General Synod

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April 6: Birth of the RPCES (1965)

6 April, 2015 in April 2015 by archivist | No comments

In 1965 the 142nd General Synod of the Reformed Presbyterian Church of North America, General Synod, convened at Covenant College, Lookout Mountain, Tennessee, on April 2.  On the same date and place the 29th General Synod of the Evangelical Presbyterian Church was convened.  Each of these synods carried on their work until April 6 when the two denominations were united to become the Reformed Presbyterian Church, Evangelical Synod.  The uniting service was held at 10:00 a.m. on Tuesday, April 6, 1965, and this service was followed by sessions of the 143rd General Synod of the Reformed Presbyterian Church, Evangelical Synod.  The business of the united synods was concluded on April 8, 1965.

Paul Woolley, long-time professor of church history at the Westminster Theological Seminary in Philadelphia, wrote in his foreword to The History Behind the RPCES, 

FOREWORD Three of the liveliest of the smaller Presbyterian Churches in the United States are the children of the action of the General Council of the Presbyterian Church in the U.S.A. in determining to demand in the fall of 1933 that the Independent Board for Presbyterian Foreign Missions be dissolved. Presumably the General Council foresaw that the demand would not be honored. Probably, therefore, it expected to be the father, as it were, of at least one new Presbyterian Church. Whether it counted on triplets is dubious. Its technology was probably not that far advanced.

Population control was not a watchword in the early thirties but it has always seemed odd behavior to find the General Council crying loudly for ecumenicity and at the same time requiring the formation of at least one new Presbyterian Church and, in the event, three: the Bible Presbyterian Church, the Evangelical Presbyterian Church (now a part of the Reformed Presbyterian Church, Evangelical Synod), and the Orthodox Presbyterian Church.

This is but one indication of the fact that large Churches are generally much more closely oriented to money and power than Jesus was. It raises the question of whether an increase in the size of a Church is always a blessing. The people who are running things become tremendously interested in their authority and in the means by which they can realize their dreams. Some large corporations have found it advisable to have their divisions compete. Buick and Oldsmobile are each not entirely averse to capturing sales from the other

From Twenty Nine Years of Age to One Hundred and Forty Three Years of Age

A new church was born on this date, April 6, 1965, at ten o’clock in the morning.  Actually, it was not a new church but simply the merging of two historic Presbyterian bodies dating back to the formation of our country.  The Evangelical Presbyterian Church had come out of the stream of the Presbyterian Church in the United States of America.  The Reformed Presbyterian Church, General Synod had come out of the Scottish Covenanter  heritage.  Both churches had been courting each other from 1957 to 1964 with continual contact.

Each denomination held dearly to the Scriptures of the Old and New Testaments, as being the inspired Word of God, without error in whole and part, the only infallible rule of faith and practice.  Each church body held to the subordinate standards of the Westminster Assembly as being a summary of the teaching of the Old and New Testaments.  They proclaimed the good news of salvation to a lost world as the only  hope of reconciliation with the holy God.  The fundamentals of historic Christianity, being only Scripture, only Christ, only grace, only faith, and only to the glory of God, were part and parcel of their belief structure.

Each church had been weathered by internal divisions in their past history.   In the case of the Evangelical Presbyterian Church, they had the experience of coming out of the apostasy of the mainline Presbyterian church in the mid 1930’s, where a stand for the fundamentals of the faith translated out to being deposed by the modernists who had gained control of the church.  Then in 1938 and 1956, further issues over eschatology and Christian liberty as well as independent agencies verses synod control agencies, truth in Christian living, and questions about separation from brethren, brought into existence the Evangelical Presbyterian Church in 1961.

In the case of the Reformed Presbyterian Church, General Synod, the issue in 1833 was the relationship of the church to the civil government.  They had no problem supporting the Declaration of Independence in 1776, but the Constitution a dozen or so years later was another matter.  Should its members vote, for example, in a country which did not recognize itself as a Christian nation?  Should they serve on juries, with oaths involved? Should they serve in the armed forces?  Should exclusive psalmody be the standard of  worship services?  All these were questions which were asked, debated, and voted upon by the church.

When the two bodies met concurrently in 1965 at Covenant College, the issues had been faced squarely by godly men for eight years.  Both churches voted to merge with each other, and combining their names into  the Reformed Presbyterian Church Evangelical Synod.  What has been a church of twenty-nine years became a church of one hundred and forty-three years years of age after one meeting!

