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The Greatest Divine of the South

ThornwellJH_smWhen the great Southern theologian died on August 1, the South was winning her independence from the Union.  But that was only one year into the War Between the States.  In 1862, James Henley Thornwell finally succumbed to a life-long affliction from tuberculosis, at the age of 50.  Three years later, his beloved Confederacy would be a defeated people.  He did not live to see that defeat and feel that sorrow.

James Thornwell, as our title puts it, was the greatest divine of the South. Biblical philosopher, Calvinistic theologian, and Old School Presbyterian defender—all these descriptions characterized Dr. Thornwell.  He believed in principle rather than expediency.  And his writings continue today in both North and South.

When he was just twenty years old, he came to Christ, making a public profession of faith.  Determined from that time forward to enter into the field of theology, he began to study first up north, and then in his beloved South, where the weather was better suited to his nature.  Due to a scarcity of preachers, even before he finished seminary, he was able to be licensed and ordained two years after his salvation.  Other than a few years in the pastorate, he labored primarily as a teacher at South Carolina College, serving there for the next 18 years, with only a few intervening terms as a pastor, each for only a short time.

Active in the regional and national courts of the Presbyterian Church, he was chosen to serve as Moderator of the General Assembly when he was just 34 years old. His gifts of leadership, wisdom and insight were apparently evident to all, and neither before nor since has anyone that young been called to serve in that capacity. When the General Assembly of 1861 became a political agency in the eyes of Southern Presbyterians, as it voted to swear allegiance to the Federal government, Thornwell became the guiding light for the Presbyterian Church of the Confederate States of America.  He  wrote and published the Address to all Churches, which stated why they as the Old School Presbyterians of the South could no longer be a part of the Old School Presbyterians of the North.  He would pass on to glory  in the next year.

Words to Live By: What saith the Scriptures?  It was said that this question, and the subsequent answer, were together the all-embracing rule of Thornwell’s faith and life.  Regardless of how we stand on the great national issues of the Civil War, that same question must be our own standard for believing and living. How often do you go to the Bible to guide your thoughts, words, and actions? Since it is our rule for faith and life, your answer should be—indeed, must be—all the time. And yet before it can be so, you must know the Bible. That is why we have accompanying this historical devotional, a plan for reading through the Bible. Don’t overlook that column over there on the right!  It is the most important part of this devotional blog.

A Further Note:

The following brief report of the death of the Rev. James Henley Thornwell comes from The Christian Observer in August of 1862. :

DEATH OF REV. DR. THORNWELL

Just as our paper of last week was put to press, a telegraphic dispatch brought the sad intelligence of the death of the Rev. Dr. James H. Thornwell, of Columbia, S.C. He departed this life at the home of his friend, E. White, Esq., of Charlotte, N.C., on Friday, the 1st of August. His removal at this important crisis in the church and country is lamented as a public calamity. The mind of Dr. Thornwell was of high order, richly endowed with intellectual attainments which qualified him for the important position he held in the Church. His talents as an able theologian, accomplished writer and eloquent debater and speaker gave him a wide influence in the church and country.

Dr. Thornwell visited North Carolina about six weeks before his death with the hope of improving his impaired health.—After spending two weeks at Wilson’s Springs he came, to Charlotte, where he had made arrangements for meeting Mrs. Thornwell and setting out with her on a tour among our western mountains. The day after his arrival here, he was taken violently ill with an attack of the dysentery—a disease of which his father, a brother and other relatives died, and to which he had long been subject.

By this afflictive providence, God seems to be saying to his bereaved people—”cease ye from man;”—”Trust not in an arm of flesh; Confide in the Lord Jehovah, the Everlasting strength of his people.”—He will afflict and chasten—but He will never cast off his Church.

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The hour being late, today’s entry is drawn directly from Alfred Nevin’s Encyclopedia of the Presbyterian Church (p. 333), with just a little elaboration.

