Georgia

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Two Cases that Came Before the Supreme Court.

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Prestigious Congregation Votes into the Presbyterian Church in America

Coral Ridge Presbyterian Church has had a remarkable history.  The Fort Lauderdale, Florida congregation began in an elementary school cafeteria in 1959 with forty seven people under the ministry of D. James Kennedy. 

Graduating class at Columbia Theological Seminary, 1959.
From left to right Masaya Hibino, Seth Q. Shaver, Sam B. Laine,
David B. Pedersen, Clarence D. Weaver, Jr. and D. James Kennedy.

Preaching his first year of ministry in what he claimed were the fifty-two best sermons ever heard by an American congregation, the attendance dropped from forty seven to seventeen!  Upon receiving an invitation from a rural pastor in Georgia to come and preach a week of evangelistic meetings, he gladly accepted, anything  to get away from the fiasco then in the making in Florida.  Upon arriving in Georgia, the rural pastor, Kennedy Smartt, informed him that in addition to the public proclamation of the Word, Jim Kennedy would be going door to door in the area to personally present the gospel.  This badly scared Jim Kennedy. He used to tell people that he couldn’t do personal evangelism because of a “back problem.” If pressed, the “back problem” was a yellow streak down the back.

After a bungled attempt at the first “cold” door, the young minister then watched Pastor Smartt lead the person to a profession of faith.  In fact, over the next week, he watched Kennedy Smartt lead soul after soul to Christ.  What he didn’t know at the time was that the two rural congregations had prayed for the salvation of specific people for two years.  Further, just prior to the evangelistic meetings, a young banker has dropped dead.  That fact, plus the prayers, made the diagnostic question which began with “Suppose you were to die today,” suddenly real to every citizen in the area.  D. James Kennedy would return to his young dying congregation with a new emphasis in soul-winning.

Using the method and later making it his thesis for his Ph.D. degree from New York University, the Coral Ridge Presbyterian Church became the fastest growing church in the Presbyterian Church in the United States, with 8000 in attendance at the dedication of their new building in 1973.

[» Construction of the stainless steel spire, with cross being hoisted in place »]

All was not well however with their membership in the Presbyterian Church, U.S. Theological liberalism was gaining ground, despite the best efforts of conservatives to win the battle for the Bible.  After years of seeking to reclaim the denomination back to its historic stance of biblical faithfulness, on January 8, 1978, the church voted to throw its support to the Presbyterian Church in America.

Words to Live By: “The visible church is a society made up of all such as . . . do profess the true religion, and of their children.”  (L.C. 62)  This answer centers around the phrase “the true religion.” Suppose a denomination with a great past of faithfulness to the true religion slowly but surely turns away from the faith of their spiritual fathers.  Suppose that any and all attempts to turn it back fails.  There is only one remedy, and that is to leave it for a denomination which still proclaims the whole counsel of God.  And that is what this congregation, and countless others, did back in 1973. Praise God for the Presbyterian Church in America.

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Freely adapted from a tribute written upon his death, the original source now long lost in antiquity. . . 

cockeARIt was on this day, January 7th, in 1858 that Alonzo and Frances Rice Cocke praised God for the birth of a healthy son, and they named him Alonzo Rice Cocke. He was a decendent of both the Rev. Samuel Blair, pastor of the historic Presbyterian church at Faggs Manor, Pennsylvania, and of the Rev. David Rice, who went from Virginia to Kentucky after the Revolutionary War, and did much to establish Presbyterian churches west of the Alleghanies.

Like Samuel of old he was early called of God. He professed conversion at the age of eight, telling his mother he hoped it was the grace of God that made him happy and even at that young age, was said to have shown a perfect understanding of the plan of salvation. His father having died, his religious training rested upon his mother. When he was just nine years old, he joined Diamond Hill Church, of Roanoke Presbytery. After reading the life of General Lee, he said, “I had rather preach the gospel than be the greatest general that ever was.”

