Scriptures, in the new birth and conversion of Timothy,, which he had known from a child, as Paul says it was able to make him wise unto salvation. So, many parents have had the great joy of seeing the early conversion of their children, as the gracious reward of the faithful training of their children, in storing their minds with the Scriptures followed by prayer. Paul says, “Bring up your children in the nurture and admonition of the Lord.” Peter says, “The milk of the word” is necessary to the growth of the babe in Christ. So, “the milk of the word” is necessary to lay the foundation of spiritual life and growth of the babe in the flesh. The greatest heritage to which a child can fall heir in this world, is that of godly parents, faithful in the responsibility for the destiny of their children. Prov. 22:6.

What is true about memorizing Scripture in childhood is equally true of memorizing the Catechism. True, the Catechism is not so vital as the Scripture. But the Catechism provides definitions of the truths of Scripture essential to the understanding of Scripture. It also provides a system of Bible principles, showing the order and relation of the truths to each other, thus fixing in the mind the plan of salvation, and establishing and fortifying mind and heart against the false isms which would deceive, if possible, the very elect. Dr. John Hall, late pastor of the Fifth Avenue Presbyterian Church, New York, speaking of the importance of memorizing the Catechism, said, “Having no anchor in definite religious knowledge, it is no wonder that a speculation cannot be propounded among us so silly that it shall not find followers.” Considering the great value of this system of Bible truth, there are two reasons why it should be memorized in childhood: First, because it is a much easier task for the child than in later years; and second, because if it is not memorized in childhood, it is one in a thousand that it never will be. Some think it is a useless task to impose on the child, since he can have little or no understanding of the meaning of the words. But the meaning will come in later years when the reasoning powers of the mind are developed, and the need and importance of the truths embodied are realized. The late Dr. John Cumming, of London, tells his experience: “When I learned that Scriptural and extremely abstruse work, the Shorter Catechism, I did not understand it. But my memory was stored with the truths of that precious document. And when I grew up I found those truths, which had been laid aside in its cells as propositions which I could neither understand nor make use of, became illumined by the sunshine of after years, and, like some hidden and mysterious writing, reveal in all beauty and fullness, those precious truths which I had never seen nor understood before.”

The Catechism was drilled into me Sunday afternoons, and the answer to “What is sin?” I rattled off without even a thought of its meaning, until in the maturity of manhood, its meaning flashed upon me, that there are two classes of sin, viz., sins of omission and sins of commission, shall I not say, equally heinous in God’s sight, according to their equal “aggravations”? Q. 83. There never was a day when the mind of youth should be so charged and fortified against the insidious and bold attacks of error and infidelity as the present. As parents are awake to the life and destiny of their children, will they use these effective agencies for their safety and salvation?

[excerpted from Christianity Today 4.5 (Mid-September 1933): 6.]

He Was A Double Agent.

Born on this day, February 5, in 1703, Gilbert Tennent prepared for the ministry in the famous Log College established by his father William. Closely allied with the revival work of George Whitefield, the Tennent family were intimately involved in the first Great Awakening, which began in the 1730’s and continued up until about 1743. This revival and its religious fervor in turn played a key role in a division of the Presbyterian Church that ran from 1741 to 1758. One faction in the split, termed the New Side, favored the revival, while the opposing Old Side was generally against it. Other issues were also party to the split, but most historians point to Gilbert Tennent’s controversial sermon, “The Danger of an Unconverted Ministry” as the breaking point that brought about the split.

Seventeen years later, by the grace of God, the split was mended and the Presbyterian Church restored to unity. Thomas Murphy, in his work, The Presbytery of the Log College, discusses how Gilbert Tennnent, the man who almost single-handedly precipitated the split, was equally credited with mending the tear:

“The schism between the Synods of Philadelphia and New York was healed in the year 1758. How was the event brought about? In the minds of reflecting and godly men there was from the beginning a conviction that the separation should never have occurred. That conviction manifested itself at first in unofficial propositions for reunion, afterward in formal overtures for reunion. The Presbytery of New York, which was not present in the Synod at the time of the disruption, was particularly active in these negotiations for reconciliation. But Gilbert Tennent, the leading spirit of the disruption and the strongest man in the Church, became the chief agent in healing the breach. In fact, he had never intended that there should be a separation, but only that what he considered a wrong should be rectified. At length he became the champion for bringing the body together again. ‘He was among the first to seek a reconciliation and reunion of the parties. To promote this object he wrote and published a pamphlet entitled The Pacificator, in which he reasons strongly in favor of peace and union.’ These various efforts were successful, and the happy goal was accomplished.

“The terms on which the two parties were reunited were simply on the basis of the Westminster Confession and Catechisms. The words of the agreement between them were: ‘Both Synods having always approved and received the Westminster Confession of Faith, and Larger and Shorter Catechisms, as an orthodox and excellent system of Christian doctrine, founded on the Word of God, we do still receive the same as the confession of our faith, and also adhere to the plan of worship, government, and discipline, contained in the Westminster Directory, strictly enjoining it on all our members and probationers for the ministry that they preach and teach according to the form of sound words in said Confession and Catechisms, and avoid and oppose all errors contrary thereto.’—Records, p. 286.

