In the Minutes of the Thirty-third General Assembly (2005) of the Presbyterian Church in America, pp. 56-58, we find this tribute to the life and ministry of Alta Woods Presbyterian Church, Jackson, Mississippi, which was organized on this day, February 29th, in 1948, and which was merged with the Pearl Presbyterian Church of Pearl, Mississippi in 2005:—
COMMUNICATION 3 from Mississippi Valley Presbytery
Recognition of the Alta Woods Presbyterian Church 1948 – 2005
Whereas, Alta Woods Presbyterian Church was established as a congregation of the Presbyterian Church in the United States on Daniel Loop in South Jackson by Central Mississippi Presbytery on February 29, 1948 unto the glory of the Lord Jesus Christ, and
Whereas, Alta Woods sought to uphold the inerrancy and sufficiency of Holy Scripture in a time when both have been seriously challenged and she held forth freely the glorious gospel of Jesus Christ as the only way of
Whereas, Alta Woods under the leadership of Rev. B. I. Anderson was instrumental in the formation of the Presbytery of the Mississippi Valley in 1973 for the preservation of a Biblical church through a well trained
and Bible believing ministry, being a charter church, and
Whereas, the pastor and ruling elders of Alta Woods Presbyterian were actively engaged in the formation and establishment of the Presbyterian Church in America in 1973, being represented at the convocation of sessions on May 18, 1973 and at subsequent General Assemblies of the PCA, and
Whereas, Alta Woods directly encouraged men to pursue the gospel ministry through generous support of students, sending out many sons into the ministry of the PCA and impacting our community, country and world
with gospel zeal, and
Whereas, Alta Woods was directly responsible for the support of Rev. Al LaValley with his planting of the West Springfield Covenant Community Church in West Springfield, Massachusetts, for the support of Rev. Rodney
Collins for his planting of the Grace Presbyterian Church in Laconia, New Hampshire, for the sending of Rev. Bill Inman to Crystal, New Mexico to pastor the Navajo Indigenous Church, and for the establishment of South
India Reformed Theological Institute through the work of Dr. Tom Cherian, and
Whereas, Alta Woods nurtured a missionary vision that supported and sent missionaries who served around the world, as well as mission groups to Columbia, South America; Crystal, New Mexico and West Springfield, Massachusetts, and
Whereas, Alta Woods grew to become the second largest Presbyterian Church in Jackson under the able leadership of pastors: Rev. A. N. Moffett (1948-55), Rev. B. I. Anderson (1955-85), Dr. Steve Jussely (1989-96), and Dr. Merle Messer (1996-present). She further enjoyed the dedicated leadership of associate pastors: Rev. Bill Bratley and Rev. Roger Collins, and assistant pastors: Rev. Don Craft, Rev. John Keubler, Rev. Timothy Meyer, and Rev. Judson Davis as well as many notable youth ministers and interns. Moreover Alta Woods has been blessed with many dedicated ruling elders who have guided the church and participated in presbytery and the PCA with sacrificial service and devotion, and
Whereas, under the faithful leadership of Dr. Merle Messer, Alta Woods desires to continue her ministry in union with the Pearl Presbyterian Church, of Pearl, Mississippi,
Therefore, be it resolved that the Presbytery of the Mississippi Valley give all praise to Jesus Christ as the head of the church for his mighty work in and through the Alta Woods Presbyterian congregation over the last fifty seven years and that we offer thanksgiving for her valuable role in the establishment of our presbytery and her faithful work among us for the building up of the church. Moreover, let us express our joy and extend our deepest desires for the successful union of the Alta Woods Presbyterian congregation into the Pearl Presbyterian congregation that together they might know the continued blessing of our sovereign God upon their ministry and outreach. May this united work serve to bring greater glory to Jesus Christ.