Words to Live By:  The Psalmist David proclaimed words of wisdom for all church bodies and Christians when  he wrote “BEHOLD, how good and how pleasant it is for brethren to dwell together in unity!” (KJV – Psalm 143:1)

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March 23: Rev. Robert Waldo Chesnut [1858-1953]

23 March, 2015 in March 2015 by archivist | No comments

A Life of Sacrifice for the Gospel of Jesus Christ

The Rev. Robert Waldo Chesnut was a pastor in the Reformed Presbyterian Church in North America, General Synod (RPC,GS). This was the body which later merged with the larger side of the Bible Presbyterian Synod split in 1965 to create the Reformed Presbyterian Church, Evangelical Synod. Dr. Chesnut served in the lean years of the denomination when, at its low point, there were just nine churches left on the roster. Eventually the Lord brought renewed vigor and growth, such that by the time of the merger in 1965, there were some 25 churches in the RPC,GS. No doubt the Lord used Chesnut’s sacrificial love for the Church as a great instrument in bringing about some of that later growth.

<

p style=”text-align: justify;”>Reprinted here is a brief biography which originally appeared in The Reformed
 Presbyterian Advocate, 87.4 (April, 1953): 40-42.

chesnutrwOn March 23, 1953 at 8:35 P.M. our Church was deprived of its Pastor Emeritus by the death of Rev. Robert W. Chesnut, Ph.D. He was 94 years, 6 months, 8 days old when he passed on to be with his Lord. Dr. Chesnut had been Pastor Emeritus since his retirement from the active ministry in 1942 after 55 years as a minister. In 1950 he attended his last meeting of General Synod, at the Houston Mission [in Tennessee]. In November of 1952 he reported to work on the new church [in Duanesburg, NY], bringing his hammer and lunch pail. He worked from 9 A.M. to 3 P.M. He later said: “I guess I pounded two or three pounds of nails and it helped some.” He was constantly interested in the new church and did all he could to advance its construction.

Robert Chesnut was born on a farm near Morning Sun, Iowa, on September 15, 1858. His parents had emigrated from Glasgow, Scotland. His father was a boilermaker.”

“He had very little formal education in elementary or high schools. He never attended school during his early years for more than three months at a time. Until his entrance into college he had attended school only a total of twenty months.

In 1869 his family emigrated, by covered wagon, to Kansas and settled in Clay Center. There Dr. Chesnut, his father, and his brothers engaged in farming.

chesnut45yrsHe did not want to enter college or the ministry and, he has reported, fought the call of God to the ministry for some time. Finally one day, plowing in the fields (and he had not enjoyed good health for many months) he stopped his horses, sat down on a plowbeam and settled the matter with God. He said: “Lord, if you will give me health and see me through my education I will serve you in the ministry.” He finished the day’s plowing without being fatigued and God has kept His part of the covenant by blessing His servant with good health and length of days. Anyone who knew Dr. Chesnut knows that he kept his part of the covenant too, serving his God and his beloved Reformed Presbyterian church for sixty or more years.

He entered the Agricultural College of Kansas, at Manhattan, with a trunk containing a few clothes, his Psalm book, his Bible, and his Catechism, and $45 cash to see him through. He paid his way through school by raising a crop of wheat each Summer and selling it in the Fall. He also earned a little extra by tutoring his fellow students in Greek.

His college training was continued and completed at the University of Kansas, at Lawrence.

For theological training he spent a summer studying under his pastor, Rev. James S. Scott and entered the Reformed Presbyterian Seminary in Philadelphia the following term as a second year student.

He completed the course and was licensed to preach on March 22, 1887 in the First Reformed Presbyterian Church in Philadelphia.

He was ordained on May 10, 1888 and installed the same day as pastor of the Reformed Presbyterian Church at Marissa, Illinois. The church is no longer in existence. Dr. Chestnut had been called to a church in New York City, but declined the call because he thought that he, a farm boy from Iowa and Kansas, would not be suited to a city pastorate. After sixteen years in Marissa he went to the church in Cutler, Illinois. In 1910 he accepted a call to the Reformed Presbyterian Church in Duanesburg. Here he served as pastor and worked the parsonage farm until 1917. He then moved to the Seventh Reformed Presbyterian Church in Philadelphia and remained two and one-half years. He then returned to Duanesburg, to save the congregation from disbanding. It was, at that time, a small and discouraged flock in need of a shepherd. From 1919 until his retirement in 1942 Dr. Chesnut served here as Stated Supply, worked the parsonage farm (and another larger farm which he purchased from his meager earnings) and ran a printing plant.