Alonzo studied at the New London Academy and later at Washington and Lee University, graduating in his twentieth year with distinction. He went to Union Seminary in Richmond, a school founded by a distinguished member of his mother’s family, finishing his course at the age of twenty-two. He preached at Covington, Va. and Hot Springs, Ark., declining calls to these churches. His first regular pastorate, beginning in 1880, was with the Windy Cove Church and when the congregation at Millboro was particularized, he served both churches as pastor.

As we see so often with pastors in the nineteenth century, he waited until he had a pulpit to serve before taking a wife, and so in 1880 he was married to Miss Jeanie Leyburn, of Lexington, Virginia, who was very helpful to him in his work. One child, Frances Lea came to bless their lives. It was here at the Windy Cove Church where he met the saintly Rev. Samuel Brown who was like a father to him in his friendship.

At last, Rev. Cocke was compelled to resign his beloved pastorate on account of ill health in 1884. After recuperating he took a course under the brilliant Dr. R. L. Dabney in Texas. While there he taught some of the classes of Dr. Dabney who said of him, “Such a display of didactic skill and tact showed him to be a born teacher.” Great inducements were offered him to remain in Texas, but personal and domestic duties caused him to return to Virginia.

He was called to Waynesboro in 1886. The church there had 105 members, but during his pastorate it increased to five or six hundred with two organizations. In all, eight hundred were added to the church. During his pastorate there he filled the chair of Philosophy at the Valley Seminary. He was offered the Presidency of Agnes Scott Seminary, in Decatur, Georgia, and the chair of Systematic Theology in South Western University, Clarksville, Tennessee. He was appointed chaplain of the University of Virginia but served only one term (1895-96), as his congregation was unwilling to sever the pastoral relation.

Rev. Cock’s zeal for winning souls was earnestly displayed at the University of Virginia. Beginning in 1897, Dr. Cocke wrote the Practical and Illustrative Department of The Earnest Worker. He authored Studies in Ephesians and Studies in St. John and No Immersion in the Bible. These works were all enthusiastically received by his friends. The degree of Doctor of Divinity was confered on him on the same day by Washington and Lee University in Virginia. and Central University, in Kentucky.

“Such was his culture of mind and heart, his ability and many sided activities, his rare union of pastoral and preaching gifts, his tact, his sympathy and his cheerful courage, that a large promise of usefulness in the service of God and man was before him,” thus wrote one of his friends. One of the members of Windy Cove Church writes, “We know that earth is better and brighter, lives richer and fuller, hopes and aspirations more glorious for those who came into close contact with his saintly life.

Rev. Cocke not only preached the glorious gospel with great earnestness and power–he lived it. He lived among his people and he loved them–each man, woman, and child felt sure of a sympathetic friend in him of him more can it be said than of any one I have ever known, ” ‘Blessed are the pure in heart for they shall see God.’ ” One of the last sermons he preached was from the text of Revelation 21:21, “Each of the gates made of a single pearl.” He seemed to be gazing beyond the Pearly Gates into the celestial city. Those beautiful gates opened for him in a few days. He died at Mercy Hospital, in Chicago, on August 23, 1901, at the age of forty-three, following an operation. His body was brought back to Waynesboro and interred in River View Cemetery, where he awaits the resurrection call. For him to live was Christ and to die was gain.

Words to Live By:
To whom much is given, much is required. But do you feel your gifts to be small by comparison? Then be faithful with what the Lord has given you, for he who is faithful in the small things will be intrusted with greater.

Bibliography:
1. Studies in Ephesians. Lectures delivered at the Presbyterian church at Waynesboro, Va. Chicago : Fleming H. Revell, 1892. 137 p.

2. No Immersion in the Bible; or, Baptism as taught and practiced by Christ and the apostles. Richmond, Va., Presbyterian committee of publication, 1893. 80 p.

3. Studies in the Epistles of John, or, The Manifested Life. Richmond, VA : Presbyterian Committee of Publication, 1895. 159 p.

