The Presbyteri,an Guardian Publishing Company1212 Commonwealth Building

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VOLUME 2., NUMBER 8

July 20. 1936

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Hark! how the adoring hosts aboveWith songs surround the thronel

Ten thousand thousand are their tonguesBut all their hearts are one.

Worthy the Lamb that died, they cry,To be exalted thus;

Worthy the Lamb, let us reply,For He was slain for us.

To Him be power divine ascribed, .And endless blessings paid;

Salvation, glory, joy remainForever on His headl

Thou hast redeemed us with Thy bloodAnd set the prisoners free;

Thou mad'st us kings and priests to God,And we shall reign with Thee.

(Revelation 5: 5-8.)

FROM THE SIXTY-FIFTH PARAPHRASE

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170 THE PRESBYTERIAN GUARDIAN

The Changing Scene and the UnchangingWordBy the REV. J. GRESHAM MACHEN. D.D.. Lift.D.

"The grass withereth, the flower fadeth: but the word of our God shall stand forever."-Isa. 40 :8.

The Christian ReformedChurch

O NE of the mostjoyful moments

at the recent firstGeneral Assembly ofThe PresbyterianChurch of Americawas the moment whenwe received the offi-

Dr. Machen cial greetings of theSynod of the Christian ReformedChurch.

From no ecclesiastical body in thewhole world could greetings havebeen more welcome, both because ofthe deep debt of gratitude that wealready owe to the Christian R~­formed Church-I need only men­tion the fact that that church hasgiven to Westminster Seminary R. B.Kuiper, Cornelius Van Til and N. B.Stonehouse-and also because of thenoble testimony which that churchhas carried on in the defense andpropagation of the Reformed Faith.Fraternal greetings coming from sucha quarter as that over-balanced byfar all the detractions and oppositionwhich have come to us from othersources, and make us feel anew thatall the years of struggle throughwhich we have passed were wellworth while if now at length we aremembers of a church that is trulyReformed and that is worthy even inslightest measure to receive the righthand of fellowship from such a trulyReformed church as the Christian Re­formed Church unquestionably is.

I am not going to make any at­tempt just now to review the splen­did history of this ecclesiastical bodythat has just sent us greetings. I amnot competent to do so; and even ifI were more competent than I am Idoubt whether it would be necessary.The faithfulness of the Christian Re­formed Church is widely known, andany mere general words of appreci­ation on my part might seem almostlike an impertinence.

What I do want to do, however, isjust to mention, though in a neces­sarily desultory way, a few of those

things about the life of the ChristianReformed Church which have kept itfrom falling away into the dominantModernism and have been the instru­ments in preserving its truly Chris­tian witness.1. Separation for the Sake of

FaithfulnessLike the Presbyterian Church of

America, the Christian ReformedChurch was formed through a sepa­ration from compromising associa­tions. That separation was not schism.On the contrary it was separation en­tered into in order that schism mightbe avoided. The Christian ReformedChurch separated from a certain or­ganization in order that it might notseparate, or might not, to say theleast, risk separation, from the trueChurch of Jesus Christ. Similar wasthe great separation led by AbrahamKuyper in Holland. God has veryrichly and wonderfully blessed suchseparation as that. It is separationundertaken not in the interests ofschism but in the interests of the trueunity and purity of the Church.2. TheoloClical Consistency

The Christian Reformed Churchhas never been content with beingvaguely "evangelical" or "conserva­tive" or "fundamentalist," but hasalways endeavored to be truly "Re­formed." That is, it has not been con­tent with some partial or piecemealpresentation of the truth that theBible contains, but has held firmly tothat glorious system of revealed truthwhich is summarized in the great Re­formed confessions of faith.3. Indoctrination by the Pastors

In the Christian Reformed Churchit is the custom for every pastor tobase one sermon each Sunday on theHeidelberg Catechism. The result isthat in the Christian ReformedChurch the laity has been soundly andsystematically indoctrinated, while inother churches preaching, even whenorthodox, has for the most part beendesultory and the people have notreally been built up in the Faith.4. Church Discipline

The Christian Reformed Church

has practised church discipline in away that is seldom seen in mostecclesiastical bodies, and by suchchurch discipline it has preserved itsseparateness from the world. I donot mean that it is even now freefrom danger. Modernism· is knockingat the door of the Christian ReformedChurch, as it is knocking at the doorof every church no matter how pure.Pray God that the door may be keptlocked to such an enemy as that! Butwhat I will say without fear of con­tradiction is that the Christian Re­formed Church has hitherto preservedits purity in a really wonderful way.It has not done so by a way of itsown choosing. But it has done so bya way of God's choosing, and thatway is church discipline.

5. Christian SchoolsIf you go into a city where there

are many people of the Christian Re­formed Church, you will see scatteredhere and there throughout the citycertain school buildings which are notpublic schools and are not the paro­chial schools of the Roman CatholicChurch. These are the "ChristianSchools" in which an integral part ofthe instruction given is instruction inthat system of truth that the Biblecontains. These schools are not underecclesiastical control, but are con­ducted by associations of parents. Inan overwhelmingly predominant way,however, they are conducted and sup­ported by the people of the ChristianReformed Church. Those people pay

. their taxes like other citizens, butin addition to that part of their taxeswhich goes to the support of the pub­lic schools they give-voluntarily andout of love to God and to the chil­dren of His covenant-what is neededfor the maintenance of the ChristianSchools. They love God and love theirchildren too much to allow Christianinstruction to be tagged on one dayin seven as a kind of excrescenceupon an education fundamentally non­Christian. They have tried to makethe education of their children Chris­tian throughout. God has wonder­fully blessed them in that effort.

THE PRE S BYT ER I A N G U A RD I AN

EDITORIAL

171

IINO DOCTRINAL ISSUEII

SO ME sayings wear well because they are true.Others, when repeated often, begin to wear thin.

The repetition of the saying "NO' doctrinal issue is in­volved" by the ruling bureaucracy of the body calledThe Presbyterian Church in the U.S.A. is an exampleof the second kind. It is becoming more and moreclear, both to the church and the general public thatthere are doctrinal issues of the profoundest kind in­volved in the events leading up to the establishment ofThe Presbyterian Church of America.

Yet it is passing strange to find in two diverseJournals an editorial acceptance of the idea that nodoctrine is involved. The United Presbyterian hasassured its readers that this is the case. So, from an­other corner of the map, has the Christian Century.That the latter should fall into this basic error is moresurprising than the remarks in the United Presbyterian.For the Christian Century, in spite of its essentiallyirrational Modernism, is in general a journal intelli­gently edited. What does the Editor think a doctrinalissue is? How does he know it when he sees one? Doeshe imagine it to be something relating to some particu­lar doctrine only, such as, for example, the VirginBirth? Does he not know that the question of authorityis the most basic doctrinal issue imaginable? If theissue that caused The Presbyterian Church of Americato come into being is not doctrinal, then the ProtestantReformation at its base did not involve a doctrinal issueeither.

HOW JOIN THE PRESBYTERIANCHURCH OF AMERICA?M ANY requests have come from individuals and

groups throughout the United States asking howthey may become affiliated with The PresbyterianChurch of America. While THE PRESBYTERIAN GUAR­DIAN is not an official organ of the church, we are gladto give prominence to this matter in response to 3.

widespread desire.The first General Assembly of the church voted that

charter membership rolls for ministers, elders, deaconsand communicants generally should be held open untilthe next Assembly, which will meet November 12th inPhiladelphia. Therefore anyone wishing to join thechurch should make application to be received. Min­isters must be received through some presbytery. A,fterthey have been so received, their names will be enrolledby the Committee on Home Missions and Church Ex­tension. Ministers wishing to be received may apply to

anyone of the following: The Rev. R. Laird Harris,Clerk of the Presbytery of Philadelphia, 1528 PineStreet, Philadelphia, Pa. (This Presbytery meets eachTuesday to act upon such applications.) The Rev. L.Craig Long, P. O. Box 1000, New Haven, Conn., maybe addressed by those desirous of uniting with thePresbytery of New York and New England. The Rev.Clifford S. Smith, of 107 West Commerce Street,Bridgeton, N. J., may be addressed by those who wishto become members of the Presbytery of New Jersey.It is not necessary that a minister applying should re­side within the bounds of anyone of these presbyteries.Other presbyteries, to cover the whole country, will beerected as soon as conditions warrant. Those livingwithin the bounds of anyone of the three presbyteriesmentioned should, normally, apply to that presbytery.

Ministers received must subscribe to the doctrinalstatement adopted by the first General Assembly. Itwill be found, together with a suggested form of appli­cation for ministers, in the news pages of this issue.

Persons other than ministers who desire to be re­ceived into The Presbyterian Church of America maycome in anyone of three ways: (1) They may join withothers in the 'formation of a congregation, and ask tobe received together by a presbytery; (2) They mayapply as individuals to a presbytery; or (3) They maysend their names directly to the Committee on HomeMissions and Church Extension, 1212 CommonwealthBuilding, Philadelphia, Pa., where they will be enrolled.In course of time, all persons coming into the churchwill be members of congregations of their choice. Butmost of these congregations have not yet been formed.

Persons previously ordained as ruling elders or dea­cons coming into the church are required, by the Act ofthe Assembly, to subscribe to the same doctrinal state­ment as is set forth for ministers. Other communicantsare not required to take this pledge as a condition ofadmission but are to be received upon the ground oftheir previous acknowledgment of Jesus Christ asSaviour and Lord. Any who have never made publicprofession of faith, but who apply, will, as soon as maybe practicable under the individual circumstances, beplaced in touch with the session of a local congregationfor examination as to their faith in Christ, and Himalone, for salvation.

Congregations already organized as such may be re­ceived upon application to one of the three presbyteries.Applications may be sent through the Committee onHome Missions and Church Extension if desired.Forms for congregations desiring to be so affiliated arealso found in our news pages.

172 THE PRESBYTERIAN GUARDIAN

The Great Doctor of GenevaBy RACHEL FOSTER

IITHERE is great reason, theysay, for the admonition of Solo­

mon not to transgress or remove theancient landmarks, which our fathershave set."

"And he is deceived who expectslasting prosperity in that kingdomwhich is not ruled by the sceptre ofGod; for that heavenly oracle cannotfail which declares that where thereis no vision, the people perish."

How modern and timely are thesewords! And yet they were writtenfour hundred years ago! They areexcerpts from that great masterpieceof apologetic literature, "The Dedi­cation," by Dr. John Calvin of hisbook, The Institutes, which was firstpublished in 1\Iarch, 1536.

But can a book as antiquated asfour hundred years ago be of vitalinterest to us todav? And the answeris that the uniqueness of Dr. Calvin'slife work lies in the fact that he notonly wrote his book giving his planfor an ideal church and state but be­fore his death, without changing hisplan in any particular, he constructedan example of his ideal in the cityof Geneva. Others-like Plato or SirThomas More-had written books ontheir ideal states but not one of themhad proved his plan successful by apractical working out by himself ofhis ideas.

Calvin proved before his deaththat his plan was workable andthereby left a perfect illustration forhis book. The fact that he did thisin one of the gayest, most liberty­loving cities of Europe without armedforce of any kind makes his workof outstanding uniqueness in the his­tory of the world.

This year, the Year of Our Lord1936 four hundred years later, thebrilliant, scholarly work of thisDoctor John Calvin is claimed byboth France and Geneva, Switzer­land.

To the French people four hundredyears ago, the noble and d.igni~ed"Dedication," addressed to their King,singled out the young author fromall the French Protestant leaders asthe vindicator of their cause, the one

who dared and was mentally equippedto address calmly, courteously, andbrilliantly His Royal Majesty, whowas adverse to these disturbers ofthe peace and their beliefs. It rankedDr. Calvin the apostle of the Refor­mation for the French.

Young as he was in the year 1536,at the age of twenty-seven, he hadwon a distinguished place in thehearts and minds of his countrymen.At the University of Paris he haddistinguished himself as the prince ofreasoners in philosophy and logic. Atthe age of twenty-one he had beenconsulted publicly along with othercontinental scholars on the questionof the royal divorce of Henry theEighth. At twenty-four he had re­ceived the degree of Doctor of Lawfrom the University without the usualfee, in recognition of his attainments.And in these brief years, after he hadg'iven up his law career to study forthe church, he had published morecommentaries than any other re­former and was sought out every­where, for he was a prodigious letterwriter.