Third in an Illustrious Line of Medical Doctors

H. Lenox Hodge was born in Philadelphia, July 30th, 1838. His father was the eminent physician, Dr. Hugh L. Hodge. [His uncle was the equally eminent Princeton Seminary professor, Dr. Charles Hodge]. Lenox received a collegiate education, which terminated in 1855, in his native city, and afterwards studied medicine at the University of Pennsylvania, where he graduated in 1858.

In the Fall of the same year he became resident physician of the Pennsylvania Hospital, retaining that office till the Spring of 1860, when he opened an office for the practice of medicine in Philadelphia. He was appointed Demonstrator of Surgery in the University of Pennsylvania, and, in 1861 commenced giving instruction to private classes, on Chestnut Street, between Ninth and Tenth Streets, and subsequently lectured in Chant Street, on Anatomy and Operative Surgery. During the Civil War, Dr. Hodge served at West Philadelphia’s Satterlee Hospital, and he was also attached to the Pennsylvania Reserve Corps of Surgeons, serving as a field surgeon at Yorktown, Fredericksburg, and Gettysburg. In 1870 he was appointed Demonstrator of Anatomy in the University of Pennsylvania, and was, for nearly ten years, attending surgeon at the Children’s Hospital. At the opening of the Presbyterian Hospital, in 1872, he was appointed attending surgeon to that institution.

Dr. Hodge, by his talents, industry, integrity and energy, attained a high rank in his profession. He was a gentleman of polished address and peculiar benevolence. For a number of years he was an exemplary, active and useful ruling elder in the Second Presbyterian Church. Removed by death, in the midst of his years, June 10th, 1881 [surviving his uncle by not quite three years, Charles Hodge dying in 1878], he bore his last and lingering illness with marked resignation, and left the record of one who had adorned all the relations of life by his cultivated intellect, kind disposition, and exemplary Christian character. At the time of his decease he was a member of many medical societies and associations.

Words to Live By:
When we think of Christians who are, or were, medical doctors, the easy association is to the New Testament author, Luke, who wrote one of the four Gospels, as well as the Book of Acts. Next to the pulpit ministry, the medical profession is perhaps preeminently an appropriate one for Christians, focused as it is on the art and science of healing. As much as we need to be reminded to pray for our pastors, don’t we also need to be praying for doctors and other medical professionals? In a culture that seems fixated on death (Prov. 8:36), Christians in the medical profession face unique challenges today.

For Further Study:
The College of Physicians of Philadelphia maintains an archival collection of Dr. Hodge’s case notebooks. The finding aid for that collection can be viewed here.

H. Lenox Hodge was buried in the Laurel Hill Cemetery in Philadelphia. His gravesite, with an accompanying photograph, can be viewed here.

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The Day of Small Beginnings

Drawing from three separate quotations, we have in short compass the story of Jenny Geddes and her little wooden stool, which God used to bring about a revolution and return to biblical truth. Somewhere here in the Archives we have a photograph of what that little stool probably looked like. Perhaps later today that photo can be added to our post.

*    *    *

Two years ago, while walking about in Old St. Giles’ church in Edinburgh, with Dr. W. G. Blaikie, whose fame as author, scholar, and preacher, is known throughout the Presbyterian Church, he said, ― this is the first time I have been here in seventeen years. And yet this is the church in which Knox preached and Jennie Geddes worshipped. Here she threw the famous stool at the head of the Dean who was reading the liturgy, under orders from King Charles. The outburst of popular indignation, occasioned by this act, was the beginning of the great struggle for religious liberty in Scotland.