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Aiming ever to bring sinners to Christ, and Christians to higher attainments in holiness.

When I commenced the collection of facts respecting the life of this distinguished minister I made very slow progress. This was not strange, for he was called by the Presbyterian Church, in Moulton, nearly sixty years ago, was eighty years old when he died. and had been dead more than forty years, so that the space of time to be investigated extended as far back as 120 years. I had known Dr. Cunningham, personally, for about a year; admired him as a man and a preacher and felt satisfied that he had a history of much interest, provided it could be brought to light. I first applied for information to the Alabama State Historical Society, at Tuscaloosa, and obtained valuable items as to the latter part of his life, which closed near this place. From Maj. H. B. McLellan, president of Sayre Female Institute, I received important information as to his long pastorate at Lexington, Ky. Rev. F. B. Converse, of Louisville, editor of the Christian Observer, was written to. He promptly supplied what he could, remarking “that it was too long ago for us to furnish any information respecting him from personal knowledge,” and suggested that, possibly, the Presbyterian Historical Society, at Philadelphia, might contribute some items. I felt discouraged, but early nearly fifty years of his valuable life remained unaccounted for, and I addressed an inquiry to that society, who referred it to Rev. Henry E. Dwight, D.D., of Philadelphia. The doctor promptly sent an account of Dr. Cunningham from his birth, covering fully and circumstantially the blank in his history, and shedding much light on the subsequent part of his career. The authorities cited by Dr. Dwight were Revs. J. D. Shane, Nathan S. Beman and S. McCulloch. This forms the staple of the following sketch of the life of Dr. Cunningham. I have interwoven, in their order, such facts as I have ascertained, so as to present at one view the principal events of a long and useful life. I have made this preliminary explanation for the purpose of showing how it happened that I am able to present so circumstantial an account of events of so ancient a date, the reliable resources for which they were derived, and the importance of historical societies.

Robert M. Cunningham, a son of Roger and Mary Cunningham, was born in York county, Pa., September 10, 1760. In his fifteenth year, his father removed his family to North Carolina, where he bought a plantation, and reared his children. White quite a youth he served as a soldier in the revolutionary war. At the close of the war, he entered a Latin school, taught by the Rev. Robert Finley, in the neighborhood of Rocky River, N. C. He remained here a year, and then went to Bethel settlement, York county, N. C., to be a pupil of Mr. Robert McCulloch, for two years. Then he removed to an academy on Bullock’s creek, taught by Rev. Jos. Alexander. In 1787 (being 26 years of age) he entered the junior class in Dickinson College, Carlisle; and graduated in 1789.

On leaving college, he returned to his parents. While studying theology he taught school for a support. He soon joined the First Presbytery of South Carolina, by which he was licensed to preach, in 1792. Here he married his first wife, Elizabeth, daughter of Charles and Mary Moore, of Spartanburg District. She died on November 3, 1794; issue, a daughter who died early.

In the autumn of 1792 he went to Georgia and organized a church in a part of Green county, now called Hancock; and ordained elders to a church called Ebenezer. He settled in the neighborhood, opened a school, and preached alternately at Ebenezer and Bethany and subsequently removed to Bethany, where he remained until he left the State. On October 15, 1795, he married Betsy Ann, daughter of Joseph Parks, of Prince Edward county, Va. By this marriage he had five sons. In 1796, he, with four other ministers, were sent off from the Presbytery of South Carolina, to form one in Georgia, called Hopewell, which was constituted the March following. On October 14, 1805, he married, as a third wife, Emily, daughter of Col. Byrd, of Augusta, Ga., who survived him. Here was a family of distinction. Her sister, Caroline, married Benj. C. Yancey, a lawyer of great promise in South Carolina, who died in the morning of life. Wm. L. Yancey, the great Southern orator was her son, by this marriage. She married a second time, Rev. Nathan S. Beman, a Presbyterian minister, who occupied the pulpit in Augusta for many years; and had great reputation for learning and eloquence. A strong proof of this was given in the fact that his Northern anti-slavery opinions were tolerated. Another sister of this family marred Jesse Beene, of Cahaba, Ala., a distinguished lawyer and politician. At the time of this marriage, we judge that Mr. Cunningham had won distinction in a ministerial and social respect.