From the very first his book madea profound impression on scholarseverywhere for its keenness of in­sight and sound logic. IntellectualEurope, awakening to humanist andreformation thought, immediately be­came interested. The book was abest seller at the great fair at Frank­furt that year and was carried fromthere all over Europe, for it was thefirst clear and logical systematizingof the scattered Protestant Christianthought and beliefs. Within a yearthe first edition was sold out andDoctor Calvin began the preparationof a second and larger edition.

He was a thin, hollow-cheekedyoung man, of medium height. On acertain afternoon in May, 1536,dressed in his black, short robebordered with fur, worn by thedoctors of law from the Paris Uni­versity, carrying his round, small hat,he walked with determined stepsquietly across the gorgeous roomwith its luxurious rugs and hang­ings and high ceiling decorated byDosso Dossi, of a lordly Italian

palace expressive of the age ofsplendor of Ferrara. He saw noneof this, however. His piercing blackeyes were on the beautiful lady seatedin the high-backed carved arm chairat the other end of the spacious salonand the small group behind her.

He bowed before her, and at hersmile and nod he stepped forward.

"Doctor Calvin," she greeted himwith the ease of a friendly smile.

"Your Most Gracious Highness"­He bowed low to the DuchesseRenata, daughter of the late KingLouis XII of France and wife ofthe Duke of Ferrara. She was re­ceiving him in her salon of the Duke'spalace, which in those days of quick­tempered ducal power had thesinister fringe to its fame for hos­pitality of a deep moat beneathevery window.

Her court had long been knownto be in favor of toleration and oftenbecame a rendezvous and place ofrefuge for many whom the persecut­ing policy of Francis the First hadcompelled to fly from France. Andthither young Doctor Calvin hadcome to help the cause of the re­formers from any vantage point hecould find outside of France.

The Duchesse Renata well knewhis name for his influence at thattime had penetrated even Italy andall who accepted the reformeddoctrines in France, her belovedhome country, were turning to himfor counsel and instruction. His namewas often mentioned at her court,for she willingly let it be known thatthe reform movement would find awelcome there, thus keeping up theimmortal tradition of the House ofEste.

"Whoe'er in Italy is known to fameThis lordly House as frequent guest

can claim."

"Your Most Gracious Highnessfavors the cause of the Evangelicals,so beset in Your beloved France. Itis in their behalf I have come."Doctor Calvin's voice was intensewith the earnestness of his cause.

She leaned forward with the in-

THE PRESBYTERIAN GUARDIAN 173

terest of approval for him to con­tinue.

"Our Most Gracious King, YourCousin, has driven us out by Hisedicts and You, Most GraciousDuchesse, You favor, but You donot openly support, our evangelicalcause. May I be permitted to ask,why not?"

She shrugged her shoulders and,with a movement of her hands dis­playing the lace of her sleeves, ex­pressed a little of the futility ofanswering by words.

But she had many questions to putto him. And so had some of theothers-for the Duchesse Renata hadsurrounded herself with an intellect­ually brilliant little court of scholarsand diplomats interested in the free­dom-of-thought vogue.

During his brief stay in Ferrara,Doctor Calvin attracted many asso­ciates and many friends as he dideverywhere - although he was notsuccessful, because of the Duke'sopposition and interference, in mak­ing Ferrara a centre for the evan­gelical cause, as he had hoped. Andhe took up his journey northward toliberty-conscious Switzerland.

GENEVA was a gay, pleasure­loving city. Perhaps no city in

Europe had had a more eventful orstormier history during the genera­tion, and especially during the decade,before 'Calvin's coming. Tremendous,powerful forces had contended forthe supremacy until the skein ofmastery was so tangled that even theordinary citizen there scarcely knewwhether it was politics or religiondominating. The people knew onething-they wanted liberty, and in abig way. But what else they wanted,they were hazy about themselves.Their motto of life they had takenfrom the most popular man of theday, Erasmus. He had told the worldto work, laugh, and give thanks-forthat is life.

The Dukes of Savoy had soughtunceasingly to increase their powerover the city by their troops, bypillaging the country about Geneva,by cutting off its trade, by maltreat­ing captured citizens and oppressingand harassing the city in every wayimaginable. Witness the Castle ofChillon and its famous prisoners.

But into this city Dr. John Calvinbrought a program of far-reaching

significance and of the utmost bold­ness and the whole Reformation drewstrength from his contagious exampleand undaunted courage. Yet he heldno government portfolio, he wassimply one of the city pastors and ateacher of theology. A stern ruler heproved to be-a rule not of mightnor of power, for he was frail andsickly much of the time-but of spirit.His methods were: stern disciplineand the elimination of undersirables.

How came he to settle in Geneva,this Frenchman by birth and breed­ing, and to put into practice his ideasof state and church and establish hisefficient, orderly and prosperous littlestate back in the sixteenth century,thus giving to Geneva its truly greatspiritual days? The last we saw ofhim he was leaving Ferrara in Italyto journey northward to Switzerland.His intention was to return to Baslewhere his book had been printed be­fore he went to Italy.

On a warm night in July, 1536, atan Inn near the lake front, a spare,thin, young Frenchman, with hollowcheeks and black hair and eyes, wassitting at a table with his unfinishedmeal pushed to one side, his wholeinterest centered on a paper he waswriting.

"Garcon," he called quickly, "isthere a room at the inn here for metonight?"

"I f monsieur will be so good as towait, I will call the proprietor." Butbefore the proprietor came out withhis broad smile and rubbing bothhands together, another Frenchmansauntered in and was about to takea seat at a table, when suddenly hestopped abruptly and stepping overto his countryman, exclaimed, "Jean!"How g-lad were the greetings ex­changed by these two fellow studentsand travelers! They had many mem­ories together at Angouleme asteacher of Greek and canon of thecathedral, and journeys from there toBasle and to Ferrara. Only recentlyhad they parted in N euchatel. It waswith genuine pleasure that Calvinkissed on both cheeks his friend,Louis du Tillet.

"But you mustn't stay here !"Again, as before, the generous friendthinks of his comfort. "And besides,Guillaume Farel wants to see you.Wait here a moment! Don't stir! I'llcall him, he's only just on the nextstreet !" But Calvin's restraining hand

could not stop his friend from run­ning to get Farel.

Fiery and eloquent, Farel saw hisopportunity at once. Here was whathe had been praying for-someoneto help him. Geneva was beyond hiscontrol. He had been instrumental byhis evangelistic meetings in stirringthem to disorders and letting looseforces which had turned into riotousdisturbances. The city had proclaimedits freedom by edict but the peoplehad no idea of how to govern them­selves. A statesman and a religiousleader of greater organizing abilitythan Farel's was needed to shape thisnew government and church. In aflash Farel visualized John Calvin asthe needed organizer, controller, anddirector. In his fiery zeal no oppor­tunity like this could pass him.

He burst in on Calvin at the Innso much so that Calvin shrank beforehis homely and forceful speech. Farelpleaded the interests of the true re­ligion and that of the people ofGeneva. Calvin protested that hemust be at his books. Then Farel'sstentorian voice became indignantand in his uncompromising, intenseway charged Calvin with refusing tocome up to the help of the Lord~gainst the mighty, and with unspar­I11g denunciation declared that hewould be obnoxious to the judgmentsof God if he refused this call to duty.

Calvin shrank before this on­slaught. It was a moment of far­reaching decision. Calvin wanted timeto decide. The storm of Farel's wrathrose before such weakness.

"I denounce you," he shouted inhis anger, "in the name of AlmightyGod, and declare that if you pretendthe love of study in such a case youare seeking your own things and notthe things of Christ unless you be­come our fellow-laborer in thiscause."

Calvin was struck with terror byFarel's formidable obtestation andfelt as if the hand of Almighty Godhad been stretched out from heavenand laid upon him and he was power­less to resist.

"Farel kept me at Geneva," hewrote later, "not so much by adviceand entreaty as by a dreadful adjura­tion."

And so the place, the hour, andthe man are brought together. AndCalvin entered on the great work ofputting into practice his plan of

174 1'HE PRESBYTERIAN GUARDIAN

separate state and church govern­ment, as he had outlined in his book,The Institutes.

A LMOST thirty years have passedsince that eventful night at

the Inn-thirty years, which havebrought as tremendous a change tothe lives of a group of people as hasoccurred rarely in the world's his­tory. Fashioned from the riotouszealots of liberty of the days beforeDr. Calvin's coming, one wouldscarcely recognize this industrious,orderly community of Geneva. He hastransformed these pleasure-loving,liberty-conscious people into studious,God-fearing workers.

This change was not accomplishedeasily. Through many a struggle thepeople of Geneva and their greatDoctor came to understand oneanother. The former gay Sunday fetedays have given place to quietSabbaths, spent in churches and athome studying the Bible. And manya riot had occurred before thesepeople gave up their dancing, theirswearing, their card playing-in fact,all their "pleasures."

In the Auditoire, the "Congrega­tion" is standing singing. Some lifttheir heads in their fervent Frenchfashion as the song of praise poursforth from their lips. On the longwooden benches families are groupedtogether. The strong deep tones andthe high shrill notes of the childrenreverberate the austere and simpleservice of praise in the vaulted ceil­ing. The seats are filled, many arestanding in the rear and around thesides. The doorway is crowded andstill some are trying to push theirway in. All eyes look to the pulpitwhich is high at one side against thewall-the seats facing that way.

A spare, thin man is slowly mount­ing the steps with difficulty, aided bya helper. He stops to take breath, heseems to be in pain almost, his breath­ing is so difficult. It is his brave, in­domitable spirit which is masteringhis weak body for this last greateffort. His burning black eyes andscanty greyish-black beard stand outin contrast to the narrow white bandof collar and cuff and the fur border­ing of his robe. A round black capaccentuates his strong, aquiline noseand high forehead, and his long handsand fingers, so wasted looking as theygrasp the rail, betoken his logicalmind and scholarly refinement. His

helper places the small, black-coveredFrench Bible open on the stand, asCalvin leans against the pulpit andlifts his wasted hand for prayerwhen the singing closes. The peoplein the pews feel the intellectual powerof their leader, and many bow asbefore a remote and awe-inspiringgreat master.

In the moment's silence followingthe singing, a child's voice is heardall over the congregation as it whis­pers, "It's Master Calvin, Mother!"And all realize that the boy hasspoken their thoughts. That he hadbeen ill they all knew. and scarcely ex­pected him here today. Perhaps thiswould be the last time-perhaps....To them all he has become in thesepast years the ultimate law, the well­nigh infallible interpreter of theBible, the last word of authority inGeneva, in affairs of State as wellas Church.

Scarcely able to stand, he leansover the pulpit, panting a little forbreath, his fiery eyes sunk in an al­most death-white skin.

"Mes freres," he begins, and looksabout him and at them all. Manyeyes in those upturned faces showtears-they realize their doctor, theirown doctor, is near his end. And allthe love and compassion of his bur­dened soul is poured into those words,"Mes freres"-which he repeats.

"When I first came to this churchit had well-nigh nothing. There waspreaching and that is all. There was.no reformation, all was in confusion.That good man, Master Guillaume(Farel) and the blind Coraud wereindeed here --"

He is speaking simply, briefly anddirectly. He is so earnest there is anemotional force in his quiet, rhyth­mic manner. Many in the audienceare taking notes, some directly be­neath him in the side pews. All arestaring, fearful he cannot do it, andholding their breath to catch eachword.

"I have lived in marvelous combatshere. I have been saluted in mockeryof an evening by fifty or sixty gun­shots before my door. Fancy howthat could shock a poor student, timidas I am and as I confess I have al­ways been. And after that, I washunted from this city and betook my­self to Strassburg. Having dweltthere some time, I was recalled, butI had no less difficulty than before

in seeking to fulfill my office. Theyset dogs on me, crying, 'Scoundrel,'and my cloak and legs were seized.I went to the Council of TwoHundred when they were fighting,and when I entered they said to me,'Sir, withdraw, it is not with you wehave to do!'

"I said to them, 'No, I shall not!Go on, rascals, kill me and my bloodwill witness against you, and eventhese benches will require it.'''

He almost collapses, someonebounds up the steps to catch him lesthe fall, another brings a glass ofwater, but it is over. A little cough­ing spell he calls it, but he leansheavily on the pulpit now.

