The Christian Faith According to the Shorter Catechism is the title of a small booklet published in 1950. Authored by Dr. William Childs Robinson, the work had first appeared in serial fashion on the pages of The Southern Presbyterian Journal. Reproduced here is Dr. Robinson’s short but eloquent introduction to his subject :—
The Shorter Catechism is the work of the Westminster Assembly of Divines which [initially] met at the call of Parliament in Westminster Abbey, London, on July 1, 1643, and continued in session for six years. The Assembly was composed of about a hundred and fifty English ministers and lay assessors and eight Scottish ministers and elders. They met to bring the worship, the doctrine, the government and the discipline of the Churches of Great Britain into closer conformity with the Word of God.
The Shorter Catechism is the final and finest work of that great Assembly. The work on the Catechism was undertaken early but in its final form was approved last. All the fine Lutheran and Reformed Catechisms from the days of the Reformation were at hand to draw upon. In the Assembly itself there were at least a dozen members who had written catechisms. Calvin’s Catechism, one by Herbert Palmer, a member of the Assembly, and a Manual by Archbishop Ussher influenced the work. In addition to Palmer, “the best catechist in England,” Dr. John Wallis, the mathematician, and Rev. Samuel Rutherford of Scotland seem to have shared in the preparation of this work. Our Shorter Catechism ranks with Luther’s Catechism and the Heidelberg Catechism and is described as “one of the three typical Catechisms of Protestantism which are likely to last to the end of time.”
The purpose of the authors of the Catechism was to frame the answer, not according to the model of the knowledge the child has, but according to what the child ought to have. Thus it is a pre-eminently instructive work. It places thoughts in the mind and heart of the child which grow with him, which indeed help the child to grow in wisdom and in grace. Thomas Carlyle, the great Scottish thinker, said: “The older I grow, and I now stand on the brink of eternity—the more comes back to me the first sentence in the Catechism which I learned when a child, and the fuller and deeper its meaning becomes: ‘What is the chief end of man? To glorify God and to enjoy Him forever.’ ”
Words to Live By: But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.—Matthew 6:33, KJV.
Image source: Title page of a facsimile of the first edition of the Westminster Shorter Catechism, as ordered by the House of Commons on November 25th, 1647 to be printed for their use. This facsimile was published in London by the Publication office of the Presbyterian Church of England, in 1897. A copy of this work is preserved at the PCA Historical Center. To view this book online, click here.
To Presbyterians, the American Revolution had been a holy war. And now with its winning, Christian Presbyterians could get back to growing the church. And that growth took place in a period of spiritual progress. From New York all the way south to the Carolinas, new settlements were begun, with Presbyterian missionaries and ministers being sent throughout the whole length of the land.
But as the churches and the presbyters became more and more distant from one another, there was a concern about attendance. In all the synods put together, over one hundred ministers were absent in any given year with only six of the churches presented by elders. In one synod, a new moderator was elected, and then excused when it became known that he had not been present for the previous eleven years. Clearly something had to be done.
The sixteen Presbyteries were organized into four separate synods in 1785. They were: Philadelphia, New York and New Jersey, Virginia, and the Carolinas. Numerically, this meant that there were four synods, sixteen presbyteries, 177 ministers, 111 licentiates, and 419 churches.
It was on May 21, 1789, that the first General Assembly was held in the original city of Presbyterianism, Philadelphia. John Witherspoon was chosen to preach the first sermon of that assembly. The delegates chose the Rev. John Rodgers to be the first moderator. He had been trained back in the Faggs Manor Presbyterian Church under New Side Minister Samuel Blair.
Some housekeeping had to be done in light of the separation from England. No longer could the civil magistrate be considered to be the head of the church. So chapters in the Westminster Standards which put him as the head of the church were re-written in the light of the American victory in the American Revolution. No one denomination would any longer be considered a state church, whether it was Anglican, Roman Catholic, or Presbyterian. There was a separation of church from state.
And Denominational Deathknell:
Then, moving into a later century, we note that in “1918 three churches united to form First Presbyterian Church, New York City. They called as pastor Rev. Mr. George Alexander, D.D., and as associate pastor, Dr. Harry Emerson Fosdick, a Baptist. On Sunday morning May 21, 1922, Dr. Fosdick preached a famous sermon titled: “Shall the Fundamentalists Win?” In this he contrasts the conservative and liberal views on the Virgin Birth, the inspiration of Scripture, the Atonement and the Second Advent of Christ and pleads for tolerance of both views within the church. In 1923 Dr. Fosdick gave the Lyman Beecher lectures on preaching before the Yale Divinity School, which were later published under the title: “The Modern Use of the Bible.” This material clearly sets forth the liberal beliefs of Dr. Fosdick which are at complete variance with clear Scriptural teaching.” [Historical Background and Development of the RPCES, by Thomas G. Cross, 1968]
Words to Live By:
We may never know whether Fosdick chose that specific date for the delivery of his infamous sermon, whether he intended with some note of irony, but clearly that sermon serves as a marker for all the many changes that have come since. As it is true for denominations and for local churches, so too every Christian is each day faced with decisions that may steer us in one direction or another. A decision to follow Christ or to follow self and its desires, which will it be?