“The spirit in which they came together is worthy of lasting remembrance. It is seen in this agreement: ‘All complaints and differences shall be mutually forgiven and buried in perpetual oblivion; the Synods shall unite as two contiguous bodies of Christians agreed in principle as though they had never been concerned with one another before, nor had any differences; and now join the Synods and Presbyteries upon such scriptural and rational terms as may secure peace and good order, tend to heal our broken churches and advance religion hereafter.’

Words to Live By : The Right Way to Mend Fences
Thomas Murphy concluded his comments with these words:

“Equally memorable were the piety and brotherly love by which they were actuated, as seen in the formal agreements into which they entered with each other: ‘We judge that this is a proper occasion to manifest our sincere intention, unitedly to exert ourselves to fulfill the ministry we have received of the Lord Jesus. Accordingly, we unanimously declare our serious and fixed resolution, by divine aid, to take heed to ourselves that our hearts be upright, our discourse edifying, and our lives exemplary for purity and godliness; to take heed to our doctrine, that it be not only orthodox but evangelical and spiritual, tending to awaken the secure to a suitable concern for their salvation, and to instruct and encourage sincere Christians; thus commending ourselves to every man’s conscience in the sight of God; to cultivate peace and harmony among ourselves, and strengthen each other’s hands in promoting the knowledge of divine truth and diffusing the savor of piety among our people.’—Records, p. 288. Such men must have been very deeply imbued with the Spirit of Christ.”

[excerpted from Presbytery of the Log College, by Thomas Murphy, p. 174-176.

Image source: Engraved portrait by David Edwin [1776-1841], as published in The Assembly’s Missionary Magazine, or Evangelical Intelligencer, vol. 1, no. 5 (May 1805), facing page [209]. Image scanned by the staff of the PCA Historical Center.

A Noble Example

Robert Dick Wilson was the fifth professor, and last apparently, who first served at Western Theological Seminary in Pittsburgh and then went on to a career at the Princeton Theological Seminary. The fourth such professor was Benjamin Breckinridge Warfield.

Dr. Wilson had received his A.B. and his M.A. from Princeton University and his Th.B. from Western Theological Seminary. Then he had studied for two years at the University of Berlin prior to receiving his Ph.D. from Princeton University, whereupon he took up his teaching position at Western Theological Seminary, first as an instructor, 1883-1885, and then as a professor, 1885-1900.

While teaching at Western, Dr. Wilson gathered a group of students about him and breathed into them, even the least promising, the spirit of research and adventure in the study of the Word of God. Undoubtedly he carried this same enthusiasm and pedagogy with him when he left for Princeton in 1900. It was said of Dr. Wilson, that “he seemed to fit into Princeton as an old glove fits the hand.”

Born in Indiana, Pennsylvania on February 4, 1856, Robert Dick Wilson was the son of a wealthy merchant. Like his brother, he was a voracious reader, and his parents encouraged their children in their studies. Well before graduating from college, Robert was adept in reading nine languages and already had his Latin, Greek and Hebrew well in hand. Over the course of his life, he would come to master several dozen languages, focusing primarily on ancient near-eastern tongues. Wilson’s linguistic talents were judged comparable to those of an earlier Princeton professor, J. Addison Alexander, and in his own day, Wilson was judged by many as the world’s greatest Old Testament scholar.

He devoted all of this vast learning to the defence of Holy Scripture. He believed with all his mind and heart that the Bible is true, and he supported his belief with a wealth of scientific material which even his opponents could not neglect. Only a short time before his death he
was engaged in an answer to a notable mono­graph, published at Oxford, which had recently devoted itself to a consideration of his views.

He was greatly beloved as a teacher and as a friend. With the simplicity of a true scholar, he was always ready to cast reserve aside and receive
his students into his heart. He called them his “boys”, and they responded with affection as well as with respect.

But great as were Dr. Wilson’s achievements throughout a long and fruitful life, his greatest achievement was his last. It was the achievement
by which, putting selfish considerations and unworthy compromise of principle aside, he left his home at Princeton and entered the Faculty
of a new institution devoted unreservedly to the Word of God. It is arguable that no one man sacrificed more in establishing the new school.

Many arguments might have been adduced to lead Dr. Wilson to remain at Princeton Seminary after the reorganization of that institution in 1929. He was at that time in his seventy-fourth year. An honorable and advantageous retirement awaited him whenever he desired. He had a good salary and a comfortable home. He had the friends that he had made at Princeton during a residence there of nearly thirty years. Might he not retain these advantages without being un­faithful to the cause to which he had devoted his life? Would not the new Board of Princeton Seminary keep in the background, for a time at least, the real character of the revolution that had been wrought? Would not the doctrinal change be gradual only, as at so many other institutions, formerly evangelical, which have conformed to the drift of the times? Could he not, meanwhile, serve God by teaching the truth in his own class-room, no matter what the rest of the institution did? Could he not round out his life in peace? Could he not leave to younger men the battle for the Faith?