"I have had many faults which youhave had to endure and all that Ihave done is of no value. The wickedwill seize upon that word, but I re­peat that all that I have done is ofno value and that I am a miserablecreature. But, if I may say so, I havemeant well, my faults have alwaysdispleased me, and the root of thefear of God has been in my heart.You can say that the wish has beengood; and I beg you that the ill bepardoned. But if there has been goodin it, that you will conform to it andfollow it."

A sob breaks the stillness but theirleader again applies himself to thetask.

"As concerns my doctrine: I havetaught faithfully, and God has givenme grace to write. I have done itwith the utmost fidelity, and havenot to my knowledge corrupted ortwisted a single passage of the Scrip­tures and when I could have drawnout a far-fetched meaning, if I hadstudied subtilty, I have put that temp­tation under foot and have alwaysstudied simplicity. I have writtennothing through hatred against any­one, but always have set before mefaithfully what I have thought to befor the glory of God. Farewell, bestand truest brethren."

Many wipe their eyes as he thusdwells in memory on these perils ofthe past, and as he speaks of hisconscious rectitude toward men andhis unbending determination of pur­pose to exalt the Divine will. Godgave him a character of greatmajesty, was the general thought.

It was the last the people ofGeneva saw of their great Doctor.

THE PRESBYTERIAN GUARDIAN 175

··Whither Shall I Go111

vs,IITake No Thought!··

By the REV. ALFORD KELLEY

Carried home in a chair, he was keptthere by his illness until his end amonth later, when he ceased from hislabors and fell asleep just as the sunwas setting, as his friend Beza wrote.

But will the sun ever set on thefar-reaching results of his life? Sucha work was without parallel. Openthe Encyclopaedia Britannica to thearticle on John Calvin and youwill find there: "His system has hadand still has great value in the his­tory of Christian thought. It appealed

"Theirs not to make reply,Theirs not to reason why,Theirs but to do and-?"

-TENNYSON.

I N CONSIDERING leaving ThePresbyterian Church in the U.S.A.,

since at last that step has becomenecessary, those Presbyterians whoare loyal to the entire Bible and theConfession of Faith, as members ofthe church have a positive concernas to what the future has in store forthem; those receiving salaries underany of the Boards, Departments,Commissions or Committees of theGeneral Assembly, have a compara­tive concern; while the many bene­ficiaries of the various Departmentsand Plans of the Pension Board havea superlative concern. All questionsas to "Whither?" are answered bythe exhortation to trust given by thedivine encouragement found in "TakeNo Thought !", whatever the con­sequences, though they be what"The Light Brigade" experienced atBalaklava.

Adam and Eve were driven fromEden by God who, notwithstandingtheir wickedness in eating the for­bidden fruit, provided for them aplace in which to dwell after theirseparation from the Garden. ShallHe not much more furnish you loyalBible-believers a church home, "0ye of little faith," who may separatefrom The Presbyterian Church in theU.S.A.?

Noah did not regard the taunts of

to and evoked a high order of in­telligence, and its insistence on per­sonal individual salvation has borneworthy fruit. So, also, its insistenceon the chief end of man, 'to knowand to do the will of God,' has madefor strenuous morality. Its effectshave been most clearly seen in Scot­land, in Puritan England, and in theNew England States but its influencewas and is felt among peoples thathave little desire or claim to be calledCalvinist."

neighbors, when he followed God'sinstructions and built the Ark, asource of ridicule for his unbeliev­ing fellow men, but "according to allthat God commanded him, so did he."God will give us directions regardingthe erection of an ecclesiasticalstructure.

"By faith Abraham, when he wascalled to go out into a place whichhe should after receive for an in­heritance, obeyed; and he went out,not knowing whither he went." Weneed not fear concerning a churchin which we shall locate for worship.We will receive it in due time.

The Lord said to Moses, "I havesurely seen the afRiction of my peoplewhich are in Egypt, and have heardtheir cry by reason of their task­masters, for I know their sorrows;and I am come down to deliver themout of the hand of the Egyptians,and to bring them up out of thatland unto a good land and a large,unto a land flowing with milk andhoney," flowing with both necessitiesand luxuries. Thus led from Egyptthe Israelites were joined by a"mixed multitude" of Egyptians who,evidently wishing to escape theplagues suffered by Egyptians, doubt­less to some extent felt that God wasthe true God to worship and that, assome Egyptians who pursued theIsraelites said of them, "The Lordfighteth for them against the Egyp­tians." When Presbyterians, becauseof the afRiction they have sufferedfrom their ecclesiastical taskmasters,

have left the church, it may be thatsome non-Christians, seeing the Pres­byterians' sacrifice and sincerity, willbe led to help them financially, attendtheir services and finally unite withtheir good church and a large, achurch flowing with the milk andhoney of material equipment andspiritual delights.

Elijah, having prophesied againstKing Ahab, fled to the brook Cherith,but the ravens fed him in that lonelyplace. When the brook dried up andhe was without drinking water, theLord sent him to Zarephath, to besupported by a widow who, for her­self and her young, had only "anhandful of meal in a barrel and alittle oil in a cruse," yet God madethat small supply last an entire year.Again Elijah, his life threatened byJ ezebel, Ahab's wife, fled to Beer­sheba. There leaving his servant, hewent a day's journey into the wilder­ness and sat down under a junipertree. An angel aroused him fromsleep and showed him "a cake bakenon the coals and a cruse of waterat his head." He ate and drank. Asecond time the angel came andtouched him, directing him to ariseand eat. "He arose, and did eat anddrink, and went in the strength ofthat meat forty days and forty nightsunto Horeb, the mount of God," sceneof the burning bush, law-giving andElijah's desolation. When servingthe Almighty He will furnish us alltemporal requirements and a churchin which to worship Him, though weflee to a wilderness to escape amodernist church that advances Au­burn Affirmationists to prominentoffices and pulpits, and degradesChristians who believe God's Wordand uphold the Confession of Faith.

Like John the Baptist it may benecessary for members of the formerPresbyterian Constitutional CovenantUnion to spend a long period awayfrom church privileges, alone withGod. .

Jesus early in life began separationin religious duty. At the age oftwelve He remained in Jerusalemafter his parents (mother and foster­father being so called) and theircompanion travelers had left for theirhome in Galilee. Missing Him at theend of a day's journey, they made thereturn journey to Jerusalem, whereafter three days they found Him inthe temple discoursing learnedly withthe Jewish doctors of the law. Where

176 THE PRESBYTERIAN GUARDIAN

did He stay all of that time? Nevermind! He was about "His Father'sbusiness," and His Father providedfor Him.

He left His home when thirty, theage at which Jewish priests begantheir sacred duties in the temple,following washing and anointing withoil. He was baptized by John andanointed by the Holy Spirit, begin­ning a new dispensation" based onrepentance for the remission of sinsand accompanying fruits of Chris­tian character. Thereafter He spentthe remaining three years of life inHis ministry, journeying in Judea,Samaria and Galilee among "lostsheep of the house of Israel." Once,following the appearance of peoplefrom Tyre and Sidon to hear Him,He went to the borders of Tyre andSidon, heathen territory, and healedthe daughter of a Syrophenicianwoman. Jesus' mother pondered thewonderful sayings of the shepherdsin the manger at Bethlehem atChrist's birth. She kept in her heartall His sayings when, at the age oftwelve, in the temple He spoke toher about "His Father's business."And she considered all of His sub­sequent history in devout meditation,but His brothers did not acknowledgeHis claims and once, when He re­turned to Nazareth, His neighborssought to kill Him by hurling Himover a hillside. He was a perpetualwanderer. But He who told His dis­ciples, remembering the fowls of theair and the lilies of the field, to "takeno thought for your life, what yeshall eat or what ye shall drink; noryet for your body, what ye shall puton," applied that rule of life to Him­self, and was given food and raiment.And though later He remarked, "Thefaxes have holes, and the birds ofthe air have nests; but the Son ofman hath not where to lay His head,"He always had some place to rest,as all His followers always have hadand always will have.

Jesus sent out His twelve disciples,by two and two, to preach the king­dom of God, but to "provide neithergold, nor silver, nor brass in yourpurses, nor scrip for your journey,neither two coats, neither shoes, noryet staves; for the workman isworthy of his meat." When they re­turned He inquired of them: "WhenI sent you without purse, and scrip,and shoes, lacked ye anything? Andthey said: "Nothing." Finally, after

His resurrection He instructed theeleven: "Go ye therefore, and teachall nations, baptizing them in thename of the Father, and of the Son,and of the Holy Ghost: teachingthem to observe all things whatsoeverI have commanded you; and, 10, Iam with you alway, even unto theend of the world." And He ever waswith them and with Paul and hisassociates, who separated themselvesfrom old church relations, going onvarious missionary journeys amongstrangers, who were mainly Gentiles,in various parts of the world. And,the "alway" was for Ignatius andPolycarp, Wyc1iffe, Huss, Luther,Calvin and their successors, evendown to The Presbyterian Church ofAmerica, its lay members, ministersand missionaries. Those who go outgo to the ends of the earth, under theIndependent Board, on a faith mis­sion to preach Christ and Him cru­cificd, as representatives of a BibleChurch that has a Constitution towhich they give respect and obedience.

Now what is the conclusion of thiswhole matter of historical instancesof God caring for His people, in alltheir separations from former churchties, and of encouragement for thosewho are to be present day separa­tists? It means that "Stay in theChurch," says man; while "Where­fore come out from among them andbe ye separate," saith The Lord. And,as we are emboldened by "Take nothought for the morrow," we hearthat word "Separate" emphasized,together with God's marching order:'This is the way, walk ye in it!"

BALTIMORE PRESBYTERYREFUSES DISMISSION TO

THE REY. ALFORD KELLEYLeader Hints Threat

TH E Rev. Alford Kelley, manyyears a member of the Presbytery

of Baltimore of the old organization,has been refused dismission to thePresbytery of New York and NewEngland of The Presbyterian Churchof America, and has received a hintthat if he persists in his course hemay lose his residence at L' AmoreauxHome. Ballston Spa, N. Y., run bythe official Board of Pensions, in

which his years of service presum­ably entitle him to residence for life.Undeterred by this threat to a retiredminister, however, Mr. Kelley, afterhis request had been denied, appliedto be received into the Presbytery ofNew York and New England of thenew organization.

Excerpts from the letter of theStated Clerk of the Presbytery of Bal­timore to Mr. Kelley:

"We have received your requestfor withdrawal to the PresbyterianChurch of America. Under the cir­cumstances of the case, the Presby­tery of Baltimore could not accedeto this request.

"You will recall that Dr. Hugh L.Hodge and I visited you while youwere living here in Baltimore. Wehave loved you for your fine mentalqualities and your great capacities,regretful only that your impairedhealth made it impossible to give tothe Church, in fullest measure, theresults of your splendid faculties. Ihave talked many times with Dr.Hodge about you, before his death,In announcing to you the decision ofthe Presbytery I want to plead, inthe name of Dr. Hodge, that youwithdraw this request and remain amember of this loyal and conserva­tive Presbytery of Baltimore....

"We desire earnestly that youshould remain at L' Amoreaux Home.It is, of course, operated under thePension Board of our Church, andwe would not wish your connectionwith the Home broken. And then, wedesire you to remain with us in thePresbyterian Church in the U.S.A.We are not dismissing anyone to thisnew Church. . .."

Dr. Hugh Lenox Hodge, to whomaffecting reference was made in theletter, the late Auburn Affirmationistminister of Baltimore's First Church,was far from being on terms of suchintimacy with Mr. Kelley as a read­ing of the letter would indicate.

In the report of "Baltimore Pres­bytery" in The Presbyterian for July9th are the sentences: "The Rev.Afford Kelley requested his letter ofdismission to The Presbyterian Churchof America. The request was laid allthe table, owing to illness of Mr.Kelley." Thus two variant readingswere given to the action of the Pres­bytery. For private consideration:love for Mr. Kelley. For public con­sumption: illness of Mr. Kelley.

THE PRESBYTERIAN GUARDIAN

The Children's Corner(Grown-ups. Please Skip)

By MARIAN BISHOP BOWER Illustrated by ESTHER STEARNS BOWER

177

Miss Bower

,.Betty and John Celebrate

TH E Fourth of Julyparade was to be

the best ever this year.There were to beprizes and flags andice cream cones forthe marchers. Almosteverybody in the townwas going to be there.