*    *    *

The war in behalf of purity in religion began in Scotland. Archbishop William Laud [1573-1645] prepared a new Prayer-book and sent it to Edinburgh for the use of the churches. On July 23, 1637, the priest of St. Giles Church came forth in white surplice to read the new ritual. Jennie Geddes flung her stool at his head, and a riot drove the minister from the chancel. All Scotland arose in arms against Laud’s innovations, and in 1638 the National Covenant was signed, binding the Scottish people to labor for the purity and liberty of the gospel. In the same year, at Glasgow, the General Assembly of the Church of Scotland deposed the bishops and re-established the Presbyterian system.
Two brief wars with Scotland were waged by King Charles, but the lack of money compelled him to summon the representatives of the people. The combatants stood face to face in the arena of debate. The issues of religious and of civil liberty were at length to be decided in a conflict between Charles Stuart and the English Parliament.

*    *    *

It has been said, and not without a show of propriety, “that the First Reformation in Scotland was commenced by a stone cast from the hand of a boy, and the Second Reformation by a stool from the hand of a woman.” By causes in themselves so insignificant does God often produce the grandest results. Detach them from their connections, and they are nothing. Associate them with the other links in the chain of providential influence to which they belong, and they become mighty for good or for evil. The bite of a spider has caused the death of a monarch, and the monarch’s death a revolution in his empire.

*    *    *

Words to Live By:
The Lord delights to use the weak things of this world to accomplish His purposes.

For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God. (1 Corinthians 1:26-29, NASB)

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A Distinguished Lineage

“If we as God’s people were only more willing to wait for the Lord, how infinitely great would be the things that He in His graciousness would be delighted to do for us and in us and through us to the blessing of others and to the glory of His Name.” — Dr. T. Stanley Soltau.

soltau_TStanley

Through a long, useful life, Theodore Stanley Soltau, D.D. served faithfully and well the Lord he loved.

Theodore Stanley Soltau was born in 1890, of missionary parents in Tasmania, and throughout his life was himself a missionary in every sense of the word. The Soltau family had  originally been Plymouth Brethren.  In fact, Stanley’s grandfather, Henry William Soltau, was born in Plymouth, in 1805. Henry authored works which remain in print to this day: The Holy Vessels and Furniture of the Tabernacle and The Tabernacle, the Priesthood and the Offerings.

Stanley received his early schooling in England, but when Stanley’s parents returned from the mission field to the United States in 1904, he remained stateside to obtain his undergraduate training in Northwestern University in Evanston, Illinois. His theological work was done at Princeton Seminary under men whose names are familiar to all in our church.

Shortly after graduation from seminary Dr. Soltau began a quarter of a century of profitable missionary endeavor in Korea. During these years he served under the Mission Board of the Presbyterian Church in the U.S.A., working in pioneer missionary works as well as in the administrative work of the mission in that land. It was while Dr. Soltau was in Korea that the church there suffered much persecution for its faith from the Japanese. Dr. Soltau stood firmly with the Church in resisting the attempts of the government to interfere with its service for the Lord.

Forced, through illness, to return from the foreign field in the late 1930’s, he entered on a new phase of his service. He was pastor in Evanston until 1942 when he was called by the First Evangelical Church of Memphis, Tennessee.

The blessing of the Lord was upon his ministry in Memphis and the church grew in number and service. Dr. Soltau’s life-long interest in missions was reflected in the interest of First Evangelical Church in supporting missions around the world.

After twenty-six years of an active and valuable pastorate, Dr. Soltau resigned in June of 1968. In his “retirement” he was, if anything, more active in his ministry for people and for missions. He traveled extensively in the U.S. and on missionary trips to South America and around the world.

In the early 1950’s, Dr. Soltau united with the then Bible Presbyterian Church. His help in the formation of World Presbyterian Missions was great and he served until 1971 as the president of this missions board. He was for a time on the board of the North Africa Missions agency, as well as that of the Greater Europe Mission and also Columbia Bible College.

T. Stanley Soltau, Christian gentleman, scholar, missionary, statesman, pastor, in the midst of an active life, at the age of 82, stepped into the presence of the Lord on the afternoon of July 19, 1972. “Blessed are the dead, that die in the Lord.”