Let it further be resolved that this resolution be signed by the clerk of Mississippi Valley Presbytery and spread upon the minutes of this presbytery, and
Let it further be resolved that an official copy of this resolution be sent to the Stated Clerk of the General Assembly of the Presbyterian Church in America to be included in the official minutes of the PCA General Assembly that all might marvel at the great work of Christ as the head of the church and might pray for his greater blessing upon the union of the Pearl and Alta Woods congregations.
To God alone be all the glory given!
Adopted by The Presbytery of the Mississippi Valley on June 7, 2005.
/s/ Roger G. Collins
Dr. John Gerstner, the esteemed Professor of Church History at the Pittsburgh Theological Seminary, for many years persisted in his allegiance to his denomination. Despite the urgings of friends, he continued to hope for better days for his Church. But finally when one matter in particular came to the fore, the conclusion was inescapable, and Dr. Gerstner drafted the following statement [emphasis added to highlight the noted date]:—
THE APOSTASY OF THE UNITED PRESBYTERIAN CHURCH IN THE UNITED STATES OF AMERICA
by Dr. John Gerstner
The United Presbyterian Church in The United States of America became apostate, officially on January 26, 1981 turning away from adherence to the Lord Jesus Christ by permitting in its ministry a denier of that same Lord Jesus Christ. This was done by the decision of the Permanent Judicial Commission of The General Assembly of The United Presbyterian Church in The United States of America. It upheld National Capital Union Presbytery’s approval of Mansfield Kaseman for ministry. The Synod of The Piedmont had become apostate for the same reason, July 8, 1980. At Presbytery, Synod, and General Assembly levels, Mr. Kaseman had been shown to be guilty of denying or refusing to affirm at least four essentials of the Christian religion: the sinlessness, bodily resurrection, vicarious atonement, and deity of Jesus Christ.
Documents of the six trials, two each by Presbytery and the Permanent Judicial Commissions of Synod and General Assembly (1979 and 1980) are available for those who would inform themselves in depth. This paper concentrates on the 1981 decision of The Permanent Judicial Commission of The General Assembly which finally, officially, produced the legal and constitutional apostasy of The United Presbyterian Church denomination. First, after brief statement of the evidence and argument that Mr. Kaseman did indeed deny or refuse to affirm indispensable Christian doctrine, we present second, a somewhat longer critique of The Permanent Judicial Commission decision of January 26, 1981 substantiating our grave charges that in defending apostasy it made The General Assembly apostate. We then third, explain why this apostate action makes the whole denomination apostate and why, fourth, if The General Assembly does not effectively repudiate this apostasy or begin the process of repudiation, every Christian is obliged to separate from the non-Christian denomination. We conclude with an appendix in the form of a proposal for action at The 193rd General Assembly meeting at Houston, Texas, May 19-27, 1981 which may be taken if apostasy is not there repudiated.
I. The Case Against Kaseman
The substance of the complainants’ case against the National Capital Union Presbytery can be briefly stated. First, the complainants charged that Mr. Kaseman denied or would not affirm the sinlessness of Christ. If Christ was not sinless He could not be the Savior of the world. He would need a Savior Himself. The only response from Kaseman’s defenders was that he was thinking of sinlessness in the sense of frustration. There was no denial that Mr. Kaseman would not affirm Christ’s freedom from all sin.
Second, Mr. Kaseman refused to affirm the bodily resurrection of Jesus Christ. The complainants pointed out that according to I Cor. 15:17, “… if Christ has not been raised, your faith is worthless; you are still in your sins.” (NASV) Paul was speaking in that chapter about the bodily resurrection of Christ. There is no other kind of resurrection than bodily because the soul never does die. The only response ever received was that Kaseman did affirm the “resurrection” (not bodily resurrection). The complainants never denied that Mr. Kaseman affirmed a non-bodily resurrection whatever that may mean.
Third, Mr. Kaseman specifically denied the doctrine of the “vicarious atonement”. No one can question that without Christ’s atonement for our sins there is no possible salvation. The only response that came from the defenders of Mr. Kaseman was that there are other metaphors beside the concept of substitution that describe the death of our Lord. That never was at issue either. The defenders never questioned the allegation that Mr. Kaseman did deny the “vicarious atonement” which is absolutely essential whatever else may also be essential to the doctrine of the atonement.