They were going to eat their supperin the park. Then as soon as it gotdark enoughwould come the fireworks 1

Betty and John had been planningfor it for weeks. They had gonethrough their books to look for cos­tumes. Finally John got a brilliantidea. He thought that they could goas Joan of Arc and the King ofFrance. They could ride on horses.(He knew Mr. Brown would· lendthem two horses-they had often rid­den them.) He and Betty spent sev­eral days just planning costumes.When they had it all worked out onpaper, they showed it to Mother.

Mother listened quietly. The chil­dren knew the answer before she saidit, however. The answer was, "No."

John protested. "But, Mother, weknow how to make the clothes. Wecan do it with that gray shiny clothlike we had for Hallowe'en costumes."

Betty agreed. "And we'll wash thedishes and clean and cook and every­thing while you sew them."

Mother smiled. "I wasn't thinkingabout the costumes," she said. "I wasthinking about Betty's ankle. Youknow it hasn't been strong since shebroke it. I want it to have everychance to get strong and well so thatshe won't always have a weak ankle."

"Well," said John, "that's partlywhat I was thinking about. Wouldn'tit be all right for her to ride in theparade? Wouldn't that be the bestthing?"

Mother had to say, "No," again.She reminded them that a long hardride would be a continuous strain.

Betty cried a little then. She couldn'thelp it. "Can't I even be in the pa­rade, Mother?"

"Why, of course you can be in theparade. I want you to be in the pa­rade and I want you to win a prize,too." Mother put her arm aroundBetty's shoulders.

John looked at Mother in a littlesurprise. "But, Mother - walking?That's worse on her ankle than rid­ing."

Mother laughed then. "Who saidanything about walking?" she asked."I have an idea. I could make Bettya beautiful little Miss Muffet dress.

They had gone through their books tolook for costumes.

We could fix up the express wagonwith flowers and a tuffet and Johncould be a fierce spider with red bandsand wiggly legs."

Betty uncovered one eye. "Oh,Mother, Mother Goose! Babies dothat and there'll be millions of nurseryrhymes."

Mother was firm. "Not millions likethis one is going to be. Daddy can fixthe garden on a platform on thewagon. John, Betty, couldn't you giveup your way cheerfully, for Jesussake, when Mother knows that it isright?"

John was still a little unconvinced."Who'd pull it?", he wanted to know.

Mother had even thought aboutthat. "Joey Tompkins would love to.The poor boy always wants to marchin the parade. You know his bodyhas grown big, but his mind is still alittle boy's mind. Think how happy hewould be-all dressed up with bells 1"

Betty uncovered both eyes. "WouldJesus be pleased if we made Joeyhappy?"

"Yes, indeed," Mother told her."Jesus said, 'Inasmuch as ye havedone it unto one of the least of thesemy brethren, ye have done it untome.'"

"I don't care-much, if we don'tget a prize," John said. "Do you,Betty?"

Fourth of July was a beautiful dayand everything was just right. Motherhad made beautiful costumes and thegarden that Daddy had fixed wasalmost perfect. The ice cream was de­licious. They each had three turns onthe merry-go-round. There were tworeal clowns who did funny tricks andthree times they asked the boy whohad been a spider (that was John,you remember) to help them to dotheir tricks. As for the fireworks,there had never been so many! Therewere waterfalls and stars and rockets.There were all the colors in the rain­bow, and others, too. And they bangedwith the loudest bangs that John andBetty had ever heard.

Just before they all sang "The Star­Spang-led Banner" the judge read outthe prize winners. When he said,"First prize for character costumesto Miss Betty Hall, Master John Hall,and Mr. Joey Tompkins," they thoughtthat they were the three happiest peo­ple in the whole United States.

When Mother tucked her two hap­piest people into bed that night, shewhispered to them, "But seek ye firstthe kingdom of God, and His right­eousness; and all these things shallbe added unto you."

And Betty whispered back, "Wedid-and they were 1"

178 THE PRltS BYTERIA N GUARDIAN

Lift Up Your HeartBy the REV. DAVID FREEMAN

"He shall feed his flock like ashepherd: he shall gather the lambswith his arm, and carry them in hisbosom, and shall gently lead' thosethatj!re with young." Isaiah 40: II.

I N CALLING Him-self the "Good

Shepherd," the LordJesus Christ gave usto see something ofHis protection, care,and love. Upon whomdoes He lavish these?Of course the sheep,

the flock.Christ has a flock. It has been given

to Him by His Father. Speaking ofHis sheep, He said, "My Father,which gave them me, is greater thanall; and no man is able to pluck themout of my Father's hand." Being corn­mitted to the Son, this flock is theobject of His special care. For themalone He died and for them alone Heintercedes at the Father's right hand.While on earth the "Good Shepherd"prayed thus to His Father, "I prayfor them: I pray not for the world,but for them which thou hast givenme: for they are thine." So He everliveth to make intercession for Hissaints.

From what family of the earth didthe Father choose them? From allfamilies and kindreds and tongues.God is no respecter of persons. Hehas condescended to save the vilest,the most ignorant and superstitious.God is pleased to show forth Hisgrace to call those for whom theworld holds out no hope. He is call­ing a people for His name at all timesand places.

Happy and blessed are the sheep ofChrist. Before the foundation of theworld and for all eternity they areHis. They have nothing of which toboast. All that is meet for them to dois to ascribe praise and glory to Himwho laid down His life for them.

Do the sheep comprise a largeflock? No man shall be able to num­ber them. Many, many, will sing thesong of Moses and the lamb. (Rev.7: 9.) But these shall be few in com­parison to the lost. The Shepherdcalls His flock a "little flock." "Fearnot," He said, "little flock."

Look out upon the world and see ifit is not a little flock. Consider themillions who have never heard theprecious name of Jesus. Apart fromthe believing in that name there is nosalvation and "how shall they believein him of whom they have not heard?"Look upon the multitudes in the high­ways and by-ways who turn a deafear to the sound of the gospel ofpardon and peace. And of those whodo hear the word, not all accept it ina saving way. Even in the visiblechurches today how many professorsare there who are only gospel-hard­ened sinners.

Where is the flock of the "GoodShepherd"? Where are the brothersand sisters of Christ? Where arethose who bear His likeness? Are allthose who read these words lambsgathered in by the mighty savinghand of Jesus? Are they all followersof the Lamb that was slain for theremission of sin? God only knows.His flock is a little one. Are therenot many who have tried to enterinto the sheepfold other than by thedoor of conversion through the pre­cious blood of Christ.

This ought to be a praying time.Men ought now to seek the face ofthe God of Jacob and turn from de­pendence upon anything human. Whilethe Lord is to be found He is to besought. Now is the day of salvation.

It is a little flock and the sheepare all marked. The Shepherd knowsthem well. He calls them by name.They each have the marks of bloodthat washes. Every sheep and lambin Christ's flock was once guilty anddefiled with sin and altogether be­come filthy. They are not in that con­dition now. The blood of Jesus Christcleanses from all sin. Every stain isremoved. Now they are whiter thansnow.

One can't be unclean and be in thatlittle flock. The "Good Shepherd" willlead it safely to heaven and everyoneof the sheep will have had its robeswashed and made white in the bloodof the Lamb. Look well and see ifall your trust is in Jesus' blood andrighteousness.

Upon all who are His sheep He

places a seal. It is a new heart. (Ezek.36: 26.) This is an inward change,silently, invisibly, but powerfullywrought by the Holy Spirit. Withouta new heart none will ever get toheaven. "If any man have not theSpirit of Christ, he is none of His."It will not be long before the ChiefShepherd will come, and set the sheepon His right hand, and the goats onHis left. Where will you be in thatday?

The flock of Christ is never di­vided. Sheep love to be with eachother. They are never seen withwolves or with dogs. Especially whena storm is coming do they gather to­gether close to their shepherd. Thelittle flock of Jesus do not love to gowith the world, but always with oneanother. Christian loves Christian.They have the same peace, the sameSpirit, the same Shepherd. In thisdark and cloudy day when Satan isgoing about like a roaring lion seek­ing whom he may devour, the sheepof Christ are driven together to praytogether, to sing praise together, andto hide in Christ together.

All that the sheep have and arethey owe to their Shepherd. He gaveHis life for them. He is altogetherlovely to their eyes. The wounds andsufferings which He endured theysing of and glory in.

Food, also, the sheep receive fromJesus. Complete care is His assur­ance to them. "By me if any man,enter in, he shall be saved, and shallgo in and out and find pasture."

A little flock, but oh what a GreatShepherd. He is such a one as to laydown His life freely for His own.What sort of hearts have we if weare not drawn to Him and are notwilling to give up all for Him.

Yes, His sheep do know Him. Hegives them "the Spirit of wisdomand revelation in the knowledge ofhim." Soon the sheep of the "littleflock" shall "hunger no more, neitherthirst any more; neither shall thesun -light on them, nor any heat."

Reader, do you know the GoodShepherd? Has He opened the doorof His fold to you and has He drawnyou in by the cords of His love?

,tt

THE PRESBYTERIAN GUARDIAN

The Sunday School LessonsBy the REV. L. CRAIG LONG,

179

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AU9ust 9, Saul Converted andCommissioned. Acts 9:1-9, 17­19: I Timothy 1:12-17.

TH E three Scrip-ture passages

which it has beensuggested should beprinted for the Lessontoday deal with thefollowing subjects:(1) Acts 9:1-9 deals

Mr. Lon&, with Saul's conversa-tion with Jesus Christ; (2) Acts9:17-19 deals with Saul's conversa­tion with Ananias; (3) I Timothy1 :12-17 deals with Paul's inspiredmessage to us concerning his con­version.

The first of the above divisions oftoday's lesson may be more largelydivided for the purpose of detailedstudy as follows: (1) Acts 9 :1-2 de­scribes the depth of the antagonismwhich Saul had against Christianity.The first verse says that he was "yetbreathing threatening and slaughteragainst the disciples of the Lord."_ Ithink that I have only once in mylife seen men raving mad; that onetime was in connection with a ChurchCongregational meeting. Doctrinaldifferences cause the unregenerate toact very much in the same mannerthat the Bible says that Saul acted.Oftentimes those whom we neveractually see in the act of murderingtheir enemies are nevertheless "yetbreathing out threatenings andslaughter against the disciples of theLord." God grant that none of us shallever "breathe" hatred and enmity.Certainly this passage leaves us in nodoubt as to the completeness of Saul'senmity against Christianity. Anotherdescription of Saul's extreme hatredof the Christians is noted when itsays that he "went unto the highpriest." It seems to be true even inthis day that those who are enemiesof Christ go to "headquarters" foradvice as to whom they may perse­cute. That Saul showed no mercy to­ward women, but that he desired tobring both men and women "boundto Jerusalem" is indicative of thedegree of his blind sin.