Robert Waldo Chesnut was pastor of the Reformed Presbyterian Church of Duanesburg (NY) from 1910-1917, and for forty years he served as Editor and Publisher of theReformed Presbyterian Advocate (although it was not always known by that name). He also served as Moderator of the Philadelphia Presbytery and he served the General Synod of the Reformed Presbyterian Church in North America, as Assistant Clerk, as Clerk, and as Moderator in both 1903 and 1943.

Dr. Chesnut was survived by his widow, Mrs. Anna Heim Chesnut, who is his third wife. In 1885 he was married to Jennie Hulick, who died in 1896. Their daughter and son died while in their youth. His second wife and an infant also died–the wife just five weeks after they moved to Duanesburg in 1910. Dr. Chesnut was survived by three children, thirteen grandchildren, and one great-grandchild.

The Duanesburg congregation, and the whole of the Reformed Presbyterian Church, has suffered a loss by the passing of our friend. But we can have no regrets, for he lived a long and full life and we are assured that he has gone to glory to be forever with his Lord, where there is no more pain, no sorrow, no struggle with sin, no more death, where death is swallowed up in victory.

“Truly a Prince has fallen in Israel. How he did love to come to General Synod and we have missed him these last few years. He really loved to preach the Gospel. Many lives have been touched by his long years of service.” [Rev. Robert W. Stewart]

Words to Live By:
“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,”—Philippians 3:8, KJV

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February 2: J. Oliver Buswell, Jr.

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

buswellpresOn February 2, 1977, Dr. James Oliver Buswell Jr. was called to his heavenly home. It can truly be said of him, he had fought a good fight, he had finished his course, and he had kept the Faith.

At the age of 82 he could look back upon a life of dedication and service to his Master, Who had endowed him with many gifts, great wisdom and out¬standing leadership. He has been taken.from our midst, but his labors stand as a testimony of praise to God, Who was pleased to use him in many and varied ministries.

As a seminary student he entered the military service of his country as a Chaplain in the First World War, where he ministered to soldiers even in the thick of battle. He was wounded in the line of duty and was cited in General Orders and received the Purple Heart and Silver Star.

After the war he took up a pastorate in the Perseverance Presbyterian Church, Milwaukee, Wisconsin—1919 to 1922. His next pastorate was in the Grace Reformed Presbyterian Church in Brooklyn, N.Y., from 1922 to 1926.

In the fall of 1925 he delivered a series of evangelistic messages at Wheaton College, Wheaton, 111. Shortly after that Dr. Charles A. Blanchard, the President of Wheaton College, died. Dr. Buswell was called to be the third president of Wheaton and was installed in April of 1926. He served there for 14 years in a most effective manner. During his administration the College grew numerically, its financial position was strengthened, new facilities were added, and it became fully accredited by the North Central Association of Colleges and Universities. It was during his administration that the Wheaton Graduate School was established. He remained at Wheaton until 1940.

Following this he taught for a short time at Faith Seminary. In January of 1941 he was called to the presidency of the National Bible Institute of New York City, which, under his leadership became Shelton College. The school also grew and developed under his 15 years of able leadership.

In 1956 he was called to be Dean of Covenant Seminary, St. Louis, Missouri, where he served for 14 years until his retirement in 1970. He and his wife moved to The Quarryville Presbyterian Home as guests, but here too he continued his ministry of speaking and writing.

He is known for his writings, especially the two volumes of Systematic Theology of the Christian Religion, which is widely used today.

In 1936 Dr. Buswell, together with Dr. J. Gresham Machen, Dr. Harold S. Laird, and others, took his stand fearlessly for the Word of God in opposition to the forces of modernism in the Presbyterian Church U.S.A. There was a great price to be paid from a human standpoint but, like Paul, he counted not his life dear to himself that he might finish the course God had given him. He, with the others mentioned, became the leaders of a new movement committed uncompromisingly to a loyalty to God and the Scriptures.