Fourth, this whole trial first came about in National Capital Union Presbytery when in March of 1979 Mr. Kaseman was asked if he believed that Jesus Christ was God and he answered, “No, obviously No. God is God.” Much discussion followed and much was said and reported in the secular and religious press during the following two years but never did Kaseman ever deny this apostate statement. The Presbytery’s Committee of Representation never said anything to justify Mr. Kaseman. It was once irrelevantly contended that he merely meant to say that Christ was more than God, being man also, but Christ’s humanity was never an issue either. Kaseman denied that Jesus Christ was God. He has never denied the denial. In the second trial before the National Capital Union Presbytery when the same question was put to Mr. Kaseman he refused to answer with a categorical negative as he had before.He also refused to take back his previous statement so that it still stands on the record. He did say at the second interrogation that Jesus Christ is one with God and affirmed belief in the Trinity.
The affirmation (which apparently satisfied the majority of Presbytery) that Christ was one with the deity did not amount to an affirmation of the deity of Jesus Christ. The proof of that is the explanation which Mr. Kaseman offered for denying that Jesus Christ is God. If Jesus Christ were God, he asked, how would he answer the death of God theologians: Who was then minding the universe? This only served to show that Mr. Kaseman did not even understand the doctrine of the Incarnation, much less believe it. He apparently thinks that the doctrine of the incarnation means that God ceased being infinite and omnipresent and became finitized and temporalized in a human being! Having such a grotesque misconception, Mr. Kaseman could not possibly believe that Christ was or is God.
All of these most grave charges have been repeatedly proven by complainants as the documents of the various trials clearly illustrate. They have complained against the National Capital Union Presbytery for its approving Mr. Kaseman in spite of his demonstrated apostasy. Neither the Committee of Representation of the Presbytery nor any of the higher courts that have heard the case have ever refuted these charges. In some instances, including the final trial, there was no attempt to do so. This refusal or inability was in spite of the fact that the complainants have charged apostasy and pled with the higher courts if they could not refute the charges, to set aside the Presbytery’s decision and discipline all courts which have approved it.
The Permanent Judicial Commission of The General Assembly Decision of January 26, 1981
The final court at the final hearing, (the Permanent Judicial Commission of the General Assembly in the hearing January 24, 1981), falls far short of saving our Church from the apostasy charged. Actually it itself, by tacit compliance, became guilty of the same apostasy. All that the supreme court of our denomination did was affirm how orthodox our Confessions are, while at the same time upholding Presbytery and Synod in approving a man whose unorthodoxy, in at least four essentials of the Christian faith, had been demonstrated.
First of all, . . .
Those interested in reading the entirety of Dr. Gerstner’s treatment of this issue may write to the PCA Historical Center for a digital copy. Address your mail to [archivist (AT) pcahistory /DOT/ org]
It was in the old Southern Presbyterian Journal of December 15, 1947 that its editor, the Rev L. Nelson Bell, answered a letter from a reader on this matter of the social gospel. That reader had written a letter to the magazine which sought to chastise Christians for not engaging in the social gospel. Dr. Bell answered this letter with clarity and insight. Listen to his words:
“(The reader) is confusing the ‘social gospel’ (which is ‘another’ gospel) with the application of the social principles of the Gospel of Jesus Christ by Christians. . . . The “social gospel” is a gospel of good works. It is making social reform an end in itself . . . It denies sin as the underlying cause of social injustice. It completely ignores the redeeming work of Jesus Christ as the only ultimate solution of world needs.
“On the other hand, Christian participation in and the application of the social implications of the Gospel puts the redemption of the individual soul from sin through faith in the Lord Jesus Christ as of first importance and all social efforts as but a means to that end.
“We are convinced that many evangelicals need to more properly evaluate the social implications of the Gospel and to act on them; and, we feel we should co-operate with all who put such work in its rightful relationship to the Gospel.