(2) The second section of the firstScripture passage deals with an eventwhich was not planned by Saul.Verses 3, 4, 5 and 6 describe an eventwhich was so completely beyond thecontrol or plans of Saul that we findhim merely being graciously accom­modated to God's plan. (a) "It cameto pass" is a good way to. describethose things which are beyond thecontrol or plan of human beings. Allconversions are beyond the control ofmen. The work of re-birth is God'swork. It is a strange way that somemen have of preaching the text "Yemust be born again" as if those whohear the message can make up theirminds to give re-birth to themselves.The business of the Christian churchis to preach the Gospel of Jesus Christand praise God when in the provi­dence of God a sinner is born againby hearing the Gospel which thechurch has witnessed to him. Thedescription of the manner of Saul'sconversion would revolutionizechurch programs if it could bethoroughly taught as being typical ofthe way that God saves men. In thisconnection we think of how Jesus de­scribed the calling of the disciples bysaying to them: "Ye have not chosenme but I have chosen you and or­dained you that ye should go forthand bear fruit. ..." We hear a lotof Arminian testimonies in Presby­terian prayer meetings. A Calvanistictestimony would indicate how "itcame to pass" that God converted me.(b) Another fact in connection withSaul's conversion was the coopera­tion of supernatural events to accom­plish God's foreordained result. Itwas God's intention to make Saullisten. There is no better way to geta man's mind off the human purposeof watching for Christians to per­secute than for God to blind the man'seyes. There are those who seek tostrain this subject by suggesting thatthe light which Saul saw was God. Ithink that it is more acceptable to saythat the light was a manifest sign ofthe Deity of Him who was about tospeak to Saul. It was necessary forSaul to be completely humbled andsilenced and the light which God

caused to shine was for that purpose.(c) In the 4th verse is recorded thefirst words of Christ to Saul: "Saul,Saul, why persecutest thou me?" Thetrue witnesses of Jesus Christ mustmake every effort so inseparably toconnect themselves with God's Wordas to render it impossible for a per­son to condemn the message whichthey preach without at the same timeacknowledging that he is in op­position to that which the Bibleteaches on that same subject. Enemiesof the Bible message concerning Jesusbeing "the way, the truth and thelife" have come to the opinion thatthey can object to our doctrinal stand­ards and themselves remain loyal toour Lord Jesus Christ. Jesus ChristHimself spoke to Saul in order thatwe might know for a certainty thatwhen Saul was consenting unto thedeath of Stephen he was in realityconsenting unto the death of JesusChrist at the hands of lawless men.(d) Verse 6 tells us of the immediateword of mercy which Jesus offered toSaul in spite of the previous indict­ment of his sin. Our sin is great butwe know that with the conviction ofour sin comes the offer of God's wayof salvation from the guilt of thatsin. (e ) Verse seven is significanttoday. In olden days a man becameconverted and was immediately notedby his friends as having experienceda religious conversion. Today a manreports casually that he has unitedwith a church. His friends haveceased to expect that his new churchallegiance means anything and inmany cases we learn that churchmembership has denoted no changein the man's belief or manner of liv­ing. In the case of Saul, however, itis perfectly plain that his associatesin sin and crime were made speech­less witnesses of the supernatural in­cident that was taking place in thelife of Saul. This is a difference be­tween the way that God convertedSaul and the manner that modern con­versions so-called have been de­scribed. We believe that when menreally meet Jesus Christ in the Gospelmessage their conversion at the handof God will be noticeable to the

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180 THE PRESBYTERIAN GUARDIAN

friends of the re-born sinner. (f)Verses eight and nine describe theimmediate effect of the meeting withJesus Christ: (l) the blindness con­tinued for three days, and (2) Saulwas led to the place where God hadplanned to give him further instruc­tions. When a man is being regen­erated and spoken to by God's Wordwe can expect that God will blind theindividual to the impact of foreigndoctrines so that the sin-sick soul maymeditate solely upon that amount ofpure doctrine which God has thus fargiven to him. God will likewise leadand tenderly shepherd those whomHe is in the process of effectuallycalling.

In the second main Scripture refer­ence, Acts 9 :17-19, we find the con­versation of Ananias with Saul. (a)Ananias was taking a great humanrisk by going to see the man who hadcome to Damascus to bind Christians.As Christians we know that the greatcommission has commanded us topreach to all. We must trust God togive us safety while obeying Him.(b) Ananias had immediate oppor­tunity of seeing the unity of God'splan with Saul. This entire incidentwonderfully demonstrates the multi­plicity of details which must be con­trolled by God in order to converteach soul to Him.

The third Scripture passage is im­portant because it is Saul's own wit­ness concerning what happened tohim and where he received his lovefor Christ. I Timothy I: 12-17 isPaul's description of: (I) his pre­conversion life; (2) Christ's mercyand grace toward him; (3) the pur­pose of God's showing mercy towardSaul.

August 16. Sowing and Reaping.(Temperance Lesson.)Galatians 6:1-10.

The lesson for today is apparentlyintended to be based upon the idea ofreaping that which we sow and uponthe idea that as a good temperancemove we ought to sow seed whichwould result in temperance. I find noability within myself to adhere to thesuggested theme for this lesson be­yond this point.

Paul is writing to Christians whohave already been well instructed byhim in the deeper doctrines of theChristian Faith. They have been well

taught the fact that a man is notproven to be a Christian by any abil­ity which he may have to be temperateand that he is not proven to be a non­Christian because of a sudden inabil­ity to be temperate. They are nowtaught to deal with brethren (fellow­Christians) who are "overtaken inany trespass" in "a spirit of gentle­ness." The key to proper Christianattitude toward fellow-Christians whoare "overtaken" by Satan in visiblesin is to be constantly "looking tothyself, lest thou also be tempted."(Verse 1.)

In verse two it may mean that oneway that I can bear another Chris­tian's burden is to deal gently withhim when he as a sinner "saved bygrace" (even as I am a "sinner savedby grace") is overtaken by sin in avery evident manner. If there is anytime when children of God ought tohelp one another it is when we areespecially attacked by our commonenemy Satan. "For if a man thinkethhimself to be something when he isnothing, he deceiveth himself." (verse3) If I prove myself what will I findabout myself? (verse 4) I will un­doubtedly find that in myself I amtotally incapable of being temperatein life and that I cannot in myself"do all things for the glory of God."It was probably due to Paul's seIf­conscious human weakness that hewrote this lesson. It agrees admirablywith those passages where he says(II Cor. 10: 17) "But he that glori­eth, let him glory in the Lord," and "Ican do all things through Christ whostrengtheneth me" (Phil. 4: 13).

Verse six would, in the context, in­dicate that the way to regulate growthin grace and hence in temperate abil­ity to live unto the glory of God, is forall to be teachers of each other in themessage of "the Word." If you and Iwill communicate the Word of Godto all fellow Christians we will besowing the seed which will inevitablybring forth a harvest which will be tothe glory of God. For "he that sowethunto the Spirit shall of the Spirit reapeternal life." Let us firmly believe andpractice the doctrine that a thoroughteaching of the many lessons con­tained in the Bible will be the onlyway that Christians can be brought tothat degree of temperate living whichwill be pleasing to God. Those whoare not Christians must first be con­verted before any temperate habitscan be expected in them.

S. PARKES CADMAN,NOTED ECCLESIASTIC,

DIES AT SEVENTY-ONE

A F TE R a week's illness with ap­pendicitis, complicated by peri­

tonitis, Dr. Samuel Parkes Cadman,noted figure in American ecclesiasticallife, died in Plattsburg, New York,on July 12th.

Dr. Cadman, who was noted as oneof the influential modernist voices ofAmerica, was born at Wellington,Shropshire, England, in 1864. In 1890he came to the United States. Twoyears later he married.

The Cadman family is said to havehad two vocations, handed down fromfather to son. The father and grand­father had been renters of the rightto dig coal, which was actuallymined by others in their employ. Thesecond vocation was preaching, withthe status of "lay preacher" of theMethodist Church. Young SamuelParkes Cadman, however, due to re­verses in the family fortunes, hadactually to dig in the mines. Whenhe arrived in the United States hehad less than a hundred dollars.

Beginning in a small parish at Mill­brook, New York, he soon came intoprominence. He was pastor of the"Metropolitan Temple" in New YorkCity from 1895-1901, and of CentralCongregational Church, Brooklyn,since 1901. He was president of themodernist "Federal Council ofChurches of Christ in America" from1924-28, and "Radio Minister" of thatbody since 1928. He was author ofthirteen books.

Dr. Cadman was one of the firstAmerican religious leaders to appre­ciate to the full the possibilities inthe then infant broadcasting industry.It is to his foresight that much of thenear-monopoly of modernist voicesover the great radio chains may betraced. He was also one of the out­standing advocates of "cooperation"in religious activities between Protes­tants, Roman Catholics and Jews.In 1927, at the World Conferenceon Faith and Order, which was heldat Lausanne, Switzerland, he took aprominent and active part. There heasked that greater recognition begiven by Protestants, Roman Catho­lics and Jews to the contributionwhich each body had made to the re­ligious in progress of civilization.

(

THE PRESBYTERIAN GUARDIAN 181

PHILADELPHIA PRESBYTERYOF PRESBYTERIAN CHURCHOF AMERICA HOLDS MEETINGHits "Discipline" of Members

by Old Organization

ON JUNE 30th, in the KnoxPresbyterian Church, the Pres­

bytery of Philadelphia of the Presby­terian Church of America held awell-attended, enthusiastic meeting,took action looking toward the firmestablishment of the church in theEastern Pennsylvania area, receivedeight ministers, and authorized recep­tion of six particular churches. ThePresbytery also adopted a strongly­worded resolution concerning the at­tempted discipline of some of its ownmembers by judicatories of the bodyknown as The Presbyterian Church inthe U.S.A. .

Resolution Against Purported"Discipline"

The resolution concerning the at­tempt of the old organization to "dis­cipline" ministers. now belonging tothe Presbyterian Church of Americawas offered by Ruling Elder GordonH. Clark, Ph.D., and was adoptedunanimously. It is as follows:

"Inasmuch as it has been reported inthe daily press that the body known asthe Presbytery of Philadelphia of thebody known as the Presbytenan Churchin the U.S.A. has purported to 'depose,'or otherwise discipline ministers who aremembers of this Presbytery and of thePresbyterian Church of America, a sov­ereign ecclesiastical body; Be it resolvedas follows;

"(1) That this Presbytery of Phila­delphia of the Presbyterian Church ofAmerica calls the attention of the public,all ecclesiastical bodies and all the civilauthorities who may have a proper in­terest in this matter, to the resolutionadopted by the General Assembly of thePresbyterian Church of America con­cerning this subject: 'The First GeneralAssembly of the Presbyterian Church ofAmerica, having had brought before itquestions concerning the status of cer­tain persons under its jurisdiction, andbeing cognizant of the facts in thesecases, does authoritatively declare andadjudicate as follows: 1. The final judg­ments of the 148th General Assembly ofthe Presbyterian Church in the U.S.A.in Judicial Cases 1-5 before that body,were, in our judgment, contrary to theBible, to the Protestant genius of theReformed Churches, and in violation ofthe Constitution of the' Presbyterian

Church in the U.S.A. These judgmentsamounted to a substitution of the wordof man for the Word of God. Since anyaction of any judicatory which is con­trary to the Word of God cannot be heldto be the lawful act of a church whichacknowledges the Bible as its primarystandard, we believe the action in thesecases to have been void ab initio, and tohave been merely a pretended adjudica­tion. 2. Concerning those ministers, par­ties in the cases cited above, who arenow under the jurisdiction of the Pres­byterian Church of America, this GeneralAssembly hereby formally declares themto be ministers of the Gospel in thischurch in good and regular standing withall the rights, privileges, and duties per­taining to lawfully ordained ministers.3. Since certain ministers now under ourjurisdiction did, on June 8, 1936, with­draw from the body claiming and bearingthe title of the Presbyterian Church inthe U.S.A., and did send notice thereofto the presbyteries of that body in whichthey had until then been members, be itdeclared and adjudged by this GeneralAssembly (a) That it is the inalienableright of any minister, elder, deacon, orlayman to withdraw from any body claim­ing to be a branch of the visible churchof Christ, such withdrawal to be im­mediately effective, if in the judgment ofthe person concerned there are sufficientreasons for such action. To deny thisright is to affirm that a member of anessentially voluntary religious body' maybe held in it against his will, which would,we believe, be a denial of the first prin­ciples of civil and religious liberty. (b)That any so-called infliction of ecclesi­astical censure made by any body uponpersons who have before the alleged in­fliction of such censure severed theirconnection with the organization in ques­tion is only a pretended infliction, nulland void entirely. (c) That any furtheraction on the part of any of the judica­tories claiming the name and rights ofthe Presbyterian Church in the U.S.A.against any minister, elder, deacon, ormember of this church will be deemed anunwarranted, presumptuous, and unlaw­ful interference by one religious body inthe internal affairs of another. Ministers,elders, deacons, and members of the Pres­byterian Church of America are underthe sole and exclusive ecclesiastical juris­diction of the judicatories of this church.Ecclesiastical actions concerning them bythe courts of any other religious body arehereby declared null and void. 4. All cen­sures inflicted by the courts of the Presby­terian Church in the U.S.A. upon any ofthe defendants in Judicial Cases 1-5 men­tioned above are by the action of thisAssembly as the supreme judicatory ofthis church, terminated, lifted, and de­clared at an end. 5. The provisions ofthis action are hereby declared to extendto all parties concerned who shall be­come ministers or members of the Pres­byterian Church of America, thus sub­mitting to its jurisdiction, before the nextGeneral Assembly.'

"(2) That this Presbytery declaresthat the following ministers, whom thebody known as the Presbytery of Phila­delphia of the body known as the Pres-

byterian Church in the U.S.A. haspurported to "depose" are not deposed,have never been deposed, cannot be de­posed by the body mentioned above whichhas no jurisdiction over them, and thatthey are lawfully-ordained ministers ofthe Presbyterian Church of America;The Rev. H. McAllister Griffiths, theRev. E. H. Rian, the Rev. Charles J.Woodbridge, the Rev. Paul Woolley.