The Lord blessed Dr. Soltau and his wife with children who grew to place their trust in Christ. His daughter Eleanor served in Jordan as a medical doctor; daughter Mary worked with a ministry for the handicapped; George was engaged full-time with prison ministry and Addison served as a professor at Covenant Theological Seminary and currently serves as an associate pastor at First Presbyterian Church of Coral Springs, Florida.

Words to Live By (once more, for effect):
“If we as God’s people were only more willing to wait for the Lord, how infinitely great would be the things that He in His graciousness would be delighted to do for us and in us and through us to the blessing of others and to the glory of His Name.”

Biographical—
A memorial for Dr. Soltau was published in the 1973 Minutes of Synod of the Reformed Presbyterian Church, Evangelical Synod. Our account above is based on that text. An obituary was also published in the RPCES newspaper,  The Mandate, and there is a Memorial for Dr. Soltau in the Journal of the Evangelical Theological Society, 15.4 (Fall 1972) 256. But thus far, the primary work on Dr. Soltau’s life remains the biography by Charles Turner, included as chapter nine in Chosen Vessels.

Bibliography—
1932
Korea, The Hermit Nation.  London, New York : World dominion Press, 1932. 123 p. [Includes “The Bible in Korea, by Rev. R. Kilbour, D.D. [1867-1942], on pp. [79]-89.]

1934
“Mission Survey,” in The Fiftieth Anniversary of the Korea Mission of the Presbyterian Church in the U.S.A., June 30-July 3, 1934, Rhodes, Harry A. and Richard H. Baird, editors.  Seoul, Korea : Y.M.C.A. Press, 1934. pp. 216-233.

1942
Straight Road to Christian Living : Valuable Helps for Young Christians. Grand Rapids, MI: Zondervan Pub. House, 1942. 63 p.

1944
Christ is the Son of God. Chicago, IL: Moody Press, 1944. 48 p.

1946
The Everlasting Gospel. Memphis, TN : The Mid-South Bible Center, 1946. 65pp.

1947
That They Might Have Life. Memphis, TN : The First Evangelical Church, 1947. 29pp.

1949
Lo, I Am With You Always.  Memphis, TN : The First Evangelical Church, 1949.  31pp.

Who do men say that I am?  Wheaton, IL: Van Kampen Press, 1949.  112 p.

1956
A Straight Road to Christian Truth [Seoul] : Presbyterian Publication Fund, 1956), Korean language.  65 p.

1959
“The High Priesthood of Christ,” serialized in The Bible Presbyterian Reporter, 1958-1959.

Facing the field; the foreign missionary and his problems.  Grand Rapids: Baker Book House, 1959.  135 p.

Missions at the Crossroads: The Indigenous Church—A Solution for the Unfinished Task. Grand Rapids, MI : Baker Book House, 1959.  188pp.

1960
“Reformed Theology and Missions,” in The Bible Presbyterian Reporter, 5.4 (April 1960): 15-16.

“Paradoxes of the Cross,” Part I – The Place of Defeat and Victory, in The Bible Presbyterian Reporter, 5.4 (April 1960) 7-8;  Part II – Man’s Sin versus God’s Love, in The Bible Presbyterian Reporter, 5.5 (May 1960) 11-12; Part III – God’s Identification of Himself with Man, in The Bible Presbyterian Reporter, 5.6 (June-July 1960) 5-6.

“How Often Should We Observe the Lord’s Supper?,” in The Bible Presbyterian Reporter, 5.5 (May 1960) 10

“The Two Empires in Japan,” in The Bible Presbyterian Reporter, 5.6 (June-July 1960) 15 [review of John M.L. Young’s book]

1961
The Standard Bible Commentary on Acts. Seoul : Committee on the Bible Commentary of the General Assembly of the Presbyterian Church in Korea, 1961. 456 p.

1963
“Committing the Message to Faithful Men,” – Convocation Exercises at Covenant College and Seminary, St. Louis, MO, 27 September 1963.