Those considerations and many like them were no doubt presented to Dr. Wilson in very per­suasive form. But he would have none of them. His Christian conscience, trained by a lifetime of devotion to God’s Word, cut through such argu­ments with the keenness of a Damascus blade. He penetrated to the real essence of the question. He saw that for him to remain at Princeton would be to commend as trustworthy what he knew to be untrustworthy, that it would be to lead Christ’s little ones astray. He knew that a man cannot have God’s richest blessing, even in teaching the truth, when the opportunity to teach the truth is gained by compromise of prin­ciple. He saw clearly that it was not a time for him to think of his own ease or comfort, but to bear testimony to the Saviour who had bought him with His own precious blood.

He did bear that testimony. He left his home at Princeton, and all the emoluments and honors that awaited him there. He cast in his lot with a new institution that had not a dollar of endow­ment and was dependent for the support of its professors upon nothing but faith in God.

Dr. Wilson was supremely happy in that decision. He never regretted it for a moment. He entered joyfully into the life of the new seminary, and God richly blessed him there. Then, having rounded out more than the allotted period of three-score years and ten, a Christian soldier without tarnish of compromise upon his shield, he entered into the joy of his Lord. He died early in October of 1930, at the beginning of Westminster’s second academic year.

Words to Live By:
The gospel cannot well be preached unless there be a school of the prophets to train men to preach it in all its purity and all its power. And these schools must be found consistently faithful to the Lord if they are to properly fulfill their role. Pray for these schools. Pray for the men who are being raised up to proclaim the precious Gospel of saving grace in Christ Jesus alone. Pray that they would be courageous, sparing no effort in giving all their time and talents in serving the Lord. Pray for those who teach, for those who administer, and for those who serve. Pray that together all their efforts would serve to expand the kingdom of our Lord and Savior throughout all the earth.

ALL IN A DAYS WORK.

As they say, “And now for something completely different.” Trying to find material for a given date often leads to unexpected, even unusual finds. And admittedly they can’t all be show-stoppers. The following account of the Presbytery of Berwick in England as it met one February 3d in 1846, is mildly interesting, if only to see how other Presbyteries in other times conducted their business. Not a great deal of difference, all in all. At least here you have the opportunity to learn a new word: sederunt : from the Latin sedēre, to sit; thus, a prolonged discussion; the sitting of a church assembly or other body. I’ve never known the PCA to use this term in its meetings, nor have I seen in used by the OPC, but it was routinely used by the old Bible Presbyterian Church [1938-1955] and later by the Reformed Presbyterian Church, Evangelical Synod, at least for a few years. I don’t know if the continuing Bible Presbyterians still employ the term.

The Presbytery of Berwick.

The Presbytery of Berwick met at Belford, on February 3. After sermon by the Rev. Donald Munro, of North Sunderland, Moderator, from Rev. xxii. 11, 12, being duly constituted, sederunt five ministers and two elders. The Session Records which, at last meeting, had been ordered up, were in part produced, and having been examined and approved, were duly attested. Mr. Kidd, of Norham, reported that the collection in his congregation for the College, amounting to 2£. 2s., had been transmitted to the treasurer, Wm. Hamilton, Esq., London.

Ordered that the members be all prepared at next meeting to give an account of their Associations and of the contributions and collections for the schemes of the Synod. The Presbytery agreed to record with grateful satisfaction, the result of the applications to the School Committee for aid from the School Sustentation Fund, viz. grants as follow :—To Lowick, 5£.; to Ancroft Moor, 15£.; to Berwick, 15£.; to Norham and Tweedmouth, when schools shall have been opened in these places, 15£. each. Mr. Murdoch moved, and the Presbytery unanimously adopted, an overture to the Synod anent desecration of the Lord’s-day connected with railways and railway labourers.

The attention of the Presbytery having been called to a portion of the minutes of Synod relative to the deletion of a part of the Presbytery’s Record in reference to the Newcastle Presbytery and Mr. Storie, found that some mistake must have originated the publication, in the form in which it stands, of this portion of the Synod’s minutes. Appointed a letter to be addressed, through the Moderator of the Presbytery, and in their name, to the Moderator of the Newcastle Presbytery concerning the matters in question referred to. Next ordinary meeting was appointed to be held at Norham, on the first Tuesday of May, at noon, Mr. M’Clelland, of Tweedmouth, to preach.

excerpted from The English Presbyterian Messenger (March 1846), p. 177.

Words to Live By:
Part of the problem admittedly is that congregations are often not even notified as to when Presbytery will be meeting, but the various meetings of this church assembly should be an occasion for calling the church to prayer, that the Lord’s will would be done and that His kingdom would be advanced. Take the time to ask your pastor when Presbytery will next meet and then begin to pray. You might even consider attending yourself to observe first-hand what goes on, so that in the future you can pray all the more wisely.