"(3) That this Presbytery declaresthat the following ministers are membersof the Presbytery of Philadelpha of thePresbyterian Church of America, subjectto the jurisdiction of this church alone,and that any so-called acts of "discipline"purportedly done against any or all ofthem by any other ecclesiastical bodywhatsoever are unlawful, null and void:

Dean W. AdairCarl AhlfeldtPhilip B. ArculariusRobert K. ChurchillJohn P. ClellandBruce A. CoieCalvin K. CummingsPeter De RuiterEverett C. DeVeldeAlbert B. DoddFranklin S. DyrnessFrank L. FiolW. K. FleckDavid FreemanA. Culver GordonRobert H. GrahamH. McAllister GriffithsR. Laird HarrisR. Moody HolmesBruce F. HuntJ. Gresham MachenAllan A. MacRaeGeorge W. MarstonRobert S. MarsdenThomas H. MitchellEdwin H. RianCharles G. SterlingN. B. StonehouseJohn B. ThwingKelly G. TuckerCornelius Van TilPeter F. WallHenry G. WelbonCharles E. WidemanCharles J. WoodbridgePaul WoolleyV. V. Wortman

"(4) That this Presbytery declaresthat the purported acts of dieipline of thebody in question are an unwarranted,presumptuous and unlawful interferenceby one religious body in the internalaffairs of another."

Ministers ReceivedThe following were, on June 30th,

received as ministers of the church:Charles E. Wideman, Peter F. Wall,Robert S. Marsden, Thomas H.Mitchell, Charles G. Sterling, V. V.Wortman, W. K. Fleck, all from thebody known as The PresbyterianChurch in the U.S.A., and Prof.Cornelius Van Til from the Chris­tian Reformed Church.

182 THE PRESBYTERIAN GUARDIAN

Committee on MetropolitanProblems

A committee to survey the Phila­delphia metropolitan area and torecommend a unified plan for thechurch was elected as follows: TheRev. Paul Woolley, Elder Gordon H.Clark, the Rev. Charles J. Wood­bridge.

Churches ReceivedPresbytery voted that upon com­

pletion of the action required in eachindividual case (if not already com­pleted) the following churches shouldbe received. East Lake PresbyterianChurch, Wilmington, Delaware; Cal­vary Presbyterian Church, Middle­town, Pa. ; Duryea PresbyterianChurch, Duryea, Pa.; Pencader Pres­byterian Church, Glasgow, Delaware;Gethsemane Presbyterian Church,Philadelphia; Forest PresbyterianChurch, Middletown, Delaware. Ineach case a representative of Presby­tery was named to declare the recep­tion consummated after appropriateaction by the congregations con­cerned.

Summer Evangelism StressedThe Presbytery voted unanimously

to engage in summer Evangelism inPhiladelphia, and the Moderator wasauthorized to appoint a committee tohave it in charge.

Presbytery to Meet WeeklyIn order to facilitate reception of

ministers, the Presbytery voted tomeet weekly for such receptions only.The next regular meeting was votedto be held on July 28th at the newGethsemane Presbyterian Church, inSouthwest Philadelphia.

Additional Ministers ReceivedOn July 7th three ministers were

received by the Presbytery: The Rev.Edward Hill Osborne, formerly ofthe Presbytery of Los Angeles in theold organization; the Rev. LawrenceJongewaard, formerly pastor of theRoslyn Presbyterian Church, Presby­tery of Philadelphia-North of the oldbody; the Rev. Theodore Pfeiffer,formerly of the Presbytery of Duluthof the old body. On July 14th the fol­lowing were received by the Presby­tery: The Rev. Edward J. Young,Philadelphia, Penna.: the Rev. SamuelH. Sutherland, Los Angeles, Cali­fornia.

FIVE MORE MINISTERSORDERED TO FACE TRIAL

Special Commission Appointedto Hear Cases

CAUGH T in a net of its own de­vising, not enthusiastic about

going forward, but unable to retraceits steps, the Presbytery of Phila­delphia of the old organization, meet­ing in Chambers-Wylie MemorialChurch, on Tuesday, July 7th,ordered the "trial" of five more min­isters who formerly had been mem­bers of that Presbytery. They are:the Rev. Allan A. MacRae and theRev. Ned B. Stonehouse, of West­minster Seminary; the Rev. RobertMoody Holmes, former supply pastorof Faith Chapel; the Rev. Albert B.Dodd, Independent Board mission­ary; and the Rev. David Freeman,former pastor of Grace Church.

All had previously renounced thejurisdiction of the organizationknown as The Presbyterian Churchin the U.S.A., but the Moderator,Auburn Affirmationist George Emer­Son Barnes, ruled that such resigna­tions were not possible. Thereforethey must "stand trial."

They are accused on six points:Acts in defiance and contraventionof the government and discipline ofThe Presbyterian Church in theU.S.A.; failure to be zealous andfaithful in maintaining the peace ofthe church; refusal of subjection toone's brethren in the Lord; violationof ordination vows; rebellion againstsuperiors in the church, and breachof lawful promises.

A special judicial commission wasappointed to hear the cases, consist­ing of: the Rev. Dr. Matthew J.Hyndman, pastor emeritus of theOlivet Covenant Church, chairman;the Rev. Warren J. Kaufman, pastorof the Richardson Memorial Church;the Rev. Dr. J. Ramsay Swain, pastorof the Woodland Avenue Church;the Rev. Dr. William R. Craig, pastorof the Gaston Church; the Rev. D. C.McIlroy, stated supply pastor of theTabor Church; and Ruling EldersW. R. Wagenfeller, Stephen Warren,J ames Morrison, Jr., and D. T. Rich­man.

A commission, consisting of threeministers and two elders, was ap-

pointed to investigate Philadelphia'sTenth Church, which committed thegreat "sin" of allowing Dr. J.Gresham Machen to occupy its pulpiton Sunday, June 21st. The commis­sion was empowered to require wit­nesses, books, records, and all docu­ments necessary for the thoroughlubrication of the ecclesiastical skids.

Moderator Barnes brought sun­shine into the Presbytery's corporatesoul by announcing a private showingof the motion picture, "Green Pas­tures," to which the members werecordially invited. They then ad­journed until September.

D. T. Richman Refuses to Serveon Commission

On July 10th, Ruling Elder D. T.Richman wrote to the Stated Clerkof the Presbytery, resigning from theJudicial Commission. His groundswere four: (1) Modernism in theofficial Board of Foreign Missions,(2) The fact that the prospective de­fendants had all withdrawn from theold organization, (3) He had votedagainst the "trials," (4) The Prose­cuting Committee, consisting of Drs.E. B. Shaw and J. A. MacCallum,both Auburn Affirmationists. The mat­ter of the official Board of ForeignMissions was pertinent because oneof the "defendants," Dr. A. B. Dodd,was to be tried for "slandering" it inhis Westminster Seminary Com­mencement address in May.

CHANCERY COURTREFUSES INJUNCTION

TO OLD ORGANIZATION

Vice Chancellor Davis Declines toHalt Rev. Carl McIntire as

Preacher

TH E great chimes in the belfry ofthe Collingswood Presbyterian

Church rang out in the tune of "OldHundredth," followed by "Corona­tion" and "Stand Up, Stand Up forJesus" on the afternoon of July 6th.Occasion: Vice-Chancellor FrancisB. Davis, sitting in the Court ofChancery at Camden had just said"No" to the application of The Pres­byterian Church in the U.S.A. to have

I)

THE PRESBYTERIAN GUARDIAN 183

the Rev. Carl McIntire barred frompreaching in his pulpit.

Second AttemptThis was the second rebuff sus­

tained by Henry M. Hartmann, oneof the "successful" prosecutors ofDr. J. Gresham Machen, in his sortiesinto the Chancery Courts of NewJersey. Earlier, on June 26th, Mr.Hartmann had appeared before Chan­cellor Luther Campbell in ChanceryCourt in Trenton and asked for atemporary order, without any hear­ing of the parties or even notice ofthe application to the other side, bar­ring Mr. McIntire from preaching­an attempt to force him and his con­gregation to leave the building with­out actually proceeding against thecongregation itself, regarded by someas a "clever" move. Had Mr. Hart­mann been in his "ecclesiasticalcourts" no doubt the order wouldhave been his for the asking. ButChancellor Campbell asked for theproposed decree, read it, "blue pen­cilled" all but that part ordering Mr.McIntire to appear on July 6th to"show cause."

On July 6th Mr. Hartmann againsought to secure an injunction with­out the presentation of both sides ofthe case. In a courtroom jammed tocapacity with perhaps four hundredmembers of the Collingswood Churchpresent, he argued "feelingly" thatthe members of the church who hadfollowed the pastor should give upthe property to the denomination.(The congregational vote was 497 to8, but Mr. Hartmann caused a near­demonstration when he averred thatreally a majority of the members ofthe church were not in favor of whathe called the "secession.") Mr. Hart­mann also caused audible protestsfrom the packed courtroom when hesaid that the law "gives the Presby­tery the right to take over the churchby force. However, this would not bethe Christian way to deal with thesituation." He did not explain howan injunction from a Court of Chan­cery would be distinguished from"force."

Mr. Hartmann quoted several casesand statutes. The leading case was, ofcourse, Watson v. Jones, the caseupon which the organization relies,decided in the United States SupremeCourt in 1871. (Watson v. Jones setsforth the principle that the Federal

Courts will not review the actions ofa 'Church Court of last resort. Whetherthis applies in the present case is oneof the matters at issue.)

Said Mr. Hartmann: "The Lawknows no heresy. It is committed tothe support of no God. All who haveunited themselves with such a bodydo so with an implied consent to itsgovernment. It would be a vain con­sent if anyone could appeal to secularcourts and have its decision reversed.... If the Rev. Carl Mclntire and thethe congregation continue to use thechurch, irreparable damage will re­sult. . . ." Mr. Hartmann also inti­mated that if no injunction weregranted many other churches wouldbe encouraged "to secede."

For the defendant stood up JudgeS. Rusling Leap, of the Salem County(N. J.) Common Pleas Court. Itwas very unfortunate, he said, thatsuch a case had to come into court.It is entirely a fight between Modern­ism and Fundamentalism. He reviewedthe rise of Modernism at home andabroad, the grip it had secured on theofficial Foreign Board of the old or­-ganization, and the matter of the In­dependent Board. "It is a questionof which group i~ holding to the doc­trines of the church. The civil courtsdo not go into the matter of doctrineexcept in cases where church propertyis involved. In such cases, however,they take up the question of whichgroup is holding to the doctrine ofthe church. . . . We are prepared toshow that the group which we repre­sent are the ones who are adheringto the faith...."

Judge Leap then gave a history ofthe controversy as it affected theCollingswood Church, telling of theitinerary life of the congregation now.He cited the New Jersey leading case,decided a century ago, between theOrthodox Quakers and the HicksiteQuakers, which gave the orthodoxminority the property because theyadhered to the original doctrines.

"N0 damage had been done" de­clared Judge Leap. "The matter shouldbe held over until the final hearingbefore making an injunction.... Itis our contention that there will beno irreparable damages done. The re­quest for temporary restraint shouldbe refused."

In rebuttal, Mr. Hartmann said, "Iagree that the church property shouldbe disposed of in accordance with

the doctrines and principles of theChurch. But when the ecclesiasticalcourts have decided this question thereis nothing left for civil courts to de­cide." He said that he was convincedthat the majority of the members donot adhere to the position taken bythe Rev. Carl McIntire.

Announcing his decision, Vice­Chancellor Davis said: "I do not feelthat I can grant any injunction. I donot feel that I ought to grant an in­junctive order on the basis of thistemporary hearing. The importanceof this case is such that there shouldbe full opportunity for the presenta­tion of witnesses and testimony."

The case will probably be heard, infull, at the fall term, in November orDecember. Then the issue will be:Has the present organization of ThePresbyterian Church in the U.S.A.departed from its old doctrinal posi­tion? It may prove to be the most im­portant church case of this generation.

DR. MUDGE "LAYSDOWN LAW" IN

MONMOUTH PRESBYTERYCompares Independent Board to

"White Slavery"

By the Rev. Peter F. Wall

AT THE last meeting of the Pres­bytery of Monmouth, of the

body known as The PresbyterianChurch in the U.S.A., on Tuesday,June 23rd, Stated Clerk Lewis Sey­mour Mudge was guest speaker. Hegave a report of the 148th GeneralAssembly at the morning session.Readers of THE PRESBYTERIAN GUAR­DIAN will be interested in his remarks.