He helped form the Presbyterian Church of America in June of 1936, which later changed its name to the Orthodox Presbyterian Church. In the of 1937 he was a leader in the group which became the Bible Presbyterian Church and later, was again a leader in that portion of the BPC which became the Evangelical Presbyterian Church, 1956-1965. In all of this taxing experience in the life of the Church, his leadership was evident and greatly respected.

He served on the Fraternal Relations Committee used to bring about the union of the Reformed Presbyterian Church in North America, General Synod and the Evangelical Presbyterian Church in 1965. This resulted in the formation of the Reformed Presbyterian Church, Evangelical Synod.

One of the key issues which evidenced departure from the Word of God was that of the Foreign Missions Board of the Presbyterian Church U.S.A. Out of this arose the Independent Board for Presbyterian Foreign Missions. Dr. Buswell was one of the founders under the leadership of Dr. Machen. In the developing Evangelical Presbyterian Church, the same urgency of missions continued under Dr. Buswell’s leadership and the Board of World Presbyterian Missions was created and continued to serve as the missionary arm of the Reformed Presbyterian Church, Evangelical Synod. Dr. Buswell served on this board until his death.

Dr. Buswell served on many boards, agencies and committees of the Re¬formed Presbyterian Church, Evangelical Synod. When the denomination was newly established, he had the joy of having a great input to its growth and development.

A great man has fallen, but God’s course continues—“He being dead, yet speaketh.” He has left the challenge to those who continue under the same Head of the Church, our Lord Jesus Christ.

Dr. Buswell was survived by his dear wife, a faithful helpmeet for 59 years, and four children, all active in God’s work: Jane (Mrs. Philip Foxwell), Ruth (Mrs. Edward Noe), Dr. James Oliver Buswell III, and Dr. John Buswell. There are also ten grandchildren and seven great grandchildren as well as a host of friends, both in heaven and in all parts of the world.

As a member of the Philadelphia Presbytery, our Synod, numerous boards and agencies, Dr. Buswell deserves the thanks to God which we all join in giving for this our fellow Christian. We thank God upon every remembrance of him. Our prayers and sincere sympathy are with his dear wife and all the members of his family. Joshua 1:2-3: “Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.”

Words To Live By:
The challenge is for us to arise and possess that which God has promised us as His people. There remains yet much to be possessed for God’s kingdom.

[The text above, with a few minor edits, was the text of the Memorial for Dr. Buswell published in the Minutes of the 155th General Synod of the Reformed Presbyterian Church, Evangelical Synod.]

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January 2: Early 19th-century Ecumenical Efforts

2 January, 2015 in January 2015 by Wayne Sparkman | 2 comments

Try to Say Something Nice, and See What You Get

Through much of the later half of the 20th century, evangelical and conservative Presbyterians were almost constantly taken up with efforts at merger. By contrast, the 21st century has thus far seen an almost total absence of such efforts. In the closing of the 20th century, Dr. Robert Godfrey’s brief article, “A Reformed Dream,” seemed a last grasp at the goal of a more united Church.

mcleod01Reading in Samuel Brown Wylie’s Memoir of the Rev. Alexander McLeod last evening, I learned something. I did not previously know that in 1825 the Presbyterian Church in the U.S.A. resolved to confer through committee with the Reformed Presbyterian Church. This was a hand of fellowship extended to open up fraternal correspondence between the two denominations. Today the NAPARC denominations widely practice similar fraternal correspondence, but apparently it was a rare thing in that era. Still, what might we learn from this early effort at ecumenical unity?

When the Reformed Presbyterian Synod met later that same summer, they readily took up the proposal and adopted a favorable response, with the Rev. McLeod and Rev. John Gibson appointed to the committee to draft a reply. McLeod’s biographer comments on this effort:

This synodical tranaction might, indeed, be considered as a new era in our ecclesiastical concerns in this country. By the maxims of common sense, by our Covenant engagements, and by the obligations of the sacred oracles, we were bound to use all lawful endeavors to promote uniformity in the doctrine, worship, discipline and government of the church of our Redeemer. That church we found divided into various sections, cherishing prejudices, too often indulging animosities subversive of the interests of true godliness; and, although members of the same body—the body of Christ—laboring under alienation of affection from each other yet all holding the same head, and all acknowledging one Lord, one faith, and one baptism. How shall all these be brought to that uniformity requisite for organic communion and demanded by the unity of the truth? Will it not be by the cultivation of social communion and friendly correspondence? Does not a repulsive distance, on the part of brethren, promote alienation of affection, foment jealousies, rivet prejudices, and cherish unfriendly feelings? Shall we stand aloof, and with sanctimonious air, like the proud Pharisee, say, “Stand by, we are holier than you!” No; God forbid! such was not the conduct of our reforming ancestors. With other sentiments, they formed and swore the Covenant in 1648, by the spirit of which we still hold ourselves bound. But this subject will again present itself, when the report of the committee shall come under discussion.