1966
The God-pointed Life: Lessons from the Life of David.  Chicago : Moody Press, 1966.  127 p.

1969
In the Enemy’s Territory.  [s.l. : s.n.], 1969.  137 p.

1971
Yin Yang, Korean Voices.  Wheaton, IL: Key Publishers, 1971.  147 p.

1977
Liberalism versus Historic Christianity.  Lincoln, NE : Back to the Bible, 1977.  15pp.

1970-1979?
Jesus, man or God?  Memphis, TN: Time for Truth, 1970-1979?  55 p.

Undated
Our Sufficiency.  (s.l. : s.n., n.d.  20pp.

The Reality of Christ’s Promises : A Series of 10 Broadcasts by Rev. T. Stanley Soltau, D.D., over Station WMC.  Memphis, TN : First Evangelical Church, n.d. [1940s]), pb, 51pp.

See also—
While Charles Turner, in his biography of Dr. Soltau [chapter 9 in the volume Chosen Vessels (Ann Arbor, MI: Servant Publications, 1985), pp. 159-183] states that Dr. Soltau “…kept no journals, no copies of his correspondence…”, nonetheless the PCA Historical Center is blessed to have some of the Soltau correspondence preserved among some of its other collections:

Robert L. Rayburn Papers:

Rayburn, Robert G., Correspondence, Soltau, T. Stanley, 1959 – 1961 8 30

Frank Fiol Papers:

Correspondence, 1956: Frank Dyrness, T. Stanley Soltau, John G. Crane, Kenneth Horner, Carl McIntire, R. Laird Harris, J.E. Krauss 359 7


At the Covenant College archives—
“For to Me to Live Is Christ,” [Final Message at Covenant, 6 pages].

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A Christian of Exceptional Personality and Evangelistic Appeal

woodbridge01

Charles Woodbridge, born January 24, 1902, was described by his fellow Reformed Christians as being no ordinary General Secretary. From his heritage as the fifteenth generation minister of his family line, dating back to 1493, from his own father who had been a missionary in China, from the fact that he married the daughter of a missionary, Charles Woodbridge would be known as “a man of exceptional personality and evangelistic appeal.” His spiritual gifts made him the perfect architect of a new mission strategy in reaching the world for Christ.

Yet the main line denomination of which he was a part, did not take kindly to this new mission upstart. Within a year, steps were taken to force him to abandon this new missions work, and when he chose not to follow their directives, Charles Woodbridge was censured by the church. He left in 1937 to become a pastor of the Presbyterian Church in North Carolina for several years.

Eventually, he served as a theological seminary professor and author, always seeking to warn Christians of the danger of compromising the Word of God. He died not all that many years ago, on 16 July 1995, at the age of 93.

woodbridge-ibpfmAs the General Secretary of the Independent Board, Rev. Woodbridge composed, on behalf of the Independent Board, a “Statement as to Its Organization and Program.” The text that follows is a portion of that Statement:—

The Independent Board for Presbyterian Foreign Missions

The Independent Board for Presbyterian Foreign Missions is an agency established for the quickening of missionary zeal and the promotion of truly Biblical and truly Presbyterian foreign missions throughout the world.

It is independent in that it is not responsible, as an organiza­tion, to the General Assembly of the Presbyterian Church in the U. S. A., or to any other ecclesiastical body.

*      *     *     *

Why Was the Independent Board Established?

Because a great many loyal Presbyterians have lost faith in the official Board of the largest of the Presbyterian churches, which is the Presbyterian Church in the U. S. A. They cannot in good conscience support an organization which they regard as disloyal to the Word of God; but they are more eager than ever, in view of the growing apostasy throughout the world, to further the cause of Biblical foreign missions to the uttermost ends of the earth.