In 1807, Mr. Cunningham removed to Lexington, Ky., and was installed pastor of the First Presbyterian Church, succeeding Rev. Dr. Blythe, who was the first preacher of that church. Lexington was the oldest town in the State of Kentucky, and in the centre of a beautiful and fertile country. Its society was even then celebrated for its wealth and intellectual culture. Of all the pulpits west of the mountains, none required a minster of learning and eloquence more than the one occupied by Mr. Cunningham. Here were the homes of the Clays, Breckinridges, and other families which have since been famous in the history of the country. One would be apt to conclude, that at this early period, the grade of the Presbyterian preachers was much below what it is at the present day, but it is not so. From the progress of the Arts and Sciences the modern preachers may have a broader culture, but I much doubt if any one of them is the equal, in eloquence, of Dr. Samuel Davies, who died a hundred years ago. His fervid, rich, imaginative style, flowing as ample as the current of a great river, was the model for ministers who succeeded him in the early part of this century. Mr. Cunningham’s pastorate there was a long one. The records of the board of trustees show that he was called in 1807 and continued until 1821, inclusive. He became a member of the Synod of Kentucky as early as 1803, and was one of the founders of the Kentucky Bible Society of 1817. The early sessional records of this church can not be found; and therefore we are unable to present as full an account of him as is desirable at this period of his life, when he was in full mental and bodily vigor.

He remained in Lexington until 1822, when he resigned and removed to Moulton, a small town in North Alabama. He was now an old man and had been laboring as a minster for thirty years. He became a farmer, preaching constantly in Moulton and surrounding villages. In the fall of 1826 he removed to the South and bought a farm eleven miles from Tuscaloosa, on the Greensboro road. In Tuscaloosa, and at the neighboring town of Carthage, near his plantation, he built up churches. Here he alternated, occasionally preaching at Greensboro, of which church his son Joseph was pastor. For eight years he preached a free gospel at Tuscaloosa, and then resigned in favor of Rev. Wm. Williams. For several years afterward he supplied the pulpit at Carthage, and preached his last sermon in the summer of 1836. From this time his mental and bodily powers began to decline.

He was honored with the degree of Doctor of Divinity from Franklin College, Georgia, in 1827, when Dr. Waddell was President, and Dr. Church, and James and Henry Jackson, were members of the Faculty. In 1836 he removed to Tuscaloosa for the sake of schools for his youngest daughter, and several orphan grandchildren, and partly to provide a comfortable home for his family, in view of his approaching departure; but he still passed the greater part of his time at his retreat near his plantation. Here his favorite authors were Milton, President Edwards and Dr. Thomas Dick. In June, 1839, he attended the meeting of the Presbytery at Tuscaloosa, and was enabled to address that body—his last effort in public. After an illness of a week, he died. His monument stands in the city cemetery of Tuscaloosa, with an inscription on each of its four sides in the Latin language, showing, among other things, that he had been a soldier in the Revolution; that he had been Pastor of Presbyterian churches in Georgia, and in Lexington, Ky., for many years, and that he died on the 11th day of July, A. D. 1839, 80 years of age.

Rev. Joseph Cunningham (above referred to) was one of five sons by his father’s second marriage, and a minister of ability. By his last marriage, he had a son, Robert, a physician, who died in Sumter county, Alabama, and three daughters, viz.: Mrs. Maltby, Mrs. Wilson and Miss Louisa, who it is believed was never married.