It need scarcely be remarked here, that Dr. McLeod cordially concurred in the project of the contemplated correspondence between the General Assembly and our Synod. The current year had not come to a close before he had attended to and finished the business assigned to the committee of which he was appointed chairman. Doctor McLeod, in a letter, dated New York, January 2, 1826, says, “we met on Friday, and finished the business unanimously, ere we separated.”

The articles drafted by the Reformed Presbyterian committee were in substance as follows:

1. Maintaining the proper unity of the visible church, and lamenting its divisions, we mutually covenant to employ our exertions patiently and prudently to bring our respective churches together, to a uniformity in doctrine, worship, and order, according to the Word of God.

2. In the meantime, we covenant that ministries, elders, and people shall treat each other with Christian respect, that the validity of ecclesiastical acts shall be reciprocally admitted; and each of the contracting parties may, without offence, examine persons, and review cases of discipline, on points distinctive to the respective denominations.

3. That the superior judicatories shall appoint two members, as commissioners, to attend the meetings of the other, not as members of that other, but with liberty to deliver opinions on any subject of interest, whether in discussion, or otherwise, but in no case to vote on a question.

4. That the General Assembly shall, on ratifying, appoint their delegates, to meet General Synod, so soon as they [the General Synod] shall have ratified this covenant.

Wylie relates how McLeod summarized his own view of the matter:

“Thus,” continues the Doctor, “so far as I perceive, we give nothing up; we forego no privilege we now have, and we gain a public admission of truth in a respectable connection with a sister church, and a covenant with them for future reform, or, at least, for the use of lawful means to lead thereto. . . . I hope little more will be said upon this subject, until it rises up to view in the [PCUSA] Assembly.

“Yours sincerely,
“A. McL.”

And then Wylie adds the sad summary put upon the matter by Reformed Presbyterians in general:

The good Doctor’s hopes in this case were disappointed. It was spoken against, written against, decried from pulpit, press, and by private denunciation, as a violation of our covenants, long before it rose to view in the General Assembly. Every prejudice that could be excited was enlisted against it, and the tocsin [i.e., an alarm bell or signal] of incipient apostasy was rung over the length and breadth of the land.

Words to Live By:
It is interesting to compare Dr. McLeod’s earlier 1802 stand against slavery, a resolve which led his entire denomination to that same conviction, often at great cost. But nearly 25 years later, the seemingly simple effort to open up fraternal correspondence between denominations met with stiff opposition. How very curious. And sad. Perhaps the seeds of the 1833 RP split began in some respect with that widespread rejection in 1826.

“So then let us pursue what makes for peace and for mutual upbuilding.”—Romans 14:19, ESV.

“But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.”—1 Corinthians 12:24-26, NASB.

“Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.”—Ephesians 4:3-6, KJV

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December 16: The Duanesburg Fire (1951)

16 December, 2014 in December 2014 by archivist | No comments

Did you know, that in a manner of speaking, the official archives of the Presbyterian Church in America—the PCA Historical Center—began with a devastating fire?!

Let me explain. The PCA Historical Center began its existence in January of 1985. At that time the PCA did not have central offices for its agencies, so the president of Covenant Theological Seminary, Dr. Will Barker, offered to host the newly founded archives. The PCA had just a few years before received another denomination—the Reformed Presbyterian Church, Evangelical Synod (RPCES)—and with that merger, Covenant College and Covenant Seminary both became PCA schools. It made sense to put the Historical Center at the Seminary, too, because the RPCES archives were already there.

But back to that fire: The RPCES was itself a merger of two denominations, a merger which took place in April of 1965. One wing of that merger was the Evangelical Presbyterian Church, so named between 1961-1965. Prior to that it had been named the Bible Presbyterian Church, Columbus Synod [1956-1960]. This was the larger portion of a split of the old Bible Presbyterian Church [1938-1955]. The other side of the merger creating the RPCES was the Reformed Presbyterian Church, General Synod [1833-1965]. This group was also one portion of a prior split, the other side being the Reformed Presbyterian Church of North America. That latter group is still with us, and they are the denomination that operates Geneva College.