After he had reported concerningthe greatness of the last Assembly, itsunanimity-only "a few dissentingvotes"-and its marvelous decisionsagainst a rebellious few, there wasgiven opportunity for questions.

Someone asked Dr. Mudge whatthe present status of the Barnhousereport was. Dr. Mudge replied thatevery case mentioned by Dr. Barn­house had been investigated and theaccusations were found to be unjus­tified and unfounded. Someone whoheard: "He practically called Dr.Barnhouse a liar."

184 THE PRESBYTERIAN GUARDIAN

An elder arose and asked Dr.Mudge concerning designated giftssent in by individual donors, to thetreasurer of benevolence, marked forThe Independent Board for Presbyte­rian Foreign Missions. Was he allowedto send it on to this Board in the lightof the recent decisions of the GeneralAssembly? To which Dr. Mudge re­plied "absolutely not!" Then a min­ister jumped up and asked him howhe could make such a statement inthe face of Chapter VI, Article 3, ofthe Directory for Worship. To whichDr. Mudge replied: "If someone sentyou a sum of money marked forwhite slavery, would you send it on?"He would, declared observers, haveleft the impression behind that thework of The Independent Board forPresbyterian Foreign Missions wasanalogous to white slavery, had notanother minister checked him up onthis. Then he humbly apologized formaking this statement.

Dr. Mudge also made it very clearthat no church would issue letters ofdismissal to the newly organizedPresbyterian Church of America. Ifanyone wanted the list of denomina­tions to which they may issue lettersthey should write, he said, to head­quarters in the Witherspoon Building,Philadelphia.

ONLY PRESBYTERIAN CHURCHIN MAINE LEAVES

OLD BODY; JOINS NEW

Portland Church TakesUnanimous Action

TH E ONLY Presbyterian Churchin the whole state of Maine, the

Second Parish Presbyterian Church ofPortland, has left the old organiza­tion and applied to be received intoThe Presbyterian Church of America.This action was taken June 30th at acongregational meeting. Immediatelyafterward the members of the "Sec­ond Parish" which owns the buildingin which the Church meets, voted toallow them to continue to use it.

For more than a year the Churchhas been under the able leadership ofthe Rev. John H. Skilton, who is agraduate of Westminster TheologicalSeminary, and has prospered greatly.

The resolution adopted by the con­gregation is as follows:

"Be it resolved that we the Sec­ond Parish Presbyterian Church ofPortland, Maine, do deplore the un­Presbyterian actions of the 148thGeneral Assembly of the PresbyterianChurch in the U.S.A.

"Therefore be it further resolvedthat this church does not desire tojoin in this departure from the faithofour Presbyterian forefathers. There­fore we stand on the doctrinal basison which this church has stood fromits beginning and declare that thebody which has taken these actionshas no longer any jurisdiction, con­trol, or authority over us.

"Be it further resolved that a copyof these resolutions be spread uponthe minutes of this meeting and acopy be sent to the Presbytery ofNewburyport."

"We the Second Parish Presbyte­rian Church of Portland, Maine,desiring to maintain our historic her­itage, do hereby apply to the Presby­terian Church of America throughthe Presbytery of New York and NewEngland for admission as a particularchurch of that body.

"As a particular church we sol­emnly declare our agreement with thedoctrinal declaration of the Presby­terian Church of America. (I) Thatthe Scriptures of the Old and NewTestaments are the Word of God, theonly infallible rule of faith and prac­tice; (2) That the Westminster Con­fession of Faith and Catechismscontain the system of doctrine taughtin the Holy Scriptures; and (3) Thatwe subscribe to and maintain theprinciples of Presbyterian church gov­ernment as being founded upon andagreeable to the Word of God."

THE REV. J. J. DE WAARDLEADS CONGREGATION OUT

Property Abandoned by375 Members

TH E Rev. John J. DeWaard, for­mer pastor of the Cedar Grove

(Wis.) Church, has led 375 mem­bers out of the organization knownas The Presbyterian Church in theU.S.A. It will be remembered that

the complaint of Mr. DeWaardagainst the action of Milwaukee Pres­bytery in dissolving his pastoral rela­tion was dismissed by the SyracuseGeneral Assembly. Action had beentaken because he would not promiseto keep silent about Modernism inthe Boards of the old organization.

Prior to the congregational walk­out the members of the church hadnotified the presbytery that unlessMr. DeWaard were reinstated as pas­tor they would take concerted actionto separate from that organization.When obviously no such move wascontemplated by presbytery the con­gregation moved out en masse.

No attempt was made to hold thechurch property, valued at $100,000.Sunday services are now being heldin the Village Hall, but building plansare already in progress.

Manifestly Mr. DeWaard is nowreaping a large harvest because ofhis consistent policy of informing hischurch members. Presbytery, observ­ers remarked, reacted somewhat dif­ferently.

ROSLYN CHURCHAND PASTOR LEAVE

OLD ORGANIZATION

To Worship in Firehouse

A T A congregational meeting onJune 30th, the Roslyn Presbyte­

rian Church, of Roslyn, Pa., adopteda resolution of withdrawal from thebody known as The PresbyterianChurch in the U.S.A. The congrega­tion also decided to leave the Churchproperty, valued at $45,000 and witha debt of $15,000, and hold servicesin the centrally located local fire­house. Of the 110 members, 91 joinedin the exodus, including 7 out of 8elders, 8 out of 12 trustees, the organ­ist and choir leader. At the first serv­ices in the firehouse, the congrega­tion filled the building to capacity.The Rev. L. H. Jongewaard, pastor,who has become a minister of ThePresbyterian Church of America,preached the sermon. Present were140 in the morning, compared with75 to 100 in the old church. Therewere 104 in the evening service and195 at Sunday School.

THE PRESBYTERIAN GUARDIAN 185

WEST JERSEY "DEPOSES"THREE MINISTERS;

"SUSPENDS" ANOTHER

All Have Renounced Jurisdiction

O N JUNE 30th the Presbyteryof West Jersey of the old or­

ganization meeting at Woodbury,N. J., went berserk on the matter of"discipline," "deposing" three min­isters and "suspending" one-all ofwhom had already severed their con­nections with the old body.

First "deposed" was the Rev.Clifford H. Smith, of Bridgeton, N. J.,whose "penalty" came because he hadnotified the Presbytery that he hadsevered his relations with it, also be­cause he had "joined a schismaticmovement" - viz., The PresbyterianChurch of America!

Second "deposed" was the Rev.Wm. T. Strong, of West Collings­wood, whose congregation the nightbefore had severed all relations withthe Presbytery by a vote of 136 to 18.Grounds of this "deposition" weretwo: (1) it was an offense for himto join in calling a congregationalmeeting for the purpose of consider­ing the action taken, and (2) it wasan offense for him to say that theissue in the church was doctrinal!

Third "deposed" was the Rev. CarlMcIntire, assertedly on the basis ofChapter VII, Sec. 1 of the Book ofDiscipline of the old body. This sec­tion prescribes that a case may bedealt with without full judicial proc­ess if ( 1) a person commits anoffense in the presence of the judic­atory or (2) comes forward as hisown accuser. Since Mr. Mclntire wasnot present to commit what his ex­brethren could call an "offense" andsince further he did not accuse him­self to them, it was a little difficultfor observers to grasp the reasoningbehind the so-called "action." Mostwatchers thought that the presbyteryhad ceased to care under what sec­tion the action was taken, it havinglong since become hardened to re­peated irregularities in the case.

"Suspended" was the Rev. Dr.Frank Hamilton of Ventnor, retired,a noted authority on the geographyof Palestine. His "offense": havingsevered his connection with the oldbody and having joined the new!

SUGGESTED FORMS FOR UNIT­1NG WITH THE PRESBYTERIAN

nHURCH OF AMERICASuggested form for communicants

who desire to be received into ThePresbyterian Church of America:

I . .hereby apply to The PresbyterianChurch of America for admission asa communicant member. I first pub­licly professed my faith in Christ asmy Saviour on .at . .In applying to The Presbyterian Churchof America for admission I solemnlyreaffirm and declare my faith in Christand Christ alone as my Saviour.

Suggested form of application forministers who wish to be receivedinto The Presbyterian Church ofAmerica:

I ..an ordained minister of the .

hereby apply to the Presbytery of

of The Presbyterian Church of Amer­ica for admission as a minister. Iwas ordained by .

on """" .I am (or was last) a member of

I solemnly declare my agreementwith the doctrinal declaration of ThePresbyterian Church of America (1)etc.

(It is suggested that full creden­tials be sent by ministers who areunknown to the Presbytery.)

Suggested resolution for those whowish to form a congregation and ap­ply to The Presbyterian Church ofAmerica for admission into that body:

1. We, a company of Christianpeople, do hereby associate ourselvestogether as a particular church of thevisible church of Christ on earth, anddo apply to The Presbyterian Churchof America through the Presbyteryof ,for admission as a particular churchof that body, to be known as The

Presbyterian Church of .

2. As a particular church we sol-

emnly declare our agreement withthe doctrinal declaration of The Pres­byterian Church of America: (1 )That the Scriptures of the Old andNew Testaments are the Word ofGod, the only infallible rule of faithand practice, (2) that the Westmin­ster Confession of Faith and Cate­chisms contain the system of doctrinetaught in the Holy Scriptures, and(3) that we subscribe to and main­tain the principles of Presbyterianchurch government as being foundedupon and agreeable to the Word ofGod.

Suggested resolution for a congre­gation, already formed, that desiresto be received into The PresbyterianChurch of America:

1. W e, the .Presbyterian Church of .... -- --_ _ --_ ---_.. -- ,desiring to maintain our historic heri­tage do hereby apply to The Presby­terian Church of America, throughthe Presbytery of ..-_ -_ __ _-_ -_ -_ _ ~,

for admission as a particular churchof that body.

II. As a particular church we sol­emnly declare our agreement with thedoctrinal declaration of The Presby­terian Church of America: (1) Thatthe Scriptures of the Old and NewTestaments are the Word of God, theonly infallible rule of faith and prac­tice, (2) that the Westminster Con­fession of Faith and Catechisms con­tain the system of doctrine taught inthe Holy Scriptures, and (3) that wesubscribe to and maintain the prin­ciples of Presbyterian church govern­ment as being founded upon andagreeable to the Word of God.

FIVE CONGREGATIONSREFUSE PULPITS TOPRESBYTERY PREACHERS

Have Renounced Jurisdiction

FIVE Presbyterian churches, whichhave publicly renounced authority

of the Presbytery of New Castle andthe body known as The PresbyterianChurch in the U.S.A., have denied

THE PRESBYTERIAN GUARDIAN186

their pulpits to ministers designatedby the Presbytery to conduct services.

The regular pastors of all thesechurches conducted services for thelast two Sundays.

In each case, when representativesof the Presbytery appeared, they weremet at the door by the pastors andmembers of sessions. Utmost courtesywas extended. Each was told he couldnot occupy the pulpit. All were in­vited to remain and worship. All butone, the B.ev. Charles L. Candee, ofWilmington, who was assigned topreach at the Presbyterian Church atZion, Md., accepted. He was accom­panied by Mr. Robert J. Peoples, anelder of Westminister Church of Wil­mington.

When the two men arrived at thechurch, services were already underway, having started a half hourearlier. The Rev. Colin C. Weir, whohas resigned from The PresbyterianChurch in the U.S.A., was in the pul­pit. Stepping down from his positionon the platform, Mr. Weir and sev­eral elders approached Mr. Candeeand informed him they would notallow him to occupy the pulpit. Theythen invited the two men to stay andworship with them. Mr. Candeeangrily retorted that Mr. Weir hadno standing until pending disciplinaryaction was settled. He then turnedand stormed from the building.

The Rev. Louis Ferwerda, of thePresbytery of Philadelphia, accom­panied by Mr. Dade Rhinehart, anelder of the Westminster Church ofWilmington, appeared at the morningservice at Eastlake PresbyterianChurch, Wilmington, but was deniedthe pulpit. The Rev. John P. Clelland,pastor, preached.

Officials of Christiana PresbyterianChurch, where the Rev. Henry G.Weibon is pastor, refused the pulpitto the Rev. John Van Ness, of thePresbytery of Philadelphia-North.