Dr. Dwight says: “The exterior of Dr. Cunningham was impressive. His stature at fifty-three years of age was more than six feet, and his form was full and well developed. His face was good, his eye mild but expressive, and his utterances in private conversation, in the pulpit and in social meetings were eloquent. In his preaching he was less doctrinal than experimental, aiming ever to bring sinners to Christ, and Christians to higher attainments in holiness. He was on the best terms will all evangelical Christians, and rejoiced in the progress of Christ’s kingdom under any form, and the glory of God in all events. He greatly rejoiced in revivals of religion, which, in his time, were wonderful in Kentucky, and extended farther South, till they reached Georgia. Here was the hiding of his power, which tinged and colored all his subsequent ministry. His great tenderness in preaching opened many hearts, whilst God’s spirit sealed their souls.

The Presbyterian Church in Moulton had no settled minister for many years after Dr. Cunningham moved away. Early records of the Presbytery have been mislaid, and I therefore can not speak with certainty on this point. I remember that the Rev. —- Morrison filled this pulpit for several years. He was a young man of great dignity, and propriety of deprotment, and an earnest, sensible preacher. After him came Rev. — McMillan, who taught a classical school at the Chalybeate Springs, seven miles northeast of Moulton, and supplied the pulpit in Moulton. He was a good theologian, and a pious, good preacher. I shall have more to say of these ministers in connection with other churches. For several years, also, previous to 1830, a young minister of Tuscumbia, named Ashbridge, occasionally preached in Moulton. He was a man of fine intellect, of high culture, and of a rich imagination. He died early, and his death was very much lamented by people of all denominations. Had he lived to middle life he would have been an orator of the first class.

Source: EARLY SETTLERS OF ALABAMA (Sec 3 ), by Col. James Edmonds Saunders. Lawrence County, Alabama. With NOTES AND GENEALOGIES. By his granddaughter ELIZABETH SAUNDERS BLAIR STUBBS, New Orleans, LA 1899. Transcribed and Submitted by Debra Hudson.

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Time to Move for a New Church

The evidence was already in, in fact, it was well in.  All of the efforts of the conservatives in the Southern Presbyterian Church (Presbyterian Church U.S.) had failed to stop the tide of liberalism in that once great church.  So after the last General Assembly in 1971, something had to be done.

Gathering together in Atlanta, Georgia, on July 15, 1971, a group of conservative Presbyterians met to discuss the situation.  Realizing that some key elders were not present, they met two weeks later on July 30th at the Airport Hilton in Atlanta, Georgia. This was a meeting which was filled with talk to the heavenly Father as well as to those of like precious faith. They met all together and then in small groups.

By the morning of the next day, some statements were presented to the group.  They were as follows:  “A plan for the continuation of a Presbyterian Church loyal to Scripture and the Reformed faith: 1. To create a climate of opinion favorable to the continuation of conservative presbyteries and churches loyal to Scripture and the Reformed Faith, by promoting as strong an image as possible of such loyalty through actions taken by synods, presbyteries, and congregations. 2. To identify presbyteries and congregations willing to take such a stand.  And 3. To accept the inevitability of division in the PCUS and to move now toward a continuing body of congregations and presbyteries loyal to Scripture and the Westminster Standards.

This intent was breathed in prayer in, in the discussion towards it, and breathed out in prayer at the conclusion of it.  Men who had been through the battle to return the PCUS to the faith of the fathers wept at the very prospect of the future.  And when the vote came in favor of the three points, there were no high fives, or shouts of victory, but rather silence, as one of the men there said, a heavy silence of profound sadness.  They were not merely leaving the southern church.  The southern church had left them and their ordained convictions for a mess of liberal pottage, as Cain had done much earlier in his life.

A timetable was then worked out followed by the organization of a Steering Committee.  The plans were set in motion for a Continuing Church, which in time was named the Presbyterian Church in America.

Words to Live By: 
Thank God for men and women with a firm conviction of the historic Christian faith.  Praise God for Christian leaders who refused to compromise the truth of the gospel for a mixture of theological error.  We need men and women like these in every age, for the Christian church to march on and be the appointed means to bring the gospel to every creature.  Be a part of your local church if it is holding faithfully to the faith once delivered unto the saints.

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