“. . . our concern and our opposition is directed towards those who no longer look on a man out of Christ as a lost sinner. It is against those who look on sin, not as sin but as a maladjustment which can be eliminated by individual and co-operative effort, through education, improved environment and social uplift.
“The Bible promises economic and social advantages, but they come only by the way of the Cross of Jesus Christ.”
The entire comment by the former Presbyterian missionary to China, Dr. Bell, can be read on the PCA History Center’s other blog, The Continuing Story, but for this writer, this article sets forth in unmistakable terms the difference between the social gospel and the application of the social principles of the Gospel of Jesus Christ.
Words to live by: Let us by all means place an emphasis upon loving our neighbor on a horizontal plane, but first and foremost the question is, do you love God as a result of having trusted alone in God’s only Son, for your salvation. That is the primary question. It is as we are born again, that we can show forth God’s love to others in their physical needs, not only to meet them, but also show them how they can be forgiven of their sins, and be given eternal life forever, all as a result of Jesus Christ’s substitutionary death on Calvary’s cross for us.
New Church Sends Communication to All Christian Churches
It was at the close of the First General Assembly of what was originally named the National Presbyterian Church (a year later, renamed the Presbyterian Church in America) that a message was sent to all churches of Jesus Christ throughout the world from this new denomination. Adopted and then sent on December 7, 1973, the elders of this new Presbyterian Church wished everyone to know of their principles and convictions which occasioned this new Church.
Chief among them was the sole basis of the Bible being the Word of God written by inspired authors and carrying the authority of the divine Author. They desired that all branches of the visible church would recognize their conviction that “the Bible is the very Word of God, so inspired in the whole and in all its parts, as in the original autographs, the inerrant Word of God.” Further, it is the only infallible and all-sufficient rule of faith and practice.” (Message to all Churches, p. 1)
They also declared that they believed the system of doctrine found in God’s Word to be the system known as the Reformed Faith, as set forth in the Westminster Confession of Faith and Catechisms. They wanted everyone to know that this Reformed Faith is an authentic and valid expression of Biblical Christianity.
A third conviction was expressed to renew and reaffirm their understanding of the nature and mission of the Church. To them, Christ is King and the only Law-giver, having established the Church as a spiritual reality. It is composed of all the elect from all ages, manifested visibly upon the earth.
The chief end of man’s existence—our very reason for living—is to glorify God. That truth, reflected in the first answer of the Westminster Shorter Catechism aim, also implies that we give top priority to the Great Commission of our Lord Jesus Christ which speaks to going into all the world, preaching the gospel, and disciplining all nations, bringing them into the church.
Last, they sought a return to the historic Presbyterian view of Church government from the Session of the local church to the Assembly of all the local church representatives.
With a closing invitation to ecclesiastical fellowship with all who maintain their principles of faith and order, the address came to a close.
Words to live by: Even though the name was changed from National Presbyterian Church to Presbyterian Church in America in the next year after the publication of this Address, the principles and convictions have remained the same in this now forty year old church. If you are not in a Bible-believing, Gospel-preaching Presbyterian and Reformed church, prayerfully consider the testimony and witness of the Presbyterian Church in America.
To read the entire “Message to All Churches of Jesus Christ throughout the World,” click here.
The Rev. Harold Samuel Laird was a man of great Christian character, always spoken of with the greatest respect. Forgotten now by the current generation, he was in his time a pastor among pastors and a significant leader in the conservative Presbyterian movement in the 20th century. Taking advantage of your pending holiday, we present a longer post today, a sermon by the Rev. Harold S. Laird, preached on the occasion of the annual Thank Offering service of the Women’s Missionary Society, November 25, 1934. We trust you will be edified and challenged by reading of this sermon:—
Our Great Commission
“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the age. Amen.” (Matthew 28:18-20)
These three verses contain what is commonly called “The Great Commission.” On this occasion I have chosen to refer to it as “Our Great Commission,” because of the fact that we are considering it together, as a body of disciples of Him who gave the commission.