Why have so many persons lost confidence in the official Board? Because in the last few years the Board, in its official actions, has been compromising with error in a most dis­tressing way.

rethinkingWhen the Laymen’s Appraisal Commission’s Report was issued last year, an attack against the very heart of the Chris­tian message, the Board, instead of swiftly, directly, and uncom­promisingly repudiating the Report, answered it in terms which were most vague and unsatisfactory.

When Pearl Buck offered her resignation to the PCUSA Board of Missions, it was accepted by the Board “with regret,” commending her work in China.

[At right, if you can’t make out the dust-jacket blurb by Pearl Buck, it says, in part, “… I think this is the only book I have ever read that seems literally true in its every observation and right in its every conclusion…” — The effrontery of Mrs. Buck’s statement is impossible to miss. By itself it is proof that the concerns of orthodox Christians were not misplaced.]

Some of the Modernist institutions in China which the Board helps to support are: the “Church of Christ in China”, con­trolled by Modernists, in opposition to which a large group of conservative Christians organized the Bible Union of China; the National Christian Council of China, in whose Bulletin one may read extracts which make the true Christian shudder — for example, in one of its articles, Sun Yat Sen, Lenin and Jesus Christ are treated as figures of comparable grandeur; the Chris­tian Literature Society of China, where Modernist books are often printed; Yencheng University, a hotbed of “liberal” thought; these institutions, all destructive of Biblical Christian­ity, the Board of Foreign Missions of the Presbyterian Church in the U. S. A. helps to maintain.

At the meeting of the General Assembly in May, 1933, an attempt was made to remedy the situation through ecclesiastical action.

An Overture was presented to the Assembly which, if passed, would have been a real step toward the purification of the Board of Foreign Missions. A document of 110 pages was written in support of the Overture. This document is entitled “Modernism and the Board of Foreign Missions of the Presbyterian Church in the U. S. A.” by Dr. J. Gresham Machen, and may be had upon request to the office of the General Secretary. In a clear, logical way the author of this pamphlet marshalled his facts. He proved that the Board of Foreign Missions had been tempor­ising in its attitude toward Modernism.

Instead of attempting to answer this document—and there was no satisfactory answer other than the entire reformation of the Board—the Board evaded the issue.

Instead of replying to the specific accusations which were levelled in black and white against its policies—accusations which to this day have never been disproved—The Board took refuge behind the career, character and personality of one of its leading secretaries, rallied the Assembly to the defense of a man, and, in the popular enthusiasm which was evoked, the Overture was lost.

—∞—

Thus some of the events which led up to the formation of the Independent Board for Presbyterian Foreign Missions. Dr. Woodbridge served as General Secretary of the IBPFM and also as the editor of the Independent Board Bulletin, from March 1935-June 1937. Some of his more important publications through the remainder of his life included the following:
1935 – “The Social Gospel: A Review of the Current Mission Study Text Books Recommended for Adults by the Board of Foreign Missions, Presbyterian Church, U.S.A.,” Christianity Today 5.9 (February 1935): 209-211.
1937 – “Why I Have Resigned as General Secretary of the Independent Board,” The Presbyterian Guardian 4.5 (12 June 1937): 69-71. Available here.
1945
The Chronicle of Salimbene of Parma: A Thirteenth Century Christian Synthesis. Durham, NC: Duke University, Ph.D. dissertation, 305 p.

1947Standing on the Promises: Rich Truths from the Book of Acts.
1953A Handbook of Christian Truth, co-authored with Harold Lindsell.
1953Romans: The Epistle of Grace.
1962Bible Prophecy.
1969The New Evangelicalism.

Image sources:
• News clipping [publisher not known] from the Henry G. Welbon Manuscript Collection, Scrapbook no. 1, page 34.
Cover of The Independent Board for Presbyterian Foreign Missions: A Statement As to its Organization and Program, by Charles J. Woodbridge. (1934)
Dust-jacket of Re-Thinking Missions: A Laymen’s Inquiry After One Hundred Years. New York: Harper & Brothers Publishers, 1932.

 

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