The Rev. Mr. Weibon, who is alsopastor of the Pencader PresbyterianChurch, and the officials of that churchrefused the pulpit to the Rev. Ray­mond P. Sharp, of Elsmere, Del., who

.was assigned to that church by pres­bytery.

Forest Presbyterian Church, Mid­dletown, Del., denied its pulpit to theRev. George B. Louis, of the Presby­tery of Denver, Colo., who is visitingin Philadelphia.

At the Zion Church 80 persons at­tended, more than usual. Mr. Weir

spoke on "Christ's Rebuke to theChurches." He said, "The Presbyte­rian Church in the U.S.A. has for­saken its first love, Jesus Christ" ; has"created a domineering clergy," has"conformed to the spirit of theworld," is "tolerating false doctrines,"has failed to bring to maturity thepromises of the Protestant Reforma­tion and is guilty of lukewarmness.

Mr. Clelland's subject was "Rebel­lion Against God." He deplored wide­spread unbelief, especially amongprofessing Christians and Christianministers.

WILDWOOD CONSERVATIVESFORM NEW CHURCH

The Rev. L. S. Pitcher, Minister

O N JUNE 29th, the Rev. LeonardS. Pitcher, of Wildwood, N. J.,

renounced the jurisdiction of the bodyknown as The Presbyterian Churchin the U.S.A., and asked the Presby­tery of West Jersey to erase his namefrom its roll. Presbytery took up ac­tion on this request. However, return­ing to Wildwood, Mr. Pitcher set towork to organize a new church inWildwood. For the first Sunday, avacant store building was rented. Ca­pacity seating arrangements: 110. Forthe first Sunday there were present:Sunday School, 150 (including 13teachers); Morning Service, I 14;Evening Service, 94. Almost all thechildren of the old Sunday Schoolcame to the new. Approximately fiftymembers of the old church are inprocess of withdrawing, althoughmuch pressure has been exerted toget them to remain. The workers ofthe church, almost in a body, havegone into the new church. An organ­ization meeting was scheduled forJuly 14th.

Said the pastor of the first services,"The Holy Spirit was there in power,and many of our people told us thatthey had more joy yesterday in ourhumble meeting place than they everhad in the old church."

Sentiment in favor of a separationwas greatly increased by the appear­ance of an "investigating committee"sent by the old Presbytery. The Hit­ler-like methods of suppression offree expression in the meeting gave

some members their first understand­ing of the methods and attitudes ofthe ecclesiastical bureaucracy domi­nant in the old body.

"WESTMINSTER CHURCH"FORMED IN GROVE CITY

BY CONSERVATIVESThe Rev. Robert Atwell Preaches

A F T E R having withdrawn fromthe body known as The Presby­

terian Church in the U.S.A., as aprotest against the modernistic ten­dencies of the 148th General As­sembly, a small group consisting oflifelong, prominent members of theFirst Presbyterian Church of GroveCity, Pa., have established a newchurch known as the "WestminsterPresbyterian Church of Grove City."

On Sunday, June 22, they conductedtheir first services in the BaptistChurch of that city, with the Rev.Robert Atwell, pastor of the NewHope and Harrisville churches,preaching to this group that has re­pudiated the old organization.

The congregation started with about50 members, but according to latestreports the number is rapidly growing.

IWDEPENDENT BOARDAPPOINTS FOUR

NEW MISSIONARIESByrams and Hunts to Return

to Mission Field

TH E Independent Board for Pres­byterian Foreign Missions has ap­

pointed four splendid missionaries,all of whom have resigned from thework of the Official Board of thebody known as The PresbyterianChurch in the U.S.A. All have beenworking in Korea.

Dr. and Mrs. Roy M. Byram, bothof whom are physicians, have beenmissionaries since 1921. Dr. Byramhas been superintendent of theKennedy Hospital in Kangkei, and

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THE PRESBYTERIAN GUARDIAN 187

The Presbyterian Guardian

the hospital's director of evangelisticwork. Mrs. Byram has been labor­atory director, a teacher in thewoman's Bible institute and boys'academy and worker among womenand children. They have two daugh­ters, aged 15 and 14.

The Presbyterian Guardian is publishedtwice a month by The Presbyterian GuardianPublishing Company, at the following rates,payable in advance, for either old or newsubscribers in any part of the world, postageprepaid: $1.50 per year; $1.00 for sevenmonths; 10c per copy. Introductory Rate:Two and a half months for 25c.

Editorial and Business Offices: 1212 Com­monwealth Building, Philadelphia. Penna.

Byrams Leave Old OrganizationOn June 20, 1936, Dr. and Mrs.

Byram severed their connections withthe old body. To one of the secre­taries of the Official Board of thatbody they wrote:"My dear ... :

In view of the heart-breakingoccurrences which in the will of Godwe have been permitted to witnessduring the past few weeks and days,we find it necessary to make knownto you the step which we take today.

This comes because of the intoler­able and ruthless action of the ma­chine in the Presbyterian Church inthe U.S.A. It is leading the Churchastray and by the action of its judicialcourts has crucified Christ afresh andbrought Him to open shame. Thisblasphemous action becomes intoler­able to us and we hereby renounceour allegiance to the PresbyterianChurch in the U.S.A., its courts, itsgovernment, and all of its Boardsand Agencies. We refuse any longerto stand as a smoke screen behindwhich Modernism pulls the wires.

We have nothing in view for thefuture but we now know our full de­pendence upon Christ, believing thatHe will honor this our stand. It is

TH E Board of Foreign Missions ofthe body known as The Presby­

terian Church in the U.S.A. has ap­pointed the Rev. Dr. J. L. Dodds,formerly of India, as a Secretary ofthe B8Qrd. He has accepted.

In 1934, Dr. Dodds, as Secretary ofthe India Council had to write to andinterview, repeatedly, Miss LouisaLee, who was then a missionary underthe official board, and considering re­signing as a protest against Modern­ism.

Concerning the inspiration of theBible, Dr. Dodds wrote Miss Lee,under date of Sept. 24, 1934: "I donot believe that the working of theSpirit of God extended to makingthe writers infallible in matters ofhistorical and scientific fact."

On this subject Miss Lee's positionwas as follows:

"I accept the Bible as true andauthentic history.

"I hold that acceptance of theBible as true and authentic history isa necessary qualification for everyGospel preacher, teacher and mission­ary; and I hereby declare my inten­tion hereafter, if by any meanspossible, not to work in cooperationwith or subordinate to any missionaryor other person who does not hold theBible to be true and authentic historyor who does not hold acceptance ofthe historic authenticity of the Bibleto be a necessary qualification forevery Gospel preacher, teacher andmissionary."

OR. J. L. DODOS NEWSECRETARY OF OFFICIAL

BOARD OF OLD BODY

Denies Factual Inerrancy ofBible

During this time, Mr. Hunt has en­gaged in a courageous witness, oftenalone, in the Presbytery of NewBrunswick. After the Christ-denyingactions of the 148th Assembly, Mr.Hunt severed his connections withthe old body, for which the Presby­tery of New Brunswick promptly"suspended" him from the ministry.

Mr. and Mrs. Hunt have twodaughters, aged three and one..

Mr. and Mrs. HuntThe Rev. Bruce F. and Mrs. Hunt

are second-generation missionaries.Both were born in Pyengyang, Korea.Mr. Hunt is the son of the Rev. andMrs. William B. Hunt, of Chairyung,Korea. They first went there in 1897.Mrs. Hunt is a daughter of Dr. andMrs. William N. Blair, of-Pyengyang,who have worked there since 1901.

Mr. Hunt has been a missionary inKorea since 1928, the year after hisgraduation from the old PrincetonTheologoical Seminary. The Hunts'marriage took place in 1932. Theyhave been engaged primarily inevangelistic work. For the last yearthey have been home on furlough.

clear to us now that this is the logicalresult of the stand we took some twoyears ago and which we wrote youof at that time, although then we hadno idea of the depths to which thegovernment of the church would sinkand that we would have to resign.

We thank you for your personal in­terest and regard, and it is with tearsthat we now advise you of our deci­sion. There are some things which amissionary finds hard to write aboutand this is one-that of giving up ofour work-of the new hospital forwhich we have labored together forthe past eight years. Our two daugh­ters have looked forward with eageranticipation and homesickness to re­turning to Pyengyang Foreign School,but now they each have signified vol­untarily their willingness to sacrifice,and express their joy that they withus are accounted worthy to suffer theconsequences this decision may incur.

Requesting that our names beerased from your rolls and that ourrelationship be brought to a completetermination, we are,

Respectfully,"

The First and Central PresbyterianChurch of Wilmington, Delaware, ofwhich the Rev. Harold S. Laird waspastor until his ejection last month,has been supporting Dr. Byram forsome years. This is the church fromwhich there has been an exodus inconnection with Mr. Laird's "suspen­sion" from the ministry of the bodyknown as The Presbyterian Churchin the U.S.A. A new church organi­zation has come into being in Wil­mington, with Mr. Laird as its minis­ter.

No.8JULY 20, 1936

-EditorH. McALLISTER GRIFFITHS

Circulation ManagerTHOMAS R. BIRCH

Vol. 2

188 .T HE PRE S BY T E R I A N G U A R D I A N

A Summer

SummaryGlance once more through

the news pages of this issue.See how clearly 'the head-linessummarize all the importantchurch news. Notice how color­ful and lively, how crisp andpointed, is the style of newsreporting. See how completelythe true atmosphere, the in­wardness, of each event is com­municated even to the mostcasual reader.

Presbyterian

On February 20, 1934, Miss Leewrote Dr. Roy T. Brumbaugh asfollows:

"Yesterday we received an officialvisit from the Rev. J. L. Dodds, D.D.Secretary of all the Missions of our-Board in India.... The conversa­tion from the first was about basicquestions of our faith, rather thanabout policies, politics and parties.The difference in our views wasfundamental, he appealing to experi­ential Christianity, and I to God'sWord for final authority.... Henevertheless admits that my beliefand position were those of the Pres­byterian Church and Board twenty­five years ago."

On November 1, 1934, Miss Leewrote to Dr. Dodds:

"You . . . said, 1) that you didnot believe the Old Testament to beequally inspired with the New, and2) that you did not believe the orig­inal manuscripts to be without error.I find nothing to correspond withthese two statements in our 'Stand­ards,' nor any indication that thefounders of the Reformed Faith sobelieved, but every indication thatthey believed the opposite. Thereforefor you to state these beliefs was(and still is) to me the equivalent ofa 'candid admission that ... [others]and yourself have left the positioncertainly held by the fathers,' as Istated in my letter."

On September 3, 1934, Dr. Doddswrote Dr. Robert E. Speer with re­gard to Miss Lee as follows:

"She considers that the absoluteaccuracy of the Bible in matters ofhistory, and its authority in everyword of its doctrine is such a funda­mental thing that it includes practi­cally everything else and that shecannot really be happy in work withthose who question or refuse to acceptthis position. For she considers thatan individual or church which doesnot accept this is being untrue tothe fundamental things and cannot beblessed. She is, however, willing tocontinue to work under the Presby­terian Church and its Foreign Boardin spite of this conviction; becauseshe thinks that God may yet convincethe Church of the greatness of thistruth.

"... I have tried to assure MissLee that there is plenty of room forher and her convictions under ourBoard, . , ."

"CALVARY PRESBYTERIANCHURCH" ORGANIZED

IN GERMANTOWN

Will Apply to PresbyterianChurch of America

A T A well-attended meeting onthe evening of July 13th, at the

residence of Mr. and Mrs. J. S.Wurts, in Germantown, Philadelphia,the Calvary Presybterian Church of

The

Germantown was organized. It repre­sents a coming together of minoritiesfrom a number of the Germantownchurches. It is predicted that thecongregation will soon become one ofthe city's strong churches.

Two ruling elders were recognizedas elders of the congregation. Theyare John Welsh Dulles and John S.Wurts.

Another was elected by the congre­gation. He is Mr. Thomas L. Hodge,who is a grandson of the late, greatPresbyterian theologian, CharlesHodge.

Summer months are hot andlazy months. and no time fordull, heavy. lifeless readingmatter. Why not give yourmends the pleasure and theblessing of a subscription tothe only newsmagazine thatgives all the thrilling story ofteday's history-making news?Use the card in the binding ofthis issue. It needs no stamp.

Guardian

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