In these words I have as a pastor my justification for urging upon you as members of this church, and professed disciples of Christ, a great activity in the work of missions. More than this, in these same words we as the Session of this church have encouragement for the continuance and maintenance of our missionary effort above any other work in which we may be engaged. But still further, in these same words we as a body of professed believers in Christ find a positive obligation and duty to carry the Gospel into every corner of the world.
In order that we might the more clearly see our duty both as a church and as individual members, I ask you to consider carefully with me this Great Commission as we find it in the three verses of our text. Here there are three facts which may be clearly discerned through careful analysis of the verses—the source of the Great Commission, the object of the Great Commission, and the encouragement to those who will obey the Great Commission.
1—THE SOURCE OF THE GREAT COMMISSION
Whence did it come? From whom and by whom was it given? I am glad that the Scripture has not left us in doubt as to this. The text declares that it was Jesus who spoke the words. The source of this commission was not Moses, nor one of the prophets, nor even the foremost missionary, Paul. God’ could have given it to the church through any one of these, for all of them “spake as they were moved by the Holy Ghost,” but He chose rather to give it through Him who “spake as never man spake,” but “as one having authority.”
It is tremendously significant to note that before our Lord Jesus spoke the words of the commission, He definitely claimed for Himself authority with the statement, “All authority is given unto me in heaven and in earth.” The King James Version translates it “power”, but a careful reading of the Greek makes it clear that what He was really claiming here was authority, and not power as we are familiar with the usage of the word in the New Testament.
I am reminded of the passage in Daniel which speaks of Jehovah as “he (that) doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?” In this passage the man of God is ascribing authority unto Him that ‘‘sitteth in the heavens. ” It is the same authority which the Lord Jesus claims for Himself as He introduces the Great Commission, saying, “All authority is given unto me in heaven and in earth.”
Because this commission came from Him who had such authority, it came as a command. He did not speak these words as a mere request, suggesting that the Church might go or not, as it pleased. He who possessed such authority was not in the habit of making requests of His subjects. When He speaks, He speaks to command, and why not? Is not this the way of kings? Let us remember that He is a King, the King and Head of His church. Surely He has the right to command the church He purchased with His own blood, and in which are numbered those who bear His name and claim thereby to be His very own.
Occasionally I find a professed Christian who declares that he has no interest in foreign missions. I question such a one’s right to call Jesus Lord. If He is Lord, we must have an interest in the things He commands. Those who make such a statement are often exceedingly zealous about attending the Sacrament of the Lord’s Supper. Let us remember that the Great Commission of our Lord is equally as much a command as is His summons to the table of His broken body aid shed blood.
Years ago it was my privilege to attend a great missionary convention in Washington, D. C. On that occasion I listened to the outstanding missionary leaders of the world. One sentence spoken by one of them has lingered with me. It was this: “The question of one’s becoming a Christian is perfectly optional. He may become a Christian or not, as he chooses, and suffer the consequences. But after that one has become a Christian, there is nothing optional about it. He is then duty-bound to be obedient to the Great Commission”.
In view of all this, the first claim of missionary activity does not therefore come from the misery and need of the world. Surely this is a mighty claim, and were you to be transported this morning from your comfortable seat in this auditorium to one of those sections of the world where the Gospel has never yet been preached, and with your own eyes behold the dire need of those who have never heard the story, you would not need further persuasion to create in your heart a missionary zeal.
I shall never forget the impression made upon the First Church of Lewistown, Pa., during my pastorate there, when during our annual School of Missions we had the privilege of hearing the testimony of Dr. L. E. Smith, a medical missionary under our Board of Foreign Missions. In connection with his address to men only he showed a series of pictures taken of patients whom he had treated, showing something of the awful physical need in a land where Christ is not known. Following the address, a man in the church came to me declaring that never could he go to Africa to do what this doctor was doing. I said to him, “If you cannot go, then certainly you ought to make it possible for those to go who will go”. To this he replied, “I know that I should, and I will.”