“So where’s the fire?”

duanesburgNY_02I’m getting to that (It takes patience to be a Presbyterian!): The General Synod, or “New Light” RP’s were a denomination that began shrinking in numbers during the last part of the 19th-century and the first part of the 20th. At their low point, there were only nine General Synod churches. Then, around the 1940’s and 1950’s, with the addition of some new pastors, they began to plant new churches. By the time of that 1965 merger, there were twenty-eight RP, General Synod churches. One of their oldest churches, Reformed Presbyterian Church, was located in Duanesburg, New York. It had been founded in 1795 [and still exists today, as a member congregation of the PCA]. The pastor of the Duanesburg church, Rev. Chesnut, was one of the older RP pastors. It was he who almost single-handedly held the little denomination together in the first half of the 20th-century, serving as Stated Clerk and editor of a small denominational magazine,The Reformed Presbyterian Advocate.

Rev. Chesnut finally retired as pastor in 1942, but he could already see the Lord’s blessing and that the little denomination was actually starting to grow again. That meant it was important that future generations should know their history; they needed to know where they came from as a denomination; they needed to be reminded of the convictions, hopes and prayers of their founding fathers. If these things were preserved, then they would have a guiding standard for the future. And so Rev. Chesnut devoted much of his retirement years to building an archives for the General Synod group. He put out a call to other members of the denomination, soliciting donations of various materials. Notices like this began to appear in their various publications:

We have added some more valuable material to our collection of books and other literature, and added more case room and are now ready to receive antiques or valuable historical matter for the benefit of the coming generation. Have you anything to spare that would soon be lost, or valuable to the church for future reference? It will be in safe keeping for years to come. What we want, may be of no value to you, but very valuable to others in later years.

Slowly the collection began to develop. As added materials arrived, they were carefully stored away at the Duanesburg church by Rev. Chesnut. Then it was all lost in one night, when fire destroyed the church building. Rev. Harry Meiners, pastor of the church at the time of the fire, gave this account:

It was early evening, December 16, 1951. We were just getting our Sabbath evening supper on the table when Miss Bertha Wilber and Miss Charlotte Knowles burst into our front door with the exclamation: “Did you hear the fire siren? Our church is afire!” I believe I made the fastest trip from home to church that I had ever made.
When I arrived the fire was just breaking through the west windows and the firemen were fighting the flames. My first thought was to save something, especially having in mind the Historical Repository. As I opened the front door and tried to go in, the smoke drove me back and made it impossible to go in to get anything. Two other men had previously tried to get in, but were prevented by smoke.
A few minutes later the fire company ran out of water. In the country the trucks carry a tank of water and whenever possible pump water from a well or fire-pond. Neither was available near the church, so after the water supply in the tanks was exhausted there was nothing more that could be done. Firemen, church members, neighbors could only stand helplessly watching it burn. Our church, built in 1837, which we loved so well and had started to redecorate, was burned to the ground. There was nothing left standing but the chimney we had erected a short time ago.
As I left the scene to break the news to Dr. Chesnut, I went with a heavy heart. I was afraid the news would be a very great blow for him. But I was wrong—he encouraged me and immediately began talking about building a new church. His words: “Don’t be discouraged, Mr. Meiners, and tell the people not to be discouraged. With God’s help we can do anything,” are still ringing in my ears.

So, those things that were lost in the Duanesburg fire, had they been saved, would eventually have come to be part of the RPCES archives, and then later, with the Joining and Receiving of the RPCES in 1982, would again have become part of the PCA archives in 1985.
And that’s why I said that, in a manner of speaking, the PCA archives began with a devastating fire.

Words to Live By:
On December 23, following the fire, Rev. Meiners preached before his congregation from the text of Philippians 1:12—”But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel.” And so he concluded, “This is our prayer, that our calamity will be a means in God’s hands to further the Gospel of our Saviour, Jesus Christ.”

As Christians, we must pray in this way, even though we perhaps only rarely know why the Lord allowed somethings to happen they way they did. As to archival collections, we work to preserve these things for so long as the Lord will allow. They are not forever, but for so long as we have them, they stand as a testimony to how the Lord has been at work among this small portion of His Church. In all things, may God be glorified!

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