“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
But his delight is in the law of the Lord and in His law doth he meditate.”—Psalm 1:1-2, KJV.
William Greenough Thayer Shedd was born in June of 1820 of a distinguished New England lineage. His father was a minister, though it is not clear whether he was a Congregationalist or a Presbyterian pastor. (In early years, both groups were closely aligned in that region.) When William Shedd was eleven years old in 1831, his family moved to Lake Champlain, New York. This enabled William to later attend the University of Vermont, where a teacher introduced him to philosophy and literature. Graduating in 1839, he began to teach in New York City. It was here that William made a public profession of faith and began to attend a Presbyterian Church.
Sensing the call to the ministry, he attended Andover Theological Seminary. There he met and was influenced by Prof. Leonard Woods, who was a solid Old School Calvinist, albeit a Congregationalist. Graduating from Andover, Shedd became a pastor in the Congregational denomination in Vermont. Even though he was Old School Reformed in his thinking, he taught briefly at the New School Presbyterian institution of Auburn Theological Seminary, from 1852-1854.
When Unitarianism made such inroads among the Congregationalists, decimating the integrity of that association, Pastor and Professor Shedd made his switch to the Presbyterian distinctives of his younger years. Leaving Auburn, he was professor of church history at Andover from 1853-1862, and then for two years labored as co-pastor at the Brick Presbyterian Church in New York City. His life’s primary work occurred while teaching at Union Theological Seminary in New York City, where he was to teach for eleven years, 1874-1892. Just before the end of his teaching ministry, he wrote his most famous book on “Dogmatic Theology.”
And yes, he took a strong stand against the unbelief of his fellow teacher, Charles Briggs, and Shedd also argued against the revision of the Westminster Standards, which was also being suggested in those days. He died on November 17, 1894.
Words to live by: When a pastor or professor has something truly substantive to say, and can summarize his thoughts on paper and in published works, that expression of the Gospel message can continue to serve as an influence for righteousness, well beyond the pastor’s immediate sphere and life. Some churches and educational institutions (may their tribe increase) are offering sabbaticals to their pastors and professors for exactly that reason, that is, that they may examine themselves pastorally or professionally in their calling, and set down in writing some lessons for the benefit of the church at large. Support such efforts, if you are a member of a church, or on a board for higher education. They are that beneficial to the wider church.
Samuel Miller was born in Dover, Delaware on October 30, 1769. As was typical for his day, he studied theology privately in preparation for the ministry. Upon completion of his examinations he was ordained by the Presbytery of New York on June 5, 1793 and installed as pastor of the First Presbyterian church of New York City, where he then served from 1793-1801. He next served the Wall Street church from 1801-1813, before answering the call of General Assembly to serve as professor of ecclesiastical history and church government at the Princeton Theological Seminary, Princeton, New Jersey. As the second professor at the Seminary after Archibald Alexander, Miller served the Seminary from 1813-1849, finally taking emeritus status at the age of 80. He died less than a year later, on January 7, 1850.
Resting behind the simple facts of our first paragraph is the spiritual depth of this man of God. Upon taking the new ministry at Princeton, he sat down and wrote out seven resolutions. We don’t have space for all seven of them, but the first one stands out and indeed sums up all the rest. It reads, “I will endeavor hereafter, by God’s help, to remember more deeply and solemnly than I have ever yet done, that I am not my own, but Christ’s servant; and, of course, bound to seek, not my own things, but the things which are Jesus Christ’s” That says it all with respect to the character and conduct of this seminary professor.
Words to Live By: Samuel Miller’s first resolution is but a summary of those words written down by the Apostle Paul, in 1 Corinthians 6:19, when he stated in the context of the need to live a moral life, the following: “Do you not known that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought with a price. Therefore honor God with your body.” (NIV) Whether soul or body, each of us should make Samuel Miller’s resolution our own resolution, and indeed recommit ourselves to it at pivotal points of our life, such as our birthday. It would be exciting to see what God would do with such a committed Christian if this is true of you and me.
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.
Reprinted here is a brief biography which originally appeared inThe Reformed Presbyterian Advocate, 87.4 (April, 1953): 40-42.
On 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.
He 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 the Reformed 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.
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 […]
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. Presbyterians in Americaby Rev. Paul Woolley III – The Presbyterian Church in the United States [Reformed Presbyterian Advocate, 85.12 (December 1951): […]
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. Presbyterians in Americaby Rev. Paul Woolley Part II – The Presbyterian Church in the U.S.A. [first published in The Reformed Presbyterian […]
Yesterday we ran a post with a genealogical chart of Presbyterian denominations in North America. As it was from the 1950s, it’s dated, but adequate to provide the basic scheme of things. (see the embedded link).Today we begin with Part 1 in Dr. Paul Woolley’s brief series on Presbyterian denominations in North America. Presbyterians in […]
This week we will be presenting a series of articles by the Rev. Dr. Paul Woolley [1902-1984], who served as professor of church history at the Westminster Theological Seminary, Philadelphia, from the start of that school in 1929 until his retirement in 1977. This series of articles appeared on the pages of The Reformed Presbyterian […]
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