When I took Dr. Smith to the train, I had occasion while we were waiting on the platform to introduce him to one of the physicians of our town, and I suggested that Dr. Smith show to this man some copies of the photographs which he had used the night before at the church. As he studied the pictures and heard Dr. Smith relate some of his experiences, he declared, “What a place that would be to practice medicine”! Dr. Smith’s reply was this “No man would be willing to practice medicine in that place unless he had in his heart the love of Christ for dying men.”
But this ought not to be the first claim for your missionary activity. Neither does the first claim of missionary activity arise from the fact of the great blessing of the Gospel to those who hear and receive its truths. Were you to go into certain sections of heathen lands today, comparing Christian communities with non-Christian, you would need no other argument to convince you of the value of missionary work, or of your own obligation as a professed Christian to share in it.
In the year 1833 Charles Darwin, the famous scientist and exponent of the chief theory of evolution, paid a visit while in search of the so-called “missing link” to the South Sea Islands, then inhabited by cannibals. As he studied these people, he was convinced that they were the lowest specimen of humanity in the world, in some ways lower even than the brutes. As he came away, he declared that no power on earth could transform those people into a higher form of civilization. He was right, for no earthly power could do that. Just thirty-four years later, in 1867, Mr. Darwin returned to these same islands and found there churches, schools, and huts from which there came the sound of the singing of hymns. This was after the ministry of John G. Paton. Mr. Darwin returned to England and made out a substantial check to the London Missionary Society, sending it with the testimony that he had seen with his own eyes the power of the Gospel and wished to have some share in its remarkable ministry.
It is a significant thing that that which wrought the transformation in the South Sea Islands was not a program of education or social service, but simply the preaching of the Gospel of the crucified, risen Saviour. It is also significant that our Mission Boards do not undertake a ministry of education among such people as those to whom John G. Paton ministered. They rather carry on such programs in lands where civilization has been for generations.
Surely such blessings as those which the Gospel brings do have a mighty claim, as well as the dire need for that blessing, and these ought to transform any professed believers in Christ into a great missionary people. It is because of my conviction regarding this that we set up an annual School of Missions, where we hear the testimony from missionaries direct from the field regarding both the need and the power of the Gospel to meet that need. But as a matter of fact, evidence like this ought not to be necessary to lead us into great missionary activity. The commission itself should be sufficient.
The first claim of any church’s missionary work ought to arise from the direct command of our Lord Jesus Christ. We ought to be a missionary people not primarily because of the need of the heathen, or the power of the Gospel of the Lord Jesus Christ to meet that need, but rather first of all because He commands us to be such a people. For this reason the church that neglects foreign missions is disregarding the express orders of her Lord. It is a serious thing to do this, for consider again who He is that we dare thus to disregard. He is the One who claimed, “All authority is given unto me in heaven and in earth.”
II—THE OBJECT OF THE GREAT COMMISSION
The object is quite as clearly declared in the text as is the source of it. We as a church are to go and “make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” From these words it is first of all clear that the church is not to sit still and wait for the heathen to come to its doors, but it is to go to them. Not only so, but it clearly sets forth that it is the duty of the church to go not to some of them only, but to all of them. We are commanded to “make disciples of all nations.’ That means all people everywhere, be they in the heart of a great continent, or in the middle of the sea upon some forsaken island.
The object of the telling of the story is clearly stated. It is not that those to whom we go may be civilized, or educated, good as these things are. We are to have a greater objective than that. We are commanded to go and make disciples. That is, we are to go with the express purpose of leading men to Christ and baptizing them in His name.
Sometimes I fear that the church is missing the clearly given object of its commission as it throws its effort and money into a program of education and social service, all of which is good, but not the object as stated in the commission. I take it to be the duty of every church that sends out missionaries to see to it that these missionaries are putting “first things first.” To the best of our ability, we have done and are doing this in our church. We are endeavoring to be as true as we know how to the great object of our Lord’s commission, which is to make disciples of all nations, that is, to lead men and women everywhere to a knowledge of Jesus Christ as personal Saviour and Lord.
III—THE ENCOURAGEMENT GIVEN TO OBEDIENCE
This encouragement comes to us as a mighty promise conditioned only upon our obedience. This great promise follows immediately upon our Lord’s command—“lo, I am with you alway, even unto the end of the age.” Sometimes this verse is detached from the preceding verses. Frequently I have heard it used by those who claimed the Lord’s abiding presence regardless of their attitude towards the Great Commission. I am sure that we have no right to separate this promise from the command which it immediately follows. Let us remember that these verses were spoken together by our Lord and that they should always go together. The fulfillment of the one is conditioned by the obedience of the other. It is only when we go that we may claim the promise.
Consider carefully the force of the little word, “Lo.” “Go ye,” says our Lord, “and, lo, I am with you.” It is used to arrest attention and summons us to the consideration of a marvelous truth, namely, the promise of His presence. Not only so, but of His continuous presence—“alway”, every day, every hour, every moment. What a promise, and what encouragement! What a mighty incentive this ought to be to us as a church to go!
The church that does not go has no right to expect His presence and all that presence means in its life and work. Let me say that the church that does not go does not have His presence. It is the church that goes, the church that has a great missionary passion, and a large missionary activity that has His presence and His consequent blessing. This is why I am so eager that this church shall be a great missionary church— because I KNOW that if we obey and go, He will be with us to bless us, even He who has all power in heaven and in earth, as well as all authority.
The best way for any church to know the richest blessing of heaven is for that church to become missionary-minded. I think a year ago today I called attention to the striking testimony of Phillips Brooks, who early in his ministry made the statement that if ever he were called to serve a church that was financially run-down and unable to meet its bills, he would at once urge that church to undertake the support of a foreign missionary. Such a statement sounds like the height of folly to the unbelieving world, but those of us who have tested this promise of the Lord know that this course is not folly but the very height of wisdom.
That which is true of the church is true also of the individual in the church, for what our Lord Jesus says to the church, He says also to you and to me. “Go ye”…if you go… “Lo, I am with you.” Remember, when He is with us, in the sense of this promise, His presence always brings blessing. It was so in the days of His sojourn in the flesh. As it was then, so it is now, for He is “the same yester-day, and today, and forever.” Do you want that Presence and the blessing it guarantees? If you do, obey the Great Commission. “Go ye”!
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A Potential Schism Halted by a Compromise Initially there was no real problem with the written standards for the Presbyterian Church in America. Ministerial students were simply tested for their learning and soundness in the faith. But a controversy in the mother country soon changed this. So the question arose, should teaching and ruling elders be […]
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Dr. Paul Woolley’s series of articles on Presbyterians in America continues today with a segment on churches of Covenanter ancestry. Please keep in mind that these articles were written in the early 1950s and so much has changed since that time. VI – The Churches of Covenanter Ancestry [Reformed Presbyterian Advocate, 86.3 (March 1952): 25-26] […]
On August 27th, 1820, the Rev. Sylvester Larned appeared for the last time before the congregation of the First Presbyterian Church of New Orleans. He had remained in the city during the summer’s “sickly season.” Death from fever was everywhere, and Rev. Larned has spent those weeks and months ministering to the city’s poor who […]
Dr. Woolley’s series of articles on Presbyterians in America continues today with a focus on the Orthodox Presbyterian Church and the Bible Presbyterian Church. Our Monday and Tuesday posts will conclude this series. Do keep in mind that these articles were written in the early 1950s and so much has changed since that time. V […]
We continue today with Dr. Woolley’s series of articles on Presbyterians in America. Do keep in mind that these articles were written in the early 1950s and so much has changed since that time. Tomorrow’s post will focus on the Orthodox Presbyterian Church and the Bible Presbyterian Church. Presbyterians in Americaby Rev. Paul Woolley IV […]
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